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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	power_n	prince_n	temporal_a	1,487	5	9.3415	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01948	The state-mysteries of the Iesuites, by way of questions and answers. Faithfully extracted out of their owne writings by themselues published. And a catalogue prefixed of the authors names which are cited in this booke. Written for a premonition in these times both to the publike and particular. Translated out of French; Mysteres des peres jesuites. English	Rivet, André, 1572-1651.; Gosselin, Peter.	1623 (1623)	STC 12092; ESTC S120862	30,376	63

teacheth that as he which transferreth his dwelling into another towne or prouince ceaseth to be the subiect of that prince vnder whose domination he was before without doing him wrong So Princes haue no reason to complaine if they be depriued spite of their teeth of the right which they had vpon Clerkes before they were Clerkes because he vseth but his owne right that chooseth an estate which he thinketh most conuenient for him although by accident it followeth thereupon that the Prince be depriued of his subiect NOVICE. I would be loath that all Princes should know this secret for from thence I learne that they haue a State within their State no more depending on them then that of France doth on that of England And that their subiects without stirring out of their Countryes there enioying their estates may exempt themselues from their subiection and by other Maximes that they may also make themselues their superiours euen in temporall things though indirectly IESVITE Thou sayest right and vnderstandest the case well For iure ordinario as Father Suarez will teach thee not onely the Pope but the Bishop likewise is the Kings superior and euery King is subiect to his Bishop in spirituall things if he be not exempted from it by the pope and immediatly receiued vnder his protection and iurisdiction Now temporall subiection necessarily followeth spirituall as wee haue declared before For as the same man teacheth If the Church could not punish those that are spiritually subiect with temporall paines they would soone contemne the spirituall and that would fall out which is spoken of in the Prouerbs chap. 29. vers 15. The child which is left to his owne will confoundeth his mother Whence would ensue that the state of Christendome would not be well ordered nor had beene sufficiently prouided for if the Church had not power to constraine such rebels as will not obey her censures And it must not be said that the vengeance of crimes appertaineth to secular Princes and that it is enough that they haue this power because they themselnes may offend and haue need of correction And further because this vengeance doth not of it selfe appertaine to the ciuill Magistrate but so farre forth as the faults are contrary to ciuill ends the peace of the Common-wealth and humane iustice but to punish them as contrary to Religion and the saluation of soules that of it selfe appertaineth to the Ecclesiasticall power vnto which Principally appertaineth the faculty of vsing temporall paines for such corrections which power is much more necessary for the repression of Princes then of their Subiects NOVICE. You teach mee great mysteries which I should not easily haue apprehended without your direction and haue made mee to see that they which will betake themselues to our Order must subiect their vnderstanding by the vow of blind obedience But declare vnto me I pray you the ground of the exemption of Clerks from the subiection of Princes in the States where they were borne IESVITE Why it is grounded vpon the very law of Nature it selfe For the Ecclesiasticall power which is spirituall is in consequence by nature aboue the secular and therefore when need requireth can direct iudge and correct it but there is no reason that permitteth the secular to direct iudge or correct the spirituall NOVICE. I but if the election which one may make of an Ecclesiasticall estate doth not exempt the seruant from the subiection of his Lord why should the same estate depriue the King Prince or Common-wealth of their subiects IESVITE The tie which is betweene the Lord and the seruant is all in all farre greater then that which is betweene the Prince and the Subiect And that is the reason why clericature exempteth the Subiect from the subiection of the Prince or from the ciuill power yea though the superior opposeth it but not the seruant from the power of his Lord. Cardinall Bellarmin saith as much of the obligation betweene the debtor and the creditor NOVICE. If it bee so may a Clerke whatsoeuer hee doth or vndertaketh euen against the very persons of Princes themselues be guilty of humane treason IESVITE Father Emanuel Sa hath satisfied this question in few words The rebellion saith hee of a Clerke against his Prince is not treason because he is not his subiect NOVICE. I thinke those words were left out in the edition of Paris IESVITE They were indeed because at that time this matter was much stirred in by certaine Politicians