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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15308	A cleare, sincere, and modest confutation of the vnsound, fraudulent, and intemperate reply of T.F. who is knowne to be Mr. Thomas Fitzherbert now an English Iesuite Wherein also are confuted the chiefest obiections which D. Schulckenius, who is commonly said to be Card. Bellarmine, hath made against Widdrintons [sic] Apologie for the right, or soueraigntie of temporall princes. By Roger Widdrington an English Catholike.	Preston, Thomas, 1563-1640.	1616 (1616)	STC 25598; ESTC S120047	267,609	417

the priueledge it selfe is named King at whose instance S. Gregorie saith he granted that priueledge Baronius might with the same reason haue affirmed that not only the subscription but also the priueledge it selfe was afterwards made and adioyned to S. Gregories Epistles which without doubt Baronius would quickly haue acknowledged if it had not beene for those words honore suo priuetur which hee thought made greatly for the Popes power to depose Princes seeing that vpon far weaker grounds hee sticketh not to deny oftentimes priueledges and antiquities which neuer before were called in question 12. And although Pope Gregorie the seuenth in his Epistle to the Bishop of Metz doth not cite this priueledge of S. Gregorie granted to the Monasterie of S. Me●ard which is no small coniecture that this priueledge was not extant in those daies among the Epistles of S. Gregorie for otherwise it bearing so great a shew of being authenticall by the subscription of 30 Bishops and the King and Queene of France who were witnesses thereunto it would by all likelihood haue beene cited by Pope Gregorie the seuenth but an other priueledge granted to an other Monasterie by S Gregorie in his Epistle to one Senator Abbot ſ Lib. 11. epist epist 10. wherin S. Gregorie did not say honore suo priuetur let him be depriued of his honour but potestatis honorisque sui dignitate careat let him want or I desire he may want not his honour but the worthinesse of his power and honour which words are not so forcible to prooue the Popes authoritie to depriue Kings of their princely honour and power but at the most to declare them to bee vnworthy of it for some crime committed by them and to be worthy also to be damned in hell with Iudas the Traitor for that many a one may be a true King and haue princely power and honour who is vnworthy thereof Neuerthelesse besides that the aforesaid words do containe no sentence of depriuation but onely a curse or imprecation which kinde of imprecations euen containing anathema was frequent in the priueledges granted by Lay-men yea and vpon sepulchres that men should be fearefull to violate them as Baronius t Ad an 1097. Num. 51. relateth also this priueledge mentioned in S. Gregories epistle to Senator is not so authenticall both for that it hath neither date of any yeare or day when it was written nor subscription of any witnesse which by likelihood it would haue had if there had beene any authenticall copie thereof and also for that the Authour of the booke intituled de vnitate Ecclesiae who is thought to be Venericus Bishop of Vercellis and liued in Pope Gregorie the seuenth his time answering that epistle of Pope Gregorie the seuenth to the Bishop of Metz doth bouldly affirme that those words potestatis honorisque sui dignitate careat let him want the worthinesse of his power and honour were not in those daies extant among the workes of S. Gregorie Whereby the Reader may easily perceiue what weake demonstrations and authorities Card. Bellarmine doth so often inculcate to conuince this doctrine for the Popes power to depose Painces to be a point of faith 13 Thirdly it is also repugnant saith D. Schulckenius to those most famous French writers whom I related before But although it be true that the most part of those seuenteene French writers related by Card Bellarmine in his booke against Barclay and now in his Schulckenius against me are of opinion that the Pope hath power to depose Princes this neuerthelesse may also be true which Petrus Pithaeus affirmeth to wit that France vnderstanding thereby the State of France hath euer held the the Pope hath no authoritie to depriue the King of France of his Kingdom May it not truly be said that the Kingdome and State of England hath from the first yeere of Queene Elizabeths reigne euen to this present time held that the Catholike Romane Religion is not the true Religion notwithstanding that not onely seuenteene but seuenteene thousands there haue been of English Catholikes since the