Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	holy_a	lord_n	141	3	3.7748	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73418	Roger Widdringtons last reioynder to Mr. Thomas Fitz-Herberts Reply concerning the oath of allegiance, and the Popes power to depose princes wherein all his arguments, taken from the lawes of God, in the Old and New Testament, of nature, of nations, from the canon and ciuill law, and from the Popes breues, condemning the oath, and the cardinalls decree, forbidding two of Widdringtons bookes are answered : also many replies and instances of Cardinall Bellarmine in his Schulckenius, and of Leonard Lessius in his Singleton are confuted, and diuers cunning shifts of Cardinall Peron are discouered.	Preston, Thomas, 1563-1640.	1619 (1619)	STC 25599; ESTC S5197	680,529	682

fiftie men did oppose against him And also the three Princes of the tribe of Reuben to wit Dathan Abiron and Hon for the high Priesthood saying that hee gaue it vniustly to Aaron to wit in giuing all things to his kinred and he purged himselfe saying in this you shall know that our Lord hath sent mee to doe all things that you see Num. 16. and that I haue not forged them of my owne mind if they shall die the accustomed death of men our Lord hath not sent me Also before in the same Chapter Core said to Moyses and Aaron Let it suffice you that all the multitude consisteth of holy ones and our Lord is among them why lift you vp your selues aboue the people of our Lord But if Moyses had beene a Lord or a King no man could haue said this vnto him for that hee who was a Lord might haue lifted himselfe vp yea there is no greater lifting vp then to be a Lord. Thus Abulensis 40 And although Moyses alone did iudge the people without the helpe of any other Iudges who were subordained to him vntill Iethro father in law to Moyses came vnto him into the desert of Sin neere to the mount Sinai which happened either in the ende of the first yeere or in the beginning of the second since their departure out of Aegypt after that the law was giuen to Moyses in the mount Sinai yet afterwards by the aduise of Iethro who perceiuing that Moyses could not long sustaine so great a burden as to iudge himselfe alone the whole people of Israel sitting in iudgement from morning vntill night he was perswaded to impart the burden thereof to others and so choosing substantiall men out of all Israel he appointed them Princes of the people Tribunes and Centurians and Quinquagenarians and Deanes who iudged the people at all times and whatsoeuer was of greater difficultie they referred to Moyses they themselues iudging only the easier causes 41 But because these Iudges who were all subordinate to Moyses iudged onely of smaller causes and all matters of difficultie were referred to Moyses hee was neuerthelesse ouermuch troubled and therefore not long after at the sepulcher of Concupiscence Num. 11. almightie God at the request of Moyses appointed seuentie men of the ancients of Israel whom Moyses had chosen to assist him to whom hee gaue also the spirit of prophecie and to them were committed those things which did peculiarly belong to Moyses to wit that they should iudge of great matters as Moyses did for the iurisdiction of the 70. Iudges appointed by the aduise of Iethro who iudged the smaller matters did still remaine and also that they should consult our Lord and giue answeres concerning the questions of the law as Moyses did g Abul q. 24. in c. 11. nu and so that Iurisdiction which before by the aduise of Iethro did onely belong to Moyses was now by the commandement of God giuen to seuentie ancients or Elders who also were not Priests or Leuites but Lay-men chosen out of the ancients of Israel h Abul q. 61. and yet they had Iurisdiction both in spirituall and temporall causes i Abul q. 24. And after these seuentie men were appointed to helpe Moyses hee neuer complained in all the fortie yeeres that the Israelites were in the wildernesse that hee was burdened with the multitude of so many causes of the people k Abul q. 23. Num. 27. 42 Now to succeede Moyses and to bee the Captaine and Prince of all the people God appointed Iosue the sonne of Nun Moyses yet liuing And he was truly a Prince of the people for at his commandement not only the people but also Eleazar the high Priest were moued yet he was not a King but a Prince or Captaine neither also had he authoritie to iudge saith Abulensis but Iudges were appointed otherwise Neither is this against that which God commanded Numer 27. Abulensis q. 19. in cap. 8. Iudic. that as well Eleazar as all Israel were mooued at the commandement of Iosue because this is to be vnderstood concerning those things which appertained to warre and because all or the chiefe time of Iosue was in making warre by subduing the people of Chanaan therefore the power of Iosue was great Yet he was neuer called Lord or King 43 After the death of Iosue God raised other Princes of the people who were called Iudges or Sauiours Iudic. 