THE
JESUITE
THE
CHIEFE
,
If
not
the
onely
State-Heretique
in
the
World
.
OR
,
The
Venetian
Quarrell
.
Digested
into
a
DIALOGVE
.
BY
THO:
SWADLIN
,
D.
D.
Bernard
,
Epist.
256.
Quale
est
hoc
,
Principatum
tenere
,
&
Ministerium
declinare
?
Printed
in
the
Yeere
,
1647.
TO
THE
RIGHT
WORSHIPFVLL
,
My
very
munificent
Friend
,
Sir
GEORGE
GRYMES
.
Noble
Sir
,
IN
the
following
Papers
(
which
are
but
a
Translation
of
Eight
Propositions
,
as
they
were
canvased
by
two
learned
Romane
Catholiques
)
you
will
meet
with
some
Primitive
Learning
under
the
name
of
Orthodox
,
and
that
will
delight
you
;
you
will
meet
with
some
Moderne
Learning
under
the
name
of
Hetrodox
,
and
that
will
not
displease
you
:
In
both
you
will
find
the
businesse
of
Secular
and
Ecclesiastique
Power
at
full
discussed
,
which
will
be
no
great
burthen
for
you
to
reade
;
and
a
great
happinesse
to
my selfe
,
that
the
world
may
therein
see
J
am
neither
Popishly
affected
,
nor
ingratefully
infected
,
since
these
lines
walke
under
your
Protection
,
(
no
friend
to
Popery
,
a
great
friend
to
Piety
)
and
are
Dedicated
to
you
as
a
Tythe
of
that
Gratitude
,
which
is
necessarily
due
from
,
Sir
,
Your
most
humble
Servant
,
T.
S.
London
,
Nov.
19.
1646.
THE
FIRST
DAYES
CONFERENCE
UPON
The
first
PROPOSITION
.
HETRODOX
.
IS
the
wind
in
that
doore
Orthodox
?
Are
you
become
so
deplorately
blinded
,
and
yet
honoured
with
the
reputation
of
a
wel-founded
Roman
Catholique
?
Is
it
possible
that
any
Roman
Catholique
can
swallow
the
sweet
Pill
(
but
most
deadly
poyson
)
of
hereticall
Pravity
,
to
assevere
so
distinctly
as
you
have
now
done
,
and
to
believe
withall
so
confidently
as
you
now
pretend
,
the
power
of
secular
Princes
,
or
of
our
Holy
Father
himselfe
,
as
a
temporall
Prince
,
doth
clayme
a
kind
of
Birth-right
by
lawfull
derivation
,
Immediately
as
it
were
from
the
Almighties
throne
,
and
without
exception
?
Orthodox
,
The
wind
blowes
where
it
lists
Hetrodox
;
But
whether
I
be
now
transformed
into
a
Baertimeus
,
or
turned
blind
as
a
Beetle
,
in
this
Theologicall
Argument
,
whether
I
have
taken
down
a
drachme
,
or
so
much
as
only
a
drop
of
hereticall
poyson
in
this
dogmaticall
assertion
;
I
neither
intend
to
shew
my selfe
so
selfe-conceited
,
neither
purpose
to
looke
so
big
upon
the
tip-toe
of
my
own
private
spirit
,
as
to
deprive
your
critick
faculty
of
any
faire
and
free
liberty
,
to
censure
the
verdict
of
my
Position
at
parting
when
the
Sun
sets
.
Hetrodox
,
Fall
then
roundly
and
closely
to
the
main
of
the
first
Proposition
,
I
barre
all
manner
of
byes
.
Orthodox
,
Your
will
be
done
Hetrodox
:
Then
first
I
take
this
for
granted
,
that
all
Dominion
and
Servitude
,
that
all
Power
in
the
Prince
to
command
,
and
all
obligation
of
Subjects
to
performe
with
promptitude
all
due
and
requisite
obedience
unto
the
just
and
lawfull
behests
of
their
lawfull
Princes
,
by
the
law
of
nations
,
is
grounded
and
built
upon
one
of
these
foure
Bases
;
Election
,
Inheritance
,
Donation
,
or
Law
of
Armes
;
I
mean
Sword-Law
,
and
right
by
valiant
Conquest
;
So
that
all
Princes
advanced
to
the
glorious
Throne
of
sacred
Supreamacy
,
or
supreame
Principallity
,
by
any
one
or
more
of
these
foure
Bases
of
State
,
are
condignly
to
be
enrolled
and
registred
in
the
most
noble
Canon
or
Calender
of
lawfull
Princes
:
And
all
such
Princes
(
I
religiously
professe
)
in
my
conscience
are
crowned
with
Authority
and
Power
immediately
from
God
,
to
command
,
to
enact
Statute
Lawes
,
to
exact
due
Tributes
,
to
heare
and
determine
causes
,
to
inflict
capitall
and
other
corporall
punishments
,
to
impose
Pecuniary
Mulcts
of
penall
Statutes
,
upon
all
their
naturall
Subjects
without
exception
.
Hetrodox
,
By
these
last
words
,
without
exception
,
whether
mean
you
exception
of
Subjects
,
or
exception
of
Power
,
or
exception
of
Cause
?
If
the
first
,
surely
your
Proposition
is
erroneous
;
For
what
Power
can
secular
Princes
carry
over
Clerics
,
exempted
(
as
you
know
right
well
)
from
temporall
power
,
at
least
by
mans
law
,
as
it
is
held
by
all
Catholique
Authors
;
yea
,
by
Gods
Law
also
,
as
before
our
parting
I
hope
so
materially
and
substantially
to
verify
,
that
you
shall
be
enforced
to
confesse
your
error
,
to
cry
Peccavi
,
and
glad
withall
,
to
deliver
me
your
weapons
in
this
Field
.
If
you
mean
exception
of
Power
,
your
Proposition
is
Hereticall
;
For
no
Power
of
any
Christian
Prince
or
Monarch
,
can
be
free
frome
subjection
(
in
some
sort
)
unto
the
power
of
Christs
Vicar
,
the
universall
Pastor
and
Head
of
all
Christians
,
whether
Princes
o-private
persons
.
If
you
mean
exception
of
Cause
,
your
Propositir
on
doth
smell
very
strong
of
like
pestilent
contagious
heresie
;
For
it
is
the
doctrine
of
sacred
Scripture
,
and
holy
Councels
,
That
spirituall
causes
are
not
summonable
,
nor
bound
or
tyed
to
ther
Courts
of
Layics
,
not
compatible
of
tryals
in
the
Kings-Bench
,
or
Court
of
Common-Pleas
,
but
in
Consistorian
Courts
,
and
before
Ecclesiasticall
Tribunals
alone
;
in
which
point
all
the
Doctors
,
as
well
Divines
as
Canonists
,
with
unanimous
consent
do
jump
and
accord
.
Orthodox
,
Not
so
Hetrodox
,
saving
your
deep
,
and
,
as
well
may
be
avouched
,
your
infinite
reading
:
D.
Medina
for
one
dissents
,
and
holds
hard
for
the
contrary
;
yet
a
Doctor
Marshaled
in
the
ranke
of
solid
,
Catholique
and
Classicall
Authors
,
He
delivers
for
positive
doctrine
,
that
exception
or
exemption
of
Ecclesiastics
in
temporall
crimes
and
causes
,
is
not
commanded
or
prescribed
of
Almighty
God
,
in
the
whole
volumne
of
the
Bible
;
Videtur
oppositum
esse
verum
&c.
The
contrary
assertion
seemes
to
go
forth
,
and
bravely
to
march
with
flying
Colours
of
truth
;
for
the
purpose
;
That
after
abolishing
of
the
old
Law
,
there
is
not
found
any
one
obligatory
precept
in
Gods
word
,
for
the
exempting
of
Clericks
or
Ecclesiasticks
from
the
power
of
the
secular
arme
and
sword
;
I
rather
choose
to
affirm
&
maintain
,
that
in
former
ages
Clericks
have
obtained
,
and
for
the
times
present
with
great
happines
do
enjoy
their
exemption
by
the
munificent
Grants
,
by
the
gratious
Charters
,
by
the
indulgent
priviledges
of
their
noble
Princes
▪
again
,
Denique
hac
ratione
unica
,
&c.
To
conclude
,
this
one
argument
hits
the
Nayl
on
the
head
,
drives
it
home
,
and
hits
the
Bird
,
like
a
Bolt
in
the
right
Eye
:
wee
can
professe
and
justify
no
point
of
doctrine
to
be
grounded
upon
Gods
Law
or
word
,
except
it
can
be
warranted
by
some
authenticall
testimony
of
the
same
divine
law
or
word
;
Exempting
of
Clericks
hath
no
cleer
warrant
passable
or
triuable
in
the
law
of
God
:
ergo
,
&c.
Couaruvias
also
stands
as
firme
like
a
Colosse
for
the
same
assertion
.
In
rebus
temporalibus
et
in
criminalibus
quae
spiritualia
non
attingunt
,
&c.
In
temporall
matters
and
in
criminall
causes
,
having
no
correspondency
with
spirituall
cases
,
the
persons
of
Clericks
and
their
possessions
or
estates
,
are
not
by
Gods
word
exempted
from
the
jurisdiction
of
their
secular
Princes
.
Hetrodox
,
You
know
Couaruvias
is
challenged
by
Cardinall
Bellarmine
of
partiality
for
the
jurisdiction
of
the
most
Catholique
King
.
Orthodox
,
And
you
know
Cardinall
Bellarmine
is
no
lesse
partiall
for
the
Ecclesiasticall
jurisdiction
;
It
serves
my
turne
,
and
makes
much
for
my
purpose
,
that
Couaruvias
holds
both
touch
&
weight
,
with
other
sound
and
Catholique
Doctors
,
that
he
passes
currant
coyn
for
an
Author
that
builds
not
onely
upon
the
strong
foundations
of
most
solid
and
valid
arguments
,
Inno.
de
major
.
&
obed.
C.
2.
Ferrar.
in
pract.
tit.
de
confess
plenam
Col.
1.
Bellar.
lib.
decler
.
cap
de
immunitatib
.
but
also
upon
right
authenticall
testimonies
of
diverse
famous
writers
;
Victoria
and
Sotus
have
sung
the
same
note
with
Medina
and
Couarruvias
pre-alledged
;
yea
,
Cardinall
Bellarmine
himselfe
harps
now
and
then
upon
the
same
string
:
But
what
need
I
to
make
muster
of
many
Authors
,
when
your selfe
Hetrodox
(
howbeit
I
suppose
full
sore
against
your
will
)
have
sufferred
no
lesse
,
and
the
very
same
to
drop
and
slip
out
of
your
own
learned
lips
before
?
Namely
,
that
Clericks
are
exempted
,
at
least
by
mans
law
,
as
it
is
held
by
all
Catholique
Authors
;
in
which
words
you
grant
and
acknowledge
by
a
kind
of
tacite
and
implicite
confession
,
that
all
Catholique
Authors
hold
exempting
of
Clericks
,
not
warrantable
by
Gods
Law
:
with
all
the
former
Authors
Chrisostome
concurres
,
or
to
say
better
,
he
precurres
them
all
,
Manifestum
est
quod
ista
omnibus
imperentur
,
&c.
Who
doth
not
see
that
all
sorts
and
degrees
of
Subjects
,
(
not
onely
Seculars
but
also
Regulars
and
Priests
)
are
included
within
the
circle
of
this
Precept
,
and
must
come
under
the
Lee
of
this
Apostolicall
Rule
?
So
that
neither
God
himselfe
,
nor
his
divine
Appostle
who
treats
of
Secular
Power
from
the
mouth
of
God
,
hath
exempted
or
excepted
any
sort
or
degree
of
Subjects
from
the
lawfull
power
of
secular
Princes
;
But
what
quarrell
have
you
to
pick
,
or
what
exceptions
can
you
take
to
the
word
immediately
?
Hetrodox
,
Not
few
Orthodox
,
and
more
perhaps
then
your
Eares
are
well
able
to
brooke
,
or
your
Stomach
to
digest
:
For
this
word
may
be
taken
two
manner
of
wayes
;
First
,
it
may
signify
,
that
Princes
as
they
are
Soveraigns
and
Superiors
,
have
a
superlative
and
absolute
power
immediately
from
God
,
to
command
their
Subjects
;
that
is
,
the
commandement
of
Subjects
due
obedience
to
their
lawfull
superiors
and
liege-lords
,
is
immediately
descended
or
derived
from
God
himselfe
;
Now
this
I
grant
is
true
,
and
of
no
good
Christian
to
be
denyed
or
gainsaid
:
For
how
can
he
be
Supream
Lord
of
Subjects
,
who
hath
no
lawfull
power
from
God
to
command
his
People
,
or
he
a
Subject
,
who
is
not
lyable
to
the
bond
of
due
obedience
?
This
duty
the
Lord
himselfe
commands
in
holy
Scripture
.
The
light
also
of
naturall
reason
clearly
shewes
the
same
duty
,
that
every
Subject
should
render
and
yeeld
entire
obedience
to
his
own
lawfull
Superior
;
But
now
again
Orthodox
,
the
same
word
immediately
may
import
and
beare
this
other
signification
,
that
secular
Princes
challenge
this
or
that
People
for
their
own
People
and
Subjects
,
by
the
immediate
grace
and
gift
of
God
.
For
example
,
The
most
Christian
King
doth
,
or
may
challenge
the
French
in
this
latter
sence
;
The
most
Catholique
King
doth
,
or
may
lay
claim
to
the
Spanish
in
the
same
con-construction
;
The
most
illustrious
Re-publique
of
Venice
doth
or
may
pretend
the
right
of
Domination
over
the
Venetian
,
in
the
same
signification
of
the
word
:
So
that
by
consequence
,
all
the
said
three
most
renowned
States
,
are
invested
immediately
from
God
,
with
absolute
Power
over
their
severall
Subjects
and
native
People
:
Now
this
latter
construction
of
the
word
,
is
dipt
in
a
deepe
die
,
to
carry
a
base
tincture
of
manifest
falsehood
;
I
appeal
herein
Orthodox
to
some
of
your
own
premises
,
for
in
the
opening
or
dilating
of
your
Proposition
,
you
fairly
affirmed
before
,
that
Principalities
and
Kingdoms
fall
to
great
mens
fortunes
and
shares
foure
severall
wayes
,
namely
,
by
Election
,
Inheritance
,
Donation
,
Law
of
Armes
,
or
right
of
Conquest
;
Now
these
Titles
(
all
men
know
)
are
not
divine
or
of
God
,
but
humane
or
of
men
.
If
any
one
therefore
shall
aspire
and
ascend
to
the
summity
or
sublimity
of
temporall
dominion
and
power
over
this
or
that
People
by
the
steps
or
degrees
of
those
Titles
,
the
said
power
falles
not
as
it
were
into
his
lap
,
or
to
his
lot
immediately
from
God
,
with
some
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
by
mediate
proceedings
and
actions
of
State
,
namely
by
meanes
of
Election
,
as
in
the
case
of
German
Emperours
,
and
Kings
of
Polonia
,
or
by
meanes
of
inheritance
,
as
in
the
case
of
Spanish
and
French
Kings
;
or
by
meanes
of
Donation
,
as
in
the
case
of
Princes
holding
their
States
in
Fee
,
or
by
meanes
of
just
Warre
and
Conquest
,
as
in
the
case
of
Duke
Godfrey
,
and
other
Christian
Princes
,
Conquerers
of
the
Holy
Land
by
the
dint
of
Sword
.
If
the
most
Christian
King
were
now
questioned
,
by
what
right
he
holds
the
Crown
and
Kingdome
of
France
,
would
he
answer
,
by
right
from
God
?
No
verily
,
but
by
right
of
hereditary
succession
.
If
the
Venetian
Duke
were
interrogated
,
by
what
right
he
claimes
the
Government
of
that
most
illustrious
Principality
and
State
,
would
he
answer
,
by
divine
right
?
No
such
matter
,
but
by
election
of
the
Senators
;
And
herein
lyes
the
difference
between
the
Ecclesiasticall
Principality
of
our
holy
Father
,
and
all
other
secular
or
civill
Principalities
:
the
Pope
hath
power
over
all
Christians
,
not
onely
by
the
universall
right
of
Gods
holy
ordinance
,
whereby
superiors
have
right
of
rule
and
command
over
their
Subjects
,
but
likewise
because
by
the
immediate
gift
of
God
he
is
Lord
of
all
Christians
,
as
of
his
right
and
proper
vassals
;
And
howsoever
he
is
advanced
to
the
sublimity
of
St.
Peters
Chayre
,
by
the
immediate
suffrages
and
election
of
the
most
illustrious
Lords
the
Cardinals
:
yet
his
power
is
not
derived
from
the
said
Lords
(
as
water
is
derived
from
a
Spring
by
Pipes
or
Channels
)
but
immediately
from
God
,
the
perpetuall
and
inexhaustable
Spring
or
Fountain
of
all
Power
,
who
said
to
Peter
,
Pasce
Oves
,
feed
my
sheep
:
the
reason
,
because
the
Pope
may
go
whistle
for
any
the
least
power
to
alienate
any
one
Province
,
or
City
,
or
individuall
person
,
from
his
Apostolick
Primacy
;
neither
is
it
possible
for
the
Pope
to
be
true
Pope
,
and
not
superior
to
all
degrees
of
Christians
,
as
Christs
Vicar
;
the
reason
,
because
the
Title
of
his
power
is
divine
.
On
the
other
side
,
Kings
and
secular
Princes
may
be
deprived
of
their
Subjects
in
whole
or
in
part
,
t
is
in
their
own
power
,
hand
,
and
free
liberty
to
make
alienation
of
some
City
or
whole
Province
,
to
bring
the
same
under
some
forraign
Prince
his
yoake
,
and
thereby
to
strip
themselves
of
all
power
over
the
said
City
or
Province
;
The
reason
,
because
they
have
no
just
and
true
title
to
their
power
from
the
immortall
God
,
but
only
from
creatures
of
mortallity
.
In
like
manner
,
no
mortall
creature
,
no
sublunary
power
,
is
able
to
pull
so
much
as
one
feather
out
of
the
Popes
powerfull
wing
:
It
is
neither
the
Colledge
of
Cardinals
,
nor
generall
councell
,
nor
Pope
himselfe
,
that
can
derogate
,
or
diminish
,
retard
or
impaire
the
least
portion
of
Papall
power
;
The
reason
,
because
Papall
power
proceeding
immediately
from
God
,
is
totally
and
universally
free
from
Subjection
to
the
will
of
creatures
.
In
secular
Principalities
,
experience
teacheth
us
many
times
the
contrary
events
:
the
point
of
their
power
is
now
and
then
rebated
by
rebellious
insurrections
of
their
own
Subjects
,
or
by
cunning
practices
and
hostile
acts
of
some
more
potent
Princes
,
yea
,
sometimes
Monarchicall
Principalityes
are
changed
into
free
States
:
and
on
the
contrary
,
free
States
into
Monarchies
,
because
their
power
hath
no
immediate
derivation
from
God
,
but
mediate
from
the
consent
and
assent
of
men
.
To
be
short
.
If
Secular
Princes
be
not
gifted
with
Power
and
Authority
from
God
Immediately
over
the
persons
of
pure
Laics
,
how
much
lesse
are
they
armed
with
power
over
Ecclesiastick
Estate
,
exempted
from
the
said
power
by
the
Law
of
God
and
Man
?
whereof
I
hope
to
make
before
our
parting
evident
demonstration
.
Your
Proposition
therefore
might
have
been
better
couched
and
put
downe
in
these
termes
:
Secular
Princes
are
not
girded
with
any
Sword
of
power
immediately
from
God
over
their
Laic
Subjects
,
but
onely
by
meanes
of
some
lawfull
Title
from
their
people
;
and
against
Clerics
or
Ecclesiastics
within
their
Dominions
,
they
have
not
so
much
as
a
short
dagger
or
a
small
bodkin
of
Power
and
Authority
to
draw
forth
,
neither
from
God
nor
Man
.
Orthod.
With
great
authority
and
confidence
,
Hetrod
.
you
have
taken
the
paines
to
utter
and
say
just
nothing
:
The
word
Immediately
,
against
which
you
take
so
great
a
stitch
,
is
used
by
Navarrus
,
a
most
grounded
and
Catholic
Doctor
.
In
the
Definition
of
Secular
Power
,
comparing
the
same
with
Ecclesiastic
,
as
you
have
now
done
,
he
is
positive
in
these
words
,
propter
bonum
regimen
eorum
,
as
tending
and
availing
to
their
better
,
more
formall
,
and
more
orderly
Government
.
Navarrus
for
this
opinion
,
or
verdict
rather
,
citeth
and
produceth
Durandus
,
Iohan.
Parisiens
.
Almanius
,
Gerson
,
with
some
other
Catholic
Authors
,
and
then
drawes
the
whole
to
this
faire
head
:
As
the
Precept
against
Murther
is
by
the
Law
of
Nature
Immediately
from
God
,
so
the
Authority
of
Secular
Princes
against
all
Delinquents
,
to
inflict
upon
them
capitall
penalties
according
to
the
merit
of
their
cause
,
for
the
tranquillity
and
better
Politie
of
the
State
or
Common-wealth
,
is
immediately
from
God
alone
.
True
it
is
,
that
some
before
others
are
mounted
to
the
Chaire
of
Soveraigne
State
,
as
it
were
upon
the
backs
and
shoulders
of
men
,
I
meane
,
by
humane
meanes
;
as
either
by
Inheritance
,
by
Election
,
by
Donation
,
or
by
the
Law
and
Right
of
Armes
,
as
I
have
laid
it
downe
for
an
over-ruled
Case
and
Principle
in
Common-Law
;
And
now
I
avow
punctually
for
the
purpose
;
The
very
same
principle
can
be
no
crosse
or
over-thwart-barre
to
the
abatement
of
any
honour
in
the
armes
of
a
secular
Prince
his
power
,
or
to
hinder
his
power
from
being
the
immediate
gift
of
God
;
neither
can
it
be
any
forcible
instrument
or
Engine
to
make
the
said
power
the
immediate
act
or
worke
of
man
.
Whosoever
resists
the
Power
,
resists
(
the
Apostle
sayth
not
mans
Ordinance
)
the
Ordinance
of
God
,
and
they
that
resist
,
shall
receive
to
themselves
judgement
.
Now
then
,
to
take
you
up
at
your
own
weapon
;
As
Papall
power
is
immediately
from
God
(
saith
Hetrodox
)
howsoever
the
Popes
election
is
acted
by
the
suffrages
and
votes
of
Cardinals
,
who
are
but
men
,
so
howsoever
the
meanes
or
manner
,
whereby
the
Prince
is
assumed
or
exalted
to
his
throne
,
be
humane
or
of
men
,
his
power
also
(
if
the
Popes
be
so
,
or
any
such
at
all
)
must
needs
be
of
God
.
An
example
in
Philosophy
will
make
this
point
cleare
;
The
reasonable
soule
is
not
infused
or
inspired
of
God
into
mans
body
,
before
the
same
body
be
fitted
and
accommodated
with
all
the
organs
or
instruments
,
and
with
all
naturall
dispositions
,
of
nec
ssity
required
to
make
the
body
a
fit
receptacle
for
the
soule
:
Now
all
these
abilities
and
meanes
are
termed
by
Philosophers
Conditio
sine
quâ
non
,
the
condition
without
which
the
body
at
no
hand
can
be
framed
or
built
for
a
convenient
House
,
Tent
,
or
Tabernacle
,
for
the
immortall
soule
.
This
notwithstanding
▪
shall
any
mans
boldnesse
abuse
his
reason
so
farre
,
as
to
make
him
affirme
,
the
reasonable
soule
is
not
created
and
infu●ed
in
mans
Body
immediately
of
God
,
but
mediantibus
dispositionibus
,
by
meanes
of
the
corporall
dispositions
first
fitted
and
prepared
in
the
body
?
Farre
be
it
from
any
Christian
tongue
to
utter
so
great
blasphemy
;
In
like
manner
,
howsoever
the
meanes
by
which
a
Prince
is
mounted
to
his
throne
,
are
but
humane
,
or
of
men
,
(
and
that
is
the
condition
without
which
the
Prince
is
not
installed
in
his
throne
)
yet
his
power
to
rule
and
govern
the
Stern
of
State
,
is
immediately
of
God
.
But
I
must
here
take
you
Hetrodox
at
your
word
,
as
one
convicted
by
the
power
of
truth
it selfe
,
and
acknowledge
(
so
that
Habemus
confitentem
reum
)
the
word
immediately
may
be
taken
(
as
you
contend
)
in
two
severall
senses
,
and
this
for
the
first
,
Princes
have
immediate
power
from
God
to
command
their
subjects
,
that
is
to
say
,
the
precept
or
law
that
bindes
to
the
obedience
of
Princes
our
lawful
Superiors
and
Lords
,
is
immediately
from
God
;
and
this
I
grant
is
true
;
now
albeit
you
here
seek
to
confound
the
word
Power
,
and
the
word
Command
,
yet
according
to
your
own
sence
and
acceptation
of
the
words
,
they
both
do
signifie
the
same
thing
,
to
all
intents
and
purposes
;
And
in
very
deed
,
the
word
Power
would
be
better
expressed
,
by
the
word
authority
,
or
jurisdiction
;
For
so
the
originall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
directly
signifies
authority
to
command
,
would
be
translated
and
turned
,
for
the
avoyding
of
equivocation
.
Briefly
;
The
doctrine
by
me
propounded
in
these
two
words
,
immediately
,
and
without
exception
,
is
not
only
Catholique
and
sound
,
but
likewise
justified
by
verdict
of
your
own
mouth
;
And
howsoever
you
pretend
(
to
what
purpose
I
cannot
see
)
to
marke
this
doctrine
with
a
black
coal
,
yet
by
the
just
judgement
of
God
,
you
leave
it
neither
stamped
nor
smeared
in
face
or
front
,
with
any
kind
of
odious
impression
and
stigmaticall
reprehension
,
but
rather
give
it
a
kind
of
stronger
back
,
and
more
pithie
,
with
your
own
approbation
.
As
for
the
long
parallel
,
or
(
to
give
it
a
better
title
)
the
large
comparison
which
you
frame
between
the
Layic
and
Ecclesiastic
power
,
it
is
altogether
extravagant
,
needlesse
,
and
from
the
purpose
;
for
whosoever
contends
for
the
Layic
power
to
be
immediately
of
God
,
and
without
exception
in
temporalibus
,
doth
neither
directly
,
nor
by
consequence
deny
Ecclesiastic
power
to
proceed
immediately
from
God
,
and
to
be
without
exception
in
spiritualibus
,
which
we
Roman
Catholiques
must
affirme
,
and
are
bound
to
uphold
.
Hetrod
.
Whatsoever
you
dream
of
my
approbation
,
you
shall
never
draw
me
to
the
bent
of
your
Bow
,
nor
worke
me
to
any
good
perswasion
of
your
doctrine
,
with
all
your
perswasions
,
uttered
(
as
before
)
by
whole-sale
and
in
grosse
;
except
you
shall
deal
with
me
now
also
by
retayle
,
and
shall
nick
up
some
error
(
keeping
a
kind
of
tallie
)
in
the
severall
joynts
and
branches
of
my
last
passage
,
making
my
said
Errors
in
particular
,
not
onely
visible
,
but
also
palpable
.
Orthod.
I
refuse
not
the
Exception
,
and
therefore
will
presently
nick
up
(
to
use
your
own
term
,
)
or
point
out
your
errors
one
by
one
.
1.
Whereas
two
contradictories
are
not
possible
to
be
true
both
at
once
,
in
one
and
the
same
respect
;
you
have
given
and
granted
the
honour
of
truth
to
both
:
For
first
you
affirm
that
Princes
,
as
higher
powers
and
superiors
,
are
invested
with
power
immediately
from
God
to
command
their
Subjects
;
Then
as
one
presently
,
even
in
the
turning
of
a
hand
,
repenting
himselfe
,
and
falling
from
his
Tenent
,
you
sing
out
and
warble
these
notes
of
a
contrary
ayre
:
If
the
power
of
secular
Princes
over
Laics
be
not
immediately
from
God
,
much
lesse
over
Clerics
;
and
a
little
after
,
The
Proposition
therefore
would
stand
more
firm
,
it
would
go
more
straight
and
bolt
upright
in
these
tearmes
;
Secular
Princes
have
no
power
over
their
Layic
Subjects
immediately
from
God
:
Now
either
the
one
of
your
two
Propositions
must
be
true
,
and
the
other
false
,
or
else
Hetrodox
who
holds
them
both
for
true
,
must
needs
be
tainted
with
a
visible
and
palpable
errour
.
2.
You
confound
title
of
power
with
power
it selfe
,
which
are
directly
distinct
,
both
for
matter
and
word
;
Title
is
Conditio
sine
quâ
non
acquiritur
Potestas
.
It
is
the
condition
,
without
which
power
is
not
setled
in
the
Prince
;
Power
is
that
authority
and
jurisdiction
wherewith
Princes
are
invested
immediately
of
God
so
soon
as
they
are
entitled
thereunto
by
man
:
This
was
manifestly
declared
before
,
by
a
similitude
taken
from
the
reasonable
soule
;
and
your selfe
Hetrodox
have
been
forced
to
grant
it
against
your
will
,
for
you
passe
it
currant
and
uncontrouleable
in
the
Popes
case
,
and
affirm
that
howsoever
his
Holines
is
elected
and
advanced
to
the
Papacy
by
the
votes
of
men
,
yet
he
receives
power
to
sit
in
Peters
Chayre
,
and
to
govern
the
Ship
of
the
Church
immediately
of
God
.
3.
You
condemne
it
as
hereticall
,
to
hold
,
that
secular
and
temporall
power
is
not
ordained
and
made
subject
by
God
himselfe
to
spirituall
power
:
But
heare
me
good
Sir
with
patience
,
you
can
alleadge
no
text
of
holy
Scripture
,
you
can
produce
no
definitive
Sentence
or
determination
of
the
Church
,
which
may
stand
for
a
cleare
and
indubitable
Oracle
,
that
Princes
,
as
they
are
Princes
,
are
in
any
degree
of
inferioritie
and
subjection
unto
the
Pope
;
but
onely
(
to
speake
in
the
sence
and
phrase
of
us
Roman
Catholics
)
as
they
are
Christians
:
when
the
world
was
not
so
happy
to
be
honoured
with
Christian
Princes
,
but
was
governed
and
commanded
wholly
by
heathen
Lords
and
Rulers
,
doubtlesse
no
Prince
then
regnant
was
(
in
regard
of
Princedome
)
the
high
Bishops
Vass●ll
,
or
in
state
of
subjection
to
the
Pope
:
But
as
Chrysostome
testifies
,
the
chiefe
Bishop
was
then
Lorded
of
pagan
,
or
infidell
,
and
heathen
Princes
,
to
whom
(
like
a
Free-holder
or
Copie-holder
)
he
ought
both
suite
and
service
,
as
to
his
Lords
paramount
in
temporalties
;
Etiamsi
Apostolus
,
etiamsi
Evangelista
,
be
thou
Apostle
,
or
be
thou
Evangelist
,
neque
tamen
pietatem
,
id
est
,
religionem
(
according
to
the
greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
subvertit
istae
subjectio
,
howbeit
by
such
estate
or
degree
of
subjection
,
true
piety
,
that
is
to
say
,
true
Religion
,
is
neither
subverted
nor
yet
undermined
;
Laic
power
therefore
shall
not
put
either
head
or
hand
(
like
an
Homager
)
under
the
girdle
of
Ecclesiastic
power
,
ratione
potestatis
,
as
it
is
a
power
;
For
the
layic
Prince
,
(
I
speak
still
as
a
Roman
Catholic
)
is
onely
so
far
forth
subject
unto
the
chiefe
Bishop
in
spiritualities
,
as
the
said
Prince
is
a
christian
;
in
which
case
the
Prince
and
every
private
person
are
equall
,
or
in
one
and
the
same
condition
;
And
therefore
layic
power
,
as
it
is
a
power
,
is
not
subject
or
subordinate
unto
Ecclesiastick
power
,
save
only
so
farre
forth
as
the
said
layic
power
is
exercised
by
one
that
is
a
christian
Prince
,
as
every
other
christian
is
a
christian
.
This
makes
the
power
of
the
Grand-Seignior
,
of
the
great
Cham
,
and
of
the
Persian
Monarch
,
to
have
not
so
much
as
the
least
dependency
upon
the
Popes
power
;
And
yet
I
trowe
,
you
know
it
is
a
power
,
and
that
an
absolute
power
;
to
which
cause
(
if
I
take
not
my
marke
amisse
)
you
crowded
and
slily
shuffled
in
the
word
christian
,
when
you
said
,
the
Pope
had
power
over
all
christians
;
wherein
you
speake
this
language
,
this
in
effect
and
no
more
;
That
all
are
subject
,
not
ratione
potestatis
,
in
respect
of
power
,
but
ratione
christianitatis
,
in
respect
of
christian
profession
;
and
so
you
speak
not
ad
idem
,
to
the
point
which
you
undertook
to
prove
.
4.
A
Prince
(
you
say
Hetrodox
)
being
demanded
by
what
right
he
holds
the
Regall
Scepter
,
and
possession
of
his
Crown
and
Kingdome
,
will
never
avouch
the
law
of
God
in
his
defence
thereof
,
but
either
his
right
of
inheritance
,
or
else
his
right
by
the
law
of
just
warre
,
and
of
lawfull
Armes
,
or
of
election
,
or
of
donation
;
from
which
you
inferre
,
that
his
power
is
not
immediately
cast
upon
him
by
Gods
gracious
gift
;
I
must
now
be
bold
to
re-joyne
,
and
come
upon
you
with
an
expresse
negative
.
The
Prince
(
be
you
Hetrodox
well
assured
)
will
never
suffer
so
lame
,
so
loose
,
&
so
dishonourable
stuffe
to
scape
his
noble
heart
or
lippes
:
but
if
any
shall
be
more
bold
,
then
observant
and
respective
,
to
boord
his
Highnes
with
such
a
question
,
how
came
you
Sir
by
that
Soveraign
power
and
authority
to
govern
and
command
your
People
?
He
would
readily
and
peremptorily
shape
him
this
religious
and
Prince-like
answer
,
I
received
it
as
the
immediate
gift
of
God
;
and
asked
or
interrogated
againe
,
who
gave
him
the
title
and
investiture
of
such
power
?
his
answer
(
to
stop
the
interrogators
mouth
)
will
be
this
in
a
word
,
I
received
it
of
men
.
5.
All
Subjects
that
live
(
say
you
Hetrodox
)
within
a
Kings
dominions
,
are
not
his
lawfull
Subjects
,
immediately
by
Gods
holy
ordinance
;
but
all
christians
are
immediately
the
Popes
vassals
:
Now
you
know
(
and
no
man
better
)
that
Correllatives
are
simul
natura
,
in
a
condition
of
relation
by
their
proper
nature
the
one
to
the
other
;
If
therfore
the
secular
and
laic
Prince
have
any
power
to
command
his
naturall
Subjects
to
live
in
the
state
of
Subjects
immediately
from
God
,
then
Obligation
of
all
his
naturall
Subjects
to
yeeld
their
due
Prince
all
due
obedience
of
lawful
Subjects
,
is
in
like
manner
imediately
from
God
:
And
as
the
title
of
a
subject
to
this
dominion
,
or
breaking
of
some
penall
Statute
,
or
committing
some
notorious
offence
within
this
dominion
,
makes
me
subject
unto
my
Soveraign
Lord
the
King
,
or
the
State
:
So
the
character
of
a
christian
makes
me
a
subject
unto
the
Pope
,
at
least
as
we
Catholics
believe
and
teach
:
And
as
this
man
is
not
my
King
or
Prince
but
by
his
inheritance
,
election
,
&c.
So
none
can
be
saluted
and
stiled
Pope
,
but
by
Canonicall
and
authenticall
election
of
the
Cardinals
.
Now
then
as
the
character
of
Baptisme
(
say
we
)
markes
a
man
for
the
Popes
lawfull
Subject
,
in
spiritualibus
;
Even
so
for
a
man
to
be
born
,
or
to
break
a
penall
Statute
,
(
for
example
)
within
the
Venetian
dominion
and
State
,
markes
a
man
for
the
Venetian
Republics
lawfull
Subject
;
and
to
be
born
,
or
to
break
a
penall
Statute
within
the
Kingdome
of
France
,
marks
a
man
for
the
French
Kings
lawfull
Subject
.
6.
Again
you
have
put
down
and
vouched
one
point
for
positive
and
certain
,
which
is
by
catholic
Doctors
held
to
be
dubitable
and
questionable
,
namely
,
whether
the
Popes
power
and
authority
,
when
he
is
gone
the
beaten
way
of
all
flesh
,
doth
rest
in
the
Church
,
or
whether
the
Church
remaines
void
of
such
authority
and
power
so
soon
as
the
Pope
breathes
out
his
last
gaspe
?
Surely
those
who
stand
tooth
and
nayle
for
the
Romish
opinion
(
that
I
may
take
up
the
Stile
of
Navarrus
)
Johan
.
Maior
,
Ja.
Almanius
,
Gerson
,
7.
You
stand
much
for
the
word
pasce
oves
,
feed
my
sheep
,
as
expresly
and
personally
spoken
to
Peter
alone
,
and
not
likewise
to
the
Church
,
or
by
name
to
the
rest
of
the
Apostles
.
But
I
must
now
tell
you
Hetrodox
,
that
many
Doctors
do
stand
not
onely
for
the
said
words
pasce
oves
,
feed
my
sheep
,
but
also
for
the
words
dabo
claves
,
I
will
give
thee
the
Keyes
,
to
be
spoken
both
alike
without
all
question
unto
Peter
,
howbeit
in
the
person
of
the
whole
Church
,
as
the
Parisians
doe
both
strongly
and
perspicuously
prove
.
Nor
can
it
be
a
good
consequence
,
that
because
feed
my
sheepe
,
and
I
will
give
thee
the
Keyes
,
were
both
spoken
to
Peter
,
therefore
the
same
words
were
not
spoken
to
the
rest
of
the
Apostles
;
for
it
is
generally
confessed
and
granted
of
all
,
that
all
the
Apostles
were
of
equall
authority
,
howsoever
Peter
for
his
faithfull
confession
made
of
Christ
,
as
also
for
bearing
a
most
remarkable
excesse
of
love
and
affection
to
the
person
of
Christ
,
might
seem
perhaps
to
deserve
some
title
of
preheminency
and
prerogative
of
dignity
above
the
other
Apostles
.
The
plain
verity
hereof
appeares
by
that
famous
passage
in
the
Gospell
,
where
Christ
having
most
gracious
and
heavenly
communication
with
all
the
Apostles
together
,
Jerome
,
Anselmus
,
Hilarius
,
with
diverse
other
writers
upon
this
passage
,
in
Ioh.
as
also
of
S.
August
.
that
our
Lord
there
speaks
concerning
the
power
of
the
Keyes
,
whereby
the
Apostles
and
other
successors
of
Christ
do
bind
and
loose
sinners
;
which
power
a
little
after
the
same
Lord
Cardinall
affirmes
to
be
understood
,
both
concerning
the
power
of
order
,
Peace
be
unto
you
;
As
my
father
hath
sent
me
,
so
do
I
send
you
,
whereas
the
power
of
order
was
given
in
the
last
Supper
.
Now
that
pasce
oves
,
feed
my
sheepe
,
and
tibi
dabo
claves
,
I
will
give
thee
the
Keyes
,
when
both
were
spoken
to
Peter
,
Si
in
Petro
non
esset
Ecclesiae
Sacramentum
,
&c.
If
the
Church
was
not
in
Peter
sacramentally
,
for
certain
the
Lord
Iesus
would
never
have
said
to
Peter
,
I
will
give
unto
thee
the
Keyes
of
the
Kingdome
of
heaven
;
And
if
these
words
were
personally
spoken
to
Peter
alone
,
then
the
power
and
use
of
the
Keyes
rests
not
in
the
hand
of
the
Church
;
the
action
of
binding
and
loosing
is
no
action
belonging
to
the
Church
;
but
forasmuch
as
this
power
is
exercised
,
and
this
action
is
lawfully
used
by
the
whole
Church
;
therefore
Peter
signified
the
Church
,
when
he
received
the
Keyes
,
and
then
he
received
the
Keyes
,
when
Christ
said
unto
him
,
pasce
oves
,
feed
my
sheep
.
S.
Augustine
takes
up
the
same
conceit
again
in
the
very
same
Tract
,
And
Leo
expounding
the
passage
of
I
will
give
thee
the
Keys
,
concurres
with
S.
Augustine
,
transivit
in
alios
Apostoles
,
&c.
The
vertue
and
efficacy
of
this
power
was
conveyed
unto
the
rest
of
the
Apostles
,
it
was
past
over
in
Peter
to
the
principall
and
chiefe
rulers
of
the
Church
.
S.
Cyprian
hits
the
bird
in
the
right
eye
,
Erant
&
caeteri
Apostoli
quod
fuit
Petrus
,
&c.
It
shall
suffice
thus
briefly
to
have
touch'd
,
that
you
argue
not
upon
a
certain
and
infallible
ground
,
when
you
have
thrust
upon
us
the
words
pasce
oves
,
to
have
been
spoken
only
to
S.
Peter
,
and
not
also
to
the
Church
,
because
aswell
the
promise
of
dabo
claves
,
I
will
give
the
Keyes
,
as
the
fulfilling
of
the
promise
in
pasce
oves
,
feed
my
sheepe
,
is
no
lesse
applyable
and
appropriate
unto
the
other
Apostles
,
and
unto
the
Church
,
then
unto
Peter
himselfe
,
in
the
judgement
of
the
Fathers
;
But
I
proceed
to
point
out
more
of
your
palpable
errors
.
8.
The
Pope
(
saith
Hetrodox
)
hath
no
power
to
alienate
any
one
Province
from
his
Papall
and
spirituall
jurisdiction
.
Why
sir
,
the
Pope
is
not
Lord
over
the
people
of
this
or
that
Province
,
as
they
are
Inhabitants
of
the
said
Province
;
he
is
onely
their
Pastor
as
they
are
Christians
:
In
regard
whereof
he
hath
no
power
to
alienate
any
one
province
,
or
anyone
single
person
.
First
,
because
all
provinces
are
not
belonging
to
Christians
,
neither
in
Freehold
tenure
nor
in
sockage
tenure
,
nor
in
any
other
lawfull
tenure
.
Secondly
,
because
howsoever
a
large
part
of
Christendome
takes
knowledge
of
the
Pope
as
of
their
superior
,
and
lives
within
the
vergerie
and
precinct
of
his
papall
power
,
neverthelesse
that
superiority
of
the
Pope
is
not
founded
nor
grounded
upon
any
right
of
dominon
;
And
where
no
dominion
,
there
no
alienation
;
I
speak
of
such
Princes
as
are
not
subject
unto
the
Pope
in
Temporalibus
.
And
is
the
chief
Bishop
no
Lord
,
when
he
parteth
stakes
with
Christ
himselfe
in
the
honourable
Title
of
our
Lord
,
and
without
addition
is
called
our
Lord
,
even
as
Christ
himselfe
is
called
our
Lord
?
No
doubt
,
he
is
a
great
Lord
,
according
to
the
opinion
,
sense
,
and
service
of
his
devoted
creatures
:
But
let
his
height
and
elevation
be
taken
by
the
staffe
of
that
common
Title
,
and
ordinary
style
,
that
he
honours
himselfe
withall
in
his
letters
pontificiall
,
when
he
writes
himselfe
Servus
servorum
,
the
servant
of
those
that
serve
God
,
and
where
then
is
his
Lordship
,
or
what
is
then
become
thereof
?
What
dominion
in
the
servant
of
servants
?
No
;
we
are
to
hold
and
beleive
the
contrary
,
because
our
sweet
Saviour
Jesus
hath
delivered
and
taught
us
the
contrary
:
Said
he
not
unto
his
Disciples
and
Apostles
,
once
upon
a
time
at
contention
,
The
Kings
of
the
Gentiles
doe
raigne
over
the
Gentiles
;
but
amongst
you
my
Disciples
there
shall
be
no
such
matter
;
but
let
him
amongst
you
that
is
greatest
,
be
as
he
that
serveth
;
To
the
same
purpose
he
said
to
his
Apostles
,
As
my
Father
hath
sent
me
,
so
send
I
you
:
and
how
that
?
forsooth
not
in
great
power
and
pomp
,
not
in
any
altitude
or
excesse
of
high
majesty
(
as
he
shall
appeare
himselfe
at
his
second
comming
)
but
in
great
humility
,
as
himselfe
came
at
first
,
as
Saint
Bernard
speaketh
.
caring
for
the
Flock
,
not
by
constraint
,
but
with
a
willing
mind
,
not
for
filthie
lucre
,
but
of
a
ready
mind
,
not
as
Lords
over
Gods
heritage
,
but
as
fair
ensamples
to
to
the
Flock
of
Christ
.
Vpon
which
passage
,
Apostolis
interdicitur
dominatio
,
indicitur
ministratio
;
The
Apostles
are
prohibited
to
lord
it
over
the
Flock
,
and
are
expresly
charged
to
walke
in
the
state
or
quality
of
servants
to
the
Flock
.
Hence
it
is
,
that
when
the
Lord
Christ
spake
to
Peter
,
he
said
not
,
Pasce
oves
tuas
,
Feed
thy
Flock
,
but
Pasce
oves
meas
,
Feed
my
Flock
:
For
Christ
alone
is
the
chief
Pastor
,
the
onely
high
Priest
,
having
,
as
the
Apostle
speaks
,
There
is
but
one
Law-giver
and
Judge
,
who
is
able
to
save
and
destroy
.
Christian
soul
or
sheep
,
belonging
to
the
Fold
of
Christ
:
whereas
the
secular
Prince
hath
power
to
dispose
of
his
own
Teritories
,
Crown
,
Lands
,
Demeasnes
,
and
other
possessions
,
by
way
of
alienation
;
because
he
holds
them
as
things
alienable
;
howsoever
he
hath
no
power
to
take
any
such
extravagant
and
exorbitant
courses
in
cases
of
hault
importance
and
consequence
,
Nisi
in
evidentem
utilitatem
,
&c.
except
it
be
for
some
evident
benefit
,
and
most
honourable
acquist
unto
the
Crown
and
State
.
9.
You
contend
that
secular
Princes
may
suffer
losse
of
their
Subjects
,
whereas
the
Pope
lyes
not
obnoxious
or
obvious
to
hazard
in
that
kind
.
Oh
that
I
could
here
truly
say
,
There
speakes
an
Angell
;
but
see
,
see
,
how
many
Countries
,
Nations
,
Tribes
,
and
Kindreds
,
have
quitted
their
obedience
to
the
Roman
Church
.
A
word
shall
suffice
,
that
most
beautifull
,
flourishing
,
nobilitated
&
renowned
Cedar
of
Libanus
,
which
in
former
ages
hath
spread
it selfe
both
farre
and
wide
over
the
face
of
the
universe
,
is
now
reduced
to
such
pight
and
pickle
,
that
she
hardly
hath
two
or
three
Arms
left
growing
,
to
ward
,
much
lesse
to
beautifie
the
whole
aged
Trunke
.
10.
Your
tenth
errour
layes
it selfe
open
and
perspicuous
in
a
most
pernicious
,
nice
,
and
tickle
assertion
;
That
neither
by
the
Generall
Councell
,
nor
by
the
whole
Corporation
and
body
of
Cardinals
,
the
chiefe
Bishops
power
can
suffer
the
least
diminution
;
and
yet
by
the
Subjects
,
the
secular
Princes
power
may
be
plumed
of
the
bravest
feathers
.
Touching
the
former
branch
of
this
assertion
,
I
have
signified
my
mind
before
,
that
I
have
no
humour
to
draw
into
dispute
,
whether
Papall
power
,
when
death
seizeth
upon
the
chiefe
Bishop
his
mortall
body
,
doth
remain
in
the
Church
,
or
whether
the
Councell
be
above
the
Pope
:
only
this
I
hold
to
be
indubitable
,
that
In
causa
haeresis
est
supra
Papam
,
in
case
of
Heresie
the
Councell
is
above
the
Pope
;
and
that
in
case
of
scandalous
offences
the
Church
never
wanted
requisite
and
convenient
remedies
for
the
maintenance
of
her
own
rights
and
priviledges
against
Popes
themselves
.
But
what
shall
I
say
to
the
other
branch
of
your
assertion
?
Let
us
measure
the
truth
thereof
by
the
standard
of
common
reason
:
tell
me
then
,
what
People
hath
power
to
crow
over
the
authority
and
power
of
any
Soveraign
and
absolute
Prince
?
Surely
none
,
for
by
what
authority
?
Who
dares
now
shew
himselfe
upon
the
Stage
,
to
broach
and
to
draw
the
vessell
of
such
pestiferous
and
scandalous
doctrine
?
What
?
Is
there
a
power
in
any
people
to
depose
their
lawfull
and
Sovereign
Prince
?
To
pare
the
nayles
of
his
power
?
To
make
a
Soveraign
Prince
In
esse
,
no
Prince
De
facto
,
but
a
meer
Subject
?
To
pull
the
Imperiall
Crown
from
his
head
,
the
royall
Scepter
out
of
his
hand
,
the
purple
robe
,
or
mantle
royall
from
his
shoulders
,
and
to
kick
him
after
a
sort
,
or
to
tumble
him
down
from
his
Regall
Throne
?
Can
there
be
a
more
desperate
device
,
more
dangerous
and
forcible
Bellows
to
blow
the
coales
,
and
to
kindle
the
flames
of
most
detestable
rebellions
,
of
odious
and
insupportable
Seditions
,
of
dreadfull
conspiracies
,
of
Absolom-like
,
or
Judas-like
treasons
in
the
very
bowels
of
the
State
?
I
am
loth
to
be
a
medler
or
a
stickler
,
and
to
have
any
hand
in
choaking
or
drowning
the
venemous
seeds
,
or
in
quenching
the
pestilentiall
sparkes
of
these
horible
combustions
with
inke
of
Pen
;
It
is
for
noble
and
heroicall
Princes
themselves
,
in
these
cases
interested
In
Capite
,
to
rowse
up
their
brave
spirits
,
and
(
if
the
matter
must
needs
come
to
blowes
)
to
draw
the
Sword
in
defence
of
their
own
so
just
and
honourable
a
quarrell
:
I
must
confesse
,
it
sorts
well
with
a
Princes
honour
,
to
rule
out
his
absolute
power
by
his
grave
Councell
of
State
,
and
the
wholsome
Lawes
of
his
Realmes
and
Kingdomes
,
as
it
concernes
and
beseems
the
chiefe
Bishop
himselfe
,
no
lesse
to
square
and
to
compasse
out
his
power
by
the
councell
of
his
Cardinals
,
provided
they
be
no
way
interested
or
ingaged
and
overborn
with
passion
,
but
still
have
an
eye
to
reflect
upon
the
good
of
the
Pope
,
and
the
good
of
the
Church
;
alwaies
directed
by
the
laudable
Canons
,
and
the
venerable
Councell
.
For
howsoever
the
absolute
Prince
perhaps
,
Non
tenetur
suis
legibus
quoad
obligationem
,
is
not
liable
to
the
conserving
of
his
own
lawes
by
plain
termes
of
obligation
,
tenetur
saltem
quoad
directionem
,
yet
without
perhaps
or
peradventure
,
he
stands
bound
to
the
conserving
of
his
own
Lawes
,
at
least
for
the
office
and
duty
of
direction
.
11.
You
assume
,
or
presume
rather
,
that
Monarchicall
Rule
of
Laic
Princes
,
is
changed
sometimes
into
free
States
,
and
free
States
of
Laics
,
are
sometimes
changed
into
Monarchies
:
But
as
for
the
Church
,
you
affirme
that
she
is
not
subject
like
the
Moon
,
unto
the
like
mutation
and
change
.
First
,
if
the
case
be
put
concerning
Christ
himselfe
,
who
is
the
supream
&
soveraign
Pastor
of
the
Church
,
there
is
no
question
but
his
Monarchie
shall
stand
,
remain
and
endure
for
ever
,
without
all
change
;
Because
of
his
Kingdom
there
shall
be
no
end
;
which
comes
not
by
reason
of
Title
or
no
Title
,
(
as
you
seem
to
inferre
)
but
by
reason
that
Christ
himselfe
is
not
subject
unto
the
least
inward
or
outward
violence
,
the
proper
cause
of
all
such
mutation
and
change
.
But
make
the
case
to
concern
Christ
his
Ministers
,
and
who
can
deny
the
Church
was
governed
at
the
first
after
the
form
of
a
republick
?
Let
men
read
the
fifteenth
of
the
Acts
,
there
Peter
proposes
the
case
,
he
puts
down
the
Proposition
,
he
makes
the
Declararation
:
Simeon
hath
declared
as
proloqutor
,
then
Iames
gives
the
sentence
or
determination
,
as
President
of
the
Councell
;
wherefore
my
sentence
is
:
Lastly
,
the
Decree
is
ratified
in
the
name
of
the
whole
Assembly
or
holy
Convocation
,
The
Apostles
,
Elders
and
Brethren
,
unto
the
Faithfull
,
send
greeting
;
It
hath
seemed
good
to
the
Holy
Ghost
and
to
us
,
&c.
Whether
S.
Peter
was
then
installed
in
the
primacy
,
like
the
Venetian
Duke
,
who
holding
a
most
honourable
preheminence
and
ranke
in
that
most
illustrious
and
renowned
State
,
is
neverthelesse
restrained
and
kept
in
a
State
of
Subjection
to
the
whole
body
of
that
Republick
;
I
leave
the
matter
to
be
discussed
and
sifted
,
by
those
whom
it
may
or
doth
chiefly
concern
.
It
sufficiently
makes
for
my
purpose
,
that
whereas
Decrees
were
published
in
the
Primitive
Church
,
under
the
name
of
the
republick
,
or
whole
Assembly
;
now
edicts
and
constitutions
are
published
under
the
name
and
authority
of
one
alone
:
And
whether
any
mutation
or
change
is
imported
thereby
,
speak
your selfe
Hetrodox
,
by
whom
it
hath
been
denyed
before
.
12.
Your
last
errour
is
palpable
in
inferring
this
for
a
reason
of
difference
between
the
two
powers
:
The
rule
of
the
one
is
immediate
from
God
,
whereas
the
title
of
the
other
hath
no
such
immediate
derivation
:
here
I
say
you
misse
the
marke
,
and
erre
from
the
sense
two
manner
of
wayes
:
For
if
by
Title
you
meane
the
Power
,
there
is
no
such
matter
;
because
neither
is
the
Title
the
power
,
nor
the
power
the
Title
.
And
if
by
Title
you
understand
the
means
or
manner
of
reaching
to
the
height
or
top
of
power
,
the
one
is
no
lesse
humane
or
of
men
then
the
other
:
The
Conclave
it selfe
shall
never
be
able
to
prove
me
a
lyar
in
this
point
:
but
I
here
put
on
a
step
further
.
The
power
Ecclesiastic
is
not
in
so
precise
manner
,
or
direct
degree
immediate
from
God
,
as
the
power
secular
:
The
reason
,
Because
it
is
in
the
man
Christ
,
or
in
Christ
as
man
;
to
wit
,
as
in
the
Head
of
the
Church
,
All
Power
is
given
to
me
in
Heaven
and
on
Earth
.
So
that
all
Ecclesiastick
power
,
which
the
chiefe
Bishop
challengeth
and
assumeth
to
himselfe
,
is
at
best
hand
but
a
Delegate
power
,
communicated
and
committed
to
him
by
Christ
:
For
Christ
being
that
Mediator
between
God
and
man
;
as
the
Apostle
speaketh
,
it
must
follow
by
good
consequence
,
that
God
gives
the
superiority
and
power
Ecclesiastic
to
the
chief
Bishop
,
not
immediately
without
meanes
,
but
mediately
,
or
by
meanes
:
id
est
,
Per
Christum
mediatorem
,
by
the
Mediator
Christ
,
or
by
the
meanes
of
Christ
;
and
this
mediate
power
of
the
Pope
is
no
Soveraign
or
Princely
power
,
but
a
Vicariate
or
deputed
power
;
it
imports
not
Dominion
and
Soveraignty
,
but
rather
Service
and
Ministery
.
And
hereupon
the
chiefe
Bishop
takes
it
for
no
disparagement
,
for
no
vility
,
for
no
abatement
in
his
high
and
honourable
Stile
,
to
be
titled
the
servant
of
Gods
servants
,
a
Pastor
,
a
Bishop
,
&c.
All
which
titles
imply
Ministery
rather
then
Lordship
,
and
humility
rather
then
greatnes
:
Hetrod
.
I
find
Orthodox
,
that
you
have
the
Prince
of
Philosophers
Eleuchs
at
your
fingers
end
;
but
withall
that
you
are
superlatively
positive
in
your
new
doctrine
.
Orthod.
Soft
good
Sir
,
a
little
more
of
your
patience
;
neither
my
Doctrine
Hetrodox
,
nor
new
doctrine
;
It
is
no
piece
of
my
coine
,
but
comes
out
of
S.
Pauls
Mint
;
yea
rather
it
beares
a
right
stamp
of
the
Holy
Ghost
,
speaking
with
S.
Pauls
tongue
,
or
at
least
writing
with
S.
Pauls
quill
:
The
Apostles
words
are
thus
couched
and
extant
in
the
text
;
Let
every
soule
be
subject
to
the
higher
Powers
,
for
there
is
no
Power
but
of
God
:
which
text
is
expounded
by
Chrysostome
in
these
expresse
tearmes
,
Facit
hoc
Ap.
&c.
The
Apostles
purpose
and
intent
is
to
shew
in
these
words
,
that
Christ
hath
not
brought
his
divine
Lawes
and
Ordinances
into
the
Church
,
of
any
such
intent
and
purpose
,
as
to
undermine
and
subvert
politic
Regiments
and
civill
States
,
but
for
the
better
establishing
and
reforming
of
humane
governments
;
And
there
the
Apostle
teacheth
withall
,
that
all
Subjects
and
inferiors
are
bound
to
the
due
performance
of
his
Apostolicall
precept
and
charge
;
not
only
seculars
,
but
also
cloistered
Monkes
and
Priests
;
for
so
much
is
testified
and
verified
in
his
first
words
,
Let
every
soule
be
subject
unto
the
higher
Powers
,
be
thou
Apostle
,
Evangelist
,
Prophet
,
or
of
any
other
degree
,
condition
,
or
quality
in
state
of
a
Subject
;
Neque
tamen
pietatem
subvertit
ista
subjectio
,
howbeit
godlinesse
by
this
kind
of
subjection
shall
never
come
in
danger
to
be
subverted
.
Thus
farre
Chrysostome
.
Hetrod
.
You
go
too
farre
Orthodox
;
I
neither
can
bear
in
my self
,
nor
forbear
you
any
longer
;
The
passage
which
you
alleadge
and
quote
out
of
Paul
,
treats
of
power
in
a
generallity
,
and
teacheth
obedience
of
Subjects
to
their
lawfull
Soveraigns
and
Superiors
in
grosse
,
or
to
Superiors
of
every
sort
and
degree
,
and
of
every
calling
,
to
be
by
Gods
own
Ordinance
;
It
doth
not
directly
shew
,
that
such
and
such
persons
are
subject
in
their
callings
to
the
secular
Prince
,
by
the
immediate
Ordinance
of
God
.
It
is
not
denyed
that
all
power
is
of
God
,
but
some
power
is
immediately
of
God
;
Such
was
the
authority
of
Moses
and
Aaron
,
such
also
now
is
the
Popes
authority
and
power
.
Some
other
power
is
likewise
of
God
,
but
mediatly
,
as
by
meanes
of
succession
,
or
of
election
,
or
of
some
other
humane
title
.
And
as
for
Chrysostoms
testimony
upon
S.
Pauls
passage
,
it
is
thus
to
be
answered
;
The
holy
Father
affirmeth
not
in
his
testimony
,
that
Priests
and
Monks
are
bound
by
S.
Pauls
precept
and
authority
,
to
render
obedience
unto
secular
Princes
,
but
rather
unto
their
own
Superiors
whomsoever
.
It
is
no
lesse
true
,
that
Ecclesiastics
are
bound
to
keep
and
observe
all
such
Lawes
politick
and
civill
,
as
are
not
repugnant
unto
Ecclesiastic
Lawes
,
and
such
as
are
necessary
for
common
commerce
between
Ecclesiastic
and
Laic
persons
:
For
in
the
course
and
cariage
of
temporall
affaires
(
as
Pope
Nicolaus
writeth
unto
the
Emperour
)
the
Church
makes
good
use
of
the
Lawes
Imperiall
:
Howbeit
,
Ecclesiastics
are
not
bound
and
tyed
to
such
observance
of
secular
Princes
Lawes
,
by
way
of
any
force
,
but
only
by
way
of
direction
:
that
is
to
say
,
Vi
rationis
,
non
vi
legis
,
by
vertue
and
right
of
reason
,
but
not
by
vertue
and
right
of
Law
:
Let
me
give
this
instance
for
example
,
The
temporall
Prince
commands
a
tax
to
be
set
upon
the
price
of
corn
;
in
this
case
Ecclesiastics
are
bound
to
buy
and
sell
at
such
price
:
not
because
they
are
bound
to
the
said
law
,
but
because
they
are
bound
to
buy
and
sell
at
a
just
and
lawfull
price
,
and
because
in
reason
of
State
,
as
also
in
common
reason
,
the
price
taxed
by
any
lawfull
Prince
within
his
own
Teritories
,
must
passe
the
muster
of
lawfull
prices
.
Howbeit
,
say
it
comes
to
passe
,
that
some
Ecclesiastic
breaks
the
said
law
,
yet
can
he
not
for
such
delict
or
transgression
of
the
Law
,
be
fetcht
Coram
nobis
,
before
the
civill
Judge
or
Magistrate
by
Sub
paena
,
or
by
any
other
of
the
Kings
Writs
,
nor
can
he
be
punished
by
the
Laic
Prince
,
to
whom
he
is
not
subject
,
but
by
processe
out
of
his
own
Ecclesiasticall
Superiors
Court.
Orthod
,
Let
me
have
leave
Hetrodox
,
to
give
you
the
stop
in
your
full
careere
,
know
you
Hetrodox
what
you
say
?
Is
the
Apostles
text
,
Let
every
soule
be
subject
to
the
higher
Powers
,
to
be
understood
of
power
in
generall
,
and
not
of
secular
Princes
power
?
The
best
is
,
you
avouch
it
with
a
bare
affirmative
,
you
send
it
forth
but
bare
and
naked
,
without
any
upper
Garment
,
not
so
much
as
a
Waste-coate
either
of
double
or
single
stuffe
,
I
meane
,
without
any
one
reason
of
proofe
at
all
.
But
how
can
it
be
possible
,
that
Paul
there
speaks
of
power
in
generall
?
Is
it
not
his
full
and
whole
scope
in
that
Chapter
,
to
stop
the
mouthes
of
those
,
who
slandered
the
Christians
of
that
age
and
time
,
to
be
seditious
routs
,
to
professe
very
scandalous
and
pernitious
doctrine
?
to
wit
,
that
Christians
were
not
bound
to
the
obedience
of
secular
Princes
,
but
were
exempted
from
all
secular
jurisdiction
?
S.
Paul
then
speakes
to
the
point
,
and
saith
,
Let
every
soul
be
subject
to
the
higher
powers
,
i.
e.
to
seculars
of
eminent
place
and
high
charge
;
yea
,
the
very
epithite
Sublimioribus
,
higher
,
is
a
plain
tearm
of
restraining
the
word
Power
;
And
that
S.
Paul
did
foster
and
fancy
none
other
conceit
or
meaning
,
I
appeale
to
the
judgement
and
authority
of
Chrysostome
,
of
Thomas
,
of
Augustine
,
of
Theophilact
,
expositors
of
the
same
text
,
who
agree
not
in
consent
like
harpe
and
harrow
,
but
jump
and
accord
all
in
this
one
cleere
exposition
,
that
Paul
there
speaks
of
subjection
to
secular
Princes
:
What
mean
you
then
Hetrodox
,
to
deny
this
Orthodox
exposition
,
and
to
contend
that
S.
Paul
there
speaks
of
power
in
generall
,
and
of
papall
power
in
particular
,
which
in
S.
Pauls
time
was
hardly
crept
out
of
the
shell
,
at
least
not
crept
up
to
any
degree
of
sublimity
,
but
lay
lowly
couched
,
and
louting
after
a
sort
,
(
if
it
was
then
at
all
)
in
the
person
of
one
poor
,
one
simple
,
one
lowly
Apostle
.
Moreover
,
if
S.
Paul
there
speaks
of
power
in
generall
,
how
can
these
words
following
in
the
same
context
,
(
Give
tribute
unto
whom
yee
owe
tribute
,
for
he
doth
not
beare
the
Sword
for
nought
)
be
dexterly
and
aptly
applyed
or
fitted
to
power
in
generals
?
The
husband
I
trow
hath
power
over
his
own
Wife
,
the
father
over
his
own
child
,
the
pedant
over
his
own
Schollars
;
what
?
Have
these
also
power
to
exact
lawfull
tribute
,
and
to
condemne
their
Subjects
unto
corporall
death
?
Our
Saviour
,
to
shew
that
his
Kingdome
was
not
of
this
world
,
as
he
spake
to
Pilate
,
and
that
his
power
was
none
of
those
higher
powers
,
meaning
no
terrene
or
worldly
Power
,
was
pleased
to
use
this
argument
:
If
my
Kingdome
were
of
this
world
,
then
would
my
Ministers
fight
without
all
question
;
but
now
,
because
my
servants
fight
not
in
my
quarrell
,
that
I
might
not
be
delivered
to
the
Jewes
,
for
certain
my
Kingdome
is
not
from
hence
.
Exacting
of
tribute
,
and
bearing
the
Sword
to
take
vengeance
on
those
that
do
evill
,
is
directly
so
proper
to
the
secular
Prince
,
and
to
his
Ministers
,
that
by
no
meanes
it
can
or
may
be
applyed
to
any
other
power
:
S.
Paul
therefore
speaks
there
in
particular
,
and
not
in
generall
;
And
howsoever
it
may
seem
,
that
some
things
there
spoke
and
taught
by
the
Apostle
,
may
by
Allegory
and
in
a
spirituall
or
mysticall
sence
be
applyed
to
the
spirituall
Prelate
;
as
by
name
,
that
he
beares
the
Sword
,
viz.
of
Gods
word
,
or
the
Sword
of
Excommunication
;
and
that
he
exacts
tribute
,
viz.
of
Teares
and
repentance
;
yet
whensoever
any
dogmaticall
point
is
handled
,
it
is
needlesse
to
seek
a
knot
in
a
rush
,
needlesse
to
hunt
after
Allegoricall
constructions
and
sences
,
most
of
all
needlesse
to
pick
out
contrary
senses
,
as
in
our
present
case
.
This
doctrine
makes
very
much
for
the
firm
establishing
of
the
secular
Princes
authority
thorow
all
Christendome
;
&
therefore
in
this
argument
or
subject
,
we
neither
ought
nor
need
to
runne
and
fly
unto
allegories
,
but
are
to
stand
firme
,
and
to
hold
us
fast
by
the
proper
and
litterall
sense
of
Scripture
.
Hetrod
.
Hitherto
you
have
argued
and
wrought
upon
the
matter
by
reason
;
I
will
not
say
how
good
or
how
strong
:
Let
me
now
see
how
you
can
back
and
strengthen
the
same
point
with
solid
authorities
.
Orthod.
The
interlinear
glosse
upon
the
former
passage
of
S.
