to be whipped at Rome the latin Interpreter turneth it Vt Legatum suum Romae virgis caesum passus sit as though he had bene scourged with rodds vpon the bare flesh or whipped vp and downe Rome wheras so many hundreds being yet aliue that saw that Ceremony which was no more but the laying on or touching of the said Embassadours shoulder with a long white wand vpon his apparell in token of submitting himself to Ecclesiasticall discipline it maketh them both to wonder and laugh at such monstrous assertions comming out in print and with the same estimation of punctuall fidelity doe they measure other things here auouched IXL. As for exāple that our King Henry the second was whipped vp and downe the Chapter-house glad that he could escape so too for which he cyteth Houeden and this he insinuateth to be by order of the Pope in respect wherof he saith the King had iust cause to be afraid But the Author doth plainly shew the contrary first setting downe the Charter of the Kings absolution where no such pennāce is appointed secondly after that againe in relating the voluntary pennances which the King did at the Sepulcher of S. Thomas for being some occasiō of his death doth refute therby this narration as fraudulent and vnsyncere that the King was whipped like a school-boy by order of the Pope as though it had not come frō his owne free choice and deuotion L. That other instance of the Emperour that lay agroofe on his belly which I suppose he meaneth of Fredericke the first and suffered Pope Alexander the third to tread on his necke is a great exaggeratiō and refuted as fabulous by many reasons and authorityes of Baronius to whome I remit me The other in like māner of Celestinus the Pope that should with his foote beate of the Crown from the head of Henry the sixt Emperour being only mentioned first of all others by Houeden an English Authour and from him taken by Ranulph of Chester no other writer of other nations eyther present at his Coronation as Godesridus Viterbiensis his Secretary or others afterward as Platina Nauclerus Sabellicus Blondus Sigonius Crantzius so much as mentioning the same though yet they write of his Coronation maketh it improbable and no lesse incredible then the former LI. That also of the Emperour Philip affirmed to be slaine by Otho his opposite Emperour at the incitation of Pope Innocentius the third is a meere slaūder For that according to all histories not Otho the Emperour but an other Otho named of VVitilispack a priuate man one of his owne Court vpon a priuate grudge did slay him And albeit Vrspergensis that followed the faction of the Emperours against the Popes doe write that he had heard related by some the speech here sett downe that Innocentius should lay That he would take the Crowne from Philip or Philip should take the Myter from him yet he saith expresly Quod non erat credendum that it was not to be belieued And yet is it cyted here by our Apologer as an vndoubted truth vpon the onely authority of Vrspergensis in the margent LII The like may be said of the tale of Frederick the second attempted to haue bene poysoned first in Apulia by Pope Innocentius the 4. and afterward effectuated by one Mansredus as hyred by the Pope which is a very tale in deede and a malicious tale For that he which shall read all the Authors that write of his life or death as Platina whome the Protestants hold for free in speaking euill of diuers Popes Blondus Sabellicus Nauclerus Crantzius Sigonius others shall fynd that as they write very wicked thinges committed by him in his life so talking of his first danger in Apulia by greuous sicknes they make for the most part no mention of poyson at all and much lesse as procured by the Pope Innocentius praysed for a very holy man and to haue proceded iustly against Fredericke And secondly for his death they agree all that it was not by poyson but by stopping his breath and stifelyng him in his bed with a pillow by Mansredus his owne bastard Sonne to whome he had giuen the Princedome of Tarentum for feare least he should take it from him againe and bestow it vpon Conradus his other soone But that the Pope was priuy to this or hyred him to doe the fact as our Apologer affirmeth there is no one word or sillable in these Authors therof LIII But you will say that he cyteth one Petrus de Vineis in his margent and Cuspinian in the life of Fredericke both which are but one Authour for that Cuspinian professeth to take what he saith out of Petrus de Vineis which Petrus was a seruant to Fredericke and a professed enemy to the Pope and wrote so partially of this contention as Pope Innocentius himself wrote Libros Apologeticos as Blondus recordeth Apologeticall Bookes to coniute the lyes of this Petrus de Vineis in his life tyme And yet yow must note that he auoucheth not all that our Apologer doth nor with so much stomacke or affirmatiue assertion For thus relateth Cuspinian the matter out of Petrus de Vineis Non potuit cauere c. The Emperour could not auoyd but when he returned into Apulia he perished with poyson the 37. yeare of his raigne and 57. of his age on the very same day that he was made Emperour For wheras at the towne of Florenzola in Apulia hauing receaued poyson he was dangerously sicke and at length by diligence of Phisitions had ouercome the same he was stifeled by Mansredus his bastard sonne begotten of a noble woman his Concubine with a pillow thrust into his mouth whether it were that Mansredus did it as corrupted by his enemyes or by the Pope or for that he did aspire to the Kingdome of Sicilia So he LIV. And albeit as yow see he saith more herin against the Pope then any of the other Authours before mentioned for that he desired to cast some suspitions vpon him yet doth he it not with that bold asseueration that our Apologer doth saying That both his first sicknes was by poyson of the Popes procurement and his murthering afterward by hyring of Manfredus to poyson him againe whereas the other ascribeth not the first poysoning to the Pope if he were poysoned neyther doth so much as mention the second poyson but onely the stifeling and finally leaueth it doubtfull whether the same proceeded from the Emperours enemyes or from the Pope or from his Sonnes owne ambition and emulation against his brother LV. To the other obiection or rather calumniation out of Paulus Iouius that Alexander the third did write to the Soldane That if he would liue quietly he should procure the murther of the Emperour sending him his picture to that end It is answered that no such