2. and 3. neither were they Kings but their Princedome or principalitie was lesser neither were they called Lords as it appeareth Iudic. 8. when all the men of Israel said to Gedeon haue thou dominion ouer vs and thy sonne and thy sonnes sonne because thou hast deliuered vs from the hand of Madian To whom hee said I will not domineere or haue dominion ouer you neither shall my sonne haue dominion ouer you but the Lord shall haue dominion ouer you and yet Gedeon was a Captaine in the warres and a Iudge of the people of Israel and this principalitie or gouernment of the Iudges did continue for a long time together to wit for aboue 340. yeeres to the time of Samuel who was the last of the Iudges in whose time the Israelites desired a King as other nations had 44 After the Iudges the Kingly gouernment or principalitie did succeede For the people desired of Samuel a King and God commanded that hee should appoint Saul to bee a King ouer them and this principalitie or Kingly gouernment did endure a long time to wit to the captiuitie of Babylon when Sedechias was King 4. Reg. 45. After the returne of the Iewes from Babylon they had no King but the high Priests as Abulensis saith were the Princes of the people and this principalitie continued vntill the birth of Christ. Abulensis q. 91 in cap. ● Math. Neuerthelesse for a certaine time before the Natiuitie of Christ the high Priests who were Princes of the people did take the Kingly name and diademe and they did continue so vntill the time of Herod the stranger who killed his father in law Hircanus who was the high Priest and King and by the power of the Romanes was made himselfe the King of the Iewes and at this time Christ our Sauiour was borne and how the authoritie of Kings was greater then of the Iudges See beneath nu 52. seq 46 Lastly the Iewes not onely in the time of their Kings but also of Moyses Iosue and the Iudges had other Princes who had great authority and priuiledges among the people of Israel Q 5 in cap. 5. 1. Paralip See Abulensis q. 6. 7. in c. 5. 2. Paralip of which their rights and priuiledges Abulensis treateth at large For all the people of Israel were diuided into tribes families and houses all which are names of companies or congregations and they differ in this that one company is greater an other lesse and one doth containe or is contained in the other And first all the

haue vsurped the kingdome they wholy resigne that authoritie and submit their forces with their person to the iudgement of those who may lawfully giue the kingdome or vnlesse after they haue by tyrannie obtained the kingdome they with their progenie doe by prescription get a lawfull right to the Soueraigntie by possessing it a hundred yeeres or more 35 Secondly there is no likelihood that if Athalia had demanded the consent of the people or common wealth whereof neuerthelesse there is no mention made in the holy Scripture they would haue giuen their free hearty and willing consent thereunto And first as noteth Abulensis t Q. 4 i cap. 11. lib. 4. reg for that she was a woman and it was a disgrace to them to haue a woman who especially had no title to the kingdome to rule ouer them by their owne free and voluntarie consent Secondly for that she was greatly hated by the people both because she had most barbarously murthered her owne sonnes children and all of the blood Royall and also for that she was daughter to Achab whom the people of Iuda did grieuously hate because by the meanes of his issue many mischiefes happened to them to wit for that the house of Achab had instructed the Kings of Iuda in euill and for this the people of Iuda suffered many euills for the sinnes of their Kings as it fell out in the time of Ioram who was a most wicked man by reason of the alliance hee had made with the house of Achab for this Ioram married this wicked Athalia who was daughter to Achab and for this God sent enemies into the land of Iuda who destroyed a great part thereof and they spoiled all the substance that was found in the Kings house as it may be seene 2. Paralip 21. 36 Moreouer seeing that there had beene so long strife and contention betwixt the tribe of Iuda and the people of Israel about the Soueraignitie for there was neuer true and constant amitie betwixt them and the tenne Tribes from the time of King Ieroboam to Achab the father of Athalia it is not credible that the people of Iuda would now yeeld vp the bucklars and freely without feare and compulsion giue there consent that Athalia a woman and not of their tribe an Idolater an Vsurper and who barbarously massacred all the Royall issue of the lineage of King Dauid should now reigne ouer them and sit in the throne of King Dauid to whom they knew God had promised that his seede should reigne ouer the people of Israel for euer 37 Besides that the people did not giue their consent heartily willingly and freely that Athalia should reigne ouer them or at the most that can be imagined only vpon supposition that there was none of the blood Royall left aliue it is manifest by the great ioy which all the people tooke at her death 4. Reg. 11. 