Paul
,
thus
;
Potestatibus
sublimioribus
,
id
est
,
Secularibus
bonis
vel
malis
,
To
the
higher
powers
,
i.
e.
To
secular
powers
whether
good
or
evill
:
A
little
after
,
thus
,
In
hoc
quod
sublimet
,
id
est
,
mundanis
,
to
higher
powers
,
i.
e.
to
worldly
powers
.
Irenaeus
thus
:
Non
diabolus
determinavit
hujus
saeculi
regna
,
&c.
The
Kingdomes
of
this
world
are
not
disposed
by
the
devill
,
but
by
God
;
for
the
Kings
heart
is
in
the
hand
of
God
;
By
me
Kings
raign
.
S.
Paul
thus
,
Be
subject
to
the
higher
Powers
:
Thus
farre
Irenaeus
.
Tertullian
thus
,
Quod
attinet
ad
honores
regum
,
&c.
Be
subject
unto
Princes
and
Magistrates
.
S.
Augustin
thus
,
Quod
autem
ait
omnis
anima
,
&c.
Let
every
soul
be
subject
unto
the
higher
powers
,
for
there
is
no
power
but
of
God
:
He
therein
deales
and
workes
by
holy
and
wholsome
admonition
,
that
none
be
puffed
up
with
pride
in
this
regard
,
that
God
hath
called
him
to
Christian
liberty
,
that
no
man
be
perswaded
to
runne
out
of
his
ranck
,
and
to
quit
his
assigned
station
,
in
the
peregrination
of
this
life
;
that
none
be
of
this
false
beliefe
,
that
he
ought
not
stoop
to
submit
his
neck
unto
the
yoake
of
higher
powers
,
ordained
for
the
time
to
beare
the
chiefest
swaie
in
the
mannaging
,
ordering
,
and
governing
of
temporall
affaires
.
For
whereas
men
consist
of
soul
and
body
,
so
long
as
we
continue
in
this
life
temporall
,
and
have
use
of
temporall
things
,
as
good
stayes
and
supporters
of
this
life
:
We
ought
in
matters
pertaining
unto
this
life
,
to
be
subject
unto
powers
,
that
is
,
unto
men
by
whom
humane
affaires
are
ordered
and
administred
,
with
some
degree
of
honour
:
thus
farre
S.
Augustin
.
In
which
passage
I
observe
these
three
things
.
The
first
,
S.
Paul
as
he
is
there
expounded
by
S.
Augustin
,
speaks
for
the
particular
of
secular
Princes
,
and
not
for
the
generall
,
as
you
pretend
.
The
next
,
S.
Augustin
himselfe
,
a
Bishop
,
of
Episcopall
authority
and
jurisdiction
,
there
saith
,
Nos
,
Wee
,
even
wee
Bishops
must
be
subject
unto
the
powers
.
The
last
,
S.
Augustin
useth
an
emphasis
in
the
word
Oportet
,
we
ought
,
which
word
implyes
a
necessity
of
subjection
.
By
all
the
fore-alleadged
authorities
it
well
appeares
,
how
great
difference
&
large
distance
there
lyes
,
between
your
assertion
,
and
the
doctrine
of
the
holy
Fathers
,
&
by
name
of
S.
Augustin
,
the
very
light
and
bright
shining
Sun
,
of
all
Divines
.
And
what
say
you
to
that
of
Thomas
?
Circa
primum
,
&c.
Touching
the
first
,
we
are
to
consider
,
that
some
Christians
in
the
primitive
Church
denyed
(
at
least
in
word
and
assertion
)
subjection
to
terrene
powers
:
They
pretended
and
stood
upon
their
Christian
liberty
,
obtained
and
purchased
in
Christ
,
according
to
those
words
of
Christ
himselfe
,
If
the
Sonne
shall
make
you
free
,
you
shall
be
free
indeed
;
Now
the
liberty
granted
by
Christ
,
is
that
spirituall
liberty
,
by
which
we
are
freed
from
sinne
,
as
it
is
written
,
The
law
of
the
Spirit
of
life
,
which
is
in
Christ
Jesus
hath
freed
me
from
the
law
of
sin
&
of
death
:
whereas
the
flesh
yet
remaines
in
bondage
,
and
under
the
law
of
sin
.
The
man
therefore
once
freed
by
Christ
,
shall
never
be
obnoxious
to
subjection
,
either
spirituall
or
carnall
,
when
Christ
hath
delivered
up
the
Kingdome
unto
God
,
even
the
Father
,
and
hath
layd
aside
or
put
down
all
rule
,
with
all
authority
and
power
;
In
the
mean
time
,
so
long
as
wee
are
clothed
with
corruptible
flesh
,
we
must
be
subject
unto
Lords
carnall
;
as
it
is
written
,
Servants
be
obedient
unto
your
Masters
according
to
the
flesh
,
which
is
the
very
same
that
S.
Paul
saith
,
Let
every
soul
be
subject
unto
the
higher
Powers
.
Now
higher
powers
are
men
placed
in
high
and
honourable
dignities
,
to
whom
by
law
and
order
of
justice
we
owe
subjection
;
Submit
your selves
to
al
manner
of
Ordinance
of
man
for
the
Lords
sake
,
whether
it
be
unto
the
King
as
supream
,
or
unto
Governours
,
as
unto
them
which
are
sent
of
God
.
And
whereas
S.
Paul
saith
,
To
the
higher
powers
,
it
is
a
kind
or
manner
of
speech
indefinite
;
meaning
that
we
must
be
subject
unto
all
such
persons
,
Ratione
sublimitat●
officii
,
in
regard
of
their
high
office
and
place
,
though
the
men
themselves
are
evill
.
Servants
be
subject
unto
your
masters
,
not
only
to
the
good
and
courteous
,
but
also
to
the
froward
.
Thus
farre
Thomas
Aquinas
,
a
Religious
;
who
for
all
his
religious
orders
,
made
no
bones
to
say
,
Oportet
nos
,
&c.
We
must
be
subject
.
His
words
doe
neither
admit
nor
need
any
comment
or
glosse
,
he
speakes
not
with
a
Barre
in
his
throate
,
but
with
a
clear
voice
,
and
like
himselfe
:
the
Prince
of
scolastick
and
catholique
Doctors
.
And
who
dares
deny
S.
Chrysostome
to
be
a
catholique
Doctor
?
His
clear
verdict
upon
this
passage
of
S.
Paul
is
extant
with
generall
aprobation
and
applause
:
Facit
hoc
ideo
,
&c.
It
is
the
Apostles
purpose
here
to
teach
,
that
Christ
hath
not
brought
his
Lawes
into
the
Church
,
of
any
intent
or
purpose
,
to
repeale
,
to
reverse
,
to
annull
,
or
abolish
the
lawes
and
rules
of
politick
government
;
but
rather
to
reduce
the
order
and
frame
of
civill
government
unto
a
better
forme
of
institution
.
S.
Paul
therefore
speaks
there
of
politick
or
civill
power
,
not
of
all
power
in
generall
,
(
as
you
Hetrodox
are
pleased
to
avouch
,
comprehending
therein
the
Popes
power
,
and
I
wot
not
what
powers
besides
)
but
only
of
secular
power
.
And
how
foule
an
errour
it
is
,
to
expound
holy
Scripture
according
to
a
mans
own
private
spirit
or
fancy
,
yea
contrary
to
the
unanimous
consent
of
the
Fathers
,
I
referre
you
to
the
councell
of
Trent
,
Session
4.
And
whereas
you
strive
for
the
Popes
power
to
be
immediate
from
God
,
and
not
mediate
by
election
of
Cardinals
;
but
in
a
certaine
correspondence
to
the
immediate
power
of
Moses
&
Aaron
from
the
Lord
;
If
you
can
shew
and
prove
that
God
at
any
time
hath
spoken
to
the
chiefe
Bishop
,
elected
by
the
Cardinals
,
face
to
face
in
a
fiery-bush
,
or
in
a
rod
,
as
he
hath
spoken
of
old
to
Moses
and
Aaron
;
it
shall
be
subscribed
and
confessed
for
my
part
,
that
not
only
the
Popes
power
,
but
also
his
election
is
immediately
from
God
.
But
if
God
in
former
times
hath
spoken
,
and
yet
speaks
to
the
chiefe
Bishops
,
when
they
are
elected
(
as
you
Hetrod
.
would
bear
us
in
hand
)
let
me
be
answered
to
this
one
question
:
How
then
are
the
Conclaves
necessary
?
What
need
so
many
ambitious
plots
and
practises
?
What
need
so
many
hot
and
vehement
canvases
?
What
need
mighty
Princes
by
their
Agents
to
intercede
,
to
mediate
,
to
shuffle
and
cut
with
Cardinals
for
the
election
of
some
one
or
other
of
their
own
Subjects
,
Patriots
,
Favourites
,
or
Creatures
?
What
need
many
other
strange
devices
and
stratagems
to
be
so
pragmatically
and
preposterously
coined
,
as
instruments
to
hasten
the
untimely
birth
of
many
partiall
and
precipitate
Elections
?
In
a
word
,
what
an
idle
and
superfluous
convocation
of
Lord
Cardinals
is
that
,
wherein
the
Popes
election
is
made
,
when
his
Holinesse
is
immediately
elected
of
God
,
just
to
an
hayre
forsooth
,
as
Moses
and
Aaron
were
elected
?
What
new
doctrine
is
this
?
Almighty
God
,
as
the
prime
and
supream
cause
,
permits
the
second
causes
to
act
and
worke
in
their
kind
,
and
according
to
their
efficacy
.
And
howsoever
in
the
election
of
Popes
and
other
Princes
,
he
is
assistant
after
a
more
speciall
and
particular
manner
,
for
a
common
and
generall
good
;
yet
he
never
violents
or
enforces
the
liberty
of
elections
.
Nay
,
rather
he
expresly
shows
and
makes
known
(
I
speake
of
Gods
ordinary
course
,
Quando
de
revelatione
non
constat
,
when
there
is
no
manifest
and
apparent
revelation
)
that
his
divine
will
and
pleasure
is
,
to
have
this
or
that
individuall
person
to
win
the
spurres
,
and
to
prevaile
in
the
election
,
before
all
others
,
as
it
pleased
him
to
provide
and
take
order
in
the
case
of
Moses
and
Aaron
:
yea
sometimes
for
the
punishment
of
our
sinners
,
Almighty
God
suffers
a
wicked
Prince
,
and
as
wicked
a
Pope
(
if
not
much
worse
,
and
more
wicked
)
to
be
advanced
by
course
,
and
order
of
election
:
but
when
the
election
is
once
consummate
,
God
then
gives
the
Pope
,
(
as
we
Catholiques
professe
)
a
Vicars
power
of
Christs
own
institution
,
and
gives
the
Prince
that
power
which
was
instituted
by
the
author
of
mans
nature
,
with
nature
it selfe
;
nor
can
I
here
see
any
such
difference
,
as
you
Hetrodox
do
seem
to
inferre
,
That
Princes
are
elected
by
men
,
and
the
Pope
is
not
elected
by
men
,
but
by
God
,
as
Moses
and
Aaron
were
elected
.
And
whereas
Chrysostome
speaks
clearly
of
Princes
and
politick
Magistrates
,
of
whom
also
S.
Paul
himselfe
speakes
,
(
which
I
have
sufficiently
explained
before
)
you
spare
not
Hetrodox
(
which
is
your
next
grosse
errour
)
to
affirme
,
that
Chrysostome
there
handles
not
power
of
the
said
Princes
and
Magistrates
in
particular
,
but
speaks
only
of
power
in
generall
.
Now
Sir
,
can
it
stand
with
any
probability
or
possibility
,
that
where
S.
Paul
himselfe
treats
of
secular
Princes
,
and
their
power
in
particular
,
there
S.
Paul's
most
faithfull
expositor
doth
make
the
subject
of
S.
Pauls
discourse
to
be
of
power
in
generall
?
Secondly
,
those
powers
whom
S.
Paul
tearms
higher
powers
,
Chrysostome
thorow
his
whole
Sermon
calles
by
the
name
of
Princes
and
Magistrates
;
I
mean
such
Princes
and
Magistrates
as
enact
politick
lawes
,
bear
the
weighty
burthen
of
the
Common
wealth
,
to
whom
Tribute
is
due
,
and
by
the
Apostles
precept
is
to
be
given
,
upon
what
ground
of
reason
?
Forsooth
because
they
are
the
chief
workers
and
preservers
of
peace
and
plenty
to
the
whole
land
;
they
make
and
maintain
warres
in
the
Subjects
defence
;
they
see
and
cause
due
punishments
to
be
inflicted
upon
all
seditious
and
disordered
breakers
of
the
Kings
peace
,
debaucht
and
wicked
persons
:
Tell
me
Sir
,
who
are
those
by
whom
th●se
worthy
workes
,
and
the
like
are
done
,
but
secular
Princes
and
the
civill
Magistrate
?
Thirdly
,
Doth
not
Chrysostome
directly
testify
,
that
whereas
the
Apostles
were
famed
and
defamed
rather
to
be
seditious
,
to
preach
disobedience
unto
Princes
,
and
to
the
common
lawes
?
S.
Paul
therefore
by
way
of
precept
hath
delivered
all
the
dogmaticall
points
couched
in
the
said
Chapter
.
Fourthly
,
Chrysostome
affirmes
,
that
aswell
here
,
as
in
other
places
S.
Paul
commands
every
subject
and
servant
in
the
whole
State
,
to
be
subject
no
lesse
unto
his
lawfull
Prince
,
then
servants
in
Families
are
subject
unto
their
private
masters
.
Fiftly
,
what
meanes
Chrysostome
by
those
words
,
Facit
autem
hoc
ideo
,
&c.
It
is
the
Apostles
purpose
and
scope
to
teach
,
That
Christ
hath
not
established
his
lawes
in
the
Church
,
thereby
to
nullifie
civill
States
and
Regiments
,
but
rather
to
ground
and
establish
them
upon
a
more
perfect
and
rectified
forme
:
these
words
do
plainly
testifie
,
that
he
speaks
of
secular
Princes
in
particular
,
unto
whom
all
Subjects
owe
their
obedience
,
according
to
the
politick
lawes
of
the
State
.
Lastly
,
Chrysostoms
conclusion
so
stops
up
all
passages
,
that
you
are
not
able
to
take
your
heeles
,
and
make
any
faire
escape
,
Ostendem
quod
ista
imperentur
omnibus
,
&c.
S.
Paul
doth
teach
,
that
all
sorts
or
degrees
of
Subjects
,
not
only
seculars
,
but
also
Priests
,
and
Monks
are
lyable
to
this
Apostolicall
charge
;
yea
,
so
much
is
punctually
set
by
the
Apostle
at
his
first
entrance
into
the
matter
,
when
he
saith
,
Let
every
soule
be
subject
,
Supereminentibus
potestatibus
,
unto
the
higher
powers
;
And
who
those
higher
powers
be
,
(
over
and
besides
all
that
hath
been
delivered
by
him
before
)
the
same
Father
declares
,
in
tearming
them
sometimes
Princes
,
and
sometimes
Magistrates
:
At
last
,
he
doubles
his
files
,
re-inforces
the
argument
,
and
payes
it
home
,
with
etiamsi
Apostolus
,
&c.
Be
thou
Apostle
,
Evangelist
,
Prophet
,
or
what
may
be
else
;
for
such
condition
,
degree
,
or
state
of
subjection
,
is
no
engine
to
worke
the
subversion
of
piety
or
christian
religion
.
Thus
Chrysostome
,
to
stop
the
mouth
of
all
such
,
as
conceived
in
mind
,
or
gave
out
in
speech
,
that
obedience
to
secular
powers
&
Princes
was
out
of
the
square
,
the
rule
,
the
levell
of
christian
professors
;
where
the
holy
Father
doth
not
affirm
,
that
Princes
are
in
any
state
of
subjection
to
the
Apostles
In
temporalibus
,
and
yet
makes
no
bones
of
the
matter
,
he
is
nothing
squeamish
to
determine
,
that
the
Apostles
(
who
were
all
in
one
and
the
same
height
and
altitude
of
power
)
were
in
state
of
subjection
to
secular
Princes
.
And
let
me
(
Hetrodox
tell
you
more
)
to
prove
that
subjection
to
lawfull
Princes
is
exceeding
profitable
unto
all
sorts
of
Subjects
,
the
same
Father
after
his
usuall
manner
and
method
of
teaching
,
makes
demonstration
to
this
purpose
;
that
generally
subjection
of
inferiors
to
their
superiors
is
never
without
speciall
benefit
,
and
singular
fruit
;
As
for
instance
,
and
by
name
;
The
subjection
of
the
wife
to
her
husband
,
of
the
sonne
to
the
Father
,
of
the
scholer
to
the
instructer
,
of
the
younger
People
to
their
elders
;
of
which
remarkeable
profit
and
benefit
,
not
only
the
Foules
of
the
ayre
(
which
fly
after
one
guide
,
as
he
comes
in
his
vicissitude
and
turne
to
make
the
flight
)
but
also
the
Fishes
in
their
streames
,
are
partakers
after
their
severall
kinds
:
And
it
is
not
unworthy
of
observation
,
that
whereas
the
holy
Father
in
the
said
enumeration
might
have
taken
into
his
tale
the
Subjects
unto
ecclesiastical
Prelates
,
yet
he
advised
himselfe
to
leave
them
out
of
his
list
:
perhaps
thereunto
induced
,
upon
the
same
ground
of
S.
Bernard
,
inspired
by
the
holy
Ghost
,
Apostolis
interdicitur
dominatio
,
indicitur
ministratio
,
the
Apostles
are
forbidden
to
exercise
rule
,
and
enjoyned
to
serve
:
Howbeit
Chrysostome
takes
not
up
the
said
enumeration
,
to
shew
that
S.
Paul
there
treats
of
power
in
generall
,
(
as
you
Hetrodox
are
pleased
to
give
it
for
indubitable
)
but
only
to
signifie
,
that
subjection
of
inferiours
to
their
superiors
,
being
so
profitable
as
appeares
by
all
the
former
particulars
,
forasmuch
as
the
Prince
is
the
superior
,
and
the
Subjects
are
his
inferiors
;
the
Prince
is
faithfully
to
be
served
and
obeyed
of
his
own
Subjects
in
all
things
:
You
aleadge
that
Clerics
are
not
bound
Vi
legis
,
by
force
of
law
,
but
only
Vi
rationis
,
by
force
of
reason
,
to
yeeld
subjection
and
obedience
unto
secular
Princes
,
or
unto
their
wholsome
lawes
:
But
how
great
untruth
lyes
in
this
your
distinction
(
which
as
it
seemes
you
have
borrowed
of
Cardinall
Bellarmine
)
let
S.
Paul
be
judge
in
these
words
,
Whosoever
he
be
that
resists
the
power
,
he
resists
the
ordinance
of
God
:
then
do
well
,
&
thou
shalt
have
the
praise
of
well
doing
;
but
if
thou
do
evill
,
feare
,
For
he
is
the
Minister
of
God
,
to
take
vengeance
on
him
that
doth
evill
.
Here
S.
Paul
speaks
of
all
Subjects
,
without
exception
of
any
one
;
whereas
you
quit
and
free
from
subjection
whom
you
list
,
as
if
you
had
a
better
patent
or
warrant
from
Almighty
God
,
then
the
divine
Apostle
Paul
himselfe
:
but
for
my
part
I
give
more
credit
(
heare
me
with
patience
)
to
S.
Paul
,
to
the
tongues
and
Pennes
of
the
holy
Ghost
,
then
to
all
other
Pen-men
and
Writers
in
the
world
.
Produce
but
one
cleane
authority
out
of
the
holy
Evangeli
,
or
out
of
the
canonicall
Epistles
,
or
out
of
any
other
like
Bookes
and
writings
,
for
the
disobliging
of
Clerics
in
temporalls
from
due
obedience
to
the
Lawes
of
civill
Magistrates
,
where
the
said
Clerics
have
not
first
obtained
some
priviledge
of
exemption
from
the
civill
Magistrates
,
(
as
I
have
in
a
manner
stricken
you
stone
blind
with
a
cleer
and
punctuall
text
of
S.
Paul
,
to
the
same
sence
expounded
by
S.
Chrysostome
,
by
S.
Augustine
,
by
S.
Thomas
,
and
others
:
that
is
to
say
,
Clerics
are
bound
to
such
obedience
,
as
they
all
affirm
and
teach
)
&
dabo
manus
,
and
I
will
yeeld
up
my
weapons
,
with
open
confession
,
that
you
have
driven
me
,
not
like
a
right
bred
Cock
of
the
game
,
but
like
a
ranck
bastard
or
dunghill
Bird
out
of
the
Pit
.
That
Clerics
are
to
be
freed
and
exempted
in
spirituall
and
ecclesiasticall
causes
,
we
Catholics
do
maintain
it
stands
with
reason
;
but
in
secular
and
civill
causes
,
I
see
not
with
what
force
of
reason
it
can
be
born
out
:
Is
it
because
Clerics
have
received
the
Clericall
and
Priestly
character
?
Surely
no
such
matter
;
no
more
then
a
man
that
receives
the
Sacrament
of
Baptisme
,
&
the
caracter
thereof
is
thereby
freed
&
quitted
from
the
subjection
of
his
Prince
,
a
pure
Pagan
,
or
a
man
who
standing
in
the
state
and
condition
of
a
slave
,
is
freed
from
subjection
and
vassallage
due
to
his
absolute
Lord
:
so
that
a
fortiori
,
all
such
as
are
naturally
born
,
or
otherwise
Ratione
delicti
,
for
some
notorious
crime
or
grievous
offence
committed
,
become
as
it
were
accidentally
the
Subjects
of
some
Forraign
Prince
,
are
not
loosed
and
set
at
large
from
their
subjection
,
by
any
reason
,
or
in
any
regard
of
their
clericall
character
:
For
this
old
axiom
stands
without
all
controule
,
Si
non
de
quo
magis
,
ergo
neque
de
quo
minus
,
where
the
More
is
not
consequent
and
firme
,
the
Lesse
is
never
good
and
valuable
:
The
reason
whereof
is
grounded
upon
these
words
of
Chrysostome
,
Neque
enim
pietatem
subvertit
ista
subjectio
,
This
degree
and
state
of
subjection
is
no
Ramme
or
other
Engine
to
batter
and
beate
down
the
Walles
or
Bulwarks
of
Religion
:
It
stands
moreover
without
check
upon
the
former
doctrine
of
Thomas
;
That
Christian
liberty
is
altogether
spirituall
,
and
against
Sin
;
it
is
not
carnall
,
or
of
the
flesh
,
it
is
no
freedome
or
exemption
from
secular
jurisdiction
:
But
be
it
said
,
though
not
granted
,
that
Cleries
owe
subjection
&
obedience
,
not
by
force
of
Law
,
but
by
force
of
reason
:
I
now
presse
you
Hetrodox
,
to
expresse
what
you
mean
by
force
of
reason
,
I
suppose
you
understand
with
Bellarmine
,
and
all
other
Authors
,
the
law
of
reason
to
be
the
law
of
nature
:
This
now
supposed
and
granted
to
be
their
meaning
and
yours
,
Thereupon
would
very
fain
learn
,
what
need
so
many
monitories
?
To
what
end
so
many
thundering
Cannon-shot
of
excommunication
?
Wherefore
some
few
yeares
past
have
not
many
Priests
and
other
Ecclesiastics
of
the
Venetian
state
stooped
,
and
yeelded
obedience
unto
the
particular
demonstrations
,
Lawes
,
and
reasons
of
State
,
published
by
that
most
illustrious
and
renowned
Republick
,
which
all
Christian
Princes
have
judged
and
approved
no
lesse
reasonable
then
honourable
?
The
law
of
nature
is
a
farre
stronger
binder
,
then
the
lawes
of
Magistrates
;
and
therefore
it
neither
will
,
nor
can
brooke
and
admit
any
kicking
or
spurning
against
the
due
obedience
thereof
:
but
you
say
,
In
case
the
Law
be
transgressed
,
it
is
not
for
secular
Princes
to
rake
any
cognisance
of
Clerics
faults
,
and
to
rake
in
the
sink
of
their
facts
,
but
all
transgressions
or
delicts
of
Clerics
are
punishable
only
by
the
power
and
authority
of
the
Keyes
:
Now
I
answer
,
This
cu●s
not
off
the
power
of
Christian
Princes
and
Magistrates
,
to
enact
and
establish
Lawes
Politick
,
which
may
bind
Ecclesiastics
to
the
good
behaviour
,
in
the
politick
and
civill
Government
by
the
sword
:
For
in
your
verdict
,
Clerics
are
bound
at
least
by
force
of
reason
to
keepe
and
observe
the
said
politick
lawes
.
And
to
wade
yet
somewhat
deeper
into
these
waters
,
what
ward
have
you
Hetrodox
for
this
blow
?
He
that
hath
power
to
give
life
,
soul
,
and
being
to
any
Law
,
hath
no
lesse
power
,
as
the
supream
and
Soveraign
Judge
,
to
punish
every
transgressour
of
the
same
law
:
how
thinke
you
Hetrodox
,
is
it
not
so
?
Hetrod
.
Very
good
Orthodox
,
bee
it
so
.
Orthod.
And
who
,
if
not
secular
Princes
have
power
to
make
Lawes
,
which
may
bind
Subjects
of
any
calling
,
condition
,
or
quality
,
both
in
temporalls
and
in
conscience
besides
?
The
secular
Prince
then
is
armed
with
power
to
judge
,
and
with
a
Sword
to
cut
off
,
or
to
bring
in
all
sorts
of
Subjects
,
who
like
Outlawes
and
Rebels
forsake
their
assigned
Quarter
,
and
fly
out
of
the
pale
of
lawfull
obedience
:
A
Cleric
of
any
Order
,
by
the
character
thereof
is
made
subject
unto
his
Prelate
(
say
wee
)
in
all
duties
essentially
annexed
to
his
holy
Order
and
Function
:
But
for
a
man
born
a
Princes
naturall
and
lawfull
Subject
(
so
soon
as
he
hath
gotten
any
degree
of
holy
Orders
on
his
back
)
to
be
made
free
&
exempted
from
the
subjection
of
his
Prince
;
That
,
in
my
understanding
is
a
very
Monster
,
and
prodigious
creature
,
not
in
Evangelicall
doctrine
alone
,
where
humility
and
subjection
are
prized
and
valued
at
a
very
high
rate
,
but
also
even
in
the
light
of
nature
,
which
(
were
all
written
Lawes
in
the
world
,
for
ever
lost
,
and
the
light
of
the
same
totally
extinguished
)
would
perpetually
stand
and
remain
to
us
a
positive
law
:
Hetrodox
,
How
now
Orthodox
?
A
fling
at
Moses
too
?
Gregory
Nazian
:
stiles
Moses
Priest
of
priests
,
and
Prince
of
princes
?
That
Augustine
avertes
how
both
Moses
and
Aaron
were
high
Priests
?
That
Hierome
comes
not
an
ace
behind
all
the
forenamed
Authors
?
That
before
all
these
Fathers
and
writers
Dion
.
Areop
.
leads
the
dance
,
and
sings
the
same
note
?
So
that
Moses
being
high
Priest
,
it
is
no
marvaile
the
Levites
,
who
were
the
onely
chiefe
Ecclesiastics
of
those
times
,
were
subject
unto
Moses
,
as
unto
their
own
proper
Head
and
peculiar
Judge
.
Orthod.
You
need
not
Hetrodox
to
put
your selfe
in
so
great
a
heate
,
when
you
deal
with
any
well
grounded
Catholique
,
to
prove
by
the
authority
of
Fathers
,
that
Moses
was
either
Priest
or
high
Priest
,
(
Rimasero
)
the
Levites
remained
subject
unto
Moses
,
&c.
But
Couaruvias
,
with
many
catholique
Doctors
,
doth
avouch
,
that
doubtlesse
it
is
an
evident
sign
and
strong
presumption
,
that
in
temporall
matters
and
in
civill
judgements
,
the
Levites
were
not
subject
unto
the
High
Priest
,
but
unto
the
temporall
Prince
or
Judge
:
Because
when
Moses
,
by
a
kind
of
mean
conveyance
and
resignation
(
as
Catholiques
would
have
it
)
transmitted
or
transferred
his
whole
authority
of
high
Priest
,
and
his
attendance
upon
the
sacred
service
unto
Aaron
:
yet
by
no
meanes
did
he
then
deprive
,
or
divest
himselfe
of
authority
to
judge
the
Priests
and
Levits
in
their
temporals
.
And
from
hence
it
is
evicted
,
that
such
authority
was
not
knit
by
any
essentiall
connexion
to
the
office
of
the
high
Priest
,
for
had
it
been
connexed
in
such
a
manner
,
no
doubt
Moses
would
never
have
so
wickedly
robbed
and
cozened
Aaron
of
such
a
collop
,
as
the
moety
,
or
one
halfe
of
his
authority
:
First
of
all
,
lest
he
should
be
noted
to
wrong
his
brother
Aaron
in
so
high
a
degree
,
namely
,
by
stripping
him
of
no
lesse
then
a
whole
moety
,
or
one
halfe
of
his
entire
charge
:
again
,
because
exemption
of
Clerics
,
being
as
you
pretend
,
so
grounded
on
Gods
Law
,
Moses
was
to
leave
the
whole
course
,
exercise
,
and
execution
of
judgement
,
in
the
hand
of
Aaron
their
ordinary
and
competent
Judge
:
lastly
,
because
Moses
thereby
should
have
gained
the
more
free
scope
and
greater
liberty
to
serve
in
other
politick
imployments
and
affaires
.
But
howsoever
Moses
was
both
Priest
and
high
Priest
before
Aaron
(
if
so
much
must
needs
be
granted
)
yet
sure
it
is
a
flat
Non
sequitur
to
inferre
:
Therefore
at
one
and
the
same
instant
,
two
high
Priests
concurred
,
Quoad
exercitium
,
both
at
once
executing
and
exercising
one
and
the
same
office
.
For
wheresoever
the
Scripture
makes
mention
of
the
high
Priest
,
it
never
points
out
Moses
for
the
man
,
but
Aaron
:
as
Paul
speaking
of
the
high
Priest
,
Who
is
called
of
God
the
high
Priest
as
Moses
was
called
,
but
as
Aaron
was
called
.
As
for
the
Fathers
whom
you
cite
and
alleadge
,
adorning
Moses
with
all
the
foresaid
titles
,
I
dare
take
upon
me
to
affirme
,
they
witnesse
the
state
and
condition
of
Moses
,
only
before
the
time
of
Aarons
consecration
;
but
none
of
them
all
do
qualifie
Moses
high
Priest
Quoad
exercitium
,
in
point
of
executing
of
the
high
Priests
Office
,
after
Aaron
himselfe
was
once
made
and
consecrated
high
Priest
:
For
the
Church
with
two
heads
in
spirituals
,
had
then
bin
a
very
Monster
;
withall
,
the
unity
of
the
Church
and
of
Christ
himselfe
,
had
been
thereby
very
poorely
and
weakely
represented
:
but
in
case
you
are
so
certaine
(
as
you
seem
)
That
Levits
were
exempted
from
all
power
and
judgement
of
the
temporall
Prince
in
temporals
,
what
meant
you
to
be
so
farre
overseen
,
as
to
alleadge
not
so
much
as
one
testimony
,
divine
or
humane
,
in
demonstration
thereof
?
As
I
and
my
Authors
have
produced
two
,
this
of
Moses
for
one
,
and
that
of
Solomon
1
Reg.
2.
for
another
?
Howbeit
had
you
produced
any
one
such
testimony
;
yet
for
so
much
as
the
Ceremoniall
and
Judiciall
precepts
of
the
old
Law
are
now
abrogated
,
I
see
not
how
they
could
make
any
thing
,
or
stand
you
in
any
stead
at
all
for
your
purpose
,
because
I
require
and
stand
upon
precepts
of
exemption
,
drawn
from
Evangelicall
,
and
not
from
legall
grounds
.
Hetrod
.
What
man
?
It
seemes
then
you
purpose
now
to
inferre
,
there
was
no
distinction
of
Court
in
the
Primitive
Church
.
Orthod.
You
have
it
right
,
in
very
deed
there
was
no
distinction
of
Court
before
Justinians
time
;
he
was
the
first
,
who
upon
the
humble
Petition
and
suite
of
Menua
,
Bishop
of
Constantinople
,
granted
that
Ecclesiastics
might
be
judged
in
civill
causes
by
their
Prelates
,
Ipso
tamen
non
impedito
;
provided
alwaies
that
his
imperiall
prerogative
thereby
were
not
any
manner
of
way
impeached
:
In
which
case
,
and
in
case
of
criminall
Delinquents
,
he
leaves
Ecclesiastics
under
the
power
of
the
temporall
Prince
and
of
his
Ministers
.
Hetrod
.
I
thinke
you
dreame
Orthodox
,
at
least
I
believe
you
are
groslly
mistaken
:
S.
Paul
averres
the
contrary
,
that
in
the
Primitive
Church
the
Bishop
had
his
peculiar
Tribunall
,
and
in
his
own
Court
gave
judgement
or
sentence
upon
his
ecclesiasticall
Subjects
,
I
mean
his
Cleargy
:
Against
an
Elder
,
saith
Paul
,
receive
no
accusation
,
but
under
two
or
three
witnesses
;
that
is
to
say
,
admit
none
to
put
in
a
Bill
,
or
to
preferre
Articles
against
any
Priest
before
thy
Tribunall-seat
,
except
it
be
Billa
vera
,
or
articles
verified
by
the
depositions
of
two
or
three
witnesses
.
I
can
dazle
your
eyes
with
a
huge
cloud
of
Councels
,
but
I
am
very
loth
to
impaire
your
sight
,
a
few
shall
suffice
:
The
Councell
of
Agatha
in
Provence
thus
,
Clericus
nè
quenquam
praesumat
,
&c.
A
Cleric
shall
not
presume
to
sue
any
man
before
a
secular
Judge
;
and
in
case
a
Cleric
be
sued
in
any
such
Court
of
Record
,
he
shall
not
put
in
his
answer
to
the
Declaration
in
any
criminall
cause
,
before
a
secular
Judge
.
Si
Clericus
adversus
Clericum
,
&c.
If
one
Cleric
shall
have
an
action
against
another
,
the
plaintiffe
shall
enter
his
action
and
prosecute
the
suite
before
his
own
Ordinary
,
and
not
before
any
secular
Judge
.
The
third
Councell
at
Carthage
in
Africa
,
more
ancient
you
know
then
the
former
at
Agatha
,
Item
placuit
,
&c.
Furthermore
it
is
decreed
,
that
if
any
Bishop
or
Presbyter
,
Deacon
or
Cleric
,
shall
decline
his
own
competent
Judge
and
peculiar
Court
,
or
cause
plea
to
be
entered
or
made
in
any
other
Court
of
judiciall
audience
and
preceeding
,
he
shall
forfeit
his
Ecclesiasticall
dignity
,
or
other
his
pastorall
charge
,
if
the
action
be
of
any
criminall
nature
or
quality
,
though
the
sentence
doth
passe
for
the
plaintiffe
;
&
in
case
it
be
a
civill
action
,
he
shall
then
pay
cost
and
dammage
,
yea
he
shall
forfeit
whatsoever
he
hath
evicted
by
sentence
of
the
said
Court
.
The
Milenitane
Councell
,
of
like
antiquity
to
that
of
Carthage
,
Now
then
,
Orthodox
upon
what
ground
,
what
authority
,
what
warrant
dare
you
affirme
,
that
in
the
Primitive
Church
there
was
no
distinction
of
Court
,
and
that
Justinian
was
the
first
by
whose
constitutions
it
was
ordained
and
provided
,
that
Ecclesiasticks
were
priviledged
to
have
their
tryals
and
sentences
before
their
Prelates
?
But
in
plain
truth
(
at
least
if
you
can
abide
to
heare
the
truth
)
because
Iustinian
was
a
Prince
,
who
by
usurpation
of
more
then
competent
authority
,
sought
indeed
to
heare
the
causes
of
Ecclesiastics
,
and
thereby
intruded
himselfe
to
cut
as
it
were
their
spreading
Combes
;
for
that
reason
Menua
in
all
submissive
humility
petitioned
Iustinian
to
leave
the
cognisance
,
at
least
of
civill
causes
,
unto
the
Bishop
:
to
which
Petition
the
Emperour
was
pleased
to
give
both
gracious
care
,
and
princely
grant
.
How
true
it
is
,
that
Iustinian
usurped
excessive
authority
,
it
is
evident
by
his
practise
;
for
he
both
shufled
and
cut
the
cards
,
he
intruded
himselfe
to
bridle
the
Clergy
,
to
tye
and
hold
them
short
unto
the
stake
by
his
Lawes
,
as
well
in
spirituals
as
temporals
:
who
so
lists
to
read
the
titles
De
sanctit
.
Episcop.
&
de
sacro
sanct.
Ecclesiis
,
may
clearely
see
the
same
with
halfe
an
eye
:
but
more
pregnant
and
positive
for
the
purpose
is
the
Nomocanon
of
Photius
:
Howbeit
you
know
Orthodox
,
it
is
the
doctrine
of
all
Divines
,
and
Canonists
,
yea
of
Couaruvias
himselfe
too
,
that
by
Gods
own
word
the
judgement
of
spirituall
causes
belongs
only
to
Bishops
,
and
to
the
highest
Bishop
,
as
to
the
supreame
Judge
:
whereupon
both
before
Iustinian
and
after
,
the
sacred
Councels
have
debarred
and
restrained
the
clergy
by
expresse
and
peremptory
inhibition
from
procuring
any
tryals
before
secular
Judges
,
as
in
the
councell
of
Toledo
(
besides
divers
other
Councels
)
it
is
more
then
manifest
:
And
now
to
draw
the
Arrow
up
close
to
the
very
point
of
the
head
;
the
inconvenience
of
this
decree
made
by
the
Emperour
Iustinian
,
seemed
to
the
judgement
of
Frederick
the
second
,
to
be
of
so
dangerous
a
straine
and
consequence
,
that
he
repealed
the
foresaid
law
of
Justinian
,
with
all
other
the
like
lawes
,
repugnant
unto
the
liberty
of
the
Church
:
for
it
is
found
in
Fredericks
first
constitution
thus
recorded
,
San●
infideliam
quorundam
,
&c.
the
pravity
of
certain
miscreant
and
unjust
Princes
hath
so
disborded
and
over-flown
the
Banks
,
that
now
,
contrary
to
the
discipline
of
the
holy
Apostles
,
and
to
the
name
of
sacred
Canons
,
they
make
no
bones
to
contrive
new
Statutes
,
and
to
frame
new
lawes
against
Church-men
,
and
Church-liberty
.
A
little
after
,
Statuimus
ut
nullus
,
&c.
Wee
decree
that
none
shall
presume
to
sue
any
ecclesiasticall
person
before
a
secular
Judge
,
in
any
criminall
or
civill
cause
,
contrary
to
the
imperiall
constitutions
and
canonicall
decrees
:
and
in
case
any
suite
shall
be
otherwise
commenced
or
entered
,
wee
decree
the
plaintiffe
to
lose
his
cause
,
and
to
take
no
benefit
of
the
Judges
order
,
or
sentence
,
as
also
the
Judge
himselfe
to
be
put
out
of
the
commission
for
Judicature
.
Likewise
the
Emperour
Basilius
long
before
Frederick
,
repealed
a
law
made
by
the
Emperour
Nicephorus
,
against
ecclesiastics
liberty
,
with
asseveration
,
that
infinite
calamities
,
like
epidemicall
diseases
,
or
publique
ulcers
and
botches
,
had
runne
over
and
infected
the
whole
body
of
State
and
common
wealth
,
with
poyson
of
the
said
pestiferous
and
unwholsome
lawes
:
let
Balsamon
upon
the
Nomocanon
of
Photius
be
consulted
and
viewed
,
where
he
expounds
the
first
Canon
of
the
first
and
second
Councels
celebrated
at
Constantinople
:
and
thus
much
touching
the
authority
of
your
great
Iustinian
.
Orthod.
I
am
not
ignorant
,
Hetrodox
,
in
whose
goodly
Vivaries
or
fresh
Ponds
you
have
taken
so
great
paines
,
to
fish
for
this
dish
of
dainty
Mullets
,
as
you
suppose
:
but
saving
his
savour
,
with
whose
heifers
you
have
thus
plowed
up
the
goodly
field
of
the
Emperour
Iustinians
38.
Novel
,
the
said
Novell
comprehends
three
distinct
parts
:
the
first
is
,
that
upon
petition
of
Menua
,
this
noble
Emperour
sealed
a
patent
,
and
passed
a
most
gratious
priviledge
for
the
Cleargy
,
of
this
faire
tenure
and
tenour
,
that
in
matter
of
pecuniary
causes
,
called
after
the
common
stile
,
civill
causes
,
Church-men
might
be
tryed
and
judged
by
their
Prelates
,
Non
ex
scripto
,
without
some
formall
drawing
of
Bils
,
Bookes
,
or
pleas
,
except
both
parties
agreed
to
have
some
necessary
,
essentiall
,
and
materiall
points
of
the
case
,
formally
drawn
,
couched
and
put
down
in
writing
;
and
in
case
the
knot
or
difficulty
of
the
matter
,
would
not
beare
and
suffer
such
summary
decision
,
then
it
should
be
free
and
lawfull
for
the
complainants
to
take
the
benefit
of
civill
Courts
,
and
to
commence
their
suites
before
the
ordinary
secular
Judges
.
The
Emperours
own
words
lye
penned
thus
,
Peti●i
sumus
,
&c.
Menua
beloved
of
God
,
Arch-bishop
of
this
most
flourishing
City
,
and
universall
patriarch
,
by
humble
Petition
hath
moved
our
imperiall
highnesse
,
to
grant
unto
the
most
reverend
Cleargy
this
gracious
priviledge
;
that
if
any
shall
have
just
and
lawfull
occasion
to
sue
Churchmen
in
a
pecuniary
cause
,
he
shall
first
repaire
unto
the
Archbishop
,
beloved
of
God
,
as
unto
his
Diocesan
,
within
whose
jurisdiction
he
then
liveth
and
inhabiteth
,
and
shall
require
the
Archbishop
to
take
information
of
the
cause
,
whereby
he
may
merit
his
judgement
,
Ex
non
scripto
,
by
summary
proceeding
,
without
drawing
of
Bookes
,
or
breviats
:
And
in
case
the
Archbishop
shall
undertake
to
proceed
in
such
forme
,
the
Cleric
shall
not
be
molested
nor
drawn
into
any
Court
of
civill
Audience
,
nor
driven
to
intermit
the
exercises
of
his
holy
Function
;
but
rather
without
damages
,
the
cause
it selfe
shall
be
throughly
canvased
and
sifted
Ex
non
scripto
:
Howbeit
withall
the
said
cause
may
be
cou●hed
in
written
forme
,
if
the
parties
be
willing
and
condescend
both
alike
to
require
that
course
,
and
to
relinquish
the
other
;
but
in
case
for
the
quality
of
the
cause
,
or
for
some
other
emergent
difficulty
,
the
Bishop
,
beloved
of
God
,
shall
not
be
able
by
any
meanes
possible
,
to
make
a
full
and
finall
end
of
the
matter
,
then
shall
it
be
lawfull
to
bring
the
said
cause
before
civill
Judges
and
Magistrates
,
and
(
all
priviledges
granted
to
the
right
reverend
Churchmen
preserved
)
it
shall
be
lawfull
to
implead
,
to
take
examinations
,
to
make
a
finall
end
of
the
suite
and
contention
in
the
civill
Court
:
thus
farre
Iustinian
.
In
which
first
part
of
the
Emperour
Iustinians
Novel
,
I
may
not
passe
diverse
points
untouched
:
this
for
one
,
That
Menua
is
glad
to
come
on
his
knees
,
and
to
make
humble
suite
for
this
priviledge
:
then
surely
his
Churchmen
had
no
such
exemption
before
from
God
himselfe
,
or
Iure
divino
by
Gods
law
:
for
had
the
good
Patriarch
had
that
string
to
his
Bow
,
by
Gods
holy
Ordinance
or
constitution
,
doubtlesse
his
humble
begging
and
earnest
Petition
for
this
humane
priviledge
,
had
been
by
his
leave
and
yes
too
Hetrodox
,
no
better
then
direct
and
voluntary
rushing
into
sinne
:
This
for
another
,
that
Iustinian
grants
not
Menua
the
Court
in
any
absolute
straine
or
terme
;
but
only
allowes
him
to
give
judgement
or
sentence
without
any
clamorous
noyse
,
and
without
any
formall
instruments
in
writing
;
a
course
clean
contrary
to
modern
practise
in
our
Ecclesiasticall
Courts
,
where
commonly
more
clamour
and
noyse
,
more
Advocates
,
Proctors
,
Notaries
,
more
Offices
and
Ministers
,
more
chargeable
Fees
are
paid
for
Transcripts
,
breviats
,
Bookes
and
such
like
instruments
,
then
are
in
Courts
of
secular
justice
:
This
for
a
third
,
that
Iustinian
puts
down
the
reason
whereby
he
was
induced
to
grant
such
priviledge
,
to
wit
,
that
Clerics
not
disquieted
nor
disturbed
with
clamours
and
noises
of
Courts
,
might
more
diligently
and
freely
attend
upon
their
divine
offices
,
and
Ministeriall
Functions
:
This
for
the
fourth
and
last
,
Iustinian
grants
no
absolute
,
but
only
conditionall
priviledge
.
The
second
point
observable
in
the
Novell
,
that
in
criminall
causes
of
civill
nature
and
kind
,
meerely
temporall
,
without
any
smack
or
rellish
of
spirituals
,
(
which
Couaruvias
expounds
in
these
words
,
Quae
spiritualia
non
attingunt
,
such
as
touch
not
the
hemne
of
the
spirituall
garment
)
Church-men
within
the
City
of
Constantinople
,
shall
be
tryed
and
judged
by
competent
secular
Judges
;
and
through
the
whole
Empire
besides
,
by
the
Prefects
or
L.
Presidents
,
in
their
severall
Provinces
;
and
that
moreover
with
a
certain
limitation
or
stint
of
time
,
nam●ly
,
that
within
the
tearm
and
space
of
two
moneths
,
the
matter
shall
be
drawn
to
a
head
,
and
shall
come
to
a
finall
issue
or
end
,
and
that
sentence
being
once
sped
or
passed
against
a
Cleric
,
by
the
L.
President
of
any
Province
,
the
President
shall
not
proceed
to
execution
,
before
the
said
Cleric
is
degraded
,
and
quite
divested
of
his
priestly
,
or
sacerdotall
dignity
by
the
Bishop
,
according
to
the
laudable
custome
and
usuall
manner
in
such
cases
.
The
Emperours
own
words
are
thus
directly
couched
in
the
Novell
;
Si
tamen
de
criminalibus
conveniantur
,
&c.
but
if
a
Church-man
be
convented
or
brought
Coram
nobis
,
upon
some
criminall
cause
of
a
civill
nature
,
that
is
to
say
,
such
as
no
way
hath
dependance
,
or
correspondence
with
Ecclesiastic
Regiment
or
Church-discipline
;
in
such
a
case
he
shall
come
to
tryall
(
within
this
imperiall
City
)
before
competent
Judges
,
and
in
all
the
Provinces
before
the
most
honourable
Presidents
of
the
same
;
provided
the
suite
depend
or
hold
not
above
two
months
after
the
Actor
hath
put
in
his
Declaration
,
and
the
Reus
his
Answer
or
defence
,
that
so
the
suite
may
have
the
shorter
cut
,
and
the
more
expedite
dispatch
.
And
in
case
the
President
shall
find
the
party
impleaded
to
be
guilty
in
the
action
,
and
thereupon
shall
adjudge
him
to
undergo
and
suffer
the
punishment
ordained
and
inflicted
by
Law
;
then
the
party
so
judged
,
shall
first
be
deposed
from
his
Priestly
Orders
,
and
Church
dignities
,
by
the
Bishop
beloved
of
God
,
and
after
that
,
he
shall
come
under
the
hand
,
or
suffer
the
penalty
of
the
Lawes
.
In
which
words
likewise
,
divers
points
are
to
be
observed
;
viz.
That
some
offences
criminall
are
meerely
civill
,
meerely
politic
,
no
way
within
compasse
of
spirituall
respect
or
consideration
;
that
crimes
and
offences
of
such
nature
are
tryable
and
punishable
by
temporall
Magistrates
;
that
Churchmen
for
the
said
offences
may
be
sentenced
and
condemned
to
death
by
a
temporall
Judge
;
that
Justinian
bindes
not
himselfe
,
or
his
LL.
the
Judges
within
the
City
of
Constantinople
,
to
cause
a
Priest
or
Cleric
first
of
all
to
be
degraded
and
after
to
be
transmitted
over
into
the
hands
of
civil
Ministers
of
justice
:
but
in
such
case
he
binds
only
the
provinciall
Presidents
,
himselfe
as
the
Soveraign
,
and
the
Judges
in
Constantinople
as
his
Commissioners
,
Delegates
,
or
Subaltern
Magistrates
remaining
exempt
and
free
from
such
obligation
,
to
give
order
for
the
degrading
of
such
Delinquents
before
execution
;
that
sentence
of
the
secular
Judge
must
precede
,
and
then
degradation
is
to
follow
before
execution
:
for
Manus
legum
,
the
hand
of
the
lawes
is
the
executioner
of
haut
justice
:
from
whence
it
is
directly
to
be
deduced
,
that
Hetrodox
hath
drawn
but
a
sinister
,
left
handed
,
untoward
and
perverse
construction
of
Iustinians
Novell
,
in
bearing
us
in
hand
,
that
Churchmen
for
offe●ces
and
crimes
of
this
nature
are
first
forsooth
to
be
judged
,
and
withall
to
be
degraded
by
the
B●shop
,
and
after
to
feel
the
weight
of
the
secular
arme
:
for
faith
Hetrodox
,
Et
t●nc
sub
legum
fieri
ma●●
,
and
then
to
undergo
the
deadly
stroake
of
the
law
;
whereas
without
all
ambiguity
,
the
great
and
learned
Emperour
speakes
in
perspicuous
tearmes
,
and
sayes
,
that
a
definitive
sentence
of
the
secular
Judge
shall
prec●de
,
degradation
by
the
Bishop
shall
second
,
execution
of
the
sentence
shall
follow
in
the
Reare
;
and
yet
withall
,
that
such
course
of
proceeding
shall
be
only
held
in
the
Provinces
,
and
not
in
the
imperiall
City
.
The
third
point
,
or
branch
of
the
said
Novell
,
that
in
case
a
Clerics
offence
be
of
Ecclesiasticall
nature
,
namely
,
such
as
requires
and
calles
for
justice
by
some
ecclesiasticall
censure
or
penalty
,
th●n
the
punishment
shall
be
inflicted
,
and
the
penalty
awarded
according
to
the
divine
and
sacred
rules
or
Canons
;
which
in
such
cases
the
lawes
imperiall
do
not
hold
it
any
abatement
or
dispar●gement
of
their
honour
to
follow
:
The
Emperours
proper
words
runne
precisely
thus
,
Si
vero
Ecclesiasticum
si●
delictum
,
&c.
But
when
the
offence
is
meerely
Ecclesiastic
,
such
as
requires
the
censure
and
correction
of
the
Church
,
then
shall
the
Bishop
beloved
of
God
,
take
due
contemplation
of
the
nature
,
quality
,
and
merit
of
the
offence
;
the
right
honourable
Judges
residing
and
exercising
their
charge
in
the
severall
Provinces
,
shall
beare
no
hand
,
and
strike
no
stroake
in
the
busines
,
neither
as
head
nor
foot
;
for
it
is
not
our
pleasure
or
mind
at
any
hand
;
that
civill
Magistrates
take
any
cognizance
at
all
of
such
cases
,
because
they
are
to
be
sifted
,
scanned
,
and
tryed
by
ecclesiasticall
proceedings
,
and
the
faults
of
delinquents
in
that
kind
,
are
corrigible
only
by
Ecclesiastic
censures
,
according
to
the
sacred
Canons
,
which
our
lawes
imperiall
do
not
disdaine
to
imitate
.
In
which
branch
or
context
of
the
Novell
,
these
few
heads
come
in
like
manner
to
be
observed
;
that
some
offences
are
meerly
ecclesiasticall
,
and
annexed
to
the
clericall
order
:
that
when
the
holy
Canons
and
sacred
Scripture
make
it
lawfull
for
Prelates
to
inflict
and
award
the
said
penalties
,
they
alwaies
intend
it
of
ecclesiasticall
offences
:
that
such
judgements
and
penalties
are
to
be
passed
without
st●p
or
impeachment
by
any
corporall
voices
,
and
to
reflect
or
to
tend
onely
to
the
reformation
of
delinquents
Per
Paternam
correctionem
,
by
a
fatherly
chastisement
or
corr●ction
,
(
a
kind
of
ecclesiast●c
censure
)
and
by
such
like
penalties
,
which
are
not
corporall
:
Now
Sir
,
for
as
much
as
this
distinction
of
delicts
,
faults
,
offences
,
judgements
,
punishments
,
and
Courts
,
is
not
read
in
written
Monuments
before
Iustinians
time
,
upon
this
ground
I
have
affirmed
(
and
am
perswaded
that
herein
I
have
not
plaid
the
blind
and
unskilfull
Cobler
,
in
seeing
beyond
my
Last
and
Latchet
)
that
no
such
distinction
of
Court
,
for
which
you
fight
,
and
contend
with
so
much
heat
and
alacrity
,
had
got
any
the
least
footing
in
the
primitive
Church
:
And
because
this
word
Court
intends
or
implyes
the
civill
Court
,
it
is
very
certain
that
before
Iustinian
granted
this
gracious
priviledge
to
the
Patriarch
Menua
,
no
man
had
recourse
(
in
the
foresaid
cases
)
unto
Prelates
as
unto
publique
Magistrates
,
but
only
unto
secular
Judges
:
It
is
high
time
now
to
lay
open
your
palpable
errors
.
Hetrod
.
Well
remembred
,
hold
you
to
your
method
,
and
therein
use
your
best
skill
,
to
turne
my
Argent
into
Subtes
,
my
Whites
into
Blacks
.
Orthod.
My
chiefest
aime
shall
be
bent
unto
none
other
white
:
Is
it
not
first
a
grosse
error
to
wrest
S.
Pauls
words
written
to
Timothy
,
with
a
wrench
of
wrong
and
idle
supposition
?
For
you
suppose
that
godly
Timothy
Lorded
it
in
some
publique
Tribunall
or
solemne
seat
of
judgement
,
sitting
upon
offences
that
were
not
ecclesiasticall
and
spirituall
;
whereas
you
cannot
chuse
but
know
,
that
Paul
there
treats
not
of
any
judiciary
forme
,
but
only
of
ecclesiasticall
and
paternall
correction
:
his
words
are
evident
,
Against
an
Elder
receive
no
accusation
,
but
under
the
testimony
of
two
or
three
:
Againe
,
Them
that
sinne
rebuke
openly
,
that
others
may
fear
,
where
the
word
rebuke
armes
not
young
Timothy
with
any
authority
to
attach
the
body
,
to
lay
in
close
prison
,
to
send
into
banishment
,
to
condemne
either
to
the
Gallies
or
Gallowes
,
but
onely
to
give
private
admonition
for
private
offences
,
and
public
reproofe
for
public
scandals
.
The
text
is
expounded
by
S.
Augustine
(
according
to
the
glosse
)
after
this
manner
,
Aliquando
debes
corripere
,
&c.
sometimes
thou
shalt
rebuke
him
that
sinneth
betwix
your selves
in
private
;
sometimes
thou
shalt
not
spare
to
pay
his
coat
as
it
were
,
and
to
chastise
him
with
open
rebuke
,
that
others
may
be
the
more
affraid
,
to
runne
or
to
chop
into
the
like
snare
:
S.
Paul
therefore
in
that
place
speakes
not
of
any
Tribunal
,
(
as
you
very
fain
would
make
us
believe
)
but
of
ecclesiasticall
correction
,
proper
to
an
Evangel●st
,
and
to
no
Judge
,
according
to
the
same
Apostles
words
;
Improve
,
rebuke
,
exhort
with
all
long
suffering
and
doctrine
;
do
the
worke
of
an
Evangelist
,
make
thy
Ministery
fully
known
.
Howbeit
I
do
not
deny
,
that
mens
qualities
,
degrees
,
and
the
enormities
of
their
offences
,
being
weighed
in
just
and
equall
scales
,
it
is
lawfull
for
those
,
unto
whom
authority
for
such
purpose
is
deputed
and
committed
,
to
practise
Ecclesiasticall
correction
,
cum
omni
imperio
,
with
all
M●jesty
and
power
,
that
is
,
without
all
feare
,
as
the
same
Apostle
speakes
:
But
whosoever
shall
so
beare
himselfe
in
his
lawfull
authority
,
hath
need
to
be
endowed
&
furnished
(
besides
the
former
qualities
)
with
all
those
abilities
,
conditions
,
&
complements
of
a
good
&
rightworthy
Prelate
,
which
are
mustered
&
rancked
by
the
same
Apostle
;
Oportet
autem
Episcopum
esse
irreprehensibilem
,
&c.
A
Bishop
therefore
must
be
unreproveable
,
&c.
For
between
one
that
fits
upon
the
seat
of
just●ce
,
as
a
Judge
upon
the
Bench
,
and
one
that
hath
authority
to
rebuke
,
here
lyes
the
main
odds
:
The
sentence
of
the
Judge
is
profitable
,
though
the
man
himselfe
be
as
bad
as
Barabbas
;
but
he
that
reproves
or
gives
verball
correction
,
seldome
or
never
workes
any
deep
impression
or
good
effect
in
his
hearer
,
if
he
teach
that
a
man
shall
not
steale
,
and
yet
steales
himselfe
.
2.
By
witnesses
you
understand
,
such
as
are
juridically
to
be
sifted
by
examination
,
deposition
,
and
such
other
juridicall
courses
of
Court
;
whereas
to
give
a
fatherly
admonition
,
or
paternall
correction
,
who
doth
not
know
,
that
a
Bishops
bare
and
simple
word
for
such
purpose
is
held
sufficient
,
and
will
serve
the
turne
;
to
the
end
he
be
not
induced
to
passe
against
a
Priest
by
way
of
correction
;
but
when
with
great
reason
his
conscience
is
duely
certified
and
informed
,
that
the
accusation
or
presentment
hath
been
materially
confirmed
,
and
substantially
veryfied
by
the
testimony
of
two
or
three
:
Thus
Ambrose
in
the
glosse
to
the
same
purpose
,
Quoniam
vero
non
facile
,
&c.
And
because
accusations
against
Priests
are
not
hand
over
head
,
to
be
admitted
with
easy
credence
,
the
crime
or
accusation
pretended
and
objected
must
clearely
be
proved
:
or
in
case
the
matter
be
manifest
otherwise
,
that
a
Priests
deportment
or
demeanour
in
his
orders
,
hath
been
very
scandalous
,
and
notoriously
unreverend
,
the
Apostle
layes
his
charge
upon
Timothy
,
to
rebuke
the
party
,
before
the
face
of
others
,
that
others
may
feare
to
runne
the
like
scandalous
and
unreverend
courses
:
which
manner
of
proceeding
is
very
profitable
,
not
onely
for
such
as
are
in
orders
,
but
likewise
for
the
common
sort
of
People
,
when
they
shall
see
one
of
the
long
robe
,
a
man
of
such
Priestly
marke
and
ranke
,
so
roundly
taken
up
for
his
misdemeanors
;
by
which
the
holy
Father
S.
Ambrose
meanes
,
offe●ces
of
a
conversation
,
mis-becoming
the
estate
,
condition
,
and
calling
of
a
religious
person
:
all
this
tends
not
in
any
wise
,
to
point
at
any
Court
,
much
lesse
at
any
distinction
of
Court
;
but
beares
a
reflecting
eye
,
and
gives
ayme
with
a
kind
of
nod
,
and
bending
of
the
head
,
only
to
paternall
correction
.
3.
You
argue
upon
a
vaine
supposition
,
that
even
by
Pauls
own
testimony
there
,
it
is
necessary
for
Churchmen
,
(
in
all
temporall
causes
and
offences
)
to
have
recourse
and
refuge
,
unto
the
ecclesiasticall
Judge
:
that
were
doubtlesse
to
approve
a
distinction
of
Court
:
But
be
not
you
Hetrodox
,
wilfully
blind
,
to
close
or
to
seal
up
your
own
eyes
,
from
beholding
the
cleare
light
of
truth
:
For
Canon
,
by
the
helpe
of
your
own
spectacles
,
and
none
other
.
You
maintain
,
that
by
the
same
Canon
,
Church-men
are
barred
from
the
benefit
of
recourse
unto
secular
Judges
,
whereas
the
Councell
presupposes
the
contrary
;
viz.
That
Clerics
may
take
the
benefit
of
that
course
,
howsoever
not
before
they
have
put
in
practise
the
meanes
to
have
the
matter
taken
up
,
and
ordered
by
their
Prelate
,
whom
the
Councell
(
even
by
the
averrement
of
your
own
mouth
)
termes
the
competent
Judge
of
their
cause
,
whereas
in
the
text
,
or
body
of
that
Canon
,
Point
des
paroles
,
not
one
such
word
.
6.
The
Councell
held
at
Agatha
(
upon
your
supposition
,
that
Clerics
for
criminall
delicts
fled
for
their
lawfull
reliefe
to
the
secular
Tribunals
,
as
plaintiffs
or
defendants
in
criminall
cases
)
inhibits
Churchmen
to
runne
that
course
,
to
the
end
they
might
avoid
the
danger
of
running
into
the
state
of
irregularity
,
Non
permittente
Episcopo
,
when
the
Bishop
gives
no
way
to
the
said
course
:
This
practise
I
grant
is
still
in
use
,
and
to
this
day
goes
currant
:
But
what
force
,
what
vigour
,
what
sinew
is
in
this
moderne
practise
,
to
prove
distinction
of
Court
in
the
Primitive
ages
and
times
?
Nay
,
it
rather
inferres
the
contrary
,
that
doubtlesse
then
there
was
not
any
other
Court
authorized
(
besides
that
of
the
secular
and
temporall
Magistrate
)
unto
which
,
in
as
much
as
Churchmen
were
to
have
recourse
in
criminall
cases
,
for
feare
of
incurring
irregularity
,
the
said
Councell
hath
taken
due
care
and
order
for
the
Bishops
good
care
and
free
consent
:
And
this
jarres
not
with
my
doctrine
,
but
jumpes
with
it
hand
in
hand
:
besides
;
the
said
ancient
Councels
were
called
and
held
alwaies
with
consent
of
the
secular
Prince
;
and
yet
all
this
here
spoken
,
is
no
demonstrative
proofe
of
your
pretended
distinction
.
7.
The
C●non
of
the
third
Councell
held
at
Carthage
speakes
not
in
your
language
,
affords
no
such
matter
as
you
insert
and
inferre
,
makes
no
distinction
of
the
judiciall
Court
;
It
layes
inhibition
upon
Bishops
and
Churchmen
(
after
the
controversie
once
is
on
foot
,
before
secular
Judges
,
or
christian
Arbiters
)
at
no
hand
to
cast
off
,
and
relinquish
the
said
A●biters
,
but
rather
to
labour
for
the
deciding
and
knitting
up
of
such
controversie
,
(
without
seeking
to
any
other
competent
Judge
,
not
agreed
upon
by
both
parties
)
to
rest
in
their
finall
determination
and
arbitrement
,
for
the
better
averting
and
avoyding
of
scandall
or
offence
.
For
the
better
conceiving
of
this
Canon
,
it
is
to
be
understood
,
that
Christians
in
the
Primitive
Church
came
to
agreement
,
in
certain
controversies
growing
betwixt
parties
,
and
with
reciprocall
or
mutuall
consent
made
choise
of
Infidell
,
or
unbelieving
Arbiters
;
a
fault
,
for
which
the
Apostle
Paul
somewhat
roundly
and
sharply
tooke
up
the
Corinthians
in
these
words
,
Secularia
igitur
judicia
,
&c.
If
then
yee
have
judgemènts
of
things
pertaining
to
this
life
,
set
up
such
in
the
Church
as
are
contemptible
,
or
at
loast
esteemed
,
to
give
judgment
;
I
speake
this
to
your
shame
,
is
it
so
,
that
amongst
you
of
the
Church
there
is
not
one
wise
man
?
Not
one
that
can
judge
the
causes
of
Bretheren
?
These
words
are
not
very
many
,
as
all
men
see
,
and
yet
do
minister
diverse
matters
to
be
considered
:
As
,
that
Paul
here
speakes
of
secular
busines
,
and
temporall
causes
,
item
of
such
Judges
,
as
by
any
one
might
be
chosen
and
appointed
of
ind●fferent
arbitrators
,
men
without
any
Presidentsh
p
,
or
commission
in
tribunals
or
Courts
;
for
he
saith
,
Hes
constituite
,
set
yee
up
such
,
&c.
Item
the
Apostle
speakes
not
of
chusing
and
setting
up
Bishops
in
these
cases
,
but
of
such
as
were
of
no
great
ability
,
or
sufficiency
for
the
discharging
of
the
said
good
office
,
men
whom
there
he
calls
Contemptibiles
,
men
of
no
speciall
regard
or
estimation
:
of
which
Apostolicall
text
Chrysostome
hath
given
this
excellent
exposition
:
Apostoli
talib●●
non
vacabant
,
&c.
The
Apostles
themselves
never
troubled
their
heads
,
never
busied
their
braines
,
they
were
at
no
leisure
to
deale
or
to
take
any
paines
about
litigious
occurrents
between
party
and
party
,
or
about
secular
judgements
,
their
whole
Ministery
was
imployed
and
spent
altogether
in
travailing
through
all
Nations
,
and
teaching
in
all
places
where
they
went
;
but
men
of
the
more
discreet
sort
and
ranke
(
howsoever
otherwise
they
were
men
of
the
meaner
condition
,
and
lesser
merit
)
had
the
managing
or
working
upon
things
of
that
nature
:
And
so
S.
Gregory
according
to
the
glosse
,
Terrenas
causas
examinant
,
&c.
I
advise
that
men
of
discretion
in
outward
matters
may
fift
and
bolt
out
causes
of
worldly
nature
;
as
for
men
of
endowment
with
spirituall
and
heavenly
gifts
,
of
another
element
,
and
more
transcendent
efficacy
and
power
,
they
are
not
by
any
meanes
to
intangle
their
mindes
,
or
to
be
taken
(
like
wild
and
untame
Deere
)
in
the
strong
toyles
of
terrene
matters
,
too
farre
out
of
their
proper
element
:
Item
S.
Paul
(
what
power
and
authority
soever
he
was
armed
withall
,
and
by
some
it
is
thought
with
Papall
power
)
saith
not
,
I
set
up
,
or
I
appoint
;
but
referring
such
matters
to
the
parties
interessed
themselves
,
he
saith
,
see
that
yee
set
up
;
be
it
your
own
act
and
ordinance
:
Nor
speakes
he
of
Priests
,
or
of
priestly
orders
,
or
of
Bishops
;
but
in
a
generall
comprehension
,
he
speakes
of
the
faithfull
,
who
had
no
exemption
from
the
Princes
Tribunals
;
at
least
seculars
,
according
to
the
opinion
of
all
,
were
not
exempted
:
Now
this
was
practised
in
Africa
;
but
whereas
many
Prelates
,
Bishops
,
and
Church
men
,
when
they
first
practised
this
course
,
commenced
a
new
course
afterwards
by
recourse
,
to
secular
and
competent
Judges
,
the
Councell
therefore
to
meet
with
so
great
a
mischiefe
,
made
that
ninth
Canon
,
by
you
cited
before
,
in
this
tenour
and
stile
;
Item
placuit
ut
quisquis
Episcoporum
,
&c.
