to come from God and not from man If you saie that Abia sought not for the kingdome but for Religion though his owne wordes sound to the contrarie knowe you that as Ieroboam was starke naught so Abia for all his crakes and your praises was little better The holie Ghost whose report wee must beleeue before yours saieth that hee walked in all the sinnes of his Father which hee had doone before him and that his heart was not right with the Lorde his God And the sinnes of his Father are thus described in the Scripture Iudah wrought wickednesse in the sight of the Lorde and they prouoked him more with their sinnes which they committed than all that which their Fathers had doone For they also made them high places and images and groues on euerie high hill and vnder euerie greene tree There were also Sodomites in the Land that did according to all the abominations of the people which the Lord had cast out before the children of Israel This was in the time of Roboam Abia walked in al his waies and therefore lacked not much of Ieroboans wickednesse though you make him a victorious religious conquerour That Edom and Libuah reuolted from king Ioram is verie true but that their reuolt was either lawfull or for religion that you proue not Edom had no such respect they were prophane persons and Infidels and as soone as they sawe their time they cast off the yoke which the kinges of Iudah had laide vpon them But not long after in the raigne of Amaziah they were meetely wel plagued by the king of Iudah for their reuolting he smiting tenne thowsand of them with the sworde and taking other tenne thowsand aliue and casting them down from the top of a rocke that they burst al to peeces thereby to giue them a iust recompence for their former rebellion The Scripture saith that Libuah a citie of the Priests as appeareth by the first allotment made in the 21. of the booke of Ioshua rebelled at the same time but it commendeth their rebellion no more than it doeth the rebellion of Edom. It will be as hard for you to proue either of them did well as that your selues may do the like Leude deedes are reported in the Scripture as will as good but not commended No more are these Phi. The text saith they did it because the king of Iudah had forsaken the Lord God of his fathers Theo. The Scripture doth not set down the cause why they might lawfully doe it but addeth this as a reason why God suffered these troubles to fall on king Ioram As if it should haue said no maruell to see these rebell against him for he had forsaken the God of his fathers And if this were a fault in king Ioram to forsake the God of his fathers as in truth it was how can the priests of Libuah be excused for seuering themselues from the line of Dauid without warrant from God that which was worse from the temple seruice of God established by expresse commandement at Ierusalem If that be true which you say that Libuah could neuer be recouered again to the kingdom of Iudah your selfe conuince them of a pestileÌ„t wicked reuolt For though they might pretend religion against king Ioram yet against the godly kings of Iudah which followed as Ezechiaâ— Iosias others they could pretend none therfore by your own confession it was no defection from Iorams idolatrie but a plaine rebellion against the kingdom of Iudah an vtter renouncing the Altar Temple seruice of God at IerusaleÌ„ Which how it might stand with their duties to God his law we yet conceiue not neither wil you euer be able to iustifie that fact of theirs with all your cunning and eloquence The ten tribes assembled to sight with Ruben Gad for building an Altar by Iordan against the commandement of God and therein they did but their duties If you aske by what authority they did it the answere is easie Their commonwealth coÌ„sisting of 12. tribes al indued with like soueraignty ten might lawfully represse two without any farther warraÌ„t as after they did the Beniamits for that filthy fact of the men of Gibeah But yet at this time Ioshua liued whom God himselfe had appointed captaine ruler of the 12. tribes therfore besides that authority which the whole had ouer a part that in common regimeÌ„t is sufficeÌ„t there was a superior magistrate at the denouÌ„cing of these wars and though they had fought togither as equals yet will not that example ratiâ—ie the rebelling of subiectes against their Princes which is your purpose Phi. Since Christs law religion was establâ—shed diuerse great honorable fights haue bin made for the faith against princes and prouinces that vniustly withstood and annoied the same Theo. What warres haue bin for religion since the comming of Christ if you meane between Prince Prince Realme Realme is bootles for you to seeke