2. Paral. 23. and at the crowning of King Ioas Laetatusque est omnis populus terrae saith the Scripture ciuitas conquieu●t And all the people of the land reioiced and the Cittie was quiet for that they saw their King saith Abulensis v In fine cap. 11. sit peaceably in his throne and because whilest Athalia liued the people were greatly troubled but now she being slaine all were quiet I said heartily willingly and freely because the consent of the common wealth in the approbation of such a King ought to be most free for if it be enforced from them by any feare or violence it is not be accounted a suffiicient consent but a constraint or compulsion as may easily be gathered from the doctrine of Gregorius Tholosanus before related and also because the contract betwixt the King and the Common wealth is a certaine kind of marriage wherein as in carnall and also in religious matrimonie by making a solemne vow to GOD in an approued Religion if the consent be not most free it can not be called a sufficient consent but a constraint and the contract is not of force before GOD as all Diuines and Lawiers doe affirme but the people of Iuda had iust cause to feare the crueltie of so barbarous a woman who feared not to murther her owne grandchildren and all the blood Royall and therefore by all likelihood would not spare any other that should resist her tyrannie 38 Lastly it is not credible that the people and Princes of Iuda would freely and willingly consent to such a new and exorbitant action as to make an Idolatresse their rightfull Queene without the consent of the Priests and Leuites and that the Priests and Leuites would giue their free consent without the priuitie and approbation of the high Priest whose office was to instruct and direct the people in all difficult matters concerning the law of GOD But it is euident that the high Priest neither did nor would his free consent if it had beene demaunded to such a wicked action both for that he should haue beene a traitour to his lawfull King whom he kept secret in the house of GOD for feare of Athalia and also for that he should haue transgressed the law of GOD in honouring an Idolatresse with the true title of a lawfull Queene who was to be put to death according to the law which is not to be presumed of so holy a man as Ioiada was whose aduise so long as King Ioas followed he did not fall from GOD according to that of 4. Reg. 12. And Ioas did right before our Lord so long as Ioiada the high Priest taught him And therefore this consent of the people which this Doctour faigneth is altogether incredible and is neither grounded in the holy Scripture nor in any other probable reason Neuerthelesse I will not deny but that Athalia being the Kings mother and hauing in his absence the custodie of his Pallace treasure and forces and also hauing cruelly slaine all her grand children as she and the people also thought might haue many fauourers either for feare or gaine but that the people Princes and Priests did either in any publike assembly which representeth the body of the common wealth or also in their hearts without any such assembly giue their free consent to make that wicked Athalia their rightfull Queene it is altogether improbable and hath no colour at all of credibilitie 39 But be it so for Disputation sake that the people imagining vpon a false ground that none of the blood Royall and who by inheritance had a lawfull right to the Kingdome of Iuda were aliue were content that Athalia should be their rightfull Queene yet that this consent of the people did giue her a true lawfull right to the Kingdome the true King and rightfull heire being aliue as this Doctor affirmeth is a very false and seditious doctrine and iniurious to the true rights of all Soueraigne Princes who haue right to their Kingdomes by inheritance but especially of those of the Kingdome of Iuda which