Wee
moreover
appoint
and
ordaine
,
That
whensoever
a
Bishop
,
Deacon
,
or
Cleric
,
charged
with
any
crime
,
and
sued
in
any
civill
cause
,
shall
decline
,
and
forsake
the
Court
ecclesiasticall
,
or
shall
seeke
to
purge
and
quit
himselfe
in
any
other
Court
of
public
judgement
,
he
shall
then
be
deprived
(
yea
though
he
carry
the
cause
,
and
winne
the
day
by
sentence
)
of
his
dignity
and
place
,
if
the
judgement
be
criminall
,
but
in
case
it
be
civill
,
he
shall
then
loose
the
cause
,
if
he
mean
to
preserve
and
keepe
his
dignity
:
For
he
that
hath
free
liberty
to
make
choise
of
his
Judge
,
where
he
lists
himselfe
,
and
best
likes
,
declares
himselfe
to
be
unworthy
of
the
ranck
and
fellowship
of
Christian
bretheren
,
when
he
carries
a
sinister
,
partiall
,
and
prejudicate
opinion
of
the
Church
,
not
forbearing
to
crave
the
helpe
and
favour
of
secular
judgement
,
whereas
the
Apostle
commands
the
causes
of
private
Christians
to
be
brought
to
the
cognisance
of
the
Church
,
and
there
to
have
both
full
and
finall
determination
:
which
words
make
evident
demonstration
of
diverse
points
;
First
of
all
,
that
you
Hetrodox
,
have
slily
sought
to
put
out
mine
eye
,
with
a
text
or
Canon
of
this
councell
,
which
you
make
but
a
plain
Curtall
,
with
a
Man●
undecently
shorne
,
with
a
●●it
nose
,
and
cropt
eares
,
as
if
it
had
stood
upon
some
Pillory
,
lime
and
limping
besides
of
the
ne●re
l●g
before
:
Secondly
,
That
in
this
Canon
there
is
no
mention
at
all
of
any
public
Court
,
of
any
competent
Judge
,
or
of
any
Prelate
,
but
only
of
Arbiter
Judges
,
of
seculars
,
and
of
private
judgement
:
Thirdly
,
That
by
the
said
Councell
it
is
carefully
provided
and
ordained
,
that
whensoever
Churchmen
shall
give
any
public
offence
,
or
open
scandall
,
then
they
are
to
be
punished
with
deprivation
and
loss●
of
their
Free-hold
:
Fourthly
and
lastly
,
that
in
the
Canon
there
is
couched
no
expresse
precept
or
direct
charge
,
for
chusing
the
said
Arbiters
;
when
the
parties
are
once
drawn
into
that
course
,
it
orders
them
to
steere
altogether
by
that
compasse
,
and
to
stand
to
the
tacklings
of
their
determination
:
Now
I
would
gladly
learn
of
you
,
Hetrodox
,
what
makes
all
this
for
distinction
of
Courts
,
or
to
prove
there
were
two
distinct
Courts
,
two
ordinary
and
competent
Judges
,
one
for
seculars
,
another
for
the
Civill
and
criminall
causes
of
Churchmen
,
before
Justinians
constitution
?
8.
You
alleadge
the
authority
of
the
Milenitane
Councell
,
wherein
it
is
commanded
(
according
to
the
Apostles
councell
,
that
Bishops
are
to
accomodate
civill
causes
between
themselves
)
that
no
Bishop
shall
by
Petition
demand
of
the
imperiall
Majesty
,
a
Judge
in
public
judgements
;
but
in
case
he
obtaine
of
the
Emperour
some
ecclesiasticall
Judge
,
then
he
shall
not
be
impeached
or
contradicted
:
I
will
here
for
the
purpose
alleadge
the
Canon
it selfe
;
Placuit
ut
quicunque
,
&c.
It
is
decreed
that
whosoever
shall
Petiton
the
imperiall
Majesty
to
have
his
cause
come
to
cognisance
and
tryall
in
public
judgements
,
he
shall
be
deprived
of
his
dignity
,
but
in
case
he
shall
solicite
the
Emperour
for
Episcopall
judgement
,
that
shall
be
no
maime
,
no
losse
,
no
blot
,
no
blemish
,
no
diminution
to
his
estate
:
In
which
words
,
first
,
a
Bishop
is
inhibited
and
restrained
from
seeking
of
public
judgement
before
seculars
;
but
is
not
inhibited
to
make
appearance
,
in
case
he
shall
be
summoned
and
served
with
one
of
his
Majesties
writs
to
that
purpose
:
Secondly
,
he
is
permitted
to
petition
the
Emperour
that
his
cause
may
be
tryed
and
judged
by
the
Bishop
,
as
hath
been
shewed
before
;
From
whence
the
plain
contrary
to
your
pretence
and
assertion
may
aptly
be
collected
;
that
in
those
times
there
was
no
distinction
of
Court
;
but
all
causes
,
whether
of
Churchmen
or
seculars
,
were
to
be
tryed
,
neither
in
public
nor
in
private
judgement
,
unlesse
the
Emperour
himselfe
did
give
way
by
speciall
permission
and
most
gracious
licence
:
Nay
the
very
same
Councell
ordaines
,
9.
You
blush
not
also
to
babble
,
that
Justinian
usurped
excessive
or
more
then
due
and
lawfull
authority
,
to
frame
,
penne
,
and
publish
those
his
Constitutions
:
But
I
must
here
be
bold
to
tell
you
,
Hetrodox
,
even
to
your
face
,
the
judgement
of
infinite
Councels
,
and
pontificiall
Fathers
,
more
especially
,
and
by
that
name
of
Adrian
4.
(
as
hereafter
shall
better
appeare
)
carries
a
great
over-weight
in
the
scales
or
ballance
of
sound
judgement
,
in
comparison
of
this
your
new
and
late
upstart
censure
,
of
a
most
christian
and
learned
Emperour
:
They
never
once
dreamt
of
such
a
partiall
verdict
as
you
(
like
a
bold
fore-man
of
a
corrupt
and
frontlesse
Jury
)
have
now
presumptuously
blurted
forth
:
No
Sir
,
no
,
Iustinians
Constitutions
and
those
likewise
of
many
other
Christian
Princes
,
in
the
Primitive
Church
and
age
,
have
been
ever
most
cordially
caressed
with
great
and
speciall
humility
,
even
in
ecclesiasticall
matters
,
and
other
occurrents
of
like
nature
:
and
to
what
purpose
?
To
what
end
?
That
sacred
Canons
confirmed
by
imperiall
authority
,
might
go
forth
with
flying
colours
,
to
worke
the
deeper
impression
of
due
observance
,
in
the
mindes
and
hearts
of
all
People
:
I
passe
over
many
examples
,
and
wish
men
to
peruse
but
one
Epistle
of
Pope
Leo
,
wherein
he
Petitions
the
Emperour
Martianus
,
to
confirm
the
Chalcedon
Councell
,
and
obtaines
his
Petition
of
the
most
gracious
and
noble
Emperour
:
when
the
pontificiall
BP.
&
Church
of
Rome
carried
that
respect
,
&
humble
observance
toward
Christian
Princes
,
which
to
their
imperiall
Crowns
and
Scepters
appertaines
,
in
those
times
the
Popes
and
the
Church
were
held
in
great
veneration
,
and
admiration
withall
:
But
so
soone
as
the
Church
grew
to
vilipend
the
R
gall
authority
of
Christian
Princes
,
into
how
great
and
grievous
calamities
hath
she
not
fallen
&
tumbled
,
hath
she
not
precipitated
her
former
glorious
estate
?
What
eclypse
of
her
ancient
lustre
?
What
spots
and
staines
to
her
Primitive
and
Native
beauty
,
h●th
she
not
suffered
and
indured
?
Let
men
peruse
the
life
of
Boniface
8.
of
Alexander
3.
of
Gregory
7.
of
Julius
2.
of
Sixtus
4.
of
Clement
7.
of
Paul
4.
and
they
shall
see
without
helpe
of
spectacle
or
perspective
glasses
,
that
by
vilifying
of
Christian
Kings
and
Princes
,
the
Church
may
put
all
her
winnings
in
her
eye
(
like
an
unfortunate
and
unthrifty
Gamester
)
and
see
never
the
worse
:
Thus
much
I
wot
well
,
that
Iustinian
was
deeply
and
excellently
studied
,
superlatively
learned
in
the
Lawes
,
followed
and
frequented
by
men
of
incomparable
knowledge
and
learning
,
and
the
whole
world
hath
pitcht
his
authority
at
a
higher
price
and
rate
,
then
the
shallow
judgement
given
out
against
his
more
then
eminent
gifts
,
by
whomsoever
without
exception
,
Canonist
or
Cardinall
,
Prelate
or
Pope
.
10.
By
Manus
legum
,
the
hand
of
the
Lawes
(
for
so
I
like
to
turne
it
for
this
turne
)
you
understand
the
secular
Judge
;
whereas
before
it
hath
bin
shewed
to
be
the
lawfull
execution
of
a
sentence
.
11.
You
affirme
the
lawes
imperiall
thinke
not
scorne
to
second
the
sacred
Canons
;
and
this
you
pronounce
in
the
generall
sence
&
comprehension
;
whereas
the
Emperour
speakes
of
causes
meerly
ecclesiasticall
and
spirituall
:
Besides
you
contend
,
that
the
due
practise
of
Iustinians
Constitution
,
and
the
practise
of
sacred
Canons
cannot
concurre
and
stand
together
,
wherein
also
with
your
leave
,
your selfe
stands
not
in
the
right
:
For
doubtlesse
the
sacred
Canons
(
as
wee
hold
)
are
to
be
duely
observed
,
howsoever
they
beare
nor
sway
nor
weight
of
authority
,
Nisi
ex
priviligio
principum
,
but
by
the
force
and
vertue
of
Princely
priviledge
:
And
in
case
they
be
grounded
upon
so
stable
a
foundation
and
firm
authority
,
as
you
vaunt
,
wherefore
have
you
been
so
greatly
overseen
to
make
no
demonstration
thereof
,
by
some
cleere
text
of
holy
Scripture
?
For
to
transcend
the
walls
,
or
to
passe
the
bounds
&
limits
of
Princely
power
,
without
consent
of
parties
interessed
,
is
neither
acceptable
to
God
,
nor
pleasing
to
man
.
12.
You
counter-poise
a
Frederick
(
one
living
but
yesterday
in
a
manner
)
against
a
Iustinian
,
a
Prince
who
reigned
when
piety
with
Discipline
flourished
in
the
Church
like
a
green
Bay
Tree
:
You
parallel
an
Emperour
of
ordinary
capacity
,
and
small
knowledge
,
with
an
Emperour
,
the
most
compleat
legist
in
all
ages
of
the
world
,
a
low
shrub
(
in
such
regard
)
with
a
tall
Oake
,
or
the
goodliest
Cedar
in
Libanon
:
a
Frederick
with
a
Iustinian
,
a
Frederick
,
who
framed
his
foresaid
constitution
out
of
a
cunning
counterfeit
or
disgiused
humour
;
whereas
never
any
Prince
hath
more
abased
the
liberty
of
the
Church
,
and
hath
more
brought
it
down
as
it
were
upon
the
knees
,
then
that
Frederick
hath
;
whom
for
the
same
cause
Gregory
9.
was
provoked
to
censure
with
Excomunication
,
Deposition
,
and
deprivation
of
his
imperiall
Crowne
and
Robes
,
at
least
as
wee
Catholiques
would
have
the
world
to
believe
:
Such
a
Frederick
you
put
in
the
ballance
to
make
weight
gainst
such
a
Iustinian
;
of
whom
Adrian
4.
gives
this
honourable
testimony
,
13.
Be
it
granted
that
Friderick
2.
had
an
humour
to
derogate
or
detract
from
the
vertue
,
vigour
,
and
validity
of
Iustinians
constitution
,
and
was
graciously
ple●sed
to
affect
and
honour
Church-men
with
all
gracious
priviledges
possible
;
be
it
likewise
granted
,
that
Basilius
,
or
whosoever
beside
,
after
Iustinians
time
,
hath
declared
himselfe
no
lesse
gracious
to
the
Church
in
the
same
kind
;
tell
me
with
what
reason
you
c●n
hence
inferre
,
that
before
Iustinians
time
,
there
was
in
the
Primitive
Church
any
such
distinction
of
Court
,
as
Iustinian
hath
constituted
in
his
Novell
.
14.
Albeit
Basilius
passed
his
Act
In
odium
Nicephori
,
either
in
some
spleen
against
Nicephorus
,
or
to
draw
Nicephorus
into
some
hatred
of
others
;
yet
in
reversing
or
nullifying
the
law
of
Nicephorus
,
he
gave
pith
and
strength
to
the
Law
of
his
own
father
and
Grand-father
,
much
more
prejudiciall
to
the
Church
and
Churchmen
,
then
was
the
Law
of
Nicephorus
himselfe
.
Moreover
,
Emanuel
Conmonus
(
as
Nicetus
hath
left
upon
authentical
record
)
annulled
the
said
revocation
of
Basilius
,
and
confirmed
the
other
foresaid
law
of
Nicephorus
;
which
puts
me
into
a
marvaile
,
that
your selfe
,
Hetrodox
,
a
man
so
much
delighted
,
and
so
greatly
conversant
in
the
spacious
field
and
file
of
all
history
,
have
not
as
it
seemes
,
once
vouchsafed
to
touch
the
same
:
the
Tract
of
Nicetus
is
couched
thus
at
some
length
:
Templum
D.
Irenae
,
&c.
Ad
victum
et
Cultum
,
for
dyet
and
atrire
:
It
seemes
this
noble
Emperour
much
misliked
other
Princes
his
Predecessours
in
their
immoderate
desire
to
found
or
build
Monasteries
,
&
was
pleased
by
his
Princely
patterne
to
informe
all
Posterity
,
how
Churches
and
Temples
were
to
be
instituted
and
erected
;
as
also
what
strict
rules
,
and
orders
,
and
courses
of
life
should
be
proponed
or
prescribed
to
poore
Hermits
,
abstracting
and
sequestring
themselves
from
the
heavy
burthens
,
Legges
,
and
Clogges
of
terrene
affaires
:
yea
so
farre
was
he
from
commending
or
affecting
their
courses
,
who
making
profession
of
Monastic
life
do
swimme
neverthelesse
in
the
sweet
waters
of
worldly
wealth
,
and
are
more
distracted
with
multitudes
and
whole
worlds
of
cares
,
then
such
as
are
daiely
fed
with
all
the
delicacies
and
sweetest
morsels
of
this
life
;
that
he
revoked
(
as
it
were
,
from
dishonourable
exile
)
the
sanction
of
Nicephorus
Phocas
,
that
most
valiant
and
single
hearted
Emperour
,
formerly
abolished
;
whereby
Monasteries
were
inhibited
all
augmentation
,
and
suffered
likewise
some
abatement
,
or
paring
of
their
yearely
revenues
or
demesnes
:
Nor
was
he
any
whit
meal-mouthd
to
forbeare
or
spare
his
own
father
,
Grand-father
,
or
any
other
of
his
Royall
stock
and
bloud
,
by
whose
princely
bounty
and
largesse
,
the
said
Monasteries
had
been
endowed
with
Mannors
,
Farmes
,
and
yearely
revenues
of
no
meane
value
or
size
:
And
this
he
did
,
not
because
they
consecrated
the
said
portion
of
their
treasures
unto
the
Lord
,
but
because
they
were
misled
in
the
mannageing
and
executing
of
their
pious
project
:
For
whereas
Monkes
were
to
be
provided
of
Habitations
,
and
Cells
in
Deserts
,
recluded
and
abstruse
corners
,
in
Dennes
and
Caves
of
the
Earth
,
or
upon
the
crownes
of
high
hills
,
and
were
to
shunne
the
glorious
light
of
Constantinople
,
the
imperiall
City
,
as
the
Syren-songs
:
their
common
practise
walked
not
in
the
old
and
beaten
way
of
their
ancient
and
first
institution
,
but
mounted
aloft
,
and
flew
a
farre
higher
pitch
:
For
being
tickled
with
a
pleasing
itch
of
vain
glory
,
they
erected
Princely
Sepulchres
,
and
Tombes
of
diversified
Marbles
,
ingraven
or
impost
,
stately
Monuments
gilded
and
enameld
,
or
at
least
pargered
and
laid
all
over
with
rich
rough-cast
of
Parvis
lapis
,
to
the
common
view
and
vulger
aspect
of
all
commers
:
yea
,
they
would
be
seen
after
they
were
dead
,
lying
ad
rned
in
their
Tombes
,
with
Crownes
or
Coronets
on
their
heads
,
as
it
were
with
a
vive
aspect
or
countenance
of
living
creatures
:
th●y
built
Monasteries
in
Market
places
,
and
other
public
passages
,
in
which
(
without
any
respect
unto
gracious
gifts
and
vertuous
endowments
)
they
harboured
and
shut
up
as
it
were
in
Cages
,
or
like
Hawkes
in
their
Mewes
,
many
such
as
were
without
any
expresse
markes
or
representations
of
religious
Monks
,
except
it
were
a
shaven
crown
,
an
exchanged
habit
,
a
stuff●
and
strutting
paunch
,
and
a
side
beard
:
For
these
causes
and
reasons
,
either
to
underprop
monasticall
sanctimony
,
then
as
it
were
nodding
,
and
loose
in
all
her
joynts
,
ready
to
fall
in
pieces
;
or
(
to
speake
in
more
true
and
avouchable
tearms
)
then
laid
on
her
backe
upon
the
bare
ground
:
or
else
fearing
to
be
famed
,
or
defamed
rather
,
to
fall
into
the
same
errors
,
which
in
other
Princes
he
had
reproved
,
this
glorious
Emperour
Emanuuel
Co●menus
,
forsaking
the
course
and
way
of
his
Ancestors
,
fairely
and
nobly
addressed
himselfe
to
follow
another
tract
and
better
path
.
Now
in
this
large
discourse
diverse
things
occurre
and
concurre
worthy
of
observation
,
in
favour
of
the
point
which
I
here
maintaine
:
The
first
by
name
,
that
Emanuel
is
honourably
commended
and
highly
praised
by
Nicetas
,
for
a
most
noble
and
pious
Prince
.
The
next
is
,
that
for
the
reformation
of
monasticall
discipline
he
revoked
the
repealed
and
annulled
Act
,
or
law
of
Nicephorus
;
which
was
not
done
out
of
passion
,
or
out
of
any
envious
or
venemous
humour
against
the
Church
,
but
only
out
of
a
religious
disposition
,
to
worke
and
effect
a
timely
reformation
of
the
Church
.
The
third
is
,
that
Emanuel
renewed
the
law
of
Nicephorus
,
annulled
by
Basilius
,
because
Nicephorus
was
directed
&
guided
by
most
prudent
consideration
to
enact
and
establish
the
same
Law
;
which
because
Emanuel
did
set
on
the
own
first
feet
again
,
therefore
Nicetas
gives
him
the
honourable
adjunct
and
stile
of
Cordatus
Imperator
,
an
Emperour
of
an
upright
,
right
couragious
and
right
sincere
heart
.
The
fourth
is
,
that
never
any
man
opened
his
mouth
to
complaine
or
to
declare
himselfe
grieved-or
offended
against
Emanuel
,
for
the
re-establishment
of
the
said
law
.
The
last
is
,
that
as
well
by
this
Act
of
Emanuel
,
as
by
the
Acts
of
Nicephorus
,
Basilius
,
and
other
christian
Princes
,
it
is
lawfull
and
free
for
christian
Princes
(
as
it
is
now
practised
in
act
)
at
pleasure
to
establish
,
and
re-establish
the
like
lawes
;
and
that
immunities
whether
passant
or
dormant
,
do
grow
and
flow
Ex
privilegio
principum
,
from
the
sweet
spring
of
Princely
priviledges
.
I
passe
over
diverse
matters
,
Hetrodox
,
as
namely
,
that
you
pick
out
of
Authors
,
and
scrape
any
thing
together
,
which
may
but
seem
to
make
for
your
purpose
,
and
omit
or
leave
out
all
that
makes
against
your
cause
;
as
also
,
that
you
build
and
worke
upon
texts
of
no
weight
or
importance
,
upon
priviledges
cassed
and
annulled
;
in
like
manner
,
that
you
disclaime
and
reject
authorities
of
the
most
noble
and
christian
Emperours
,
their
most
holy
Lawes
and
priviledges
,
never
yet
annulled
,
neither
by
custome
,
nor
by
any
superior
power
.
Hetrod
.
I
feare
Orthodox
,
you
will
breake
your
wind
,
or
at
least
runne
your selfe
out
of
breath
in
this
argument
,
if
you
may
be
suffered
to
have
your
own
swinge
,
I
will
therefore
take
down
and
coole
the
heate
of
your
discourse
,
as
it
were
with
a
sprinkling
or
two
of
holy
water
:
Answer
but
one
example
,
and
you
shall
give
me
more
then
meane
satisfaction
:
when
certain
Processes
were
preferred
and
presented
on
a
time
to
Constantine
the
Great
,
against
sundry
ecclesiasticall
persons
,
what
was
his
gracious
and
Princely
response
?
Vos
à
nemine
,
&c.
No
mortall
man
hath
power
to
judge
you
of
the
Church
,
but
you
are
to
be
judged
by
God
alone
.
Orthod.
What
aime
you
to
inferre
upon
this
one
instance
?
Hetrod
.
That
Clerics
or
Churchmen
are
not
subject
unto
secular
Princes
.
Orthod.
You
shoot
both
too
farre
short
,
and
too
farre
wide
of
your
marke
:
That
Princely
response
was
only
a
kind
of
excesse
,
wherein
the
noble
Emperour
endeavoured
to
demonstrate
an
over-weight
of
his
exceeding
benignity
and
piety
towards
the
Church
:
the
gracious
eye
of
his
internall
judgment
lookt
another
way
then
you
seeke
to
inferre
:
For
if
that
response
had
been
true
,
and
according
to
his
inward
perswasion
or
beliefe
thereof
,
then
Clerics
without
all
question
might
not
be
judged
by
their
own
Prelates
:
For
Constantine
there
saith
,
Ad
Dei
judicium
reservamini
,
you
Churchmen
are
exempted
by
the
benefit
of
reservation
to
be
judged
by
God
alone
:
which
doubtlesse
is
a
blurre
to
your
learning
,
and
a
grosse
Non
sequitur
to
inferre
.
Hetrod
.
Beleeve
me
Orthodox
,
you
labour
to
crown
the
great
Emperour
Constantine
with
garlands
of
homely
praises
and
perfumes
,
when
to
make
him
renowned
and
glorious
for
his
benignity
and
piety
,
you
paint
him
forth
,
as
a
masqued
and
cunning
lyar
:
But
Sir
,
to
the
end
you
may
plainly
see
in
what
heighth
and
elevation
of
the
Pole
,
Constantine
said
to
the
Bishops
,
Almighty
God
hath
given
you
the
Order
of
Priesthood
,
with
power
to
judge
us
Princes
;
wee
therefore
of
right
are
to
be
judged
of
you
Priests
,
and
you
may
not
here
below
be
judged
of
men
;
stay
then
,
wait
and
expect
(
in
suites
commenced
by
men
of
your
own
Coat
and
Order
)
the
time
when
you
shall
be
judged
by
God
alone
;
keepe
your
suites
to
be
tryed
&
quarrels
to
be
decided
at
his
Barre
;
are
you
not
given
to
us
of
God
,
as
Gods
on
earth
?
Is
it
not
a
great
and
a
shamefull
fault
for
men
to
〈◊〉
and
to
judge
their
Gods
?
Is
not
he
alone
to
hold
the
great
assizes
for
their
tryals
,
of
whom
it
is
written
,
Deus
stetit
,
&c.
God
standeth
in
the
Assembly
of
Gods
?
Where
it
is
to
be
noted
,
that
as
temporall
and
secular
Princes
are
Gods
in
respect
of
their
People
,
so
Priests
are
Gods
in
respect
of
Laics
,
though
they
be
Princes
,
as
Constantine
sticks
not
here
to
affirme
:
and
upon
this
foundation
the
great
Emperour
very
safely
grounds
his
conclusion
;
that
Priests
have
power
to
judge
Emperours
,
but
Emperours
have
no
power
at
all
to
judge
Priests
:
Now
if
this
great
Emperour
of
the
world
hath
acknowledged
,
that
he
held
Priests
as
in
the
ranke
of
Gods
,
that
he
could
be
no
judge
of
Priests
,
and
yet
might
himselfe
be
judged
by
Priests
,
how
much
more
ought
other
inferior
Princes
and
States
confesse
the
same
in
word
,
and
acknowledge
the
same
in
fact
?
Nor
doth
it
follow
in
right
consequence
,
that
Priests
cannot
be
judged
by
their
own
Prelates
,
but
rather
the
contrary
:
for
ever
and
at
all
times
the
superior
judgeth
in
Gods
name
,
from
whom
he
receiveth
authority
and
power
:
Nay
rather
God
himselfe
then
sitteth
in
judgement
by
the
mouth
of
his
lawfull
Minister
for
the
exercise
of
judgement
:
So
when
a
Bishop
judgeth
some
inferior
Ecclesiastic
,
or
when
the
Pope
himselfe
judgeth
a
Bishop
,
it
is
God
that
judgeth
by
the
Ministery
,
or
mediate
worke
of
his
appointed
and
approved
servant
:
This
was
therefore
great
Constantines
beliefe
and
perswasion
,
that
Bishops
,
who
in
respect
of
Laics
are
Gods
,
cannot
be
judged
by
Laics
who
are
but
men
,
and
not
Gods
,
in
respect
of
Priests
:
Again
,
that
,
it
resteth
in
God
alone
to
judge
Clerics
,
viz.
by
the
interposition
or
mediat
act
of
his
great
Vicar
;
as
in
like
sort
secular
Princes
who
in
respect
of
their
secular
People
and
Subjects
are
Gods
,
cannot
be
judged
by
the
said
People
,
being
but
private
persons
,
but
only
by
God
,
by
meanes
of
his
Vicar
the
Priest
,
who
in
that
regard
is
called
God
,
to
wit
,
in
regard
of
the
secular
Prince
:
In
that
only
sence
the
Lord
said
to
Moses
,
I
have
made
thee
Pharaohs
God
,
namely
to
judge
,
to
chastise
that
cruell
King
with
my
rodds
,
my
sore
judgements
.
And
for
some
good
proofe
of
Constantines
beliefe
,
that
power
to
judge
&
censure
Bishops
is
in
the
hand
of
the
Pope
,
it
is
to
be
clearly
seen
in
Constantines
own
practise
against
Caecilianus
the
Bishop
of
Carthage
,
whose
cause
(
being
accused
&
promoted
by
the
Donatists
)
Constantine
himselfe
durst
neither
sift
nor
touch
,
but
only
ordered
that
Caecilianus
and
his
cause
should
be
transmitted
to
Rome
,
and
there
should
undergo
the
censure
of
the
holy
Father
,
who
then
was
Meltiades
:
this
was
the
practise
of
Constantine
,
to
confound
the
Donatists
,
with
an
intention
or
mind
to
crave
pardon
of
the
Bishops
for
thrusting
his
crooked
Sickle
into
other
mens
harvest
,
and
intruding
himselfe
into
a
businesse
of
that
spirituall
nature
,
Optatus
Milenitanus
,
and
S.
Augustine
in
diverse
of
his
Epistles
.
Orthod.
I
never
knew
nor
heard
before
this
day
,
that
excesse
of
love
and
superlative
praise
,
in
any
sort
or
fashion
whatsoever
to
a
good
end
,
should
merit
the
distastefull
name
of
a
lye
:
Hath
not
Cardinall
Bellarmine
himselfe
expounded
the
Canon
Quicunque
of
Theodosius
in
the
very
same
phrase
and
stile
?
By
name
,
that
certes
Theodosius
framed
that
Canon
in
the
excesse
of
his
piety
:
But
let
us
passe
that
circumstance
,
and
come
to
the
maine
of
your
last
passage
:
it
will
not
be
denyed
,
that
as
in
secular
Causes
temporall
Princes
may
be
called
Gods
,
even
so
Priests
in
spirituall
causes
may
have
the
honour
of
the
same
name
:
howbeit
with
your
leave
,
that
text
,
Deus
stetit
,
God
standeth
in
the
Assembly
of
Gods
(
by
Hetrodox
late
alleadged
)
is
understood
of
secular
Princes
,
and
not
of
Priests
,
as
you
Hetrodox
would
insinuate
:
But
seeing
that
Ruffinus
(
you
say
)
hath
recorded
,
that
Constantine
tooke
it
in
your
sence
,
Valeat
quantum
valere
potest
,
be
it
of
what
force
or
credit
it
may
or
can
:
most
certain
it
is
,
that
neither
Ruffinus
,
nor
Constantine
himselfe
with
all
his
greatnesse
,
can
hold
water
or
weight
with
expositors
of
sacred
Scripture
:
howbeit
from
hence
there
can
be
made
no
firme
and
solid
inference
,
that
Constantines
words
(
ad
Dei
judicium
,
yea
are
doubtlesse
reserved
to
Gods
judgement
)
are
thus
to
be
understood
,
id
est
,
Prelati
,
to
the
Prelates
judgment
,
because
he
exerciseth
Gods
judgement
:
For
Constantine
there
speaks
without
any
termes
of
ambiguity
:
waite
you
for
the
judgment
of
God
alone
,
reserve
your
causes
and
quarrels
to
tryall
at
his
l●st
and
great
Assizes
;
for
you
are
given
unto
us
of
God
as
Gods
,
very
unmeet
it
is
that
men
should
presume
to
judge
Gods
,
but
he
alone
of
whom
it
is
written
,
God
standeth
in
the
Assembly
of
Gods
.
In
which
words
first
I
observe
,
that
here
Constantine
hath
an
eye
only
to
spirituall
causes
,
for
so
much
as
here
he
speaketh
of
Ecclesiastics
,
not
as
men
but
as
Gods
,
by
vertue
of
their
spirituall
power
to
bind
and
loose
:
Secondly
,
that
he
meddles
not
here
with
any
humane
judgement
,
but
expressely
with
the
last
judgement
of
God
;
Thirdly
,
that
he
speakes
not
of
any
God
which
makes
the
whole
number
of
the
Assembly
,
but
of
the
God
who
stands
in
the
Assembly
of
Gods
;
even
of
that
God
,
who
is
the
supream
and
Soveraign
Judge
:
This
of
Constantine
therefore
is
a
kind
of
speech
in
excesse
,
as
before
hath
been
said
:
And
as
for
your
anticipation
,
(
that
when
the
Prelate
judgeth
,
God
himselfe
then
judgeth
by
the
Prelate
,
and
therefore
not
man
,
but
God
himselfe
is
the
Judge
)
I
must
be
bold
to
tell
you
,
Hetrodox
,
it
lacks
just
weight
,
and
therefore
may
not
be
allowed
to
go
currant
.
For
by
the
same
reason
it
shall
hold
good
and
strong
,
that
when
the
secular
Magistrate
sits
in
the
seate
of
justice
,
it
is
not
man
that
gives
judgement
,
but
God
himselfe
;
because
the
Magistrate
is
Dei
Minister
,
Gods
Minister
to
take
vengeance
on
such
as
do
evill
:
Moreover
,
for
so
much
as
all
Prelats
,
yea
,
the
highest
Bishop
himselfe
may
erre
,
(
saith
Cardinall
Bellarmine
in
many
places
)
which
likewise
is
the
common
opinion
;
yea
,
and
many
times
hath
actually
erred
In
judiciis
facti
,
in
judgement
of
the
Fact
:
it
is
therefore
not
absolutely
to
be
held
,
that
when
they
judge
,
then
God
himselfe
judgeth
;
because
it
is
impossible
for
to
erre
,
as
it
is
to
lye
:
upon
this
exposition
of
Constantines
words
,
(
whether
his
own
,
or
the
words
of
Ruffinus
)
uttered
by
a
straine
of
excesse
in
things
not
intelligible
,
you
runne
into
diverse
errours
.
1.
First
,
be
it
in
some
sort
granted
,
that
Priests
are
not
lawfully
to
be
tryed
by
the
temporall
Magistrate
or
secular
Prince
,
in
such
causes
wherein
Priests
by
Constantine
are
called
Judges
;
yet
can
it
not
be
inferred
without
errour
,
that
in
temporall
and
secular
causes
(
wherein
Priests
,
will
they
,
nill
they
,
are
and
must
be
Subjects
)
they
ought
not
to
be
judged
by
the
same
Prince
.
2.
Secondly
,
To
affirme
that
God
made
Moses
King
Pharaohs
Judge
,
because
he
said
to
Moses
I
have
made
thee
Pharaohs
God
,
what
can
it
be
but
an
erroneous
misprision
and
a
violent
wr●sting
of
the
holy
text
?
For
God
gave
Moses
no
authority
to
be
Pharaohs
Judge
in
any
sort
whatsoever
,
least
of
all
was
he
armed
with
such
authority
as
in
the
quality
of
a
Priest
:
But
say
that
Moses
was
a
Priest
(
as
wee
Catholics
believe
and
teach
)
yet
he
was
but
Priest
unto
the
Hebrewes
,
Gods
own
people
,
he
had
no
authority
over
King
Pharaoh
,
an
Egyptian
and
Idolater
:
But
because
Moses
with
a
Rod
in
his
hand
,
wrought
so
great
miracles
and
wonders
in
the
sight
of
King
Pharaoh
,
not
possible
by
any
Saint
or
devil
to
be
done
,
but
onely
by
the
finger
and
power
of
the
true
Almighty
&
eternall
God
,
therefore
it
was
that
God
said
to
Moses
,
I
have
made
thee
Pharaohs
God
.
3.
Lastly
,
you
affirme
,
Hetrodox
,
(
wherein
I
wish
you
to
take
some
sight
and
knowledge
of
your
errour
)
that
Pope
Meltiades
had
lawfull
power
to
judge
the
cause
of
Caecilianus
Bishop
of
Carthage
,
because
Constantine
turned
him
over
to
the
Consistory
and
Chaire
of
Meltiades
at
Rome
:
I
will
not
deny
that
civill
and
criminall
causes
may
come
to
judgement
before
Consistorian
Judges
,
but
when
?
Forsooth
when
Christian
Princes
are
graciously
pleased
by
their
Charters
,
Commissions
,
Grants
,
and
speciall
Graces
or
priviledges
,
to
lay
open
such
Gaps
,
and
to
give
such
waies
:
Much
lesse
will
I
deny
,
that
in
causes
meerly
ecclesiasticall
,
the
Pope
is
to
inflict
and
fasten
correction
upon
Bishops
,
and
Bishops
to
take
round
courses
against
such
as
do
stand
within
the
reach
of
their
Episcopall
Verges
:
but
I
must
confidently
affirme
,
and
stand
to
it
like
a
man
when
all
is
done
or
said
,
that
in
civill
and
criminall
causes
meerly
temporall
,
the
Prince
hath
lawfull
power
from
God
to
judge
ecclesiastics
,
when
he
hath
not
disarmed
himselfe
of
his
lawfull
authority
,
by
some
former
gracious
grant
:
And
this
I
confirme
,
even
by
the
very
same
act
of
Constantine
,
which
your selfe
have
produced
and
alledged
:
For
Constantine
you
say
transmitted
(
an
act
of
power
and
authority
)
the
cause
of
Caecilianus
unto
the
Pope
,
and
afterward
himselfe
sate
upon
Caecilianus
in
place
of
judgement
:
All
Ecclesiastics
therefore
,
no
lesse
then
Laics
,
are
subject
unto
the
secular
Prince
;
Let
every
soul
be
subject
unto
the
higher
Powers
:
As
none
is
exempted
from
the
obedience
that
he
owes
to
God
,
so
none
is
exempted
from
the
obedience
that
he
owes
to
his
lawfull
Prince
;
For
all
power
is
of
God
,
as
the
Apostle
there
subjoynes
:
This
was
it
which
moved
the
Kingly
Prophet
,
and
propheticall
King
David
to
stile
Kings
and
secular
Princes
Gods
,
with
a
Deus
st●tit
,
God
standeth
in
the
assembly
of
Gods
,
he
judgeth
among
the
Gods
:
For
as
it
is
truly
and
religiously
avouched
by
King
Jehosaphat
,
secular
Judges
do
not
execute
the
judgements
of
men
,
but
of
God
himselfe
;
the
very
same
former
text
of
David
,
our
Saviour
Christ
speaking
of
secular
Princes
and
Judges
,
hath
cited
in
the
Gospell
,
and
there
makes
it
good
,
that
unto
them
doth
belong
the
name
of
Gods
,
If
he
called
them
Gods
unto
whom
the
word
of
God
was
given
;
as
Cardinall
Bellarmine
hath
learnedly
noted
and
observed
.
Hetrod
.
If
you
had
in
this
manner
drawn
your
conclusion
to
a
head
,
Ecclesiastics
therefore
,
and
seculars
too
,
are
not
by
Gods
Law
subj●ct
unto
the
secular
Prince
,
but
seculars
by
mans
law
,
and
ecclesiastics
by
no
law
at
all
neither
of
God
nor
man
,
then
your
conclusion
had
been
aptly
deduced
from
your
premises
:
For
it
hath
been
proved
before
,
that
Princes
attaine
to
Soveraignty
over
their
people
,
not
by
divine
title
but
olny
humane
:
If
it
be
otherwise
.
I
pray
let
me
have
it
well
proved
by
some
plain
passage
of
Scripture
,
that
for
instance
the
LL.
of
Venice
are
Jure
divino
,
the
LL.
Paramount
of
Padua
,
Verona
,
with
other
like
Cities
,
and
if
any
question
should
grow
concerning
the
Kingdome
of
Cyprus
,
what
faire
title
would
the
Venetian
State
alledge
for
the
same
?
Some
goodly
Charter
of
sacred
Scripture
?
Surely
no
,
but
either
some
title
of
donation
,
or
ancient
possession
,
or
some
other
like
humane
title
:
Now
then
,
if
they
shall
fall
short
in
proving
their
title
over
the
Laics
of
Padua
,
Cyprus
,
&c.
by
divine
authority
,
when
will
they
prove
their
pretended
title
over
Clerics
by
the
same
authority
?
I
dare
passe
yet
a
whole
degree
further
,
namely
to
maintain
,
that
all
degrees
and
sorts
of
Laics
,
yea
,
that
Soveraign
Princes
are
by
Gods
Law
in
the
state
of
subjection
to
Priests
,
and
that
by
the
same
Law
of
God
,
Priests
are
quitted
and
freed
from
subjection
to
secular
Princes
▪
My
reason
,
because
according
to
Gods
holy
writ
and
word
(
the
positive
law
of
God
)
priests
are
pastors
or
shepheards
to
feed
,
and
Laics
,
though
never
so
great
Princes
are
sheepe
to
be
fed
;
Priests
are
Fathers
,
and
Laics
are
sonnes
:
Now
according
to
the
light
of
nature
(
the
law
naturall
of
God
)
the
sheep
are
under
tearmes
of
subjection
to
the
Shepheard
,
and
the
Shepherd
is
bound
under
no
such
termes
to
the
sheep
;
as
the
sonne
also
lives
in
state
of
subjection
to
the
Father
,
whereas
the
Father
owes
no
duty
of
that
nature
to
the
sonne
:
moreover
,
the
comparison
made
by
Gregory
Nazianzene
between
ecclesiasticall
and
secular
,
is
most
excellent
,
and
usually
taken
up
of
holy
Divines
:
as
in
mans
nature
there
is
reason
and
flesh
,
of
which
two
united
,
the
whole
frame
and
composition
of
man
doth
consist
,
so
in
the
Church
their
ecclesiasticall
or
spirituall
power
,
and
secular
or
temporall
power
,
of
which
two
the
mysticall
body
of
the
Church
is
aptly
composed
;
and
as
in
man
reason
hath
superiority
over
the
flesh
,
and
the
flesh
is
never
superior
over
reason
,
except
it
be
in
some
fit
of
rage
,
and
fury
of
Rebellion
;
Againe
,
as
reason
directs
,
rules
,
commands
the
flesh
,
and
sometime
brings
her
to
a
kind
of
rack
,
I
meane
doth
chastise
the
flesh
,
and
puts
her
to
a
certain
pennance
of
long
fasting
&
watching
;
whereas
the
flesh
never
directs
,
rules
,
commands
,
nor
layes
any
hard
lawes
of
punishment
upon
reason
;
even
so
the
spirituall
power
hath
a
superiority
over
the
secular
,
by
vertue
and
force
whereof
,
it
both
may
and
ought
also
to
give
direction
,
to
rule
,
to
command
,
and
punish
the
secular
power
,
whensoever
it
kicks
,
or
spurnes
,
or
proves
refractory
,
or
makes
any
breach
into
the
inclosures
of
ecclesiasticall
Regiment
;
whereas
the
secular
power
is
not
superior
to
the
spirituall
,
nor
can
it
direct
,
rule
,
command
,
or
punish
the
same
De
facto
in
cases
of
Rebellion
and
Tyrannie
,
which
by
Heathen
Princes
,
or
by
Heretics
hath
been
sometimes
put
in
practise
:
true
it
is
,
that
all
power
is
of
God
,
but
how
?
either
immediately
,
or
else
by
meanes
:
And
as
none
is
exempted
from
obedience
due
to
God
,
so
none
is
exempted
from
obedience
due
to
the
Prince
,
provided
alwaies
that
a
man
be
the
said
Princes
vassall
or
Subject
,
and
in
cases
likewise
wherein
he
owes
vassalage
or
subjection
to
the
said
Prince
:
It
is
no
lesse
true
,
that
Princes
(
as
Princes
)
are
Gods
Lievtenants
,
and
therefore
to
be
honoured
,
yea
served
with
due
obedience
,
as
God
himselfe
,
in
such
causes
and
matters
as
lye
within
their
power
,
Servants
be
obedient
to
those
who
are
your
masters
according
to
the
flesh
,
even
as
unto
Christ
:
And
whereas
you
say
Cardinall
Bellarmine
hath
averred
in
writing
,
that
secular
Princes
in
Scripture
are
called
Gods
,
he
was
(
you
must
understand
)
induced
so
to
write
,
of
purpose
to
confound
hereticall
Anabaptists
;
who
teach
,
that
neither
secular
Princes
,
nor
tribunals
,
nor
judgements
,
nor
other
like
politick
and
civill
regiments
are
to
be
tolerated
in
the
Church
of
God
:
But
as
that
Cardinall
hath
written
and
witnessed
,
that
secular
Princes
are
Gods
in
respect
of
their
Subjects
;
even
so
he
hath
justified
,
that
priests
are
Gods
in
respect
of
secular
Princes
:
If
you
therefore
Orthodox
,
like
a
good
Roman
Catholique
would
have
trod
in
the
steps
of
that
Cardinall
,
you
should
have
taken
up
his
weapons
,
and
should
have
made
use
of
them
against
Heretics
,
not
against
our
mother
the
Church
,
nor
should
you
like
the
Spider
have
suckt
such
poyson
from
the
same
flowers
,
out
of
which
the
Bee
sucks
and
gathers
hony
.
Orthod.
I
am
not
able
to
reach
the
bottome
of
your
deep
conceptions
:
would
you
have
your
own
conclusions
to
be
drawne
out
of
my
premises
?
If
I
had
been
inspired
with
a
spirit
of
divination
,
and
by
the
gift
of
Sooth-saying
could
have
foreseen
,
that
your selfe
or
Cardinall
Bellarmine
was
to
be
the
Champion
that
would
undertake
to
cudgell
my
coat
,
I
mean
,
so
subtilly
to
trounce
me
,
and
to
play
such
trumps
in
my
way
,
I
would
have
directly
drawn
two
distinct
conclusions
;
the
one
true
and
built
upon
my
own
true
,
certaine
,
and
infallible
premises
,
the
other
false
,
obliquely
derived
from
your
premises
,
or
those
of
his
illustrious
Lordship
:
but
for
as
much
as
the
spirit
of
divination
doth
not
harbour
in
my
brest
or
braine
;
I
must
only
shape
and
lay
in
this
answer
for
my selfe
;
that
from
the
same
premises
which
I
have
now
framed
,
I
would
wish
none
other
but
mine
own
conclusion
to
be
inferred
,
and
from
your
premises
,
and
those
of
the
Lord
Cardinall
,
your
own
,
or
his
own
conclusions
to
be
inducted
:
for
as
my
conclusion
is
true
,
because
it
riseth
out
of
true
premises
,
even
so
your
concluon
,
or
his
Lordshrhs
(
which
you
please
)
is
false
,
because
it
is
inferred
upon
false
premises
,
that
is
,
drawn
from
a
fufty
vessel
of
unwholsome
doctrine
,
which
the
one
of
you
two
hath
broached
,
the
piercing
or
at
least
running
whereof
I
have
now
,
as
you
see
,
endeavoured
to
stop
with
a
handsome
Faucet
.
1.
Will
you
now
be
pleased
to
see
your
errours
?
to
make
men
subject
unto
their
lawfull
Prince
by
Gods
law
,
you
hold
it
needfull
,
that
for
the
right
and
title
of
their
subjection
,
some
text
of
holy
Scripture
be
produced
,
remember
it
hath
been
declared
before
,
that
power
and
title
to
power
are
two
different
heads
,
that
power
is
from
God
,
and
of
necessity
followes
or
comes
after
title
:
The
French
King
rules
and
governes
in
France
,
not
by
law
of
inheritance
,
but
by
vertue
of
authority
received
from
God
:
The
Venetian
Prince
,
I
meane
the
Republic
and
body
of
State
(
howsoever
you
have
learned
of
Cardinall
Bellarmine
,
with
great
artifice
and
skill
to
seale
up
the
eyes
of
your
own
knowledge
in
the
matter
)
beares
not
command
and
rule
over
Padua
,
by
such
meanes
as
they
first
attained
to
the
dominion
thereof
,
but
because
being
impatronised
or
made
Lords
of
Padua
by
humane
meanes
,
they
have
it
now
in
command
(
and
ever
had
from
the
time
of
their
first
occupation
&
possession
)
by
vertue
of
the
power
and
right
received
from
God
himselfe
:
And
herein
what
difference
can
you
find
to
lye
between
Prince
and
Pope
?
For
if
the
Pope
shall
be
asked
,
wherefore
he
is
Pope
,
this
will
be
his
answer
,
because
I
have
been
Canonically
elected
by
the
Cardinals
to
the
Popedome
:
and
for
that
purpose
he
will
never
study
or
stand
to
produce
any
testimony
of
Scripture
:
but
aske
him
,
by
what
authority
he
gives
or
grants
his
indulgences
,
&c.
surely
he
will
answer
,
because
God
hath
given
him
power
to
forgive
sinnes
.
2.
To
prove
that
Princes
are
subject
unto
priests
by
the
law
of
God
,
you
cut
out
and
frame
a
silly
sheepish
argument
from
sheepe
and
shepherds
,
Gods
law
(
say
you
)
is
the
law
of
nature
;
by
natures
law
the
sheep
is
in
state
of
subjection
to
the
Shepherd
,
by
Gods
law
therefore
the
Laic
Prince
is
in
the
like
state
of
Subjection
to
the
Priest
:
I
answer
,
the
Prince
is
no
sheep
of
the
Shepheard
priest
,
but
of
the
great
Shepherd
Christ
;
for
Christ
said
not
to
Peter
,
Feed
thy
Sheep
,
but
,
Feed
my
Sheep
:
So
that
your
Argument
(
if
it
conclude
any
thing
at
all
)
concludes
,
that
Princes
are
subject
unto
Christ
,
and
not
unto
the
Priest
:
Nay
,
the
Priest
as
a
sheep
in
temporall
causes
and
matters
is
rather
subject
unto
the
Prince
:
David
gave
the
terme
and
nomination
of
sheep
to
all
his
people
and
Subjects
,
Ego
erravi
,
isti
qui
sunt
Oves
,
quid
focerunt
?
It
is
I
that
have
sinned
,
what
have
these
my
sheepe
done
?
S.
Pauls
words
are
pungent
and
peremptory
;
Let
every
soule
be
subject
unto
the
higher
Powers
:
If
then
your
argument
hath
any
sinewes
to
evince
,
that
Subjects
are
bound
by
Gods
law
to
yeeld
obedience
unto
their
Superiors
of
highest
power
;
then
all
priests
likewise
(
who
are
Subjects
no
lesse
then
others
)
are
directly
bound
by
Gods
law
to
the
due
obedience
of
their
temporall
Princes
penall
or
Statute
Lawes
,
at
least
in
temporall
matters
.
3.
The
father
you
say
is
not
subject
unto
the
sonne
,
if
Hetrodox
(
his
own
Father
yet
living
)
were
now
elected
King
or
Pope
,
should
not
Hetrodox
his
Father
,
as
a
man
and
a
Christian
be
subject
unto
Hetrodox
his
Sonne
,
whether
King
or
Pope
?
Howsoever
young
Hetrodox
the
sonne
should
beare
due
respect
and
reverence
to
old
Hetrodox
as
to
the
Father
?
Again
,
the
Father
a
Laic
may
receive
absolution
of
his
own
sonne
a
priest
,
and
the
son
a
priest
may
receive
correction
,
by
the
authority
and
command
of
his
Father
a
secular
Magistrate
:
if
men
would
not
be
intrapped
in
the
snares
of
error
,
they
must
learn
to
distinguish
between
titles
and
persons
:
a
Prince
in
spirituals
being
a
sonne
,
in
temporals
may
be
a
Father
.
4.
Touching
the
similitude
of
body
.
and
soul
;
howsoever
I
grant
it
may
be
true
in
part
(
as
in
this
point
by
name
)
that
a
temporall
Prince
his
power
is
(
Per
se
,
of
it selfe
)
over
the
body
;
and
the
spirituall
priests
power
is
over
mens
soules
;
yet
your
similitude
wants
weight
of
truth
in
some
other
part
,
and
halts
down
right
:
For
temporall
power
(
save
only
as
it
is
exercised
by
a
Christian
)
is
not
subordinate
to
spirituall
power
,
no
not
in
ecclesiasticall
and
spirituall
causes
;
on
the
contrary
,
the
subjection
of
priests
in
temporall
causes
is
plainly
subordinate
unto
the
temporall
Prince
:
Arguments
thus
framed
are
not
worth
a
rush
:
temporall
power
is
over
mens
bodies
,
and
spirituall
power
is
over
their
soules
;
as
the
body
then
is
directed
and
ruled
by
the
soule
,
and
the
soule
not
by
the
Body
;
so
he
that
is
armed
and
authorised
with
temporall
power
must
be
directed
and
ruled
by
such
as
are
invested
with
spirituall
power
:
I
say
again
,
such
reasons
are
not
worth
a
rush
;
for
body
and
soule
together
do
make
one
whole
compound
creature
,
which
is
man
,
whereas
corporall
power
,
and
spirituall
power
make
not
one
body
,
but
rather
two
bodies
and
two
heads
:
These
two
powers
(
as
both
are
powers
)
are
different
in
all
things
,
and
without
subordination
;
as
either
of
them
is
a
power
:
neither
doth
Nazianzen
teach
the
contrary
,
much
lesse
teach
your
affirmative
,
as
who
soever
will
read
Gregory
himselfe
,
shall
readily
finde
:
For
thus
much
Gregory
writeth
in
effect
,
and
no
more
,
that
as
the
soule
is
more
noble
then
the
body
,
so
the
spirituall
power
is
more
noble
then
the
temporall
,
which
for
my
part
so
long
as
I
go
for
a
Roman
Catholic
,
I
dare
not
deny
.
5.
You
are
much
overseen
Hetrodox
,
to
charge
me
with
makeing
use
of
this
doctrine
to
the
hurt
of
the
Church
,
when
I
should
rather
whet
and
scoure
my
weapons
against
hereticks
:
And
herein
you
resemble
me
to
the
spider
,
that
sucks
poyson
from
the
same
sweet
and
oderiferous
herbs
or
flowers
,
out
of
which
the
industrious
Bee
sucks
honey
:
Have
you
not
herein
much
forgot
your selfe
?
He
that
delivers
the
truth
,
neither
fights
nor
speakes
against
our
mother
the
Church
,
but
against
such
as
harbour
settled
and
secret
pretensions
in
their
breasts
,
to
usurpe
more
then
appertains
to
their
persons
,
callings
,
or
degrees
:
Again
,
the
Church
is
the
Kingdome
of
heaven
;
and
you
speak
(
in
your
whole
discourse
)
of
none
but
earthly
Kingdomes
,
in
which
,
without
all
question
,
the
Church
can
have
no
share
nor
interest
;
nisi
per
accidens
&
ex
donatione
fidelium
,
but
such
as
comes
upon
the
By
,
(
as
we
say
)
that
is
,
by
casuall
meanes
,
or
else
by
franke
donation
,
or
free
gift
of
the
faithfull
,
the
grandeur
of
all
which
earthly
Kingdomes
and
of
all
other
temporall
States
the
Church
doth
establish
:
Thirdly
;
the
use
of
this
doctrine
tendeth
and
serveth
,
not
only
for
the
confuting
and
extirping
of
heresies
or
heretics
,
but
likewise
of
all
such
as
maintain
and
broach
any
other
untruth
,
be
it
heresie
or
errour
;
howsoever
I
am
directly
of
this
minde
,
it
is
flat
heresie
to
stand
upon
termes
of
contradiction
against
so
cleer
a
text
of
the
divine
Apostle
Paul
:
And
lastly
,
know
this
Hetrodox
,
that
man
is
a
spider
who
weaves
a
spiders
web
to
catch
flies
,
and
poysons
the
springs
or
fountains
of
wholsome
doctrine
with
venome
of
his
own
corrupt
and
false
exposition
:
know
you
moreover
,
that
Orthodox
(
who
now
like
the
Bee
,
sucks
from
the
sweet
flowers
of
Saints
and
chiefe
pillars
of
the
Church
,
the
most
delicious
honey
of
truth
)
will
never
take
pepper
in
the
nose
,
to
heare
himselfe
blam●d
on
this
wise
:
sometimes
your
sweet
honie
Hetrodox
,
turnes
to
bitter
wormwood
,
yea
to
deadly
poyson
,
to
make
false
and
erroneous
doctrine
burst
all
her
bowels
.
Hetrod
.
Well
Sir
,
have
you
any
more
gall
to
spit
up
,
any
more
to
say
in
confirmation
of
your
first
Proposition
?
Orthod.
It
is
not
I
that
will
say
the
rest
,
but
Paul
the
Apostle
,
who
thus
proceeds
and
subjoynes
in
the
sacred
text
:
Whosoever
he
be
that
resists
the
Power
,
the
same
resists
the
ordinance
of
God
:
here
is
clearly
to
be
seen
the
authority
of
secular
Princes
to
make
lawes
in
any
matter
,
cause
,
or
subject
whatsoever
,
lawes
obligatory
,
to
bind
all
degrees
and
sorts
of
persons
:
Quicunque
,
whosoever
he
be
,
&c.
in
full
conformity
to
the
words
of
God
himselfe
speaking
thus
in
his
own
person
:
By
me
Kings
raign
,
and
law-givers
or
Princes
decree
justice
:
From
hence
have
sprung
(
as
from
the
prime
roote
)
many
lawes
in
the
Code
made
by
Iustinian
and
Theodosius
,
most
christian
Emperours
,
concerning
Ecclesiasticall
persons
,
their
lands
,
goods
,
&c.
All
which
lawes
the
Apostle
commands
to
be
obeyed
without
resistance
,
for
so
much
as
all
that
resist
,
shall
purchase
and
receive
to
themselves
condemnation
:
they
runne
and
tumble
into
mortall
sinne
,
wherein
if
they
shall
finally
depart
out
of
the
body
,
without
repentance
in
this
life
,
they
shall
be
adjudged
and
condemned
to
eternall
flames
of
hell
.
Hetrod
.
Where
did
Paul
ever
write
or
witnesse
,
That
secular
princes
have
power
to
make
Lawes
in
all
matters
and
causes
?
Lawes
to
bind
all
sorts
,
conditions
,
and
qualities
of
people
?
what
?
shall
Princes
make
Lawes
for
the
manner
and
forme
of
saying
Masse
?
for
binding
Laics
to
say
Masse
,
and
to
make
the
vow
of
chastity
?
for
binding
Priests
to
marry
,
and
instead
of
a
Breviarie
and
a
Portuis
,
to
weare
a
Fauchion
,
a
Skaine
,
or
a
Sword
?
Shall
not
all
these
be
bound
to
shew
and
performe
obedience
,
if
Princes
have
authority
to
make
Lawes
in
all
causes
and
in
all
matters
,
yea
binding
Lawes
for
all
persons
i●
when
Lawes
were
enacted
by
Heathen
or
unbeleeving
Princes
,
that
all
people
,
Nations
,
Tribes
and
Kindreds
should
renounce
Christ
,
and
offer
sacrifice
to
Idols
;
were
they
not
bound
then
under
the
penalty
of
mortall
sinne
to
obey
the
said
Heathenish
Lawes
and
Ordinances
?
They
were
doubtlesse
to
my
understanding
,
though
all
Princes
then
were
Infidels
,
when
Paul
commanded
the
said
obedience
to
Princes
:
And
yet
Orthodox
,
according
to
your
new
interpretation
,
from
Pauls
precept
,
or
Apostolicall
Canon
,
it
is
forsooth
to
be
collected
,
That
secular
Princes
have
authority
from
God
to
make
Lawes
in
all
matters
,
and
lawes
to
bind
all
persons
:
It
may
seem
your
wits
are
gone
on
wool-gathering
,
that
you
perceive
not
how
many
errours
flow
from
the
source
of
your
last
speech
and
passage
:
And
yet
you
stick
not
here
to
come
in
with
a
strange
and
uncouth
addition
,
That
your
doctrine
hath
due
and
requisite
conformity
with
King
Solomons
verdict
in
the
Proverbs
,
not
discerning
that
Solomon
there
nips
your
new
device
in
the
crown
,
or
rather
strikes
it
stone
dead
:
For
he
there
bringing
in
the
wisdome
of
God
,
using
these
words
,
viz.
By
me
Kings
raigne
,
and
Princes
or
Law-makers
decree
justice
,
doth
manifestly
declare
and
shew
,
That
none
but
just
Lawes
doe
proceed
from
the
wisdome
of
God
,
and
that
other
Lawes
,
many
times
enacted
by
Princes
,
in
matters
which
nothing
at
all
concerne
their
dignities
and
imperiall
places
,
or
established
against
persons
not
subject
unto
their
secular
authority
,
or
otherwise
unjust
lawes
,
are
but
like
puddle
waters
,
which
run
from
the
corrupt
fountaine
of
their
owne
braine
,
&
so
not
flowing
from
the
spring
which
riseth
in
Gods
bosome
,
neither
are
the
said
lawes
approved
of
Gods
divine
wisdome
.
To
the
other
addition
which
you
make
,
that
Iustinian
and
Theodosius
enacted
lawes
concerning
ecclesiastical
persons
,
their
goods
,
lands
,
Church-government
,
or
discipline
,
it
hath
been
already
answered
:
that
in
such
their
practise
they
exceeded
the
termes
and
limits
of
their
power
:
and
whereas
you
affirme
,
the
Apostle
commands
obedience
to
their
lawes
,
you
affirm
a
most
large
and
no
lesse
manifest
untruth
or
falshood
:
for
the
Apostle
there
speaks
in
generall
,
that
he
would
have
Subjects
obedient
to
their
superiors
,
and
whereas
a
litle
after
the
Apostle
brings
in
the
example
of
secular
Princes
,
he
speaks
of
Princes
who
in
his
time
were
Infidels
,
and
is
not
so
to
be
taken
or
understood
,
as
if
he
did
advise
and
teach
Christians
to
obey
such
Princes
,
I
mean
in
lawes
that
concern
the
service
and
worship
of
God
,
or
the
discipline
of
his
Church
,
but
in
civill
and
politick
lawes
alone
,
and
in
temporall
matters
,
which
lawes
it
was
necessary
then
for
christians
to
obey
,
for
the
preservation
of
peace
and
unity
;
as
also
to
the
end
the
Gentiles
might
not
be
carryed
away
with
mis-credence
or
false
beliefe
and
perswasion
that
Christian
lawes
,
or
the
lawes
of
Christ
,
are
opposite
and
repugnant
unto
the
rules
and
reasons
of
civill
or
State
government
.
Orthod.
You
thought
my
wits
were
gone
a
gadding
,
and
now
I
think
your
mouth
runs
over
;
but
I
will
stop
the
Fistula
,
or
the
running
issue
of
your
mouth
,
with
a
tent
or
two
:
My
meaning
is
this
,
That
Princes
have
power
to
make
Lawes
in
all
causes
and
matters
Temporall
,
but
onely
for
the
Public
and
Civill
good
and
benefit
;
provided
alwayes
their
Lawes
be
just
:
For
it
is
alwayes
presupposed
,
That
obedience
is
never
due
nisi
justa
praecipienti
;
but
when
the
Prince
,
or
State
,
or
other
Superiors
command
things
just
and
lawfull
:
So
that
your
late
Consequences
grow
from
a
certaine
misprision
,
or
wrong
conception
of
my
project
,
purpose
,
position
,
and
proofes
:
For
when
I
teach
,
That
a
Temporall
prince
hath
power
to
make
Lawes
in
any
or
in
all
cases
,
I
meane
such
Lawes
and
such
cases
as
are
just
,
conformable
,
and
agreeable
to
his
power
;
as
also
after
the
pattern
and
practice
of
his
predecessors
,
and
other
just
Princes
.
This
was
ever
my
meaning
.
As
for
your
exception
taken
to
Justinians
Lawes
,
and
those
of
Theodosius
,
it
shall
suffice
thus
to
answer
in
a
word
:
Their
Lawes
are
sacred
,
and
have
ever
been
reputed
irreprehensible
;
they
were
contrived
and
penned
,
partly
upon
temporall
grounds
and
subjects
,
partly
for
the
more
strict
observance
of
spirituall
Canons
and
Orders
,
partly
for
public
benefit
;
and
yet
did
never
any
chiefe
Bishop
or
High
priest
so
kick
and
spurne
against
either
of
their
Lawes
,
as
you
Hetrodox
have
now
done
with
much
disgrace
and
contempt
.
As
to
that
which
you
say
,
touching
the
cause
for
which
Christian
subjects
were
bound
to
obey
Infidel
and
unbeleeving
Princes
,
I
will
content
my selfe
to
make
use
of
Saint
Pauls
words
,
for
a
sufficient
and
full
answer
thereunto
:
You
must
be
subject
and
obedient
,
not
onely
because
of
wrath
,
but
also
for
conscience
sake
:
Whosoever
resists
the
power
,
he
resists
the
ordinance
of
God
,
and
they
that
resist
shall
receive
to
themselves
condemnation
.
In
so
cleere
Texts
and
passages
of
Scripture
,
what
need
you
or
any
other
fly
to
the
shifts
of
any
new
expositions
,
with
danger
to
fall
into
infidelity
,
or
mis-creance
and
notorious
Heresie
,
especially
when
Chrysostome
hath
decided
the
matter
before
,
by
so
strong
an
argument
from
the
lesse
to
the
greater
in
this
forme
?
If
the
Apostle
enjoyneth
obedience
to
Heathen
and
miscreant
Magistrates
,
how
much
more
ought
we
to
performe
and
yeeld
all
due
obedience
unto
beleeving
and
godly
princes
?
Thus
Chrysostome
.
Hetrod
.
The
Sunne
is
now
declined
many
degrees
,
and
now
ready
to
depart
out
of
our
Horizon
:
Are
you
Orthodox
as
neere
to
the
period
of
your
first
dayes
labour
and
taske
,
as
the
Sunne
is
to
the
full
end
of
his
Journall
or
Diurnall
motion
?
Orthod.
I
am
indeed
,
as
you
shall
presently
perceive
.
Saint
Paul
commands
all
men
to
pay
Tribute
unto
their
lawfull
Soveraigne
,
because
he
that
dischargeth
such
duty
,
makes
good
payment
unto
God
himselfe
:
Give
Tribute
unto
whom
you
owe
Tribute
;
Custome
unto
whom
Custome
;
f●r
they
are
the
Ministers
of
God
:
This
passage
is
expounded
by
the
Angelicall
Doctor
,
the
great
Master
of
Divines
,
and
onely
Sunne
of
the
Catholic
School
:
This
great
Clark
saith
(
you
know
full
well
)
That
in
case
Clerics
be
free
and
exempt
from
payment
of
Tribute
,
doubtlesse
they
are
endowed
with
such
freedome
and
exemption
,
not
by
Gods
Law
(
as
by
divers
it
is
thought
and
taught
)
but
by
speciall
grace
and
priviledge
of
secular
princes
,
who
beare
not
Gladium
,
the
sword
for
nought
,
seeing
they
are
Gods
Ministers
to
take
vengeance
,
&c.
See
you
not
here
the
authority
of
Secular
Princes
to
punish
poena
sanguin●●
,
with
losse
of
blood
,
or
with
corporall
death
?
Now
the
same
authority
Ecclesiasticall
Prelats
have
not
from
God
;
and
therefore
when
they
have
once
degraded
a
Cleric
for
some
capitall
crime
,
or
scandalous
and
notorious
offence
,
whereby
they
declare
the
party
criminall
to
be
devested
of
his
Clericall
degree
and
holy
orders
,
they
take
no
course
nor
care
at
all
for
any
further
proceeding
to
his
execution
,
but
for
punishment
by
death
,
tradunt
brachio
saeculari
,
they
refer
and
poast
him
over
to
the
secular
power
.
And
to
the
end
it
might
not
be
conceived
,
that
Pauls
words
are
not
uttered
by
way
of
precept
,
but
onely
of
counsell
,
Behold
,
to
make
good
his
assertion
,
he
strengthens
the
same
words
with
a
very
substantiall
sinew
,
Ideo
necessitate
,
&c.
Wherefore
ye
must
be
subject
,
not
onely
because
of
wrath
,
but
also
for
conscience
sake
.
So
then
we
are
bound
(
by
Saint
Pauls
holy
doctrine
,
as
it
were
with
a
forcible
chaine
of
necessity
,
O
portet
,
ye
must
)
to
serve
and
obey
the
secular
Prince
in
all
such
matters
and
cases
,
as
have
been
discussed
and
insisted
on
before
.
Hetrod
.
How
now
Orthodox
?
play
the
lazie
Poet
?
Faile
,
flag
,
and
faint
in
the
last
Act
of
your
first
dayes
Conference
?
Coyne
,
or
at
least
corrupt
Scripture
at
your
pleasure
,
and
for
your
purpose
?
where
find
you
this
word
in
S.
Paul
,
For
they
are
the
Ministers
of
God
,
Ad
tributa
,
to
receive
tribute
?
or
this
word
,
For
he
is
the
Minister
of
God
,
Ad
vindictam
,
to
take
vengeance
?
The
sense
of
the
latter
words
,
I
grant
,
is
found
in
the
Apostles
Text
;
but
whensoever
men
cite
the
words
of
Scripture
(
which
indeed
are
Gods
owne
words
)
it
is
but
a
sacrilegious
trick
to
chop
and
change
the
right
words
,
especially
when
the
genuine
sense
proclaimes
it selfe
to
every
meane
capacity
.
