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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68730	Certain general reasons, prouing the lawfulnesse of the Oath of allegiance, written by R.S. priest, to his priuat friend. Whereunto is added, the treatise of that learned man, M. William Barclay, concerning the temporall power of the pope. And with these is ioyned the sermon of M. Theophilus Higgons, preached at Pauls Crosse the third of March last, because it containeth something of like argument	Sheldon, Richard, d. 1642?; Barclay, William, 1546 or 7-1608. De potestate Papæ. English.; Higgons, Theophilus, 1578?-1659. Sermon preached at Pauls Crosse the third of March, 1610.; Barclay, John, 1582-1621.	1611 (1611)	STC 22393; ESTC S117169	172,839	246

GVIL BARCLAII J. C. OF THE AVTHORITIE OF THE POPE WHETHER AND HOW FARRE FORTH he hath power and authoritie ouer Temporall Kings and Princes Liber posthumus AT LONDON Imprinted by ARNOLD HATFIELD for VVilliam Aspley 1611. TO THE MOST HOLY FATHER AND LORD CLEMENT the 8. Pope W. Barclay wisheth health IF Rome from Peter to this day had seene such Bishops as your Holinesse is most High Father and Prelate of Christians there had been no place for this Question at this time Your Moderation and Gentlenesse answerable to your Name either had not opened any gap to this Busines or had barred the same by some graue Prouision that it should not be opened I haue here discussed the Question touching the Temporall authoritie of your See ouer Kings and Princes which hauing been canuassed with so great Troubles and so much Blood hath as oft afflicted the Church as the Princes themselues I haue also dedicated the same to you lest I might seeme either to haue shunned your Iudgement or to haue managed rather the Cause of the Kings then of the Church If I haue not pleased euery mans taste I desire them to consider That no Medicine brings Health without bitternesse It is peraduenture an odious argument to such as be scrupulous or malitious to peruert my sense and meaning which not withstanding most Holy Father I haue vndertaken partly out of the loue of the Truth partly also for that I haue been of opinion that this Authoritic is the fountaine of all those tempests wherewith Heresie tosseth your ship at this day Pope Iulius the 2. being alienated with a sudden vnkindnes did not only thunder against Lewes the 12. King of France but also depriued Iohn King of Nauarre of his kingdome because hee assisted the French And out of question Lewes his good fortune put by that Thunderbolt from France but the Nauarrois hearing the Spaniard of one side and being excluded on the other side by the Mountaines of Pyrene from the helpe of France was not able to make his part good against the furie of Rome and the ambition of Spaine Being spoiled of the greater part of his kingdome he retired into France where he had a large and ancient Patrimonie In the neck of this came the fire which Luther kindled and the Heires of Iohn King of Nauarre inflamed with their priuate hatred did very soone passe to that side which bandied against the See of Rome Therefore came Heresie first to be seattered thorow France by the partialitie of those Princes which through the fiaming fire and after through warres hath continued to this day As for Henrie the 8 King of England who doubteth that he departed not so much from the Religion as from the Pope out of his Hatred against the very same Authoritie Clemens the 7. had denounced Henrie depriued of the Right and Interest of his Kingdoms and he againe conceiued an anger which peraduenture was not vniust of his part but blinde and intemperate He opened England to Heretikes by the occasion of this schisme who afterwards growing strong vnder Edward the 6 destroyed the ancient Religion Againe Scotland affected with the Neighbourhood and Communion of England hauing held out vnder Iames the 5 at length was attainted in the beginning of Maries raigne and presently after infected when the poison had gathered further strength So what Heresie or Heretiques soeuer are in France and Britannie at this day which is their onlie strong hold was conceiued and hatched by this lamentable warmth of the Temporall Authothoritie as a pestilent egge Behold most holy Father how little good it doth the Church to challenge this Command which like Scianus his Horse hath euer cast his Masters to the ground Therefore haue I vndertaken this worke out of my affection to Religion and Truth not to the Princes and of a sincere and humble minde haue presented the same to you the Chiefe Pastour to whom it appertaineth to iudge of leper and leper If there be any thing in these writings which you shall thinke good and profitable I shall comfort my Old age with the most sweete remembrance of so great a Witnesse But if allowing my affection yet you shall not allow my Iudgement it shall be to posteritie an argument of your Moderation that vnder you the simple libertie of Disputation hath not been preiudiciall to any Let this be an argument of your Moderation but neuer of my Obstinacie For whatsoeuer is in this businesse I leaue it to your Censure that in this booke I may seeme not so much to haue deliuered what I thinke as to haue enquired of your Holinesse what I ought to thinke Fare you well The contents of the seuerall chapters contained