needlesse for vs to answere We dispute not what causes may iustly be pursued with battel but what what persons are permitted to take the sword against whom And vnto the time of Gregory the 1. which compasse you take to bring vs some presidents of your doings you can not shew that euer christian subiects did beare armes against their Princes for any quarrell of regilion were allowed Rebellions were rife in those ages as well as now but we deny that the Church of Christ or the godly Bishops of those times did euer consent allow or like those tumults much lesse procure them or vse them for the safegard of their Sees as you beare men in hand they did Phi. In old times of the primatiue church the christian Armenians lawfully defended themselues by armes against their Emperor Maximinus Theo. You that feare not to depraue the scriptures wil make no bones to corrupt vitiate other Stories at your pleasures The Armenians being no subiects but confederats wheÌ„ Maximinus would haue compelled them to worship idols to that ende offered them force resisted as they lawfully might of fellowes friends became straÌ„gers aduersaries The words of Eusebius are very plaine for that purpose Maximinus had also warre with the Armenians who of long time before that had bin friendes confederates with the Romanes That people being christians very deuoute this hatefull tyrant attempting to force to the sacrifices of idols diuels made them of friends foes of collegues enimies Phi. The Catholike people of diuers Prouinces haue often by force defended and kept their Bishoppes in their seates against the Infidels but specially against the commaundements of heretical Emperors yea and resisted them in defence of their Churches and the sacred goods of the same As the Citizens of Antioche defended their Church against the Emperour Galerius his officers Theo. Your generall and voluntarie
it seeketh not to bee kept secrete A rotten contagion creepeth at this day through the whole body of the Church the wyder the desperater the more inward the more deadly All friends al enemies al familiar none peacemakers they be the ministers of Christ serue Antichrist TheÌ„ce is it as thou maist dayly see that they be trimmed like whoores attired like plaiers serued like Princes Thence is it that they wear gold in their bridles sadles spurs yea their spurs shine brighter than the Altars thence are their bankets drunkennes thence their musike instrumeÌ„ts thence their wine presses running ouer stoarehouses stuffed with all varietie thence their barrels of oyntments to paint theÌ„selues thence their bags bugets full For these things are they seek they to be rulers of churches Deanes Archdeacons Bishops Archbishops The wound of the Church is inward incurable Rest froÌ„ infidels rest froÌ„ heretikes but not from children They haue despised defiled her with their filthie life with their filthie gain with their filthie trade Ye be called Pastors when in deed ye be spoylers and woulde God the milke fleese did suffice ye ye thirst for blood The Archpriest visiteth his charge to fil his purse he betraieth innocent blood he selleth murders adultries incests fornications â—acrileges periuries filleth his pouch to the brim And as for the ornament of chastitie how keep they that which being deliuered into a reprobate sense do that which is not fit It is a shame to name those things which the bishops do in secrete But why should I be ashamed to speak that which they are not ashamed to do Yea the Apostle is not ashamed to write meÌ„ vpon meÌ„ work filthines receiuing the reward of their error With the patrimony of the crosse of Christ you feede whores in your chambers you fat your flesh you furnish your horses with pectorals headstals of golde For this you claw Princes and Powers of darkenes both men and diuels Hee that list to reade more of your scandals may in that place whence this is taken haue enough Albertus Magnus of his time giueth this testimonie Those which now rule in the Church be for the most part theeues murderers rather oppressors than feeders rather spoilers than tutors rather killers than keepers rather peruerters than teachers rather seducers than leaders These be the messengers of Antichrist and vnderminers of the flocke of Christ. The tripartite worke that standeth next to the Councel of Lateran vnder Innocentius the 3. long since complained of your Clergie in this sort So great is the notorious vncleannes of lecherie in many partes of the worlde not in clerks only but in Priests also that which is horrible to heare in the prelates theÌ„selues Again they spend the goods of the Church so badly in vanities superfluities setting vp aduancing their kinsmen and in many other riots sinnes yea