For
example
,
in
the
first
sentence
,
For
they
are
the
Ministers
of
God
to
receive
tribute
;
Paul
doth
not
say
,
That
Princes
are
Gods
Ministers
to
receive
tribute
,
but
rather
by
all
meanes
to
provide
for
,
and
to
procure
the
tranquility
of
the
whole
body
:
So
the
words
are
expounded
by
Chrysostome
,
and
other
holy
Fathers
,
Ministri
Dei
sunt
in
hoc
ipsum
servientes
,
For
they
are
the
Ministers
of
God
to
the
very
same
purpose
;
that
is
,
to
provide
for
,
and
to
procure
the
tranquillity
of
Gods
people
.
Yea
the
same
Thomas
also
,
whom
you
so
highly
magnifie
,
and
upon
whose
testimony
(
as
you
think
and
suppose
)
you
build
so
sure
,
is
of
the
very
same
judgement
or
mind
:
For
he
reckons
and
ranks
Tributes
in
the
nature
of
Salaries
given
to
Princes
,
for
the
laborious
taske
(
surmounting
the
twelve
labours
of
Hercules
)
which
they
daily
undertake
for
the
good
and
happy
government
of
their
Subjects
:
And
who
doth
not
know
that
no
salarie
can
be
given
to
God
?
Princes
therefore
are
not
Gods
Ministers
,
Ad
tributa
,
to
receive
tribute
,
but
rather
to
bring
their
subjects
unto
a
stat●
of
blessednesse
under
a
good
and
happy
government
.
Againe
,
touching
Thomas
Aquinas
,
whom
you
quote
for
another
purpose
,
namely
,
to
prove
,
That
Ecclesiasticks
have
been
freed
from
payment
of
tribute
▪
by
the
most
gracious
charters
,
and
speciall
priviledges
of
Princes
,
it
is
in
good
sooth
the
assertion
of
Thomas
,
and
conformable
to
Historicall
Truth
.
But
you
impose
and
father
upon
Thomas
more
then
he
sets
downe
,
to
wit
,
That
Ecclesiasticks
are
not
so
endowed
and
priviledged
by
Gods
Law
,
whereas
Thomas
affirm●
the
cleane
contrary
:
For
thus
he
saith
,
Princes
by
gracious
priviledges
have
exempted
Ecclesiastics
from
tribute
,
because
it
stands
and
agrees
well
with
naturall
equity
;
He
means
,
that
Princes
in
so
doing
,
confirme
the
law
of
nature
,
which
doubtlesse
is
the
Law
of
God
.
To
be
short
,
whereas
in
your
last
point
you
deny
the
power
of
the
Church
to
punish
by
death
;
I
know
not
where
you
have
pulled
that
wild
and
sowre
grape
,
except
it
be
in
the
Desarts
of
certaine
Hereticks
,
as
the
Vald●nses
,
Hussites
,
Marsilius
of
Padua
,
or
the
like
,
who
denyed
the
Church
to
have
any
right
unto
the
power
of
both
swords
.
True
it
is
,
the
Church
never
strikes
with
any
materiall
sword
,
nor
doth
punish
criminall
malefactors
by
death
:
But
wherefore
?
what
?
is
it
because
the
Church
wants
power
in
that
case
?
No
verily
,
but
because
it
seems
neither
convenient
nor
suitable
to
Ecclesiasticall
meeknesse
;
in
regard
whereof
the
Church
is
well
contented
and
apayed
to
leave
all
such
criminall
offenders
in
the
hand
of
secular
justice
:
Vterque
igitur
Ecclesia
,
&c.
Both
swords
therefore
,
the
spiritu●ll
and
the
ma●eriall
,
of
right
belong
to
the
Church
;
the
materiall
to
be
unsheathed
in
the
Churches
defence
,
the
spirituall
to
be
drawn
by
the
Churches
arme
:
the
spirituall
to
be
used
by
the
Priest
,
the
materiall
by
the
Soldier
:
but
yet
when
the
Priest
holds
up
his
finger
,
and
the
Emperour
commands
or
sends
out
warrant
for
the
purpose
.
This
doctrine
of
S.
Bernard
was
afterward
made
authenticall
by
Pope
Boniface
.
Now
the
last
clause
,
or
closing
up
of
your
discourse
,
is
to
this
purpose
:
That
where
the
Apostle
teacheth
obedience
to
Princes
,
he
speaketh
by
way
of
precept
,
not
of
counsell
.
Very
true
,
he
do●h
so
indeed
:
but
what
is
Pauls
meaning
?
Doubtlesse
,
that
Princes
are
to
be
obeyed
of
such
,
as
by
lawfull
title
are
in
the
state
of
their
subjects
;
as
also
in
causes
or
matters
,
to
which
the
authority
of
the
said
Princes
doth
stretch
and
extend
.
From
whence
it
followes
,
that
Church-men
are
not
bound
to
honour
secular
Princes
with
any
such
obedience
,
because
they
are
exempted
;
but
Laics
alone
are
comprised
within
the
said
bond
,
albeit
in
civill
causes
onely
,
and
such
as
impugne
neither
God
himselfe
,
nor
his
Church
;
whereby
the
Christian
world
may
cleerly
and
evidently
see
,
how
deeply
&
highly
the
Venetian
Republic
Anno
1606.
offended
the
Divine
M●jesty
,
not
onely
in
committing
Ecclesiastics
in
prison
,
but
also
in
using
force
and
violence
to
compell
as
well
them
as
Laics
,
to
infringe
and
contemne
the
holy
Fathers
interdiction
,
a
censure
purely
spirituall
and
ecclesiastic●ll
.
Orthod.
I
was
never
yet
found
a
falsarie
,
no
coyner
,
no
corrupter
of
holy
Scripture
:
it
is
your selfe
that
patch
up
my
garments
with
your
owne
rags
,
and
marre
the
Text
with
an
Aurelian
glosse
:
I
have
not
said
before
(
as
you
now
lay
to
my
charge
)
That
Princes
are
Gods
Ministers
Ad
tributa
,
to
receive
tribute
.
Hetrod
.
But
you
know
,
and
need
not
dissemble
,
the
shop
and
forge
where
th●se
tooles
were
hammered
.
Orthod.
You
meane
the
Author
of
the
8.
Propositions
.
Hetrod
.
The
very
same
.
Orthod.
They
are
none
of
that
Authors
words
,
but
are
suppositions
,
or
surreptitions
foysted
into
his
Text
with
a
false
finger
of
the
Printer
,
or
of
some
other
;
and
yet
are
they
justifiable
by
the
most
cleere
exposition
of
our
great
Master
,
Thomas
Aquinas
,
whose
words
be
these
,
Pro
ipso
recipiendo
serviente
:
,
Princes
are
Gods
Ministers
to
take
up
and
receive
tribute
;
the
very
same
with
Ad
tributa
.
But
I
rest
confident
,
it
was
an
error
of
the
presse
:
for
to
that
Authors
purpose
it
sufficed
to
say
with
Paul
,
Princes
are
Gods
Ministers
;
the
word
Ad
tributa
,
neither
mars
nor
mends
the
Authors
meaning
or
S.
Pauls
:
In
reason
therefore
it
may
not
be
conceived
,
that
ad
tributa
was
of
any
set
purpose
added
or
sowed
to
the
piece
by
the
workmans
needle
;
neither
need
it
seeme
strange
,
that
ad
tributa
hath
crept
in
there
by
the
window
,
through
the
oversight
,
or
negligence
,
or
false
play
of
the
Printer
,
or
(
as
well
may
be
suspected
)
by
a
slie
trick
of
cunning
and
skill
:
F●r
the
LL.
Card.
and
Commissioners
in
the
Index
printed
at
Rome
,
Anno
1606.
have
made
declaration
,
That
many
words
have
been
shuffled
and
crowded
in
by
the
Printer
through
error
on
his
part
:
Cum
in
Appendice
,
whereas
in
the
Appendix
of
the
second
Classis
under
the
letter
I
,
these
words
are
found
:
(
The
Demonomania
written
by
Joannes
Bodinus
borne
at
Aniou
,
is
expresly
and
totally
prohibited
for
ever
;
but
his
Book
De
Republ.
and
his
Methodus
are
prohibited
with
a
limitation
,
by
name
,
untill
they
shall
be
purged
and
put
forth
by
the
Author
himselfe
,
with
approbation
by
the
Master
of
the
sacred
Palace
)
it
is
b●leeved
that
all
the
said
words
inclosed
here
by
Parenthesis
are
crept
in
through
the
error
of
the
Printer
.
Now
if
so
long
a
thred
of
speech
might
drop
or
chop
in
per
errorem
Librarii
,
through
some
error
of
the
Printer
;
it
may
be
thought
with
more
verisimilitude
,
and
with
greater
probability
,
that
ad
tributa
(
which
makes
but
one
poore
single
stitch
)
was
nimbly
and
slily
drawn
by
the
Printers
errour
into
that
learned
Authors
Proposition
:
As
for
the
words
,
Ira
&
vindicta
,
wrath
and
revenge
,
or
vengeance
,
they
are
in
effect
all
one
:
but
because
the
word
vengeance
comes
neerer
to
S.
Pauls
purpose
and
sense
,
as
also
because
the
same
Vindicta
,
vengeance
,
is
a
word
used
by
many
holy
Fathers
,
I
therefore
have
the
more
willingly
made
choice
thereof
.
1.
You
are
also
bold
to
affirm
,
That
no
tribute
is
given
to
God
;
there
is
one
of
your
errors
:
For
I
affirme
with
confidence
,
that
whatsoever
is
given
to
his
Ministers
,
is
given
to
himselfe
:
of
alms
here
given
to
the
poore
,
our
Saviour
Christ
will
pronounce
in
the
day
of
judgement
,
Quod
uni
ex
minimis
meis
,
Misericordiam
volo
&
non
sacrificum
,
I
will
have
mercy
and
not
sacrifice
?
To
the
same
purpose
is
it
not
in
Saint
Hierome
,
Per
hoc
quod
illis
tributa
datis
,
Deo
servitis
,
In
giving
tribute
unto
your
Princes
,
you
doe
service
unto
God
?
2.
You
grant
that
Aquinas
is
on
our
side
for
this
point
;
That
Clerics
are
exempted
from
payment
of
tribute
by
the
speciall
priviledges
of
Princes
,
who
graciously
conferre
their
said
priviledges
upon
a
certain
equity
,
and
yet
you
affirm
Aquinas
to
hold
,
that
Clerics
pay
no
tribute
,
not
because
they
are
exempted
by
humane
priviledge
,
but
by
divine
law
:
To
what
purpose
hath
Thomas
testified
they
pay
no
tribute
by
the
priviledge
of
Princes
,
if
they
be
exempted
from
payment
by
the
law
of
God
?
Was
it
not
sufficient
for
him
to
say
,
they
pay
no
tribute
,
because
they
are
freed
from
all
taxations
by
the
law
of
God
?
But
for
so
much
as
Thomas
there
cites
the
47.
Chapter
of
Genesis
,
where
wee
read
,
that
King
Pharaoh
exempted
the
priest
of
Egypt
from
tribute
(
who
without
question
was
not
exempted
by
Gods
Law
,
because
they
were
Idolaters
)
he
concludes
à
pari
,
that
Clerics
are
now
exempted
from
tribute
by
the
priviledge
of
Princes
,
and
not
by
the
Law
of
God
:
Iustine
Matyr
is
positive
in
the
same
article
;
that
payment
of
tribute
is
due
to
the
Prince
by
divine
precept
,
Vestigalia
tributa
,
&c.
the
customes
and
tributes
imposed
by
your
imperiall
Majesty
in
all
places
,
and
before
all
other
Subjects
,
wee
endeavour
to
pay
,
as
wee
are
taught
and
commanded
by
Christ
himselfe
,
for
being
asked
whether
tribute
should
be
given
to
Caesar
,
he
made
this
answer
,
Give
unto
Caesar
the
things
that
are
Caesars
:
For
this
reason
S.
Ambrose
Bishop
of
Millan
,
writing
to
the
Bishop
of
Vercelli
was
moved
to
make
this
good
and
godly
profession
;
Si
tributum
petit
,
&c.
If
our
Lord
the
Emperour
be
pleased
to
demand
tribute
,
wee
will
not
presume
to
deny
,
to
withstand
,
or
to
refuse
his
imposition
;
the
Church-lands
must
bow
and
stoope
(
if
there
be
no
remedy
)
to
pay
down
upon
the
naile
;
if
the
imperiall
Majesty
proceed
to
require
the
said
lands
,
it
lyes
in
his
power
to
make
challenge
thereunto
;
let
him
take
them
from
the
Church
,
if
his
mind
and
pleasure
be
absolutely
and
resolutely
bent
so
to
deale
:
For
my
part
,
with
my
good
will
I
have
no
purpose
to
give
them
away
unto
his
Majesty
,
yet
may
I
not
deny
or
contradict
his
prerogative
&
royall
pleasure
:
what
would
S.
A●bose
now
say
for
those
Princes
,
who
take
nothing
away
from
the
Church
,
when
he
grants
and
yeelds
the
Prince
a
power
,
to
take
away
and
make
appropriate
unto
himselfe
at
his
pleasure
,
the
lands
of
that
Church
,
whereof
himselfe
was
Arch-bishop
,
or
chiefe
Prelate
,
and
grants
this
obedience
is
to
be
yeelded
unto
the
Emperour
at
his
pleasure
,
and
without
all
resistance
on
his
part
?
In
a
word
,
the
Church
at
all
times
,
and
in
all
ages
,
hath
been
so
far
sensible
of
the
publique
good
and
tranquility
,
even
to
the
great
losse
,
and
many
times
to
the
excessive
expences
and
exorbitant
charges
of
Ecclesiastics
,
that
in
the
Lateran
Councell
wee
read
these
words
,
Tamet
si
Clericus
à
tributo
,
&c.
Albeit
Clerics
are
discharged
and
exempted
from
all
payment
of
tribute
,
yet
in
cases
of
necessity
,
and
times
urging
,
pressing
and
inforcing
thereunto
,
they
shall
make
no
spare
of
their
proper
means
and
private
estates
,
to
provide
for
the
safety
of
the
present
State
and
Common
wealth
.
3.
But
what
meane
you
Hetrodox
,
to
arme
the
Pope
with
a
materiall
sword
,
yea
,
with
a
naked
and
drawn
sword
,
was
not
Peter
himselfe
reproved
by
Christ
with
a
Mitte
gladium
put
up
thy
sword
into
the
sheath
?
Item
,
wherefore
would
not
Almighty
God
give
way
that
David
should
build
the
Temple
?
Was
it
not
because
David
had
been
Vir
sanguineum
,
one
that
had
spilt
much
bloud
,
and
put
many
soules
to
the
sword
?
whereas
the
Lord
made
choise
of
Solomon
to
build
the
Temple
,
because
he
was
a
peaceable
Prince
,
or
a
man
of
Peace
:
This
was
to
let
us
understand
,
that
certes
the
drawing
&
exercising
of
the
materiall
sword
,
hath
no
manner
of
congruity
,
nor
holds
any
due
correspondence
with
ecclesiasticall
profession
;
and
again
,
that
such
ecclesiastics
as
challenge
to
themselves
the
swaying
or
weilding
of
the
same
sword
,
re-in
state
of
irregularity
;
and
again
,
that
for
this
reason
the
litle
shepherd
,
young
David
,
a
type
of
every
true
Christian
,
might
not
go
in
the
compleat
Armour
of
Saul
on
his
back
,
to
fight
against
Goliah
that
mighty
Giant
,
and
uncircumcised
Philistine
,
but
with
a
sling
and
a
few
pebble-stones
in
his
hand
or
scrip
,
which
is
the
word
of
God
:
And
for
this
purpose
makes
not
a
litle
not
only
the
common
practise
of
Christians
,
approved
by
your
selfe
Hetrodox
,
Tradatur
brachi●
seculari
;
let
him
be
passed
over
to
the
secular
power
;
but
also
that
Godly
speech
of
S.
Ambrose
,
Dolere
potero
,
well
I
may
afflict
my
heavy
soul
with
sorrow
,
well
I
may
utter
the
voice
of
lamentation
;
well
I
may
mourn
like
a
Crane
or
a
Pellicane
in
the
wildernesse
;
well
I
may
send
forth
grievous
groanes
against
goatish
soldiers
in
Armes
;
my
weapons
are
bitter
teares
,
a
priest
hath
none
other
weapons
or
Armes
for
defence
;
I
neither
can
resist
,
nor
ought
in
any
other
manner
to
make
resistance
;
where
the
word
,
Nec
debeo
,
nor
ought
,
strikes
and
payes
home
,
as
a
word
of
great
force
and
efficacy
.
4.
At
last
Hetrodox
,
you
raise
a
strong
Bulwarke
,
with
a
suteable
Parapet
and
main
flankers
,
for
the
strengthning
of
your
cause
,
(
and
yet
but
imaginary
Castles
and
Forces
)
out
of
S.
Bernards
text
;
which
methinkes
,
is
a
great
disadvantage
and
weakning
to
your
mock-building
:
That
holy
Father
there
speakes
of
the
Church
in
counter-point
straines
and
t●rmes
,
I
meane
,
by
the
Figure
Antithesis
:
Namely
,
As
the
Church
is
compounded
of
seculars
and
priests
,
of
soldiers
and
Clerics
;
or
as
it
hath
an
opposite
composition
of
imperiall
and
temporall
power
with
Papall
and
Spirituall
power
;
Now
saith
S.
Bernard
,
Vterque
,
&c.
both
swords
materiall
and
spirituall
,
belong
to
the
Church
,
albeit
both
swords
are
not
for
every
one
to
handle
,
neither
do
both
belong
to
every
one
:
How
then
?
Hic
quidem
,
the
one
(
by
name
the
materiall
sword
)
pro
ecclesiâ
,
is
to
be
drawn
in
defence
of
the
Churches
priviledges
,
liberties
,
and
rights
;
Ille
vero
,
the
other
,
that
is
,
the
spirituall
sword
,
is
to
be
taken
up
&
shaken
ab
ecclesiâ
,
by
the
Church
it selfe
;
this
by
the
hand
of
the
priest
,
and
that
by
the
hand
of
the
soldier
:
So
the
priest
bears
not
in
his
hand
the
materiall
sword
,
which
neverthelesse
is
used
ad
nutum
sacerdotis
,
when
the
Priest
hath
once
given
a
beck
,
or
a
signe
,
&
jussum
Imperatoris
,
and
when
the
Emperour
hath
once
given
the
command
.
These
two
distinct
words
here
stand
in
a
kind
of
opposition
,
and
serve
to
shew
,
That
he
who
commands
execution
or
putting
to
death
,
is
not
sacerdos
▪
the
Priest
,
but
in
very
deed
the
Emperor
,
who
therefore
hath
Potestatem
gladii
,
the
power
of
the
sword
,
which
the
Priest
may
long
seek
,
and
never
finde
:
So
that
ad
nutum
,
when
the
Priest
gives
a
nod
,
doth
not
signifie
or
import
ad
jussum
,
when
the
Priest
commands
.
How
then
?
Forsooth
it
imports
,
that
when
the
Priest
hath
once
degraded
a
criminall
Delinquent
or
malefactor
,
by
delivering
him
to
the
secular
power
,
he
gives
the
world
to
understand
,
what
deadly
punishment
the
merit
of
his
cause
hath
justly
brought
upon
his
head
,
according
to
the
Law
.
As
for
Boniface
,
(
who
as
you
say
hath
made
Bernards
doctrine
more
authenticall
)
if
he
teach
no
more
in
this
article
then
Saint
Bernard
himselfe
,
who
gave
Boniface
this
light
for
his
hint
or
qu●u
,
it
shall
ever
like
me
well
to
give
him
the
right
hand
of
fellowship
for
this
matter
.
But
whether
S.
Bernard
or
S.
Ambrose
be
Heretics
;
whether
the
Arguments
and
Scriptures
produced
before
for
proof
and
confirmation
of
my
first
Proposition
,
be
heresies
,
I
leave
it
(
howsoever
you
are
more
famous
for
a
great
grounded
Catholic
of
the
right
stamp
and
haire
)
to
your
own
judgement
,
reduced
to
the
termes
o●●ight
and
sound
information
:
To
be
short
;
whereas
the
LL.
Ecclesi●sticall
stand
very
stiffe
,
and
make
a
strong
head
or
party
for
a
larger
size
and
greater
extent
of
authority
,
then
in
truth
may
stand
proportionable
to
their
degree
and
calling
;
in
case
any
such
au●hority
f●r
the
materiall
sword
by
them
to
be
drawn
and
put
in
practise
,
were
essentiall
to
their
State
and
rank
,
or
therewith
compatible
,
doubtlesse
they
might
and
would
bring
the
same
into
common
practise
,
and
therefore
it
belongs
not
of
right
unto
their
spirituall
function
and
profession
:
This
Argument
is
framed
and
taken
by
seculars
,
and
in
very
deed
is
full
of
pith
:
Frustra
est
potentia
,
&c.
Vain
and
idle
,
and
of
no
efficacy
is
that
power
,
which
is
never
nobilitated
with
any
act
or
practise
at
all
,
especially
by
those
who
boast
and
pretend
themselves
to
be
armed
with
such
authority
.
Now
Sir
,
to
end
this
first
dayes
quarrell
,
I
have
sufficiently
argued
for
my
first
Proposition
,
to
prove
the
doctrine
thereof
Catholic
,
sound
,
oecumenicall
,
and
uncontrouleable
;
so
that
you
have
not
been
able
to
supplant
it
with
all
your
Engines
,
nor
to
blow
it
up
with
all
your
Mines
and
Fire-workes
.
Hetrod
.
I
never
thought
(
I
must
confesse
)
that
any
ranke
heretic
,
whom
like
a
Roscius
or
some
oth●r
famous
actor
,
you
have
so
cunningly
personated
in
this
dayes
conference
,
was
able
to
act
&
play
his
part
,
or
handled
his
weapons
,
like
a
skilfull
master
of
defence
,
halfe
so
well
:
you
have
indeed
(
to
deale
plainly
and
truly
)
puzz●ld
my
wits
a
litle
,
and
put
my
reading
perhaps
to
some
stagger
:
If
you
can
play
the
man
,
and
lay
about
you
as
well
in
the
other
seven
Propositions
(
for
the
second
whereof
in
token
of
challenge
I
here
cast
downe
my
glove
as
the
Appellant
,
calling
for
your
personall
appearance
to
answer
the
challenge
in
this
place
to
morrow
by
sun-rising
)
you
may
perhaps
work
more
with
my
present
opinions
beginning
to
waver
,
then
you
are
aware
.
Orthod.
I
refuse
not
your
challenge
,
but
in
signe
of
acceptation
I
take
up
your
glove
,
and
will
not
faile
to
be
in
the
field
at
the
houre
assigned
.
Interim
I
wish
you
good
rest
for
this
night
,
and
sharper
weapons
for
the
next
morning
.
The
second
dayes
Conference
upon
the
second
Proposition
.
Het
.
A
Good
morrow
to
you
Orthodox
,
worthy
Champion
Defendant
,
you
come
well
armed
I
make
no
doubt
at
all
pieces
.
Orthod.
The
same
salutation
to
you
Hetrodox
,
noble
Champion
Appellant
,
whose
armes
I
wish
to
be
more
pungent
in
the
conflict
of
this
day
,
then
I
could
find
them
in
our
late
former
skirmish
.
Hetrod
.
Be
pleased
then
without
further
delay
,
and
more
losse
of
time
,
to
lay
forth
your
second
Ground
or
Proposition
.
Orthod.
Nothing
pleaseth
me
better
:
Then
mark
well
the
words
and
contents
thereof
.
Christ
our
Saviour
,
as
the
Sonne
of
God
equall
to
the
Father
,
is
King
of
Kings
,
and
Lord
of
Lords
,
and
yet
all
the
time
that
he
was
clothed
with
our
mortall
spoyles
,
not
onely
before
his
bitter
death
,
but
likewise
after
his
most
blessed
and
glorious
resurrection
,
he
never
exercised
the
least
power
of
a
secular
and
temporall
Prince
.
Hetrod
.
Make
that
good
,
and
you
shall
win
the
spurs
,
or
carry
away
my
weapons
out
of
the
field
.
Orthod.
Then
sure
it
shall
goe
very
hard
,
but
I
will
here
leave
you
unarmed
in
the
place
.
For
Christ
our
Saviour
was
never
invested
or
inthronised
in
any
temporall
Kingdome
:
Pilate
makes
the
question
to
Christ
,
Art
thou
a
King
?
Christ
gives
the
answer
,
Thou
sayest
I
am
a
King
:
But
know
,
O
Pilate
,
howsoever
I
am
a
King
,
yet
my
Kingdome
is
not
of
this
world
,
that
is
,
not
a
temporall
Kingdome
.
When
that
multitude
of
people
who
had
been
miraculously
fed
and
sated
with
five
loaves
and
two
fishes
,
were
minded
and
purposed
to
make
him
King
,
he
stept
aside
,
that
he
might
not
be
taken
by
them
,
and
so
made
King
.
He
never
took
upon
him
to
sit
as
Judge
or
Umpire
in
any
mans
cause
,
Pilate
,
Caesars
deputy
or
Governour
,
to
be
his
lawfull
Judge
,
Thou
couldst
not
have
any
power
over
me
,
if
it
were
not
given
thee
from
above
.
Hetrod
.
This
your
second
Proposition
seems
to
shoot
and
have
a
fling
at
matters
of
State
in
present
question
,
and
no
meane
garboyles
:
But
in
sooth
,
it
doth
not
so
much
as
touch
the
same
;
for
they
treat
not
of
temporall
Kingdomes
,
but
of
Ecclesiasticall
affaires
;
so
that
your
Proposition
serveth
onely
to
bewray
your
own
bad
affection
and
erroneous
conceit
.
I
therefore
must
give
you
thus
much
to
understand
;
Very
certaine
it
is
,
that
Christ
as
he
was
Man
mortall
,
did
never
exercise
any
power
of
a
temporall
Prince
in
this
world
;
For
his
comming
into
the
world
(
it
is
his
owne
testimony
)
was
to
suffer
,
to
serve
,
to
teach
men
contempt
of
worldly
wealth
and
honour
,
as
also
by
his
humility
and
obedience
,
to
chalke
out
and
make
plaine
the
way
or
path
,
which
leadeth
to
the
celestiall
Paradise
,
before
the
face
and
eyes
of
all
proud
and
rebellious
or
disobedient
people
.
The
Sonne
of
Man
came
not
to
be
served
,
but
to
serve
,
and
to
give
his
life
for
the
redemption
of
many
.
The
Sonne
of
Man
hath
not
whereon
to
lay
his
head
.
Learne
of
mee
that
I
am
meek
and
lowly
in
heart
.
Ye
know
the
grace
of
our
Lord
Jesus
Christ
,
that
he
being
rich
,
for
your
sakes
became
poore
.
He
humbled
himselfe
,
and
became
ebedient
to
the
death
,
even
the
death
of
the
crosse
.
But
your
Proposition
should
carry
this
one
joynt
or
branch
more
,
That
Christ
even
as
man
(
in
case
he
had
been
so
minded
)
might
have
assumed
to
himselfe
the
dominion
of
all
temporall
causes
or
matters
,
and
made
himselfe
a
King
or
an
Emperour
,
The
Father
hath
given
all
things
into
his
hands
and
hath
made
him
heyre
of
all
things
.
Againe
,
It
should
not
have
been
put
down
in
your
Proposition
,
that
Christ
after
his
Resurrection
exercised
no
power
of
a
temporall
Prince
,
without
addition
of
this
clause
,
that
Christ
after
his
Resurrection
,
even
as
he
is
man
,
hath
obtained
the
government
of
the
whole
wold
,
not
as
a
temporall
Prince
,
but
as
an
Eternall
Prince
,
farre
superiour
to
all
temporall
Princes
,
as
the
first
begotten
of
the
dead
,
and
Prince
of
all
earthly
Princes
;
and
to
whom
all
power
is
given
both
in
Heaven
and
in
earth
:
Which
power
is
not
properly
temporall
,
b●cause
it
is
eternall
,
and
yet
is
above
all
things
both
temporall
and
eternall
.
But
now
againe
,
that
Christ
acknowledged
Pilate
for
his
Judge
,
as
you
affirme
;
I
must
be
bold
to
tell
you
Orthodox
,
It
smells
somwhat
ranke
of
errour
;
For
Christ
,
even
as
man
,
was
the
High
preist
,
with
power
of
excellencie
,
yea
he
was
the
head
of
men
and
of
Angells
;
so
that
he
had
no
superiour
upon
the
face
of
the
whole
earth
,
neither
could
he
be
judged
of
any
other
,
I
meane
de
jure
,
by
right
;
de
facto
,
by
fact
,
he
might
be
brought
coram
nobis
,
upon
his
owne
sufferance
and
permission
:
)
For
it
was
he
that
humbled
himself
,
viz.
because
he
would
be
so
humbled
by
the
death
of
the
Crosse
:
And
as
for
his
words
to
Pilate
,
Thou
couldst
have
no
power
over
me
O
Pilate
,
if
it
were
not
given
thee
from
above
,
(
where
Christ
seems
to
take
Pilate
for
his
Judge
)
this
answer
I
make
,
By
power
in
those
words
is
meant
Permission
;
and
so
the
sense
of
that
passage
results
to
this
reckoning
,
That
Pilate
had
never
been
able
to
stir
either
one
foot
or
finger
,
if
it
had
not
been
by
Gods
permission
.
In
the
same
sense
are
these
other
words
to
be
taken
,
This
is
your
houre
,
and
the
power
of
darknesse
:
And
this
is
the
answer
of
the
holy
Fathers
,
Chrysostom
and
Cyril
,
in
their
Expositions
upon
the
19.
of
John
.
Orthod.
You
deny
that
in
the
present
garboyles
(
at
which
you
wrongfully
charge
me
to
aime
)
there
is
any
reference
to
the
temperoll
Kingdome
;
and
yet
because
you
needs
will
draw
me
to
the
scanning
of
that
point
,
I
say
it
is
most
notorious
,
that
in
a
manner
the
best
Freehold
of
all
temporall
Kingdoms
is
thereby
drawn
into
debatement
.
I
let
passe
your
Thesis
,
and
will
stand
upon
the
Hypothesis
.
Say
the
Pope
now
sends
forth
prohibition
to
any
Christian
King
,
or
temporall
State
,
that
he
or
they
shall
not
meddle
with
judging
Ecclesiasticall
persons
,
running
into
delicts
of
nature
meerly
temporall
,
and
no
way
reflecting
upon
spirituall
matters
.
Againe
,
that
he
or
they
shall
not
frame
particular
Provisoes
or
Lawes
,
concerning
Lands
not
hitherto
acquired
or
accrued
to
Ecclesiasticall
dominion
:
(
In
quae
bonae
nondum
ipsis
est
jus
quaesitum
)
I
now
demand
,
By
what
authority
the
Pope
sends
forth
any
such
prohibition
?
I
hope
,
not
by
any
authority
of
Temporall
Princes
or
States
;
for
he
is
not
Lord
Paramount
in
Temporalls
of
their
Dominions
and
Territories
.
By
like
then
he
doth
it
by
his
authority
of
universall
Pastor
.
Now
because
that
authority
of
Universall
Pastor
(
as
we
hold
)
he
holds
as
the
Vicar
of
Christ
;
it
was
not
impertinent
or
superfluous
for
me
to
shew
,
but
necessary
to
demonstrate
,
what
authority
Christ
himselfe
exercised
in
temporall
causes
.
For
Christs
authority
must
be
the
onely
rule
of
the
Popes
authority
,
witnesse
the
words
of
Christs
owne
mouth
,
As
my
Father
hath
,
even
so
doe
I
send
you
forth
.
Pase●
oves
,
Feed
my
sheep
,
That
as
Christ
himselfe
was
no
Pastor
in
Temporals
,
but
in
Spirituals
,
in
like
manner
the
Pope
,
Iure
Pontificatus
,
in
his
right
of
Popedome
,
hath
do
authority
or
dominion
in
temporall
matters
,
and
in
particular
,
when
the
lawes
temporall
,
Non
impedunt
cursum
ad
vitam
aeternam
,
are
no
hinderance
in
the
way
to
life
eternall
,
but
establish
a
civill
peace
,
are
directed
and
leveld
to
the
maintaining
and
preserving
of
that
State
,
of
that
Liberty
,
of
that
Dominion
,
wherin
particular
profession
is
made
of
Christian
Religion
,
and
of
Piety
,
as
also
to
the
conserving
and
upholding
of
publique
justice
:
Now
then
,
if
I
to
bring
proofe
of
all
this
,
have
laboured
in
the
first
place
to
shew
what
power
our
Lord
Christ
himselfe
exercised
in
temporall
matters
,
then
sure
I
have
spoken
home
to
the
point
,
and
nothing
from
the
purpose
,
as
you
cavill
:
Now
I
will
have
a
bout
or
a
course
at
your
errours
;
not
as
in
a
May-game
or
light
skirmish
,
but
with
Champion-like
devoyre
.
1.
You
confesse
,
that
Christ
never
exercised
any
temporall
power
in
this
world
;
and
it
is
all
that
I
either
have
affirmed
,
or
can
desire
to
be
confessed
.
Neverthelesse
you
take
upon
you
to
teach
,
that
I
looked
not
before
I
leaped
,
because
I
should
have
subjoyned
,
that
Christ
,
if
it
had
been
his
good
pleasure
,
might
by
his
power
have
exercised
the
said
temporall
power
:
Now
as
I
freely
canfesse
and
acknowledge
that
in
this
point
you
are
not
our
of
the
right
way
,
that
if
Christ
had
been
so
pleased
,
he
lawfully
might
have
exercised
the
said
power
,
because
he
was
not
only
man
,
but
also
God
,
natures
being
united
in
one
person
(
and
actions
according
to
that
rule
in
philosophy
,
Sunt
suppositorum
&
idiomata
communicantur
,
according
to
that
rule
in
divinity
)
neverthelesse
whereas
you
pretend
,
that
all
I
have
delivered
of
this
point
before
is
to
litle
purpose
,
and
from
the
purpose
;
you
are
to
take
this
for
a
short
,
but
yet
for
a
sufficient
and
full
answer
,
that
our
present
question
is
de
facto
,
a
question
of
the
fact
,
non
de
possibili
,
not
a
question
of
what
might
be
,
or
what
was
possible
to
be
done
:
Forasmuch
as
the
Popes
authority
being
founded
upon
Christs
example
,
the
supream
Pastor
,
it
sufficed
to
shew
what
actions
Christ
himselfe
used
for
the
feeding
of
his
little
flock
,
and
not
medle
with
another
new
question
,
what
actions
he
was
able
to
do
,
if
he
had
been
willing
:
For
doubts
any
man
,
that
Christ
was
able
by
extraordinary
power
to
worke
the
conversion
of
the
whole
world
?
To
sanctify
the
whole
stock
and
race
of
mankind
in
the
twinckling
of
an
eye
without
shedding
one
drop
of
his
precious
blood
?
Is
there
any
thing
impossible
with
God
?
2.
This
again
you
have
supponed
,
that
our
Lord
Christ
as
mortall
man
had
lawfull
dominion
in
temporall
matters
:
But
Moldonate
a
learned
Jesuite
of
your
own
Order
,
in
his
exposition
of
these
words
,
My
Kingdome
is
not
of
this
world
,
3.
Your
third
errour
lyes
in
a
mis-interpretation
of
two
severall
texts
,
this
for
the
one
,
knowing
that
his
Father
hath
given
al
things
into
his
hands
;
and
this
for
the
other
,
whom
he
hath
made
heire
of
all
things
:
For
you
understand
them
both
of
his
temporall
power
,
whereas
Maldonate
by
the
authority
of
S.
Augustine
,
and
of
all
the
best
Divines
affirmes
they
are
to
be
understood
(
as
they
ought
in
very
truth
)
of
Christs
spirituall
Kingdom
,
which
in
the
Gospell
is
called
the
Kingdome
of
heaven
:
My
Kingdom
is
not
of
this
world
,
&
againe
,
My
Kingdome
is
not
from
hence
:
For
he
had
by
that
means
denied
what
holy
Scripture
had
affirmed
he
was
indeed
,
that
is
,
a
temporall
King
:
But
say
still
,
that
Christ
as
man
had
temporall
dominion
,
yet
still
it
remaines
good
,
that
he
did
never
put
such
temporall
dominion
in
practise
or
execution
,
which
as
you
have
already
confessed
,
so
it
is
sufficient
for
my
purpose
.
Iohn
,
Thou
couldest
have
no
power
over
me
,
except
it
had
been
given
thee
from
above
,
you
say
is
not
understood
of
the
Judge
or
Lord
Governours
ordinary
power
,
but
of
a
permissive
power
:
In
good
time
Sir
;
but
were
it
so
as
you
interpret
,
surely
then
Christ
had
proved
himselfe
but
a
bad
Logician
to
answer
the
governour
clean
from
the
purpose
;
for
Pilate
spake
of
his
judiciary
power
,
Knowest
thou
not
that
I
have
power
to
loose
thee
?
&c.
Secondly
,
not
Pilate
alone
,
but
likewise
all
the
Iewes
had
the
same
permissive
power
,
of
which
permissive
power
your
text
before
cited
is
to
be
understood
,
this
is
your
houre
,
and
the
power
af
darkenesse
,
which
for
this
reason
is
called
the
power
of
darknes
,
because
It
is
not
given
from
above
,
even
from
the
Father
of
lights
:
Thirdly
,
permissive
power
,
cannot
be
called
a
power
given
,
but
rather
a
power
not
denyed
,
or
not
letted
&
hindered
from
above
;
Non
data
,
sed
non
negata
,
vel
non
impedita
desuper
.
Fourthly
,
that
is
called
permissive
power
,
whereby
God
permits
and
suffers
a
sinner
to
fall
into
sinne
,
but
God
gives
no
such
power
from
above
;
for
if
he
give
it
from
above
,
then
he
himselfe
concurres
with
sinne
,
and
is
the
author
of
sinne
;
which
doctrine
is
even
as
false
as
God
is
true
,
and
as
truth
is
no
lye
:
S.
Thomas
therefore
saith
,
and
you
Hetrodox
confesse
,
the
words
are
understood
of
the
Judge
Pilats
ordinary
power
,
as
the
Minister
of
Cesar
,
yea
,
S.
Augustine
upon
the
same
words
thus
,
Discamus
ergo
quod
Christus
dixit
,
quod
&
Apostolum
docuit
,
quia
non
est
potestas
nisi
à
Deo
,
quidquid
sit
de
actu
malè
utentis
eâ
;
&
quia
plus
peccat
qui
innocentem
occidendum
potestati
livore
tradit
,
quam
ipsa
potestas
,
si
eum
timore
alterius
potestatis
majoris
occidit
,
talem
quippe
Deus
dederat
illi
potestatem
,
ut
esset
etiam
sub
Caesaris
potestate
.
Learne
wee
then
saith
S
Augustine
,
(
as
first
Christ
himselfe
said
in
person
,
and
after
taught
his
Apostle
Paul
)
there
is
no
power
but
of
God
,
be
the
act
of
the
person
,
by
whom
the
said
power
is
abused
,
what
it
will
:
And
learn
wee
withall
,
that
he
commits
the
greater
sinne
,
who
for
envy
delivers
up
the
innocent
unto
the
higher
power
to
be
executed
,
then
the
Magistrate
himselfe
commits
,
who
for
feare
of
some
other
Power
higher
then
himselfe
,
puts
the
innocent
unto
death
:
For
God
gave
Pilate
such
power
,
as
might
be
many
degrees
under
Cesars
absolute
and
supream
power
:
And
here
I
will
touch
another
of
your
errors
,
a
twig
of
the
same
branch
,
in
attributing
that
unto
Pilats
ignorance
,
which
Augustine
with
all
the
rest
have
ascribed
to
his
feare
,
of
purchasing
to
himselfe
Cesars
heavy
displeasure
and
indignation
:
To
my
purpose
I
have
this
also
from
Saint
Bernard
,
Romani
presidiis
potestatem
Christus
super
se
quoque
fat●tur
fuisse
ordinatam
,
Thou
couldst
not
have
any
power
against
me
,
(
saith
Christ
)
except
it
were
given
thee
from
above
.
Even
then
&
there
Christ
was
his
own
Advocate
;
even
then
and
there
he
pleaded
his
owne
cause
;
even
then
and
there
he
had
sensible
experience
of
the
same
thing
in
his
owne
person
and
case
,
which
afterward
he
proclaimed
in
the
Church
by
the
ministery
of
his
Apostle
,
There
is
no
power
but
of
God
.
5.
S.
Iohn
,
Chrysostome
,
and
S.
Cyril
,
whom
you
have
alledged
,
doe
not
deny
that
Christ
speaks
of
ordinary
judiciary
power
;
They
onely
affirme
,
that
whereas
Christ
might
have
avoided
that
judgement
,
either
by
hiding
himselfe
,
(
perhaps
as
he
did
when
the
Jews
would
have
stoned
him
to
death
)
or
by
commanding
(
as
he
was
God
)
twelve
legions
of
Angels
to
come
down
from
heaven
for
his
aid
and
rescue
;
yet
he
did
not
decline
,
retard
,
or
any
way
hinder
the
course
of
the
said
judiciary
power
and
proceeding
.
From
whence
no
argument
is
to
be
drawne
,
that
such
power
was
not
of
God
,
but
rather
the
contrary
;
And
this
our
Divines
understand
,
not
of
Christs
ordinary
,
but
of
his
absolute
power
;
quia
oportuit
Christum
pati
,
6.
Againe
,
you
bring
the
same
for
a
reason
,
which
is
in
the
question
;
The
Pope
being
High
priest
,
cannot
be
judged
forsooth
in
temporalls
by
any
temporall
Judge
:
therefore
Christ
being
High
priest
,
could
not
be
judged
by
Pilate
in
the
fact
of
usurped
jurisdiction
,
imputed
and
laid
to
his
charge
.
What
shall
I
call
this
manner
and
forme
of
reasoning
,
but
a
sophisme
or
fallacie
in
a
bold
begging
of
the
question
?
For
it
should
rather
be
thus
reasoned
and
argued
on
the
contrary
;
Because
Christ
our
Lord
hath
not
shunned
the
judgement
of
the
temporall
Prince
,
but
said
,
that
his
power
was
given
from
above
,
and
yet
by
all
meanes
was
the
High
priest
;
therefore
the
Pope
or
High
priest
of
Rome
ought
not
in
like
cases
to
renounce
or
disclaime
the
judgement
of
the
temporall
Prince
;
for
Christs
actions
must
be
a
rule
to
the
actions
of
the
Roman
Bishop
,
not
his
actions
a
rule
to
the
actions
of
Christ
.
You
put
upon
Thomas
an
exposition
of
his
words
cleane
contrary
to
his
true
meaning
and
right
sence
of
the
same
,
an
exposition
altogether
unworthy
of
that
Angelicall
Doctors
doctrine
;
and
here
I
am
bound
to
fight
for
my
Country
,
for
my
Master
and
Compatriot
,
whose
Catholike
Doctrine
in
all
Theologicall
disputes
;
and
in
this
by
name
,
I
am
resolved
to
hold
.
His
words
be
these
;
Quicquid
communiter
de
Deo
&
de
creaturis
dicitur
,
à
Deo
in
creatur
as
derivatur
:
Potestas
autem
de
Deo
&
hominibus
dicitur
;
You
please
your selfe
in
producing
the
example
of
a
Priest
,
stept
into
a
Laic
habit
,
and
presented
before
the
secular
Judge
:
This
man
knowing
himselfe
to
be
a
Priest
indeed
,
and
not
a
Laic
,
as
he
shews
,
pretending
and
standing
upon
his
exemption
,
would
never
(
as
you
beare
us
here
in
hand
)
say
thus
unto
the
Judge
,
My
Lord
,
You
have
power
against
me
from
heaven
;
but
rather
thus
on
the
contrary
,
your
Lordship
hath
no
power
against
me
from
above
:
So
that
Christ
himselfe
not
so
speaking
,
but
rather
the
contrary
,
hath
not
marked
or
pointed
out
any
such
pretension
:
Where
it
is
to
be
considered
,
that
you
bring
into
the
Play
and
upon
the
Stage
,
a
Priest
attired
like
a
Laic
di
stuc●●
;
one
who
pretending
Priesthood
,
is
not
able
to
say
that
he
is
a
Priest
,
nor
to
produce
and
present
his
faculties
:
but
I
know
the
contrary
practice
.
For
in
some
States
,
where
the
Prince
hath
granted
exemption
from
his
power
unto
Clerics
in
criminall
causes
,
many
to
shun
&
escape
the
secular
judgement
,
have
made
themselves
capable
of
Orders
and
Clericship
by
false
and
counterfeit
faculties
or
breves
:
whereas
you
,
Hetrodox
,
are
of
another
mind
,
as
it
seems
;
namely
,
that
a
Priest
who
is
grac'd
and
priviledged
with
such
exemption
in
very
truth
,
may
not
say
so
much
,
nor
shew
the
same
to
the
secular
Judge
;
but
rather
should
confesse
the
contrary
,
to
wit
,
That
doubtlesse
the
Judge
is
authorized
and
strengthned
against
him
with
ordinary
power
.
Now
these
things
Hetrodox
not
onely
are
false
,
but
also
stand
next
doore
to
things
incredible
.
Hetrod
.
Have
you
done
with
my
errors
,
or
have
you
any
more
good
and
sound
stuffe
wherewith
to
bombast
your
2.
Proposition
?
Orthod.
I
have
no
more
to
say
of
your
errors
,
but
now
I
long
to
see
how
deep
your
challenging
sword
can
cut
in
this
one
shield
of
brasse
:
Our
Lord
Christ
commanded
tribute
to
be
paid
unto
the
secular
Prince
,
that
is
,
unto
Cesar
,
Give
unto
Cesar
the
things
that
are
Cesars
:
The
truth
of
this
Proposition
is
opposed
by
some
,
who
say
,
that
howsoever
Christ
paid
tribute
really
unto
Cesar
,
both
for
himselfe
and
for
Peter
;
yet
withall
he
professed
and
said
,
he
was
not
bound
to
the
payment
of
such
tribute
;
Nunquid
filii
debent
solvere
tributum
?
Are
the
children
bound
to
pay
tribute
?
Herein
,
say
these
men
,
the
Lord
Christ
pointed
out
as
with
one
of
his
fingers
his
owne
authority
of
a
temporall
Prince
,
no
way
in
termes
of
obligation
to
be
assessed
and
laid
as
a
Tributarie
.
To
this
doubt
,
Answer
is
made
,
That
(
according
to
some
Doctors
)
all
that
were
natively
of
the
Country
,
bred
and
borne
therein
,
who
were
called
by
that
name
of
children
,
were
not
bound
to
pay
the
said
tribute
;
and
because
both
Christ
himselfe
,
and
Peter
,
were
of
that
Country
,
bred
and
borne
,
therefore
Christ
affirmed
they
were
not
obliged
to
any
such
payments
;
or
else
,
to
speak
in
a
better
and
higher
sense
,
he
thereby
pointed
〈◊〉
his
owne
most
holy
Divinity
,
and
said
,
That
as
the
Sonne
of
God
he
was
not
bound
to
pay
:
But
because
the
rendring
of
that
reason
was
too
deep
and
too
high
a
mysterie
,
whereof
the
public
ministers
or
officers
for
the
exacting
and
collecting
of
tribute
were
altogether
uncapable
,
he
therefore
said
further
,
sed
ne
scandalizentur
,
lest
we
should
cause
them
to
stumble
at
some
offence
or
scandall
.
Where
we
may
see
,
what
speciall
account
&
reckoning
our
Saviour
Christ
made
of
not
scandalizing
the
Ministers
of
Secular
Princes
,
the
Collectors
of
Tribute
or
Poll-money
,
alledging
so
true
and
reall
an
exemption
,
howsoever
by
the
said
Toll-gatherers
it
was
not
understood
.
Hetrod
.
Is
this
your
seven-fold
-
Ajax
shield
,
which
no
sword
can
cut
or
pierce
?
what
say
you
then
to
this
one
stoccado
?
It
is
true
,
that
Christ
commanded
tribute
to
be
paid
unto
Cesar
;
but
it
makes
nothing
to
the
purpose
:
shall
I
tell
you
the
why
so
?
forsooth
because
it
is
denyed
of
none
,
That
Poll-money
or
Tribute
is
due
to
Princes
,
&
ought
out
of
all
question
to
be
paid
by
those
who
are
bound
to
such
payment
,
as
Paul
saith
,
Give
to
all
men
their
due
,
tribute
to
whom
tribute
,
&c.
But
now
touching
the
tribute
which
Christ
paid
for
himselfe
&
Peter
,
it
seems
thou
hast
sipped
at
least
of
Marsilius
poysoned
cup
(
I
meane
that
Marsilius
of
Padua's
Heresie
)
who
was
not
ashamed
to
affirme
,
That
Christ
paid
the
said
Tribute
,
not
by
condescention
,
but
by
compulsion
,
as
thereunto
constrained
by
necessity
.
His
Heresie
was
condemned
by
Pope
John
XXII
.
For
thou
hast
alledged
none
other
exemption
,
to
prove
that
Christ
was
not
bound
to
pay
the
said
tribute
,
five
onely
because
he
was
native
of
the
soyle
,
and
the
native
people
were
called
the
children
;
and
because
he
had
the
Divinity
,
according
to
which
being
the
Sonne
of
God
,
he
was
not
bound
:
The
first
reason
is
wholly
frivolous
and
vaine
;
for
not
onely
those
of
the
soyle
were
not
exempted
,
but
in
very
deed
they
onely
were
bound
to
pay
the
tribute
:
And
this
we
find
in
Moses
Law
,
where
Layes
,
The
second
reason
exempts
Christ
as
God
,
not
as
man
,
and
therefore
as
man
(
according
to
thy
words
)
he
was
bound
:
that
was
the
assertion
of
Marsilius
the
Paduan
;
the
very
same
is
gathered
from
thy
discourse
,
for
thou
goest
about
to
prove
,
that
Christ
was
no
temporall
Prince
:
this
to
make
good
,
thou
bringest
in
for
thy
last
and
best
reason
,
that
Christ
commanded
to
pay
tribute
unto
the
secular
Prince
,
which
reason
hath
not
so
much
as
one
graine
of
pith
or
force
,
if
thou
adde
not
another
graine
,
that
Christ
himselfe
really
paid
the
tribute
:
And
for
so
much
as
herein
rests
the
whole
force
of
thy
Argument
,
therefore
thou
com●st
in
with
an
objection
against
thy selfe
;
that
some
by
way
of
opposition
do
teach
,
that
Christ
was
not
bound
to
pay
tribute
;
and
yet
paid
it
down
,
lest
he
should
give
offence
to
the
Tollers
appointed
for
that
purpose
:
Now
this
I
demand
,
whether
was
Christ
as
man
bound
or
not
bound
to
pay
tribute
?
If
thou
say
he
was
bound
,
then
thou
makest
thy selfe
brother-heretic
,
or
fellow-heretic
to
Marsilius
of
Padua
,
condemned
for
an
heretic
:
If
thou
shalt
say
,
that
Christ
was
not
bound
,
then
by
thine
own
confession
,
thy
reason
is
made
to
be
of
no
force
,
and
to
no
purpose
:
The
plain
truth
of
the
point
is
this
,
that
Christ
even
as
man
,
and
his
Apostles
also
,
were
not
bound
to
the
payment
of
the
said
tribute
:
and
wherefore
?
Because
Christ
as
a
man
,
was
no
humane
but
a
divine
person
,
and
no
adoptive
but
a
naturall
son
of
God
,
King
of
all
Kings
,
and
so
not
bound
to
pay
tribute
unto
any
King
:
And
for
so
much
as
when
the
Prince
himselfe
is
not
bound
to
pay
,
his
Family
much
lesse
is
bound
to
that
service
or
duty
,
therefore
the
Apostles
who
were
the
Family
of
Christ
,
were
in
like
manner
not
bound
to
come
off
to
the
said
payment
:
Orthod.
Nay
Sir
by
your
patience
,
the
reason
by
me
last
alleadged
,
is
to
good
and
speciall
purpose
:
For
had
Christ
been
a
temporall
King
,
he
would
never
have
commanded
to
pay
tribute
unto
Cesar
,
but
rather
would
have
said
,
Reddite
mihi
,
give
tribute
unto
me
,
because
I
,
and
not
Cesar
,
am
your
temporall
King
:
But
I
hasten
to
have
your
errours
by
the
eares
.
1.
First
it
is
an
errour
in
point
of
creance
,
or
common
courtesie
and
civill
carriage
,
at
least
it
is
a
sl●p
of
your
tongue
,
to
give
a
man
the
thou
at
every
word
:
you
do
it
not
I
perswade
my selfe
,
for
lack
of
good
manners
,
or
because
you
are
to
seeke
in
the
termes
of
civility
,
or
by
way
of
disparagement
,
but
in
some
angry
humour
,
and
passionate
mood
:
So
it
comes
many
times
to
passe
indeed
,
that
men
falling
to
some
friendly
quarrell
or
contention
in
cold
blood
,
begin
with
you
,
and
after
when
the
blood
is
up
,
and
the
quarrell
grown
to
some
heat
,
they
end
in
thou
:
true
it
is
,
that
no
man
should
suffer
himselfe
to
be
overcome
with
wrath
or
anger
,
or
any
other
like
disordinate
or
distempered
passion
,
but
should
shew
himselfe
conformable
to
the
Apostles
words
,
Let
your
moderation
be
known
to
all
men
:
howbeit
I
need
not
marvaile
,
that
you
are
pleased
to
thou
a
man
,
whom
being
none
other
then
a
good
Catholic
,
you
needs
will
marke
and
stampe
with
an
hereticks
brand
,
not
in
his
Fist
,
but
in
his
Fore-head
.
2.
Againe
,
Marsilius
of
Padua
professed
(
some
say
)
that
Christ
payed
tribute
,
as
compelled
by
necessity
:
You
lay
to
my
charge
that
I
affirme
the
same
;
and
yet
I
affirme
the
cleane
contrary
:
namely
,
that
Christ
not
being
bound
(
as
the
sonne
of
God
)
to
paye
tribute
;
paid
the
same
neverthelesse
with
a
willing
mind
and
a
free
hand
,
lest
otherwise
he
should
have
left
some
block
,
at
which
the
Ministers
of
the
secular
Prince
might
have
tripped
at
least
,
if
not
stumbled
in
their
way
:
He
that
makes
this
affirmative
,
doth
not
affirme
that
Christ
paid
tribute
as
constrained
by
necessity
,
but
of
his
own
condiscention
,
that
is
,
lest
he
should
offend
.
3.
Again
,
you
are
absolute
and
positive
,
in
putting
down
the
tribute
whereof
wee
now
speake
,
to
be
the
same
which
God
commanded
to
be
paid
unto
the
Temple
;
4.
Again
,
Doctors
doubt
what
tribute
this
was
;
whether
it
was
the
tribute
of
the
temple
,
according
to
Hilarius
,
or
the
tribute
of
Augustus
,
according
to
modern
Authors
,
or
the
tribute
of
the
First-born
,
according
to
Chrysostome
;
or
the
tribute
imposed
▪
upon
strangers
or
forreigners
,
and
not
upon
those
of
the
City
,
according
to
Titelmannus
:
You
resolutely
affirme
this
tribute
whereof
we
now
speak
,
was
the
tribute
of
Augustus
,
but
you
give
us
no
reason
of
your
assertion
;
and
yet
besides
you
seeke
to
put
out
mine
eye
with
a
false
text
of
Iosephus
,
with
a
reiteration
,
that
Augustus
his
tribute
was
the
tribute
of
the
Temple
:
Again
,
I
buckle
my selfe
to
the
true
exposition
;
that
Christ
was
not
bound
to
pay
tribute
,
because
he
was
the
sonne
of
God
,
and
sonnes
use
to
pay
no
tribute
,
required
or
exacted
in
the
name
of
the
King
their
Father
:
But
you
Hetrodox
,
from
this
my
negative
,
against
all
the
rules
of
Logick
will
draw
the
affirmative
,
and
charge
me
to
hold
,
that
Christ
,
as
man
,
was
bound
to
pay
the
said
tribute
:
Now
Sir
,
If
any
affirm
the
People
of
Rome
ought
not
to
withstand
the
commands
of
his
Holines
,
as
he
i●
Christs
Vicar
,
of
this
will
you
inferre
and
conclude
,
the
people
of
Rome
ought
doubtlesse
to
withstand
his
Holines
,
as
he
is
a
temporall
Prince
?
The
very
Pesant
of
mean
&
common
capacity
would
be
ready
to
hisse
the
conclusion
out
of
the
Laic
Schooles
,
Qui
unum
negat
,
alterum
non
affirmat
,
he
that
denies
one
thing
,
doth
not
forthwith
affirme
another
,
when
the
said
things
are
not
contrary
,
but
only
dispared
,
as
in
our
present
case
:
but
I
very
well
perceive
your
fetch
Hetrodox
,
it
was
to
fetch
in
Marsilius
of
Padua
,
and
you
have
fetcht
him
in
with
a
witnesse
,
for
you
have
pulled
him
into
the
Stage
by
the
eares
,
and
out
of
all
due
time
:
sufficient
it
is
for
me
to
alleadge
the
reason
alleadged
by
Christ
himselfe
,
(
that
as
the
Son
of
God
he
was
not
bound
to
pay
any
tribute
)
to
untie
the
knot
of
the
argument
produced
to
the
contrary
,
not
by
me
,
but
by
others
;
and
neverthelesse
I
do
not
affirme
,
that
Christ
our
Lord
was
bound
as
man
,
to
pay
the
said
tribute
.
6.
Again
our
Saviour
Christ
stands
upon
this
reason
,
to
prove
his
exemption
from
tribute
,
because
he
was
the
Son
of
God
:
But
you
Hetrodox
,
do
take
a
stride
,
nay
more
then
one
stride
further
,
and
stick
not
here
to
affirme
that
S.
Peter
also
was
exempted
,
because
he
was
of
Christs
own
family
,
who
was
the
Son
of
God
;
but
Christ
as
all
m●n
know
,
there
spake
not
a
word
of
the
family
,
but
only
of
the
Sonne
;
&
Christ
kept
no
servants
,
he
was
only
followed
by
certain
Disciples
:
And
howsoever
the
servants
of
the
Kings
sonne
should
be
exempted
from
tribute
,
so
long
as
they
are
employed
in
his
service
,
yet
doubtlesse
the
Disciples
of
Christ
,
were
not
servants
of
Christ
,
Non
dixi
vos
servos
,
sed
amicos
,
non
veni
ministrari
,
sed
ministrare
,
I
have
not
called
you
servants
but
friends
,
I
came
not
into
the
world
to
be
served
,
but
rather
to
serve
others
:
And
moreover
the
exposition
which
you
here
set
down
Hetrodox
,
is
directly
flat
against
the
text
:
For
the
Publicanes
presupposed
,
they
tooke
it
for
granted
,
they
put
it
out
of
all
hunger
and
cold
,
that
S.
Peter
was
lyable
to
tribute
for
his
own
Poll
,
and
therefore
they
only
asked
Peter
(
not
whether
he
himselfe
)
whether
his
master
was
in
the
check-roll
of
tributaries
for
his
Poll
,
whereupon
Christ
forthwith
gave
order
,
that
Peter
should
make
present
payment
on
the
nayle
for
them
both
;
for
himselfe
,
that
he
might
give
no
cause
of
scandall
to
the
Publicans
,
and
for
Peter
,
because
he
was
liable
to
the
law
of
tribute
:
wherein
first
I
observe
,
that
Peter
then
was
neither
Priest
nor
Pope
;
Secondly
,
that
in
case
of
necessity
,
even
ecclesiasties
exempted
(
saith
Thomas
Aquinas
,
privilegio
Principum
,
by
Princely
priviledge
)
ought
in
duty
to
pay
tribute
,
because
Peter
found
the
Statere
or
Sicle
,
wherewith
he
paid
tribute
,
in
a
fishes
Belly
;
to
notifie
,
that
men
ought
(
by
way
of
Subsidie
and
●id
to
their
Princes
)
to
pay
tribute
of
those
goods
,
which
they
have
got
and
received
of
fishes
;
that
is
,
by
the
almes
of
charitable
and
faithfull
Christians
.
7.
Againe
,
you
are
not
pleased
nor
disposed
Hetrodox
to
apprehend
the
pith
and
force
of
my
argument
:
For
to
prove
that
Christ
never
exercised
any
temporall
dominion
,
it
sufficed
to
affirm
,
that
Christ
himselfe
said
,
Give
unto
Cesar
the
things
that
are
Cesars
:
But
because
there
are
some
who
frame
that
argument
,
not
against
the
words
,
Give
unto
Cesar
the
things
that
are
Cesars
,
but
against
the
whole
discourse
in
generall
;
to
prove
,
that
Christ
was
a
temporall
King
,
because
he
said
,
that
he
was
not
bound
to
pay
tribute
.
I
therefore
answer
,
that
Christ
spake
not
so
in
regard
that
he
was
a
temporall
King
,
but
in
regard
that
he
was
the
Sonne
of
God
:
For
this
Hetrodox
you
forsooth
would
have
me
reputed
an
Heretic
;
such
a
marvellous
desire
you
and
some
others
doe
shew
,
Ex
abundantiâ
cordis
●s
loquitur
,
the
mouth
speaks
out
of
the
abundance
of
the
heart
.
Nauseat
anima
eorum
super
cib●
isto
l●vissimo
,
8.
Againe
,
you
play
false
in
citing
S.
Jeroms
Text
;
for
you
shall
find
his
words
cleane
contrary
,
and
thus
in
true
termes
;
Dominus
noster
secundum
carnem
,
&
secundùm
Spiritum
filius
Regis
erat
;
vel
ex
Davidis
stirpe
generatus
,
vel
omnipotentis
verbum
patris
:
ergo
tributa
quasi
Regis
filius
non
dababat
;
sed
qui
humilitatem
carnis
assumpserat
,
debuit
adimplere
omnem
justitiam
;
nosque
infoelices
Christi
censemur
nomine
,
&
nihil
dignum
facimus
tantâ
majestate
:
Ille
pro
nobis
crucem
sustinuit
,
&
tributa
reddidit
;
nos
pro
illius
honore
tributa
non
reddimus
,
&
quasi
filii
Regis
à
vectigalibus
immunes
sumus
?
Our
Lord
was
the
Son
of
a
King
,
both
according
to
the
flesh
,
and
according
to
the
Spirit
;
either
as
bred
of
the
stock
of
David
,
or
as
the
Word
of
the
Omnipotent
and
Almighty
Father
;
and
therefore
,
as
a
Son
descended
&
borne
of
Kings
,
he
did
owe
no
kind
of
tribute
;
but
he
who
took
the
basenesse
of
our
nature
,
was
to
fulfill
all
righteousnesse
.
We
wretched
creatures
(
mark
how
he
reckons
himselfe
in
the
number
,
then
being
a
Priest
,
and
according
to
some
Authors
a
Cardinall
)
are
inrowled
in
the
censorian
tables
of
Christ
,
and
yet
we
work
nothing
of
so
high
majesty
and
honour
.
He
for
us
hath
born
the
Crosse
,
and
paid
tribute
;
shall
not
we
then
for
his
honor
pay
tribute
,
but
as
if
we
were
free
born
,
&
the
Kings
naturall
sons
,
scape
altogether
Scot-free
from
all
manner
of
tallage
,
poundage
,
customes
,
tributes
,
aydes
,
and
subsidies
?
In
this
place
we
see
S.
Ierome
not
only
doth
not
affirme
,
that
immunities
are
De
jure
divino
,
by
Gods
Law
;
but
he
also
grievously
complaines
(
as
Iansenius
testifies
)
that
Ecclesiastics
did
not
pay
the
required
and
imposed
tributes
for
the
honour
of
Christ
;
as
if
they
were
the
Kings
eldest
sonnes
,
that
is
,
exempted
by
the
Law
of
God
:
Who
sees
not
here
the
great
and
notable
discrepance
between
the
spirit
of
godly
Saints
,
&
the
blanched
pretensions
of
our
times
?
But
most
of
all
it
grieves
and
afflicts
my
mind
,
to
see
and
heare
,
how
men
impose
one
thing
upon
the
learned
Saints
and
ancient
Fathers
,
when
they
teach
another
,
and
the
cleane
contrary
.
Iansenius
in
this
place
affirms
,
That
Exemption
is
Privilegium
Principum
secularium
,
&
non
jure
divino
,
the
priviledge
of
Secular
Princes
,
and
not
by
Gods
Law
.
9.
You
run
Hetrodox
into
the
same
error
,
in
citing
the
words
of
S.
Augustine
,
whose
words
be
these
:
Quod
dixit
ergo
liberi
sunt
filii
,
in
omni
regno
intelligendum
est
libe●os
esse
Regis
filios
,
non
vestigales
;
multò
ergo
magis
liberi
esse
debent
in
regno
terren●
filii
illius
regis
,
sub
quo
sunt
omnia
a
regna
terrae
;
whereas
therefore
Christ
hath
said
the
children
are
free
,
it
is
to
be
understood
,
that
in
every
Kingdome
the
Kings
own
children
are
no
tributaries
,
to
pay
any
Subsidies
,
Rents
,
or
Pensions
:
How
much
more
then
should
the
sonnes
and
children
of
that
King
be
free
,
in
a
terrene
or
earthly
Kingdome
,
under
whose
footstool
all
the
Kingdomes
of
the
earth
are
couched
?
S.
Thomas
expounding
this
passage
,
useth
a
very
direct
and
perspicuous
answer
,
Qui
facti
sunt
Filii
Dei
per
gratiam
,
liberi
sunt
in
quolibet
regno
,
secundum
mentem
,
à
servitute
scilicet
peccati
,
non
autem
liberi
à
servitute
corporali
;
In
every
Kingdome
the
sonnes
of
God
by
grace
,
are
free
as
touching
the
mind
,
namely
,
from
the
bondage
of
sin
,
but
not
free
from
service
of
the
body
:
And
here
three
things
are
to
be
noted
,
1.
that
S.
August
.
speaks
not
of
Ecclesiastics
,
(
as
Card.
Bellarm.
pretends
)
but
of
all
Christians
:
2.
That
he
speaks
not
of
any
liberty
or
immunity
from
corporall
charges
or
burthens
,
Jansenius
brings
a
better
and
more
literall
exposition
of
S.
August
.
words
,
for
he
saith
S.
August
.
reasons
from
the
plurall
number
,
as
Christ
himselfe
argues
from
the
plurall
;
neverthelesse
it
is
to
be
understood
of
the
singular
number
,
that
is
,
of
Christ
alone
:
As
for
example
,
suppose
a
son
of
the
French
King
should
say
,
if
in
every
Kingdome
the
Kings
children
be
free
from
tribute
,
much
more
then
in
the
Kingdome
of
France
ought
all
the
sonnes
of
the
King
be
free
;
and
therefore
I
ought
;
So
saith
S.
August
.
that
Christ
spake
unto
Peter
,
Jn
omni
regno
liberi
sunt
regis
filii
,
&c.
In
every
Kingdome
the
Kings
children
are
no
tributaries
,
but
free
;
then
much
more
ought
all
the
sonnes
and
children
of
that
King
be
free
in
a
terrene
Kingdome
,
to
whom
all
the
Kingdomes
of
the
earth
are
in
subjection
;
and
that
is
,
I
ought
much
more
to
be
exempted
from
paying
tribute
or
Poll-money
,
but
lest
wee
should
scandalize
these
Publicans
and
toll-gatherers
,
or
Collectors
,
&c.