in this Booke Chap. 1. THe Author professeth his Catholike disposition to the See of Rome and his sinceritie in the handling of this question The opinion of the Diuines and Canonists touching the Popes authoritie in temporall matters and particularly touching Bozius a Canonist Chap. 2. Of the different natures of the Ecclesiasticall and Temporall powers and a taxation of Bozius his sophistrie touching the same Chap. 3. That the Apostles practised no temporall iurisdiction but rather inioyned Obedience to be giuen euen to Heathen Princes and a comparison betweene the ambition and vsurpation of the later Popes and humilitie of the ancient Chap. 4. That the later Popes serued themselues of two aduantages to draw to themselues this vast authoritie Temporall ouer Princes viz. partly through the great reuerence which was borne to the See of Rome partly through the terror of the Thunder bolt of Excommunication Chap. 5. That it cannot be proued by any authoritie either Diuine or Humane that the Pope either directly or indirectly hath any Temporall authoritie ouer any Christian Princes Chap. 6. That no instance can be giuen of any Popes of higher times that any such authoritie was vsurped and practised by them and a vehement deploration of the miserable condition of these later times in regard of the modestie and pietie of the former Chap. 7. An answere made to an excuse pretended by Bellarmine that the ancient Church could not without much hurt to the people coerce and chastise the olde Emperors and Kings and therefore forbare them more then now she neede to doe Chap. 8. That the ancient Church wanted neither skill nor courage to execute any lawfull power vpon euill Princes but she forbare to doe it in regard she knew not any such power ouer them Chap. 9. That it is a false ground laid by Bellarmine that Henrie the 4. Emperour and other Christian Princes vpon whom the Popes haue practised their pretended temporall authoritie might be dealt withall more securely then the former Princes Chap. 10. The censure of the worthie Bishop Frisingens vpon the course which Gregorie the 7. tooke against Henrie the 4. Emperour and the issue thereof how lamentable to the Church and vnfortunate to the Pope himselfe Chap. 11. A reason supposed for the tolerancie and

first of all the Popes that euer aduentured this high course wee haue sufficiently declared before But who is ignorant how that same furious aggression and censure of Boniface the VIII vpon Philip the Faire how little it profited nay how much it hurt the Church Likewise that of Iulius the II. against Lewes the XII both Kings of France of Clement the VII and Paulus the III. against Henrie the VIII and of Pius Quintus against Elizabeth Kings of England Did not all these Princes not onely not acknowledge but also contemne and laugh to scorne that same papall imperiousnesse carried beyond the bounds of a spirituall iurisdiction as meere arrogation and an vsurped domination For the two last Popes I dare bee bold to affirme vpon a cleere ground for the matter is knowne to all the world that they were the cause that Religion was lost in England for that they tooke vpon them to vsurpe and practise so odious and so large a iurisdiction ouer the Prince and people of that kingdome Therefore how much more iustly and wisely did Clement the VIII who chose rather by a spirituall and fatherly charitie and a vertue agreeable to his name to erect and establish the state of the French Kingdome which began to stagger and sway in religion then to contend by this same haughty and threatning authority of a temporall iurisdiction because hee knew that seldome or neuer it had happie issue Out of doubt for Kings and Princes who glory not without cause that they are beholding onely to God the Sword for their Kingdomes and principalities it is proper to them of a naturall greatnes of mind to desire rather to die with honour then to submit their scepters to an others authority and to acknowledge any iudge superiour in temporall matters And for that cause it seemeth not to be good for the Church and Christian common-wealth that the Pope should be inuested in so great an authority ouer secular Princes by reason of the manifold slaughters miseries and lamentable changes of Religion and of all things besides which dospring from thence In which consideration I cannot but wonder at the weake iudgement of some men who take themselues to be very wise who to remoue from the Pope the enuie of so hatefull a power and to mitigate allay the indignation of Kinges whome it offen deth so much are not afraide to giue out and to publish in bookes scattered abroad that this temporall prerogatiue of the Pope ouer Kings is passing profitable euen for the Kings thēselus because as they say mē somtimes are kept in compasse more through the feare of loosing temporall then of spirituall estates An excellent reason surely and worthy of them who put no difference betweene Princes and priuate persons and measure all with one foot Surely these men reach so farre in vnderstanding that they vnderstand nothing at all As though that feare wich falles vpon priuate persons is wont to possesse also the minds of Princes who hold themselues sufficiently protected and armed with the onely authority of their gouernment against all power and strength and impression