auoucheth That ordinarily he can not depose Princes euen for iust causes 7. But let vs heare Bel disproue him self Anatomy of Popish tyrany in the Caueat to the Reader and lib. 2. cap. 4. §. 10. c. 9. 1. Contradiction Secular Priests saith he write plainly and resolutly that the Pope hath no power to depriue Kings of their royal Scepters and regalities nor to giue away their Kingdomes to an other In which opiniō likewise the French Papists do concurre iump with them Item The Seculars although they acknowledge the Popes power supereminent in Spiritualibus yet do they disclaime from it in temporalibus when he taketh vpon him to depose Kinges from their empires and translate their Kingdomes And least we should thinke these few Priests who wrote so were no Papists Bel him self testifieth that they are the Popes deare Vassals and professe the selfe same religion with Epistle to the King other Catholiques 8. The third vntruth conteined in the proposition is that we teach the doctrine of his proposition as a pointe of our faith wherevpon he inferreth in his conclusion our religion and faith to be false Because we teach no such doctrine at al and much lesse as a point of our religion or faith And the grauest best learned amongst Catholiques attribute to rhe Pope onely spiritual superiority ouer Princes and power to depose them in that case wherin our Sauiour said Math. 18. that it were better for a man to be cast into the sea then to liue to wit when they so scandalize others as their deposition is necessary for the saluation of soules as I haue already shewed out af Bellarmin Bel. parag 29. whose testimony in this matter Bel can not refuse seing he calleth him the mouth of Papists and auoucheth his doctrin to be the Popes owne doctrin And this doctrin good Christiā Princes account no more preiudicial or iniurious to their estates then they do the like doctrin of S. Paul 2. Cor. 10. where he professeth him self to haue power to destroy al loftines extolling it self against the knowledge of God to be ready to punish al disobedience 9. Wherfore to requite Bel with a syllogisme like vnto his owne I argue thus you Bel tel vs that we Papists saie the Pope is aboue al powers and potentates on earth that he can depose Kings and Emperours and translate their empiers at his good wil and pleasure But this your tale is a very tale false absurd and nothing else but a mere fable and consequently your late chalenge consisteth of mere falsehoods fables flat leasings The proposition is your owne wordes the truth of the assumption appeereth by my answer to your argument And thus much touching Bels vntruthes vttered in his proposition and proofe therof now let vs come to his dissemblinge CHAP. II. The opinion of protestants touching Princes Supremacie set dovvne LVTHER an Euangelist as he termeth him selfe or as other accompte him Luther lib. cont stat eccles in prologo in glossa cont decreta Caesar Ex Sur. An. 1531. 1539. Pope of Recusamy p. 31. 32. Magdeburg praefat Centur 7. Caluin in c. 7. Amos. an Apostle a prophet a third Elias a beginner of protestantisme in his booke of secular power condemneth those Princes who prescribe laws to their subiects in matter belonging to faith and the Church Magdeburgians his first and cheefest childeren write thus Let not Magistrats be heads of the Church because this Supremacy agreeth not to them Caluin saith they were blasphemers who attributed the supremacy to King Henry 8. And lest we shold think that only forayne Protestāts are of this opinion Antony Gilby in his admonition to England and Scotland Gilby calleth King Henry a monstrous bore for taking the supremacy that he displaced Christ was no better then the Romish Antichrist made him selfe a God And lately VVillet cōtract 791. part 1. and 3. p. 269. 270. Willet auoucheth That Bishops and Pastors haue a spiritual charge ouer Kings that Kings ought to yeeld obedience to those that haue ouersight of their soules That Heathen Princes had the same power and authority in the Church which Christian Princes haue and yet soone after affirmeth That heathen Princes cold not be heads of the Church that is to haue the Souereingty of external gouernment Againe That the King is nether mistical nor ministerial head of the Church that the name of head is vnproperly giuen to the Prince and if any think it to great Kings not so much is ministerial heads of the Church by vvillet a name for any mortal man we wil not saith he greatly contend about it So we see he denyeth both name and authority of the head of the Church to Kings 2. And his Maiesty perceaued that Reanolds and his fellows aymed at a Scottish Presbitry which agreeth with a Monarch Conference p. 82 83. as wel as God and the diuel page 79. and acknowledged his supremacy only to make their partes good with Bishops as Knox his fellow ministers in Scotland made his grandmother head of the Church therby to pul downe the Catholique Bishops Yea that the whole