And
this
doubtlesse
is
the
true
exposition
of
that
place
,
wherein
who
can
be
so
blind
as
not
to
see
your
ninth
most
manifest
and
palpable
errour
?
Hetrod
.
No
doubt
Orthodox
,
if
some
of
your
hereticall
Sect
where
here
now
in
place
,
they
would
bestow
upon
you
a
ringing
plaudite
for
acting
your
part
so
well
,
in
the
defence
of
this
dayes
Proposition
.
Orthod.
I
confesse
Hetrodox
,
that
after
the
way
which
you
call
heresie
,
touching
this
dayes
Proposition
,
so
worship
I
the
God
of
my
Fathers
,
believing
all
things
concerning
this
Article
,
which
are
written
in
the
Law
,
in
the
Prophets
,
in
the
Apostles
,
in
the
holy
Fathers
writings
,
not
blurred
nor
abused
with
erroneous
expositions
,
and
false
glosses
,
Errare
possum
,
Haereticus
esse
nolo
,
subject
I
may
be
and
am
to
errors
as
all
men
are
,
(
your
selfe
Hetrodox
not
excepted
,
with
all
your
deepe
Clark-ship
)
but
you
shall
never
find
me
wilfully
to
persist
,
or
stick
in
any
errour
,
as
heretics
do
,
by
the
grace
of
my
God
,
as
I
said
before
:
It
seemes
by
your
falling
to
reproachfull
termes
,
that
you
have
no
more
Petarres
to
blow
up
the
strong
gates
of
my
second
Proposition
,
or
other
Engines
and
Peeces
of
great
Ordnance
to
batter
the
Walls
and
Flankers
thereof
:
will
your
courage
and
heart
serve
you
to
play
with
your
Artillery
to
morrow
morning
,
&
to
give
a
brave
assault
upon
the
Fort
of
my
third
Proposition
?
Het
.
In
the
word
of
a
Generall
it
shall
be
done
,
assuring
my selfe
of
honour
and
victory
in
the
action
.
Orth.
The
houre
.
Het
.
At
Sun-rise
.
Orth.
Agreed
Sir
.
Het
.
At
your
service
Sir
.
The
third
daies
Conference
.
Orthodox
.
THe
houre
is
j●stly
kept
of
both
parts
;
Is
your
g●t
Ordna●ce
placed
?
Then
let
us
heare
it
●ay
:
Time
you
know
is
precious
.
Hetrodox
.
It
shall
presently
roare
and
thunder
to
the
raising
of
the
Fort
,
vainly
fancied
to
be
impregnable
,
if
you
dare
first
give
me
leav●
to
take
some
view
of
your
third
Proposition
.
Orthod.
Dare
Hetrodox
?
I
dare
,
and
I
doe
;
Here
is
the
true
modell
or
plat-forme
to
lesse
then
a
haire
:
Take
a
full
view
thereof
at
your
good
pleasure
.
Hetrod
.
O
strange
!
what
do
●here
set
?
First
it
purports
that
our
Lord
Christ
never
exercised
any
authority
of
a
Temporall
Prince
.
Orthod.
I
perceive
Hetrodox
,
there
is
neither
Beame
,
nor
Pin
and
Web
in
your
eye
;
Indeed
it
purports
no
lesse
:
and
thereupon
it
inferres
;
That
Christ
never
left
any
such
authority
to
St.
Peter
and
his
successours
,
whom
we
Catholiques
call
his
Vicar
;
For
the
Vicar
is
never
advanced
to
a
higher
degree
of
Dignity
and
Power
,
then
the
chiefe
and
principall
Commander
himselfe
even
purchased
and
possessed
before
:
Hetrod
.
Is
this
your
strong
Fort
Orthodox
?
Is
it
no
better
man'd
?
Hath
it
no
stronger
Barricadoes
?
Then
heare
,
n
t
yet
my
Basilisco
or
double
Canons
,
but
my
Demi-Canons
and
Culvering
play
.
Your
third
Proposition
is
like
the
second
;
neither
bar●ell
better
herring
:
It
neither
sorts
nor
suits
with
your
principall
scope
,
it
s●rves
only
to
bewray
the
spitefull
humour
,
and
little
sincerity
in
alledging
of
the
Authors
by
your selfe
alledg●d
.
Fi●st
,
It
jarres
with
your
Scope
and
purpose
;
For
your
whole
intention
tends
to
set
up
a
Flag
or
Banner
of
Defiance
against
our
Holy
Fathers
sentences
of
Excommunications
and
Interdicts
,
thundered
against
Christian
Princes
and
States
in
cases
of
contumacie
,
as
one
that
charges
the
said
sentences
and
censures
with
Invaliditie
and
meer
Null●tie
:
To
which
purpose
you
might
as
well
affirme
,
that
our
Holy
Father
the
Pope
is
not
L.
Temporall
of
the
World
;
as
if
you
should
affirme
the
Fr●nch
King
cannot
condemne
and
send
any
man
to
the
Gallies
,
because
the
French
King
is
no
Bishop
.
For
to
the
thundering
of
a
sentence
Excommunicatorie
,
or
of
an
Interdict
,
no
Regall
or
Temporall
Authority
,
but
only
Papall
and
Spirituall
Power
is
required
;
as
the
Spirituall
Power
is
not
required
for
the
sending
of
a
man
to
Chaynes
and
Oares
in
the
Gallies
,
because
the
Temporall
hath
sufficient
Autho
ity
for
that
Judgement
.
As
for
your
little
Sinceritie
in
citing
of
Authors
;
let
Sotus
let
Bellarmine
be
perused
with
indifferencie
of
Judgement
,
and
and
it
will
soone
be
found
;
That
neither
the
one
,
nor
the
other
doth
use
any
such
termes
of
immodesty
as
you
have
layed
to
their
charge
;
namely
to
affirme
,
they
wonder
at
our
Canonists
,
who
had
such
brasen
faces
,
to
affirme
without
any
reason
,
or
without
any
Authoritie
of
the
New
Testament
,
that
Popes
are
direct
Lords
of
all
the
World
in
Temporals
;
a
Doctrine
in
truth
full
of
scandall
,
and
built
on
the
Sands
of
the
Sea-shore
.
That
wonder
which
is
come
out
of
your
owne
Forge
,
will
never
be
found
in
the
writings
of
Sotus
and
Bellarmine
;
much
lesse
that
either
they
or
we
have
termed
the
Doct●ine
of
Canonists
a
scandalous
doctrine
,
and
not
grounded
upon
any
reason
:
We
have
rather
affirmed
,
it
is
not
absolutely
the
Doctrine
of
Canonists
;
because
we
are
not
ignorant
,
how
farre
the
Canonists
dissent
one
from
another
in
their
opinions
:
Sotus
alleadgeth
for
himselfe
Iohannes
Andreas
;
and
Bellarmine
produceth
for
his
opinion
the
Card.
de
Turrecremata
and
Navarras
:
de
Regim
.
Principum
,
divinelie
makes
demonstration
,
at
least
if
that
little
worke
was
of
his
penning
:
For
Bellarmine
denies
not
,
in
any
absolute
straine
,
the
said
little
worke
to
be
the
Artifice
of
St.
Thomas
,
but
only
reports
that
some
,
not
without
cause
,
have
drawne
the
matter
into
doubt
;
because
in
that
petit
volume
there
is
record
of
an
Historie
that
succeeded
after
St.
Thomas
death
:
And
Bellarmine
hims●lfe
affirmes
,
it
is
no
false
Latine
to
conjecture
,
the
said
H●storie
was
nimbly
conveyed
after
the
death
of
Thomas
,
into
the
Libret
by
some
other
:
And
yet
,
not
building
upon
so
weake
an
Answer
,
that
the
said
Booke
was
none
of
those
works
which
were
framed
in
St.
Thomas
his
shop
,
he
subjoynes
another
more
solid
and
much
better
soldered
answer
,
namely
to
cleare
and
explaine
one
sentence
of
the
said
Booke
by
other
sentences
thereof
.
But
how
can
your
great
and
g●osse
●eme●iti●
be
suffeerd
in
speaking
to
harshly
of
the
holy
Canons
?
I
know
(
these
are
your
own
word●
)
that
some
all●dge
the
Canons
,
which
as
humane
Lawes
in
concurrence
or
paragon
of
Gods
Word
,
come
short
in
maki●g
the
weight
of
●qua●l
Authoritie
;
They
cite
(
as
you
also
affi●me
)
St.
Thomas
,
&c.
O
how
great
disparagement
,
nay
how
great
despight
is
herein
uttered
against
our
sacred
Canon
?
was
ever
the
like
heard
from
the
mouth
of
any
Catholique
?
You
seem
to
take
no
care
at
all
,
whether
your
Doctrine
be
confirmable
or
contrary
to
the
sacred
Canons
,
and
not
so
much
as
vouchsafe
to
answer
the
opponent
by
whom
they
are
alledged
and
propounded
,
as
if
they
were
of
no
weight
&
authoritie
at
all
,
when
they
come
to
be
tryed
by
the
common
standard
and
beame
of
Gods
Word
:
For
you
terme
them
absolutely
humane
Lawes
,
as
if
they
had
not
beene
f●amed
and
indited
by
the
assistance
of
the
Holy
Spirit
;
wherein
you
fa●l
,
and
fall
from
the
accustomed
phrases
of
the
H●l
Fathers
,
by
whom
the
Canons
are
continually
stiled
,
Sacred
,
Holy
,
and
inspi●ed
of
God
;
Will
you
be
pleased
to
hea●e
what
L●o
saith
,
writing
to
Anat●lius
?
Nimis
haec
imoroh●
,
●imis
prava
suat
,
quae
Sacrat●ssimis
Canonibus
inveniun
u●
esse
contraria
;
O
in
how
high
a
degree
of
p
avity
and
wickedn
sse
is
that
Doctrine
rankt
which
teacheth
positions
adverse
and
contrary
to
the
most
Sacred
Canons
?
Lastly
,
whereas
you
contend
,
that
sac●ed
Canons
,
in
concu●rence
with
Gods
Lawes
,
come
so
short
of
matching
them
in
equall
ballance
of
Authoritie
;
you
plainly
shew
,
that
Canons
in
this
Argument
are
contrarie
to
Gods
Word
,
and
so
to
be
reputed
of
no
reckoning
or
accompt
:
A●d
in
so
doing
,
what
doe
you
else
,
but
reprove
not
onely
the
first
Authors
of
the
Sacred
Canons
,
for
such
as
have
contrived
and
penned
Constitutions
contarry
to
Gods
Word
,
but
likewise
the
whole
Church
that
holds
the
said
Canons
for
most
reverend
,
as
holy
Rules
given
by
the
Holy
Ghost
,
howsoever
they
first
came
from
the
heads
and
hands
of
Popes
or
sacred
Counsels
.
Orthod.
If
ever
that
Latine
P●●ve●b
had
any
truth
,
Tuo
te
gladio
jugulas
,
the
man
hath
cut
his
owne
throat
with
his
owne
knife
,
it
will
surely
prove
more
then
true
in
this
occurrence
:
For
you
Hetrodox
will
be
found
murthered
with
your
owne
murthering
shot
,
I
mean
,
refuted
if
not
confounded
with
your
own
example
,
which
is
Cardinall
Bellarmine
:
you
affirme
,
that
in
case
the
French
King
shall
adjudge
and
commit
a
man
to
the
Gallies
,
he
doth
it
by
his
Temporall
power
,
and
not
by
vertue
of
Spirituall
power
,
whereof
he
is
cleane
void
,
like
a
Fowle
when
she
is
bared
of
all
her
Feathers
:
Now
I
d●mand
;
in
case
the
Pope
shall
serve
his
Inhibition
upon
some
ab●olute
Prince
or
State
,
prohibiting
them
to
make
wholesome
Lawes
for
the
more
godly
and
peaceable
government
of
their
Li●ge-P●opl●
:
By
what
power
shall
the
Pope
send
forth
such
B●ll
?
S●●●l
not
by
vertue
of
any
Spirituall
power
;
because
the
Spiri●●●●l
power
hath
no
manner
or
measure
of
extension
to
Temporall
Judgements
,
or
Temporall
goods
;
Then
sure
he
shall
doe
i●
by
vertue
of
his
Temporall
power
:
But
by
his
Holinesse
good
leave
,
he
is
not
invested
with
any
such
Te●porall
power
;
and
therefore
he
●a
not
by
his
B●lls
and
Inhibitions
disanull
or
cause
the
foresaid
wholsome
and
godly
Lawes
:
And
as
the
King
sends
to
the
Gallies
because
he
is
King
,
not
because
he
is
Pope
;
so
the
Pope
,
as
being
Pope
,
and
no
Temporall
King
,
of
any
absolute
Prince
,
or
States
Territories
,
cannot
put
downe
and
repeale
many
Lawes
that
his
Holiness●
prohibits
;
and
while
he
takes
that
violent
course
and
is
not
obeyed
therein
by
any
absolute
Prince
or
State
,
the
disobeying
Prince
or
State
runs
into
no
sin
,
because
the
Pope
hath
no
mandatory
power
in
such
cases
:
your
particular
Errours
in
this
Article
are
palpable
.
1.
You
interpret
my
scope
and
en●d
in
this
Proposition
at
your
pleasure
,
and
say
,
I
speake
nothing
o
the
purpose
intended
:
True
it
is
,
●hat
my
Principall
end
is
to
prove
,
the
censures
of
our
holie
Fa●h●r
the
Pope
in
a
certaine
hypoth●sis
,
to
be
altogether
invalid
,
and
of
none
eff
ct:
But
for
as
much
as
to
make
some
proof
thereof
,
it
is
first
necessarie
for
me
to
p●ove
,
that
in
such
cases
the
absolute
Prince
or
State
commits
no
sinne
,
seeing
the
censure
thundered
against
one
who
doth
not
sin
,
is
of
no
force
or
eff●ct
;
I
have
therefore
drawne
this
Proposition
,
wherein
I
make
demonstration
,
that
where
the
Pope
hath
no
authority
to
command
,
there
neither
Prince
,
nor
State
,
nor
People
are
within
the
termes
of
obligation
to
yeeld
obedience
,
and
that
not
obeying
in
that
case
,
their
conscience
is
not
defiled
,
not
wounded
with
anie
sinne
.
2.
You
are
of
opinion
,
that
my
drift
is
to
prove
the
said
censures
to
be
of
no
force
or
validitie
,
Ex
defectu
Authoritatis
Spiritualis
,
by
reason
of
some
lamenesse
or
weakenesse
in
the
Spirituall
Authoritie
;
But
you
are
verie
far
wide
of
my
purpose
:
For
my
purpose
and
endeavour
is
to
make
this
good
and
unmalleable
by
any
of
your
greatest
hammers
:
That
all
censures
in
that
kind
and
nature
are
in
qualitie
of
meere
Nullitie
,
because
no
absolute
Prince
or
State
commit
anie
sin
,
when
they
use
all
good
and
lawfull
meanes
possible
,
to
hold
fast
,
and
to
defend
their
own
right
and
lawfull
Jurisdiction
,
which
makes
a
defect
in
the
Pope
,
not
of
Spirituall
Authoritie
(
as
we
Catholiques
maintaine
)
but
of
Temporall
:
The
Spirituall
Authoritie
gives
him
the
power
of
the
Keyes
to
excommunicate
;
but
defect
of
Temporall
Authoritie
makes
the
censure
meerlie
void
,
and
no
censure
,
because
there
is
no
obligation
which
inforceth
or
constraineth
obedience
to
him
that
hath
no
Authoritie
over
the
partie
,
because
in
their
not
obeying
they
commit
no
sinne
,
and
because
in
committing
no
sin
,
they
run
not
into
any
kind
of
censure
.
3.
You
cannot
denie
,
that
in
re
and
upon
the
matter
.
I
hold
and
maintaine
and
truth
in
this
thi●d
Proposition
,
howsoever
you
twitch
or
give
some
jerke
at
my
drift
and
citation
of
Authors
;
you
therefore
cannot
justlie
charge
me
with
anie
corrupt
affection
of
mind
herein
:
That
man
hath
a
corrupt
and
perverse
heart
,
si
adhuc
hominibus
placerem
,
&c.
If
I
should
seeke
to
please
men
,
I
should
not
be
the
servant
of
Christ
.
4.
You
count
,
and
call
and
wonder
,
immodestie
;
and
so
you
found
the
wonder
of
Sotus
with
an
Epiphonems
of
my
proper
Art
;
For
those
words
,
that
such
Doctrine
is
full
of
scandall
,
and
built
on
a
sandi●
foundation
,
are
neither
the
words
of
Sotus
not
of
Bellarmine
,
but
my
owne
words
;
and
they
are
flowers
of
praise
,
if
they
be
put
in
the
ballance
with
your
words
uttered
of
my
Doctrine
:
Howbeit
you
reprove
both
me
and
my
doctrine
in
the
Concrete
,
whereas
I
propund
the
doctrine
in
the
Abstract
,
and
in
that
sense
of
the
Abstract
,
my
doctrine
is
not
denyed
,
but
granted
:
For
what
scandall
can
be
greater
,
then
,
whereas
our
Saviour
hath
said
of
the
perfect
men
,
If
thou
wilt
be
perfect
,
5.
You
deny
that
Sotus
wonders
at
our
Canonists
,
and
yet
as
you
cannot
be
ignorant
)
he
cites
Augustinus
Triumphus
,
6.
You
practise
no
small
subteltie
of
refined
wit
,
when
you
shew
,
that
you
are
so
unwilling
,
to
have
that
opinion
which
is
taught
by
many
Canonists
,
called
an
opinion
of
the
Canonists
,
where
is
in
the
same
companie
a
Divine
the
same
opinion
;
and
that
an
opinion
of
the
same
may
not
be
called
an
opinion
of
Divines
,
when
one
Canonist
is
of
their
side
,
and
holds
the
same
Tenet
:
But
every
Novice
in
Theologie
knowes
,
that
Appellatio
&
Donominatio
fit
a
majori
parte
,
things
have
their
Appella●ion
and
Denomination
from
the
greater
part
;
yea
Bellarmine
himselfe
works
upon
this
distinction
,
and
the
title
of
the
question
,
using
this
Argument
,
Probatur
opinio
Theologorum
,
ergo
contraria
opinio
est
Canonistarum
,
the
opinion
of
the
Divines
is
approved
,
and
therefore
the
contrarie
opinion
is
the
Canonists
;
amongst
whom
,
albeit
in
these
last
impressions
,
he
cites
Navarrus
a
Canonist
,
and
not
a
Divine
,
neverthelesse
,
for
the
reason
before
alledged
,
it
is
of
no
import
:
The
opinion
of
those
,
who
affirme
the
Pope
to
be
Lord
in
Temporals
,
is
called
the
opinion
of
Canonists
,
because
it
is
not
founded
upon
any
Autho●i●ie
of
Scripture
,
but
only
upon
certaine
Canons
or
Lawes
Registred
in
the
Decrees
and
Decretals
;
and
the
contrarie
opinion
is
that
of
the
Divines
,
because
it
is
built
upon
Gods
Word
in
the
holie
Scriptures
.
7.
The
Supreame
Power
Temporall
(
you
say
)
is
by
all
Authors
(
except
Heretikes
)
granted
to
the
Pope
:
If
that
be
so
,
then
doubtlesse
Navarrus
(
take
him
for
one
amongst
many
other
)
is
a
notorious
Heretique
in
this
formall
conclusion
;
Tibi
dabo
claves
Regni
coelorum
,
I
will
give
thee
the
Keyes
of
the
Kingdome
of
Heaven
;
and
the
Pope
saith
,
Regni
terrarum
,
of
all
Earthlie
Kingdomes
,
Christ
saith
,
fateor
scandalum
est
mihi
,
to
me
I
must
confesse
it
is
a
scandall
or
stumbling
block
and
stone
of
offence
,
so
long
as
not
onely
the
true
doctrine
,
but
also
the
Doctrine
of
the
Lord
Cardinall
Bellarmine
can
hold
up
the
head
and
stand
in
full
force
.
9.
Howsoever
you
bring
to
the
words
of
St.
Thomas
an
Exposition
,
which
ore
proprio
you
call
the
soundest
;
neverthelesse
that
answer
doth
not
make
the
Book
to
be
a
Bird
of
St.
Thomas
his
brood
;
nay
it
is
altogether
needlesse
;
For
it
sufficed
to
say
,
that
the
Booke
was
not
of
his
writing
,
or
none
of
his
workes
,
to
make
good
proofe
,
that
St.
Thomas
was
not
adverse
or
contrary
to
himselfe
.
10.
You
call
that
an
irremissible
temeritie
,
not
worthy
of
any
pardon
,
which
in
case
it
be
temeritie
,
11.
Againe
,
your selfe
refutes
the
Canons
,
as
the
Lord
Cardinall
doth
,
and
you
are
not
affraid
to
affirme
they
are
framed
by
the
assistance
of
the
Holy
Ghost
.
12.
You
pretend
the
Canons
ought
never
to
be
named
but
with
title
of
Sacred
;
and
yet
your selfe
affirming
the
Canon
Quicunque
was
abrogated
per
alios
,
Canones
,
by
other
Canons
,
do
send
them
forth
like
a
Bird
bared
of
all
her
Feathers
,
and
leaving
the
Epithet
Sacred
,
speake
no
more
but
Approved
.
13.
The
Epithet
Sacred
is
no
lesse
attributed
to
the
civill
then
to
the
Canon
Lawes
;
and
therefore
as
it
is
oftentimes
left
out
,
when
we
name
the
Civill
,
so
it
is
oft
not
remembred
when
we
make
mention
of
the
Canons
;
yea
the
Canon
Quicunque
is
not
cited
with
you
adjunct
Sacred
,
but
nakedly
called
the
Canon
Quicunque
.
14.
The
Decrees
of
Councels
,
and
of
the
Church
,
which
(
as
we
teach
)
cannot
erre
de
fide
in
point
of
Faith
,
are
verily
Sacred
,
and
made
with
assistance
of
the
Holy
Spirit
,
yet
can
we
not
affirme
without
error
in
fide
,
that
infinite
other
Canons
concerning
particular
matters
and
cases
,
are
compiled
without
any
assistance
of
the
Holy
Spirit
:
15.
I
have
p●oduced
such
Canons
as
are
usually
brought
by
the
Defendants
of
the
contrarie
opinion
,
as
the
foresaid
Canons
and
the
like
;
but
you
affirme
and
would
make
me
believe
,
that
I
speake
of
all
the
Canons
,
and
every
matter
.
16.
You
call
Concurrence
,
Contrarietie
,
and
thereby
make
a
confusion
of
both
,
for
Duo
Iura
possunt
concurrere
,
two
Lawes
may
well
concurre
,
and
yet
may
not
be
contrary
the
one
to
the
other
,
I
give
you
this
for
example
;
The
Precept
for
hearing
Masse
concurres
with
the
Precept
of
keeping
and
tending
a
sick
bodie
;
I
observe
not
the
fi●st
for
hearing
the
Masse
,
that
I
may
the
better
observe
the
second
in
attending
upon
the
sick
Patient
,
according
to
that
commandement
of
Christ
,
I
will
have
mercy
and
not
Sacrifice
;
Is
the
one
of
these
Precepts
contrarie
to
the
other
?
Will
a
very
sot
say
so
?
In
like
manner
,
there
be
manie
Canons
,
which
it
will
be
well
done
to
keep
,
when
they
may
be
kept
without
any
detriment
unto
some
greater
obligation
,
I
mean
,
without
infringing
the
Law
of
God
,
and
the
Law
of
Nature
;
but
when
that
cannot
be
done
,
then
the
Canons
must
make
roome
and
give
place
to
Natures
Law
,
and
that
may
not
be
called
Contrarietie
but
Subordination
.
17
Lastly
,
You
call
the
Canons
(
without
any
difference
at
all
)
Rules
given
by
the
Holy
Spirit
,
by
godlie
Popes
and
holie
Councels
,
and
this
you
stick
not
Hetrodox
to
affirme
without
anie
distinction
of
the
Canons
,
as
I
said
:
Herein
good
Sir
,
make
you
not
all
the
Canons
indifferently
of
equall
Authoritie
to
the
holy
Scripture
which
is
inspired
of
God
,
as
also
to
the
Determinations
of
the
Church
,
which
cannot
erre
de
fide
?
Nay
,
do
you
not
give
the
Canons
this
honourable
Epithet
?
Have
there
not
been
found
Errors
in
manie
of
the
Canons
?
Have
they
not
been
revoked
and
repealed
?
He
that
makes
the
Canons
,
hath
not
he
power
to
unmake
the
Canons
?
Whereas
in
the
holie
Scripture
,
and
in
the
Definitions
of
the
Church
de
fide
,
can
you
find
any
such
defects
or
impotencies
there
?
Can
they
be
bettered
?
Can
they
be
repealed
?
Is
there
any
other
passable
reason
thereof
besides
that
which
I
have
alledg●d
?
That
holie
Scripture
is
inspired
of
God
primo
loco
,
and
the
foresaid
Definitions
de
Fide
,
secundo
loco
;
whereas
the
Canons
,
which
either
do
or
may
contain
divers
errours
,
are
but
humane
Lawes
:
He
that
dares
broach
a
doctrine
contrarie
to
this
,
I
dare
pronounce
is
no
friend
or
Well-willer
to
the
Catholique
truth
:
Thus
have
I
painted
forth
your
Errors
;
shall
I
with
your
Patience
and
favour
proceed
to
some
further
matter
touching
this
third
Proposition
?
Hetrodox
:
Take
what
liberty
you
please
;
you
shall
have
indiff●rent
hearing
.
Orthod.
To
weaken
the
sinewes
of
this
our
third
Proposition
,
some
go
about
all
they
can
to
put
out
our
eyes
with
Pope
Alexander
VI.
who
divided
the
Indies
between
the
Kings
of
Spain
and
Portugall
,
because
he
was
the
naturall
Prince
Temporall
thereof
,
as
the
Vicar
of
Christ
;
and
with
Leo
III.
who
frankly
(
by
their
saying
)
made
a
free
deed
of
guift
of
the
Western
Empire
to
Charles
the
Great
for
the
same
reason
;
that
is
,
because
Leo
was
Christs
own
Vicar
:
These
Authors
are
very
far
out
of
the
right
path
:
For
Alexander
,
not
as
Lord
,
Patron
,
and
Pr●prietarie
of
the
Indies
,
but
as
a
compromissary
Judge
,
chosen
by
the
said
Kings
to
asswage
&
utterly
to
quench
the
flames
of
their
discord
,
by
his
holy
sentence
umpiered
,
and
awarded
the
Seas
to
be
divided
,
whereby
the
Navy
of
the
one
might
make
Navigation
by
one
of
the
said
Seas
,
and
that
of
the
other
might
Navigate
by
the
other
:
He
likewise
determined
,
that
what
acquist
soever
they
made
Iure
belli
by
right
of
War
,
should
remain
for
ever
to
the
Acquistor
and
Conqueror
,
according
to
the
tenor
,
true
intent
,
and
meaning
of
his
Division
;
as
it
is
recorded
by
Historians
of
that
age
:
It
is
true
that
Leo
III.
hunted
by
the
people
of
Rome
out
of
his
Papall
Seate
,
like
a
Fox
unkennel'd
and
bolted
out
of
his
Earth
,
was
reinstalled
therein
by
CHARLES
the
Great
:
Whereupon
Leo
wrought
and
procured
the
People
to
proclaime
and
salute
CHARLES
,
Emperour
of
the
West
,
as
Platina
hath
related
:
Which
act
sometimes
the
Historians
ascribe
to
the
Romane
people
,
who
finding
the
Empire
not
gloriously
governed
by
the
Greekes
,
elected
another
Emperour
more
antiquo
:
Sometimes
they
say
,
that
Charles
having
once
seized
the
state
,
bought
and
purchased
the
title
thereunto
of
Irene
and
Nicephorus
the
Greeke
Emperour
:
Sometimes
that
Irene
and
Nicephorus
were
well
pleased
and
contented
to
give
way
unto
such
division
of
the
Greek
Empire
:
In
briefe
,
be
that
matter
as
it
may
,
most
certaine
it
is
,
the
Pope
who
had
beene
chased
out
of
his
Papall
Seate
,
and
had
no
possession
at
all
,
neither
did
give
,
nor
could
give
the
possession
of
the
Western
Empire
unto
King
Charles
,
who
had
already
griped
it
in
his
Princely
talans
,
and
was
now
become
Lord
thereof
Iure
belli
;
by
right
of
Warre
:
Besides
it
is
not
yet
certaine
and
cleere
,
but
in
some
question
,
whether
Leo
absolutely
gave
Charles
the
title
to
the
Westerne
Empire
,
or
no
:
But
as
well
in
this
case
as
in
some
other
,
which
may
be
alledged
against
our
Proposition
,
it
is
to
be
answered
;
That
for
so
much
as
the
Pope
never
had
any
Authoritie
from
Christ
in
Temporals
(
as
we
have
already
shewed
,
and
intend
cleerly
to
demonstrate
in
the
next
Proposition
)
If
the
Pope
at
anie
time
hath
exercised
the
said
Authoritie
;
either
he
used
that
practise
with
consent
of
parties
interessed
,
or
else
because
he
is
armed
with
some
Temporall
power
by
one
of
the
foresaid
foure
waies
,
and
thereby
neverthelesse
it
is
not
proved
,
that
ever
the
Pope
had
any
Authoritie
directly
in
Temporals
from
Christ
our
Saviour
:
Besides
,
many
acts
are
done
by
some
,
whereof
in
case
a
man
should
aske
by
what
right
such
acts
are
passed
,
it
would
prove
no
easie
taske
to
find
out
such
right
.
Hetrodox
,
I
can
hold
my
tongue
,
yea
hardly
my
hands
no
longer
:
As
the
Proposition
it selfe
makes
nothing
to
the
present
purpose
,
no
more
doe
the
Arguments
Pro
and
Con
:
you
say
that
Alexander
VI.
divided
the
Sea
betweene
the
Kings
of
Spaine
and
Portugall
,
and
that
he
determined
whatsoever
they
wonne
by
Right
of
Warre
,
2.
2.
9.
66.
art.
8.
Sotus
5.
de
Iust.
&
Iur.
q.
3.
Art.
5.
Vincentius
,
&c.
For
they
and
manie
more
are
of
this
opinion
,
that
Infidels
of
the
Indies
are
the
true
Lords
of
their
own
Countries
;
For
by
the
Doctrine
of
Thomas
,
Fides
&
Gratia
non
destruunt
Naturam
,
Faith
and
Grace
destroy
not
Nature
;
and
therefore
they
never
deprive
any
People
or
Nation
of
that
which
they
had
before
they
received
●he
Faith
;
neither
is
it
lawfull
to
goe
and
make
a
Conquest
of
Provinces
,
as
men
goe
forth
to
hunt
Wilde
Beasts
void
of
humane
reason
:
And
this
moved
Sotus
to
affirme
,
that
Pope
Alexander
VI.
did
not
give
the
Indies
to
the
Kings
of
Castile
and
Portugall
,
but
onely
granted
,
that
whereas
Preachers
were
to
travaile
into
those
new-found
Lands
and
Countries
,
the
two
Kings
might
send
Souldiers
in
Armes
,
to
defend
as
well
the
Preachers
,
as
also
the
new
Christians
:
To
this
I
subjoyne
,
that
Pope
Alexander
,
as
the
head
of
all
Christians
,
seeing
the
danger
of
Warre
like
to
ensue
betweene
these
two
Christian
Princes
,
for
free
trade
and
Traffique
into
the
Indies
;
was
pleased
to
determine
,
the
King
of
Castile
should
have
the
honour
of
Navigation
to
the
West-Indies
,
and
the
King
of
Portugall
to
the
East
:
you
touch
a
little
after
,
Orthodox
,
the
Translation
of
the
Empire
made
by
Leo
III.
and
knowing
full
well
the
controversie
of
this
matter
between
Matthias
Illyricus
a
Lutherane
Heretique
,
and
Cardinall
Bellarmine
,
it
seemes
good
in
your
eyes
(
as
men
alwaies
tie
themselves
and
adhere
to
the
worse
part
whether
of
things
or
persons
)
to
follow
the
steps
of
the
Heretique
in
his
erroneous
opinion
:
And
thereupon
you
presume
to
affirme
,
that
Charles
the
great
obtained
the
Empire
by
guift
of
the
Romane
people
,
or
bought
a
Title
thereunto
of
Irene
and
Nicephorus
Emperours
,
or
else
that
Irene
and
Nicephorus
were
well
contented
with
such
parting
of
stakes
and
sharing
in
the
Empire
;
and
to
be
short
,
you
say
,
it
is
most
certaine
,
the
Pope
gave
not
the
Empire
to
Charles
the
Great
,
and
yet
you
know
,
Cardinall
Bellarmine
proves
by
the
Authoritie
of
33.
Historians
,
of
ten
Emperors
of
all
the
Imperiall
Electors
,
of
seven
Popes
,
and
by
evident
reasons
besides
,
(
after
he
hath
well
sifted
and
scanned
all
the
Titles
that
belong
to
the
Acquist
of
an
Empire
)
that
Charles
the
Great
was
invested
and
inthronised
in
the
Empire
by
Pope
Leo
III.
the
Bishop
of
Bishops
:
So
that
your
opinion
(
which
makes
you
seem
but
a
new
Divine
)
according
in
unison
with
Illyricus
,
may
well
be
termed
an
Historicall
Heresie
,
or
an
Heresie
in
Historie
,
and
a
Temeritie
in
Divinitie
,
because
it
gives
a
soare
Counter-b●ffe
to
all
Historians
,
Matthias
Illyricus
,
without
any
one
yard
or
foot
of
good
foundation
:
Much
lesse
true
,
that
Charles
tooke
the
Imperiall
Dignitie
by
any
power
in
the
Romane
people
to
conferre
the
same
:
For
all
the
ancient
Romane
Emperours
were
chosen
by
the
Armie
,
or
else
by
the
next
precedent
Emperour
:
And
therefore
Maximus
and
Balbinus
,
both
elected
Emperours
by
the
Senate
,
were
very
soone
after
slaine
by
the
Souldiers
,
who
disdained
and
scorned
to
accept
or
acknowledge
anie
Emperours
set
up
by
the
Senate
,
Orthod.
I
have
said
once
before
,
and
I
doubt
not
but
you
beare
it
in
remembrance
,
that
jure
Pontificatus
,
by
Right
of
Popedome
,
the
Pope
hath
no
power
to
exercise
Temporall
Dominion
,
because
the
Vicar
can
have
no
greater
power
then
the
Principall
;
and
againe
,
because
the
actions
of
Christ
our
Lord
must
be
a
Rule
to
his
Vicar
of
all
their
actions
:
Vpon
the
firme
ground
of
those
Reasons
,
I
have
lately
brought
in
and
built
(
greatlie
to
the
purpose
if
I
be
not
greatlie
deceived
)
two
Arguments
of
the
Adversaries
,
drawn
à
Facto
from
the
Fact
,
to
impugne
the
true
Doctrine
in
Iure
,
in
case
and
point
of
Right
;
the
one
of
Alexander
VI.
and
the
other
of
Leo
III.
which
two
Popes
(
it
may
at
least
so
seem
)
have
exercised
Temporall
Dominion
;
For
the
one
divided
the
Indies
betweene
the
Kings
of
Spaine
and
Portugall
,
the
other
translated
the
Empire
into
the
West
,
or
(
to
utter
my
mind
better
)
declared
Charles
the
Great
Emperour
of
the
West
:
These
two
Arguments
I
have
answered
before
,
with
one
Reason
thus
;
That
Iure
Pontificatus
,
by
right
of
their
Popedome
these
acts
were
not
done
;
Then
I
rendered
a
Reason
of
the
said
Acts
,
Non
ex
propriâ
Sententiâ
,
not
as
out
of
mine
owne
Judgement
,
but
according
to
the
writings
of
Historians
;
whether
this
be
to
the
purpose
or
no
,
I
leave
the
consideration
hereof
to
your selfe
,
when
you
shall
be
in
a
better
temper
:
In
the
meane
time
take
notice
of
your
particular
Errours
.
1.
You
fall
into
a
Digression
of
just
Warre
,
and
the
way
to
be
taken
,
or
course
to
be
followed
;
in
converting
the
Indians
to
the
Faith
and
knowledge
of
Christ
:
Surelie
this
Digression
might
verie
well
have
beene
spared
;
or
else
upon
as
good
ground
,
and
with
no
lesse
reason
,
you
might
have
made
another
Digression
of
Navigation
:
For
I
have
only
affirmed
,
that
Pope
Alexander
VI.
made
the
former
Division
,
that
neither
of
the
two
Kings
might
be
anie
impediment
or
hinderance
to
the
others
Navigations
and
acquists
:
Whether
the
Kings
of
Spaine
and
Portugall
have
made
lawfull
Acquists
of
those
barbarous
people
and
Countries
or
no
,
that
nothing
at
all
concernes
our
present
discourse
;
especiallie
because
it
should
be
far
from
us
once
to
harbour
a
thought
of
those
Catholique
and
most
Christian
Kings
undertakings
,
but
upon
great
reason
and
good
conscience
;
wee
now
treate
only
of
Pope
Alexanders
Division
;
I
have
presupposed
,
that
as
well
the
Navigations
,
as
the
Acquists
were
lawfull
,
as
purchased
Iure
belli
,
by
Right
of
Warre
;
as
in
verie
deed
they
were
,
and
to
cast
any
doubts
in
certaine
cases
,
it
is
meere
folly
;
which
I
trust
is
lawfull
and
free
for
me
to
utter
in
defence
of
the
Catholique
King
of
Spaine
,
Philip
III.
my
Naturall
and
Liege
Lord
,
who
now
holds
the
possession
of
the
said
States
Iust●
titulo
,
by
j●st
and
lawfull
title
.
2.
You
stand
and
stick
stoutly
to
this
Division
of
Alexander
VI.
but
you
tell
us
not
,
whether
he
made
such
Division
de
Jure
or
de
Facto
,
with
good
warrant
of
Right
,
or
onely
by
way
of
bare
Fact
;
you
onely
affirme
that
hee
made
the
Division
as
the
Head
of
all
Christendome
:
But
every
Christian
(
we
hold
and
say
)
hath
two
Heads
,
the
one
in
Spiritualls
,
let
him
be
the
Pope
,
the
other
in
Temporals
,
and
he
will
be
(
whosoever
saies
nay
)
the
Naturall
,
the
lawfull
Prince
Temporall
of
this
or
that
State
:
Now
that
Division
was
not
made
by
Alexander
VI.
as
a
Temporall
Prince
,
Ergo
,
as
a
Spirituall
:
but
as
a
Spirituall
Prince
,
(
as
hath
beene
already
shewed
and
proved
)
he
could
not
be
invested
with
anie
such
power
;
and
had
he
then
beene
so
invested
,
the
Indies
were
no
Countries
of
Christians
,
but
of
Infidels
:
His
Fact
was
therefore
to
be
excused
,
as
I
have
excused
the
same
according
to
divers
Historians
,
that
he
made
the
Division
as
Compromissarie
,
and
Judge
chosen
by
the
parties
:
I
confesse
this
judgement
was
to
be
put
and
referred
to
Alexander
VI.
rather
then
to
any
other
,
because
he
was
Christs
Vicar
,
and
Superiour
Head
to
the
said
Kings
in
Spirituals
,
and
herein
his
Indirectlie
,
granted
by
some
Divines
,
is
not
denyed
:
For
that
Indirectlie
doth
not
import
anie
Authoritie
or
absolute
Jurisdiction
in
Temporals
,
except
it
be
accidentallie
,
by
chance
,
by
councell
,
by
admonition
,
by
reproofe
in
all
patience
and
instruction
:
Therefore
when
the
great
Canonist
Navarrus
,
and
all
other
Doctors
well
grounded
,
Indirectè
miscuerunt
se
negotiis
secularibus
,
they
have
thrust
a
hand
up
to
the
Elbow
in
wordly
affaires
)
they
alwaies
require
and
stand
much
upon
the
parties
interested
,
upon
which
point
doubtlesse
the
Principall
Authoritie
to
exercise
Dominion
in
anie
Temporall
matter
doth
leane
,
and
not
upon
jus
Pontificatus
,
not
upon
any
right
of
Pontificall
power
.
3.
You
affirme
,
that
Alexander
made
such
Division
,
as
Head
of
the
whole
Christian
World
;
but
so
speaking
against
the
common
opinion
,
concerning
the
same
Act
,
you
bring
us
no
proofe
at
all
of
your
bold
Assertion
:
Besides
,
to
divide
and
share
the
Countries
of
Infidels
hath
no
congruitie
or
correspondence
with
your
supposed
Head
of
the
whole
Christian
Church
:
For
Quid
ille
de
bis
aqui
foris
sunt
judicare
,
what
g●eat
priviledge
or
warrant
hath
our
Holie
Fathers
(
above
Paul
himselfe
)
to
judge
those
who
are
without
?
For
he
was
Head
in
Spirituals
,
not
in
Temporals
.
4.
I
have
most
sincerely
and
faithfully
cited
what
is
written
by
Historians
,
concerning
the
Act
of
Pope
Leo
III.
and
you
taxe
me
for
an
Heretique
in
Historie
,
because
I
touch
upon
a
string
of
Illyricus
Harpe
:
Behold
herein
your
errour
:
First
,
what
Heresie
can
there
be
in
a
prophane
Historie
,
which
neither
smacks
nor
smels
of
holy
Scripture
?
Next
,
wherein
have
I
approved
the
Doctrine
or
opinion
of
Illyricus
,
whom
I
have
not
vouchsafed
so
much
as
once
to
name
?
Lastly
,
How
can
yon
make
it
good
,
that
I
have
alledged
the
Answer
ex
propriâ
sententiâ
,
as
out
of
mine
owne
Judgement
;
but
onely
to
make
proofe
by
Demonstration
,
that
what
was
done
by
Leo
,
was
not
acted
by
any
Right
of
Pontificiall
Authoritie
,
seeing
the
Historians
therein
are
not
all
of
one
minde
.
5.
de
jure
,
or
by
anie
proper
Authoritie
of
his
owne
,
so
to
doe
:
Concerning
which
point
in
the
case
,
it
shall
be
lawfull
for
me
I
hope
,
to
lay
open
my
minde
in
all
sinceritie
,
verie
certaine
it
is
that
Leo
was
full
bent
,
and
had
spirit
enough
withall
to
shoot
the
Emperour
of
Constantinople
in
the
head
,
and
to
take
from
him
the
Title
of
Westerne
Emperour
,
for
the
greater
good
and
benefit
of
all
Christendome
,
as
the
Lord
Cardinall
pretends
that
Leo
did
without
jesting
,
and
in
great
earnest
:
But
ought
not
Leo
first
Canonicallie
to
have
given
the
Emperour
admonition
,
and
to
have
cited
the
Emperour
viis
&
modis
,
by
all
the
ordinarie
waies
and
meanes
?
Was
anie
such
Canonicall
and
Legall
course
ever
taken
with
the
Emperor
?
Secondly
,
was
it
not
needfull
for
giving
the
Title
to
whom
hee
pleased
,
that
Leo
himselfe
should
first
be
possessed
of
the
same
Title
?
And
verily
that
was
he
never
;
For
as
Pope
,
and
in
right
of
the
Popedome
,
hee
was
never
Patron
or
Lord
of
anie
such
Titles
;
and
none
of
his
Predecessors
had
ever
made
incursion
,
or
breach
into
the
safe
inclosures
of
so
high
and
civill
affaires
:
Thirdly
,
was
it
simply
necessarie
for
the
better
maintenance
of
Christendome
,
to
give
CHARLES
the
said
Title
?
Nothing
lesse
;
For
to
make
him
a
mighty
Ruler
and
worthy
Governour
of
Christendome
,
sufficient
it
was
for
him
to
be
the
greatest
Monarch
,
and
highest
Catholique
King
in
all
the
West
,
as
hee
was
before
:
Besides
,
the
Title
makes
not
a
King
to
governe
his
People
and
Subjects
the
better
,
but
his
Power
,
his
Prudence
,
and
his
Religion
:
Fourthly
,
had
Leo
anie
power
to
take
away
the
Title
from
the
right
and
lawfull
Emperour
,
to
whom
in
all
right
it
properly
appertained
?
Farre
be
it
from
anie
man
so
to
judge
;
For
non
eripit
mortalia
qui
Regna
dat
Coelestia
,
he
that
gives
us
Heavenlie
Kingdomes
,
takes
not
away
by
violence
the
possessions
of
mortall
men
:
It
remaines
that
Leo
when
he
saw
(
as
all
men
did
)
that
Charles
was
alreadie
become
Lord
of
the
West
,
Iure
belli
,
by
the
Law
of
Armes
,
(
because
hee
was
obeyed
by
all
,
howsoever
hee
had
not
stood
in
termes
of
open
Warre
and
Hostilitie
with
all
Nations
)
when
hee
perceived
in
particular
,
that
it
was
determined
for
a
finall
conclusion
Scito
Populi
Romani
by
full
and
effectuall
Decree
of
the
Romane
People
;
then
upon
request
of
the
people
hee
crowned
and
annointed
CHARLES
Emperour
of
the
Romanes
:
This
was
Leo
induced
(
saith
Platina
with
other
Authors
)
Sut●
Populi
Romani
&
Precibus
,
by
the
Romane
Peoples
Decree
and
earnest
request
:
But
howsoever
this
was
done
by
Leo
for
all
these
respects
,
yet
I
hold
that
King
Charles
himselfe
was
not
in
conscience
thorowly
setled
and
secured
,
nor
yet
possessed
▪
the
said
Title
de
Iure
,
by
anie
good
Right
,
untill
about
some
twelve
yeares
after
this
Act
of
Leo
,
hee
was
called
and
acknowledged
Emperour
of
the
West
by
Letters
patent
of
Michael
Emperour
of
Constantinople
,
who
in
the
said
Letters
freely
,
voluntarily
,
and
without
all
other
mediation
or
Intercession
,
resigned
and
transferred
over
all
his
pretensions
to
CHARLES
:
Whereas
Michaels
antecessours
,
before
this
time
,
had
given
to
Charles
none
other
Title
but
onely
of
King
:
Now
then
;
If
this
Reason
without
anie
the
least
straine
or
breach
of
Christianitie
,
of
Justice
,
or
of
Law
,
may
aptlie
be
alledged
for
this
translation
of
the
Empire
;
what
need
men
to
runne
to
mendicate
or
beg
anie
strange
and
extravagant
Doctrines
?
Neither
need
men
to
marvaile
,
that
in
the
beginning
of
this
Translation
,
the
waies
of
Justice
tooke
not
such
effect
as
was
convenient
:
For
all
beginnings
of
Empires
and
Temporall
Titles
,
when
they
are
transferred
Invitis
Dominis
;
against
the
Will
and
liking
of
the
right
Lords
and
owners
,
are
usually
found
to
be
blemished
and
stained
with
such
defects
:
For
all
which
neverthelesse
there
be
wholesome
Remedies
,
as
either
by
peaceable
poss●ssion
,
or
by
consent
of
such
as
are
interested
therein
:
But
whether
afterward
,
that
Resignation
or
Cession
of
Michael
,
was
any
Declaration
,
that
from
thenceforth
in
all
after
times
and
ages
,
the
Pope
,
or
the
Romane
people
,
or
anie
other
,
should
be
invested
with
power
to
create
the
Emperour
of
the
West
,
I
see
no
Reason
to
argue
upon
that
maine
point
,
in
this
place
or
at
this
instant
.
6.
You
lay
to
my
charge
,
that
I
utter
contradictions
to
the
sayings
of
Popes
,
and
the
Decrees
of
Councels
,
yet
you
know
there
is
no
such
matter
;
I
onely
averre
,
that
Leo
did
what
he
then
did
,
not
by
anie
Right
annexed
or
inherent
in
his
Pontificiall
Power
,
whereas
the
said
Popes
and
the
Councell
speake
de
Facto
of
the
fact
it selfe
,
and
perhaps
de
alio
jure
human●
of
some
other
humane
Right
,
whereof
I
make
no
manner
of
mention
.
7.
You
made
no
bones
to
affirme
in
your
former
objections
against
my
first
Proposition
,
that
Authoritie
to
chuse
the
Prince
in
case
of
necessitie
,
resteth
in
the
Subjects
or
People
;
and
now
you
denie
the
Romane
people
had
any
power
to
chuse
Charles
for
their
Emperour
.
8.
You
stick
not
also
to
approve
the
Election
of
the
Emperour
made
by
the
Armie
and
Romane
Militia
,
which
was
a
violent
Election
:
Augustus
was
honoured
with
power
of
Tribune
after
Caesar
the
lawfull
Prince
of
the
Romanes
,
he
was
not
elected
by
the
Armie
,
but
by
the
People
,
from
whom
he
obtained
the
consular
Power
,
though
hee
was
afterward
confirmed
therein
by
a
violent
Election
of
the
Armie
;
to
which
the
Romane
People
,
not
of
Power
then
to
beard
or
brave
the
Armie
,
were
glad
to
give
faire
Aime
,
and
to
make
way
by
condescention
:
As
for
St.
Jerome
,
by
you
cited
Hetrodox
,
he
speakes
onely
of
the
Fact
,
hee
doth
not
affirme
that
way
,
and
none
other
,
was
the
lawfull
way
of
chusing
their
Emperours
:
And
this
,
I
must
now
tell
you
Hetrodox
,
is
most
certaine
,
that
Vespasian
had
no
humour
to
be
elected
,
but
by
the
votes
and
suffrages
of
the
Romane
People
,
with
the
verie
same
power
of
Augustus
;
I
appeale
to
that
famous
Marble
in
the
Capitoll
,
with
title
of
Lex
Regia
,
&c.
9.
You
give
approbation
to
the
violent
Fact
of
the
Souldiers
in
Armes
,
who
shew
Maximus
&
Balbinus
,
because
they
had
beene
elected
by
the
Senate
,
whereas
the
Election
was
fastne
by
the
Lawes
,
and
sowed
to
the
peoples
arme
,
because
the
Romane
Government
was
Democraticall
.
10.
Platina
with
divers
other
Authors
,
hath
testified
,
that
Charles
the
Great
was
onely
declared
Emperour
by
the
Pope
with
a
loud
voice
,
and
that
Leo
crowned
him
Scito
&
precibus
Populi
Romani
,
by
Decree
and
upon
the
suite
of
the
Romane
People
:
Now
to
the
same
D●cree
you
bring
this
fine
interpretation
,
that
doubtlesse
the
people
did
not
decree
that
Leo
should
publish
,
proclaim
,
and
crown
him
Emperor
,
but
only
they
should
request
Leo
to
doe
it
propriâ
authoritate
,
by
his
Papall
authoritie
:
A
man
that
lookes
not
well
into
this
quaint
device
and
slie
tricke
,
may
thinke
and
say
the
Romane
people
passed
the
same
Decree
,
in
a
certaine
conceit
or
dreame
,
that
such
power
was
devolved
to
them
in
case
of
necessitie
,
and
not
otherwise
by
Right
:
But
you
against
reason
and
right
sense
of
the
words
,
will
have
the
Fact
attributed
to
the
Pope
,
who
by
right
of
Popedome
could
worke
no
such
effect
,
and
so
you
forsake
the
ordinarie
waies
for
approbation
of
the
Fact
,
seeking
the
refuge
of
extraordinarie
waies
not
intelligible
.
11.
You
produce
that
for
a
Reason
,
which
resteth
in
the
Question
:
For
(
as
you
pretend
and
contend
)
to
translate
Empires
and
States
,
it
is
enough
for
one
to
be
Pope
:
This
you
confirme
,
because
some
Popes
(
though
but
a
few
)
have
had
the
spirit
and
face
to
worke
such
f●ats
,
and
to
play
such
prankes
.
The
most
of
those
few
have
indeed
given
the
attempt
,
but
I
beseech
you
Sir
,
with
what
successe
?
And
albeit
some
few
,
but
verie
seldome
,
have
not
missed
of
their
marke
;
this
makes
no
proofe
,
that
anie
Pope
either
doth
it
or
can
do
it
,
as
he
is
Pope
:
For
Arguments
drawne
from
the
Fact
to
the
Right
,
are
not
worth
a
blew
point
,
especiallie
when
the
right
is
contrarie
to
the
Fact
:
For
the
Pontificiall
See
,
as
it
is
the
Pontificiall
See
,
not
having
the
exercise
of
anie
such
Dominion
annexed
thereunto
,
neither
by
the
example
of
Christ
our
Lord
,
or
of
all
the
Popes
for
many
hundred
yeares
,
nor
by
any
Text
of
holy
Scripture
;
whensoever
the
Pope
hath
exercised
any
such
Dominion
,
to
render
a
Reason
thereof
,
it
shall
not
be
needfull
to
run
or
flye
to
the
Popedome
,
but
rather
to
some
humane
constitution
,
or
violence
,
or
Title
.
12.
Last
of
all
you
declare
a
strange
vaine
of
distemper
,
in
telling
me
,
this
Doctrine
,
that
no
exercise
of
Temporall
Dominion
is
annexed
to
the
Popedome
by
Gods
Word
is
an
errour
in
Theologie
,
and
an
Herefie
in
Historie
:
You
must
now
be
contented
if
I
pay
you
in
the
same
Coyne
,
that
for
any
to
say
the
contrarie
,
it
is
an
Errour
in
Historie
,
and
nothing
conformable
to
Theologie
,
as
before
hath
beene
declared
:
Have
you
now
anie
new
tire
of
Ordnance
to
discharge
?
Hetrodox
.
Not
against
your
third
Proposition
,
Orthodox
.
But
have
at
your
fourth
to
morrow
morning
.
Orthodox
.
Agreed
Hetrodox
.
The
fourth
daies
Conference
,
upon
the
fourth
Proposition
.
Hetrodox
.
WEll
met
valiant
Champion
Defendant
.
Orthodox
.
And
you
mighty
Champion
opponent
:
Are
your
Peeces
for
batterie
readie
to
discharge
?
Hetrodox
.
At
first
sight
of
your
Sconce
.
Orthodox
,
Here
it
is
in
all
Dimensions
and
Delineations
:
That
Authoritie
,
which
Christ
our
Lord
promised
to
St.
Peter
under
a
Metaphor
of
Keyes
,
is
meerly
Spirituall
;
I
will
give
thee
the
Keyes
of
the
Kingdome
of
Heaven
,
hee
saith
not
of
any
earthlie
Kingdome
:
For
in
what
manner
the
Temporall
Kingdome
and
Monarchie
should
be
governed
,
the
Plat-forme
was
drawn
,
and
the
Foundation
was
laid
from
the
beginning
of
the
World
,
by
God
himselfe
great
Monarch
of
the
universe
:
So
that
Christ
our
Saviour
never
founded
the
Temporall
Monarchie
,
it
remaines
then
,
that
he
was
the
Founder
of
the
Spirituall
:
And
that
's
most
evident
in
St.
Johns
Gospell
:
Hetrodox
.
Verily
Orthodox
,
you
seeme
to
paire
the
nailes
of
Pontificiall
power
so
near
,
that
you
give
me
just
cause
to
suspect
you
believe
,
that
our
holy
Father
the
Pope
is
but
simple
Priest
or
Curate
,
without
any
lawfull
Jurisdiction
;
and
that
hee
can
doe
no
more
,
but
exhort
to
the
obedient
keeping
of
Gods
Law
,
as
every
ordinary
Preacher
doth
,
or
Baptise
and
confesse
the
people
,
as
every
common
Curate
doth
:
And
so
it
seems
you
seek
to
revoke
,
and
to
renew
the
Heresie
of
the
Valdenses
or
Lionists
,
of
Wickliffe
,
Mansilius
of
Padua
,
and
Iohn
Huss
,
which
blind
and
pestiferous
Heresie
is
caressed
or
embraced
by
all
moderne
Heretiques
:
But
I
must
come
to
a
more
narrow
sifting
of
your
words
.
First
,
You
say
the
Popes
power
is
meerly
Spirituall
:
To
what
end
serves
your
meerlie
?
was
it
not
enough
to
say
,
it
is
a
Spirituall
power
?
was
it
not
better
to
say
,
it
is
principally
Spirituall
?
Navarrus
,
whom
you
so
highly
commend
,
Againe
,
you
say
,
Christ
gave
his
Apostles
and
Peter
a
power
,
but
yet
restrained
,
You
give
me
thirdly
to
understand
,
that
our
holy
Father
the
Pope
hath
power
onely
over
Soules
;
and
this
you
draw
from
that
Prayer
of
the
Church
Deus
qui
Petro
animas
ligandi
,
&c.
O
God
who
hast
given
Peter
the
power
of
Pontificiall
Dignity
,
to
bind
and
to
loose
the
Soules
of
men
:
If
this
Reason
hath
any
force
,
then
secular
Princes
must
have
no
power
,
but
over
the
Soules
of
their
Subjects
,
because
Paul
saith
,
Let
every
soule
be
subject
unto
the
higher
powers
:
And
so
,
either
you
make
your selfe
too
simple
,
as
one
who
doth
not
consider
,
that
in
Scripture
the
soule
is
taken
for
the
whole
man
;
or
else
you
seeke
to
catch
the
simple
with
words
of
holy
Church
not
right
understood
:
And
therefore
perhaps
the
Divine
providence
(
to
take
away
the
like
deceitfull
sleights
and
flie
shifts
)
hath
inspired
the
Reformers
of
the
Breviarie
,
to
lib
and
geld
the
said
Prayer
of
the
word
Soules
,
which
of
old
neither
was
found
in
the
said
Prayer
,
nor
ought
at
all
there
to
be
read
,
because
that
Prayer
was
founded
and
formed
upon
the
foresaid
words
in
the
Gospell
,
whatsoever
thou
Peter
shalt
binde
,
and
whatsoever
thou
shalt
loose
.
Last
of
all
you
contend
,
that
power
to
excommunicate
is
conditionall
,
presupposing
sin
,
and
obstinacie
in
sin
:
This
Doctrine
is
both
new
and
false
,
you
are
not
able
to
produce
any
Author
that
ever
so
taught
:
Sinne
,
I
confesse
,
must
be
presupposed
;
for
Excommunication
is
a
punishment
,
and
the
most
grievous
,
the
most
dreadfull
of
all
other
;
so
that
,
no
sinne
committed
,
no
punishment
by
Excommunicarion
can
be
inflicted
:
Disobedience
also
,
otherwise
called
contumacie
,
is
(
I
confesse
againe
)
presupposed
a
sinne
,
and
to
Excommunicate
,
every
sinne
gives
not
sufficient
warrant
,
but
only
that
sinne
which
is
cloathed
or
clogged
rather
with
Contumacie
:
For
Christ
saith
,
Si
Ecclesiam
non
audierit
,
If
he
will
not
heare
the
Church
:
The
censure
therefore
of
Excommunication
cannot
be
denounced
against
any
man
,
because
he
is
a
Thiefe
,
or
an
Adulterer
,
except
first
he
be
admonished
,
and
then
he
wilfully
denies
obedience
:
But
betweene
disobedience
and
obstinacie
there
is
a
great
difference
;
For
a
man
may
stand
stubborne
and
obstinate
in
some
sin
whereof
he
hath
never
beene
advised
,
never
admonished
by
the
Church
:
This
man
,
for
all
his
obstinacie
,
cannot
be
stricken
with
a
Thunder-Bolt
of
Excommunication
:
On
the
contrary
,
a
man
may
be
disobedient
,
and
for
his
disobedience
may
be
Excommunicated
,
albeit
afterward
he
persist
not
obstinate
in
Disobedience
:
The
words
of
Christ
,
if
he
will
not
heare
the
Church
,
do
signifie
disobedience
,
and
(
to
speake
properly
)
not
obstinacie
,
Orthodox
,
Fie
,
Hetrodox
,
that
a
man
of
your
deepe
learning
,
should
be
so
shallow
(
I
will
not
say
idle
)
in
a
matter
so
serious
;
So
clear
is
the
light
of
this
fourth
Proposition
,
that
I
much
wonder
,
how
you
have
devised
and
raised
any
matter
against
it
whereby
to
make
opposition
;
Now
to
frame
the
sounder
answer
,
it
will
be
necessary
to
make
some
Explication
of
the
Proposition
it selfe
:
I
speake
not
here
of
all
the
powers
which
Peter
had
from
Christ
our
Lord
,
as
his
Vicar
in
Earth
,
for
they
were
two
,
the
one
of
Order
,
the
other
of
Jurisdiction
;
In
this
place
I
meddle
not
with
power
of
Order
,
I
onely
define
the
power
of
Jurisdiction
,
and
this
power
I
say
is
meerly
Spirituall
:
First
,
because
Christ
our
Lord
never
practised
any
Temporall
Jurisdiction
;
but
this
jurisdiction
which
Christ
gave
to
Peter
,
is
part
of
the
same
Jurisdiction
which
was
practised
by
Christ
himselfe
:
Ergo
,
it
is
no
manner
of
way
Temporall
,
but
meerely
Spirituall
:
The
Major
(
as
it
is
called
)
hath
beene
proved
before
at
large
,
the
Minor
is
cleere
by
the
words
of
Christ
himselfe
,
As
the
Father
hath
sent
me
,
so
I
send
you
;
the
consequence
therefore
or
conclusion
remaines
indubitable
,
Secondly
,
This
Jurisdiction
or
Power
is
not
all
that
Power
which
Christ
himselfe
had
,
as
Head
of
the
Church
:
For
he
never
(
according
to
all
the
Doctors
)
communicated
to
his
Apostles
the
Power
of
his
Exc●llencie
,
much
lesse
the
power
of
his
Spirituall
Kingdome
,
which
by
Cardinall
Bellarmine
is
called
his
Power
Eternall
(
yet
such
as
had
a
beginning
though
it
shall
continue
and
last
for
ever
)
with
which
Power
by
secret
meanes
he
governes
his
Church
:
For
that
power
he
practiseth
and
exerciseth
in
Heaven
by
himselfe
alone
:
It
is
therefore
a
Branch
of
that
power
,
whereof
our
Saviour
saith
,
Data
est
mihi
omnis
Potestas
,
All
power
is
given
unto
me
,
the
power
of
Christ
whether
as
high
Priest
,
or
as
King
,
is
meerely
Spirituall
;
Thirdly
,
The
power
given
to
Peter
is
to
Loose
and
to
Binde
,
that
is
,
to
absolve
and
not
absolve
sinne
,
the
power
to
absolve
or
not
absolve
sinnes
is
meerely
Spirituall
;
Ergo
,
the
power
of
Binding
and
Loosing
given
to
Peter
is
meerly
Spirituall
.
Fourthly
,
Hee
that
defines
a
Habit
from
the
end
thereof
,
drawes
the
best
Definition
;
Thus
hath
Aristotle
defined
vertue
,
virtus
est
quae
●onum
faecit
habente●
,
vertue
is
that
which
betters
her
owner
and
possessour
,
the
end
of
the
Popes
power
(
according
to
all
)
is
life
eternall
;
and
that
end
is
meerly
Spirituall
;
Ergo
,
he
that
affirmes
the
Popes
power
is
meerely
Spirituall
,
produceth
a
right
affirmative
,
because
he
defines
the
Popes
power
by
the
right
and
proper
end
thereof
.
Lastly
,
If
the
power
of
Jurisdiction
which
Christ
gave
unto
Peter
,
had
not
beene
meerly
Spirituall
,
but
Temporall
,
doubtlesse
he
would
have
taken
up
materiall
K●yes
,
and
would
have
said
unto
Peter
and
the
rest
of
the
Apostles
,
take
ye
these
keyes
,
whose
sinnes
,
&c.
But
Christ
having
done
that
Spirituall
work
,
breathed
on
them
all
,
and
said
,
Receive
ye
the
Holy
Ghost
,
and
saying
these
words
,
receive
ye
the
Holy
Ghost
,
or
the
Holy
Spirit
,
he
undoubtedly
declared
,
it
was
no
Temporall
power
that
hee
then
bestowed
,
but
a
power
meerly
Spirituall
:
And
this
,
Hetrodox
is
that
which
before
I
have
pronounced
,
that
as
well
by
the
Act
which
our
Saviour
did
,
as
also
by
the
words
that
hee
spake
,
it
is
aptly
gathered
,
that
for
certaine
the
said
power
is
meerely
Spirituall
:
Now
I
purpose
to
draw
a
Picture
of
your
particular
Errours
.
1.
You
argue
from
the
Genus
to
the
Species
in
this
manner
;
The
Popes
power
(
as
Orthodox
affirmes
)
is
meerely
Spirituall
;
Orthodox
therefore
hardly
believes
the
Pope
to
be
some
simple
Priest
,
or
common
Curate
;
just
as
if
I
should
frame
this
Reason
,
Hetrodox
affirmes
that
a
Lion
is
a
creature
,
therefore
Hetrodox
affirmes
,
that
a
Lion
is
a
little
Ant
or
Pismire
,
or
this
Argument
,
Hetrodox
affirmes
,
the
power
of
the
most
Christian
King
is
Temporall
,
therefore
Hetrodox
affirmes
the
most
Christian
King
is
the
Father
of
a
private
Familie
,
with
power
oeconomicall
:
were
it
not
a
very
abusive
straine
,
a
wrong
intollerable
,
if
I
should
make
Hetrodox
the
Father
of
so
ridiculous
Ergoes
,
worthy
to
be
hissed
,
knocked
,
and
stamped
out
of
all
Theologicall
and
Philosophicall
Schooles
?
If
Orthodox
pretends
and
avouches
that
Papall
power
is
meerly
Spirituall
,
he
doth
not
forsooth
thereby
avouch
,
that
Papall
power
is
restrained
to
a
private
Familie
,
and
without
all
Jurisdiction
,
like
the
power
of
every
simple
and
common
Curate
;
but
Orthodox
grants
it
is
a
power
over
all
the
Soules
that
are
subject
unto
the
Popes
power
.
2.
Againe
Sir
,
you
are
pleased
to
terme
it
Heresie
for
any
to
affirme
,
that
Papall
power
is
meerly
Spirituall
,
and
I
must
make
bold
to
tell
you
Hetrodox
,
the
contrary
Doctrine
hath
no
great
conformity
or
congruity
with
divine
Scripture
,
and
by
name
is
not
conformable
to
that
faire
Text
,
Sicut
misit
me
,
&c.
As
my
Father
hath
sent
me
,
3.
You
alledge
Navarrus
to
this
purpose
;
That
Papall
power
is
not
meerly
Temporall
,
as
if
he
had
said
,
the
Popes
power
is
Temporall
,
but
accessorily
Spirituall
:
Thus
much
is
noted
by
these
words
,
is
not
meerly
Temporall
:
But
know
Hetrodox
,
that
Navarrus
was
never
so
much
overseene
,
to
suffer
so
grosse
an
Errour
to
drop
out
of
his
learned
braine
,
or
painfull
quill
;
Navarrus
affirmes
the
full
contrary
,
take
the
file
of
his
words
as
we
find
it
spun
and
woven
by
his
owne
fingers
.
Credimus
Romanum
Pontificem
,
quatenus
solùm
est
Rom.
Pontifex
,
&
Vicarius
Christi
summus
,
nudus
ab
omnibus
Privilegiis
&
donariis
humanis
,
nullam
habere
Potestatem
Laicam
,
neque
Summam
,
neque
Mediam
,
neque
infimam
,
neque
Actu
,
neque
Habitu
,
habere
vero
Potestatem
Ecclesiasticam
,
nonè
à
Christo
Serva●ore
nostro
institutam
,
qualis
nunquam
ante
illius
institutionem
in
orbe
fuit
,
quaeque
est
Species
Potestatis
distinctae
à
Laica
&
longè
nobilior
ea
,
ut
Aurum
est
Species
Metalli
distincta
à
Specie
plumbi
,
&
●â
nobilior
,
quaeque
directè
solùm
amplectitur
super-naturalia
,
indirectè
vero
eatenus
naturalia
,
quatenus
sunt
necessaria
ad
consecutionem
finis
supernaturalis
ob
quem
sunt
instituta
.