there is such a number those no smale ones that do no good in the church but spend their daies in pleasures by reasoÌ„ of the wealth of the church that it is much to be feared least God for these other haynous offences of the clergie passing great very many now inueterate do ouerthrowe or cause the ecclesiastical state to bee ouerthrowen as it came to passe in the Iewes first exalted by God and after destroyed for euer Holcot 20. yeres since The Priests of our age sayth he be like the Priestes of Baal they are wicked Angels they resemble the Priestes of Dagon they are Priestes of Priapus and Angels of hell And lest you should dreame that nearer our time your Clergie began to bee better reformed Platina saith What shall we thinke will become of our age wherein our vices are growen to that heighth that they skant haue left vs place with God for mercie How great the couetousnes of priests is especially of the rulers amoÌ„g theÌ„ how great their lecherie of al sorts how great their ambition pompe how great their pride slouth howe grosse their ignorance both of theÌ„selues of christian doctrine how smal their deuotioÌ„ that rather fained than true how corrupt their maners I neede not speak Frier Mantuan not long after him in that point agreeth with him Petrique domus polluta fluenti Marcescit luxu nulla hic arcana reuelo Non ignota loquor liceat vulgata referre Sic vrbes populique ferunt ea fama per omnem Iam vetus Europam mores extirpat honestâ—s Sanctus ager scurris venerabilis ara Cynedis Seruit honorandae diuum Ganimedibus edes Quid miramur opes recidiuaque surgere tecta Venalia nobis Templa sacerdotes altaria sacra coronae Ignes thura preces celum est venale deusque The house of Peter defiled with excessiue riote is quite decayed I reueale here no secrets neither speak I things vnknown I may vtter that which is in euery mans mouth Cities Countries talke of it the very bruite thereof scatered loÌ„g since ouer al Europe hath queÌ„ched al care of vertue The church lands are giuen to coÌ„mon Iesters the sacred altar allotted to wantons the temples of saints to boyes prouided for filthie lust Why wonder wee to see wealth flow and houses that were fallen to be stately built We sell temples Priests Altars sacrifices garlands fier frankensense prayers wee sell heauen and God himselfe Of your Priests he sayth Inuisi superis faedaque libidine olentes Heu frustra incestis iterant sacra orgia dextris Irritant irasque mouent non numina flectunt Nil adiutoribus istis Auxilij sperate nouis date templa ministris Sacrilegum genus ex adytis templisque Deorum Pellite nec longos scelera haec vertantur in vsus Hateful to heauen lothsome with vncleane lust alas in vaine attempt they sacred rites with incestuous hands They rather kindle and prouoke God than appease him neuer hope for help as long as such pray for you giue the Churches to new ministers and chase this sacriligious generation from the diuine places neither let their haynous sinnes grow to a custome By him wee may learne what fruits to looke for of your Romish Seminarie Heu Romae nunc sola pecunia regnat Exilium virtus patitur Vrbs est iam tota lupanar Roma quid insanis toties quid sanguine gaudes Quid geris imbelli spicula tanta manu Si foris arma tacent tu bella domestica tentas Nec feritas requiem ferre superba potest Tu fratres in bella vocas in pignora patres Et scelus omne audes paris omne nefas Fas iura negas homines numina fallis Nec Iouis imperium nec Phlegethonta times Alas at Rome now nothing but money doth raign vertue is quite banished the whole Citie is a stewes Rome why art thou so often mad why delightest thou in blood Why with weake hands dost
such as be worthie Phi. No. Theo. Then do you giue the same power to the Pope which God claimeth to him-selfe to displace the wicked from their thrones Phi. But vnder God Theo. If your holy father do this without a particular and precise warrant from God hee doth it not vnder God but as well as God that which is in this case done without God is against God But on with your example of Samuel Saul was deposed of his kingdome by Gods appointment and sentence which Samuel pronounced vnto Saul from the mouth of God Ergo what Phi. Ergo king Saul was deposed Theo. Grant he were by whom was it done by God or by Samuel Phi. God prescribed the sentence but Samuel pronounced it Theo. In whose name did Samuel speake in Gods or his own Phi. In Gods Theo. Said he more than God commaunded him Phi. I thinke not Theo. Then God spake the worde and God gaue the iudgement against Saul only Samuel was sent to tell Saul so much that was sore against Samuels will as appeareth by his mourning for Saul which God reproued in him And now to turn your own exāple on your