English Clergy is in their harts of the same opiniō appeareth by their open profession to agree in religion with forayne Protestants who plainly deny the supremicy of Princes by their writing and Apologia pag. 28. teaching that Christ alone can behead of the Church by their condemning Catholiques for attributing such authority to man and finally by their Synodical explication of the article of supremacy which they expound thus That Princes should rule al estates Lib. 39. Artic. art 37. and degrees committed to their charge by God whether they be Ecclesiastical or temporal and restrayne with the ciuil sword the stubborne and euil doers wherein we see no power in Ecclesiastical causes granted to Princes but only ouer Ecclesiastical persons And we deny not that Princes haue any power ouer Ecclesiastical persons yea in the very canon of the Masse as priests pray for Papa nostro N. and Antistite nostro N. for our Pope and Byshop so they pray for Rege nostro N. acknowledging the one to be their King as the others to be their Prelates and consequently both to haue power ouer them For as S. Augustin said and it is euident Rex à Augustin in Psalm 44. 67. regendo dicitur a King is so called of power to gouerne And as ecclesiastical persons be ciuil or politique members of the common wealth wherein they liue so haue they See Stapelton relectione Controuersiae 2. q. 1. a. 1. ad 2. Victoria relectione de potesta ecclesiastica sect 7. the same politique or ciuil head which that commonwealth hath for otherwise either ciuil members should haue no ciuil head at al which were monstrous or not be vnder the head of that body whereof they be members but onely vnder a ciuil head of an other body which is
Controuersies handled in this booke 1. Of the Popes supremacie Article 1. through out 2. Of the real presence of Christ in the Sacrament of the Alter Article 2. chap. 1. 2. 3. Of the Sacrifice of Masse Art 2. chap. 3. 4. 5. 6. 4. Of the Popes dispensations Article 3. through out 5. Of Original sinne concupiscence Article 4. through out 6. Of merit of good workes Art 8. through out 7. Of the distinction of mortal and venial sinns Art 6. through out 8. Of the sufficiencie of the holy Scripture Art 7. cap. 1. 2. 3. 4. 5. 9. Of the difficultie of Scripture Ibid. chap. 6. 10. Of the vulgar peoples reading of scripture in vulgar tonges Ibid. c. 7. 11. Of the translating of holy Scripture into vulgar tonges Ibid. c. 8. 12. Of Traditions Art 7. chap. 9. 10. 11. 12. 13. Of the authority of late general counsayles ibid. chap. 13. 14. Of the oathes of Bishops Ibid. chap. 14. 15. Of the possibility of keeping Gods commandments Art 8. through out TO THE MOST HIGHE AND MIGHTIE PRINCE IAMES By the grace of God King of great Britanie France and Ireland Defendor of the Faith YF S. Paul Most Gratious Soueraigne being accused of the whole Synagog of the Iewes by their Orator Tertullus of diuers heynous crimes both against Gods and the Princes lawes found notwithstanding such equitie in the heathen President Festus as that he answered his aduersaries that it was not the Romans custome to coÌ„demne Act. 2â— any man before he haue his accusers present and place to make his answer and also such fauour at the The like reporteth Plutarch of K. Alexan. the great Act. 26. Iewish King Agrippa his hands as he both licenced him to speake for him selfe afforded him fauorable audience Much more cause haue your Maiesties Catholique Subiects being accused of the ministers by a hyred spokesman Bel to expect the like yea greater fauor equitie at your Graces handes For if the Romans though Heathens thought it iniustice to condemne any particular man at the clamors of a whole nation before his accusers were present and his defence were heard And if King Agrippa albeit He killed S. Iames and emprisoned S. Peter Act. 12. a Iew persecutor of Christians deemed it notwithstanding a Princes part to geueÌ„ audience to one accused of that Religion which he both hated and persecuted How much more wil a Christian Prince forbeare to condemne the vniuersal cause of his Catholique subiects at the slaunders and outcries of ministers one hyred Proctor before their accusers be brought face to face and they haue time and place graunted to answer for them selues wherein we shal account our selues more happy then S. Paul because we shal plead our cause not before a Iewish but a Christian King such a one as better knowerh the questions and customes of the Christians then King Agrippa did of the Iewes VVherfore seeing that of late Thomas Bel a fugitiue once from Protestants religion as he is now from Catholiques hath not only accused but also malitiously slaÌ„dered the vniuersal Catholique cause in a booke which he hath dedicated to your Maiestie termed it the Dovvnefall of Poperie and withal challengeth dareth yea adiureth in which case our B. Sauiour Matth. 