safety of his Conscience sweare vnto the Articles and branches of the Oath touching that poynt XXVIII Heere then wee see that all Ciuill Obedience and humble acknowledgment of all Temporall Duety is offered to his Maiestie by his Catholicke Subiects in most ample manner that can be deuised or that is offered to any Christian Catholicke Prince lyuing And if this be not accepted then is it euident that more is required then meere and only Ciuill Obedience as heere is often auouched XXIX And now for so much as it is said heere in like manner That very many of his Ma. ties Subiects that were Popishly affected as well Priests as Laycks did freely take the same Oath which he calleth A blessed successe froÌ„ God of this godly and wyse intent in deuising and proposing the same I shall be forced also to say somwhat of this matter before I passe any further And first of all concerning the freedome wherby it is heere said That priests and Laycks did freely take the same no man I thinke will deny but that the taking of this Oath is proposed by the Statute it selfe vnder paine of the losse of all goods and lands and perpetuall imprisonment to him that shall refuse it which is the very same freedome and no other that a merchant hath in a teÌ„pest eyther to cast out his goodes into the sea for lightening his ship or to be drowned himselfe And though Aristotle in his Ethicks do seeme to hold it to be Simpliciter inuoluntarium simply against the will of the doer and Catholicke Deuynes That it is Inuoluntarium secundum quid in part inuoluntary and simply voluntary for that all circumstances considered he resolueth fynally to be the best to cast out his goods and saue himselfe yet all agree in this that freedome is taken away by this constraint of the passion of feare For that freedome requyreth full liberty to both extreames or obiects that are proposed which is not in our case For that the displeasure of the Prince the losse of goods and liberty the ruyne of his family the terrour and perswasion of his friendes are heauie poyses and do mightily preponderate on the one side and consequently the mention of this freedome might haue beene pretermitted for so much as no constraint of humane will can be greater then this And yet is it said in the Oath that he must do it both willingly and hartily and as he belieueth in Conscience Let the discreete Reader consider what coherence there is in their tale XXX Secondly as for that multitude of Priests Laycks which he sayeth Haue freely taken this Oath as their freedome was that which now I haue mentioned and a principall motiue as may be presumed the desyre they had to giue his Ma. tie satisfaction and deliuer themselues and others so much as lay in them from that inference of disloyall meaning which vpon the denyall therof some do vse to make so I cannot but in charity assure my self that they being Catholicks tooke the said Oath for so much as concerneth the Popes authority in dealing with temporall Princes in some such lawfull sense and interpretation as being by them expressed and accepted by the Magistrate may stand with the integrity and sincerity of true Catholicke doctrine and faith To witt that the Pope hath not Authority without iust cause to proceed against them Quia illud possumus quod iure possumus saith the law Our authority is limited by Iustice. Directly also the Pope may be denyed to haue such authority against Princes but indirectly only in ordine ad spiritualia and when certayne great importaÌ„t vrgent cases concerning Christian religion fall out which we hope will neuer be betweene our Soueraigne and the Sea Apostolicke for so much as they haue past already many yeares though in different Religions in peace and quietnes euen since his Ma. tie began first to raigne XXXI But concerning the generall Question to deny simply and absolutely That the Pope is supreme Pastour of the Catholicke Church hath any authoritie left him by Christ eyther directly or indirectly with cause or without cause in neuer so great a necessity or for neuer so great and publicke an vtility of the Christian Religion to proceed against any Prince whatsoeuer temporally for his restraint or amendment or to permitt other Princes to doe the same this I suppose was neuer their meaning that tooke the Oath for that they should therby contradict the generall consent of all Catholicke Deuines and confesse that Gods prouidence for the conseruation and preseruation of his Church and Kingdome vpon earth had bene defectuous for that he should haue left no lawful remedy for so great and excessiue an euill as that way might fail out XXXII Wherefore for so much as some such moderate meaning must nedes be presumed to haue bene in those that tooke the Oath for safeguard of their Consciences if it might please his Maiesty to like well and allow of this moderation and fauourable interpretation as all â—orreyne Catholicke Kings and Monarchs doe without any prejudice at all of their safety dignity or Imperiall preheminence I doubt not but he should fynd most ready conformity in all his said English Catholicke Subiects to take the said Oath who now haue great scruple repugnance oâ— Conscience therin both for that the chiefest learned men of their Church doe hold the