who a great coile about it howbeit they continue still in the editions of Antwerp and Cullen But say hee had not written it it followeth well enough from this Maxime whereof we are agreed that Clerkes are not the subiects of Princes nor Princes in regard of them superior powers And then It is a generall rule that Ecclesiasticall persons are exempted from the secular iurisdiction not onely in Ecclesiasticall crimes but also in ciuill which cannot be denied saith Father Suarez without denying a principle of faith And so generall that it suffereth not according to him any exception of crime whatsoeuer Now if it be obiected That in some Kingdomes certaine crimes of Clerkes are excepted which the ciuill Magistrate may take knowledge of as the crime of high treason of coyning false money c. That is not by common right but by a particular priuiledge which Kings haue receiued from the Pope for there is no King nor secular Prince that can giue it NOVICE. But the Apostles and the first Ministers of the Christian Church subiected themselues to Kings and Princes payd them tribute and neuer went about to depose them IESVITE The times are to be distinguished For if the Christians did not in times past depose Nero Dioclesian Iulian the Apostata Valens the Arrian and such like it was because they wanted temporall forces for otherwise by right they might seeing that the Apostle in the 1. to the Cor. chap. 6. commandeth that new Iudges be established amongst the Christian to the end that the Christians might not bee constrained to plead before a Iudge that was a persecutor of Christ so would he haue commanded new Kings and Princes to haue beene made for the same reason if they had had power enough in their hands NOVICE. But why did not they vse cunning where power wanted IESVITE It was expedient then that the foundations of the Church should be laid in patience and suffering of death with so much the more miracle that it grew the greater being oppressed and diminishing in number yet euery day encreased Moreouer in those times it was not expedient to doe all that law and right permitted NOVICE. What doe law and right permit according to the doctrine of our Society IESVITE In all memory of men such as haue vndertaken the killing of Tyrants haue euer beene held in high estimation NOVICE. Whom meane you by tyrants that may be killed IESVITE The Theologians saith Father

dainty Allegory which will teach me to obserue secrecy especially in Confessions though it should concerne the liues of Kings whatsoeuer the Heretickes say of that same sentence of Father Binet How it were better all kings should perish then that the seale of Confession should be violated And that which our father Eudaemono-Iohannes teacheth How there can be no mischiefe so great for the auoyding whereof a Confession is to be disclosed In some case saith Suarez it is not lawfull no not for any end were it euen to preserue a whole State from a great temporall or spirituall mischiefe In like manner Cardinall Tolet The obligation of the seale is so great that for no cause no not for to saue his owne life nor for the safety of the whole State may the Confessor reueale the confession of the penitent lib. 3. cap. 16. Inst Sacer. IESVITE This I assure thee is a very good instruction my Sonne and of great importance But because it may happen sometimes that thou maist be called before a Iudge or a Tyrant who may demand of thee whether thou knowest any thing of that which thou hast heard in Confession in which case thou maist boldly answer without lying that thou knowest nothing because his demand is vniust and that to such a demand answer must be made not to that which is demanded but to that which ought to bee demanded And then againe thou knowest it as God not as man But if he should presse thee further and demand of thee formally if thou hast heard it in confession then thou canst not say thou hast not heard it for so thou shouldest lye neyther art thou likewise to answer that thou wilt not tell nor to reprehend him that makes thee that demand for thereby the Confession may come to be suspected What shalt thou doe then Thou must deny that thou hast heard it in confession but meaning in thy minde for to tell you or euer to speake of it By which meanes thou maist escape This is the doctrine of Equiuocations and Reseruations whereof another day I will make thee a more ample discourse Onely I will aduertise thee according to father Vasquez from whom I haue drawne most of that aforesaid how thou art not to be abashed if thou art told that which indeed is true namely that none of the ancient Doctors euer thought of this answer vpon occasion of such difficulties and that they all beleeued that if the matter be denyed eyther before a Iudge or any other body it is a lye and they neuer found out any other meane but not to answer at all which is no maruell because in those times this doctrine was not knowne but is come to light since by continuall disputations NOVICE. I will not faile to make vse of this instruction for the concealment of Consessions IESVITE Thou maist also make vse of it