26. though with danger of his life made answer al English Iesuits Seminary Priests and as he speaketh Iesuited Papists to answer him I haue presumed vpon your Gratious fauour to accept his chaleng and am ready to performe it hand to hand if your Maiestie graunt licence and in the meane time to dedicate to your Name this my confutation of his arguments and slaunders VVherin I speake not for my selfe as S. Paul did before King Agrippa but for the religion of your owne Progenitors and Predecessors for the faith of our Forefathers for the cause of al Catholiques and for the good I dare say of your Maiesties owne person kingdoms For though Bel calumniate Christian Kinges and pag. 17. Emperors with opening the window to al Antichristian tyranny and Catholiques generally with thinking p. 1. 22. Christ to be killed a thousand times a day and the like yet especially he slandereth the Popes with vsurping power proper to God and to depose Princes and dispose of their kingdomes at his pleasure therby to alienate your mind from the Sea Apostolike wherin he not onely abuseth your patieÌ„ce with telling you vntruths but greatly harmeth and endamageth your selfe and Realme by endeuoring through Vir Apostata prauo corde machinatur maluÌ„ omni tempore iurgia Seminat â—ouer c. 6. his false slanders to auert your minde from the Popes who haue bene the most ancient most assured and most beneficial frends which the Kinges Realme of England euer had VVhich thing that I may make manifest vnto your Grace I humbly beseech you geue me leaue to set downe some praticular examples of the mutual amitie kind offices benifites which haue euer bene betwixt the Popes and the Princes of this land VVherein if I be somewhat longer then men in Epistles The loue benefits of Popes to England and Kings therof S. Peter P. vse to be I hope that the varietie and profit of the matter wil make requital Not long after the Apostolike Seat was settled in Rome S. Peter the first Pope about the 63. yeare of Christ came hither as not only Gretians but Metaphrast tract de Pet. Paul apud Lippoman Cambden in descrip Britanâ—â— p. 52. And Nicephor as he saieth Protestants also confesse stayed here a long time conuerted many Nations to Christs faith erected Churches ordered Bishops and Priests and being admonished of an Angel returned from hence to Rome to suffer Martyrdome Neither was this loue to our Countrie extinguished by death but as he promised to some so he had it 2. Pet. 1. also in mind after his death and miraculously assisted it in the greatest distresses So that truly wrote S. Sergius Malmesbur lib. 1. Pont. Angl. p. 209. 1. Pope vnto our Kings of England almost a thousand yeares agoe that S. Peter was mindful of them Pope Alexander 3. to King Henry 2. â—ugubin de donat CoÌ„st that England was vnder S. Peters protection euer since Christs name was glorified there For when our country about the yeare 611. began to Apostatate from the faith of Christ and the Bishops were determined to forsake the land S. Perer appearing to Sainct Laurence Arch-bishop of Canturbury did seuerly rebuke and scourge him because he would abandon the flocke which I said S. Peter coÌ„mitted vnto thee This miracle is so certaine as some ProtestaÌ„ts confesse it though Gadvvin in the life of S. Laurence some others wil not beleue it because they haue neither seene nor put their singers into S. Laurence his wounds yet it may suffice any indifferent man that it was auouched by S. Laurence beleeued by King Edbald his people lib. 2. hist
In the yeare 1160. P. Adrian 4. gaue vnto King P. Adrian 4. 1160. Stovv An. 1160. Henrie 2. the dominion and regiment of Ireland and sent vnto him the Bul of his graunt with a ring of golde in VVestmon token of the inuestiture which grauÌ„t at the request of the said K. P. Alexander 3. P. Alexander 3. An. 1171. Houeden p. 1. Annal. p. 528. Polid. lib. 13. P. Lucius 3. 1185. Houed p. 2. p. 628. coÌ„firmed to him his heyres And as for P. Lucius 3. successor to the said Alexander his good wil appeareth by the great praise which he giueth to our English kings whom he writeth to haue far exceeded the rest of ChristiaÌ„ Princes in warlike prowes and noblenes of minde VVhich affection continued also in his successor P. Vrban 3. of whom as Houeden P. Vrban 3. An. 1185. part 2. p. 631. writeth K Henry 2. obtained many things whereof one was that he might crowne which of his sonnes he would of the kingdome of Ireland which he Stovv Ann. 1185. confirmed by a bul and in token of his good wil confirmation sent to him a crowne And lastlie P. Clement the P. Clement 3. An. 1189. Hovved p. 2. pag. 652. VVestmonast A. 1189. third in the yeare 1189. when not only the French king but also his sonnes and Nobles had conspired against the said K inuaded his dominions with a far greater power then he was able to resist sent a Cardinal to exhort them to peace who excommunicated the hinderers of the peace and threatned to interdict the French kings countrey vnles he made peace with England Likewise in the yeare 