of any man That reason ought onely to be referred to them whom the terrour of temporall authority and the seuerity of ordinary iurisdiction do reclaime from offending with feare of punishment for these kind of people because they are sure that if they offend they shall be chastised with some pecuniarie or corporall mult doe for the most part abstaine from doing hurt not for conscience but for the displeasure and feare of the losse of temporall thinges But Kings haue not the same reason but being placed on high aboue all humane constitutions and all positiue lawes doe giue vnto God onely the account of their administration whose punishment the longer it is in cōming the more seuere it is like to bee Against priuate persons the execution of punishment is ready which they cannot auoid without the mercy of the Prince But what execution can bee done against Princes seeing they are not tied by any sanctions of humane lawes nullisque ad poenam vocentur legibus tuti imperij poteslate For that it is expressed in the law That the Prince is free from the laws that both the Latine and the Greeke Interpreters do vnderstand as of all lawes so especially of poenall that the Prince although he doe offend may not be chastised by them or as the Graecians doe speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is the cause that Kings being assured both the greatnesse of their authority and confidence of their Armes feare not the losse of any temporall estate seeing there is not one among a thousād of them so froward and friendlesse but that he can find many friends to follow his party by whose helpe and aduice whether he be to vse sleight or strength hee supposeth he can maintaine his Crowne and scepter And for this very reason it is so farre that they will be terrified with these imperious and lording minitations to take their Kingdomes away that they are rather inflamed and set on fire by them against all pietie and religion And it is verie certaine that this temporall power which the Pope some ages past doth challenge ouer all men is so hatefull to princes that euen they who doe much honour the seate of Peter and do acknowledge the great power of his successors in spirituall causes yet they cannot without indignation endure to heare the speech of this temporall domination The reason is because neither in the sacred scriptures nor traditions of Apostles or any writings of ancient fathers there appeareth any testimony nay no token or print of footing of any such authority of the Pope and that a matter of so great weight I meane so great a commaund and power of raigning should bee euicted or wrested from them without the manifest word of God or pregnant proofe of reason neither can they endure any reason of law or indifferencie of equity can admit Wherfore wise men haue euer been of this mind that the Popes should with much more case procure the peace of the Church if according to the custome of their ancesters they would quietly rest themselues within the bounds and compasse of the spirituall iurisdiction and that according to their Apostolicke charity they should humblie entreat wicked Kings requesting beseeching protesting with praiers and teares that they would returne into the way rather then that they should goe about through this hatefull intermination to strip them of their temporall authority as it were through force and feare wherby they profit nothing or little to extort and wrest from them amendement of maners and faith And if these Princes bee so obstinate and stiffe in their wicked courses that they can be moued with no teares nor bended with no praiers the assistance of God must be implored and they abandoned to his iudgement But now let vs goe forward CHAP. XXXII THe second argument which Bellarmine deducteth out of his fift

conniuencie of the ancient Popes and the vanitie thereof discouered Chap. 12. That the Pope hath no authoritie not so much as indirectly ouer Christian Princes in temporall matters proued both by the speciall prerogatiues of an absolute Prince and also by the grounds of the Catholikes and the inconueniencies insuing of the admittance thereof Chap. 13. He vndertakes Bellarmine his proofes propounds his first maine reason with the Media whereby Bellarmine inforceth the same Chap. 14. He taketh away the ground which Bellarmine laid for the strengthening of his first Proposition and layeth open the lightnes and vanitie thereof Chap. 15. He amplifieth the answere to the last ground laid by Bellarmine and explaneth in what termes of Relation or Subordination the Powers both Ciuill and Ecclesiasticall doe stand Secondly he sheweth that Clergie persons are as well and fully to be reputed the subiects of Temporall Princes as Lay men are Thirdly that the Clergie first receiued their Priuiledges from the fauour of Princes and that the Pope himselfe as successor of Peter must necessarily bee subiect to a Temporall Prince but that hee is a Temporall Prince in Italie himselfe which State also he receiued at the first by the Bountie of Temporall Princes Chap. 16. He detecteth a plaine fallacie in a reason of Bellarmines which in Schooles is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sheweth at large that Temporall Princes haue submitted themselues to the Popes as their Spiritual Fathers but not so absolutely but that they