same for vtterly vnlawfull being mixed and compounded as it is and the voyce oâ— their chiefe Pastour to whome by the rules of their Religion they thinke themselues bound to harken in like câ—ses hath vtterly condemned the same and the very tenour of the Oath it self and last lines therof are That euery one shall sweare without any Equiuocation or mentall reseruation at all that is to say hartily willingly truely vpon the true faith of a Christian. Which being so they see not how they may take the said Oath in truth of CoÌ„scieÌ„ce for so much as they find no such willingnes in their harts nor can they induce themselues in a matter so neerly concerning the Confession of their faith to Equiuocate or sweare in any other sense then from his Maiesty is proposed and therefore doe thinke it lesse hurt to deny plainly and sincerely to sweare then by swearing neither to giue satisfaction to God nor to his Maiesty nor to themselues nor to their neighbours And so much of this point XXXIII There followeth an other which is the third about this matter where this Apology saieth That God did blesse this godly deuise and intent of making and vrging this Oath by the admittance thereof by so many Priests Laâ—cks c. Which blessing if it be a blessing must concerne eyther the takers or the exhibitours or both But for the takers what inward blessing of comfort in conscience they may haue receaued thereby I know not But for outward blessing I see small for they remaine either in prisons
things or not If it be lawfull as I neuer heard or read it doubted of then why is the Pope so vniust and cruell towards his owne Catholicks as to commaund them to disobey their Soueraignes lawfull commandement If it be vnlawfull why hath he not expressed any one cause or reason therof But this Dilemma is easily dissolued or rather falleth of it self both his pillers being but broken reeds framed out of false suppositions For that the Pope neyther denyeth it to be lawfull to obey the Soueraigne in Cyuill and Temporall things nor doth he command Catholicks to disobey their Prince his lawfull commādements but only where they be vnlawful to be performed as he supposeth them to be in the taking of this Oath Wherof he expresseth sundry causes and reasons I meane so many as the Oath it self cōteyneth points cōcerning Religion to which end he setteth downe the whole Oath as it lyeth with intimation that those points cannot be sworne with integrity of Catholicke Religion good conscience which is sufficient for a Iudge who disputeth not but determineth So as hereupon to make illation of the Popes vniust and cruell dealing towards Catholicks by this his decision as though he sorbad Ciuill Obedience is to buyld vpon a voluntary false ground supposing or rather imposing the Pope to say that which he doth not and then to refute him as though he had said it indeed And is this good dealing LVIII But yet he goeth forward vpon the same false ground to buyld more accusations against the Pope saying That if the foundation of his exhorting Catholicks to beare patiently their tribulations be false as this Apologer auoucheth it to be then it can worke no other effect then to make him guylty of the bloud of so many of his sheep whome he doth thus willfully cast away not only to the needles losse of their liues and ruyne of their famylies but euen to the laying on of a perpetuall slander vpon all Papists As it no zealous Papist could be a true Subiect to his Prince and that Religion and the Temporall Obedience to the Cyuill Magistrate were two things incompatible and repugnant in themselues Thus he LIX But who doth not see that these be all iniurious inferences inforced vpon the former false suppositions to witt That Catholicks suffer nothing for their Conscience That there is no persecution at all in England That there is nothing exacted by this last oath but only and meerly Cyuill Obedience and that in this the Pope exhorteth them to disobey the Temporall Prince in Temporall dutyes and thereby giueth iust occasion to the Prince to vse his sword against them and consequently that he is cause of the effusion of their bloud and of the infamy of Catholicke Religion as though no Catholicke by his Religion could be a true Subiect to his Temporall Prince All which suppositions being vtterly mistaken and not true the more often they are repeated the more exorbitant seemeth the ouersight of the wryter And in my opinion the very same might haue bene obiected vnto S. Cyprian and other Fathers of the Primitiue Church that they were guylty of so many Martyrs bloud willfully cast away and of the ruyne of their familyes and other inconueniences by exhorting them not to doe against their Consciences nor to yield to their Temporall Princes Commandements against God and their Religion no not for any torments that might be layd vpon them nor for any losses that might fall vnto them of goods life honour same friendes wife children or the like which were ordinary exhortations in those daies of persecution as by their Bookes yet extant doth appeare LX. Neyther is it sufficient to say that those tymes and ours are different for that the things then demaunded were apparantly vnlawfull but these not for that to vs that are Catholicks these things are as vnlawfull now as those other were then to them for that they are no lesse against our Consciences in matters of Religion For why should it be more damnable then and indispensable to deliuer vp a Byble or new Testament for examples sake when the Emperour commaunded it then now to sweare an Oath against our Conscience and Religion when our Temporall Prince exacteth it For that this perhaps is called the Oath of Allegiance Who knoweth not that the fayrest tytle is put vpon the fowlest matter when it is to be persuaded or exacted And he that shall read the Historyes of that tyme and of those auncient afflictions shall see