own head I trust God hath as much right to depose Princes as the Pope Phi. What then The. Did all Israel Iudah sinne in obeying Saul so many yeares after hee was deposed by God and an other annointed in his place Phi. They did it for feare because Saul kept the kingdom by tyrannical force notwithstanding his deposition Theo. Did Dauid sinne in seruing Saul long after himselfe was annointed Phi. He durst not doe otherwise Theo. When Dauid had Saul alone in the caue and might haue slain him did he well to spare him Phi. He might lawfully haue killed him as S. Augustine deduceth but he would not Theo. Of that anon in the meane time was it a lie in Dauid to call him his master and the Lords annointed after his deposition Phi. He called him so in respect he had bin so though presently he were not so Theo. Nay Dauid affirmed y◠at that present he was so The Lord saith Dauid keepe me from laying mine hand on him For he is the Lords annointed And after shewing that this was his dutie and not his curtesie when he founde him asleepe one of his Captaines would haue slain him he said Destroy him not for who can lay his hand on the Lords annointed be giltles Where Dauid maketh it no fauor to spare him but a sin to touch him And to the messenger that brought him news of Sauls death How wast thou not afraide saith Dauid to put foorth thine hand to destroy the annointed of the Lord And commaunding the fellow to bee thrust through Thy blood saith hee bee vpon thine owne head for thine own mouth hath witnessed against thee saying I haue slaine the Lords annointed If all Israel obeyed Saul notwithstanding the sentence of God pronounced against him if Dauid himselfe after his annointing serued honored Saul as his master called counted him the Lords annointed to the houre of his death abhorring it as a sinne in himselfe to lay hands on him seuerely punishing it in an other that did it How can you warrant rebellion against Princes or make it a meritorious act to murder them whom the Pope without all authoritie frō God presumeth to displace Phi. Dauid might lawfully haue killed Saul as S. Austen sheweth against Adamātius but he would not The. The words of Dauid are plain to the cōtrary speaking of Saul himselfe Who can lay his hand saith he on the Lordes annointed be guiltles He could not be guilty but of a sinne it had bin therfore no lawful but a sinful deed for any man Dauid himselfe not excepted to haue killed Saul in respect he then was so continued till he died The Lordes annointed Phi. S. Augustine saith Dauid might haue killed Saul without feare His words be Dauid had his enemie persecutour king Saul in his power to do with him what hee woulde and hee chose rather to spare him than to kill him Hee was not commaunded to kill him neither was hee prohibited Imo etiam diuinitus audierat se impunè facere quicquid vellet inimico Yea rather hee had hearde at Gods mouth that hee might freelie handle an enemie how he would and yet so great authoritie hee conuerted to curtesie Theo. Adimantus helde opinion that the olde Testament was contrarie to the newe because the Lawe as hee thought permitted reuenge and allowed men to kill their enimies where the Gospell commaundeth vs to praie for our enimies and to loue them as the wordes of our Sauiour doe witnesse This obiection Sainct Augustine refelleth by shewing that the killing of the Nations which God commaunded proceeded of loue not of hatred and that the iust of the olde Testament loued and fauoured their enimies when it was expedient for them so to do as namely Dauid that spared king Saul his enimie and persecutour though he might easilie haue slaine him Philand Sainct Augustines worde is impunè hee might freely haue doone what hee woulde to him Theoph. Whether that were Sainct Augustines perswasion or an aduauntage taken vppon Adimantus assertion the place it selfe doeth not expresse of the twaine I thinke the later to bee the truer For this was Adimantus erronious position that the Lawe licenced the Iewes to kill their enimies and you may not well charge Sainct Augustine there-with least you bring him againe within the compasse of the Manichees errour Sure it is Sainct Augustine doeth not grounde his speech on this that Saul was deposed and therefore might haue iustly beene destroyed which is our case but on the permission of reuenge which the Lawe of Moses seemed to graunt Dauid towarde his enimie as well as all others towardes their enimies marie that was no right exposition but a misconstruction of the Lawe sufficient to refute Adimantus because it was his owne but not rashly to bee fathered on Sainct Augustine in respect of his learning and credit otherwise in the church of God For the lawe of God gaue