first beginning of hir reigne till now who haue held the contrarie wherefore when Petrus Pithaeus affirmed that France hath euer held that the Pope hath no authoritie to depose their King by France hee did not vnderstand euery particular French-man but the State and temporall Gouernours of the Kingdome of France which his assertion is also confirmed by the State and Parliament of Paris first in the censuring of Card Bellarmines booke against D. Barclay then in burning his Schulckenius written against me afterwards in condemning Suarez booke against his Maiesties Apologie for maintayning so stifly this doctrine for the Popes power to depose Princes and to dispose of all their temporalls which they call a scandalous and seditious a damnable and pernicious doctrine and now lastly by the decree of the Parliament of Paris the second of Ianuarie of this present yeere 1615 wherein it is ordained that it shall not bee held for problematique and also by the new oath of allegiance like vnto that of ours but that ours is more sweete and more modest as the Cardinall du Peron u Pag. 100. affirmeth which those of the lower house of the generall assembly of all the States of France whom the same Cardinall du Peron in his speech to them confesseth to be Catholikes x Pag. 96. endeauoured to haue made for a fundamentall Law 14 Lastly it is also repugnant saith D. Schulckenius to reason it is repugnant to the principles of the Catholike faith For if the Subiects of the King of France be bound to obey their King being excommunicated and that they can not be absolued from this obedience by the Pope it followeth that either the King of France can not be bound by Christ his Vicar with the bond of Excōmunication or that his Subiects can not be loosed from the bond of their allegiance and obedience Both are repugnant to the words of Christ who said to his Vicar whatsoeuer thou shalt binde vpon earth shall be bound also in heauen and whatsoeuer thou shalt loose vpon earth shall be loosed also in heauen Neither did Christ except the King of France or his Subiects and who hath excepted them I can not tell This I know that no man could by right except them and whosoeuer will not be subiect to the keyes of the Church I know and with a cleare voice I doe pronounce that hee will neither bee a Christian nor can ●●e appertaine to the kingdome of Christ 15 Great words to small purpose For although it be true that Card Bellarmine Suarez and some few others are or seeme to be of opinion that it is against reason and against the principles of the Catholike faith to hold that the Pope hath no authoritie to depose Princes yet it is also true that other learned Catholikes are of opinion that it is neither against reason nor against the principles of the Catholike faith to hold

Cleargie men and especially the Pope from subiection to temporall Princes But the question betwixt me and Card. Bellarmine is whether this manner of vnion and coniunction of these two powers or subiections in the same Christian man be sufficient to make the whole Christian world to be formally one complete and totall body or common wealth consisting of spirituall and temporall power whereof the Pope is the supreme visible head or else notwithstanding the aforesaid vnion and coniunction the temporall and spirituall common wealth among Christians doe still remaine formally two totall and complete bodies or common wealths the one consisting onely of spirituall and the other only of temporall power although materially and accidentally vnited in one subiect in that manner as I haue now declared 4. Thirdly I doe also make no question but that as the world containing both Christians and infidels and therefore consisting of spirituall and temporall power may be called one complete and totall body or kingdome whereof God onely is the chiefe head and King although in the same totall body or kingdome but not of the same totall body or Kingdome there be many supreme visible heads and Gouernours and consequently being supreme they doe not depend one of the other in so much that neither the temporall power of Infidell Princes is subiect to the spirituall power of the Pope nor the spirituall power of the Pope is subiect to the temporall power of Infidell Princes but both of them are subiect immediately to God alone the inuisible head and King of them both in regard of whom they make one totall body or kingdome although the temporall power alone being compared to the uisible heads on earth doth actually make diuerse totall and complete earthly kingdomes So also I make no question but that the whole Christian