that Act also to haue beene required as of Obedience and Allegiance and not of Religion being only the deliuery vp of materiall bookes and yet did the whole Church of God condemne them for it that deliuered the same and held for true Martyrs all those that dyed for denying thereof for that they would not doe an Act against their Consciences LXI Well then to draw to an end of this second paragraph about the two Breues of Paulus Quintus two things more writeth this Apologer whereunto I must in like manner say somewhat The first is That Pope Clemens Octauus sent into England two Breues immediatly before the late Queenes death for debarring of his Maiestie our now Soueraigne of the Crowne or any other that eyther would professe or any way tolerate the professours of our Religion contrary saieth he to his manifold vowes and protestations simul eodem tempore and as it were deliuered vno eodem Spiritu to diuers of his Maiestyes Ministers abroade professing all kyndenes and shewing all forwardnes to aduance him to this Crowne c. Wherein still I fynde the same veyne of exaggeration and calumniation continued by the Apologer For hauing procured some knowledge of those two Breues I fynde them not sent into England togeather nor immediatly before the late Queenes death but the one diuers yeares before shee dyed and the other after her death and this to different effects For in the first the Pope being consulted what Catholicks were bound to doe in conscience for admitting a new Prince after the Queene should be dead for so much as some of different Religions were or might be pretenders he determined that a Catholicke was to be preferred not thinking as may be presumed to preiudice therein his Maiesty that now is of whome vpon the relations and earnest asseuerations of those his Maiestyes Ministers abroad who heere are mentioned he had conceaued firme hope that his Highnes was not farre from being a Catholicke or at least wise not altogeather so alienate from that Religion or professours therof as reasonable hope might not be conceaued of his conuersion though in regard of not preiudicing his Tytle in England the said Ministers auouched that it was not thought expedient at that tyme to make declaration therof LXII This was auerred then how truly or falsly I know not But many letters and testifications are extant hereof which were the cause of those demonstrations of Clemens Octauus to fauour
acknowledge professe testify declare in my Conscience that the Pope neither of himself nor by any authority of the Sea or Church of Rome hath any power authority to c. doth not this include eyther beliefe or vnbeliefe Againe I doe further su eare that I doe froÌ„ my hart abhorre detest abiure as impâ—ous here icall that damnable doctrine position That Princes which be excommunicated and depriued by the Pope may be deposed c. Doth not heere the swearer promise not to belieue that doctrine which he so much detesteth How theÌ„ doth the Apologer so grosly forget and contradict himself euen then when he goeth about to proue contradictions in his Aduersary XXVI It followeth consequently in the Oath And I doe belieue and in Conscience am resolued That neyther the Pope nor any person whatsoeuer hath power to absolue me from this Oath or any part therof These wordes are plaine as yow see And what will the Apologer say heere Is nothing promised in those wordes to be belieued or not to be belieued XXVII But now we come to the contradictions of Cardinall Bellarmyne wherof the Apologer taketh occasion to treate for that the Cardinall affirmeth in one part of his letter That neyther his Maiesty of England nor any Prince else hath cause to feare violence from the Pope for that it was neuer heard of from the Churches infancy vntill this day that any Pope did commaund That any Prince though an Hereticke though an Ethnicke though a Persecutour should be murthered or did allow the murther when it was done by an other Which assertion the Apologer to improue bringeth in examples first of doctrine that Bellarmyne himself doth hold That Princes vpon iust causes may be deposed by Popes and then of facts That diuers Emperours haue bene deposed and great warres raised against them by Popes as Bellarmyne in his workes doth confesse and cannot deny and consequently doth contradict himself But surely this seemeth to me a very simple opposition or contradiction For who doth not see that these things may well stand togeather are not opposite and may be both true That Popes vpon iust causes haue waged warres against diuers Princes and Potentates and yet neuer caused any to be vnlawfully made away murthered or allowed of their murthers committed by others For may not we say iustly that warlike Princes are no murtherers though in the Acts of warres theÌ„selues many haue bene slaine by their authority and commandement Or may not we deliuer our Iudges of England from the cryme of murther though many mens deathes haue proceeded from them by way of Iustice No man I thinke will deny it XXVIII And so if some Popes haue had iust warres with some Princes Kinges or Emperours or haue persuaded themselues that they were iust in respect of some supposed disorders of the said Princes as here is mentioned the warre and other hostile proceedings of Pope Gregory the seauenth against the Emperour Henry the fourth this is not contrary to the saying of Cardinall Bellarmyne That no Pope euer commaunded any Prince to be murthered or allowed therof after it was done by an other For as for that which heere is affirmed by the Apologer That the Pope was inraged at the Emperour Henry the 5. for giuing buriall to his Fathers dead corps after the Pope had stirred him vp against his Father and procured his ruyne neyther proueth the matter nor is altogeather true as heere it is alleadged Not the first for this proueth not that the Pope eyther commaunded or procured this