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
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
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
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 Feediâ—g Thus Chrysostome Hom. 87. 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 Ezech. 34. Vae Paestoaibus woe to the Shepheards of Israel that have fed their owne bellies That man that feeds himselfe who gapes after his owne gaine who hunts after his owne glorie who removes every stone for his owne commodity never sâ—eking for the benefit of the Faithfull over whom hee beares rule never aiming at Gods glorie in exercising the state and office of a Ruler Tract 132. in Ioannâ—m Thus far St. 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 Ibid. Sicut oves meas Pasce non sicut tuas Feed the Flock as my sheepe and not as thine owne Cattle in them seeke my Glory my gaine and neither thine owne gaine or thine owne glorie This Peter himselfe hath also taught Feed the Flock of God which dependeth upon you 1 Petr. 5. caring for it not by constraint but willingly not for filthy lucre but of a ready mind not as if ye were Lords over Gods heritage but that ye may be examples to the Flock 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 knoâ—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 fâ—lsity of this Doctrine Our Lord Christ câ—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 â—â—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 Breviâ—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 Meuâ—â— 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