in other things and teach it vnto others according as father Tolet decideth it It is lawfull somtimes to vse Equiuocations and deceiue him that heareth you not alwayes but when the Iudge calleth you to sweare contrary to iustice then it is lawfull for you to sweare according to your owne meaning against that of the Iudge As if he should ask you did you that you may answer I did it not meaning to your self for to tell you or at that time or some such thing And if the husband asketh his wife whether she haue committed adultery she may answer that she hath not although she hath meaning to reueale it vnto him If any one be constrained to sweare that he will take such a woman to wife he may sweare he will meaning to himselfe if afterwards he thinketh good so to doe In like manner he that is in the hands of theeues or he that is vniustly detained may promise mony but meaning to himselfe that he will pay it if it pleaseth him or promise to returne againe if he be let goe and yet not performe though he haue sworne it if first hee haue vsed equiuocation NOVICE. I will endeuor to make a commodious vse of these good precepts and as a precious treasure will keepe what you haue taught me attending till you thinke me capable of the rest at such time as you shall see how I haue profited in this wherein you haue instructed me already vpon which I will goe and meditate very diligently IESVITE Doe so and giuing vp thy selfe wholly to Father Ignatius deuoutly pray him That being the least of his and the most vnworthy of those which are the companions of Iesus in this religious warfare he wil be pleased to imbrace entertaine and assist thee that also he will often commend thee to Iesus thy head standard-bearer vnder whose Colours thou fightest and with whō he hath continuall familiarity communication NOVICE. I humbly thanke you for this aduertisement good Father and so God be with you FINIS a Bellarm. de Monach. l. 2. cap. 6. b Serm. de Valderama pag. 10. c 1 Cor. 1. 9. d 1 Ioh. 1. 3. e Lib. 1. de Ecclesia f Locor Theol. lib. 4. cap. 2. g Praefat. ad lib. disquis Magic k Locor Theol. lib. 11. cap. 16. l 1 Kings 18. 21 m Serm. de Valderama pag. 10. n Serm. de ●e●a pag. 112. o Gen. 1. v. 2. p Pag. 74. q Pag. 10. r 1 Serm. de Deza pag. 152. ſ Valderama pag. 10. t Horat. Turcel in Iesuit apud Poss x Maphae in vit Loyala lib. 2. Et Rib lib. 2. cap. 20. y Serm. de Valderama pag. 48. z Serm. de Valderama pag. 11. a Valderama pag. 51. b Cum sec parte Serm. discip de tempore Apud Ioh. Albinum 1612. c Valderama ib. d Valderama pag. 55. e Idem pag. 89. f Fol. id ibid. g Ignat. Ep. de virtute obedien Sect. 3. h Valderama pag. 30. 31. i Ignat. de obed virtute Sect. 3 k Ibid. Sect. 1. l Ibid. Sect. 3. m Ibid. Sect. 5. n Ibid. Sect. 16. o Sect. 12. p Sect. 7. Tollet instruc sacerd l. 4. cap. 3. Sect. 4. q Ibid. Sect. 18. r Ibid. Sect. 20. s Esay 28. 16. t 1 Pet. 2. 6. u Rom. 9 33. x Praesat in lib. de sum Pontif. Item in eod lib. per totum de concil lib. 2. ● 17 y Bellar. de pontif lib. 5. cap. 6. §. Explicanda z Ibid. cap. 7. §. Prima ratio a Desum Pont. lib. 5. cap. 7. Sect. Item potest b Defen ●id Cath lib. 3. cap. 23. §. 10. c Ibid. §. 18. e Bellar. de sum Pont. lib. 5. cap. 7 Sect. Praeterea f Vbisupr §. 21 g Tom. 3. Disp in Thom. disp 1. ● 12. punct 2. h Vbisup Sect. Alterum i Bellar. lib. 5 cap. 7. Sect. Tertium k Amphith honoris cap. 12. l Resp ad Antic cap. 3. pag. 48. n De Clericis lib. 5. cap 30. Sect. Quarto obijciunt o De Clericis lib. 2. cap. 17. Sect. Ad primam p Defens contra Ang. lib. 4. cap. 17. Sect. 16. 18. q Ibid. lib. 4. cap. 9. Sect. 17. 18. r De Clericis lib. 1. cap. 38. Sect. Quarto obijciunt ſ Defens fid contra Ang. lib. 3. cap. 17. t Eiusdem lib. cap. 23. Sect. 18. 20. u Bellarm. de Clericis lib. 1. cap. 29. Sect. Alterum x Bellarm. de Cleric lib. 1. cap. 30. Sect. quarto obijciunt y Aphoris Confess Tit. Clericus z Suarez Defens fid ●●b 4. cap. 15. Sect. 1. 9. 10. a Bellarm. de Pont lib. ● cap. 7. Sect. Quod si b Mariana de Reg. lib. 1. cap. 6. c Def fid lib. 6. cap. 3. Sect. 1. d Marian. de Reg lib. 1. cap. 6. e Defens cathol lib 6. cap. 4. Sect. 7. * Vbi sup Sect. 2 f Apud Eudaem in Res ad Antic cap. 1. g Ibid. pag. 32. h Defens fid lib. 6. cap. 4. Sect. 2. i Ibid. Sect. 5. k De Reg. lib. 1. cap. 6. pag. 51. l Ibid. vbi supra lib. 6. cap. 4. Sect. 6. m De Reg. Re. Inst lib. 1. cap. 6. pag. 59. 6. n Def. fid lib. 6. cap. 4. Sect. 15. o Ibid. Sect. 18. p Ibid. Sect. 17. q Ibid. Sect. 19. r De Rege lib. 1. pag. 57. ſ De Concil lib 2 cap. 16. 19. t Recog lib de La●cis §. Addo u Vbi supra pag. 62. x Suarez vbi supra Sect. 20. y Contra Barclayum cap. 3. z De Reg. lib. 1. cap. 6. pag. 53. 54. a Mariana de Reg lib. 1. cap. 7. per totum b Mariana lib. 1. cap. 2. de Reg. in●●it c Theol Schol. part 2. Tom. 2. Tract 1. cap. 16 q. 4. d Becanus vbi supra q. 6. e Becan Ibid. f Suarez Desen fid lib 4 cap. 22. g Bellar. de Pont. lib. 1. cap. 9. h Apol. pro Garneto cap. 13. i De paenit disp 33. Sect. 1. k Vasq in 3. part Thom. Tom. 4. Quaest 93. art 4. l Lib 4. de inst Sa●er cap. 21. m Gaspar Sanc. Epist dedic ad Ignat. Loyol Comment in Esayam