1193. when K Richard Ceur de lyon was taken prisoner as he came from the holie land by the Duke of Austria P. Celestin 3. P. Celestin 3. A. 1193. VVestmon Ann. 1193. Stovv 1195. Polid. l. 14. at the K request excommunicated the D and enioyned him to release the couenants which he had constrayned the K to make and to send home the pledges who not obeying the Pope he soone after died miserablie and was left vnburied vntil his sonne had sent home the pledges and sworne to stand to the iudgemeÌ„t of the Church And in the yeare 1207. P. Innocent 3. P. Innocent 3. An. 1207. Stovv Ann. 1207. sent to K Iohn an eloquent Epistle and diuers pretious Iewels And in the yeare 1215. when the Barons had extorted from the said king certaine charters and liberties the P. at the Kings request disanulled them and Stovv 1195. 1296. 1297. Gadvvin in vit Steph. Langton Polid. lib. 15. 16. excoÌ„municated the Barons which had rebelled against him when the said Barons had called in Lewis the Prince of France chosen him their King and yeelded the chiefest Citties holdes into his hands soe that England was in euident danger to be lost the P. sent his Legate to assist kinge Iohn and to forbid the French vpon paine of excoÌ„munication to enter into England which he stoutlie performed Also in the yeare 1253. P. Innocent 4. P. Innocent 4. An. 1253. Comin ventura nella relat de Napoli Polid. lib. 16. Stovv A. 1254. bestowed the Royal title and right of the kingdomes of Naples and Sicily vpon Edmond sonne to K Henry 3 and sent by a Cardinal the inuestiture thereof And 1257. P. Alexander 4. P. Alexander 4. Ann. 1257. VVestmon An. 1259. sent Messengers vnto Richard brother to the said king for to assure him of the Imperial dignity and to exhorte him to goe into Germany to receaue it which he did and was crowned king of Romans at Aquisgran And in the yeare 1292. when the Barons had wrested out of the said K. hands certaine liberties P. Vrban 4. at the P. Vrban A. 1262. Stovv Ann. 1262. 1264. kings suite sent a Legate to accurse the Barons that had rebelled in defence of the said liberties Againe in the yeare 1272. at the request of king Edward 1. P. Gregory P. Gregory 10. An. 1272. VVestmon An. 1272. Polid lib. 17. 10. excommunicated Guy of Monfort for killing the kings Coosin German in a church at Viterbo and condemned him of wilful and priuy murder of Sacriledge and treason declared him to be infamous and incapable of any office in the commonwealth and disherited his posterity vnto the fourth generation and excommunicated al those that intertained him and interdicted their dominions And in the same kings time was Cambridge of a Cambden in descript Cantabrig p. 435. ex Remington p. Clement 5. 1311. Clement â—it de Magâ—st c. 1. schoole made an vniuersity by the P. soone after in the yeare 1311. vnder king Edward the second P. Clement 5. appointed that in Oxford should be read two lectures of the Hebrew Arabick and Caldaick tongue and authorized it for one of the famousest vniuersities in Christendome Also in P. Ihon. 22. An. 1316. Polid. lib. 17. Stovv An. 2316. the yeare 1316. P. Iohn 22. at K Edward 2. his request sent two Legates to make peace betwixt England and Scotland and to reconcile Thomas Earle of Lancaster to the King who excommunicated the Scots because they would not agree to peace And in the same yeare at the kings petitioÌ„ the P. confirmed al the ancient priuiledges of the vniuersity of Cambridge which of long time they had enioyed by the benefit writeth Stow of the Stovv 1317. Popes predecessors Moreouer in the yeare 1489. Pope P. Innocent 8. A. 1489. Stovv Ann. 1486. Innocent the eight sent a Nuntio to take vp the variance betwixt the King of Scotland and his people but before his arriual the King was slaine And about the yeare 1504. When there arose a contention betwene K Henry 7. Ferdinand King of Spaine about the precedence P. Iulius 2. hauing P. Iulio 2. A. 1504. Valaterran Comin ventura Stovv ib. heard both their Embassadors gaue sentence for the King of England And in the yeare 1505. sent to the said King a sword Cap of maintenance as to a defendor of the Church But as no King of EnglaÌ„d deserued better of the Sea Apostolick then K Henry 8. did for a long time so none receaued more honor from thence then he did For he receaued not only from P. Iulius 2. in the yeare 1514. a sword and Stovv 1514. Cap of maintenance for defending him against the French king But also of Pope Leo 10. in the yeare 1521. P. Leo 10. A. 1521. Stovv A. 1521 Onuphr chron 1520. the most honourable title of Defendor of the faith for defendig by writing the Catholique faith against Luther VVhich title as it is more honorable then the titles of most Christian or Catholique giuen likewise by Popes to the French K and K. of Spaine so was it euer highlie estiemed of K. Henry and by him caused to be engrauen Stovv did see it An. 1547. on his tombe where he left the title out of his Supremacie And