In
which
Text
of
Navarrus
,
the
longer
it
is
,
the
more
points
are
observeable
:
As
first
of
all
,
that
where
you
charge
Navarrus
to
affirme
,
that
Papall
power
is
not
meerely
Temporall
,
hee
gives
not
so
much
as
the
least
suspition
of
the
said
pretended
and
imputed
affirmation
;
he
rather
stands
out
and
holds
out
for
the
cleane
contrary
assertion
:
Then
secondly
,
that
what
Laick
power
soever
is
annexed
to
the
Pope
,
he
hath
got
it
by
the
Priviledges
of
noble
Princes
,
and
by
the
Donaries
(
if
I
may
take
up
Navarrus
his
owne
word
)
of
Magnificent
Personages
,
but
not
as
Christs
Vicar
:
Then
thirdly
,
that
as
the
Vicar
of
Christ
he
hath
not
a
hands
breadth
,
not
an
Inch
of
Laick
power
,
neither
in
the
highest
degree
,
nor
in
the
middle
ranke
,
nor
in
the
lowest
region
:
Then
fourthly
,
that
he
hath
neither
the
Act
nor
the
Habit
of
Laick
power
,
whereby
he
may
be
so
much
as
enabled
to
exercise
the
same
,
though
he
should
never
put
it
in
practise
,
but
keepe
it
up
close
like
a
Bee
in
a
Box
,
or
as
men
say
,
like
a
Sword
alwaies
in
the
Scabbard
:
Then
fiftly
,
that
his
power
is
Ecclesiasticall
,
the
same
that
was
instituted
by
Christ
our
Lord
,
a
power
never
heard
of
in
the
world
before
Christs
institution
:
Then
Sixtly
,
that
his
Ecclesiasticall
power
hath
nothing
at
all
to
doe
with
Laick
power
,
but
is
directly
distinct
from
the
same
in
Specie
,
as
the
Species
of
Gold
is
directly
distinct
from
the
Species
of
Lead
,
so
that
as
Gold
is
not
Lead
,
and
Lead
is
not
Gold
,
even
in
like
manner
Papall
power
is
no
way
Temporall
,
and
Laick
power
is
no
way
the
same
with
Papall
power
:
Then
Seventhly
,
that
Papall
power
directly
stretcheth
out
his
arms
to
imbrace
things
that
are
Supernaturall
;
as
Grace
by
name
,
given
by
his
Holinesse
thorow
the
meanes
of
holy
Sacraments
,
as
Catholiques
believe
;
and
the
same
grace
is
meerely
a
thing
Supernaturall
:
Eightly
and
lastly
,
that
Pontificiall
power
indirectly
makes
use
of
things
naturall
,
instituted
by
Christ
for
a
Supernaturall
end
,
as
water
to
baptise
,
oyle
for
that
action
which
we
call
Extreame
,
or
last
unction
,
4.
You
stand
for
the
Popes
Kingdome
to
be
a
Kingdome
that
governes
all
Kingdomes
:
Then
belike
he
steers
the
huge
Argonfie
of
the
grand
Signior
,
and
of
the
mighty
Tartarian
,
and
the
most
potent
Monarch
of
China
too
:
But
I
believe
he
dares
not
once
presume
to
set
his
foote
in
any
of
their
powerfull
A●kes
:
No
,
no
;
the
Pope
is
no
Governour
of
Kingdomes
,
but
Pastor
of
Christians
,
it
is
more
then
high
time
to
pull
up
by
the
rootes
all
such
thoughts
,
purposes
,
and
projects
to
sway
the
Scepter
of
secular
Princes
,
Kings
,
and
States
,
Non
est
Discipulus
super
Magistrum
,
the
Disciple
is
not
above
his
Master
,
nor
the
servant
above
his
Lord
.
5.
Item
.
You
make
the
chiefe
Bishop
a
God
(
as
God
was
t●ken
of
the
old
Philosophers
)
that
is
,
to
be
causa
prima
,
the
first
cause
of
things
:
For
thus
you
say
;
As
God
governes
all
Kingdomes
,
and
takes
not
away
from
Kings
the
Kingdoms
ruled
and
governed
by
his
omnipotentarme
,
so
the
Pope
governs
all
Kingdomes
,
and
takes
them
not
away
from
the
true
owners
,
to
whom
in
right
and
reason
they
belong
,
so
far
exorbitant
is
this
your
comparison
,
and
openeth
so
great
,
so
wide
a
gate
unto
Idolatry
,
that
I
cannot
,
I
dare
not
passe
by
the
gate
thereof
,
but
with
a
warie
foote
:
What
?
Is
the
Pope
then
omnipotent
,
omniscient
?
Vbique
per
Essentiam
,
praesentiam
,
&
potentiam
?
Is
his
Holinesse
every
where
by
his
Essence
,
by
his
presence
,
by
his
power
,
for
as
much
as
he
immediately
governes
all
Kingdomes
,
as
they
are
governed
by
God
himselfe
?
I
know
not
Hetrodox
how
it
is
possible
,
that
so
vast
,
so
exorbitant
imaginations
have
taken
roote
in
the
Intellectuall
Facultie
of
any
Christian
man
.
6.
Againe
,
to
give
but
not
to
grant
you
thus
much
;
(
I
mean
,
to
give
it
for
courtesie
sake
,
though
not
grant
it
for
a
veritie
)
that
our
Popes
governe
all
Temporall
and
Earthly
Kingdomes
,
as
they
are
governed
by
God
himselfe
,
yet
all
the
learned
know
,
that
God
suffers
the
second
causes
to
work
,
and
himselfe
is
only
concurrent
with
all
their
operations
;
with
all
that
are
good
he
concurres
Positivè
by
position
:
with
all
that
are
evill
,
Permissivè
,
by
permission
.
Then
for
example
,
when
the
operations
of
the
most
Christian
King
are
good
,
wherefore
should
the
Pope
not
suffer
him
still
to
be
in
such
action
?
Here
I
would
have
no
man
step
in
with
a
frivolous
answer
,
the
Pope
will
not
suff●r
the
King
so
to
doe
,
because
the
Pope
is
perswaded
the
Kings
operations
are
wicked
,
and
therefore
hee
will
take
order
for
the
remedy
and
reformation
thereof
:
For
if
the
Pope
should
undertake
the
attempt
and
enterprise
to
reforme
all
wicked
men
,
first
he
should
be
nothing
like
unto
God
,
who
many
times
permits
wicked
men
to
range
in
the
waies
of
their
own
will
:
Secondly
,
he
should
have
a
holy
designe
to
attempt
and
enterprise
the
hardest
labours
of
all
other
;
as
to
tumble
the
great
Turke
downe
from
his
Imperiall
Throne
,
to
pull
his
Regall
Crowne
from
his
Royall
Head
,
or
to
convert
all
the
Indies
,
or
to
reduce
the
whole
World
to
the
unity
of
the
Church
,
and
such
like
matters
of
the
highest
stuffe
;
which
because
the
Pope
neither
will
nor
can
performe
,
it
is
easie
for
all
men
to
judge
,
that
his
Holinesse
,
for
all
your
sayings
,
doth
not
governe
all
Kingdomes
as
God
himselfe
doth
.
7.
Moreover
,
you
faine
would
make
men
believe
,
that
as
God
governes
all
Kingdomes
,
not
depriving
any
of
their
Free-hold
,
whether
it
be
Kingdome
or
Power
;
so
the
Pope
governes
Kingdomes
,
and
takes
not
power
from
Kings
;
First
,
because
those
words
of
the
Church
are
spoken
of
Christ
man
,
and
not
of
of
Christ
God
(
as
the
Lord
Cardinall
saith
)
of
whom
Herod
was
afraid
that
he
would
spoile
him
of
his
Kingdome
;
Hostes
Herodes
impie
,
Christum
venire
quid
times
?
O
ungodly
enemie
,
King
Herod
,
what
ayles
thee
to
be
afraid
of
Christs
comming
?
Then
Secondly
,
because
no
man
is
to
busie
himself
like
a
Polypragmon
with
exercise
of
Temporall
power
within
the
Dominions
of
any
other
Prince
,
as
a
Prince
Independent
,
neither
can
any
man
exercise
the
said
power
therein
,
without
robbing
the
said
Prince
of
his
lawfull
power
within
his
owne
Dominions
,
what
man
ever
enriched
himselfe
without
impoverishing
of
some
other
?
8.
Again
,
you
make
it
a
crime
no
lesseheinous
then
Herefie
,
for
any
man
to
teach
the
power
of
Jurisdiction
given
to
the
Apostles
,
is
the
very
same
power
which
Christ
himselfe
gave
:
My
reading
tels
me
not
a
word
of
any
other
Text
,
where
our
Lord
Christ
hath
given
his
Apostles
the
power
of
Jurisdiction
;
9.
You
maintaine
that
Pontificiall
power
is
unlimited
;
but
I
cannot
see
your
Assertion
backt
with
any
Reason
or
Authority
,
neither
can
I
find
with
what
Leggs
it
walkes
,
or
upon
what
stumps
it
stands
▪
For
the
Lord
God
alone
is
cloathed
and
armed
with
unlimited
power
;
The
Principall
himselfe
is
invested
with
unlimited
power
,
but
so
is
not
his
Vicar
or
Vice-gerent
:
And
besides
,
to
speake
out
of
the
teeth
(
be
you
never
so
loth
to
heare
it
)
I
cannot
see
how
it
is
not
repugnant
unto
Christian
Faith
,
to
affi●me
,
the
whole
power
that
Christ
had
hims●l●e
as
Head
of
the
Church
,
and
that
now
he
retaineth
in
Heaven
,
hee
hath
communicated
to
the
Pope
;
which
doubtlesse
whosoever
affirmes
(
if
your selfe
be
the
affirmant
)
he
affirmes
,
who
affirmes
the
Popes
Power
is
without
limitation
.
10.
Againe
,
You
have
heard
me
onely
stand
for
the
power
of
Jurisdiction
,
which
our
Saviour
gave
in
these
words
,
Receive
ye
the
Holy
Ghost
;
and
you
now
urge
the
word
Pasce
,
Feed
;
which
word
wraps
in
both
powers
,
not
only
the
power
of
Jurisdiction
,
but
also
the
power
of
O●der
.
11.
I
have
not
restrained
the
Popes
Power
to
this
or
that
kind
of
Subj●cts
,
but
have
onely
spoken
in
generall
,
and
have
yeelded
to
the
Pope
all
that
Spirituall
Jurisdiction
:
By
like
,
Hetrodox
,
you
thinke
that
you
talke
and
conferre
with
a
man
of
Wood
,
with
a
stock
,
that
hath
not
so
much
as
the
least
sparke
of
Discourse
,
or
of
Religion
upon
the
Subject
now
in
conference
:
But
you
shall
find
your selfe
deceived
,
and
that
you
have
to
deale
with
an
Antagonist
neither
stock-like
,
nor
block-like
.
12.
Without
any
occasion
you
passe
over
the
River
to
the
Pastures
;
I
meane
to
the
word
Pasce
,
Feed
;
and
here
you
say
,
that
in
the
originall
Greeke
it
signifies
,
Peter
,
governe
and
rule
my
Lambes
:
Now
Sir
,
I
doe
not
deny
,
that
Christ
is
the
Spirituall
King
and
Pastor
of
the
Church
,
or
that
as
Temporall
Kings
in
Scripture
are
called
Pastors
,
Feeders
,
and
Shepheards
in
Temporals
,
even
so
Christ
himselfe
the
Pastor
is
likewise
King
in
Spirituals
:
Nor
doe
I
deny
the
Pope
to
be
Christs
Vicar
,
and
vice-roy
with
a
limited
Power
in
Spirituals
,
a
power
every
way
most
eminent
,
as
extending
over
Christian
soules
:
But
from
this
can
you
Hetrodox
well
collect
and
gather
,
that
our
Holy
Father
the
Pope
is
a
Temporall
King
?
much
lesse
a
Spirituall
King
,
as
Christ
is
himselfe
;
and
least
of
all
,
that
hee
hath
any
Temporall
Power
by
right
of
hi●
Pontificiall
Dignity
and
Authority
:
St.
John
takes
up
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
twice
,
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
once
:
Hee
thereby
expounds
that
one
word
with
two
words
,
which
without
all
doubt
signifie
Pasce
,
Feed
:
Nay
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
signifies
to
feed
,
and
by
a
Metaphor
to
rule
and
governe
,
as
in
the
aforesaid
Text
,
as
in
this
Text
of
St.
Johns
Revelation
:
All
this
makes
much
against
you
Hetrodox
,
and
nothing
at
all
to
favour
your
cause
:
Will
you
now
give
mee
leave
to
make
good
my
Exposition
of
the
word
Pasce
,
Feed
,
with
Authority
of
the
holy
Fathers
.
Hetrodox
.
Proceed
at
your
pleasure
.
Orthodox
.
Ter
dictum
est
,
Pasce
,
&c.
Three
times
over
the
Lord
Christ
repeated
the
word
,
Feed
,
to
St.
Peter
:
And
wherefore
thrice
?
Forsooth
to
intimate
that
all
such
as
are
charged
with
cure
of
soules
,
are
bound
to
feed
their
People
triplici
Pastu
,
with
a
three-fold
Dyet
;
namelie
with
the
Food
of
Gods
heavenly
word
,
with
Food
of
good
Example
in
life
,
and
with
Temporall
Aid
,
so
far
as
their
meanes
are
not
wanting
:
But
alasse
,
this
three-fold
Feeding
is
now
adaies
changed
by
unconscionable
shepheards
into
a
three-fold
polling
and
pelting
of
their
Flocks
,
by
pilling
and
pinching
their
Subjects
with
intollerable
burthens
of
exactions
,
without
anie
due
regard
at
all
to
the
said
three-fold
Feedi●g
:
Thus
Chrysostome
.
Perpende
verba
,
Pasce
agnos
meos
,
&c.
weigh
these
words
of
Christ
well
,
Feed
my
Lambes
;
that
is
,
Feed
my
faithfull
Flock
not
thine
;
use
them
not
as
thy
proper
Possession
,
but
as
mine
;
I
therefore
asked
,
if
thou
lovest
mee
O
Peter
,
because
I
have
a
purpose
to
recommend
my
little
Flocke
to
thy
Feeding
,
and
to
bee
kept
of
thee
as
mine
owne
Goods
and
Cattells
,
that
love
which
thou
bearest
my selfe
in
profession
,
I
would
have
thee
shew
and
practise
towards
my
tender
Lambes
,
Fat
not
,
pamper
not
up
thy selfe
,
like
those
unfaithfull
Shepheards
,
of
whom
the
holy
Prophet
cryed
,
Augustine
,
Qui
hoc
animo
pascunt
ones
,
&c.
Such
as
feed
the
Flock
with
a
mind
to
make
the
sheep
their
owne
,
and
none
of
Christs
,
doubtlesse
beare
no
love
at
all
to
Christ
himselfe
;
St.
Augustine
againe
:
This
Peter
himselfe
hath
also
taught
;
Feed
the
Flock
of
God
which
dependeth
upon
you
,
These
be
the
exercises
of
the
true
Shepheard
,
and
thus
the
words
,
Feed
my
Lambes
,
are
to
be
understood
;
and
not
,
that
the
Popes
Feeding
should
be
a
Temporall
reigning
over
all
Temporall
Kings
:
The
holy
Fathers
,
you
see
Hetrodox
,
teach
the
contray
;
namely
,
that
hee
ought
carefelly
to
shun
and
avoid
all
filthy
Lucre
,
Acquists
,
Glory
,
Dominion
,
&c.
13.
Againe
,
by
Quodcunque
solveris
,
whatsoever
thou
Peter
shalt
loose
,
you
understand
every
thing
;
And
by
this
means
the
Pope
shall
have
power
to
untie
all
kno●s
,
to
set
open
all
prisons
,
to
transferre
all
Kingdomes
,
to
deliver
all
the
slaves
in
Turkie
at
his
pleasure
,
nay
,
to
solve
all
difficulties
in
all
matters
whatsoever
:
What
man
doth
not
perceive
the
f●lsity
of
this
Doctrine
?
Our
Lord
Christ
c●me
to
deliver
Soules
from
sinne
,
and
as
the
onely
Redeemer
;
So
teach
all
Divines
:
The
Pope
by
like
shall
worke
the
same
effects
;
hee
shall
cooperate
in
this
great
worke
of
Redemption
,
he
shall
bind
and
loose
the
sinnes
of
〈◊〉
;
you
have
no
reason
Hetrodox
to
cast
such
colours
on
your
false
opinions
,
whereby
to
make
the
Pope
Lord
and
Patrone
of
every
thing
with
a
Quodcunque
whatsoever
;
For
●●ere
is
no
such
matter
as
you
conceive
in
your
dreames
.
14.
Againe
,
the
word
Soule
,
is
understood
and
taken
,
sometimes
for
the
whole
man
,
and
sometimes
for
the
Spirit
of
man
above
,
according
to
the
matter
handled
:
Now
your
Argument
is
drawne
from
one
place
to
another
;
For
St.
Paul
speaks
of
Temporall
Dominion
:
The
word
Omnis
anima
,
every
Soule
in
understood
of
power
over
mens
bodies
,
and
in
Temporality
;
But
because
our
Lord
Christ
gave
Spirituall
Power
to
Peter
,
the
word
Animas
,
Soules
,
which
is
used
in
the
Prayer
of
the
Church
,
doth
signifie
the
Spirit
or
Soule
of
Man
,
and
not
his
Body
,
in
Spirituality
forsooth
;
and
not
in
Temporality
.
15.
Those
who
wiped
the
word
Animas
out
of
the
Brevi●rie
,
were
inspired
(
as
you
believe
)
by
the
Holy
Spirit
of
God
;
I
never
yet
read
or
heard
,
that
Gods
owne
Spirit
is
the
Author
of
Dissention
,
strife
,
or
Discord
:
But
well
I
wot
,
Peace
is
one
of
the
Gifts
or
Fruits
of
the
Holy
Spirit
:
The
makers
of
the
foresaid
Prayer
aymed
at
the
Exposition
of
these
words
,
Quodcunque
ligvaeris
,
whatsoever
thou
shalt
bind
,
by
the
word
Animas
,
and
by
that
other
Text
,
Quorum
remiseritis
peccata
,
whose
sinnes
ye
remit
,
as
a
just
exposition
of
the
word
Animas
,
because
all
sinnes
(
to
speake
properly
)
are
bred
and
hatcht
up
in
the
Soule
,
not
in
the
Bodie
:
And
this
they
did
to
a
speciall
end
and
purpose
;
namely
to
drive
certaine
Opinastres
from
their
Tenent
or
hold
,
That
Popes
are
Domini
in
Temporalibus
&
Spiritualibus
,
the
absolute
Lords
over
mens
goods
,
their
Bodies
and
Soules
,
with
a
power
to
bind
and
loose
all
things
;
as
it
seemes
,
your selfe
Hetrodox
is
of
the
same
opinion
:
This
Exposition
they
made
by
the
word
Animas
,
and
by
the
same
exposition
they
produced
an
excellent
remedy
against
all
Discords
,
which
might
grow
betweene
the
Pope
and
other
Princes
about
Meu●●
&
Tuum
,
about
Mine
&
Thine
,
whereas
on
the
other
side
,
those
who
last
spung'd
the
Breviarie
by
taking
away
the
word
Animas
,
have
ministred
new
Tinder
and
Match
to
kindle
the
Coales
of
great
contention
,
discord
,
and
litigious
quarrels
:
Besides
,
it
is
not
unknowne
to
the
World
,
that
in
the
Bookes
of
the
Councels
,
of
the
Canons
,
and
of
other
Doctors
,
yea
downe
so
low
as
to
the
very
Breviaries
,
and
Missals
,
many
matters
recorded
and
registred
in
favour
of
Layick
Princes
,
have
beene
blotted
and
still
are
scraped
out
of
the
ancient
Rolls
;
and
all
to
make
experiment
,
if
,
after
long
travaile
and
sore
labour
,
that
huge
mountaine
of
opinion
,
de
illimitatâ
Potestate
Pontificis
in
Temporalibus
,
touching
the
unboundable
power
of
the
Pope
in
Temporals
,
might
be
brought
forth
,
reared
up
,
and
established
in
the
Church
of
God
:
Conferre
the
Bookes
printed
in
30.
and
50.
with
Bookes
printed
in
these
daies
,
as
well
the
Bookes
of
Councels
,
as
of
others
,
and
the
notable
evidence
of
a
goodly
vintage
will
manifestly
appeare
,
so
as
it
may
be
reckoned
for
a
wonder
,
that
after
so
great
a
vintage
there
be
found
some
few
clusters
or
bunches
of
Grapes
,
which
make
for
the
honourable
Rights
and
Titles
of
our
most
gracious
Princes
:
This
way
,
if
it
shall
be
followed
long
,
will
prove
the
high
way
to
crack
the
credit
of
all
Scripture
,
and
to
bring
the
whole
Church
of
God
to
finall
Ruine
.
16.
Againe
,
In
the
text
of
the
ancient
Breviaries
,
you
tell
us
the
word
Animas
was
never
extant
:
These
eyes
of
mine
have
seene
Manuscript
Breviaries
of
more
then
200.
yeares
antiquity
,
with
some
Breviaries
printed
,
of
more
then
an
100.
The
word
Animas
is
extant
in
both
;
and
were
it
not
extant
,
yet
I
say
it
ought
,
for
the
removing
of
all
occasions
of
discord
,
there
to
have
a
place
.
17.
Last
of
all
,
you
confound
the
word
of
Disobedience
with
the
word
of
Obstinacie
:
This
I
hold
for
a
certaine
Position
,
the
man
that
disobeyeth
a
Law
,
cannot
incurre
the
censure
of
Excommunication
;
This
likewise
for
no
lesse
indubitable
,
the
man
obstinate
in
sinne
cannot
be
excommunicated
,
when
he
hath
not
beene
admonished
of
his
fault
or
offence
before
:
But
I
never
so
much
as
dreamed
to
affirme
the
one
or
the
other
of
these
Positions
:
I
have
hitherto
onely
affirmed
,
that
for
the
enwrapping
of
anie
man
within
the
most
sore
bands
of
Excommunication
,
two
things
are
of
necessity
to
be
presupposed
;
the
one
,
that
hee
hath
fallen
into
some
sinne
,
the
other
,
that
being
admonished
thereof
divers
and
sundry
times
,
hee
hath
not
repented
;
And
what
else
is
that
but
obstinacie
in
sinne
?
For
if
any
man
shall
commit
some
sinne
,
and
afterward
being
thereof
admonished
shall
truly
repent
,
he
ought
not
at
any
hand
to
be
Excommunicated
,
but
for
his
persisting
,
after
he
hath
beene
duly
admonished
,
he
may
and
must
beare
the
most
heavy
Censure
of
Excommunication
;
So
that
obstinate
persisting
in
sinne
is
the
last
cause
of
Excommunication
;
of
which
obstinacie
it
is
a
manifest
signe
,
that
being
admonished
,
he
hath
not
beene
reformed
and
become
a
new
man
:
So
that
all
Disobedience
is
not
a
materiall
cause
of
Excommunication
,
nor
yet
all
obstinacie
,
but
onely
that
obstinacie
which
presupposes
Admonition
:
Of
this
I
speake
,
of
the
same
speake
all
the
Doctors
;
and
therefore
this
Doctrine
is
neither
new
nor
false
:
But
now
Hetrodox
,
t
o
insist
over
long
upon
matters
most
cleare
and
manifest
,
it
is
but
a
manifest
folly
;
let
us
for
this
time
part
good
friends
after
so
sharpe
a
fray
,
and
prepare
for
the
next
encounter
to
morrow
morning
.
Hetrodox
.
It
pleaseth
me
right
well
.
The
fifth
daies
Conference
,
upon
the
fifth
Proposition
.
Hetrodox
.
Not
in
any
weakenesse
of
Spirit
,
want
of
courage
,
or
disposition
of
mind
to
avoid
this
daies
combat
,
but
as
constrained
by
extraordinary
impediment
,
and
unexpected
restraint
:
For
in
good
and
sober
sadnesse
my
fingers
have
itched
ever
since
peepe
or
breake
of
day
,
to
have
your
fifth
Proposition
by
the
eares
.
Orthodox
.
In
good
time
▪
you
shall
have
not
onely
your
Fingers
but
also
your
Hands
full
of
skirmishing
this
day
,
and
yet
shall
not
be
able
to
draw
one
drop
of
the
blood
of
my
fif●h
Proposition
,
though
I
know
you
to
be
a
most
expert
and
skillfull
master
at
the
sh●rpe
.
Hetrodox
.
Well
Sir
,
let
us
leave
complementall
prefacing
,
and
fall
roundly
to
the
matter
:
Your
fifth
Proposition
goes
upon
these
same
legs
,
if
I
well
remember
the
termes
:
That
a●●●it
some
Authors
(
you
know
not
upon
what
good
ground
)
be
of
opinion
,
that
as
well
the
persons
as
the
goods
of
Ecclesiastics
are
by
Gods
Law
exempted
from
the
secular
Princes
power
;
neverthelesse
the
contrary
opinion
,
that
such
exemption
is
grounded
upon
mans
Law
,
is
the
sounder
,
the
more
agreeable
and
consonant
unto
Divine
Scripture
,
unto
the
writings
of
the
holy
Fathers
,
and
to
the
file
and
thred
of
Histories
.
Orthodox
,
I
have
no
reason
to
except
against
your
memory
;
you
have
hit
the
naile
on
the
head
,
my
fift
Proposition
runs
in
the
very
same
straines
and
forme
of
termes
:
What
exception
have
you
to
make
against
it
in
whole
or
in
part
?
Hetrodox
.
If
you
did
beare
the
least
sparke
of
reverence
to
holy
Church
,
you
surely
would
never
have
this
used
lavish
and
absolute
affirmative
,
that
as
well
the
Persons
as
the
goods
of
Ecclesiastics
have
obtained
Exemption
and
Immunitie
from
the
S●cular
arme
only
by
mans
Law
:
Jure
divino
pariter
&
humano
,
as
well
by
Gods
Law
as
mans
Law
.
Before
Boniface
John
VIII
.
hath
testified
,
That
Priests
and
other
Cleries
might
neither
be
admitted
into
Orders
,
That
which
I
tell
you
Orthodox
,
hath
not
anie
stitch
of
Inconformitie
with
sacred
Scripture
;
The
Patriarch
Joseph
exercising
the
Office
of
Vicar
Generall
to
King
Pharoh
,
Pope
Alexander
III.
upon
this
ground
uttered
this
worthy
Sentence
in
the
Later
an
Councell
;
Orthodox
.
You
demand
the
reasons
of
my
Doctrine
in
verie
good
time
H●trodox
;
For
in
truth
we
are
now
come
to
the
golden
Key
that
opens
the
Closet
and
Cabinet
of
my
Catholique
Doctrine
:
Howbeit
Sir
,
before
I
shall
alleadge
proofes
of
his
Doctrine
,
First
it
will
be
needfull
to
declare
by
certaine
Propositions
,
in
what
points
your
opinion
d●ff●●s
from
theirs
,
who
are
commonly
cited
under
the
name
of
Heretiques
;
which
to
be
plaine
,
i●
likewise
my
opinion
.
1.
There
is
a
great
difference
betweene
these
two
termes
,
not
Subject
and
exempt
:
For
the
man
is
not
subject
unto
any
Prince
,
2.
There
be
foure
opinions
laid
to
the
charge
of
Heretiques
,
and
rejected
in
this
Argument
,
as
condemned
and
cursed
with
Bell
,
Booke
and
Candle
:
The
Fathers
of
the
first
opinion
are
Marsilius
of
Padua
,
and
Jandunus
;
These
are
charged
and
challenged
by
some
to
teach
,
that
Christ
paid
Tribute
Necessitate
coactus
as
one
enforced
by
necessitie
:
The
next
is
Calvins
opinion
;
He
dreames
that
Clerics
are
subject
unto
the
Temporall
Prince
Ex
debito
,
in
all
Causes
,
except
onely
such
as
are
meerely
Ecclesiasticall
:
The
third
opinion
calls
Peter
Martyr
,
father
;
He
makes
no
bones
to
p●ofesse
,
that
it
rests
not
in
the
hands
,
it
lyes
not
in
the
power
of
Princes
to
grant
any
such
Priviledge
of
Exemption
unto
Clerics
,
and
in
case
they
shall
grant
any
such
Priviledge
,
they
shall
run
into
the
snares
of
sinne
,
because
every
such
Grant
is
repugnant
and
contrary
to
Gods
Law
:
The
fourth
is
the
opinion
of
Brentius
,
and
Philip
Melancthon
,
they
contend
,
that
Clerics
are
subject
unto
the
Secular
Prince
even
in
causes
meerly
Ecclesiasticall
:
All
this
verbatim
is
taken
out
of
Card.
Bellarmine
;
Peter
Martyr
,
that
Princes
can
grant
no
such
Exemption
;
but
rather
the
contrarie
,
that
such
Exemption
may
be
granted
:
Neither
doe
I
lastly
maintaine
with
Brentius
,
that
Clerics
are
subject
in
Spirituall
Causes
:
For
I
distinguish
the
two
Powers
,
the
Temporall
and
the
Spirituall
;
And
when
I
speake
of
Subjection
or
Exemption
of
Clerics
,
I
speake
onely
in
Temporall
matters
,
over
which
the
said
power
extends
and
stretches
out
her
mighty
arme
,
and
not
in
meere
Ecclesiasticall
matters
and
Spirituall
,
save
onely
by
Accident
.
3.
My
opinion
is
this
,
that
Clerics
are
not
exempted
from
the
power
of
Secular
Princes
by
Gods
Law
,
but
onely
by
Princely
Priviledge
,
either
expressed
,
or
at
least
in
tacite
grant
;
I
mean
,
after
Canons
lawfully
published
&
received
,
as
also
after
many
laudable
and
approved
Customes
for
such
purpose
:
Now
that
my
Doctrine
herein
is
Catholique
,
it
is
confest
by
Cardinall
Bellarmine
himselfe
,
in
the
place
last
cited
:
For
in
his
last
Edition
he
holds
,
that
Exemption
is
by
Gods
Law
;
forgetting
by
like
,
what
he
had
taught
(
like
a
Doctor
out
of
his
Chaire
)
in
his
other
Bookes
,
to
the
contrary
;
of
the
same
subject
:
As
where
he
writes
of
Medina
and
Conarruuias
,
two
Catholique
Authors
,
and
both
of
them
resolute
in
my
true
opinion
for
this
point
:
For
he
takes
them
downe
in
a
round
Censure
,
terming
them
bold
and
hardy
speakers
in
these
words
;
Sed
operae
pretium
erit
,
Obsequium
amicos
,
veritas
odium
p●ri●
,
Obsequious
Flattery
finds
many
friends
,
but
plain-dealing
Truth
may
go
shake
her
Eares
.
4.
My
opinion
is
the
better
founded
,
the
more
true
,
and
the
more
infallible
;
because
it
is
confessed
by
Cardinall
Bellarmine
,
that
no
Scripture
,
no
Councell
,
no
Canon
,
and
none
of
the
holy
Fathers
hold
the
contrary
,
as
in
the
Defence
following
it
shall
well
appeare
;
and
as
before
hath
been
shewed
out
of
Thomas
,
Augustine
;
and
Jerome
,
cited
for
the
contrary
opinion
,
which
indeed
hath
no
approbation
,
but
only
of
some
few
Canonists
;
who
,
howsoever
they
affirme
and
maintain
,
that
Exemption
of
Clerics
is
grounded
upon
Gods
Law
,
doe
not
understand
Gods
written
Law
,
and
lesse
the
Law
of
Nature
;
neither
by
necessary
consequence
,
but
only
by
a
certaine
probability
:
As
thus
King
Pharoh
exempted
all
the
Idolatrous
Priests
of
Egypt
from
all
Tribute
,
and
Artaxerxes
freed
the
Priests
of
Israel
from
the
like
burthens
;
It
may
therefore
seeme
in
probability
à
Simili
,
from
the
like
,
agreeable
to
Decency
,
That
Christian
Princes
ought
in
like
manner
to
exempt
Christian
Priests
from
payment
of
Tributes
,
and
other
Taxations
of
like
nature
:
This
Argument
,
I
must
confesse
,
is
drawn
from
holy
Scripture
,
which
is
Gods
Law
:
But
it
strongly
makes
against
our
Adversaries
in
their
Tenent
,
because
it
concludes
,
that
Secular
Princes
,
and
not
God
himselfe
,
ordained
the
said
Exemption
,
the
very
Assertion
,
which
I
maintain
;
Besides
,
Arguments
drawn
from
a
similitude
are
of
small
force
,
or
none
at
all
:
For
by
the
same
reason
it
might
be
thus
argued
;
In
the
old
Law
,
which
is
Gods
Law
,
Priests
were
permitted
to
marry
;
Ergo
,
it
is
by
Gods
Law
,
that
Priests
are
now
married
in
the
Evangelicall
Law
:
And
that
de
Jure
Divino
by
Gods
Law
,
is
understood
by
the
fore-named
Authors
,
according
to
this
my
Exposition
.
I
appeale
to
the
Lord
Cardinall
Bellarmine
himselfe
in
the
place
before
alledged
.
5.
The
new
opinion
of
the
Lord
Cardinall
,
and
newly
brought
into
the
Church
,
without
any
reason
or
authority
,
concerning
this
matter
,
hold
by
three
strings
.
1.
That
Exemption
of
Clerics
from
Secular
power
is
not
built
upon
Gods
written
Law
,
because
it
is
no
where
commanded
in
holy
Scripture
;
much
lesse
upon
the
law
of
nature
,
or
the
law
morall
,
which
Divines
likewise
call
the
Law
of
God
,
as
the
Docalogue
,
or
ten
Commandements
,
&c.
wherein
the
Lord
Cardinall
Medina
,
Conarruuias
,
and
my selfe
doe
all
agree
.
2.
By
Gods
Law
again
,
he
understands
a
certain
Decencie
and
Conformity
with
the
examples
of
K.
Pharoh
and
K.
Artexerxes
,
and
from
their
Examples
he
collects
,
that
Christian
Princes
are
t
do
the
same
,
but
dares
not
say
,
they
are
bound
to
that
strain
of
Benignitie
;
whereupon
he
confesseth
in
a
manner
,
that
doubtlesse
it
appertaineth
unto
Princes
to
grant
such
Immunity
or
Exemption
;
but
yet
Princes
are
not
bound
to
shew
such
Grace
by
those
Texts
of
Scripture
,
for
as
much
as
in
the
said
passages
there
is
not
so
much
as
the
least
umbrage
or
shadow
of
any
such
obligation
to
be
seen
or
found
.
3.
By
Gods
Law
,
is
as
much
to
say
,
as
by
the
Law
of
Nations
;
A
new
device
,
and
never
heard
of
before
;
And
that
his
Lordship
proves
thus
:
The
Law
of
Nations
is
derived
from
Gods
Law
naturall
;
Ergo
,
it
is
Divine
or
the
Law
of
God
:
Then
again
,
that
it
is
by
the
Law
of
Nations
he
assumes
,
that
all
Nations
have
exempted
their
Priests
;
but
shewes
not
in
what
matters
,
whether
in
their
Tributes
,
or
in
other
Causes
;
nor
proves
the
universall
,
nor
is
able
to
prove
the
same
,
that
all
Nations
have
exempted
their
Priests
;
for
that
is
false
,
nor
alledgeth
for
his
opinion
any
one
Doctor
,
that
by
Gods
Law
,
signifies
by
the
Law
of
Nations
;
nor
finally
shewes
,
that
Exemption
is
grounded
upon
the
Law
of
all
Nations
:
This
opinion
as
new
,
and
hanging
by
loose
gimmals
,
is
ready
to
nod
,
to
totter
,
and
to
ruine
of
it
owne
accord
;
yet
shall
it
not
be
amisse
to
touch
in
briefe
divers
things
concerning
the
same
.
1.
There
is
great
difference
between
Gods
Law
written
,
the
Law
of
Nature
,
and
the
Law
of
Nations
:
For
howsoever
the
Law
of
Nations
is
a
Secondary
Law
of
Nature
,
according
to
the
great
Master
Thomas
Aquinas
,
by
reason
it
is
derived
from
Principles
both
of
Natures
Law
,
and
of
Gods
Law
,
as
in
like
manner
the
Law
Civill
is
;
neverthelesse
it
is
not
Divine
,
but
only
Nationall
and
Humane
Law
,
neither
hath
any
man
ever
thought
it
was
Divine
.
2.
Every
thing
done
by
some
Nations
,
cannot
be
called
the
Law
of
Nations
,
and
consequently
Divine
;
For
it
is
a
common
and
ordinary
Custome
of
Nations
to
seeke
,
and
to
exercise
Revenge
;
and
yet
Revenge
hath
no
ground
,
no
warrant
from
Gods
Law
;
nay
it
is
directly
prohibited
by
our
Lord
Jesus
Christ
himselfe
:
Audistis
quia
dictum
,
&c.
you
have
heard
how
it
hath
been
said
to
them
of
old
,
3.
Albeit
some
Princes
have
granted
such
Immunity
or
Priviledge
in
some
particular
case
,
as
in
the
exempting
of
Priests
from
Tributes
;
neverthelesse
the
Exemption
in
all
cases
is
not
in
force
by
Law
of
Nations
,
because
most
Nations
neither
have
practised
,
nor
do
this
day
exercise
any
such
course
of
Benignity
:
For
example
;
In
the
Law
of
Nature
all
the
First
borne
(
according
to
the
common
opinion
)
were
Priests
;
shall
it
hereupon
be
concluded
,
that
all
the
First-borne
in
the
world
were
exempt
,
at
least
from
Tribute
?
The
Lord
Cardinals
Argument
proves
not
a
haires
bredth
more
;
which
to
me
seems
an
answer
little
beseeming
a
man
of
his
Lordships
incomparable
learning
.
4.
If
his
Lordships
Argument
had
any
force
at
all
to
prove
,
that
Exemption
is
by
the
Law
of
Nations
;
it
should
only
work
this
conclusion
,
that
Princes
ought
to
exempt
Priests
from
Tribute
;
But
our
question
turnes
not
upon
that
hindge
:
No
,
the
main
question
consists
in
this
point
;
Whether
Ecclesiastics
are
exempt
in
all
Temporall
matters
and
causes
,
without
speciall
and
gracious
priviledge
of
their
Princes
?
5.
That
is
called
Jus
Gentium
,
the
Law
of
Nations
,
which
ever
was
from
the
beginning
of
the
world
unchangeable
,
and
shall
so
continue
unto
the
worlds
end
;
as
that
of
just
Dominion
and
Servitude
;
That
of
Marriage
for
the
perpetuall
preservation
of
man-kind
;
That
which
all
Nations
indifferently
have
observed
,
and
still
observe
to
this
day
,
Turks
,
Pagans
,
Christians
,
Jewes
,
&c.
But
for
Christian
Priests
to
be
exempted
,
it
cannot
stand
by
the
Law
of
Nations
;
because
they
were
instituted
by
Christ
;
and
besides
,
All
Nations
have
not
exempted
their
Priests
.
6.
To
conclude
:
Whereas
Christ
our
Lord
hath
so
deepely
charged
all
Christians
to
practise
Humility
and
Subjection
;
whereas
also
St.
Paul
on
his
part
hath
absolutely
commanded
every
Soule
to
be
subject
unto
the
higher
Powers
;
though
Exemption
had
been
by
the
Law
of
Nations
,
that
is
observed
of
all
Nations
;
Wherefore
might
it
not
be
abrogated
,
or
at
least
derogated
,
by
Divine
Law
Positive
?
As
Christ
was
able
to
repeale
and
disanull
that
Custome
of
Nations
,
concerning
the
revenge
of
Enemies
,
with
a
new
Law
?
Hetrodox
.
If
you
have
now
sufficiently
fore-layd
all
your
grounds
for
this
present
matter
;
it
is
time
that
you
apply
your selfe
to
your
best
Defence
,
and
to
trace
out
my
particular
Errours
.
Orthodox
.
Well
remembred
;
you
shall
see
mee
trace
them
out
one
by
one
in
my
defence
,
as
men
use
to
trace
Hares
in
a
Snow
.
Two
things
I
have
affirmed
before
;
the
one
,
that
Ecclesiastics
and
their
Possessions
or
Goods
are
not
exempted
from
Secular
power
,
meaning
(
as
hath
been
said
)
in
such
Cases
and
Causes
unto
which
the
said
Secular
power
doth
properly
extend
;
for
so
much
the
word
Exemption
signifies
:
The
other
,
that
Ecclesiastics
enjoy
no
such
Exemption
by
the
Law
of
God
,
but
by
mans
Law
,
without
growing
or
descending
to
any
particular
;
whether
the
said
mans
Law
be
the
Law
of
Nations
,
or
the
Civill
,
or
the
Canon
Law
:
Howbeit
my
opinion
is
the
same
that
Medina
holds
,
and
other
Authors
alledged
for
this
purpose
;
That
Exemption
goes
by
Priviledge
of
Princes
:
Now
to
your
Errours
in
your
late
and
last
opposition
,
which
I
find
to
be
Eight
.
1.
The
sacred
Councell
of
Trent
(
you
say
)
hath
determined
,
that
immunity
of
Clerics
is
by
Divine
Law
:
Appointed
by
Gods
Ordinance
are
to
be
taken
or
understood
,
I
appeale
to
the
Glosse
;
unto
which
the
Doctors
are
alwaies
referred
,
whensoever
Exemption
in
Temporals
is
avouched
to
be
appointed
by
Gods
Ordinance
,
or
by
the
Law
of
God
:
For
the
Glosse
it selfe
saith
,
Est
de
Jure
Divino
,
id
est
,
deducitur
ab
exemplo
,
&c.
It
is
by
Gods
Law
;
What
is
that
?
It
is
drawne
from
the
example
of
the
Patriarch
Joseph
and
Artaxerxes
the
Persian
King
:
Where
the
Glosse
doth
not
meane
,
it
is
from
Gods
Law
,
as
by
any
way
of
Precept
;
but
rather
,
that
by
Princes
it
is
granted
by
reason
and
occasion
of
those
two
Examples
,
read
in
holy
Scripture
,
which
is
Gods
Law
:
But
I
deny
not
Hetrodox
,
that
by
these
Examples
it
is
decent
for
Princes
to
grant
by
Patent
or
or
Charter
such
Exemption
from
Tributes
;
or
that
Princes
having
once
granted
the
same
by
the
said
Examples
,
for
the
Tributes
in
particular
(
whereof
we
now
intreat
,
and
of
none
other
Subject
)
should
revoke
,
repeale
,
and
nullifie
the
said
Grant
of
Exemption
,
Extra
casum
necessitatis
,
except
in
cases
of
necessity
:
I
onely
maintaine
there
is
no
prec●pt
,
neither
in
Scripture
,
nor
in
the
Divine
Law
of
N●ture
;
T●●t
either
the
persons
of
Cleries
,
or
their
Good●
&
Possessions
as
Free-hold
can
be
exempted
,
except
onely
the
Prince
be
pleased
out
of
his
Royall
Grace
and
Prerogative
to
seale
such
priviledge
of
Exemption
:
Then
Sir
,
with
your
favour
,
the
Councell
having
determined
no
more
then
is
by
the
foresaid
Canon
cited
,
must
have
and
carry
this
construction
;
That
first
of
all
the
Councell
grounds
no
Determination
:
Secondly
,
That
it
provides
for
Exemption
in
Spirituall
Causes
:
Thirdly
,
that
in
case
it
speakes
of
Exemption
in
Temporall
,
it
speakes
onely
per
quandam
decentiam
,
probabilitatem
,
&
similitudinem
,
by
way
of
Decencie
,
Probability
,
and
Similitude
,
as
the
Glosse
and
other
Doctors
avouch
,
whom
I
neither
dare
nor
purpose
to
contradict
:
For
I
speake
of
Gods
Law
,
not
by
way
of
Similitude
,
but
in
propriety
of
termes
:
This
,
Hetrodox
,
is
the
reason
,
wherefore
neither
Medina
,
nor
Iansenius
,
nor
Conarruuias
,
and
others
(
who
printed
their
workes
and
writings
after
the
Councell
of
Trent
)
never
said
they
held
any
opinion
against
the
Councell
,
and
yet
are
directly
of
my
opinion
:
2.
The
Councell
of
Coleyne
which
you
alledge
,
was
not
Generall
,
but
Provinciall
;
It
Decrees
nothing
by
Determination
,
it
delivers
no
more
then
the
Glosse
,
but
speakes
lesse
in
the
teeth
,
and
more
cleere
then
the
Councell
of
Trent
:
For
it
doth
not
say
,
that
such
Immunity
is
commanded
by
the
Law
of
God
and
man
,
but
onely
rather
introduced
or
brought
in
by
Gods
Law
after
a
sort
;
namely
because
P●inces
have
been
moved
and
incited
by
the
Examples
of
Pharoh
and
Artaxerxes
in
holy
Scripture
(
which
is
Gods
Law
)
to
grant
Priviledges
unto
Ecclesiastics
,
or
unto
some
others
,
for
not
payi●g
of
Tribute
,
not
because
it
is
commanded
in
any
Text
of
Scripture
,
but
as
taking
that
good
Example
in
holy
Scripture
,
of
their
owne
accord
.
3.
The
Lateran
Councell
,
which
you
also
produce
,
is
not
accounted
Generall
,
(
as
the
Lord
Cardinall
himselfe
hath
not
sticked
to
acknowledge
in
divers
places
,
)
and
so
it
wants
weight
of
Authority
:
Besides
,
that
which
the
said
Councell
affirmes
,
is
not
held
for
indubitable
;
And
if
the
Counc●ll
meane
,
that
Princes
have
no
power
over
Clerics
in
matters
meerly
Spirituall
and
Ecclesiasticall
,
upon
the
matter
per
s●
in
it selfe
they
hold
a
truth
:
But
if
they
meane
,
that
Clerics
are
exempted
in
Criminall
causes
and
Temporall
matters
(
which
Priviledge
Clerics
enjoy
not
by
Gods
Law
as
hath
beene
proved
)
then
the
Councell
is
not
in
any
wise
to
be
followed
:
Besides
,
the
Councell
cannot
understand
it
otherwise
then
according
to
the
Glosse
;
and
that
is
denyed
of
none
.
4.
You
are
pleased
to
cast
upon
me
the
reproachfull
name
of
Goliah
,
whom
you
might
better
liken
to
David
;
because
I
fight
Pro
castris
,
&
non
contra
castra
Dei
,
for
the
Hosts
of
God
,
and
not
against
his
Hosts
;
that
is
,
for
the
Doctrine
of
the
Apostles
,
for
the
holy
Scriptures
of
Christ
our
Saviour
the
highest
Priest
,
and
for
the
holie
Fathers
;
neither
doe
I
averre
anie
thing
(
as
hath
beene
declared
)
against
any
one
of
the
Sacred
oecumenicall
Councels
,
6.
Pope
Iohn
VIII
.
and
Pope
Symmachus
are
to
be
understood
in
Causes
meerely
Ecclesiasticall
,
after
the
manner
before
declared
,
and
not
otherwise
:
But
of
these
two
Popes
more
shall
be
spoken
to
purpose
in
another
place
;
It
is
very
certaine
they
have
not
determined
any
thing
against
our
Tenent
,
as
will
easily
be
perceived
by
him
that
shall
be
pleased
to
take
a
fight
of
their
Determinations
.
7.
Your
owne
two
Examples
doe
rather
weaken
and
pull
downe
then
build
up
and
fortifie
your
Tower
,
in
two
respects
:
First
,
you
alledge
that
Pharoh
and
Artaxerxes
granted
their
Priests
free
Charter
of
Exemption
;
I
can
aske
no
more
,
for
I
affirme
the
very
same
,
and
no
more
;
viz.
that
granting
Priviledges
of
Exemption
belongs
to
the
Prerogative
of
Princes
:
Then
againe
you
say
,
that
Princes
have
learned
this
lesson
immediatly
from
the
light
of
Nature
;
whereas
else-where
the
Lord
Cardinall
tels
us
,
that
Exemption
is
not
immediately
taught
by
the
light
of
nature
,
but
by
the
Law
of
Nations
,
Et
per
quandam
Similitudinem
,
and
by
a
kind
of
Resemblance
or
Similitude
.
8.
Things
taught
by
the
light
of
Nature
,
it
is
to
no
purpose
for
P●inces
to
g●ant
by
Priviledge
;
And
whereas
Clerics
are
exemp●ed
in
particular
(
as
it
is
avouched
by
St.
Thomas
)
by
the
Priviledge
of
Princes
Propter
naturalem
quandam
aequitatem
,
in
respect
of
a
certaine
naturall
Equity
;
his
words
are
to
be
taken
in
a
sound
sense
:
And
how
?
That
such
Priviledge
is
founded
upon
the
rule
of
Reason
,
which
is
called
naturall
Equitie
,
upon
which
rule
of
Reason
or
naturall
Equity
,
all
the
grounds
and
rules
of
the
Law
Civill
are
established
;
but
hereby
St.
Thomas
doth
not
conclude
,
they
are
established
by
Gods
Law
naturall
,
but
are
civiil
,
revokeable
,
&c.
Hetrodox
.
Now
you
have
tickled
my
Eight
Errors
,
is
there
yet
any
more
to
be
said
for
your
Defence
?
Orthodox
.
There
is
more
:
For
beside
all
that
hath
beene
declared
in
my
first
Proposition
,
that
under
the
old
Law
Priests
were
subject
unto
their
naturall
Prince
;
●
Hetrodox
.
And
have
not
I
made
evident
Demonstration
,
when
I
refuted
your
first
Proposition
,
that
under
the
old
Law
the
Priests
and
Levites
were
subject
unto
the
Prince
Ecclesiasticall
?
And
whereas
you
have
affirmed
,
that
Moses
was
a
Politicall
or
Civill
Prince
,
have
not
I
proved
by
testimonies
of
Scriptures
and
holy
Fathers
,
that
Moses
was
invested
in
the
Authority
of
high
Ptiest
?
To
your
Example
of
Solomon
I
make
this
answer
,
that
Solomon
exercised
and
ex●cuted
a
power
against
Abiathar
,
as
the
Minister
of
Gods
Divine-Will
,
who
had
made
known
before
that
he
would
bring
the
posterity
of
Heli
to
a
finall
end
,
for
so
the
Scripture
hath
subjoyned
,
ut
impleretur
sermo
Domini
quem
locutus
est
super
domum
Heli
,
that
the
word
of
the
Lord
might
be
fulfilled
which
God
had
spoken
touching
the
house
of
Heli
in
Siloh
;
Besides
,
the
Acts
or
Deeds
of
Princes
goe
not
for
Lawes
.
But
now
Sir
,
that
before
Iustinian
there
was
no
priviledge
of
Exemption
in
the
Church
;
that
is
I
would
have
you
know
is
apparently
untrue
;
For
the
Emperour
Constantine
who
raigned
more
then
200.
yeares
before
Iustinian
,
and
was
the
first
Emperour
that
cleerely
made
profession
of
Christianity
,
presently
declared
Ecclesiastics
to
be
free
from
the
common
burthens
of
the
Common-Wealth
;
as
we
read
in
Constantines
owne
Epistle
to
Avilinus
,
Orthodox
.
I
last
alledged
certaine
Examples
,
which
I
now
perceive
have
put
your
learning
to
some
plunge
:
For
hitherto
your
Discourse
hath
beene
onely
from
Exemption
of
Tributes
;
and
such
Exemption
you
say
is
taught
in
Scripture
by
the
example
of
Pharoh
and
Artaxerxes
;
But
whereas
you
dare
to
make
good
proofe
and
cleere
Demonstration
,
How
Clerics
are
exempted
in
Criminall
Causes
,
from
which
they
are
not
exempted
,
no
not
by
Iustinian
himselfe
in
the
Novell
,
I
find
you
puzzel'd
,
perplexed
,
and
(
as
wee
say
)
in
more
then
a
peck
of
troubles
;
as
appeares
by
these
your
particular
Errours
:
1.
You
tell
me
,
you
have
proved
in
the
first
Proposition
,
that
Moses
was
high
Priest
:
Surely
this
I
have
not
denyed
;
But
I
have
affirmed
,
that
howsoever
Moses
did
withdraw
,
and
retire
himselfe
from
the
exercise
of
the
high
Priest-hood
,
and
setled
Aaron
in
that
high
Office
,
neverthelesse
he
still
judged
the
Levites
:
And
this
argues
he
did
it
as
a
politicall
or
Civil
Prince
,
and
not
as
high
Priest
,
because
if
it
had
appertained
to
the
high
Priest
,
no
doubt
,
Moses
would
have
committed
that
charge
to
Aaron
,
who
was
the
type
of
the
high
Priest
of
the
Church
,
and
not
Moses
.
2.
He
that
will
read
the
Text
shall
cleerely
see
,
that
Solomon
proceeded
against
Abiathar
,
Viâ
ordinariâ
by
the
ordinary
way
,
and
not
by
any
particular
Revelation
,
and
yet
as
the
Minister
of
Gods
Justice
:
For
every
secular
Prince
is
Minister
Dei
in
iram
ei
qui
malè
agit
,
the
Minister
of
God
to
take
vengeance
on
him
that
doth
evill
.
3.
You
expound
these
words
after
your
owne
fancie
and
to
serve
your
owne
turne
(
ut
impleretur
Sermo
Domini
,
that
the
word
of
the
Lord
might
be
fulfilled
,
)
as
if
the
Lord
had
bound
Salomon
by
especiall
charge
and
particular
precept
so
to
thrust
Abiathar
out
of
his
pastorall
charge
:
But
you
must
not
be
suffered
to
dazle
mine
eyes
with
any
such
slubbered
Exposition
:
For
the
wisedome
of
God
reacheth
from
one
end
to
another
,
4.
The
Acts
of
Princes
,
you
say
,
are
no
Lawes
:
No
more
be
the
Acts
of
Popes
,
especiallie
of
such
Popes
as
have
come
too
short
of
Solomons
Wisedome
,
when
he
judged
Abiathar
,
which
doubtlesse
was
before
Solomon
fell
into
his
Apostacie
or
Defection
:
But
besides
,
it
smels
verie
stronglie
of
Errour
for
anie
man
to
affirme
(
as
you
seeme
to
doe
)
that
Solomon
who
was
endowed
with
a
Spirit
,
not
of
Angelicall
,
but
of
Divine
Wisedome
,
and
in
particular
,
to
give
right
Judgement
of
all
matters
,
did
stumble
by
erroneous
Judgement
in
Abiathars
case
.
5.
Lastlie
,
Whereas
I
according
to
the
matter
,
as
also
from
antecedent
and
consequent
examples
,
doe
treate
of
Exemption
from
the
Court
,
and
of
all
Ecclesiastics
;
you
turne
it
into
the
generall
:
I
doe
not
denie
,
that
Constantine
,
and
some
other
Emperours
before
Iustinian
;
have
granted
previledges
of
Exemption
unto
Ecclesiastics
,
because
it
appertains
unto
Princes
to
grant
such
priviledges
,
But
I
speake
of
Exemption
from
Courts
and
publike
Judgements
,
with
a
Distinction
of
the
said
Courts
by
a
Law
In
corpore
Iuris
,
in
the
bodie
of
the
Law
,
as
hath
beene
shewed
in
the
first
Proposition
,
which
was
never
acted
by
anie
Emperour
before
Iustinian
:
And
for
this
point
,
having
read
the
Code
not
in
a
sleight
or
superficiall
course
,
I
trust
I
may
affirme
without
ostentation
,
that
I
cannot
be
deceived
in
so
cleere
a
matter
.
But
leaving
these
you●
E●r●n●s
,
I
now
proceed
:
St.
Paul
saith
,
Card.
de
Turre
cremata
;
namely
that
S●
.
Paul
w●
constrained
to
appeale
unto
Caes●r
,
and
to
●gn●z●
him
for
his
J●
g●
de
F●cto
,
non
de
Jure
,
in
Fact
,
but
not
in
Right
;
because
●he
power
of
Peter
in
those
times
was
neither
believed
nor
knowne
:
And
therefore
if
St.
Paul
then
had
answered
,
that
hee
knew
no
other
Judge
but
Christs
Vicar
,
hee
had
moved
the
Jewes
b●
whom
he
was
accused
,
As
touching
the
Historie
of
Pope
John
,
and
the
Emperour
Otho
,
I
observe
a
double
falsity
and
errour
in
your
briefe
relation
:
First
of
all
,
those
two
words
,
Authoritate
propriâ
,
by
his
owne
Authority
,
are
most
false
both
for
the
Fact
and
also
for
the
Right
:
In
point
of
the
Fact
how
?
Because
Otho
well
knowing
,
that
himselfe
being
Laick
had
no
power
at
all
to
judge
an
Ecclesiasticall
person
,
he
referred
the
matter
to
the
Councell
then
assembled
in
Rome
,
to
determine
what
was
therein
to
be
done
;
Sancta
Synodus
quid
decernat
,
edicat
,
let
order
be
set
by
the
Sacred
Councels
Decree
;
Thus
Otho
to
the
Councell
,
so
that
Otho
deposed
not
Pope
Iohn
by
his
owne
Authoritie
,
but
by
the
Councels
Authoritie
and
Decree
.
Likewise
for
point
of
Right
;
because
you
find
not
in
any
Catholique
Author
,
that
Popes
can
be
deposed
by
Emperous
,
but
on
the
contrarie
,
that
Emperours
may
lawfullie
be
deposed
by
Popes
,
as
Otho
IV.
by
Innocentius
III.
and
Frederick
II.
by
Innocentius
IV.
de
Turre
Cremata
.
N●y
more
,
the
Pope
cannot
be
judged
by
the
Councell
,
except
in
case
of
Heresie
,
upon
which
point
and
Article
all
Catholiques
are
agreed
:
And
herein
lies
your
second
falsitie
;
For
Pope
Iohn
XII
.
was
not
found
culpable
of
Heresie
;
but
onelie
of
scandalous
and
inordinate
life
,
in
which
case
he
could
not
be
judged
:
Besides
,
that
Councell
by
which
Pope
Iohn
was
deposed
,
was
no
lawfull
Councell
,
but
a
Conventicle
,
Schismaticall
,
and
without
a
Head
,
whereupon
it
was
abrogated
and
cassed
not
long
after
,
who
so
desires
to
know
the
truth
of
this
Historie
,
may
read
the
X.
Tome
of
Cardinall
Baronius
,
or
else
(
to
make
a
shorter
cut
)
the
Addition
of
Onuphrius
.
Orthodox
.
This
argument
hath
beene
propounded
by
manie
Catholiques
,
and
howsoever
it
is
likewise
taken
up
by
Hereticks
,
they
make
use
thereof
to
another
end
then
Catholiques
use
the
same
:
But
without
all
question
or
doubt
,
de
Turre
Cremata
,
nor
Bellarmine
himselfe
doth
untie
the
knot
,
and
therefore
in
briefe
I
must
uncase
your
particular
Errours
herein
.
1.
It
is
the
Doctrine
of
St.
Paul
,
that
Christians
must
submit
,
and
leave
themselves
to
be
judged
by
Secular
Painces
,
and
most
of
all
in
Causes
of
Appeale
;
wherein
the
partie
Appealing
complaines
of
the
inferiour
Judge
,
ad
redimendam
vexationem
,
for
a
redresse
of
his
grievances
or
wrongs
,
yet
behold
,
you
contend
(
I
cannot
chuse
but
marvaile
at
your
boldnesse
)
that
St.
Pauls
Appeale
was
not
de
Iure
:
Tell
me
now
,
good
Sir
,
did
St.
Paul
appeale
contra
Jus
against
Right
?
If
so
,
then
you
must
needs
thinke
and
believe
,
that
St.
Paul
sinned
in
the
act
of
his
Appeale
?
But
howsoever
concerning
other
men
it
may
be
spoken
de
Facto
of
the
Fact
,
and
not
de
Iure
of
the
Right
;
yet
so
to
reprove
the
holie
Apostle
St.
Paul
of
sinne
of
nothing
(
as
you
seeme
to
doe
)
I
see
not
how
you
can
avoid
a
great
blot
,
at
least
of
blame
,
2.
The
word
Coactus
,
Constrained
,
you
take
in
other
sense
,
then
it
was
taken
by
St.
Paul
;
For
the
Apostle
uses
the
word
Constrained
to
this
purpose
and
sense
;
That
for
so
much
as
Festus
an
inferiour
Judge
had
not
done
him
right
and
justice
,
therefore
ad
redimendam
vexationem
,
for
the
repairing
of
his
wrong
and
losse
thereby
received
,
he
was
constrained
to
make
his
Appeale
unto
the
Superiour
Judge
;
(
as
Appellants
use
commonly
to
speake
:
)
whereas
you
tell
us
that
St.
Paul
said
,
I
was
constrained
to
appeale
,
that
he
might
not
make
men
burst
out
into
great
laughter
,
if
he
had
appealed
unto
St.
Peter
.
3.
You
say
St.
Paul
appealed
not
unto
St.
Peter
,
least
hee
should
make
both
Jewes
and
Gentil●s
to
laugh
:
Well
fare
you
Sir
for
this
merrie
conceipt
and
pleasant
device
in
the
edge
of
an
Evening
:
I
demand
,
in
that
St.
Paul
appealed
not
unto
St.
Peter
,
whether
was
it
well
done
,
or
ill
?
If
well
;
then
Exemption
is
not
founded
upon
Gods
Law
;
If
ill
,
wherefore
did
he
so
?
What
?
was
it
perhaps
that
people
might
not
laugh
?
Why
then
Sir
,
to
the
end
that
people
may
not
be
put
into
a
fit
of
laughter
,
is
it
lawfull
for
one
to
doe
ill
,
or
to
forbeare
speaki●g
the
truth
?
and
in
particular
for
that
chosen
vessell
,
that
holie
Apostle
;
who
saith
,
we
preach
Christ
crucified
,
unto
the
Jewes
even
a
stumbling
block
,
and
unto
the
Grecians
foolishnesse
:
And
what
,
4.
To
know
the
Historie
of
Pope
Iohn
and
Otho
,
you
referre
us
forsooth
to
Card.
Baronius
,
and
Onuphrius
in
his
Addition
to
Platina
,
of
the
Lord
Cardinall
Baronius
what
shall
I
say
?
Hee
is
an
Historian
,
and
living
still
to
this
day
;
His
workes
are
suspected
in
the
matter
of
immunities
;
yea
,
as
one
that
hath
not
a
tongue
to
speake
,
or
a
pen
to
write
otherwise
,
he
denies
all
the
ancient
Historians
;
and
in
case
by
good
hap
he
admit
some
one
or
other
,
still
he
takes
the
words
which
make
for
his
turne
;
and
as
for
those
words
which
make
against
his
owne
purpose
,
hee
still
seekes
to
blind
the
world
and
to
make
the
Reader
believe
,
they
are
supposititious
and
thrust
into
the
webb
of
that
Historie
by
foule
and
forcible
intrusion
;
And
even
thus
hee
deales
in
this
Historie
,
denying
the
Authoritie
of
Intiprandus
approved
in
the
Church
by
the
space
of
Dcc.
yeares
,
and
other
Writers
of
the
same
times
:
So
that
now
his
Annals
not
finding
such
account
or
consideration
in
the
World
,
as
no
doubt
he
dreame
of
and
believed
,
as
also
for
as
much
as
a
Booke
entituled
Errores
Card.
Baronii
,
The
Errours
of
Cardinall
Baronius
,
is
in
good
forwardnesse
to
be
speedily
printed
(
in
which
Booke
are
particularly
laid
open
more
then
20.
Errours
by
him
committed
in
denying
this
most
ancient
Historie
of
Pope
John
)
it
is
not
worth
while
or
whistling
to
speake
of
his
Authoritie
.
As
for
the
Addition
of
Onuphrius
;
first
I
say
,
hee
is
very
moderne
,
and
in
a
manner
new
,
then
I
answer
,
that
in
the
said
Addition
there
is
nothing
that
makes
against
my
Position
,
but
rather
on
my
side
,
and
is
written
in
favour
of
our
Tenent
,
at
least
if
the
Election
of
Leo
be
admitted
to
passe
for
a
lawfull
El●ction
.
5.
You
pretend
the
Emperour
Otho
could
not
de
Iure
depose
Pope
John
for
his
Criminall
Delicts
;
and
that
Popes
have
de
Iure
deposed
Emperours
:
Hitherto
the
contrarie
hath
beene
proved
,
and
ever
de
Iure
:
Namely
that
in
Temporall
matters
the
Pope
hath
not
Ius
auferendi
Regna
jure
Pontificatus
,
that
his
Holinesse
hath
neither
dram
nor
drop
of
right
to
take
away
Kingdomes
in
right
of
his
Pontificalitie
;
and
that
by
Gods
Law
none
is
exempt
from
the
Secular
Power
in
Criminall
Delicts
:
But
you
draw
a
reason
from
contrarie
sense
,
and
I
know
not
upon
what
ground
o●
Foundation
the
said
Reason
is
built
.
6.
You
grant
,
and
indeed
you
are
forced
so
to
doe
,
the
lawfull
Deposing
of
Pope
Iohn
,
I
say
lawfull
,
because
by
vertue
of
Iohns
deposition
,
Leo
was
elected
and
taken
for
lawfull
Pope
;
say
Ciacconius
what
he
list
or
can
to
the
contrarie
,
of
whom
if
I
shall
pronounce
that
in
the
ancient
Poet
,
Quicquid
delirant
Reges
,
plectuntur
Achivi
,
when
Kings
doe
a●●isse
,
the
people
smart
,
I
trust
in
this
case
to
be
pardoned
:
Well
then
,
one
of
these
two
points
come
here
to
be
granted
;
Either
that
Pope
Iohn
deposed
himselfe
,
and
that
hath
no
truth
,
or
else
that
hee
was
deposed
by
the
Councell
,
and
that
is
denyed
by
Cardinall
Bellarmine
,
or
your selfe
,
or
both
;
or
else
(
to
make
the
reason
goe
upon
three
leggs
)
that
he
was
deposed
by
the
most
Religious
Emperour
Otho
,
after
the
Example
of
Solomon
,
by
whom
the
seditious
high
Priest
Abiathar
was
deposed
and
condemned
,
and
that
is
the
point
which
I
maintaine
:
And
in
case
this
was
lawfully
practised
by
Otho
,
(
as
by
the
lawfull
succession
of
Leo
after
Iohn
it
appeares
it
was
done
)
then
it
must
needs
follow
,
that
what
was
done
by
Otho
,
he
did
the
same
Authoritate
propriâ
by
his
owne
Authoritie
;
Pope
Iohn
by
his
owne
enorme
Delicts
having
driven
and
forced
the
good
Emperour
to
doe
that
Act
,
which
none
would
ordinarily
have
the
boldnesse
to
doe
,
in
respect
of
the
Reverence
due
to
that
holy
See
:
And
howsoever
O●ho
wrought
herein
by
counsell
and
advice
of
the
whole
Councell
,
whereupon
he
said
Sancta
Synodus
edicat
,
the
holy
Synod
shall
set
downe
the
Edict
;
yet
as
the
Historians
of
those
times
bea●e
w
tnesse
,
Otho
gave
the
Definitive
sentence
with
his
Placet
,
it
is
our
pleasure
.