death which Bellarmyne denyed Not the second for that the two Authours by him cyted in his margent to wit Platina and Cuspinian doe not auerre the same For in Platina I finde no such thing at all and Cuspinian his wordes are plaine to the contrary That when Henry the Father was dead and buried in a Monastery at Liege his Sonne would not make peace with the Bishop of that place called Otbert except the dead body were pulled out of the graue againe as it was and so remayned for fiue yeares XXIX And againe Cuspinian writeth That the report was that Gregory the 7. did before his death absolue the Emperour but that his Sonne Henry the 5. and his followers neuer left to sollicite the succeeding Popes vntill he was excoÌ„municated againe thereupon had afterward this Christian buriall denyed him And how then is all this ascribed to the Pope which proceeded from the Some against his Father Our Apologer saith That he was sett on by the Pope to rebell against him but this his witnesses affirme not For Cuspinian saith that it was Suasu Marchionis Theobaldi Berengarij Comitis Noricorum Ottonis sibi ex materna sâ—irpe cognati And in this commonly agree all other Authors as Vrspergensis who then liued Crantzius Sigonius Nauclerus and others And why then is this so vniustly layed vpon the Pope What Author can he bring for it that auoucheth the same Why is it couertly cast in as though this matter apperteyned to Gregory the seauenth who in his life had warres with Henry the fourth but yet dyed before him Heere then nothing is so apparent as the desire to say much against Popes with neuer so litle occasion and lesse proofe But let vs go forward XXX In the second place he produceth the approbation of the slaughter of the late King of France by Pope Sixtus in his speech in the Consistory But no record of credit eyther in Rome or elswhere can be found to testify that any such speech euer was had by Pope Sixtus And I vnderstand that diuers Cardinalls are yet liuing who were then present in the first Consistory after that newes arriued who deny that Sixtus euer vttered any such words as of the allowance of that horrible fact though he might and did highly admire the strange prouidence of God in chastising by so vnexpected a way so foule and impious a murther as that King had committed vpon a Prince Bishop and Cardinall and those neerest of bloud vnto his Maiesty of England without any forme of iudgment at all And that a spectacle heerby of Gods Iustice was proposed vnto Princes to be moderate in their power and passions for that in the midst of his great and Royall army and corporall guardes he was strangely slaine by a simple vnarmed man when nothing was lesse expected or feared Nor can any thing be more improbable or ridiculous to be imagined then that which is heere affirmed by our Apologer and yet he saith he is sure therof That this friar which killed the King should haue bene canonized for the fact if some Cardinalls out of their wisedome had not resisted the same No such thing being euer so much as imagined or consulted of as many doe testify who were then in Rome So as nothing is more common here then bold assertions without wittnesses XXXI And the
none of these two wayes God doth concurre to the committing of a synne XLII But there is a third way of concurring tearmed Occasionalicer occasionally or by giuing occasion which improperly also may be called Morall and this is When God seeing an euill man euill-disposed to doe this or that synne though he doe not concurre therunto by any of the foresaid two wayes of assisting or commaunding the action to be done yet doth he by his diuine prouidence and goodnes make occasions so to fall our as this synne and not that is committed and consequently it may be said That almighty God without any fault of his or concurrence in any o◠the forsaid two wayes hath bene the Occasionall cause of this synne As for example we read in Genesis That when the brethren of Ioseph were obstinately bent to kill him God by the pulling by of certayne I smaelites Merchants of Galaad gaue occasion of his selling into Egypt so as he was herby some Occasionall or Morall cause of this lesser synne for eschewing the greater but not in the former sense of Morall concurrence which includeth also commandement XLIII This Occasionall concurrence then though in some large sense it may be called also Morall yet is it much different from the former and consequently the one may be affirmed and the other denyed without any contradiction at all And so this second obseruation against Cardinall Bellarmyne is wholy impertinent for that Contradictio must be in eodem respectu eiusdem which heere is not verifyed For that when the Cardinall saith in the first place That God doth not cōcurre Morally to synne he meaneth by cōmaūding or counselling the same whē in the later place he graūteth That God doth cōcurre somtymes Morally he meaneth by giuing occasiō only for this synne to be cōmitted rather then that which is a plaine different thing XLIIII And of the same quality is the third Contradiction set downe by the Apologer in these wordes All the Fathers teach constantly saith Bellarmyne that Bishops doe succeed the Apostles and Priests the seauenty disciples And then in another part of his workes he affirmeth the contrary That Bishops doe not properly succeed the Apostles But whosoeuer shall looke vpon the places here quoted shall fynde this to be spoken in diuers senses to witt that they succeed them in power of Episcopall Order and not in power of Iurisdiction and other extraordinary priuiledges so as both those doe well stand togeather And the like I say of the 4. contradiction obiected which is That Iudas did not belieue yet in an other place That Iudas was iust and certaynly good which is no contradiction at all if we respect the two seuerall tymes wherof Cardinall Bellarmyne doth speake prouing first