the old Testament Priests did make warre and fight with the rest of the Israelites against their enemies but in the new Testament Priests doe abstaine from the shedding of blood and if they find any to be worthy of death they deliuer them ouer to the Secular power to be punished But this I say is nothing at all to the purpose For my argument was not concerning inferiour Priests but onely concerning the Pope neither also what Popes in practise and de facto doe but what according to the institution of Christ they haue authoritie to doe Now it is euident and approoued by the common consent of Catholike Diuines that the shedding of blood is not by the institution of Christ forbidden either the Pope or inferiour Bishops and Priests who therefore with the Popes licence make warre and concurre directly to the effusion of blood as oftentimes they haue done yea now at Rome all effusion of blood by a iuridicall sentence and condemning malefactours to death and all making of warres by the Popes subiects are deriued from the Popes authoritie not as he is Pope but as he is a temporall Prince for that which I contend is that Priests neither in the old law nor in the new as they are Priests or by their Priestly power haue authoritie to condemne any man to death or to inflict any temporall punishment as death exile priuation of goods imprisonment or the like 27 Secondly and principally to this example of Athalia I answered Å¿ Apolog. nu 366. seq that it is vntrue that Ioiada the high Priest did as Card. Bellarmine af firmeth in this place create Ioas King that is did giue him a right or true title to reigne which before he had not seeing that the true dominion and right to the kingdome did by hereditarie right belong to Ioas presently after the death of his brethren whom wicked Athalia had treacherously slaine although Athalia did tyrannically vsurpe the possession thereof For it is not vnusuall for one to possesse sometimes either with a good or bad conscience that thing whereof another man is the true lord or owner And therefore betwixt right and possession a great difference is commonly made by all Diuines and Lawyers Wherefore Ioiada in killing Athalia did no other thing then what euery faithfull subiect ought to doe in such a case For seeing that for his innocent life opinion of sanctitie and the dignitie of his office he was in great veneration among the people and Peeres of the kingdome his authoritie or fauour did preuaile so much with them that all men with vniforme consent would very easily be drawen especially by his perswasion to kill the treacherous vsurpresse and to seate the lawfull King who was vniustly detained from the possession of his kingdome in the possession thereof But this did onely argue the strength and power of Ioiada and his great fauour with the people and Peeres and not any authoritie in him to create a King who by right was not a lawfull King before 28 Wherefore from this example of Athalia nothing at all can by any true or probable consequence bee concluded in fauour of Cardinall Bellarmine because from the holy Scripture it cannot sufficiently be gathered either that Athalia was by the commandement of Ioiada slaine for Idolatrie but onely for manifest tyrannie for that shee had cruelly murthered the Royall issue and had vniustly vsurped the kingdome the true heire being aliue and therefore shee could not bee the lawfull Queene or that Ioiada the high Priest did command her to be slaine by his owne proper authoritie but by the consent of the King Peeres and people And therefore this example doeth nothing auaile to proue that true Kings and Princes albeit heretikes and Idolaters who are in lawfull possession of their kingdomes may bee depriued of their kingdomes or liues by the Popes authoritie 29 This second to wit that Ioiada the high Priest did onely by his aide and counsell sollicite and not by his owne proper authoritie but with the consent of the States command in the Kings name Athalia to bee slaine 2. Paral. 23. is manifest by those words And in the seuenth yeere Ioiada taking courage tooke the Centurions c. and made a couenant with them to wit to kill Athalia and to seate Ioas the Kings sonne and lawfull King in the possession of his kingdome which shee had vniustly vsurped who going about Iuda saith the Scripture gathered together the Leuites out of all the cities of Iuda and the Princes of the families of Israel and they came into Hierusalem Therefore all the multitude made a couenant with the King in the house of GOD And Ioiada said to them Behold the Kings sonne shall reigne as the Lord hath spoken vpon the sonnes of Dauid which words the Glosse expounding 4. Reg. 11. writeth thus Heere is described the institution of the true heire whom also hee calleth the due King through the carefulnesse of Ioiada the high Priest seeking thereunto the assent and aide of the Princes and Nobles of the kingdome when it is saide And hee made a couenant with them Wherefore that commandement which Ioiada gaue to the Centurions to kill Athalia did proceede from that former couenant which before hee had made with them and the King And therefore as euery priuate subiect may and ought to command any man in the Kings name to aide him for the apprehending of a traitour to his Prince and Countrey without hauing any authoritie proper or peculiar to him to doe the same so it is not necessarie that any peculiar authoritie to command bee giuen to Ioiada onely for that hee with the consent of the King and the comon wealth