But
no
more
of
that
,
or
of
your
Errours
:
What
say
you
to
this
Example
?
If
Exemption
stands
by
Gods
Law
,
what
meant
Pope
Adrian
I.
to
take
such
care
and
order
,
that
Charles
the
Great
should
have
the
whole
Authoritie
to
make
Election
of
the
Romane
high
Priest
,
Hetrodox
.
You
make
mee
to
mervaile
much
at
your
strange
acutenesse
in
this
Argument
:
I
beseech
you
Sir
,
what
hath
Exemption
of
Ecclesiastics
to
doe
with
nomination
of
persons
to
the
Pontificiall
See
?
Are
not
Ecclesiastics
in
France
exempted
in
these
daies
,
because
the
King
now
nominates
men
to
Churches
,
to
Benefices
,
to
Ecclesiasticall
promotions
when
they
become
void
?
And
wheresoever
Ius
Patronatus
is
in
force
,
is
Exemption
there
lost
,
because
there
the
Patrones
have
the
right
of
Nomination
,
when
they
are
for
the
most
part
Laics
?
For
a
time
then
the
Emperour
Charles
,
by
the
Popes
Priviledge
had
power
to
nominate
some
to
the
Papall
See
,
when
it
became
void
;
The
Emperour
for
all
that
did
not
give
the
Pope
any
Authority
,
and
lesse
could
he
take
it
from
the
Pope
;
For
,
as
hath
been
said
,
God
himselfe
giveth
Papall
Power
to
the
Person
once
nominated
or
Canonically
elected
,
by
which
Power
the
Person
so
nominated
,
by
Gods
owne
Law
and
Ordinance
becomes
the
Superiour
,
the
H●ad
,
and
the
Pastor
of
all
Christians
,
whether
Princes
or
private
persons
.
Of
the
Priviledge
granted
by
Pope
Leo
to
the
Emperor
Otho
,
I
might
pronounce
the
very
same
sentence
,
if
the
said
Priviledge
had
not
beene
altogether
void
,
vain
,
and
without
effect
;
which
is
by
me
so
affirmed
,
under
supposition
,
But
our
most
Illustrious
,
and
no
lesse
learned
Cardinall
Baronius
gives
forth
cleere
and
manifest
evidences
,
Orthodox
.
Of
the
Lord
Cardinall
Baronius
it
hath
been
spoken
plaine
enough
before
,
that
in
the
case
of
Immunities
his
Authoritie
lacks
weight
;
I
have
likewise
heard
it
avouched
,
that
as
untill
this
time
he
hath
given
himselfe
an
ample
priviledge
and
liberty
to
correct
Fathers
,
Canons
,
and
Histori●ns
;
in
like
manner
he
pretends
to
correct
and
amend
the
Councels
,
to
his
owne
humour
and
to
his
owne
end
:
But
in
case
hee
shall
assume
and
usurpe
any
such
licence
(
which
God
forbid
)
for
certaine
he
shall
never
mend
the
Text
of
St.
Paul
,
St.
Chrysostome
,
St.
Thomas
,
and
others
:
Why
then
should
we
give
any
credit
,
liking
,
or
eare
to
the
Novelties
of
the
Lord
Cardinall
Baronius
,
but
rather
give
some
answer
to
your
Errours
?
1.
Nomination
to
the
Popedome
(
you
say
)
is
even
as
Nomination
to
Benefices
;
That
Sir
,
with
your
good
l●ave
,
is
false
,
to
use
your
owne
termes
:
For
the
Popedome
is
not
a
Benefice
,
but
a
Supreame
Spirituall
Dignitie
,
instituted
and
ordained
(
as
Catholiques
belie
e
)
by
our
blessed
Saviour
;
and
in
case
it
be
a
Benefice
;
then
the
Right
of
Nomination
thereunto
belongs
to
the
Emperour
,
and
none
other
.
2.
If
Exemption
of
Ecclesiasticall
persons
be
de
jure
divino
,
surely
no
Ecclesiasticall
person
can
come
under
submission
to
Secular
Princes
,
and
least
of
all
he
that
is
of
so
high
Dignitie
;
For
none
can
draw
them
into
that
state
of
Subjection
without
great
sinne
;
Ergo
,
Exemption
is
not
by
Gods
Law
:
Of
this
Argument
Cardinall
Baronius
hath
taken
some
sight
and
knowledge
,
which
puts
him
on
with
all
his
force
,
might
,
and
maine
,
to
denie
the
foresaid
Canons
:
Thus
the
Argument
holds
firme
and
true
,
both
for
Antecedent
,
and
for
Consequent
,
neither
ought
so
ancient
Canons
to
be
denyed
:
You
likewise
denie
that
Leo
was
true
and
lawfull
Pope
,
when
the
lawfull
Election
of
that
Leo
hath
beene
approved
by
another
Leo
,
namely
IX
.
and
by
the
rest
of
the
Popes
to
these
present
daies
and
times
.
And
shall
I
now
goe
further
with
you
Hetrodox
;
The
Doctrine
for
which
I
now
stand
,
is
not
onely
the
Doctrine
of
St.
Paul
,
John
Chrysostome
,
by
Thomas
Aquinas
,
by
Sotus
that
most
excellent
and
famous
Divine
,
by
Conarruuias
,
who
citeth
for
his
purpose
Innocentius
III.
Alciatus
,
Ferrarese
,
Medina
,
with
some
others
:
And
these
two
Doctors
,
by
name
Sotus
,
and
Conarruuias
,
are
in
this
particular
point
so
much
the
more
to
be
regarded
and
esteemed
,
because
they
both
have
written
since
the
time
of
the
Tridentine
Councell
.
Hetrodox
.
Hold
a
while
Orthodox
,
St.
Paul
and
St.
Chrysostome
doe
not
meddle
with
Exemption
of
Ecclesiastics
;
but
onely
teach
,
that
all
men
are
bound
to
obey
their
lawfull
Superiors
,
as
before
I
have
proved
.
St.
Thomas
denies
not
Exemption
to
be
grounded
upon
Gods
Law
,
howsoever
he
affirmes
it
stands
upon
the
strong
Pillars
of
mans
Law
;
For
it
may
be
fixed
,
nay
it
is
fixed
upon
the
Bases
both
of
Divine
and
Humane
Law
,
as
the
Sacred
Canons
have
not
onelie
testified
,
but
also
justified
.
As
for
Sotus
:
Albeit
he
denies
Exemption
to
be
warrantable
strictly
by
Gods
Law
,
yet
he
affirmes
it
is
agreeable
to
naturall
Reason
,
yea
he
subjoines
,
that
no
Prince
,
nor
all
Princes
together
,
can
derogate
from
the
said
Exemption
:
So
that
directly
and
cleerly
the
Doctrine
of
Sotus
is
contrarie
to
the
present
and
moderne
practise
of
the
Venetian
State
,
which
dareth
so
manie
waies
violate
the
said
immunitie
,
as
if
it
rested
in
their
power
to
make
such
Derogation
when
they
please
:
Besides
,
that
Sotus
did
write
since
the
Councell
of
Trent
;
it
is
nothing
so
:
For
howsoever
he
was
present
in
the
first
Sessions
then
celebrated
under
Paulus
III.
yet
he
died
before
the
Councell
ended
;
and
so
he
could
not
see
that
last
Decree
,
wherein
is
declared
,
that
immunity
of
Churches
and
Ecclesiasticall
persons
was
brought
in
by
Gods
Ordinance
:
For
if
hee
had
seene
the
said
Decree
,
doubtlesse
h●
durst
never
have
opened
his
mouth
,
nor
set
his
pen
on
worke
by
way
of
contradiction
to
the
said
Decree
?
Conarruuias
hath
ever
shewed
himselfe
(
as
hath
beene
touched
before
)
more
then
partiall
in
defence
of
Regall
Jurisdiction
:
And
neverthelesse
even
he
himselfe
hath
●aught
a
Power
to
be
in
the
Pope
,
whereby
he
justly
and
lawfully
can
free
Ecclesiastics
from
the
Secular
power
,
and
that
no
Prince
(
be
never
so
absolute
and
Supreame
)
can
pull
the
least
h●ire
from
the
Crown
of
this
immunity
:
By
this
i●
appeares
,
that
Conarruuias
himselfe
condemnes
the
Actions
or
doings
of
the
Venetian
Lords
;
so
that
in
advertising
us
how
much
these
two
Authors
,
Conarruuias
and
Sotus
are
to
be
regarded
and
esteemed
,
you
know
not
Orthodox
what
you
speake
and
affirme
.
Lastly
,
whereas
you
draw
in
Conarruuias
alledging
for
his
opinion
Innocentius
III.
that
point
must
not
be
past
over
in
silence
:
For
here
two
Errours
come
to
be
discovered
and
reproved
:
Of
the
one
your selfe
Hetrodox
is
culpable
:
Of
the
other
Conarruuias
:
You
are
first
out
of
the
right
way
,
because
Conarruuias
never
cited
Innocentius
III.
for
his
Patron
in
this
cause
,
knowing
full
well
that
Innocentius
goes
against
him
in
the
quarrell
,
and
stands
against
him
in
the
gap
:
Then
secondly
,
Conarruuias
is
in
the
wrong
path
,
or
in
a
wrong
boxe
,
because
hee
alledgeth
for
his
opinion
Innocentius
IV.
whereas
Innocentius
IV.
affirmes
in
the
very
same
place
,
Orthodox
.
No
Sir
,
not
for
proofe
of
the
Proposition
,
I
will
therefore
now
addresse
my selfe
to
handy
strokes
and
blowes
with
your
Errours
.
1.
St.
Paul
,
and
St.
Chrysostome
,
you
say
,
doe
speake
in
generall
;
But
I
have
evidently
proved
already
that
both
of
them
have
treated
in
the
particular
.
2.
St.
Thomas
you
say
holds
Exemption
to
stand
in
force
by
Gods
Law
:
But
I
have
clearly
shewed
,
that
St.
Thomas
holds
it
is
by
the
priviledge
of
P●inces
,
and
founded
upon
Principles
or
grounds
of
Reason
,
upon
which
all
humane
Priviledges
and
Lawes
are
grounded
,
as
also
that
St.
Thomas
was
not
the
Author
of
the
Booke
De
Regimine
Principum
.
3.
Sotus
and
Conarrunias
affirm
(
you
say
)
that
all
Princes
joyned
together
are
not
able
to
derogate
one
haires
bredth
from
those
immunities
which
they
have
once
granted
,
or
have
accepted
and
received
by
the
high
Priests
Canons
:
And
in
this
point
your
Speech
is
absolute
;
whereas
the
said
Authors
write
with
termes
of
condition
,
that
is
,
Ordinarily
:
For
Sotus
affirmes
in
particular
,
that
ad
vi●
vi
repellendam
for
the
repulsing
of
force
by
force
,
in
certain
cases
the
Priviledge
of
Exemption
,
may
be
disabled
,
removed
,
and
taken
away
:
Thus
Conarruuias
and
Medina
likewise
are
to
be
understood
,
according
to
the
opinion
of
all
the
Doctors
in
the
matter
of
Priviledges
;
which
indeed
cannot
be
derogated
,
but
in
case
of
necessity
,
et
propter
finem
superiorem
,
and
for
a
higher
end
or
purpose
;
As
the
Pope
every
day
derogates
from
the
Priviledges
granted
by
his
Pontificiall
Chaire
.
4.
You
reprove
the
State
of
Venice
for
violating
the
Priviledges
of
Church
immunitie
:
you
wrong
that
most
illustrious
and
flourishing
State
;
For
they
have
alwaies
judged
their
Ecclesiastics
(
time
out
of
mind
)
in
heinous
and
atrocious
delicts
and
offences
;
And
in
so
doing
they
have
observed
the
contents
of
Iustinians
Novell
,
in
points
to
them
seeming
good
and
convenient
,
not
because
they
are
tyed
to
that
Novel●
,
but
because
they
have
thought
and
judged
it
good
to
maintain
in
their
Dominion
and
State
,
that
which
in
the
eye
of
Iustinians
great
wisedome
,
learning
,
and
judgement
,
seemed
good
to
be
observed
and
maintained
in
his
Dominions
.
Touching
the
Lawes
made
by
the
Lords
of
Venice
,
about
Church-mens
goods
,
it
hath
beene
answered
,
that
all
such
Lawes
are
de
Temporalibus
quae
nondum
pervenerunt
in
Dominium
Ecclesiasticorum
,
they
are
concerning
things
Temporall
not
yet
belonging
to
Ecclesiastics
as
just
Lords
and
true
Proprietaries
of
the
same
;
and
hereof
in
the
opinion
of
all
men
there
is
no
doubt
:
And
that
Law
which
was
made
Anno
1333.
they
might
afterwards
justly
ampliate
by
the
same
Authority
,
by
which
they
first
made
the
same
,
which
never
yet
was
contradicted
by
Ecclesiasticall
persons
.
As
for
other
immunities
,
which
the
said
Lords
of
Venice
have
granted
to
the
Ecclesiasticks
of
their
Dominion
,
either
by
Priviledges
,
or
by
Canons
received
and
approved
,
or
by
custome
continued
,
the
said
Lords
maintain
them
all
as
pure
&
chast
Virgins
in
violated
and
untouched
;
yea
,
according
to
the
sacred
Councell
,
they
are
protectors
of
the
said
Immunities
,
neither
will
they
at
any
time
after
any
priviledge
,
except
it
be
ad
vim
vi
repellendam
for
the
driving
out
of
one
naile
by
another
,
et
ad
redimendam
vexationem
for
the
repressing
of
wrongs
,
which
all
the
Doctors
permit
,
&
propter
bonum
commune
evidentissimum
,
and
for
some
most
evident
benefit
of
the
publike
.
5.
Innocentius
IV.
holds
that
the
Emperours
consent
is
to
be
sought
for
in
the
matter
of
immunities
;
and
for
that
purpose
Innocentius
is
alledged
by
Conarrunias
.
6.
You
charge
me
with
errour
in
citing
Innocentius
III.
for
Innocentius
IV.
Sir
,
it
was
the
Printers
errour
not
mine
:
And
in
the
Answer
is
not
read
Third
,
by
letters
●f
Alphabet
(
as
the
Lord
Cardinall
Bellarmin●
hath
caused
to
b●
printed
of
purpose
to
make
the
Errour
more
inexcusable
)
but
by
numbers
,
in
this
manner
,
III.
7.
Sotus
(
you
say
with
a
nice
distinction
)
did
not
write
after
the
Councell
,
but
in
the
midd
time
of
the
Councell
;
my
meaning
is
,
that
Sotus
was
personally
present
in
the
Councell
,
and
his
Booke
was
printed
after
the
Councell
,
so
did
Conarruuias
,
Medina
,
and
others
write
after
the
time
of
the
Councell
,
and
yet
were
never
prohibited
by
any
Authority
,
as
writing
any
thing
contrarie
to
the
Councell
,
which
makes
mee
to
collect
and
conclude
,
that
in
affirming
the
said
Councell
hath
determined
Exemption
to
be
grounded
on
Gods
Law
,
you
are
cleane
out
of
the
truth
;
For
had
the
Councell
made
any
full
Determination
to
your
said
purpose
,
without
all
question
the
foresaid
Authors
had
beene
prohibited
by
Authoritie
.
But
I
must
now
tell
you
plainly
Hetrodox
,
they
shew
verie
good
and
great
Cards
for
their
game
,
I
mean
,
their
Demonstrations
are
not
fectlesse
,
but
full
of
efficacie
:
For
besides
the
affirmative
authority
of
St.
Paul
,
of
St.
Chrysostome
,
and
of
St.
Thomas
,
besides
the
common
use
and
custome
of
the
Primitive
Church
,
they
produce
likewise
two
negative
Arguments
most
effectuall
:
The
first
,
If
Clerics
themselves
,
and
the
Goods
of
Ecclesiastics
be
exempted
by
Gods
Law
,
where
is
that
Law
recorded
and
read
?
In
what
Gospell
?
in
what
Apostolicall
Epistle
?
in
what
Booke
of
the
New
Testament
,
or
of
the
old
?
The
Second
,
That
no
Secular
Prince
Christian
carrying
a
watchfull
eye
to
the
tranquillity
and
honourable
government
of
the
State
,
doth
stand
upon
this
point
,
but
onely
permits
Ecclesiastics
to
enjoy
such
Exemption
as
to
himselfe
seemes
best
,
and
such
as
he
dislikes
,
he
will
not
suffer
them
to
reape
any
fruit
or
benefit
from
the
same
;
And
howsoever
by
the
Law
of
man
,
some
understand
the
Canon
,
yet
by
so
much
as
may
be
gathered
from
the
Doctrine
of
the
first
Proposition
,
we
are
to
understand
the
Priviledge
of
Princes
,
and
the
Custome
dissembled
by
the
said
Princes
,
or
the
Canon
received
,
which
Canon
cannot
be
above
Gods
Law
,
so
that
if
Secular
Princes
have
lawfull
power
over
their
Subjects
by
Gods
Law
,
I
cannot
see
how
this
their
Power
can
be
diminished
or
taken
away
by
the
Canon
,
which
is
but
a
Law
of
man
;
it
is
a
common
rule
of
the
Legists
,
Quotiescu●que
concurrunt
duo
jura
,
minus
debet
cedere
majori
,
when
two
Lawes
are
in
termes
or
in
point
of
concurrence
,
the
rest
ought
ever
to
stoope
and
give
place
unto
the
greater
.
Hetrodox
.
The
Affirmative
Arguments
have
beene
answered
before
;
what
need
you
make
so
many
repetitions
of
one
and
the
same
matter
?
Now
to
your
first
negative
Argument
;
This
point
hath
beene
discussed
at
large
by
many
Catholique
Authors
,
both
Divines
and
Canonists
;
The
grounds
of
their
opinion
are
to
be
sought
in
their
writings
;
and
my selfe
have
briefly
before
pointed
to
certaine
passages
,
as
well
of
the
old
Testament
,
as
of
the
New
;
and
this
for
one
,
Ergo
liberi
sunt
filii
,
therefore
the
Children
are
free
;
Againe
,
you
are
not
ignorant
Orthodox
,
that
by
Gods
Law
is
understood
not
onely
the
holy
Scripture
,
but
also
the
light
of
Nature
,
or
(
to
speake
in
other
termes
)
Reason
and
Natures
Law
:
Iohn
Driedo
:
Exemption
of
Ecclesiastics
holds
by
the
Law
of
God
,
for
so
much
as
it
is
dictated
and
taught
by
Reason
and
by
the
Law
of
Nature
;
because
all
men
by
the
light
of
Reason
and
Nature
understand
,
that
persons
and
goods
or
things
consecrated
to
God
,
are
proper
to
God
himselfe
;
and
therefore
no
Reason
that
Secular
Princ●●
should
exercise
any
power
over
the
said
persons
or
things
:
And
that
this
point
is
a
light
of
Nature
,
it
is
easie
to
be
knowne
,
because
in
all
Religion
,
To
the
second
Negative
Argument
I
returne
this
Answer
:
We
find
it
not
in
Sotus
nor
yet
in
Conarruuias
;
It
is
doubtlesse
a
Fiction
of
your
owne
braine
,
and
besides
it
is
no
Argument
,
no
Reason
,
but
a
meere
Cavill
and
Calumniation
invented
against
all
Princes
,
as
if
all
Princes
were
Machiavials
Disciples
,
and
granted
or
tooke
away
Exemption
from
Clerics
,
as
they
find
it
profitable
or
unprofitable
to
Reason
of
State
;
But
wee
know
that
in
the
Church
of
God
there
be
many
Religious
and
pious
Princes
,
who
feare
God
as
they
ought
:
But
in
case
it
were
so
in
truth
(
which
must
not
be
granted
)
that
many
Princes
give
neither
place
nor
way
to
Exemption
any
further
then
it
is
profitable
to
Reason
of
State
,
what
art
,
what
skill
of
Reasoning
shall
I
call
this
?
Many
Princes
permit
not
Exemption
;
Ergo
,
Exemption
is
not
by
Gods
Law
?
As
much
in
effect
for
forme
of
Argument
,
great
skuls
,
whole
troopes
of
Christians
give
themselves
to
robbing
by
the
high-way
side
,
or
to
luxurious
uncleannesse
in
darke
corners
,
or
to
beare
false
witnesse
in
open
Courts
;
Ergo
,
these
Precepts
of
the
Di●alogue
,
thou
shalt
not
steale
,
thou
shalt
not
commit
Adulterie
,
thou
shalt
not
beare
false
witnesse
,
are
not
by
Gods
Law
.
It
should
have
beene
proved
that
such
Princes
as
permit
not
Exemption
otherwise
then
to
their
own
liking
,
doe
well
,
or
doe
not
ill
;
and
then
the
Consequent
would
not
have
come
in
amisse
;
Ergo
,
Exemption
is
not
by
Gods
Law
;
But
from
the
simple
Fact
,
or
to
say
better
,
from
the
simple
prevarication
of
a
Law
it
cannot
be
concluded
,
that
the
said
Law
is
contrary
to
Gods
Law
.
Your
next
discourse
after
,
about
mans
Law
,
as
whether
it
be
Canon
Law
,
or
Priviledge
of
Princes
,
or
Custome
,
is
idle
and
altogether
in
vaine
;
for
besides
that
Exemption
of
Ecclesiastics
is
by
Gods
Law
,
it
is
every
way
by
mans
Law
;
because
there
be
many
Canons
,
many
Civill
Lawes
,
and
a
must
long
continued
Custome
,
which
make
all
for
this
Exemption
;
This
neither
will
nor
can
be
denyed
of
any
,
but
such
as
are
of
no
reading
at
all
.
Finally
,
that
conclusion
which
you
make
of
Secular
Princes
power
over
Ecclesiastics
,
that
it
can
be
neither
taken
away
nor
diminished
by
any
Canon
,
because
the
Canon
is
by
Mans
Law
,
and
the
power
of
Princes
by
Gods
Law
,
is
a
false
Conclusion
,
drawne
from
a
false
Principle
,
and
repugnant
unto
all
Catholique
Doctors
,
as
well
Divines
as
Canonists
:
False
,
because
it
is
contrary
to
many
Decrees
of
Councels
,
Popes
,
the
Lawes
Imperiall
,
and
the
light
of
Nature
:
Drawne
from
a
false
Principle
,
because
the
power
of
Princes
over
Laics
is
not
grounded
upon
Gods
Word
:
Against
all
Catholique
Doctors
,
as
well
Divines
as
Canonists
,
because
both
Sotus
and
Conarruuias
,
compted
the
chiefe
Pillars
of
those
who
maintaine
that
Exemption
is
not
warrantable
to
Ecclesiastics
by
Gods
Law
,
have
not
stucke
to
testifie
by
their
learned
pens
,
that
Popes
have
plenary
power
to
exempt
Ecclesiastics
,
that
all
Princes
are
bound
to
uphold
and
maintaine
the
Popes
Exemption
,
as
also
that
no
Prince
,
(
no
not
all
Princes
together
)
hath
one
dram
of
power
to
annihilate
or
disanull
,
or
in
the
least
measure
to
diminish
the
said
Papall
Exemption
.
Thus
much
is
affirmed
and
witnessed
by
Sotus
and
Conarruuias
,
in
the
very
same
passeges
by
your selfe
Orthodox
produced
and
alleadged
:
It
hereupon
followes
,
that
you
have
now
broached
a
new
,
an
erroneous
,
a
scandalous
,
a
schismaticall
and
a
seditious
Doctrine
:
If
this
notwithstanding
,
you
shall
affirme
it
is
no
new
Doctrine
,
you
shall
be
sure
to
find
none
other
Authors
,
Fautors
,
and
followers
of
this
Doctrine
,
but
Heretiques
,
and
in
particular
Martyr
a
Lutheran
upon
the
13.
chapter
of
St.
Pauls
Epistle
to
the
Romanes
.
Orthodox
.
I
have
made
no
long
Repetition
,
but
onely
a
short
remembrance
of
some
former
speeches
;
what
need
such
a
hot
reprehension
for
putting
you
only
in
mind
what
I
have
said
before
?
Now
then
Sir
your
Errors
.
1.
In
defence
of
your
opinion
de
Iure
divino
,
you
find
no
place
of
Scripture
to
warrant
your
assertion
;
whereupon
you
fall
into
this
new
and
strange
Doctrine
,
that
Exemption
holds
by
the
Law
of
Nations
,
and
that
Law
of
Nations
is
Law
Divine
,
or
the
Law
of
God
:
No
marvaile
,
for
I
suppose
you
have
spoken
this
(
to
please
your selfe
and
flatter
others
)
against
one
who
of
late
hath
written
according
to
the
Doctrine
of
the
best
Authors
;
In
such
a
mind
how
could
you
doe
lesse
then
fall
into
such
a
Noveltie
?
2.
You
affirme
,
the
Doctrine
of
repealing
and
revoking
Priviledges
in
case
of
necessity
is
not
approved
by
the
foresaid
Authors
:
By
your
leave
Hetrodox
it
is
not
onelie
by
them
approved
,
but
likewise
by
all
that
handle
the
matter
of
Priviledges
,
and
yet
are
not
so
to
be
ranked
and
reckoned
with
Machiavelists
,
which
Sect
is
more
dispersed
and
scattered
in
other
Cities
and
States
(
I
will
not
say
in
Rome
)
then
it
is
in
Venice
,
where
the
Lords
aime
at
none
other
marke
,
but
publike
Tranquilities
,
Religion
,
Justice
,
and
in
case
of
necessitie
to
represse
force
by
force
and
strong
hand
;
All
which
things
and
actions
are
permitted
by
God
himselfe
,
by
Catholique
Authors
,
and
by
the
Law
of
Nature
,
which
,
in
case
all
the
writers
in
the
world
should
bind
their
pens
to
the
Peace
,
and
condemne
them
to
perpetuall
silence
,
would
〈◊〉
unto
us
a
Law
.
3.
Y●●●eject
and
reprove
the
Division
into
the
Law
of
Nature
,
Canonicall
,
Priviledge
of
Princes
,
and
Custome
;
whereas
all
Authors
make
the
same
Division
to
the
very
same
purpose
;
and
in
very
truth
it
is
very
necessary
.
4.
Whereas
the
Text
of
St.
Paul
is
manifest
;
All
power
is
of
God
;
5.
You
say
,
the
Power
of
Princes
may
be
taken
away
and
dimin●shed
by
the
Canons
,
I
take
this
to
be
false
de
Jure
,
and
never
taught
by
any
judicious
Divine
:
The
Pope
(
will
some
Divine
say
)
may
admonish
and
exhort
a
Prince
to
admit
and
receive
his
Canons
of
immunitie
,
but
I
never
yet
read
in
any
Divine
,
that
Popes
have
Power
to
force
Princes
,
when
the
Canons
treate
of
matters
neither
Spirituall
nor
just
,
yea
St.
Bernard
reproves
Pope
Eugenius
with
a
Quid
alienos
fines
invaditis
?
si
vol●s
utrumque
,
perdes
utrumque
;
Why
will
you
thrust
your
sickle
into
another
mans
harvest
?
If
you
will
flourish
with
both
Swords
,
you
shall
beare
neither
of
both
.
6.
True
it
is
,
that
Popes
have
power
to
make
Canons
concerning
Exemption
,
and
other
matters
;
Howbeit
no
Canons
can
challenge
or
carry
any
force
where
they
are
not
lawfully
published
and
rec●ived
:
For
all
Canons
are
Lawes
of
men
according
to
all
the
Doctors
,
which
to
bring
in
and
impose
obligation
,
do
necessarily
require
the
two-fold
condition
,
of
lawfull
publication
,
and
generall
acception
:
Therfore
the
sacred
Councell
of
Trent
binds
not
in
some
Provinces
,
because
it
was
neither
lawfully
published
,
nor
admitted
and
received
in
the
said
Provinces
,
as
other
Canons
in
some
other
Provinces
:
Hereof
none
of
the
D●ctors
(
to
my
knowledge
at
least
)
hath
ever
doubted
:
Sotus
,
N●varrus
,
and
Conarruuias
require
beside
the
Canon
the
consent
of
all
that
are
interessed
:
The
reason
;
Because
when
the
P●p●
,
not
being
otherwise
Dominis
totius
orbis
in
Temporalibus
Jur●
Divino
,
Lord
of
the
whole
World
in
Temporals
by
Gods
Law
,
makes
anie
Canons
prejudiciall
to
L●ick
Jurisdiction
,
it
is
n●c●ssary
(
to
make
them
stand
in
any
force
and
ver●u●
)
for
the
said
Canons
to
be
protested
by
th●
content
of
him
that
is
Lord
of
the
said
Jurisdiction
;
otherwise
there
would
be
found
in
the
said
Canons
a
meere
Nullitie
:
This
Doctrine
is
held
for
most
certaine
by
Conarruuias
,
by
Sotus
,
by
Navarrus
,
by
Medina
,
7.
You
contend
,
that
Princes
cannot
diminish
the
Authority
of
Canons
received
:
True
,
so
teacheth
Sotus
and
Conarruuias
;
but
here
is
to
be
understood
this
word
Ordinarilie
,
and
because
they
have
given
their
consent
for
the
admitting
and
recei●●●g
the
said
Canons
,
it
is
not
fitting
for
every
light
cause
and
●rifling
occurrent
,
to
deprive
them
of
Priviledge
:
Howbeit
none
denies
,
that
in
case
of
necessity
the
Priviledge
may
suffer
derogation
and
admit
diminution
;
yea
Popes
themselves
daily
use
to
derogate
from
their
owne
Priviledges
.
8.
Lastly
,
you
come
on
with
a
false
and
crooked
inference
,
and
be
sprinkle
me
with
villainous
waters
,
or
at
least
mine
Author
,
and
me
in
him
:
In
which
veine
of
reproachfull
termes
I
forbeare
to
follow
your
Example
;
and
will
onely
conclude
,
that
my
Authors
Doctrine
is
true
in
the
Superlative
,
Catholique
,
grounded
on
holy
Scripture
,
and
Fathers
of
the
Primitive
Church
,
whereas
your
Doctrine
.
Hetrodox
,
and
your
Masters
Cardinall
Bellarmine
,
merits
those
Epithets
,
which
the
Judicious
no
doubt
will
marke
and
brand
it
withall
,
if
ever
this
my
Defence
may
be
so
happy
to
come
in
their
sight
.
Hetrodox
.
By
this
full
conclusion
it
seemes
Orthodox
,
that
you
have
done
with
all
your
Propositions
in
Thesis
.
Orthodox
.
You
guesse
right
Hetrodox
;
But
have
you
any
humour
to
heare
the
Doctrine
of
the
rest
in
Hypothesis
,
at
large
confirmed
?
Hetrodox
.
I
have
in
earnest
;
for
so
hideous
is
their
aspect
at
first
sight
,
that
I
am
almost
astonished
therewith
,
and
am
wrapt
with
a
kind
of
wonder
to
thinke
what
can
be
well
spoken
in
their
Defence
.
Orthodox
.
I
purpose
to
dispatch
them
all
three
to
morrow
in
one
day
:
Be
stirring
early
;
for
wee
will
make
no
more
daies
,
and
spend
no
longer
time
in
Conference
.
The
sixt
daies
Conference
upon
the
sixt
Proposition
.
Orthodox
.
I
Am
glad
to
see
you
Hetrodox
thus
risen
with
the
Larke
:
We
have
three
large
and
long
courses
to
run
in
this
one
day
;
And
therefore
I
will
presently
set
forth
E.
carcoribus
.
Hetrodox
.
Be
it
so
,
and
I
will
run
close
,
so
long
as
my
breath
shall
hold
without
breaking
my
winde
.
Orthodox
.
Then
heare
the
sixt
Proposition
:
The
Venetian
Prince
is
the
lawfull
and
naturall
Signor
of
the
Venetian
S●●e
;
He
never
knew
any
Superior
in
Temporals
,
but
God
himselfe
;
He
makes
Lawes
touching
the
Goods
and
Possessions
of
Ecclesiastics
within
his
Dominions
:
Hee
punisheth
Ecclesias●●●ll
persons
in
grievous
and
atrocious
cases
;
He
disposeth
of
〈◊〉
before
they
are
past
over
by
meane
conveyance
unto
Ecclesiasticall
persons
;
And
this
he
doth
by
that
Authoritie
which
●●●●mediately
receiveth
from
God
,
and
whereof
he
hath
never
been
deprived
,
either
from
Priviledge
granted
or
by
Canon
received
:
Hee
hath
continued
in
possession
of
this
Authority
,
by
cust●●e
continued
(
I
say
not
for
many
yeares
,
but
for
many
Ages
,
or
hundreds
of
yeares
,
)
And
in
doing
all
these
things
hee
doth
nothing
amisse
,
he
runneth
no
course
of
sinne
.
The
reason
;
Hee
that
doth
nothing
against
any
Law
,
doubtlesse
doth
no
sin
,
much
lesse
he
that
keepes
the
Law
:
And
more
,
He
that
holds
and
maintaines
his
owne
Dominions
,
sinneth
me
,
neither
should
he
be
forced
to
follow
their
opinion
,
who
●o●d
Exemption
to
be
derived
from
Gods
Law
:
For
every
Christian
is
free
and
at
his
owne
choice
,
to
follow
that
opinion
which
likes
him
best
,
alwaies
provided
,
that
his
opinion
be
Catholique
,
yea
,
to
follow
one
Doctors
opinion
grounded
upon
sound
reasons
,
though
it
be
against
a
full
tyde
and
current
streame
of
Doctors
,
Hetrodox
.
Now
at
last
you
discover
to
the
full
your
intention
,
hitherto
cunningly
concealed
;
But
because
you
have
no
grace
or
gift
in
speaking
without
jumbling
and
mingling
all
kinds
of
Errours
together
,
you
so
point
out
in
your
discourse
the
Prince
of
Venice
,
as
if
he
were
some
absolute
Monarch
;
For
you
make
him
the
naturall
Signor
and
Lord
of
the
Venetian
State
:
Now
Sir
if
that
be
so
,
then
the
Republike
of
Venice
●●th
lost
her
libertie
,
and
cannot
in
Right
be
called
a
Republic
,
●●●●use
it
hath
a
Lord
,
and
a
naturall
Signor
or
Lord
:
A
Lord
●●one
that
can
dispose
of
his
owne
at
his
owne
pleasure
;
Hee
can
give
,
sell
,
lay
to
gage
or
pawne
,
and
make
it
over
when
,
how
,
and
to
whom
he
lift
or
thinkes
good
:
And
a
naturall
Signor
or
●●rd
is
one
,
that
hath
Dominion
by
Herison
,
by
Succession
of
bloud
,
by
Birth-right
,
not
by
Election
or
Donation
:
But
whether
it
be
convenient
for
the
Duke
of
Venice
to
be
the
Naturall
Signor
of
the
Venetian
State
,
I
referre
my selfe
upon
the
matter
to
the
judgement
of
everie
man
,
or
of
anie
one
,
that
knowes
the
state
and
affaires
of
that
noble
and
illustrious
Republic
.
You
say
moreover
,
the
Prince
of
Venice
knowes
no
Superior
in
Temporals
,
but
God
alone
:
Doe
not
you
hereby
make
him
a
Lord
no
lesse
absolute
,
then
Supream
and
Soveraigne
Kings
,
to
whom
the
Common-wealth
hath
past
over
all
her
power
?
But
if
the
Republic
be
a
true
Republic
,
and
free
indeed
as
it
pretends
,
doubtlesse
it
hath
not
past
over
and
transferred
all
her
power
to
the
Prince
,
but
hath
onely
communicated
and
conferred
upon
him
such
part
of
her
power
,
as
to
herselfe
seemeth
good
:
Shee
can
augment
or
make
little
enough
,
or
take
it
away
altogether
;
She
can
make
the
Prince
shorter
by
the
head
,
whensoever
hee
shall
attempt
to
practise
or
make
himselfe
the
Head
,
Lord
,
and
Patron
of
the
Republic
,
which
was
her
practise
of
Justice
and
Power
upon
the
person
of
Marinus
Fallerius
;
And
so
by
consequence
the
Duke
ought
to
know
for
his
Superior
,
not
God
alone
,
but
likewise
his
Republic
,
or
the
Grand
Counsell
:
But
passe
we
from
these
Errours
;
For
if
they
doe
not
pinch
the
Venetians
,
they
need
the
lesse
to
pinch
strangers
;
Let
us
then
come
to
the
point
and
knot
of
the
controversie
.
Both
your
Author
and
your selfe
Orthodox
affirme
,
the
Duke
of
Venice
hath
not
sinned
in
making
Lawes
prejudiciall
to
the
Church
,
and
in
committing
Ecclesiastics
to
prison
,
for
which
Acts
he
hath
been
reproved
by
the
Pope
,
and
after
that
in
defect
of
his
obedience
,
hath
beene
censured
with
Excommunication
:
That
he
hath
not
sinned
,
you
prove
by
three
reasons
:
First
,
because
the
Duke
hath
power
immediatly
from
God
over
the
Persons
and
Goods
of
Ecclesiastics
;
Secondly
,
because
the
Pope
was
never
despoiled
of
the
said
power
,
neither
by
Priviledges
granted
,
nor
by
Canons
received
and
admitted
:
Thirdly
,
because
the
Duke
hath
still
held
possession
(
and
yet
holds
the
same
to
this
day
)
time
out
of
mind
:
Your
first
reason
is
false
by
your
owne
affirmation
in
your
last
Speech
,
and
by
evident
experience
:
For
you
affirme
in
your
last
passage
,
that
the
Duke
of
Veni●e
hath
power
to
punish
Ecclesiastics
in
grievous
and
atrocious
Delicts
or
crimes
;
your
owne
affirmation
therein
is
a
manifest
sign●
that
his
power
is
not
immediately
from
God
derived
,
but
from
some
other
,
by
whom
the
said
power
was
granted
with
some
limitation
;
For
if
the
Duke
had
power
over
Ecclesiastics
immediately
from
Gods
Law
,
then
he
should
have
it
in
all
cases
,
both
grievous
and
light
,
both
atrocious
and
not
atrocious
:
Likewise
you
affirme
,
the
Duke
hath
power
to
dispose
of
all
Goods
,
not
yet
made
over
and
transferred
to
Ecclesiastics
:
What
can
you
meane
by
this
Limitation
,
but
onely
that
hee
hath
not
absolute
power
over
Ecclesiastic
Goods
,
and
so
hath
it
not
immediately
from
God
?
For
were
it
so
,
he
might
not
be
limited
by
anie
other
,
as
the
Popes
power
is
not
limitable
,
because
his
power
is
immediatelie
from
God
:
Besides
,
I
demand
whether
the
Republic
hath
power
to
diminish
and
encrease
the
Dukes
Authoritie
,
and
whether
it
can
depose
him
from
his
Magistracie
,
when
he
beares
not
himselfe
therein
according
to
the
Venetian
Lawes
?
Out
of
all
question
the
Republic
hath
power
so
to
doe
:
The
Duke
then
hath
not
his
power
immediatelie
from
God
,
but
from
his
Republic
,
and
so
the
Dukes
power
is
an
Humane
power
,
limited
,
and
subject
unto
a
higher
Power
,
which
is
also
Humane
.
Your
second
reason
stands
in
like
degree
of
untruth
:
For
if
〈◊〉
Duke
or
Prince
hath
not
despoiled
himselfe
of
his
power
by
●no●ledges
of
his
owne
grant
unto
Ecclesiasticall
persons
,
that
●●y
hold
true
,
because
he
never
can
be
despoiled
,
who
never
was
●●●sted
:
Now
the
Prince
of
Venice
was
never
invested
with
●●e
such
power
;
For
the
Venetian
Republic
tooke
his
beginning
,
when
Ecclesiasticall
persons
were
before
exempted
from
〈◊〉
power
:
It
may
be
further
alledged
,
that
when
a
Laic
changes
his
coat
and
turnes
Ecclesiastic
,
then
the
Prince
is
despoyled
of
the
power
that
he
had
before
over
the
same
person
:
But
how
〈◊〉
spoiled
?
Forsooth
by
Divine
priviledge
granted
to
Ecclesi●●●●
,
and
also
by
many
Canons
received
thorow
all
Christen●●●●
in
such
manner
and
forme
,
that
no
Prince
,
nor
all
Princes
together
can
derogate
from
the
same
:
So
Sotus
,
and
so
Conar●●●●●
as
before
:
But
suppose
,
Your
third
reason
drawne
from
possession
time
out
of
mind
,
is
refuted
by
the
words
of
the
Venetian
Lords
themselves
;
For
they
in
Anno
1605.
renewed
a
Law
,
enacted
in
Anno
1536.
That
Goods
Immoveable
might
not
be
given
to
the
Church
,
for
none
other
cause
and
reason
,
but
onely
because
it
had
never
been
observed
to
that
present
yeare
,
as
by
themselves
it
is
confessed
:
Besides
,
against
Justice
,
no
possession
or
Custome
〈◊〉
stand
in
force
;
It
is
therefore
a
notorious
falsitie
to
say
the
Duke
of
Venice
hath
not
sinned
in
making
the
●●id
Lawes
and
in
〈◊〉
up
Ecclesiasticall
persons
;
But
wh●●soever
sees
or
heares
th●●
day
the
most
grievous
and
horrible
acts
of
Excesse
done
by
the
Venetian
Duke
in
committing
Priests
and
those
of
Religious
Orders
to
prison
,
in
compelling
and
forcing
Ecclesiastics
(
contrarie
to
their
conscience
)
to
violate
and
breake
the
Apostolicall
Interdict
,
in
filling
Monasteries
with
Souldiers
,
and
last
of
all
,
in
raising
of
public
persecution
against
Churches
and
Religions
,
(
as
in
fo●●●er
ages
Valens
an
Arrian
Emperour
,
and
after
his
●●●s
Hi●uricus
King
of
the
Vandals
an
other
Arrian
hath
done
)
●ow
can
that
man
professe
the
Duke
doth
not
sin
,
if
he
be
not
●●●ether
blinded
with
passion
,
and
given
up
,
as
the
Apostle
〈◊〉
,
unto
a
reprobate
mind
?
I
passe
over
your
words
which
〈◊〉
,
that
he
sinnes
not
who
doth
nothing
against
the
Law
,
〈◊〉
that
keepes
the
Law
,
nor
he
that
followes
the
Doctrine
of
St.
Paul
;
These
points
are
too
well
knowne
,
and
fitter
for
●●●low
and
light-witted
children
,
then
for
solid
and
〈◊〉
vines
.
But
your
last
Censure
,
that
such
as
〈◊〉
in
Ecclesiasticall
Exemption
to
be
fixed
upon
the
Pole
of
Gods
Law
and
〈◊〉
,
seeme
to
you
not
well
founded
,
or
ill
advised
,
or
over
〈◊〉
,
or
grosse
flatterers
,
is
not
a
censure
given
against
men
〈◊〉
Blasphemie
pronounced
against
the
Holie
Spirit
;
For
the
〈◊〉
which
we
maintaine
is
the
expresse
sentence
of
the
La●●●●
and
Tridentine
Councels
,
both
generall
;
So
that
if
we
acknowledge
,
according
to
the
truth
,
that
the
sacred
Councels
,
most
of
all
the
Generall
Councels
,
are
assembled
in
the
name
of
the
Holy
Ghost
;
and
if
we
be
able
to
say
with
that
first
Councell
h●ld
at
.
Jerusalem
,
Visum
est
Spiritui
Sanct●
&
nobis
;
it
hath
seemed
good
into
the
Holie
Ghost
,
and
unto
us
,
then
it
followes
,
that
you
make
th●
holy
Ghost
sometimes
not
well
founded
,
sometimes
ill
advised
,
sometimes
too
venturous
;
and
sometimes
too
full
of
flatterie
.
Orthodox
.
These
two
positions
have
beene
sufficiently
made
good
before
,
the
one
,
that
the
power
of
Temporall
Princes
comes
immediately
from
God
,
howsoever
the
m●●ne
of
attaining
unto
the
said
power
is
by
the
meanes
of
men
,
and
that
Almighty
God
hath
not
exempted
any
one
Subject
from
the
just
Lawes
and
commandements
of
the
said
power
,
the
other
,
that
the
Popes
power
,
albeit
Spirituall
,
cannot
curbe
or
barre
Temporall
power
from
the
exercise
of
their
just
Dominion
over
their
owne
Subjects
;
From
these
Principles
proved
point
by
point
,
in
my
last
passage
there
is
drawne
this
necessary
consequence
;
That
when
the
Pope
by
his
Spirituall
power
inhibits
the
Prince
of
Venice
to
exercise
his
Temporall
power
over
his
owne
Subjects
,
then
the
Prince
of
Venice
is
not
bound
to
obey
the
Pope
therein
,
and
that
in
case
of
such
disobedience
the
Prince
committeth
no
sin
or
offence
:
This
Hetrodox
I
trust
is
no
fetching
about
by
the
bowe
full
bent
,
but
going
to
the
matter
in
a
strait
〈◊〉
by
the
string
of
the
bowe
;
Now
for
so
much
as
you
charge
〈◊〉
mine
Author
to
be
men
who
cannot
speak
without
inter●●●ing
all
kinds
of
erroneous
materials
,
it
is
necessarie
for
me
to
〈◊〉
off
this
aspersion
of
Calumnie
&
reproach
,
and
to
let
you
see
〈◊〉
a
Christall
Glasse
,
the
Errours
couching
in
your
own
oppo●●●ns
,
Errours
without
all
doubt
so
much
further
from
excuse
,
as
they
are
so
audacious
and
shamelesse
to
reprove
other
mens
〈◊〉
and
sound
Doctrine
for
Errour
.
1.
The
most
illustrious
Republic
is
the
naturall
Prince
of
his
own
〈◊〉
,
in
all
my
Authors
Propositions
he
never
speaks
word
of
the
Duke
;
He
names
the
Duke
not
so
much
as
once
,
but
still
speakes
of
the
Signorie
,
or
of
the
Republic
,
or
of
the
Prince
:
Whereupon
you
Hetrodox
do
nothing
but
confound
the
word
Prince
and
the
word
Duke
,
and
with
the
word
you
also
confound
the
power
of
the
persons
;
So
that
by
the
Prince
of
Venice
you
understand
the
Duke
,
who
is
onely
Head
of
the
Republic
,
and
shee
onely
the
Prince
:
So
manifest
is
this
your
first
Errour
,
that
all
●●n
take
fight
and
knowledge
thereof
:
This
one
Errour
marres
your
Market
,
for
it
●●ps
the
force
and
authority
of
all
your
other
oppositions
concerning
this
matter
in
your
head
.
2.
You
seeme
to
have
so
base
a
conceit
of
me
and
my
Author
,
that
you
presuppose
we
cannot
distinguish
the
Prince
when
hee
signifies
the
Republic
,
and
when
the
Duke
,
who
is
but
a
particular
person
,
though
the
first
and
chiefest
in
the
Republic
,
or
else
that
all
those
,
by
whom
the
Authors
worke
was
revised
,
were
so
close
muffled
,
as
they
could
not
descry
so
manifest
an
Error
;
you
seeme
so
desirous
to
find
Thornes
amongst
flowers
,
that
I
doe
not
marvaile
you
see
sometimes
one
thing
for
another
,
and
call
vertue
her selfe
by
the
name
of
Errour
.
3.
Whereas
in
my
Authors
answer
no
mention
is
made
at
any
time
of
the
Duke
,
but
of
the
Republic
,
of
the
Signorie
;
and
whereas
the
Author
treats
not
but
of
her
Dominion
and
power
,
it
was
your
part
Hetrodox
to
understand
,
the
word
Prince
is
Generall
,
signifying
as
well
Emperours
,
and
Kings
,
as
Republics
,
or
Common-wealths
,
and
that
in
this
place
it
did
not
signifie
the
Duke
,
but
the
Republic
:
Besides
,
the
Authors
words
admit
none
other
sense
:
For
the
Prince
of
Venice
(
as
this
Author
speakes
in
plaine
and
expresse
termes
)
never
knew
any
Superior
in
Temporals
but
God
alone
;
will
any
man
understand
this
to
be
spoken
of
the
Duke
,
who
so
long
as
hee
was
Procurator
of
St.
Mark
,
acknowledged
the
Duke
for
his
Superior
,
and
now
being
Duke
doth
acknowledge
his
Republic
for
his
Superiour
.
4.
Whereas
againe
in
the
Answer
no
mention
is
made
,
neither
of
the
Word
Duke
,
nor
of
his
person
,
nor
of
the
least
matter
to
him
or
his
Dignitie
appertaining
,
you
not
onely
make
use
of
the
word
Duke
for
your
turne
,
but
besides
(
albeit
against
all
reason
)
you
draw
the
D●●es
person
into
your
Discourse
,
and
so
doth
Cardinall
Bellarmine
:
This
hath
moved
some
of
our
contemplative
Spirits
to
argue
,
and
not
without
good
ground
,
that
his
Lordship
rashed
not
into
his
Errour
by
chance
,
but
of
set
purpose
,
partly
that
he
might
have
the
fitter
opportunity
to
draw
the
Author
of
these
Propositions
into
hatred
with
a
Republic
right
jealous
of
her
liberty
,
in
saying
that
he
made
the
Duke
her
Lord
,
and
partly
so
to
tri●
(
or
to
t●●●ice
rather
)
the
person
of
the
Duke
,
that
hee
might
breed
and
stirre
up
in
the
minds
of
the
whole
Republic
some
sinister
conceit
,
either
of
Potencie
affected
:
or
of
Religion
corrupted
:
This
the
Lord
Cardinall
●pp●●ently
shewes
in
his
Discourse
,
who
hath
none
other
time
or
scope
,
but
onely
to
sow
Discord
,
Evill
will
,
and
Sedition
.
5.
You
lay
to
our
charge
that
wee
affirme
,
the
Duke
hath
made
Lawes
of
the
State
,
we
have
delivered
neither
by
word
,
nor
writing
any
such
wicked
assertion
;
It
is
the
Prince
of
Venice
,
that
is
,
the
Republic
,
which
makes
Lawes
;
we
never
made
any
mention
of
the
Duke
.
6.
You
say
moreover
,
that
in
the
State
of
Venice
divers
Lawes
have
been
passed
prejudiciall
to
the
Church
;
Bring
but
one
Text
or
Scripture
,
produce
but
one
definitive
sentence
of
the
Church
,
tanquam
de
Fide
,
to
prove
the
Lawes
enacted
by
the
Venetian
Republic
,
that
Ecclesiastics
may
not
be
committed
to
Ward
for
Secular
Delicts
,
or
the
Pope
in
right
of
Pontificiall
Dignitie
may
thrust
his
hand
into
matters
and
affaires
of
such
nature
,
and
then
you
shall
have
us
ready
to
confesse
,
the
said
Lawes
are
contrary
to
the
Law
of
God
:
But
for
so
much
as
the
Prince
is
invested
with
Temporall
Authority
from
God
,
and
the
same
an
absolute
Authority
,
(
according
to
St.
Peter
,
St.
Paul
,
the
holy
Fathers
,
the
Definitive
Sentence
de
Fide
of
Pope
Nicholas
I.
)
which
Authority
cannot
be
restrained
by
the
Pope
in
matter
of
Temporall
Delicts
,
as
hath
been
proved
;
7.
It
is
your
manner
,
and
a
slie
trick
of
your
cunning
to
make
shew
,
that
you
do
not
see
the
force
of
our
Argument
,
we
draw
not
our
Argument
from
that
power
which
the
Prince
hath
from
God
in
the
generall
:
but
from
that
power
the
lawfull
exercise
whereof
the
Prince
never
lost
,
neither
by
Priviledge
granted
,
nor
by
Canon
received
,
nor
by
long
Custome
;
which
is
a
Law
to
prove
,
that
his
Acts
done
conformeable
to
his
power
are
good
and
lawfull
:
Now
you
Hetrodox
from
these
particular
Acts
of
the
Pr
nce
,
would
prove
the
Prince
hath
none
other
power
from
God
at
all
;
The
Prince
hath
power
from
God
over
all
Temporall
matters
,
but
his
power
is
exercised
in
some
,
and
not
in
other
;
because
he
hath
exempted
some
from
his
power
by
Priviledge
,
and
not
some
other
:
Now
this
doth
imply
or
signifie
,
that
his
power
is
not
granted
from
God
with
a
certaine
limitation
,
as
you
contend
,
but
rather
that
he
himselfe
limits
his
own
power
by
his
Priviledges
granted
;
For
the
Temporall
Princes
power
in
Temporals
,
no
arme
of
flesh
can
limit
,
provided
it
be
not
a
Tyrannicall
power
,
(
neither
hath
it
any
Superiour
but
God
alone
)
much
lesse
when
it
is
exercised
ad
optimum
finem
to
the
best
end
.
8.
You
make
us
to
affirme
,
the
Duke
hath
power
to
punish
,
power
to
dispose
,
power
to
make
Lawes
,
we
neither
take
up
the
word
Duke
,
nor
the
word
power
for
this
matter
,
we
only
speake
of
the
Prince
,
that
is
,
of
the
Republic
,
that
he
,
the
Prince
,
or
she
,
the
Republic
,
doth
punish
,
doth
dispose
,
doth
make
Lawes
,
there
is
great
difference
,
you
know
,
between
Act
&
Power
,
betweene
power
to
enact
Lawes
and
enacting
of
Lawes
.
9.
You
harpe
much
upon
this
one
string
,
that
we
speak
still
of
the
Duke
,
it
is
nothing
so
,
we
tell
you
again
,
we
speak
only
of
the
Republic
,
which
only
hath
the
Authority
,
and
the
same
in
Temporals
which
the
Duke
hath
not
;
For
it
is
the
Republic
which
executes
the
Jurisdiction
of
the
Prince
in
Venice
,
and
not
the
Duke
.
10.
You
say
the
Authority
of
the
Republic
over
his
Subjects
i●
derived
from
men
,
and
the
Popes
Authority
from
God
,
11.
You
affirme
,
the
Republic
taking
his
beginning
,
when
Ecclesiastics
were
exempted
before
,
she
could
not
be
divested
of
that
wherein
she
was
never
invested
:
In
this
point
Hetrodox
you
should
have
drawn
some
plain
Demonstration
,
that
Ecclesiastics
were
exempted
in
those
times
of
the
Republics
birth
;
Whereas
you
alledge
but
one
priviledge
of
Frederick
II.
not
worth
whistling
,
but
a
new
upstart
instance
in
a
manner
of
two
daies
old
,
and
such
as
with
Ecclesiastics
doth
not
deserve
to
beare
any
sway
:
For
after
the
said
Priviledge
he
was
excommunicated
and
deposed
from
the
Empire
by
Gregorie
IX
.
and
so
by
consequence
all
his
Constitutions
were
annulled
:
But
Sir
,
the
Lords
of
Venice
have
run
still
at
all
times
by
the
File
,
and
have
cut
their
cloth
by
the
thred
of
the
most
holy
Emperor
Iustinian
,
whose
Novell
was
de-cryed
,
like
false
and
adulterous
Coyne
,
and
never
spoiled
Ecclesiastics
of
any
Exemption
which
they
formerly
enjoyed
,
but
rather
endowed
them
with
other
new
Priviledges
.
12.
You
affirme
againe
,
that
vi
characteris
,
by
vertue
of
the
Character
due
to
the
order
of
Priests
,
the
Prince
is
deprived
of
his
Authority
over
his
owne
Subjects
;
Touching
which
point
I
answer
thus
much
,
and
say
no
more
;
If
the
Character
of
Baptisme
hath
no
vertue
,
13.
You
pretend
that
Scripture
,
the
Law
of
God
,
Canons
and
Councels
have
granted
Exemption
unto
Ecclesiastics
:
I
answer
,
it
is
not
commanded
in
Divine
Scripture
,
nor
taught
in
the
Law
of
Nature
,
which
is
likewise
Divine
;
No
such
matter
is
defined
by
the
Councels
,
nor
by
the
Canons
tanquam
de
Fide
,
as
before
hath
been
declared
:
As
touching
some
other
Canons
of
Exemption
made
by
Popes
,
I
acknowledge
that
(
where
they
have
been
lawfully
published
and
received
)
in
those
Kingdomes
,
Countries
,
and
States
,
they
stand
yet
in
their
full
force
,
and
that
(
except
in
case
of
extreame
necessity
,
to
speak
in
the
termes
of
Sotus
and
Conarruuias
)
by
any
ordinary
means
,
or
for
any
ordinary
cause
,
they
are
not
sufferable
of
Derogation
,
or
thereunto
lyable
,
as
hath
beene
defined
in
matter
of
Priviledges
;
But
Sir
,
this
makes
nothing
to
the
purpose
of
our
present
case
touching
the
Venetian
Lords
,
who
never
yet
received
any
Canon
,
which
was
contrary
to
Lawes
of
their
own
making
in
these
present
daies
and
times
.
14.
You
produce
the
Canon
Si
quis
suadente
,
&c.
If
any
thorow
the
Devils
instigation
shall
offer
violence
,
and
lay
violent
hands
on
a
Cleric
,
and
here
you
presuppose
(
without
either
grant
or
thankes
for
your
paines
)
the
Venetian
Lords
by
Satanicall
perswasion
have
with
violent
hands
attempted
and
assaulted
the
persons
of
Clerics
:
But
you
must
be
answered
with
a
godly
resolution
to
your
Diabolicall
presupposition
.
The
said
Lords
have
not
done
any
such
Execution
by
the
suggestion
of
Satan
,
but
by
the
perswasion
of
God
,
and
of
honourable
Justice
;
As
for
your
famous
Canon
,
that
speakes
of
private
wrongs
and
offences
:
Otherwise
the
Ecclesiasticall
Judges
themselves
in
like
manner
should
be
fetcht
within
the
power
and
penalty
thereof
:
So
that
in
the
Venetian
Territorie
the
Canon
is
duly
observed
;
For
in
case
a
private
person
by
the
Devils
instigation
shall
cast
violent
hands
on
a
Cleric
,
and
thereby
tumble
into
the
strong
Net
or
Toyle
of
Excommunication
,
his
Absolution
is
procured
.
15.
The
Republic
(
you
say
)
is
not
in
the
possession
of
the
Judicature
that
she
exerciseth
,
or
of
the
Lawes
that
she
causeth
to
passe
in
public
;
The
most
learned
Father
Paulus
in
his
Considerations
hath
most
excellently
proved
this
Assertion
to
be
most
untrue
;
Two
things
only
will
I
here
annexe
;
The
Law
named
upon
this
matter
was
first
made
in
Anno.
1333.
and
not
in
Anno
1536.
as
you
have
alleadged
:
Secondly
,
the
Prince
hath
Authority
to
enact
Lawes
,
to
renew
Lawes
,
or
to
dilate
Lawes
,
but
not
because
Lawes
are
sometimes
not
observed
;
For
the
same
authority
whereby
a
Law
was
made
at
first
,
gives
the
Prince
sufficient
power
to
renew
,
to
dilate
,
&c.
the
said
Law
.
16.
You
attribute
unto
the
Duke
,
that
which
is
the
Order
of
the
whole
Republic
;
For
only
the
Republic
hath
such
power
ad
vim
vi
repellendam
,
to
resist
force
by
force
,
and
to
provide
that
by
Heresie
the
State
be
not
infected
:
And
therefore
,
both
because
the
Republic
stands
upon
a
sure
ground
of
certaine
knowledge
,
that
the
Popes
present
Censures
are
in
the
condition
of
meer
Nullity
,
(
whereof
she
makes
not
so
much
as
the
least
doubt
)
as
also
because
it
pleads
possession
time
out
of
mind
,
she
justly
pretends
the
interdict
hath
never
been
observed
in
her
Dominion
.
17.
It
fills
not
Monasteries
with
Souldiers
,
as
you
object
;
That
's
but
an
old
wifes
tale
,
whosoever
is
the
Reporter
,
much
more
a
meer
fable
,
that
she
exerciseth
public
persecution
of
the
Church
:
No
surely
;
What
she
doth
is
done
in
favour
of
the
Church
;
If
it
be
not
so
Hetrodox
,
tell
us
what
one
Heresie
by
name
is
protected
or
so
much
as
never
so
little
countenanced
by
the
Republic
,
which
pretends
none
other
matter
,
but
only
to
defend
and
maintain
her
owne
.
18.
Moreover
,
you
have
matched
the
Republic
with
Arrian
Princes
;
Even
so
doe
the
Cardinals
Bellarmine
and
Baronius
▪
I
cannot
forbeare
to
tell
them
and
you
once
for
all
,
you
thinke
to
scarre
us
like
little
Children
with
I
wot
not
what
Bugs
,
I
mean
,
with
Epithets
of
Heretiques
&
Schismaticks
:
The
World
knowes
what
Heresie
,
what
Schisme
is
well
enough
;
And
might
we
once
be
so
happy
,
to
have
a
generall
Councell
called
of
the
whole
Church
which
cannot
erre
,
it
should
soone
manifestly
appeare
who
is
an
Heretique
,
who
is
a
Schismatick
;
In
the
mean
time
,
the
Republic
is
neither
the
one
nor
the
other
;
and
that
for
this
time
shall
suffice
.
19.
Againe
,
you
confesse
the
Lateran
Councell
is
not
generall
,
and
the
Tridentine
treats
not
of
that
Exemption
which
is
maintained
by
the
Authors
of
the
contrary
opinion
,
and
neither
the
one
Councell
nor
the
other
hath
come
in
this
case
to
any
Definitive
Sentence
de
Fide
,
with
what
face
then
have
you
affirmed
,
the
said
Councell
are
of
equall
Authority
to
that
Canon
,
whereof
it
is
written
,
visum
est
,
it
hath
seemed
good
unto
the
Holy
Ghost
and
unto
us
,
&c.
20.
I
have
not
given
the
former
Epithets
to
such
as
hold
Exemption
in
large
manner
of
Construction
(
that
is
by
way
of
comparison
and
similitude
)
to
be
by
Gods
Law
;
But
onely
to
such
as
affirme
it
is
by
Gods
Law
as
commanded
in
holy
Scripture
,
Expressis
verbis
,
by
perspicuous
termes
,
or
by
Gods
Law
Naturall
or
in
any
other
manner
:
To
all
such
doubtlesse
any
former
Epithets
will
be
found
agreeable
.
The
first
of
our
three
Races
is
now
runne
,
let
us
rest
for
some
few
minutes
,
if
you
please
,
that
wee
may
gather
the
more
breadth
,
for
the
better
performing
of
the
other
two
courses
.
The
sixth
daies
Conference
upon
the
seventh
Proposition
.
Orthodox
.
SO
long
as
the
Signorie
of
Venice
is
not
culpable
,
and
commits
no
sinne
,
howsoever
the
State
stands
now
and
lyes
under
the
Censure
of
Excommunication
by
the
high
Bishop
,
or
Pope
Paulus
V.
in
the
Breve
of
Censures
published
by
his
Holinesse
;
howsoever
the
sacred
Temples
and
holy
places
lye
now
under
the
Interdict
;
neverthelesse
the
sentence
of
our
holy
Father
the
Pope
is
of
no
force
,
to
no
effect
,
and
as
no
Sentence
;
First
by
the
Law
positive
,
because
the
order
prescribed
by
the
Canon
hath
not
been
observed
duly
and
Canonically
,
as
we
read
in
the
manifest
:
Secondly
,
by
the
Law
Divine
,
Si
peccaverit
,
&c.
if
thy
Brother
sinne
against
thee
,
&c.
So
that
where
no
sinne
,
there
no
place
for
Excommunication
,
and
the
sentence
fulminated
against
one
that
hath
not
sinned
,
Nulla
est
ex
defectu
materiae
,
becomes
no
Sentence
for
Defect
or
want
of
due
matter
;
And
I
would
not
have
any
mans
wit
so
blasted
,
to
thinke
that
howsoever
the
Signorie
hath
not
offended
,
(
as
hath
beene
proved
)
nor
doth
offend
in
holding
their
owne
Right
,
neverthelesse
they
offend
in
shewing
their
disobedience
to
the
Pope
,
and
persisting
in
their
opinion
;
For
Constancie
in
a
good
opinion
is
not
Obstinacie
,
and
he
that
hath
not
offended
should
not
be
termed
obstinate
or
disobedient
;
For
as
hee
that
keepes
the
Law
doth
a
most
holy
and
meritorious
worke
,
so
he
that
is
not
obedient
in
matters
which
cannot
be
commanded
or
enjoyned
him
to
performe
,
commits
not
any
sinne
or
offence
at
all
.
Hetrodox
.
In
this
Proposition
you
are
bold
to
affirme
two
things
;
That
our
holy
Fathers
Excommunication
and
Interdict
is
a
sentence
of
Nullity
,
both
by
positive
Law
,
and
also
by
the
Law
of
God
:
By
positive
Law
,
because
the
order
prescribed
by
the
Canon
hath
not
been
observed
in
this
case
:
A
notorious
falsitie
;
For
in
the
Title
De
Sententia
Excommunicationis
in
6.
there
be
only
three
Canons
by
which
the
Judiciarie
order
is
determined
:
In
the
first
Chapter
the
sentence
is
commanded
to
be
put
down
in
Scriptis
,
in
the
Chapter
,
Solet
,
it
is
commanded
,
that
no
man
shall
be
Excommunicated
,
after
hee
hath
appealed
:
In
the
Chapter
,
Statuimus
,
it
is
commanded
,
that
no
man
shall
be
excommunicated
,
except
first
he
be
Canonically
thereof
advertised
by
three
Admonitions
:
And
albeit
every
Defect
makes
not
a
sentence
to
be
no
sentence
,
yet
in
the
present
case
we
need
not
flie
unto
this
excuse
;
For
the
sentence
of
our
Lord
the
Pope
was
given
in
Scriptis
,
and
with
all
the
three
Admonitions
of
eight
daies
for
the
first
Terme
,
eight
for
the
second
,
and
eight
for
the
third
:
No
Appeale
interposed
,
nor
could
be
interposed
,
where
the
Pope
is
the
Supream
Judge
;
So
that
with
all
exactnesse
the
Judiciarie
Order
commanded
by
the
Canons
De
Sententia
Excommunicationis
in
6.
hath
beene
duely
observed
,
it
was
your
part
Orthodox
to
produce
the
Canon
,
and
to
demonstrate
in
which
of
these
three
points
it
hath
not
been
observed
,
but
alas
you
could
not
as
it
seemes
,
and
thinking
it
sufficient
by
like
to
beguile
the
ignorant
,
you
passe
it
onely
in
generall
termes
.
By
the
Law
of
God
the
sentence
of
our
Lord
the
Pope
(
you
say
)
is
without
any
validity
and
no
sentence
,
for
want
of
matter
,
because
Excommunication
is
a
punishment
which
may
not
be
inflicted
without
some
precedent
offence
;
and
for
as
much
as
the
Signorie
of
Venice
hath
not
offended
,
the
Lords
of
that
State
could
not
be
subject
unto
Excommunication
:
This
hath
beene
answered
before
,
where
I
have
shewed
how
the
Signorie
hath
most
grievously
offended
.