out of S. Iohns Ghospell by the interpretation of S. Hierome that Iudas at the beginning was good and did belieue and then by other words of Christ in the same Euangelist vttered a good while after the Apostles vocation That he was a dyuell and belieued not And who but our Apologer would found a cōtradictiō against so learned a man as Bellarmyne is vpon a manifest Equiuocation of tymes wherby he may no lesse argue with Bellarmyne for calling S. Paul an Apostle and persecutour and Nicolaus an elect of the holy Ghost and yet an Heretick for that the one was a Persecutour first and then an Apostle and the other first a chosen Deacon by the holy Ghost and afterward an Hereticke possessed by the diuell as most do hould XLV But I should doe iniury as before I said both vnto Cardinall Bellarmyne and my self if I should goe about to answere these supposed contradictions at length To the Cardinall in preuenting him that will doe it much better Vnto my self in spending tyme in a needles labour for so much as euery one of meane iudgemēt that will but looke vpon the bookes and places themselues heere cyted will discouer the weaknes of these obiections and that they haue more will then ability to disgrace Cardinall Bellarmyne XLVI After the obiecting then of these deuised contradictions our Apologer returneth againe to exagitate yet further the foresaid saying of Bellarmyne That neither his Maiesty nor other King hath need to feare any daunger to his Royall Person by acknowledging the Popes spirituall authority in his Kingdome more then other Christians and Monarches haue done heretofore or doe now in other Kingdomes round about him who admitt the same Authority and haue done euen from the beginning of their Christianity without any such dangers of murther incurred therby Wherupon this Apologer maketh a large new excursion numbering vp a great Catalogue of contentions that haue fallen out betweene some Popes and Emperours the said Emperours receaued hurtes domages and dangers therby and consequently had cause to feare contrary to that which Bellarmyne writeth XLVII And in this enumeration the Apologer bringeth in the example of the Emperour Henry the 4. brought to doe pennance at the Castle of Canusium by Pope Gregory the seauenth as also of the Emperour Fredericke the first forced by Pope Alexander the third to lie agroofe as his word is on his belly and suffer the other to tread on his necke Of the Emperour Philip that is said to haue bene slaine by Otho at the Popes motion and that in respect therof the said Otho going to Rome was made Emperour though afterward the Pope deposed him also Of the Emperour Fredericke the second excommunicated and depriued by Pope Innocentius the fourth who in Apulia corrupted one to giue him poyson and this not taking effect hyred one Manfredus to poyson him wherof he dyed That Pope Alexander the third wrote to the Soldane to murther the Emperour sent him his picture to that effect That Pope Alexander the sixth caused the brother of Baiazetes the Turkish Emperour named Gemen to be poysoned at his brothers request and had two hundred thowsand crownes for the same That our King Henry the second besides his going barefooted in pilgrimage was whipped vp and downe the Chapter-howse like a schoole-boy and glad to escape so too That the Father of the moderne King of France was depriued by the Pope of the Kingdome of Nauarre and himself I meane this King of France forced to begge so submissiuely the relaxation of his excommunication as he was content to suffer his Embassadour to be whipped at Rome for pennance XLVIII All these examples are heaped togeather to make a muster of witnesses for proofe of the dangers wherin Princes persons are or may be by acknowledging the Popes Supreme Authority But first in perusing of these I fynde such a heape indeed of exaggerations additions wrestings and other vnsyncere dealings as would require a particuler Booke to refute them at large And the very last here mētioned of the present King of France may shew what credit is to be giuen to all the rest to witt That he suffered his Embassadour
to thinke that in some sense the Oath might be taken yet none abroad were of that mynd For that they allowed not of any sort of Equiuocation in matters touching faith religion And in these I heare say that the Iesuites were among the chiefe most forward as heere also is confessed who notwithstanding before were most accused bayted and exagitated both in Bookes Pulpitts and Tribunalls for allowing in some points the lawfull vse of Equiuocation XV. About this doubt Catholickes according to their rule of Subordination and spirituall Obedience in such affayres referring the matter to the iudgment and consultation of their Supreme Pastour whome by the principles of their Religion they belieue that our Sauiour giueth assistance for the direction of mens soules they receyued from him after due deliberation this answere That the whole Oath as it lay could not be admitted with the integritie of the Catholicke Faith For that albeit diuers partes therof were lawfull to wit all such clauses as appertained to the promise of Ciuill and Temporall Obedience yet other thinges being interlaced and mixt therwith which do detract from the spirituall Authoritie of their said highest Pastour at leastwise indirectly the whole Oath as it lieth was made therby vnlawfull XVI And this I vnderstand to be the substance of the Popes Resolution and answere though all these particularityes be not set downe in his Breues but onely the Oath declared to be vnlawfull in conscience to Catholicke men as it lyeth without distinction And what malitious tricke of the Diuell them this may be thought where sheepe do make recourse to their spirituall Pastour in so great and important occasions of their soules as these are I see not Do English Catholickes any other thing in this then that which