no man leaue to kill his enimie but that precept was to bee referred to the Magistrate to whome God gaue the sworde lawfully to kill such as were by his Lawe adiudged to die which our Sauiour doth not prohibite in the new Testament but reproueth the Iewes for hauing this false conceit of Gods lawe that euery priuate person might hate his enimies and loue his neighbours they corruptly expounding neighbours for friendes and acquaintance and assureth them that to loue their enimies and pray for their persecutors which hee then prescribed them was no new addition but the ancient and true intention of Gods law These wordes then Dauid had heard by the Lawe of God for speciall reuelation from God to Dauid Sainct Augustine knewe none that hee might doe freely what hee would to an enimie are assumed
his successours woulde not leaue as being the onely meane to make them Lordes of al. And therefore when Rodolf was slaine HermaÌ„nus was speedily erected against Henrie and had his rewarde as speedily at a womans hande which with a mightie stone as hee was comming in sport to trie the force of his souldiers beat out his braines from the toppe of a castle in earnest Ecbertus was the thirde that ascended to his masters seate and hee not long after was caught in a windmill and paid his life for his ransome Subiectes hauing so euill successe against their Prince the Pope and his confederates thought to trie what the sonne woulde doe against the father and first they perswade Conradus the eldest sonne of Henrie whom his father left in Italie to represse the force of Mathilda to ioyne with her against his owne father and to with-drawe the whole kingdome of Italie from obedience to the Emperour Which vnnaturall dealing of Conradus forced the father to disherite him and to make choise of his yonger sonne Henrie the fift to succeed him in the Empire taking an oth of him least hee shoulde runne his brothers course that during his owne life the sonne shoulde not medle with the fathers kingdom or countries but by the fathers consent The elder brother not long after departed this life which occasioned the Pope and his adherentes to temper with Henrie the fift though by nature and oth bounde to the contrarie that hee shoulde take the Scepter in hande and rather beare him-selfe as king than suffer a straunger to rise vppe and put both the father and the sonne in hazarde to haue the kingdome from them This feare ioyned with a youthly desire to raigne brought the sonne to take armes against the father and to meete him in open field with a periured and wicked purpose to defeate him of his crowne The matter had come to dint of sword but that the chiefe on both sides abhorring those vnnaturall warres pretended to parle as if they would compose the strife without blood in which conference of theirs the father found the Nobles that were with him incline rather to the sonne rising than setting and to faynt from the possessour of the Crowne for dreade of him that shoulde bee successour and for that cause secretely conueyed him-selfe from the campe and fledde to the Duke of Bohemia and to the Saxons who before were his mortall enimies and the first attempters of his deposition but nowe seeing that vngratefull and parricidiall attempt of his bowelles against him honoured and assisted the father to the vttermost of their power The Popes Legates and the rest of that faction fearing the friendes and doubting the valour and former successe of Henrie the fourth turned them-selues to their Romish artes and perswaded the sonne to faine a kinde of submission and reconciliation to his father vppon this condition if hee woulde but retaine peace with the See of Rome To that the father accorded referring him-selfe and his cause to the indifferent iudgement of his Nobles and Princes and receiuing of his sonne for the safetie of his life and honour promises teares and othes all which notwithstanding hee was with a faire pretence ledde to a castle by the waie as they trauelled and being receiued in as an Emperour he was kept there as a prisoner and this offer made him either to loose his heade or to resigne his Empire By these detestable periuries practises the son gat the father to relinquish the Crowne and this if you thinke to bee good successe you may say that Iudas had as good in betraying his master as Henrie the fift in displacing his father Phi. The same Gregorie the seuenth did the like commendable iustice vppon the king of Pole Bolislaus the 2. as wel excommunicating as depriuing him for murdering of his Bishop S. Stanislaie at the verie altar Against which sentence though hee stood by force and contempt for a time yet at length hee was forsaken and resisted wholy by his subiects