Manâ—â—cript Lectures and in his first Books the words of Sotus are both found and read If now being of another mind he be not pleased to acknowledge and grant us the same and would have us to belâ—eve that he hath not written what I now avouch and averre the matter is not of any great consequence In his Books we see infinite alterations choppings and changings every day Sotus by him cited hath left it upon Record and that serves my turne And howsoever it imports but little to the principall question whether he will have it so uttered by the tongue and penne of Sotus or no that puts me to no manner of trouble so long as I finde it extant in the writing of Sotus himselfe whose Doctrine whose phrase nay whose verie words the learned take notice to be in great request with his Lordship and not a little pleasing to his appetite 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 Appellaâ—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 Authoâ—iâ—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 In cap. Novit Quare dicendum est Papam nullam habere potestatem laicam neque supremam neque mediam neque infimam The Pope therefore stands in no degree at all of Laiorck Temporall power neither in the highest nor in the middle nor in the lowest Region of Temporall power For my part I call that opinion Heresie and so I compt it which in explicite and implicite sense fights against holy Scripture and such is the opinion of all those who affirme the Pope to have Supreame Temporall Authority Our Lord Christ saith Mat. 16. 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 Mat. 20. Mark 10. Luke 22. Ioan. 19. Ioan. 20. Reges Gentium dominantur eorum vos autem non sic the Kings of the Earth beare rule over them but so shall not yee and the Pope saith vos autem sic and so shall ye Christ saith my Kingdome is of this World and the Pope saith nay my Kingdome is of this World and over the whole World Christ saith as my Father hath sent me so doe I send you my Disciples and the Pope saith not as the Father hath sent me so doe I send you There be two Supream Powers two Heads of all Christians Professors of Christian Religion Terrena potestas caput Regem Spiritualis potestas habet Summum Pontificem Hug. de Sanct. vict l. 2. de Sacr. p. 2. c. 4. the King is the head of all Earthlie and Temporall power the Pope of all Spirituall power Pope Gelasius in an Epistle to the Emperour Anastasius Duo sunt Imperator Auguste quibus principaliter mundus hic regitur Auctoritas Sacra Pontificum Regalis Potestas This World Decr. dist 96. Caudâ—o sunt most noble Emperour is chiefly governed by two Supreame Powers the Sacred Authoritie of Popes and the Temporall Authoritie of Kings Innocentius III. held this Article for so certaine and indubitable that he made no scruple to affirme Cap. Novit Regem in Temporalibus neminem Superiorem recognoscere that in Temporall causes the Kings of the Earth doe acknowledge and take no mortall creature to have anie Superioritie of Power or any right any reason to crowe over their Crownes How then can there be anie truth in the L. Cardinals affirmative Pontificem recognoscit the King doth acknowledge the Pope for that is to say the Pope is dignified and endowed with Supreame Temporall power with which words I must confesse that I am plunged in a deepe pit of astonishment For those Authors who grant an indirect Authoritie to the Pope break not forth into this unreasonable and exorbitant excesse but use a certaine mitigation of the word indirectlie as that it is Spirituall non per se sed per accidens not in it selfe but by occasion and accessarilie to write in case of necessitie and most of all with consent of the parties interested But for any to affirme the holie Fathers power to be Supreame and Temporall 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 l. 5. de Rom. pont c. 3. and 4. 8. I have not charged the Lord Cardinall to hold the foresaid Booke was never of St. Thomas his penning I have onely alledged that his Lordship hath made so good and so cleare demonstration of that point that never yet anie answer durst peepe abroad to contradâ—ct his Lordships demonstration As for your subterfuge that the said Historie was perhaps afterward primed or popt into the foresa d Booke that carrieâ— no shew of proâ—abilitie seeing you produce not anie one conjâ—cture not any one reason to fortifie the same For to what purpose had any man a mind to patch up the said Historie in so good so faire a Wâ—b as the foresaid Booke to what end how long time since He that dares take upon him to affirme these things shall make the credit of all Histories to shrinke and shake The Lord Cardinall Baronius flies to the same Answers as to his best refuge When he is put hard to his trumpes and shifts how to untie the knot of an Argument drawne from Historicall Authoritie straitwaies he thinkes to take up mens lips and to dazzle their eye-sight with such and such words are
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 doâ—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 Mâ—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 ecclesiasticâ—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 thâ—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 justifi ble 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 Fâ—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 bâ—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 Mat. 25. whatsoever you have given to any one the least of these my brethren yee have done to my selfe And saith not God himselfe in the same or like manner of almes and sacrifice 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.