all English Subiects both great and small learned and vnlearned haue done and practised from our first Christian Kinges vntill the time of King Henry the eight vpon the point of a thousand yeares Let the Answere to Sir Edward Cookes booke of Reportes lately set forth be examined whether it doth not shew that in all those Ages recourse was euer made to the Sea Apostolicke in like occasions without preiudice of Subiectes temporall dueties to their temporall Princes XVII No one English Christian King though they were many did euer absolutly deny recourse to Rome in spirituall things notwithstanding in some other Cyuill or mixt matters vpon different occasions some restraintes were some tymes made from our first king Ethelbert to king Henry the eyght as by the said discourse Answere is euidently proued much more throughout the noble rancke of the Christian kinges of Scotland his Ma. ties Progenitours vntill his most renowned Progenitrix by whome and from whom he hath his royall right of both Crownes who is knowne reputed throughout Christendome to haue died for defence of this Catholicke doctrine For so much as if she would haue abandoned that there had byn little doubt of making her away And the like may be said of all other great Christian and Catholicke Princes of our dayes as the Emperour himselfe the Potent Kings and Monarches of Spayne France Polonia and other States Common-wealthes and Potentates do not thinke it any disgrace diminution of honour perill or iniury vnto them that their Subiects for matters of Conscience do make recourse to the Sea Apostolicke or that which is consequent therof the said Sea or generall Pastour do interpose his iudgement declaration or decision in such affayres XVIII This is the Catholicke doctrine and practise this hath bene in vse throughout Christendome from all antiquity no where more then in our Realmes of England and Scotland as hath byn said In this beliefe and practice liued and dyed all our forfathers that were Subiects all our noble Kings that were our Soueraignes all our Bishops and Prelats that were our Pastours all our great Counsellours and Lawyers that by their wisdome and learning gouerned the land all our Nobility Gentry Priests and Laytie So as if now this be holden for a malitious tricke of the diuell dishonorable and preiudiciall to his Ma. tie his Soueraignty Crowne dignity and security as heere is insinuated it must needs be for that the diuell indeed hath made some change in other men and matters by altering of opinions and apprehensions For the Catholicks are the same that they were wont to be and do thinke the same belieue the same teach the same and practice the same that all their predecessors haue done before them XIX But to returne to the Apologie Two mislikes are consequently set downe after the former wordes The first that the Pope did mittere falcem in alienam messem by intermedling betweene his Ma. tie and his Subiects especially in matters that meerely and only concerne cyuill Obedience The other that he refuted not particulerly what speciall wordes he quarrelled in that Oath which if he had done saith the Apologie it might haue byn that his Ma. tie for the Fatherly care he hath not to put any of his Subiects to a needles extremity might haue byn contented in some sort to haue reformed or interpreted those words with his owne Catholicks and so had they byn therby fully eased in that busines or at leastwise some appearance or shaddow of excuse might haue byn left vnto them for refusing the same vpon scrupulous tendernesse of Conscience c. Thus writeth he Which if he do bona fide and haue besydes any inckling or insight in his Ma. ties meaning indeed that way for the ease or comfort of his afflicted Catholicke people I doubt not but that full satisfaction may be gyuen to his Royall Highnes in these two poyntes that heere are set downe XX. For first about putting the Popes hooke in another mans haruest supposing as we do that wee treate of Catholicke people only and according to Catholicke doctryne and in matters belonging to Catholicke mens soules and consciences it cannot be called Messis aliena an other mans haruest that the Pope dealeth in England with such kynd of people and in such causes as well as in Spayne France Flanders Italie Germanie Polonia and other States and Kingdomes for that they are no lesse appertayning to his flocke care charge and haruest then the rest Neyther doth the materiall separation of our Iland separate vs from the vnion of one body nor of one Obedience to one the selfe same general Head and Pastour no more then it doth from the vnion of one beliefe and of one number and forme of Sacraments of one manner of seruice and other like poyntes belonging to the internall and externall vnitie of Catholicke Religion XXI But the Apologie saith that His medling about this Oath is in matters that meerly and only concerne Cyuill Obedience and the same he repeateth in dyuers other partes and passages of this Booke which if it be true I will easely graunt that his Ma. tie hath cause of iust