world consisting of temporall and spirituall power being compared to Christ the invisible head thereof who at least wise as he is God is King of Kings and Lord of Lords both temporall and spirituall doth make one totall bodie Kingdom or Common-wealth contayning in it both the earthly kingdomes of Christians and the spirituall kingdome of Christ neither of this can there in my iudgement be made any question 5 But the question betwixt me and Card Bellarmine is whether the temporall spirituall power among Christians or the Christian world consisting of both powers not as they are referred to Christ who at least wise as he is God is the invisible head of both powers I say at least wise as he is God for that it is a controuersie betwixt the Diuines and Canonists whether Christ as man be only a spirituall or also a temporall King but as they haue relation to their visible heads here on earth doe make one totall and compleat bodie or common-wealth consisting of temporall and spirituall power whereof the Pope is the supreme visible head and Christian Kings are not supreme but depending on him not onely in spiritualls but also in temporalls or whether the temporall and spirituall power among Christians doe truly properly and formally make two entire and complete bodies Kingdoms or Common-wealths to wit the earthly kingdoms of this Christian world consisting only of temporall power whereof temporall Princes are the supreme visible heads and therefore in temporalls subiect to no other visible head here on earth and the spirituall kingdom and mysticall body of Christ consisting onely of spirituall power whereof the Pope onely is the supreme visible head Prince and Pastour and consequently in spiritualls subiect to no other visible head or Superiour on earth This is the true state of the question 6 Concerning which question there is a great controuersie betwixt the Canonists and Diuines For the Canonists supposing Christ our Sauiour to bee not onely a spirituall but also a temporall King and to haue directly and properly both temporall and spirituall power ouer the whole world and that hee gaue this power to his Generall Vicar here on earth S. Peter and his Successors doe consequently affirme that the whole world but especially which is Christian consisting of spirituall and temporall power doth make one entire or totall body whereof the Pope being by the institution of Christ not onely a spirituall but also a temporall Monarch is the supreme visible head to whom all Princes especially who are Christians are subiect not only in spiritualls but also in temporalls But contrariwise the Diuines who doe hold that Christ as man was not a temporall but only a spirituall King and although hee had directly both temporall and spirituall power yet that he gaue to S. Peter and his Successors onely the keyes of the kingdome of heauen and not of earthly kingdomes and only spirituall not temporall authoritie are consequently bound to maintaine that the temporall and spirituall power as they are referred to the visible heads here on earth doe not truly properly and formally make one totall and entire body or kingdome whereof the Pope is the supreme visible head but two totall and entire bodies or kingdomes but vnited in subiect as I declared before to wit earthly kingdomes consisting only of temporall authoritie whereof temporall Princes only are the supreme visible heads and the spirituall kingdome the mysticall body or the Church of Christ consisting only of spirituall power whereof the Pope is the supreme visible head Prince and Pastour 7 Now what is the opinion of Card Bellarmine touching this point for that he speaketh so contrarie to his owne principles truly I can not tell For although he adhereth to the Diuines and impugneth the Canonists in that they hold the Pope to be not only a spirituall but also a temporall Monarch of the world and to haue directly power in temporalls yet contrarie to this his doctrine as you shall see in the next chapter he doth in expresse words whatsoeuer his meaning is affirme that the temporall and spirituall power doe make one totall and entire bodie Familie Cittie Kingdome or Common-wealth whereof the Pope is the supreme visible head yea he is so confident in this his assertion that he feareth not to auerre d in his Schulckenius cap. 5. pag. 195. that it is against the Catholike faith to say that the Ecclesiasticall and ciuill power are not parts of one and the same Common-wealth but that they make altogether two common-wealths vnlesse this distinction and explication be added to wit that the Ecclesiasticall and ciuill power doe make one totall common-wealth which e Cap. 7. p. 287. pag. 340. afterwards he calleth the familie cittie Kingdome mysticall bodie and Church of Christ and two partiall which are indeed distinct by acts offices dignities and ends but connected betweene themselues and one subordained to the other But how weakely and contrarie to his owne principles Card Bellarmine proueth this vnion and subordination of the temporall and spirituall power you shall forthwith perceiue Chap. 2. Wherein the argument of Card. Bellarmine taken from the authoritie of S. Paul