commaunded Athalia vniustly vsurping the kingdome to bee slaine although wee should vnderstand that commandement of Ioiada of a commandement being taken strictly and not largely or commonly in which sense to command doth little differ from to counsell or perswade 30 But the first which is affirmed by Cardinall Bellarmine to wit that Athalia was slaine not onely for tyrannie but also for idolatrie albeit if this were true it nothing auaileth to prooue that a true and lawfull Prince although an Idolater may lawfully be slaine seeing that it is manifest that Athalia was not a true and lawfull Queene but an vsurper of the kingdome the true heire being aliue hee very insufficiently concludeth from they holy Scripture seeing that he relateth not truely those words which doe immediately follow the killing of Athalia For those words Therefore all the people entred into the house of Baal and destroyed it and they brake his Altars and his Images doe not immediately follow either 4. Reg. 11. or 2. Paralip 23. the killing of Athalia as Cardinall Bellarmine vntruely affirmeth intending to proue from thence that shee was slaine for idolatrie but these wordes doe immediately follow her killing And Ioiada made a couenant betweene himselfe and all the people and the King

thrust him out no man enforcing him and the wordes of holy Scripture yea and himselfe being sore afraid made haste to goe out doe cleerely insinuate the same 87 And thirdly King Ozias saith the Scripture was a leper vntill the day of his death and he dwelt in a house apart full of the leprosie for the which he had beene cast out of the house of our Lord. Moreouer Ioathan his sonne gouerned the Kings house and iudged the people of the Land Neither from this can it be gathered that the Priests of the old law did intermeddle in any temporall action or did depriue King Ozias of his kingdome or the administration thereof but the most that from hence can be concluded is that the plague of leprosie did depriue him of the administration of his kingdome by ordaining that a leaper should dwell apart out of the campe or Citie and the Priest did onely declare the law of God and denounce him according to the signes and tokens prescribed by the law to be infected with leprosie which is no temporall but a meere spirituall action 88 As likewise spirituall Pastours now in the new law haue authoritie to declare that the goods of the faithfull are to be exposed if the necessitie of the Church doe require the same but not to dispose of them or to take them away by force from the faithfull and also to declare when Princes are to vse the materiall sword for the good of the Church but not to vse it themselues as before e part 1. cap. 3. part 2. cap. 9. I declared out of Ioannes Parisiensis and 8. Bernard And if we should suppose a case which is not to wit that heresie idolatie or any other mortall crime doth ipso facto depriue Princes and Prelates of their dominion and Iurisdiction which was the doctrine of Iohn Wicleffe condemned in the Councell of Constance and therefore those words of the Ordinary Glosse f in cap. 13. lib. 1. Reg. that a wicked King during the time of his wickednesse is not according to trueth to be celled a King but onely equiuocally as a stony or painted eye and the same much more is to be said of a wicked Prelate are to be read warily and expounded fauourably to excuse them from errour then I say that spirituall Pastours may be said to haue authoritie not properly to depose an hereticall King but to declare him to be infected with heresie and consequently according to this false supposition depriued ipso facto But all this is nothing else but to declare authentically the law of God which no man denyeth to be within the limites of spirituall Iurisdiction And this might aboundantly suffice for an answere to this example of King Ozias But because Mr. Fitzherbert shall not as I said take occasion to say that all this hath beene confuted already by D. Schulckenius I am enforced good Reader to intreate thy patience in laying downe before thine eies what I answered in my Apologie to this obiection of Cardinall Bellarmine and what D. Schulckenius hath replyed to the same 89 First therefore I answered that if this argument of Card. Bellarmine taken from the example of King Ozias were of force it would prooue more then perchance Card. Bellarmine would willingly grant to wit that not only the Pope but also inferiour Bishops yea and Priests haue power by the law of God to depriue Princes of their kingdomes for spirituall leprosie seeing that in the olde law not onely the high Priest but also inferiour Priests had power to iudge of leprosie The man saith the law g Leuit. 