mislike But if this proue not so and that the matters refused in the Oath are poyntes appertayning in deed to Religion then I hope that by answering fully this poynt we shall satisfy also the second why it was not needfull for the Pope to set downe any particuler confutation in his Breues but only to say as he doth in generall that The integrity of Catholicke Religion permitteth them not to take such an Oath in which both Cyuill and Ecclesiasticall poynts are couched and conioyned craftily togeather with no small preiudice of the said Catholicke Religion XXII And how theÌ„ shall we cleare this importaÌ„t matter VVhether there be any pointes in this Oath belonging to religion besydes Cyuill Obedience Very easily by foure seuerall and distinct wayes The first wherof shall be taken from the playne expresse wordes sense and drift of the Oath it selfe That besydes the acknowledgment of our Soueraigne to be true King and rightfull Lord ouer all his dominions and that I will be a true loyall Subiect vnto him and other such like clauses wherat no man sticketh or maketh difficulty the said Oath conteyneth further that I must sweare in like manner some poyntes concerning the limitation of the Popes authority to wit what he cannot do towards his Ma. tie or his Successours in any case whatsoeuer Which question being brought from the particuler Hypothesis to the generall Thesis concerning all Kings for the like reason is also in others both in the one the other it toucheth a poynt of doctryne and Catholicke beliefe concerning the sufficiency of Pastorall authority left by our Sauiour in his Church vnto S. Peter and his successours for redressing of all inconuenieÌ„ces that may fall out which I being a Catholicke cannot in my Conscience forâ—weare without perill of euerlasting damnation And this is one way of cleering the question XXIII An other is to looke vpon the Popes wordes in his Breues wherby will appeare what his meaning was of the contents of the Oath Wee haue heard saith he how yow are compelled by most grieuous punishments set before yow to go to the Churches of Heretickes to frequent their Assemblyes to be present at their Sermons c. Wherby we are moued by the Zeale of our Pastorall Office and by the Paternall sollicitude which we haue for the saluatioÌ„ of your soules to warne pray yow in no sorte to go to the said Churches nor to heare their Sermons nor to coÌ„municate with them in any externall rytes least yow do incurre the wrath of God therby For that it is not lawfull for yow to do these things without detriment of Gods seruice and of your owne saluation as also yow may not without most euident and grieuous iniury of Gods honour bynd your selfe with the Oath which in like manner to our great griefe we haue heard to be administred vnto yow of the tenour vnder written c. And then after the whole forme of the Oath set downe he writeth thus VVhich things being so it ought to be cleere vnto yow by the wordes themselues that such an Oath can not be taken without domage to the Catholicke fayth and health of your soules for that it conteâ—eth many things against the said Catholike saith and health of your soules XXIV By these wordes of the Breue we may see playnly that as the matter of going Church Assemblyes and Sermons of those oâ— a contrary Religion are forbidden by him as spirituall matters and acts of a faâ—â— Religion so is the taking of the Oath not in regard of Temporall Cyuilâ— Obedience to his Ma. tie which by a â—ormer Breue his predecessour had permitted and recommended to an Catholicks soone after his Highnes entrance vnto the Crowne but for the admixture of other causes appertayning to some poyntes of Religion as before hath bynâ—â—â—d XXV The third proofe may be taken out of the ensuing â—etter of Card. all Bellarmine who hauing diligently considered with other learned men of the nature of this Oath doth therfore hold it to be vnlawfull for that it is so compounded by artificiall ioyning togeather of Temporall and Spirituall things Cyuill Obedience and forswearing the Popes authority as to vse his wordes No man can professe his Cyailâ— Subiection and detest treason and conspiracy by this Oath but he must be forced also to renounce the Primacy of the Sea Apostolicke And therfore he compareth it to the crafty composition and commixture of Images of the Emperour Iulian of the Paynim Gods so coupled and combined togeather in his Imperiall banner as dutifull Subiects that were ChristiaÌ„s desyred to performe their Temporall duety Cyuill honour to their Soueraigne could not bow downe to his Picture as the fashion was but must seeme also to do the same to the heathen Idols which rather then they would do they were content to suffer cruell death So as in this case such as denyed to obey in that point did it not for lacke of reuerence and loyall affection to their Emperour as odiously it was obiected and amplified against them but by reason of the mixture of things vnlawfull with those that were lawfull And the like plainly is heere in this case where Catholicks are wrongfully accused to deny their acknowledgment of cyuill Obedience conteyned in this Oath for that they refuse to take the same wheras their refusall is not for this but for other clauses pertayning to their Religion XXVI Fourthly then for a more full and fynall cleering of this matter I can thinke of no better nor more forcible meane then to make this reall offer on the behalfe of euery English Catholicke for better satisfaction of his Ma. tie in this poynt so much vrged of their Cyuill Temporall Obedience First that he will sweare and acknowledge most willingly all those partes and clauses of the Oath that do any way appertaine to the Ciuill and Temporall Obedience due to his Ma. tie whome he acknowledgeth for his true and lawfull kyng and Soueraigne ouer all his Dominions and that he will sweare vnto him as much loyalty as euer any Catholicke Subiect of England did vnto their lawfull King in former tymes and ages before the change of king Henry the eyght or that any forraine Subiect oweth or ought to sweare to any Catholicke Prince whatsoeuer at this day XXVII Secondly that for the Pope who by the force of Catholicke Religion is the Supreme Pastour of his soule he hopeth in Gods goodnes that he will neuer attempt any thing in preiudice of his Ma. tie nor will he euer procure of his part that he do but rather will seeke to stay or let the same as much as shall lye in his power praying hartily for them both But for so much as the Question of his Authority what he might do in certayne vrgent cases for the preseruation of any Countrey and for the vniuersall good of Gods Church is a matter belonging to doctrine Religion he cannot with