cap. meruit de privilegijs wherein hee declareth that no preiudice shall arise to the King of France by that Extrauagant of Pope Boniface but that all things shall be vnderstood to be in the same state as they were before that definition as well concerning the Church as concerning the King and Kingdome of France Thirdly for that all the authorities which hee bringeth from holy Scriptures to proue that the Pope hath both the temporall and spirituall sword doe proue only that the Pope is the spirituall Pastour of the Church and hath spirituall power to binde and loose to iudge and punish spiritually as whatsoeuer thou shalt binde on earth c. and a spirituall man doth iudge all things and he is iudged by none which place some Catholike writers expound of publike and authenticall iudgments For all the other places of holy Scripture which Pope Boniface alledgeth are either taken in the mysticall and not in the literall sense as those behold two swords here and put vp thy sword into the scabard but from the mysticall sense no forcible argument can bee drawne as all Diuines doe grant to proue any doctrine vnlesse to haue that mysticall sense it be declared in other places of holy Scripture or else they make nothing to the purpose as are those words which God spake to the Prophet Ieremie Behold I haue appointed thee this day ouer the Gentiles and ouer Kingdomes that thou maiest plucke vp and destroy and waste and dissipate and build and plant not to destroy nations and kingdomes and raise vp others but by his preaching to plant virtues and destroy vices as S. Hierome expoundeth and by foretelling the destruction of Kingdomes and Nations if they doe not repent and their increase and saluation if they will bee converted Neither is the Pope S. Ieremies Successour in the spirit of prophesie neither doe wee read that Ieremie destroyed any kingdom although he fulfilled all that which he was appointed to do by Alm God 41. It is the same saith Andreas Capella vpon this place to appoint him ouer the Gentiles and to giue him a Prophet in the Gentiles as he said before I giue thee power and authoritie saith God to declare and foretell in my name as my Prophet the ruines and wastings of the Gentiles and of Kingdomes That thou threaten my enemies whom in their Countries I haue planted placed confirmed erected that I will abolish them with captiuities vnlesse they will repent And contrariwise that I will build them and plant them againe that is restore to their ancient state them whom I shall destroy and abollish if they will acknowledge their sinnes And in these words all the charge of Ieremie is comprehended and the matter of this whole booke is declared For it is a prophecie of the destruction of the City and temple and of the captiuitie of the people and of their returne from captiuity and of the reedifying of the temple and City and of the ouerthrow of other nations and kingdomes Thus Capella And the same exposition of these words hath the Glosse vpon this place Besides Pope Boniface in this Extrauagant alledgeth for Scripture that which is no Scripture to wit for the truth testifying the spirituall power hath to institute or instruct the earthly power and to iudge it if it shall not be good which words are not to be found in the holy Scripture 42. Lastly there is no more account to be made of the authoritie of Pope Boniface the eight for this his doctrine in this point touching the Popes temporal authoritie ouer temporall Princes if we take him as a priuate Doctour deliuering his opinion then of an other Doctour as well learned as he was who holdeth with the Canonists that the Pope is direct Lord King of the world not only spirituall but also temporall for that Pope Boniface was of this opinion that the Pope hath direct power not only in spiritualls but also in temporalls Whereupon he wrote to Philip the faire King of France that he was subiect to him in spirituals and temporalls and that all those who should hold the contrary he reputed for heretikes and that the kingdome of France by