13. in whose skinne and flesh shall arise a diuers colour or a blisters or any thing as it were shining that is to say the plague of the leprosie shall be brought to Aaron the Priest or any one of his sonnes and at his arbitrement he shall be separated Besides this example doth also prooue that Prince not onely for heresie but also for all other mortall sinnes whatsoeuer may be deposed by Bishops and Priests for that not onely the sinne of heresie but also other sinnes were figured by leprosie Bellar. lib. 3. de Paenit cap. 3. as Card. Bellarmine himselfe confesseth who speaking of the confessing of sinnes saith that the knowledge of sinne which was figured by leprosie and is most aptly named a spirituall leprosie appertaineth to Christian Priests This was my first answere 90 To which D. Schulckenius replyeth thus h pag. 542. ad num 355. I answere It is credible that is the old Testament according to the diuersitie of the leprosie and the diuersitie of the persons there were also diuers iudgements greater and lesser and that it was not lawfull for euery Priest to iudge a King But for this his credibile est it is credible he produceth neither Scripture reason nor any other authoritie and therefore we are rather to beleeue the words of holy Scripture which absolutely affirme that either Aaron the High-Priest or any one of his sonnes might iudge of leprosie without distinguishing either this kind or that kind of leprosie or this kind or that kind of person then the bare credibile est of this Doctour grounded vpon his owne bare word and not vpon any text of holy Scripture Abul q. 1. in cap. 13. Leuit. reason or authoritie Other Priests saith Abulensis had power to iudge in the plague of leprosie as Aaron and therefore to whom soeuer of them that person who had such signes should be showed it was sufficient Therefore when Christ had cured the ten lepers he did not send them specially to the High-Priest but to any one of the Priests saying Goe shew your selues to the Priests 91 But howsoeuer it be saith this Doctour concerning the custome of that nation assuredly in the Church of Christ greater causes are reserued to the See Apostolike as we read cap. Maiores de Baptismo eius effectu in the Decret all Epistles Therefore euery Priest may indeed iudge of the leprosie of sinne and absolue or bind his Subiects but some more heynous crimes are reserued to Bishops others also to the Pope as first of all is the crime of heresie to which the name of leprosie doth autonomasticè agree Therefore it is no meruaile that euery Priest cannot iudge Kings euen for the crime of heresie Adde that in the olde Testament it selfe we haue not an example wherein Princes were iudged for leprosie then by the high Priest 92 But this Reply doth not answere my argument For my argument did onely proceede of the power of Priests standing in the law of God and abstracting from the positiue lawes of the Church It would follow said I that not onely the Pope but also inferiour Bishops yea also and Priests haue power by the law of God c. Now who knoweth not that cases are reserued onely by the law of the Church and that by the law of God there is no reseruation of cases but that

Priest did onely continue for the time they were infected with leprosie for which time neuerthelesse they remained true Kings although others did administer their kingdome For vnablenesse to gouerne the kingdome doth not depriue Kings of their right and authoritie to reigne as it is manifest in a King who is vnder age in whom there is true dominion power and right to reigne although vntill hee come to yeeres of discretion there is appointed him a Protector and Guardian who doth in the Kings name and by the Kings authoritie adminster all the affaires of the kingdome And that King Ozias for all the time of his infirmitie which continued vntill the day of his death did remaine true King the Glosse doth most plainely teach 2. Paralip 26. who writeth thus The Hebrewes are of opinion that this the miraculous striking of Ozias with leprosie happened in the 25th yeere of Ozias the rest of whose yeeres are twentie seuen and he raigned fiftie one yeeres And the same is gathered not obscurely from the Scripture it selfe in that place Wherevpon although we reade in the 21. vers that for the time Ozias was a leper Ioathan his sonne gouerned the Kings house yet wee doe not reade that Ioathan his sonne reigned for him but after that Ozias was dead vers 23. 