First
,
In
making
unjust
Lawes
against
the
Church
,
and
in
committing
Ecclesiasticall
persons
to
prison
;
then
againe
,
in
being
disobedient
unto
the
high
Bishop
,
and
refusing
to
be
reformed
by
his
Holinesse
in
their
evill
waies
:
But
were
it
a
matter
of
doubt
,
whether
the
Signorie
hath
sinned
or
no
;
it
is
most
certaine
that
doubt
is
to
be
put
out
of
doubt
and
resolved
,
not
by
the
judgement
of
the
Signorie
,
but
of
our
holy
Father
the
Pope
,
the
Supreame
Judge
in
Christs
roome
and
place
;
If
the
Pope
then
be
the
Judge
over
sinne
(
which
point
you
have
confessed
in
the
fourth
Proposition
)
then
the
Pope
,
and
none
but
he
,
hath
power
to
discerne
,
whether
a
thing
be
sin
or
no
sin
,
that
's
his
proper
office
:
A
figure
whereof
we
have
in
the
old
Testament
,
where
it
was
the
Priests
office
to
judge
,
whether
one
was
infected
with
Leprosie
,
or
free
from
that
infection
;
Now
the
Pope
,
the
Priest
of
Priests
,
hath
judged
the
Duke
of
Venice
to
have
grievously
sinned
,
to
be
all-over-run
with
a
Spirituall
Leprosie
of
great
Malignitie
and
Contagion
;
whereupon
〈◊〉
Holinesse
,
by
sentence
of
Excommunication
,
hath
separated
the
Duke
from
the
company
and
fellowship
of
the
Faithfull
:
How
can
the
Duke
be
defended
or
excused
in
this
case
?
It
is
true
,
that
constancie
in
a
good
opinion
is
not
(
as
you
have
well
said
)
to
be
counted
and
termed
obstinacie
;
provided
the
question
remaine
and
long
in
a
doubtfull
ballance
:
But
when
the
question
is
once
judged
,
and
ended
by
the
Judge
,
to
whom
all
men
are
bound
to
give
credit
(
as
in
this
case
)
then
the
opinion
of
all
such
as
maintaine
the
cause
of
the
Venetian
Signorie
,
is
no
longer
an
opinion
,
but
an
Errour
;
and
then
constancy
therein
is
obstinacie
.
Orthodox
.
Your
oppositions
to
this
our
seventh
Proposition
have
been
effectually
reproved
before
,
as
touching
matter
of
Right
:
It
onely
remaines
to
give
your
Errours
by
tale
,
1.
Before
his
Holinesse
denounced
sentence
against
the
Lords
of
Venice
,
he
Canonically
gave
them
Admonition
(
you
say
)
three
severall
times
.
I
would
faine
know
how
that
can
be
,
when
his
first
Monitorie
was
no
Monitorie
,
but
onely
a
Declaratorie
and
a
Definitive
Sentence
,
without
any
Monitorie
at
all
going
before
;
Againe
in
the
third
Monitorie
the
cause
of
Emphytheaticals
(
as
they
are
termed
in
Rome
)
not
once
mentioned
in
the
first
and
second
Monitorie
,
is
interserted
:
This
one
point
(
were
there
none
other
)
drawes
the
sentence
into
Nullitie
;
Besides
,
when
Monitories
are
no
Monitories
,
but
sentences
(
like
those
of
his
Holinesse
,
for
want
of
Juridicall
citation
they
have
that
inexcusable
Defect
,
which
makes
every
cause
void
,
every
Sentence
no
Sentence
:
But
of
this
matter
I
forbeare
to
speake
any
more
,
presupposing
it
is
most
evident
,
as
a
matter
tossed
from
one
to
another
in
every
Venetians
mouth
;
Howbeit
I
build
not
so
much
upon
this
foundation
;
because
I
have
this
answer
of
Rome
at
my
fingers
ends
;
When
the
Pope
doth
any
thing
against
the
Canons
,
that
is
,
the
Pope
is
Supra
Canones
,
he
is
above
the
Canons
;
How
this
can
hold
water
or
weight
with
truth
,
I
leave
to
your
consideration
;
For
that
Canon
is
grounded
upon
the
order
of
Brotherly
correction
,
prescribed
by
our
Saviour
himselfe
,
the
alteration
of
whose
Ordinance
is
too
far
out
of
the
Popes
reach
.
2.
The
●●●●●ce
of
our
holy
Father
the
Pope
(
you
say
)
is
not
a
void
〈◊〉
●●nce
,
of
nullified
by
Gods
Law
,
and
that
you
have
sufficiently
proved
the
Venetian
Lords
have
most
grievously
sinned
;
I
doe
not
deny
,
that
you
have
in
Affirmation
charged
the
noble
Lords
with
I
wot
not
what
grievous
offences
;
But
Sir
,
that
you
have
made
any
Demonstration
of
your
bold
Assertion
according
to
your
stout
pretence
,
that
you
must
give
me
leave
to
deny
againe
and
againe
:
Will
you
have
my
Reason
?
It
is
indemonstrable
that
such
as
goe
not
against
any
Law
doe
fall
into
sin
;
That
such
as
tooth
and
naile
doe
stand
for
defence
of
their
ancient
Rights
and
Possessions
doe
fall
into
sinne
;
That
such
as
obey
God
rather
then
men
fall
into
sinne
;
That
such
as
resist
violence
doe
fall
into
sinne
:
Such
are
the
lawfull
and
laudable
Actions
of
the
Venetian
Lords
,
and
therefore
they
doe
not
fall
into
sinne
,
as
to
effectuall
purpose
hath
beene
declared
before
:
Whereas
your
oppositions
against
this
Doctrine
have
not
one
myte
of
probability
(
no
not
in
appearance
)
much
lesse
of
certainty
or
Demonstration
,
as
you
pretend
.
3.
I
have
confessed
the
Popes
power
extends
unto
Spirituall
matters
,
and
is
over
sinne
,
you
hereupon
doe
inferre
,
that
the
Pope
hath
power
at
all
times
and
in
all
causes
to
judge
,
what
is
a
sin
,
and
what
is
no
sin
;
This
your
opinion
smels
of
Durandus
his
Chimnie
and
smoke
,
an
opinion
of
all
men
reproved
;
but
your
opinion
is
much
worse
;
For
Durandus
doth
not
professe
,
that
in
every
sin
we
should
stand
to
the
Popes
judgement
,
whether
it
be
sin
or
no
,
for
that
is
not
necessary
;
He
onely
affirmes
the
Pope
hath
power
to
judge
all
Christian
People
,
ratione
peccati
,
for
sinne
,
at
his
pleasure
,
and
to
draw
all
matters
into
his
Court
;
Whereas
you
Hetrodox
passe
a
whole
degree
further
:
For
if
the
Pope
shall
judge
an
action
of
vertue
to
be
sin
,
though
I
be
never
so
certain
it
is
no
sin
,
you
forsooth
will
have
the
Popes
judgement
shall
make
it
sinne
:
This
perswasion
containes
intolerable
Errors
.
1.
The
first
whereof
is
,
That
in
judiciis
Facti
in
judgements
of
the
Fact
,
our
holy
Fathers
judgement
is
infallible
:
False
;
for
in
cases
of
the
Fact
he
may
erre
,
and
hath
oftentimes
erred
;
So
teach
all
the
Doctors
in
the
Fact
of
Pope
Stephen
,
and
Pope
P●●●osus
,
with
other
Popes
of
whom
Platina
writes
:
This
Doctrine
is
held
for
most
certain
in
the
Church
;
The
Pope
then
may
erre
,
in
affirming
a
thing
to
be
sin
which
is
no
sin
,
so
the
Pope
can
be
no
infallible
Judge
.
2.
The
second
;
Howsoever
in
a
doubtfull
case
,
whether
a
thing
be
sin
or
no
,
recourse
may
be
had
to
the
Popes
Judgment
,
or
some
other
Doctors
,
yet
in
cases
which
are
certain
and
certainly
known
,
such
recourse
to
the
Pope
for
his
Judgement
is
not
necessary
:
For
example
,
I
know
for
certaine
it
is
a
sin
to
steale
such
a
rich
Jewell
,
or
such
a
piece
of
Plate
:
again
,
I
know
for
certain
,
it
is
a
vertue
to
defend
my
Life
,
my
Land
,
my
Leases
,
and
to
serve
God
;
Shall
I
give
credit
and
faith
to
the
Pope
,
●he
should
affirme
the
contrary
to
that
whereof
I
am
so
certain
,
and
no
way
doubtfull
?
Those
Authors
who
grant
all
Authority
to
the
Pope
,
and
judgement
between
Leprosie
and
Leprosie
,
that
is
,
whether
it
be
Leprosie
or
no
Leprosie
,
doe
grant
it
only
in
doubtfull
,
b●●
not
in
certain
cases
;
For
in
matters
cleer
,
evident
,
and
certain
,
either
the
light
of
Nature
,
or
the
sacred
Scripture
,
or
the
common
estimation
and
account
of
all
men
,
is
unto
us
a
Law
;
vox
Populi
,
vox
Dei
.
3.
That
in
the
present
case
and
assures
of
the
Venetian
Lords
,
to
make
the
world
believe
they
sin
,
it
is
all
sufficient
for
the
Pope
to
speake
the
word
,
and
to
say
,
the
Venetian
Lords
doe
grievously
offend
and
transgresse
the
Lawes
of
God
,
of
the
Pope
,
of
the
Church
,
&c.
Whereas
you
know
Hetrodox
,
it
is
the
perverse
,
the
froward
,
the
wicked
intention
that
makes
a
thing
to
be
fin
,
according
to
that
of
Bernard
,
Tolle
voluntatem
,
&
Infernus
non
erit
,
if
a
man
be
cleare
from
all
wicked
intention
,
he
shall
be
cleere
and
free
from
Hell-fire
for
ever
;
because
according
to
St.
Augustine
,
Peccatum
est
dictum
,
factum
,
concupitum
contra
legem
,
sinne
must
be
something
spoken
,
or
acted
,
or
coveted
against
the
Law
of
God
;
If
one
therefore
hath
a
good
intention
,
he
goeth
not
against
Gods
Law
:
Howsoever
the
Pope
shall
say
he
sinnes
,
yet
he
sinnes
not
;
which
according
to
all
the
Doctors
(
as
hath
been
said
)
must
be
understood
in
re
certâ
;
Now
because
the
Venetian
Lords
are
certainly
assured
,
they
have
not
sinned
or
offended
,
and
carry
a
cleer
conscience
f●●e
from
any
sinister
and
evill
intention
,
this
knowledge
is
their
sufficient
warrant
,
without
running
to
the
Pope
for
his
judgement
,
in
such
a
cause
especially
,
wherein
his
Holinesse
makes
himselfe
both
Judge
and
Partie
.
4.
The
Supreame
Judge
(
you
say
)
hath
judged
the
Duke
of
Venice
to
be
covered
all
over
with
Leprosie
from
head
to
foot
;
the
Duke
is
therefore
unclean
all
over
:
Why
good
Sir
,
the
ancient
Priest
under
the
old
Testament
judged
not
of
any
mans
Leprosie
:
He
onely
said
,
thou
art
an
unclean
Leper
,
and
therefore
I
will
not
suffer
thee
to
enter
into
the
Temple
;
Now
this
judgement
belongs
to
all
Physitians
,
and
indeed
to
all
other
men
,
when
the
Leprosie
is
manifestly
seen
,
and
when
every
man
knowes
the
partie
to
be
smitten
with
Leprosie
:
Besides
,
if
it
be
doubtfull
,
whether
a
man
be
leprous
or
no
,
men
may
runne
to
the
Priest
,
or
goe
to
the
Doctor
to
be
certified
of
the
truth
:
But
when
a
man
is
already
assured
and
certain
,
that
he
is
not
rotten
but
sound
,
not
run
over
with
knots
and
knubs
,
but
of
a
cleer
and
smooth
skin
,
what
needs
he
run
or
send
his
Vrine
to
the
Physitian
for
the
matter
,
except
his
Phantasticon
be
like
unto
the
immaginative
apprehension
of
one
,
who
being
Infra
limites
sanitatis
(
as
Physitians
use
to
speake
)
as
whole
as
a
Fish
,
when
his
Physitian
told
him
he
had
an
Ague
,
in
his
Phantasie
so
deepely
made
impressions
of
the
Physitians
words
,
that
he
was
in
a
trice
surprised
really
of
an
Ague
,
and
thereof
soone
dyed
:
To
be
short
;
If
Christ
Jesus
the
Supreame
Judge
indeed
who
cannot
erre
,
should
say
contrary
to
the
judgement
and
assured
knowledge
of
the
Venetian
Lords
,
you
sin
in
these
your
Actions
,
when
the
Lords
are
certain
and
sure
their
Actions
are
not
sinfull
,
doubtlesse
the
Lords
would
stand
to
his
Judgement
,
because
it
is
Divine
and
infallible
Wisedome
:
But
for
as
much
as
his
Vicar
may
erre
,
and
hath
actually
erred
in
judiciis
Facti
,
in
certaine
and
evident
matters
,
who
doubts
there
is
no
standing
to
his
judgment
?
No
man
ever
affirmed
,
the
Popes
judgement
concerning
sin
,
whether
a
thing
is
or
is
not
sin
,
should
be
interposed
in
certain
matters
;
but
onely
professe
,
that
in
matters
doubtfull
men
should
stand
to
the
judgement
of
their
Superior
:
And
who
that
Superior
may
be
according
to
the
diversity
of
occurrences
,
I
referre
myselfe
to
the
judgement
of
the
Doctors
.
5.
The
question
in
controversie
betweene
the
Lords
of
Ve●●●●
and
the
Pope
,
you
say
,
is
dubitable
;
It
is
not
dubitable
to
the
Lords
for
matter
of
Fact
,
but
certaine
:
And
albeit
some
Doctors
should
hold
the
contrary
,
that
neverthelesse
doth
not
make
the
question
doubtfull
unto
the
Lords
;
For
ita
prabent
assensum
um
parti
,
&
ommino
denegons
alteri
parti
,
they
in
such
wise
give
their
assent
unto
the
one
side
,
as
they
make
sure
work
to
keep
it
back
from
the
other
side
:
And
this
makes
the
opinion
certaine
,
at
least
probable
and
not
doubtful
;
For
every
authority
or
apparent
Reason
doth
not
make
an
opinion
doubtfull
,
but
●●●ly
such
Authorities
and
Reasons
,
as
are
thought
and
esteemed
marchable
to
the
contrary
Reasons
,
and
grounded
upon
〈◊〉
common
Doctrine
of
Conscience
:
Now
because
the
Reasons
produced
and
brought
against
the
opinion
of
the
most
illu●●●●s
Republic
are
not
able
any
way
to
make
it
a
doubtfull
opinion
,
it
shall
be
needlesse
to
runne
unto
the
judgement
of
any
other
Superior
:
One
pause
more
Hetrodox
for
a
short
rest
,
and
so
to
the
third
Race
.
The
sixt
daies
Conference
upon
the
Eight
Proposition
.
Orthodox
.
HOwsoever
it
goes
for
a
true
Rule
or
Principle
of
St.
Gregorie
the
Pope
,
Sententia
Pastoris
justa
sivè
injusta
timenda
,
the
Sentence
of
the
Ecclesiasticall
Judge
or
Pastor
,
be
it
just
or
unjust
,
is
to
be
feared
;
yet
doth
it
nothing
serve
the
purpose
in
this
case
;
For
there
is
a
great
difference
betweene
the
unjust
sentence
of
an
Ecclesiasticall
Judge
,
and
a
sentence
which
is
no
sentence
:
Ipsi
sibi
fuerunt
Lex
,
they
have
been
a
Law
unto
themselves
,
and
have
not
followed
the
example
of
the
Cathedrall
Church
,
of
all
other
most
holy
and
most
ancient
Religions
,
as
like
wise
of
all
the
other
parish
Churches
;
To
which
Religious
persons
in
a
straine
and
fit
of
godly
zeale
,
I
say
with
our
Saviour
Christ
,
it
had
beene
better
that
a
Mill-stone
had
beene
hanged
about
their
necks
,
(
I
forbeare
to
say
the
rest
,
and
they
cast
into
the
bottome
of
the
Sea
)
then
to
have
given
so
great
a
scandall
unto
any
of
these
little
ones
:
Besides
,
to
defend
the
liberty
of
their
naturall
Prince
,
the
maintainer
,
preserver
,
and
upholder
of
Peace
,
Liberty
,
and
Religion
to
all
the
people
,
is
a
Principle
grounded
upon
the
Law
of
Nature
,
that
is
,
Law
Divine
,
or
the
Law
of
God
,
whereas
all
Ecclesiasticall
sentences
are
grounded
upon
the
Law
positive
,
which
ought
alwaies
to
give
place
unto
the
other
,
and
most
of
all
,
when
〈◊〉
have
a
Constat
of
the
Nullitie
;
Some
therefore
deceive
themselves
,
who
take
this
controversie
to
be
de
Fide
;
for
it
is
only
a
Moribus
:
And
if
any
thing
be
expresly
set
downe
in
holy
Scripture
,
which
makes
this
Controversie
to
stand
in
matter
of
Faith
,
it
is
the
opinion
of
the
Signorie
,
which
they
have
grounded
on
the
expresse
Doctrine
of
St.
Paul
.
Let
me
here
freely
deliver
my
mind
,
most
learned
Hetrodox
;
I
could
wish
,
and
would
exhort
all
the
Clergie
of
the
Venetian
S●●●
(
if
they
were
now
present
)
not
onely
to
celebrate
Divine
Service
,
and
to
communicate
or
administer
the
Sacraments
,
but
likewise
to
performe
all
other
Ecclesiasticall
Duties
,
which
,
before
the
publication
of
these
late
Censures
,
they
have
beene
accustomed
to
practise
in
their
Church
,
both
for
that
I
am
in
good
hope
they
are
all
fixt
already
upon
that
Resolution
,
and
likewise
to
avoid
scandall
;
not
onely
because
Sententia
nulla
minimè
est
observanda
,
cùm
constat
de
nullitate
,
a
void
Sentence
binds
none
to
the
observation
thereof
when
the
Nullity
is
apparent
,
but
also
because
they
ought
at
no
hand
to
rend
themselves
from
their
Head
(
the
Prince
)
without
any
reason
or
cause
in
controversies
of
Jurisdiction
;
yea
,
I
am
of
opinion
,
for
the
same
reason
,
ther
all
such
as
shall
not
heare
Masse
(
at
least
upon
Holie
daies
)
during
the
time
of
this
Interdict
,
shall
commit
sin
,
because
they
refute
so
to
doe
without
any
lawfull
cause
and
reason
,
the
sentence
being
void
,
and
the
Masse
being
celebrated
in
all
the
rest
of
the
Churches
:
I
would
not
have
men
to
feare
where
no
feare
is
,
nor
cause
to
feare
;
nor
to
give
any
cause
,
why
those
,
who
alwaies
have
beene
faithfull
to
their
Prince
the
most
illustrious
Republic
,
should
draw
upon
their
own
heads
any
such
imputation
as
this
,
Filii
matris
mea
pugnaverunt
contra
me
,
the
Sons
of
my
mother
have
fought
against
me
;
but
I
would
wish
them
rather
to
fight
and
strive
,
how
they
may
best
obey
that
Apostolicall
Precept
,
let
every
soule
be
subject
unto
the
higher
Powers
,
Hetrodox
.
From
false
Principles
you
inferre
a
false
conclusion
;
That
for
so
much
as
the
sentence
of
our
holy
Father
is
of
no
validity
,
therefore
it
ought
not
in
any
wise
to
be
feared
,
and
that
by
consequence
the
Priests
of
Venice
and
thorow
the
whole
Venetian
Dominion
,
are
bound
in
conscience
to
celebrate
all
Divine
offices
,
as
if
they
had
not
beene
interdicted
at
all
.
First
you
affirme
,
That
according
to
the
Doctrine
of
Navarrus
,
the
Sentence
of
the
Pope
,
when
it
is
Nulla
,
is
to
be
feared
and
observed
,
untill
the
people
shall
be
thorowly
perswaded
of
the
Nullitie
,
to
the
end
there
may
breed
and
grow
no
scandall
;
Then
you
subjoyne
,
the
Venetian
people
are
fully
and
wholly
perswaded
of
the
Nullity
of
the
Popes
Excommunication
,
by
the
Dukes
Edict
,
as
much
to
say
,
when
the
Judge
affirmes
his
Sentence
is
just
and
in
full
force
,
and
the
Malefactor
sales
it
is
unjust
and
of
no
force
,
when
the
Malefactor
should
be
credited
,
and
the
Judge
not
believed
:
What
Sentence
at
any
time
shall
goe
current
for
just
and
in
force
,
if
the
Malefactors
word
and
credit
may
be
taken
?
Next
you
affirme
,
That
certaine
Religious
persons
are
inexcuseable
,
for
chusing
to
depart
out
of
the
City
,
rather
then
to
celebrate
Divine
Offices
;
and
that
very
many
thereby
have
beene
scandalized
:
Alas
good
Sir
,
the
said
Religious
have
no
need
of
your
excuse
,
and
if
any
other
have
beene
scandalized
by
their
obedience
to
the
holy
Father
,
the
words
of
our
Saviour
to
the
Pharisees
will
serve
well
to
remove
and
take
away
the
scandall
,
Sinite
illo●
,
they
are
blind
leaders
of
the
blind
,
Then
you
affirme
,
it
is
enjoyned
by
Gods
Law
to
defend
the
liberty
of
their
Prince
;
whereas
Ecclesiasticall
Sentences
are
enjoyned
by
mans
Law
,
and
that
ought
ever
to
give
place
unto
the
Law
of
God
:
At
every
word
you
take
the
Divine
Law
in
your
mouth
,
no
mervaile
your
Argument
runs
in
this
divine
forme
:
To
defend
the
Princes
liberty
is
by
the
Law
of
God
:
Ecclesiastical
Sentences
are
by
the
Law
of
man
,
the
Law
of
man
gives
place
unto
the
Law
of
God
;
Ergo
,
the
Priests
ought
to
despise
the
Popes
Excommunication
and
Interdict
,
and
to
defend
the
Liberty
of
the
Venetian
Duke
:
But
heare
you
Sir
my
answer
;
If
it
be
by
Gods
Law
to
defend
the
Liberty
of
an
Earthly
Prince
,
much
more
it
is
by
Gods
Law
to
defend
the
liberty
of
the
Church
,
the
Spouse
of
the
Heavenlie
Prince
.
I
say
moreover
;
The
liberty
which
the
Duke
of
Venice
pretends
now
a
daies
,
is
a
liberty
to
clap
up
such
in
prison
as
are
none
of
his
Subjects
,
and
to
make
Lawes
against
Justice
and
Piety
,
and
therefore
it
is
according
to
Gods
Law
,
not
to
defend
,
but
rather
to
impugne
such
a
Liberty
:
And
I
yet
subjoyn
,
that
Ecclesiasticall
Sentences
(
as
touching
Power
)
are
by
Gods
Law
established
,
And
againe
you
affirme
,
That
some
are
deceived
in
thinking
this
present
controversie
to
be
de
Fide
,
when
it
is
onely
de
Moribus
,
and
that
if
any
thing
be
expressed
in
Scripture
which
makes
this
businesse
to
be
de
Fide
,
it
is
the
Republics
opinion
,
expressely
taught
by
St.
Paul
:
I
answer
;
The
Principall
controversie
is
not
de
Fide
;
Neverthelesse
,
those
who
have
undertaken
the
defence
of
the
Venetian
Cause
,
have
in
their
discourses
mingled
certain
Errors
in
matter
of
Faith
:
And
whereas
in
your
accustomed
way
,
of
Wisedome
,
no
doubt
,
you
tell
us
the
opinion
of
the
Signorie
is
expresly
taught
by
St.
Paul
,
your
wisedome
doth
not
marke
,
That
such
things
as
are
expressely
taught
by
St.
Paul
,
cannot
be
called
opinions
;
For
then
it
should
follow
,
that
some
doubt
might
be
made
of
St.
Pauls
Doctrine
,
because
opinions
are
ever
doubtfull
and
uncertaine
;
The
truth
is
Hetrodox
,
the
opinion
of
the
Signorie
is
not
found
in
St.
Pauls
Epistle
to
the
Hebrewes
:
Obey
them
that
have
the
oversight
of
you
,
Moreover
,
you
affirme
that
Priests
ought
not
in
any
wise
to
make
a
rent
or
separation
from
their
Head
the
Prince
;
What
can
a
Protestant
Heretique
of
England
say
more
?
Who
ever
heard
,
that
a
Secular
Prince
is
the
Head
of
Priests
,
and
consequently
Head
of
the
Church
,
but
since
Henrie
VIII
.
turned
Rebell
to
the
Pope
,
and
caused
himselfe
to
be
stiled
Head
of
the
English
Church
?
for
all
this
you
Orthodox
dare
tell
us
,
that
in
these
Treatises
there
is
handled
no
matter
of
Faith
,
but
onely
of
Manners
.
Besides
,
you
highly
extoll
the
Ecclesiastics
of
Venice
,
in
being
most
ready
to
lay
downe
their
life
for
their
Prince
:
Surely
they
must
needs
be
a
new
and
strange
kind
of
Saints
,
that
are
so
willing
to
spend
their
life
in
the
cause
and
quarrell
of
a
Prince
,
by
whom
they
are
compelled
to
commit
Sacriledge
,
and
to
disobey
the
Vicar
of
Christ
;
The
Saints
,
till
now
,
have
been
commended
in
the
Lyturgie
,
to
be
Triumphatores
,
qui
contemnentes
jussa
Principum
mernorunt
praemia
aeterna
,
to
be
valiant
and
Triumphant
Champions
,
who
contemning
the
Precepts
of
Secular
Princes
,
have
merited
Eternall
rewards
:
From
henceforth
by
like
,
the
Hymne
shall
have
need
to
be
altered
,
that
we
may
sing
,
Isti
sunt
Triumphatores
,
qui
contempserunt
Deum
,
ut
servarent
justa
Principum
,
These
are
the
valiant
and
Tryumphant
Champions
,
who
have
contemned
God
,
to
keepe
and
observe
the
Precepts
of
Princes
;
at
least
if
wee
shall
believe
these
new
Doctors
.
Againe
,
The
Lords
of
Venice
(
you
affirme
)
have
commanded
the
Religions
upon
paine
of
death
to
keepe
their
Churches
upon
,
and
to
celebrate
all
Divine
Offices
,
that
vain
feare
might
not
cause
nor
bring
them
to
be
intermitted
in
that
City
,
most
Catholique
in
all
former
Ages
,
and
now
professing
to
continue
Catholique
more
then
at
any
time
heretofore
:
You
shall
receive
no
answer
to
this
point
from
the
lips
of
Hetrodox
,
the
Holy
Ghost
shall
give
the
Answer
by
the
mouth
of
Samuel
:
Againe
,
you
puts
us
in
mind
to
peruse
the
Doctrine
of
Navarrus
,
and
are
bold
to
affirme
,
That
Navarrus
makes
for
your
side
in
all
that
before
hath
beene
declared
:
At
last
,
you
fall
upon
a
course
of
exhortation
,
that
all
men
would
retire
themselves
unto
the
secure
port
of
this
Doctrine
,
that
such
Exemption
as
all
Ecclesiastics
now
enjoy
,
are
not
enjoyed
by
Gods
Law
,
but
by
Priviledge
of
Secular
Princes
,
in
whom
there
is
full
power
to
retract
,
diminish
,
dilate
,
and
amplifie
the
said
priviledges
at
their
pleasure
:
I
answer
;
Herein
Orthodox
doth
unjustly
defame
,
and
undiscreetlie
blemish
the
reputation
of
Navarrus
,
as
one
that
favours
and
bolsters
Orthodox
in
so
many
Errors
as
Orthodox
hitherto
hath
taught
and
uttered
in
this
Defence
:
But
for
so
much
as
Navarrus
his
workes
are
extant
in
print
,
and
read
of
all
men
,
I
referre
my selfe
to
the
Readers
judgement
:
But
Sir
,
that
Secular
Princes
by
any
power
of
their
owne
,
may
retract
or
diminish
the
Priviledges
of
Exemption
granted
to
Ecclesiasticall
persons
;
that
's
a
Doctrine
so
false
and
so
new
,
that
by
Conarruuias
himselfe
,
an
Author
of
all
other
least
favourable
to
Ecclesiasticall
Exemption
,
it
is
in
Specie
reproved
and
condemned
;
Thus
have
I
fully
satisfied
,
if
I
be
not
greatly
deceived
,
all
your
Objections
in
your
owne
conceit
,
worthy
to
be
highly
prized
,
and
had
in
great
Estimation
,
if
not
Admiration
.
Now
comes
my
turne
to
advise
,
to
exhort
,
and
to
beseech
(
as
with
my
best
heart
I
doe
)
the
most
noble
Republic
,
and
her
most
excellent
Prince
,
deeply
to
weigh
and
consider
in
their
most
grave
and
incomparable
wisedome
in
what
Doctors
and
Teachers
they
repose
their
trust
:
Pope
Gregorie
VII
.
for
the
sins
of
King
Boneslaus
interdicted
the
whole
Kingdome
of
Polonia
,
excommunicated
the
King
,
and
deprived
him
of
the
Regall
Title
;
The
King
persisted
indurate
and
impenitent
;
God
punished
the
King
;
first
by
making
him
underprised
or
despised
by
his
owne
Subjects
and
abhorred
by
strangers
:
This
potion
wrought
not
upon
the
King
:
God
sent
a
second
scourge
,
by
raising
Rebellion
in
some
part
of
the
Kingdome
,
with
great
dissentions
and
seditions
in
the
rest
;
This
Medicine
also
tooke
no
effect
;
God
sent
a
third
scourge
,
made
the
King
runne
as
it
were
out
of
his
wits
,
wander
thorow
Woods
and
wild
Forrests
of
Chase
with
his
pack
,
or
kernell
of
hounds
at
his
heeles
,
fall
downe
suddenly
dead
,
and
suddenly
to
be
devoured
by
his
owne
dogs
:
Such
was
the
horrible
end
of
this
King
for
despising
the
Excommunication
and
Interdict
of
Christs
Vicar
,
though
the
King
never
had
the
heart
,
never
presumed
to
command
the
Interdict
should
not
be
observed
by
his
people
or
Subjects
:
The
Emperour
Ludovicus
Bavarus
made
the
same
end
:
He
despised
the
Censures
of
Pope
John
XXII
.
and
after
that
of
Pope
Benedict
XII
.
His
own
horse
upon
a
time
fell
upon
his
body
by
mishap
and
at
unawares
,
and
so
he
suddenly
dyed
,
without
anie
time
to
be
absolved
of
his
sins
,
and
from
the
said
Censures
;
The
same
God
is
now
that
was
then
,
and
of
the
same
Omnipotencie
which
then
he
had
:
So
that
if
Almightie
God
hath
so
severely
and
rigorouslie
punished
those
,
who
forced
not
others
to
despise
the
Discipline
and
Censures
of
the
Church
,
but
onely
have
themselves
in
their
owne
persons
despised
the
power
and
Authoritie
of
the
Keyes
;
What
marvaile
,
if
in
these
times
present
he
shall
punish
those
,
who
not
onely
themselves
despise
the
said
Censures
,
but
likewise
by
threatning
of
death
,
compell
and
inforce
their
Subjects
to
despise
the
same
;
Let
us
therefore
be
obedient
to
the
voice
of
the
Holie
Ghost
in
the
Psalmes
:
Orthodox
.
There
speakes
,
not
an
Angell
,
but
indeed
the
Spirit
of
God
;
If
you
Hetrodox
will
lay
hold
on
this
Instruction
;
you
should
be
sure
not
to
perish
in
the
way
:
But
my
Proposition
you
say
is
false
,
because
it
is
drawne
out
of
false
Principles
,
which
you
have
battered
with
your
Pieces
downe
to
the
ground
:
No
such
matter
Sir
,
they
stand
as
firme
and
stedfast
as
ever
they
did
;
There
is
no
necessitie
to
make
repetition
of
my
former
Defence
,
and
therefore
I
will
hasten
to
make
Demonstration
of
your
Errours
.
1.
You
confound
two
severall
Actions
of
great
Disparitie
,
the
Action
of
a
Superiour
Judge
;
who
in
the
Tribunall
Seate
of
Justice
,
doth
judge
the
Sentence
of
another
Judge
,
inferiour
and
subject
unto
himselfe
,
to
be
void
and
of
none
effect
;
and
the
action
of
a
private
person
,
who
thinkes
and
holds
the
same
sentence
of
the
same
Judge
to
be
of
no
validitie
,
because
he
judges
it
such
by
certaine
evidence
and
assurance
concerning
the
Nullitie
thereof
:
The
first
Juridical
Action
cannot
be
exercised
,
but
by
one
to
whom
the
foresaid
Authoritie
and
Superioritie
doth
properlie
belong
:
the
other
Action
may
be
exercised
by
anie
one
of
mean
and
common
judgement
:
Now
Sir
,
the
Prince
of
Venice
doth
judge
,
esteeme
and
hold
the
Censures
of
his
Holinesse
to
be
forcelesse
and
fectlesse
,
not
as
Judges
Superior
to
the
Pope
in
Causes
of
that
Nature
,
but
as
those
to
whom
it
is
lawfull
and
permitted
by
the
cleere
and
manifest
evidence
of
the
Fact
it selfe
,
to
hold
and
esteeme
them
for
no
better
:
This
being
lawfull
for
all
private
persons
,
must
needs
be
much
more
lawfull
in
Princes
for
the
conservation
of
Libertie
,
Peace
,
and
Religion
in
their
severall
States
.
2.
Whether
a
Sentence
be
unjust
and
in
state
of
meere
Nullitie
or
no
,
credit
(
you
say
)
should
not
be
given
to
the
Delinquent
or
Malefactor
,
but
rather
to
the
Judge
:
I
have
not
affirmed
that
either
the
one
or
the
other
should
be
credited
;
For
both
may
be
interessed
and
blinded
with
passion
:
But
I
onely
affirme
,
That
he
should
be
credited
,
who
discovers
and
manifests
the
truth
of
his
Assertions
by
certaine
and
evident
reasons
;
And
in
so
doing
he
doth
not
sin
or
offend
,
because
he
doth
not
anie
thing
unlawfull
or
unpermitted
:
Neither
can
anie
power
whatsoever
controule
or
curbe
his
judgement
,
and
restraine
his
free
opinion
,
from
affirming
a
thing
to
be
certaine
,
whensoever
by
the
certainty
and
evidence
of
strong
reasons
he
is
induced
to
affirme
and
hold
the
said
opinion
,
nor
the
judgement
or
free
opinion
of
those
,
to
whom
the
said
certainty
and
evidence
is
apparent
,
from
affirming
and
holding
the
same
opinion
;
I
say
moreover
,
that
howsoever
those
upon
whom
any
unjust
Sentence
is
executed
with
force
and
violence
,
cannot
shun
or
avoid
the
execution
thereof
,
neverthelesse
they
may
in
publike
declare
their
griefe
and
sorrow
for
such
injustice
,
and
yet
shall
remaine
quit
from
anie
merit
of
blame
:
No
more
are
those
to
be
blamed
,
who
lay
open
to
the
whole
world
the
Nullity
and
Injustice
of
a
Censure
published
,
when
it
is
lawfull
for
them
,
not
onelie
to
hold
and
affirme
the
said
Censure
to
be
invalid
and
unjust
by
the
cleer
evidence
of
the
Fact
,
but
also
to
refraine
from
the
observation
of
the
said
Censure
.
3.
You
presume
to
say
,
the
Religious
of
Venice
by
departing
out
of
the
City
and
abandoning
the
same
,
have
not
given
any
scandall
to
the
Church
,
or
State
,
or
other
private
persons
:
you
shall
not
now
heare
anything
of
mine
own
invention
,
Head
,
or
Braine
,
but
onely
wha●
with
mine
Eares
I
have
heard
the
scandalized
people
not
mutter
and
mumble
betweene
the
teeth
,
but
manifest
in
bread
termes
of
Speech
;
The
people
say
that
some
few
Religions
in
the
City
should
not
preferre
and
prize
their
owne
judgement
above
or
before
the
Cathedrall
Church
,
the
observance
whereof
was
given
to
the
Religious
by
the
sacred
Canons
for
a
Rule
of
observance
in
the
matter
of
Censures
,
and
should
not
by
their
Example
condemne
others
,
no
lesse
learned
and
Religious
then
they
presumed
or
perswaded
themselves
to
be
:
Secondly
,
that
little
handfull
of
Religious
forsooke
the
City
,
as
men
ambitiously
gasping
after
Chapters
and
Bishopricks
,
to
gaine
and
purchase
grace
at
his
Holinesse
hands
,
and
not
as
men
thinking
and
in
truth
perswaded
the
cause
to
be
just
on
the
Popes
part
:
Thirdly
,
that
whereas
the
Religious
had
been
alwaies
before
defended
,
protected
,
and
succoured
in
all
their
necessities
by
the
Prince
,
they
did
ill
to
declare
themselves
wanting
in
Loyaltie
and
Fidelitie
to
the
Prince
in
a
Temporall
cause
,
and
wherein
the
Prince
himselfe
wanted
neither
good
●or
important
Reasons
of
State
:
Fourthly
,
their
profession
was
nothing
agreeable
or
correspondent
to
their
Fact
;
For
they
made
profession
to
go
into
the
most
remote
Regions
and
Countries
,
amongst
the
Indians
,
and
Heretiques
,
(
partly
Ethmics
,
partly
Excommunicate
)
to
reduce
and
bring
them
unto
the
lap
of
the
Church
,
and
now
,
behold
they
departed
from
the
Faithfull
,
unjustly
excommunicated
and
interdicted
:
Fiftly
,
that
if
all
the
Religious
had
followed
the
example
of
those
few
in
abandoning
their
Pastorall
charges
,
the
Venetian
Dominion
should
have
beene
left
for
a
Country
of
Paganisme
,
without
any
Priests
,
that
Woolves
at
pleasure
might
have
run
together
on
heaps
to
woorrie
and
to
glut
their
paunches
with
the
blood
of
the
silly
sheepe
and
Lambs
of
Christ
:
Last
of
all
,
the
occasion
of
this
great
scandall
was
augmented
by
some
temerarious
,
and
over-confident
Bravodoes
in
speech
,
cast
out
by
the
said
Religious
,
that
his
Holinesse
the
Pope
is
the
Monarch
of
Christendome
,
and
ought
in
all
things
,
whether
Temporall
or
Spirituall
,
to
be
obeyed
by
whomsoever
:
These
are
scandals
(
to
speake
truth
)
inexcusable
;
which
in
case
they
doe
not
spring
from
the
blindnesse
of
those
by
whom
they
are
given
,
it
may
well
and
truly
be
averred
,
their
Actions
are
so
much
the
more
culpable
and
the
more
to
be
condemned
.
4.
You
grant
obedience
to
the
Naturall
Prince
,
and
concurrence
in
his
Defence
is
by
Gods
Law
,
and
the
holy
Fathers
sentence
by
mans
Law
;
and
neverthelesse
without
any
reason
,
you
denie
the
consequence
,
that
Subjects
have
done
well
and
taken
the
right
course
in
obeying
their
Prince
,
rather
then
the
Sentence
of
the
Pope
:
The
instance
which
you
induce
is
of
no
more
force
or
weight
then
your
first
Answer
:
For
thus
you
inferre
;
If
it
be
according
to
Gods
Law
for
Subjects
to
defend
the
Liberty
of
their
Naturall
Prince
on
Earth
,
much
more
it
is
according
to
Gods
Law
to
defend
the
liberty
of
the
Church
,
the
Spouse
of
the
Prince
in
Heaven
:
It
is
a
true
Inference
I
confesse
,
but
nothing
pertinent
or
proper
to
the
present
case
,
because
the
Lords
of
Venice
never
pretended
to
rob
the
Church
of
any
Right
or
Libertie
whatsoever
:
For
the
Lords
leaving
all
things
in
their
entire
strength
,
doe
enact
most
just
Lawes
and
ordinary
judgements
,
touching
Delicts
and
Goods
which
are
subject
unto
their
power
;
This
they
have
alwaies
done
time
out
of
mind
,
and
yet
never
anie
of
this
present
Popes
predecessors
hath
taken
stomack
against
our
Lords
for
such
their
Acts
,
but
rather
by
connivance
or
tacite
silence
hath
yeelded
gracious
consent
to
their
just
operations
:
So
that
in
Venice
there
being
none
that
goeth
about
or
seeks
to
deprive
the
Church
of
anie
Libertie
,
how
can
the
Ecclesiastics
there
have
anie
occasion
to
defend
the
said
Libertie
?
5.
You
againe
confound
the
word
Duke
,
and
the
word
Prince
;
The
Duke
doth
not
anie
thing
of
him selfe
in
the
Venetian
State
,
the
Prince
,
that
is
,
the
Republic
sets
downe
all
Orders
,
the
Prince
makes
all
the
Lawes
:
To
what
purpose
then
should
you
seek
to
draw
the
person
of
the
Duke
into
any
odious
hatred
by
putting
the
Duke
to
be
the
Author
of
those
Acts
,
which
are
to
be
attributed
unto
the
whole
Republic
,
as
unto
the
true
Father
and
Mother
of
the
said
Acts.
6.
You
affirme
,
the
Prince
of
Venice
commits
to
prison
such
as
have
ho
ranke
amongst
his
owne
Subjects
;
The
contrary
hath
been
already
proved
,
that
Clerics
in
grievous
Delicts
,
which
touch
not
so
much
as
the
hemme
of
Spirituals
,
are
not
exempted
,
so
that
by
consequence
they
are
in
the
ranke
of
Subjects
,
as
also
it
hath
beene
shewed
before
,
that
the
liberty
left
by
Christ
our
Lord
unto
the
Church
,
is
the
libertie
of
the
Spirit
,
and
from
the
bondage
or
slaverie
of
sinne
.
7.
The
Lawes
now
in
question
,
made
by
the
Lords
of
Venice
,
you
say
are
against
Justice
and
Pietie
:
For
this
Opposition
I
will
turne
you
over
,
and
referre
all
indifferent
Judges
to
Antonius
Quirinus
,
a
most
noble
Senator
of
the
State
,
in
his
Aviso
,
and
to
F.
Paulus
of
Venice
in
his
Considerationi
.
8.
You
put
us
in
mind
,
that
Ecclesiasticall
Sentences
,
as
touching
power
,
are
by
Gods
Law
;
This
will
not
be
denyed
or
gaine-said
,
so
long
as
they
marshall
themselves
within
their
own
bounds
and
territories
;
but
when
they
fall
to
range
out
of
their
owne
Religion
or
Limits
,
and
to
lash
those
who
justly
stand
upon
the
practise
of
their
owne
Temporall
and
lawfull
power
;
then
they
are
not
onelie
by
Gods
Law
in
respect
of
their
power
,
but
directlie
opposite
unto
the
Law
of
God
,
and
flat
against
all
reason
.
9.
You
grant
and
confesse
the
present
Controversie
stands
not
in
point
of
Faith
,
but
in
matter
of
Manners
;
Then
you
subjoyne
that
,
which
neither
your selfe
nor
anie
other
hath
not
proved
,
nor
shall
ever
by
Gods
grace
be
able
to
prove
,
that
in
the
Bookes
written
by
such
as
hold
and
maintaine
the
opinion
of
the
Republic
,
there
are
to
be
found
sundrie
Errours
in
Faith
:
An
Error
in
Faith
is
,
when
one
affirmes
a
point
of
Doctrine
,
contrarie
either
to
sacred
Scripture
,
or
to
the
definitive
judgment
of
the
Church
,
which
cannot
erre
tanquam
de
Fide
;
This
no
man
living
shall
be
able
to
prove
,
hath
at
anie
time
been
taught
by
such
as
have
defended
,
or
now
doe
maintain
the
cause
of
the
Republic
:
When
matters
are
debated
of
so
great
importance
,
it
is
not
lawfull
to
hang
a
Priest
in
generals
;
If
the
Disputant
seeke
or
think
men
should
give
him
Faith
and
Credit
,
without
all
hesitation
,
he
must
come
to
the
particulars
;
In
the
meane
time
,
so
long
as
the
parties
offended
are
reproved
by
others
,
and
no
just
cause
at
all
shewed
of
the
said
Reproofe
,
they
have
reason
to
believe
the
said
Reproofe
will
result
and
turne
to
their
favour
.
10.
You
confound
the
Principles
and
the
Conclusion
,
which
is
virtually
contained
in
the
Principles
:
The
Principle
from
which
the
opinion
of
the
Republic
is
derived
,
is
touching
Faith
,
and
in
St.
Paul
,
Omnis
anima
,
&c.
Let
every
Soule
be
subject
unto
the
higher
Powers
;
but
the
Conclusion
is
a
certaine
opinion
grounded
upon
all
that
hath
beene
said
before
:
I
have
not
said
,
the
Principle
taught
by
St.
Paul
is
an
opinion
,
but
have
onely
said
,
that
opinion
is
most
certain
,
which
is
grounded
upon
a
Principle
of
Faith
,
taught
by
the
Divine
Apostle
;
And
so
the
sharpe
subtiltie
,
or
subtle
sharpnesse
of
this
your
opposition
vanisheth
like
smoake
in
the
vast
Region
of
the
Aire
.
11.
St.
Pauls
text
,
Obey
them
that
have
the
over-fight
of
you
,
and
submit
your selves
,
for
they
watch
for
your
Soules
,
as
they
that
must
give
account
for
your
Soules
;
you
understand
to
enjoyne
obedience
unto
Spirituall
overseers
in
all
things
or
matters
whatsoever
;
whereas
the
Apostle
(
by
whom
this
lesson
had
been
taught
before
concerning
Temporall
Princes
,
Let
every
Soule
be
subject
unto
the
higher
Powers
)
to
the
end
he
might
not
goe
crosse
or
speake
in
termes
of
contradiction
,
that
former
Principle
is
understood
by
all
writers
on
that
place
to
the
Hebrewes
,
to
treate
of
Spirituall
power
,
and
over
Soules
:
This
appears
by
the
account
which
the
said
Prelates
must
render
unto
God
,
namely
an
account
for
the
Soules
of
the
people
,
not
for
their
Goods
or
other
Temporall
matters
.
12.
I
never
speake
of
the
Head
in
Spirituals
,
who
is
the
Pope
,
but
of
the
Head
in
Temporals
,
who
is
the
Prince
;
to
whom
the
Subjects
are
obliged
by
more
then
manie
Titles
and
Tyes
:
Let
men
read
over
the
23.
Homilie
of
St.
Chrysostome
upon
the
Epistle
to
the
Romanes
:
But
Protestants
tell
another
tale
,
and
sing
in
another
Keye
;
Namely
,
that
a
Prince
Temporall
is
likewise
Head
in
Spirituals
,
but
I
for
my
part
dare
not
go
so
farre
:
The
end
of
any
operation
(
which
makes
the
operation
good
and
laudable
)
is
over
the
principall
,
not
secondary
and
consequent
,
according
to
the
common
Doctrine
of
Divines
:
For
Example
;
Our
Lord
Christ
desired
to
dye
,
and
voluntarilie
exposed
himselfe
to
death
,
even
the
death
of
the
Crosse
;
This
death
could
not
follow
,
if
Judas
,
Pilate
,
the
Scribes
and
Pharisees
had
not
sinned
;
This
notwithstanding
,
no
man
must
or
dare
affirme
,
their
sin
was
the
end
of
Christs
death
or
suffering
,
and
that
his
worke
of
immense
love
did
merit
anie
blame
at
all
,
for
and
in
respect
of
their
wicked
and
sinfull
action
:
For
to
determine
the
goodnesse
and
justice
of
an
Operation
,
then
reckoning
must
not
be
drawn
from
the
secondarie
,
but
onelie
from
the
Primarie
and
Principall
end
:
In
like
manner
say
I
,
the
Subjects
end
is
to
performe
obedience
unto
his
Temporall
Prince
in
those
things
which
may
justlie
and
lawfullie
be
commanded
by
the
Prince
;
The
Subject
cannot
performe
such
duties
enjoyned
by
his
Prince
,
without
renouncing
his
obedience
to
the
Popes
invalide
and
void
Sentences
:
In
this
case
it
must
not
be
said
,
the
Subjects
Action
is
to
despise
the
Pope
,
or
to
contemne
his
Papall
Authoritie
;
For
the
Subjects
end
is
to
obey
him
,
whom
he
is
bound
to
obey
,
and
by
whom
he
is
lawfully
commanded
;
his
end
is
not
in
anie
wise
to
despise
the
Holie
Father
,
and
his
Censures
,
which
neverthelesse
upon
a
necessarie
consequence
he
doth
not
observe
,
as
one
preferring
the
Superiour
and
Primarie
end
before
the
Inferior
and
Consequent
.
13.
I
have
not
affirmed
,
that
Subjects
laying
down
their
life
in
obedience
and
for
the
defence
of
their
Naturall
and
lawfull
Prince
,
are
holy
Martyrs
,
but
onelie
that
in
so
doing
,
they
doe
not
ill
,
but
rather
well
;
neither
can
it
be
said
of
such
good
and
faithfull
Subjects
,
These
are
the
noble
and
tryumphant
Champions
,
who
have
contemned
God
to
keepe
the
commands
of
Princes
,
but
rather
,
These
are
the
victorious
and
tryumphant
Conquerors
,
who
to
keepe
Gods
commandements
have
obeyed
their
Princes
.
14.
You
confound
the
name
of
God
with
the
name
of
Man
;
Samuel
speakes
of
Gods
name
,
qui
circundatus
est
infirmitate
,
who
is
compassed
about
with
infirmities
;
And
in
that
sense
are
those
words
understood
,
He
that
heareth
you
,
heareth
me
,
and
he
that
despiseth
you
,
despiseth
me
,
that
is
,
when
Prelates
deliver
things
just
and
conformable
to
their
owne
power
,
then
they
are
to
be
heard
,
then
to
be
obeyed
;
St.
Paul
himselfe
otherwise
had
strayed
from
the
right
way
when
hee
withstood
St.
Peter
to
his
face
,
who
then
was
to
be
blamed
:
A
fructibus
,
ye
shall
know
them
by
their
fruits
:
yea
,
St.
Paul
giving
▪
touch
of
the
times
to
come
,
15.
You
call
that
Doctrine
of
Diminishing
and
Ampllating
of
Priviledges
a
false
and
new
Doctrine
:
It
is
nothing
so
;
you
know
that
Popes
every
day
doe
the
like
,
by
their
Spirituall
power
:
What
shall
then
let
a
Temporall
Prince
to
doe
the
same
by
his
Temporall
power
?
Conarruuias
and
Sotus
are
to
be
understood
with
the
word
Ordinarilie
,
and
out
of
the
case
of
necessitie
;
For
in
case
of
necessitie
,
for
Example
,
To
rebutte
and
repell
force
;
(
for
so
speaketh
Sotus
)
or
in
other
cases
of
necessity
(
and
so
speake
all
those
who
treat
of
Priviledges
)
my
Doctrine
and
Assertion
is
uncontrouleable
and
undeniable
,
most
ancient
as
well
for
the
Right
,
as
for
the
Fact
.
16.
Navarrus
frames
this
Argument
,
Plus
differt
Christianus
à
Pagano
,
quam
Clericus
à
Christiano
;
There
is
a
greater
difference
between
a
Christian
and
a
Pagan
,
then
is
between
a
Cleric
and
a
Christian
;
but
a
Christian
remaineth
subject
unto
the
Lay-Prince
;
Ergo
,
much
more
a
Christian
,
entred
once
into
Clericall
Orders
remaineth
subject
unto
the
Lay-Prince
:
This
Argument
(
Navarrus
is
resolute
)
stands
insoluble
,
and
not
possible
to
be
dissolved
,
but
by
confessing
,
That
Exemption
is
grounded
upon
mans
Law
.
Thus
Navarrus
,
from
the
number
which
you
Hetrodox
have
cited
,
untill
the
Reader
comes
to
the
Corollarie
.
17.
It
is
very
true
,
That
when
Subjects
are
prohibited
to
keep
a
valide
and
effectuall
Interdict
,
it
is
a
sinne
;
and
this
point
Navarrus
himself
doth
directly
avouch
:
But
we
now
speak
of
an
invalide
interdict
of
no
force
,
no
interdict
at
all
;
And
treating
of
such
an
interdict
,
wee
should
have
recourse
to
the
Doctrine
of
the
said
Navarrus
himself
,
reduced
to
these
Propositions
following
:
Prima
,
Nemo
tenetur
nostrâ
aetate
servare
interdictum
aliquod
,
nisi
denuntiatur
:
In
this
our
Age
,
none
is
bound
to
keepe
and
observe
any
interdict
,
except
it
hath
been
denounced
.
Secunda
,
Neque
tenetur
servare
interdictum
,
quando
est
nullum
in
se
,
&
nullitas
est
sufficienter
publicata
,
exceptis
Religiosis
,
qui
debent
illud
observare
,
si
Ecclesia
Mater
id
observat:
No
man
is
bound
to
keepe
an
interdict
,
which
in
it self
is
void
,
and
when
the
Nullity
thereof
hath
been
sufficiently
published
;
except
religious
persons
,
who
are
to
keep
and
observe
the
said
interdict
,
if
it
be
observed
by
the
Mother
Church
,
the
Cathedrall
Church
.
Tertia
,
Interdictum
est
nullum
regulariter
in
eisdem
Casibus
in
quibus
est
nulla
excommunicatio
;
An
interdict
is
regularly
none
in
it self
,
and
utterly
void
,
in
the
same
Cases
,
wherein
Excommunication
is
of
no
validity
or
force
.
4.
Quarta
,
Excommunicatio
est
nulla
sive
invalida
,
quando
continet
intolerabilem
Errorem
,
quem
habet
illa
quae
datur
contra
aliquem
,
ex
quo
rectè
aliquid
fecit
;
Excommunication
is
none
,
or
of
no
force
,
when
it
containes
an
intollerable
errour
;
and
such
is
that
Excommunicatory
Censure
,
which
is
denounced
or
given
against
any
man
for
well-doing
,
or
after
he
hath
executed
some
good
Act
,
or
done
some
good
work
.
5
,
Quinta
,
Excommunicatio
invalida
seu
nulla
nihil
operatur
in
foro
interiori
sive
exteriori
,
&c.
Invalide
or
no
Excommunication
workes
none
effect
,
neither
in
the
inward
,
nor
in
the
outward
Court
,
save
that
it
bindes
the
excommunicate
person
to
the
observation
thereof
,
untill
the
people
may
be
really
perswaded
of
the
nullity
thereof
,
for
the
avoyding
of
scandall
.
6.
Sexta
,
Idem
dicendum
de
suspensione
,
&
interdicto
nullo
,
quod
dictum
est
de
Excommunicatione
nullâ
,
The
same
is
to
bee
pronounced
of
invalid
suspensions
and
interdicts
,
that
hath
been
asserted
and
averred
of
invalide
Excommunications
.
Now
the
Venetian
Prince
having
commanded
an
Action
of
vertue
;
namely
,
the
non-observing
of
a
non-interdict
quod
vergebat
in
periculum
Divini
cultus
&
Religionis
,
which
tended
to
the
manifest
hazzard
and
danger
of
Gods
Worship
and
Religion
:
Surely
,
they
have
not
sinned
,
but
have
observed
the
Doctrine
of
Navarrus
to
a
haire
.
18.
None
of
us
deny
the
Pope
,
or
chiefe
Bishop
,
to
be
the
Vicar
of
our
Father
in
Heaven
for
Spirituall
Causes
:
but
wee
say
moreover
,
The
Prince
is
the
Father
of
the
People
in
Temporall
Causes
;
and
withall
,
That
as
the
Son
hath
reason
to
disobey
the
Father
,
who
seekes
to
deprive
him
of
his
own
particular
goods
and
portions
,
to
him
appropiated
,
either
by
reason
of
Dowry
,
or
otherwise
.
Even
so
the
Prince
ought
not
to
obey
the
Bishop
,
(
howsoever
,
he
goes
for
the
Princes
Father
in
Spirituals
)
when
the
Bishop
pretends
to
deprive
him
of
his
Temporall
Goods
and
Jurisdiction
.
19.
The
Lord
Cardinall
Baronius
hath
assumed
,
and
presumed
the
Venetian
Republic
to
be
decrepit
,
and
in
that
consideration
,
a
blind
Buzzard
,
or
dreaming
Dotard
:
And
you
Hetrod
ox
from
the
Lord
Cardinall
Bellarmine
,
have
learned
on
the
contrary
,
to
call
the
Venetian
Republic
so
young
a
Child
,
as
it
hath
need
of
Paedagogues
.
I
tell
you
Sir
,
the
Republic
is
not
decreipt
,
or
an
old
fool
;
much
lesse
a
child
to
be
taught
his
Primmer
;
she
is
the
Queen
of
Cities
,
a
Prince
of
perfect
age
:
When
this
Prince
collective
determines
any
matter
,
case
,
or
law
,
they
do
it
with
great
and
singular
wisdome
,
they
alwayes
aime
at
Justice
and
Piety
,
they
have
no
need
of
any
to
teach
them
lessons
in
Temporall
Affaires
,
or
in
the
Government
of
their
States
and
Subjects
;
they
are
over
all
Christendome
not
only
reputed
,
but
also
renowned
for
most
wise
and
prudent
Senators
:
What
is
written
by
some
Authors
on
their
behalfe
,
is
written
by
the
said
Authors
,
of
their
own
simple
and
voluntary
accord
,
in
defence
of
the
truth
,
and
the
just
cause
of
their
Prince
.
20.
You
confound
the
name
of
Paedagogue
with
the
name
of
Doctor
;
whereas
by
Cicero
in
his
Dialogue
de
Amicitiâ
,
they
are
distinguished
:
For
,
the
name
of
Paedagogue
notes
a
servile
exercise
of
such
as
attend
and
wait
upon
Children
:
the
name
o●
Doctor
signifies
a
liberal
and
noble
exercise
,
in
teaching
Ex
Cathedrâ
,
out
of
the
Doctors
Chaire
.
I
know
not
one
Paedagogue
that
hath
set
pen
to
paper
in
the
defence
of
the
Republics
cause
;
but
many
famous
and
eminent
Doctors
,
with
whole
Colledges
,
have
taken
the
paines
to
write
in
their
favour
.
21.
The
example
of
King
Boneslaus
is
nothing
apt
,
nor
accommodated
to
the
case
;
King
Boneslaus
was
an
impious
and
most
wicked
person
,
infamous
and
notorious
for
many
fowle
crimes
:
The
Republic
is
a
Pack
(
if
I
may
so
speak
)
or
an
united
and
uniform
knot
of
pious
and
Catholic
Senators
,
great
lovers
of
Justice
,
and
renowned
Zelators
of
Religion
.
22.
If
all
that
have
not
observed
the
Interdict
,
and
have
prohibited
the
observation
thereof
,
should
have
so
miserably
ended
their
dayes
,
as
King
Boneslaus
dyed
,
or
should
have
been
so
unhappily
poysoned
,
as
Bavarus
was
(
not
dying
of
any
sudden
death
as
you
pretend
.
)
I
wonder
how
the
most
Christian
Kings
,
Philip
the
Faire
,
and
Lewis
XII
.
could
escape
the
like
miserable
deaths
and
unfortunate
ends
:
nay
,
how
their
whole
Kingdome
did
not
perish
in
like
manner
:
Now
,
that
not
falling
out
in
the
same
unfortunate
manner
,
it
is
a
manifest
signe
;
That
all
those
by
whom
the
observation
of
the
Interdict
is
inhibited
,
or
not
observed
in
their
own
persons
,
shall
not
be
taken
away
by
the
like
miserable
and
sudden
death
.
23.
Now
I
come
to
the
conclusion
of
this
my
Defence
,
with
two
other
Examples
of
Popes
;
for
as
much
,
as
you
Hetrodox
have
been
pleased
to
gall
us
(
as
you
imagine
)
with
two
Examples
of
Temporall
Princes
:
what
can
you
say
for
Iohn
XII
.
Hee
excommunicated
the
Bishops
,
by
whom
his
cause
had
been
discussed
,
by
Commission
from
Otho
1.
Emperour
:
The
Bishops
did
not
obey
,
they
declared
the
Nullity
of
his
Excommunicatory
Sentence
.
Have
you
read
at
any
time
,
that
any
one
of
that
Councell
perished
by
a
miserable
death
?
And
have
you
not
read
,
how
the
said
Pope
came
to
a
death
so
infamous
,
and
so
miserable
,
that
I
think
it
neither
fit
nor
lawful
to
story
the
same
;
first
wandring
(
no
lesse
then
Boneslaus
)
for
some
space
of
time
,
thorow
the
wild
woods
,
with
wild
and
savage
Beasts
.
The
other
Example
is
of
Pope
Boniface
VIII
.
He
excommunicated
the
French
King
;
Philip
the
Faire
,
and
interdicted
his
whole
Kingdom
:
the
King
scorned
the
Popes
Bull
,
or
Breve
of
Excommunication
;
The
Pope
thereat
●o
stampt
and
storm'd
,
so
far
took
pepper
in
the
nose
for
a
medicine
,
that
it
burnt
up
and
consumed
his
Entrails
(
as
may
be
supposed
)
his
Bowels
,
and
his
very
Heart
;
so
that
he
dyed
at
last
a
miserable
death
:
of
whom
Platina
thus
;
Moritur
hoc
modo
,
&c.
Thus
dyed
Boniface
;
He
,
whose
care
and
study
was
to
tame
and
trample
upon
Emperours
,
Kings
,
Princes
,
Nations
,
and
People
with
terrors
,
rather
then
to
teach
them
holy
Religion
;
He
,
that
presumed
to
give
&
to
take
away
Kingdoms
at
his
discretion
;
He
,
that
went
to
drive
men
out
of
their
habitations
,
and
to
bring
them
back
again
;
He
,
that
above
measure
thirsted
after
gold
and
treasure
,
ransacking
the
Coffers
,
and
ripping
up
the
Bowels
of
all
Exchequers
.
Let
all
Princes
therefore
learn
by
his
example
,
as
well
secular
as
religious
Princes
,
not
proudly
and
contumeliously
(
as
this
man
of
whom
now
wee
speak
)
to
rule
their
Clergy
and
People
,
but
in
a
holy
and
modest
manner
of
Government
,
as
Christ
and
his
Disciples
,
with
all
other
his
true
and
faithfull
followers
ruled
,
and
chuse
to
be
loved
of
the
people
rather
then
feared
,
which
will
justly
be
the
down
fall
and
break-neck
of
all
tyrannous
Princes
:
So
that
by
these
two
Examples
,
you
may
see
Hetrodox
,
that
your
Argument
ab
ex●mpl●
:
drawn
by
name
from
the
example
of
Boneslaus
and
Bavarus
,
is
of
no
force
,
but
weak
as
water
.
First
,
because
your
comparison
of
the
Princes
is
impertinent
and
in●pt
.
Secondly
,
because
I
would
haue
you
know
;
that
if
some
Princes
interdicted
and
excommunicated
have
met
with
a
miserable
death
,
some
Popes
in
like
manner
,
Interdicters
and
Excommunicators
of
others
,
have
drunk
of
the
same
cup
,
and
have
been
scourged
with
the
same
whip
of
a
miserable
death
.
By
all
that
hath
been
hitherto
dilated
in
our
sixe
dayes
Conference
,
concerning
the
Doctrine
of
eight
Propositions
,
five
in
Thesis
,
three
in
Hypothesis
;
the
same
Doctrine
is
manifestly
declared
to
be
found
,
Catholic
,
and
tr●e
,
conformable
to
divine
and
holy
Scripture
,
to
generall
Councels
,
to
sacred
Canons
,
to
imperiall
Constitutions
,
to
the
example
of
holy
Popes
,
of
most
prudent
Kings
and
Emperours
,
to
the
Doctrine
of
the
holy
Fathers
,
I
and
of
those
Catholic
Doctors
,
who
have
written
and
printed
since
the
sacred
Councell
of
Trent
,
by
name
Navarrus
,
Medina
,
Couarruvias
,
Victoria
,
Sotus
,
&
Cornelius
,
Jansenius
.
That
all
those
three
Propositions
,
which
make
up
the
main
of
the
controversie
,
are
most
certain
and
true
,
Catholic
and
most
firmely
founded
,
as
extracted
from
the
sweet
Fountain
of
holy
Scripture
,
from
the
goodly
great
Rivers
of
Generall
Councels
;
of
sacred
Canons
,
of
Imperiall
Constitutions
,
of
unreproveable
Histories
,
of
worthy
Saints
,
and
of
Catholic
Doctors
.
The
three
Propositions
be
these
.
1.
The
chiefe
Bishop
,
Nudus
a
Donariis
&
Privilegiis
Principum
,
&
jure
Pontificatus
,
as
Navarrus
writeth
,
and
St.
Barnard
;
that
is
to
say
,
stript
and
left
naked
of
Princes
,
Donations
,
and
priviledges
,
and
only
measured
by
the
right
Pole
of
his
Pontificall
Priest-hood
,
or
high
Priestly
Dignity
,
nullam
habet
laicam
Potestatem
,
can
claime
or
challenge
no
kind
of
Laic-power
,
neither
in
the
highest
degree
,
nor
in
the
middleward
,
nor
in
the
lowest
ranke
,
neque
actu
,
neque
habitu
,
neither
for
Fact
,
nor
Habit.
2.
In
temporall
matters
,
and
in
other
Delicts
Temporall
,
quae
Spiritualia
non
attinent
,
having
nothing
to
doe
with
Spirituals
(
for
that
phrase
is
used
by
Couarruvias
)
Ecclesiastics
are
not
exempted
from
the
secular
Prince
his
power
,
in
the
whole
,
or
for
the
whole
,
and
by
the
Law
of
God
,
but
only
for
some
Delicts
,
and
in
some
cases
,
or
matters
,
and
that
either
by
the
priviledges
of
Princes
themselves
,
or
by
Pontificial
Canon
,
which
the
said
Princes
have
received
and
admitted
,
or
else
by
custome
long
approved
.
3.
That
a
void
and
invalide
Sentence
,
when
there
is
a
cleere
Constat
of
the
Nullity
,
ought
neither
to
be
observed
,
nor
so
much
as
feared
;
So
that
of
all
the
former
Doctrine
in
this
whole
Defence
,
that
may
be
averred
of
the
Venetian
Republic
,
which
the
Holy
Ghost
hath
spoken
of
the
white
Dove
in
the
Canticles
,
Et
macula
non
est
in
te
,
and
thou
art
without
spot
;
most
of
all
in
those
her
two
wings
,
I
mean
in
the
defence
of
her
Catholic
Religion
,
and
of
her
liberty
;
which
two
Prerogatives
proper
to
her self
,
and
to
this
day
pure
Virgins
,
we
hope
and
trust
so
much
in
the
favour
of
our
Lord
God
,
that
he
will
be
graciously
pleased
to
conserve
in
their
Virginity
without
spot
for
ever
.
The
Sun
is
now
setting
,
the
three
Races
run
,
and
high
time
to
repaire
to
lodging
and
rest
;
Glad
would
I
bee
to
understand
Het
.
how
you
rest
satisfied
with
my
Defence
of
these
eight
Propositions
:
but
however
,
in
your
approbation
of
my
Discourse
,
or
my
contrary
resolution
,
I
am
resolved
to
rest
ever
at
your
service
.
Hetrodox
,
know
this
to
be
my
resolution
Orthodox
;
I
must
be
,
I
will
be
semper
unus
&
idem
,
ever
one
and
the
same
;
I
depart
in
the
same
beliefe
,
wherein
I
came
the
first
day
to
this
Campe-fight
,
or
single
Combate
:
Howbeit
,
common
civility
commands
to
render
due
thankes
for
the
merit
of
these
Discourses
and
Christian
Charity
,
much
more
commands
Hetrodox
,
or
Card.
Bellarmine
(
which
you
please
)
the
Champion
of
Rome
,
even
to
wish
nothing
,
but
good
and
happinesse
to
Orthodox
,
or
Ioannes
Marsilius
Neapolitanus
,
the
worthy
Champion
of
Venice
,
and
yet
with
a
Salvando
la
querela
,
with
a
saving
this
learned
quarrell
,
conference
,
or
contention
.
FJNJS
.