reason of the Kings disobedience was falne to the Church For which words Pope Boniface is taxed by Ioannes Tilius x In Chron. ad annum 1302. Bishop of Meldune by Robertus Guaguinus y Lib. 7. in Philippo Pulch. by Platina z In vita Bonifaci● octaui and others of great pride impudencie and arrogancie Whereupon Paulus Aemilius who doth otherwise greatly fauour Pope Boniface writeth thus * In Philippo Pulchro Pope Boniface did add at which all men did marmaile that the King of France ought to reuerence the Pope not only in sacred manner and by Episcopall right as a Father of our soules but he ought also to acknowledge him as his Prince by ciuill Iurisdiction and in prophane matters and dominion All this being considered as also that all the words of that Extrauagant are so generall that they may be vnderstood as well if not better of the Popes direct dominion in temporalls as of his indirect power to dispose of temporals which is only in order to spirituall good what great reckoning is to be made of this cōstitution of P. Boniface it being withal reuersed by P. Clemens the 5. who next but one succeeded him I remit to the cōsideration of the iudicious Reader Chap. 10. Wherein the similitude of Pope Innocent the third who compareth the spirituall and temporall power to the Sun Moone is examined 1. THe sixt and last argument which Card. Bellarmine bringth to proue the sbiection of the temporall power to the spirituall is taken from the authority of Pope Innocent the third who in cap. Solitae de maioritate obedientia doth wel saith he a In tract contra Barcl c. 13. in fine compare the spirituall temporall power to the Sun Moone Therefore as the moone is subiect to the Sun for that she receiueth light from the Sun the Sun is not subiect to the Moone for that the Sun receiueth nothing from the Moon so also a king is subiect to the Pope the Pope is not subiect to a king 2. But first this similitude doth not proue that the temporall power it selfe is subiect to the spirituall or which is all one that a temporall King is subiect to the Pope in respect of his temporall power which he doth not receiue from the Pope but in respect of the light of faith which a temporall King receiueth from the spirituall power And therefore as the Moone when she is eclypsed in opposition to the Sun doth not loose that little light which according to the doctrin of the Philosophers and astronomers she hath of her owne nature and not deriued from the Sunne so temporall Princes when of Catholikes or Christians they become heretikes or infidells and are in opposition to the Pope do not loose

51. in Act. commendeth S. Paul that he would be iudged before him whom he was accused to haue wronged And Card. Bellarmine himselfe not agreable to this his reason did before in his Controuersies affirme y Lib. 2. de Rom. Pon● cap. 19. which as yet he hath not recalled that S Paul did for good and iust cause appeale to Caesar when he was accused for raising sedition and tumults in the people And in that very place of his Recognitions where he recalleth his opinion he doth very plainely insinuate as you haue seene that the cause whereof he was accused was criminall for which he was in danger saith Card. Bellarmine of a most vniust death 13 True it is that S. Paul did preach to the Iewes the resurrection of Christ according to the predictions of the holy Prophets and for this cause they accused him of sedition and to be a man worthy of death and therefore he appealed to the tribunall of Caesar not that Caesar should iudge whether Christ was risen from death to life for this indeed had been a spirituall cause but whether to preach to the Iewes the resurrection of Christ according to the predictions of the holy Prophets were sedition and a crime worthy to be punished with death by the Secular Magistrate Wherefore Festus the President of Iewrie and King Agrippa after that S. Paul had discoursed about the resurrection of Christ z Act. 26. and King Agrippa had said to S. Paul A little thou dost perswade me to become a Christian they all rose vp and going aside they spake among themselues saying that this man hath done nothing worthy of death or bonds which answere also made Lycias the Tribune to the President Foelix before in the 23. Chapter 14 A third reason which moued Card. Bellarmine to recall his former opinion and that S Paul did not appeale to Caesar as to his lawfull Iudge is for that saith he a In tract contra Barclaium cap. 3. pag. 49. it doth seeme to be altogether repugnant to the Gospell that Christ did not free expresly and by name S. Peter and the Apostles from the obligation