euer reserued their Ciuill authoritie firme and vntouched to themselues Chap. 17. He answereth Bellarmines second reason and prooueth that this vnlimited power of disposing the Temporalties of Princes is neither belonging nor necessarie for the Church and that the Church florished more the first three hundred yeeres without the same authoritie then it hath done since certaine later Popes vsurped the same Chap. 18. He discusseth more at large the sense of Bellarmine his latter argument to proue the Popes soueraigntie ouer Kings in Temporalties and bewraies the inconsequence and vanitie thereof Chap. 19. He discusseth a passage in S. Bernard touching the Materiall sword and the words of Christ Ecce duo gl●dij and concludeth that the Temporall sword is neither proper to the Pope nor subiect to the Spirituall Chap. 20. He encountreth Bellarmine his third reason and the pro●●es of the same Wherein he excepts especially against this Proposition of Bellarmine that it is as dangerous to chuse a Heathen Prince as not to depose him that is not a Christian but the Elench or fallacie of the whole argument he plainly discouereth Chap. 21. He insisteth further on the point Whether Christians ought to suffer ouer them a King that is not a Christian. The text of the 1. Cor. 6. is discussed Of going to law vnder infidell Princes or Iudges and Bellarmine his fraud and captiousnes discouered in abusing that place to serue his turne Secondly a place of Thomas Aquinas examined touching the point of taking from Heathen Princes their Right Thirdly that it was not want of strength but meere Religion and Conscience that kept the Primitiue Church in obedience by Bellarmines own grounds Chap. 22. He answereth Bellarmines second maine Reason taxeth the same both for matter in truth and forme in Logick and giues a right supplie to the deficiencie of the same by which the force of the same reason is taken away Chap. 23. He taketh in hand Bellarmines third argument which is drawne from a comparison of the bond of Mariage with the bond of the Obedience due from the subiect to the Prince and both shewes how weake it is in it selfe and how strong against him that brings it Chap. 24. He examineth a fourth Reason of Bellarmines taken from the forme of an Oath which Princes are supposed to take when they were receiued into the Church and sheweth that nothing can be made thereof to proue Bellarmines assertion for the Popes temporall authoritie ouer Christian Princes Chap. 25. He examineth the last reason of Bellarmine grounded on the words of Christ to Peter Pasce oues meas the which reason from these words if it haue any edge at all he turneth the same backe vpon Bellarmine himselfe Chap. 26. He prooueth that Bellarmine is deceiued or doth deceiue of purpose in his reason drawne from the comparison of the Pope as a shepheard and an heretike Prince as a wolfe 2. What is the dutie of the shepheard in case the Prince doe of a sheepe become a wolfe Chap. 27. He debateth the power of the Pope to dispense what is the nature of those lawes wherewith the Pope may dispense But that he hath no colour to dispense with the obedience of a subiect to his Prince The madnesse of the Canonists that giue too vast a fulnes of power to the Pope Chap. 28. The Examination of a Rescript of Pope Innocent the third which hath these words Not man but God doth separate whom the Bishop of Rome doth separate Which words many haue laboured to reconcile but haue missed Chap. 29. But the Author giues the resolution excusing the Popes meaning and blaming the words to answere the Canonists Chap. 30. That the Pope although he might dispense with the oath of a Subiect yet can he not dispense with his Obedience to his Prince to which he is bound by the law of God and Nature which are greater then his Oath 2. The dangerous consequence to all Christian Princes by this power of the Pope called Indirect if he should haue it 3. What the People ought to answere the Pope or his Ministers in case they should bee by them solicited against their lawfull Prince Chap. 31. The error of the later Popes in taking this high and headlong course to depose Princes what ill blood it hath bred in the Church proued by miserable experience in Germanie France England and hath brought the See of Rome both into hatred and contempt with all Christian Princes Chap. 32. That if the Prince play the wilde Ramme the Pope may correct him but as a spirituall Pastor onely by spirituall meanes 2. That neither the Prince can auoide or decline the Popes iudgement in cases Spirituall nor any Clergie person the Kings in cases Temporall 3. That the Clergie receiued those Exemptions and Immunities which at this day they enioy through all Christendome not from the Pope nor from Canons of Councels but by the bountie and indulgencie of secular Princes 4. The explanation of the Canons of certaine famous Councels which the aduersaries alleage in their behalfe and yet vpon the matter make rather against them 5. The notorious corruption practised by Gratianus in peruerting the words of two seuerall Canons flat against the Originall which corruption also Bellarmine very strangely followeth because it seemeth to make to his purpose Chap. 33. He propoundeth and proueth a paradoxe of his owne That all the Clergie men in the world of what degree or ranke soeuer are