98 To this my answere D. Schulckenius replieth thus p Pag. ● I answere first although Ozias should haue beene depriued only of the administration of the kingdome and constrained to giue it ouer to his sinne yet had kept the right and authoritie to reigne as my Aduersarie Widdrington will haue it neuerthelesse Card. Bellarmines argument would be strong and vnshaken For from hence also by the grant of my Aduersarie is we doe gather that King Ozias was by the Priest of Aaron depriued not only of the communion of sacred things but also of the administration of his kingdome and punished not only with a spirituall but also with a temporall punishment But my Aduersarie denieth that an hereticall King can be depriued of the administration of his Kingdome and he saith that he can only be depriued of the receiuing of Sacraments 99 But first it is vntrue that I euer granted as this Doctour saith that the Priest of the old law depriued King Ozias of the administration of his kingdome but as you shall beneath q Num. I affirmed the flat contrarie Secondly it is strange how Card. Bellarmines argument can stand firme and vnshaken if the antecedent proposition for as much as concerneth the principall part thereof be not true as this Doctour in this his answere doth suppose For the antecedent proposition of Card. Bellarmines argument contained two parts the one was that King Ozias was for leprosie depriued of his kingdome and authoritie to reigne and from hence he concluded as you haue seene If therefore the Priest of the old law had power to iudge a King and to depriue him of his kingdome for corporall leprosie why may not a Priest now doe the same for spirituall leprosie and of this part to wit of depriuing Princes of their kingdomes and of their right or authoritie to reigne I did only speake in this part of my answere And if this part which was the principall point of Card. Bellarmines argument be supposed to be false as this Doctour doth suppose how can his argument for as much as concerneth this point stand strong and vnshaken 100 The second part of Card. Bellarmines agrument was that King Ozias was for leprosie depriued by the High Priest of the administration of his kingdome and of this second part I did not speake one word in this part of my answere but only of the depriuing him of his kingdome dominion or right to reigne And I affirmed that although the Priests of the old law had authoritie to iudge a leper and by a declaratiue sentence or commandement to denounce that he was to be seuered from the rest of the people which was only to declare the commandement and law of God considering that this separation was ordained by the expresse commandement of God after the Priest had iudged him to be infected with leprosie yet from hence it cannot be well inferred that the Priests of the old law had authoritie to depriue Kings that were infected with leprosie of their kingdomes euen per accidens and consequently vnlesse their dwelling apart from the rest of the people doth necessarily inferre as it doth not that they were consequently depriued also of their kingdomes But their dwelling apart from the rest of the people doth necessarily inferre saith this Doctour that they were depriued at least of the administration of their kingdome and therefore from hence it may be well inferred that the Priests of the old law had authoritie to depriue per accidens and consequently Princes that were infected with leprosie at least wise of the administration of their kingdome But of this I will treate a little beneath after I haue examined the second Reply which this Doctour maketh to this first part of my answere to his antecedent proposition 101 I answere secondly saith D. Schulckenius r Pag. 546. King Ozias did indeed retaine the name of a King for the residue of his life but a bare and naked name For his sonne did gouerne the kingdome with full power although without the name of a King For so the Scripture speaketh 2. Paralip 26. King Ozias was a leper vntill the day of his death and he dwelt in a house a part full of leprosie for the which he had beene cast out of the house of our Lord Moreouer Ioathan his sonne gouerned the Kings house and iudged the people of the land The same is said 4. Reg. 15. Therefore we haue not from the Scripture that any part of the gouernment did any way appertaine to Ozias which Iosephus doth more cleerely explicate lib. 9. Antiq. cap. 11. While he saith that the sonne of Ozias did take vpon him the kingdome and that Ozias liued a priuate life vntill his death But howsoeuer it be this is manifest that Ozias was depriued of the administration of the kingdome and therefore punished with a temporall punishment 102 But thou wilt say that Ozias retained the name of a King and as it was said in the first answere perchance a right to reigne Therefore from hence it cannot be proued that hereticall Kings may altogether be depriued of their kingdomes by the Pope I answere First from hence it is proued that the Pope may for a iust cause inflict vpon a King a temporall punishment as is the depriuing of the administration of the kingdome Secondly it is consequently gathered that for a most weightie cause and for a very heinous crime and very pernicious to the Church as for example is heresie he may inflict a more grieuous punishment as is the depriuing him altogether of his kingdome For both Innocentius the fourth did remoue Sanctius the second King of Portugall from the administration of the