wherein they stood bound to Heathen Princes For Christ Mat. 17. did pay the didrachmes for himselfe and Peter to auoide scandall For that otherwise neither himselfe nor Peter were bound to pay that tribute he did demonstrate by those words The Kinges of the earth of whom doe they receiue tribute or cense of their children or of strangers And Peter answering of strangers Iesus said vnto him therefore the sonnes are free by which words he declared that he was free from all tribute cense for that he was the sonne of the King of all Kings and because when the sonne of a King is free also his familie is reputed free therefore Peter and the Apostles who by the gracious fauour of Christ did appertaine to his familie ought also to be free 15 But this reason is neither sufficient nor agreable to Card. Bellarmines owne principles For first Card. Baronius affirmeth b Ad ann Christi 33. nu 31. that this didrachme which was exacted from our Sauiour in this place was not a tribute due to Caesar but onely to God for the vse of the Temple according to the law of God decreed in the 30. chapter of Exodus And therefore from this place no sufficient argument can be drawne according to Card. Baronius doctrine that the Apostes were exempted from paying of tributes or any other temporall subiection due to temporall Princes Yea and which is more Card. Bellarmine himselfe in the latter Editions of his Controuersies approueth this Exposition for most true There be two interpretations saith he c Lib. 1 de Clericis cap. 28. in propos 4. of this place Therefore sonnes are free The former is of S. Hillarie who affirmeth that this place is onely meant of the tribute which God did impose vpon the Children of Israell Exodus 30. to the vse of the temple which tribute was properly called a didrachme and according to this Exposition which seemeth to vs to be most true this is the force of the argument The Kings of the earth do not exact tribute of their sonnes but of strangers therefore the King of heauen will not exact tribute of mee who am his proper and naturall sonne The second interpretation which is of S. Hierome who expoundeth those wordes of the tribute which was to bee paid to Caesar seemeth to bee the lesse probable because the tribute which was to be paid to Caesar was not a Didrachme but a penny as it is plaine by Math. 22. Shew me the tribute coyne and they offered him a penny Neither can it be demonstrated by any found reason that the tribute of the Didrachme was wont to be paid to Caesar but after the Ascension of Christ into heauen For Iosephus lib. 7. de bello Iudaico cap. 26. doth write that the tribute of the Didrachme which all the Iewes did pay to the temple euery yeare should afterwards be brought into the Capitole Thus Card. Bellarmine 16 Wherefore it is strange that hee should now be so forgetfull as to bring this text of holy Scripture for a reason why hee changed his former opinion and which reason also hee saith doth demonstrate that Christ our Sauiour did expresly and by name free S. Peter and the Apostles from the obligation wherein they stood bound to Caesar whereas Card. Bellarmine himselfe as you haue seene expoundeth this place not of any tribute to bee paid to Caesar but onely due to God for the vse of the temple And therefore small reason had Card. Bellarmine for the aforesaid reasons which are so weake and repugnant to his owne doctrine as you haue seene to recall his former opinion which for so long time hee had in publike Schooles and writings with the common opinion of Diuines taught and maintained against the Canonists but truely he had no reason to condemne for such weak reasons the contrary opinion of the Schoole Diuines of whose profession he himselfe also is as improbable 17 Far more agreeable to reason and also to Card. Bellarmines profession hee being a Schoole Diuine were it for him in my iudgement to returne to his ancient opinion which the Schoole Diuines doe generally maintaine and rather to recall some other his opinions wherein hee plainely contradicteth his owne doctrine as I haue shewed before As that our Sauiour by those wordes therefore sonnes are free c. Math. 17. did expresly and by name free S. Peter and the Apostles from the obligation wherein they stood bound to Heathen Princes which is flatly repugnant to that which hee taught in another place that these wordes are not meant of any tribute which was to be paid to Caesar but onely of the tribute which God did impose Exod. 30. vpon the children of Israell to the vse of the Temple And besides that the cause whereof the Iewes did accuse S. Paul and for