chopt and stollen in since The foâ—esaid Booke hath beene extant and read above 300. yeares and yet never any man hath taken upon him such temerarious boldnesse a sober advice to affirme the same words have beene strained or inserted into that Book by anie other fingers Howbeit now you Hetrodox from Cardinall Bellarmine to aggrandise the Popes authoritie and to make it Supreame in Temporals without anie reason or conjecture at all have borrowed a spirit of boldnesse to pronounce they are inserted and as it were post-nated after their true parents decease 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 Can. quicunque litem Can. quaecunque contentionem 11. quaest l. 5. de Rom. pont cap. 5. certaine it is one of his most illustrious Lordships temerities For the Canons brought upon this Argument are two These two are alledged by the Lord Cardinall and yet first he stiles them not Sacred and then he thus takes them down with termes of diminution and abatement Respondeo ex illis Canonibus priorem esse Theodosii Imperatoris qui ex pietate non ex debito id honoris Eccelesiae I answer the first of these two Canons proceeded from the grace of Theodosius by whom out of his most Christian pietie and not out of any debt or duty the Church was then so highly honoured The verie same for cloth and colour which I speake before of Constantine and was then by Hetrodox handsomely basted for my labour A little after Quem jam esse abrâ—gâ—tum per alios Cannones Glossa ibidem asserit which first Canon the Glosse in the same place confirmes to have beene abrogated by other Canons And yet I must now tell you Hetrodox the said Canon is not well cited out of Gratianus because that which the Canon containes was not granted by Theodosius Posteriorem Canonem perspicuum est non esse alicujus Principis qui posset leges condere and touching the latter Canon it is cleere the same was not established by any Prince that had power to make Lawes Now because I having spoken in my owne phrase and style doe not give these Canons the high adjunct of Sacred you therefore Hetrodox fare like one bestraught of his wits and will have my manner of Speech to be a fault irremissible as if it were the sin against the Holy Ghost Such exaggerations tend and serve only to rob men of their Credit and Authoritie 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 Ioan. 16. de potest Rom. Pontif For the Spirit of God teacheth us all truth whereas Popes in particular Canons have many times erred and may erre whereof we need to make no doubt and the Lord Cardinall often grants it in his learned workes 15. I have pâ—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 fiâ—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 alledgâ—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 indiffâ—rent hearing Orthod To weaken the sinewes
c. 37. Henrie IV. by Gregorie VII So that in this your opinion you erre and wander without any guide or companion but certaine ancient and moderne Heretiques and in particular Marsilius of Padua for one as it is testified by the Cardinall de Turre Cremata Nâ—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 Gentilâ—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 speakiâ—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 1. Cor. 1.23 I beseech you Hetrodox makes men laugh more then foolishnesse But St. Paul abstained from preaching never the more because his preaching was by the Gentiles accounted foolishnesse No he tooke and reputed that imputation for a speciall Reputation ascribing the same to the greatnesse to the wonderfull vertue and power of his preaching Ministerie To tell you the plain truth I can by no meanes and at no hand brooke or endure to heare that for the firming or founding of an opinion which is delivered without all probabilitie and without any shew and shadow of Precept in holie Scripture anie man should talke his pleasure of holie Paul and sacred Scripture in so free a straine or veine of libertie 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 Elâ—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 oâ— 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