fled and in fine slue himselfe Theoph. The iustice doone vppon Henrie the fourth was not verie commendable One of your owne friendes confesseth the Prince was condemned Absens inauditus both in his absence and not so much as hearde whaâ— he could say for himselfe The Bishops of Italie Germany thought it not verie commendable when they deposed the Pope Quod Regem nullo exemplo anathemate praeter omnem causam perculisset for that hee had accursed depriued the king which was neuer seen before that without al iust cause And surely to restore the Prince to the communion as Gregorie did at Canusium and yet to defeate him of his Crown and to set vp his seruaunt to rebell against him this had no shewe of iustice And if you commende it you haue your consciences seared with an hoat Iron and will speake nothing that may displease the Pope be it neuer so iust or true The murdering of Bishop Stanislay by Boleslaus the second king of Polonia we mislike as well as you but the depriuing him of his Crowne and allowing his subiectes to conspire his death that was to requite sinne with sinne and to reuenge murther with a more hainous and impious murder It was not lawfull for the king to kill a Bishop that admonished him of his viciâ—us life much lesse was it lawfull for subiectes to conspire the death of their Prince Neither act was good but of the twaine the Popes was the leuder For in steede of reducing the king to repentance which should haue beene his only purpose he interdicted the whole Realme from the seruice of God which is rather the subuerting of innocents than the punishing of offendâ—urs vsed the kings sinne as a pretence to incite the subiects to greater sinne and to settle his vsurped power ouer the Princes of Polonia that should succeede by charging the Bishoppes to annoynt or crowne no king after that without his consent Your own author confesseth no lesse When these thinges saith he which Boleslaus had done were reported at Rome Gregorie the seuenth then Bishop moued with the haynousnesse of the fact interdicted the whole Realme from diuine seruice accursed Boleslaus to the deepe pit of hell and in solemne manner depriued him of his kingdome and commanded the bishops that they should annoint crwone no king after that without his licence Notwithstanding this depriuation Boleslaus raigned a yeare and more after that but hated of all at home and contemned abroade in so much that the Nobles of Ruscia which he had coÌ„quered refused their subiection and certaine of his Nobles and states at home conspired his death which conspiracie being detected he fearing lest moe were of their counsell fled to Ladislaus king of Hungarie who receiued him very curteously and honorably He fled fearing his owne subiectes whom he had tyrannously oppressed not long before with shamefull crueltie as the same
not be possible for him and the Princes that succeeded him to represse the Popes insolencie which beganne to increase apace This was the true cause why Gregorie the 9. set himselfe against Frederike the second after his first absolution which cost so many thousands what soeuer the Italian writers do imagine in hatred of Frederike whom they misliked as well for persuing the Pope as for spoyling and wasting their natiue Countrie Phi. Did hee not well deserue their hatred that ranged ouer all Italie with incredible cruelty sacked their cities filled euery towne village familie with mortal discord and dissention banished and murdered Bishoppes imprisoned the Cardinals Prelats as they were comming to the Councel so pursued inclosed the Pope that he died for very griefe of heart as Platina writeth Theo. Will you kindle a fire and then looke it should not burne What other fruits of warre coulde you expect but these or worse You made leagues to bereaue him of his right you caused his subiects to meete him in the field you accursed his person and depriued him of his Empire you came out in armes against him as you would against a Turk or an Infidel you did what you could to requite him his with like rage and violence when you could not be euen with him you thought it best to complaine of his crueltie But you loose your labour For warres are iudged by their causes and not by their consequents If Frederikes cause were good as the persuite of his right demand of obedience within the Territories of his Empire could not be euil thē your rebellions confederatiōs excōmunications depriuations such like actions to resist him defraud him or oppresse him were al wrongful wicked and his reuenge of your conspiracies treacheries though sharp and seuere was lawful as the cause stood needful Phi. No Prince euer delt so badlie with the Church of Rome as Frederike did Theo. No Prince was euer prouoked with halfe the iniuries with the which he was He was foure seueral times solemnly deposed by the bishops of Rome once by Honorius twise by Gregorie lastly by Innocentius the 4. his good friend whiles he was a Cardinal but his capital enimie when hee came to bee Pope Phi. It skilleth not how often it was done so long as it was done for causes vrgent important Theo. If the Pope had any such power as he hath not the causes must be iust and true which these were not Phi. Yes that they were And though the rest did not so plainely expresse thē which maketh you to carp at them yet Innocentius the 4. layeth his downe in writing which are extant to this day Theo. You say trueth The censure of Innocentius against Frederike the second is extant in your Decretals and foure causes of his deposition there remembred Phi. And those no lesse than periurie sacrilege heresie iniurie and oppression of the Church of Rome The. If it be enough for you to obiect what you list you may soone condemne whom you please We heare your holy father in his magnificence charge the Emperour with these foure things but I winne it woulde trouble him or you to prooue them Hee committed periurie the Pope sayth in his iudiciall sentence by rashly breaking the peace that was made betweene the Church and the Empire If the trueth were well tried this periurie lighteth on the Pope and not on the Prince For Howe coulde the Popes Legates be in the field against the Prince to assist his rebels and not breake the peace that was made betweene the Church and the Empire Is the Popes power so infinite that he can make right in the Prince to be periurie and warre in him-selfe to bee peace The taking and deteyning of Cardinals and Prelates was the sacrilege which in this place is obiected to the Prince but when you proue that Prelats and Cardinals be no subiectes and that they may lawfully take armes against Princes and yet no Prince must lay handes on them then you may chaunce to haue an action of wrongful detynue against the Emperour but not of sacrilege It is a point of your popish pride to make it sacrilege for a lawfull magistrate to restraine your parish Priestes of Rome from their seditious intens practises What are your Cardinals by Gods Law more than other Clergie men or why may not the Prince both represse them and punish them if they disturbe his state Phi. They were not his subiects Theo. Then were they his enemies since they came armed and presumed with their shippes to encounter his why should he not sease them as his prisoners Phi. They came to keepe a Councel being thereto called by the Popes authoritie Theo. To call Councels was the Emperours right and not the Popes and this conuenticle was called to oppresse the Emperour Why therefore might hee not preuent it and disperse it especially when straungers offered to passe his dominion by plain force without his leaue Heresie was the third crime for which the Pope suspected him Wherin if a mortall enemie may be both accursed and iudge and proceede vpon no better ground than suspition you may quickly condemne any man of heresie Princes haue warme offices if they shal lose their Crownes as soone as the Pope lysteth to suspect them of heresie The fourth cause is more foolish than any of the former The prince forsoothe forced his subiects in Sicilie to aguise him and obey him as their lawful prince notwithstanding the Bishoppe of Rome had deposed him and the persons that would not hee banished and diuersly punished This in deede was not for your profite but this was nothing against his dutie Ph. He forced them to impugne the Church of Rome whose vassalles they were Theo. The Church of Rome had a yeerely pension out of Sicilie which is here specified more the Pope could not claim and that pensiō was first yeelded by those that vsurped the kingdome of Sicilie against the Empire For Roger of Normanie whē Lotharius the Emperor had chased him out of Apulia Campania taken those countries from him intended the like for Calabria Sicilie but that he was called away by suddain occasions died before he could returne grew to a secret compact with the bishop of Rome to hold the kingdome of Sicilie which the Emperour claymed as from the Church of Rome by a yeerely recognisance After the death of Lotharius Conradus the next Emperour was so troubled first with rebellion at home then with an expedition into Syria that he had no leasure to thinke of Sicilie Against Frederike the first who succeeded Conrade in the Empire did William of Sicilie nephew to this Roger for his sonne raigned not long conspire with the cities of Lombardie and the Bishoppe of Rome to keepe the Germane Emperour aloofe from Italie and so long they striued hauing