bene not only your owne friend and particularly your B. mothers friend but of al your Christian forefathers VVho as they haue lefte vnto your grace their Crowne and kingdome so haue they also bequeathed their faith religion friendship with the Sea Apostolick as no smal portion and stay of their inheritance VVe estieme your publique acknowledging of Rome to be the Mother Church and your selfe to be behoulding to P. Clement 8. for his temporal cariadge and kinde offices as sparks of a greater fyer of loue inkindled in your Princely hart towards that Sea which we beseech almighty God so to increase as it may one day burst forth to your owne good and the vniuersal ioy of Christendome Our Lord Iesus long preserue your Maiestie with al grace health and prosperity Your Maiesties duetiful Subiect and daily Oratour S. R. THE EPISTLE TO THE CHRISTIAN READER AS no water Christian Reader waxeth so could as that which hath bene once hot no enemies become so cruel to a common wealth as Rebels who haue bene once subiect So none are so eager aduersaries to Gods Church as Apostataes S. Maximus serm de Apost who heue once bene her members and children Amongst Heretikes none more earnest against the Apostles then the S. Hieron de Scriptor in Petro. first Apostata Simon Magus who dared to encounter hand to hand with the principal Apostle S. Peter and labored to seduce by Baron Annal An. 68. his magik whom he by myracles had conuerted Amongst the Tyrants and persecutors Nazianz. orat 1. in Iulian Theodoret. lib. 3. c. 21. none more cruel then Iulian the Apostata who by blood endeuored to wash away his Christendom and both by sword pen laboured al he could not only to extinguish the religion but also the very name and memory of Christians Amongst Philosophers none more vehement then Porphirius Iulian. rabidi in Christum canes Hieron Porphyry the Apostata who writ fifteen books against Christian religion and for his singuler hatred therof was syrnamed tou Christianon polemios the Christians aduersary And in these our miserable daies none haue bene so spiteful so malicious so vehement against Catholiques ether in persecuting speaking or writing as they who haue bene once Catholiques And in England now none sheweth him selfe so forward or so vehement against Catholiques as the Apostata Bel daring challenging and adiuring al Papists iointly and seuerally to the combat with him being desirous as it seemeth of the tytle of ton catholicon polemios The Catholiques aduersary These Apostataes be like to him who Luc. 11. v. 25. 26. being deliuered of one diuel the house clensed with beesoms and trimmed vp was afterward possessed with seauen diuels See S. Ireney lib. 1. c. 13. worse then the former and his end made worse then his beginning For such is the estate of this miserable caitiue Bel who being once deliuered from the diuel of Heresy clensed with the beesom of confession and Penance and trimmed with patient sufferance for the Catholique faith falling afterward to idlenes and dissolute life wherof him self since hath boasted is possessed again of his old diuel of Heresy accompained with seuen other wicked sprits of blasphemy railing pride slaundering lying dissembling and abusing of Gods and holy Fathers words and his end becomme far worse then his beginning was His spirit of blasphemy he descryeth in many places as p. 149. where he saith that God hath giuen vs those commandements which we can not possibly keep This the holy Father S. Hierom both calleth and accutseth as S. Hieron epist ad Damasc de exposi ione fidei blasphemy in these words VVe curse their blasphemy who say that God hath commanded to man any impossible thing And no maruel For what reason can ther be in God to command Quod rationem non habet dici non debuit S. Eugenius apud Victorem de persecut vandal l. 2. a thing which he knoweth can not be done what fault in vs not to do that which can not be done what iustice in him to punish and that with eternal death the not performance of that which can not be performed If neuer there was man so void of reason as would commaÌ„d a thing which he knew could not be done neuer Tyrant so cruel as wold punish with temporal death the vnperformance of impossible matters shal we think it no blasphemy to God to attribute that to him which we can not imagin that any man who hath any spark of reason or humanity wold attempt Hauing thus blasphemed against God no meruail if he blaspheme against his Church of late daies saying p. 134. that she is no sufficient witnes of his truth p. 41. against our iustification calling it supposed holy wherby he giueth vs to vnderstand that as he is fallen from God and his Church and lost holy iustification so he is an enemy to them al. His railing spirit he could so il maister as in the very first period of his epistle to the Epistle to the King King without respect of his Maiestie he must needs cal vs the cursed brood of traiterous Iesuits and streight after speaking ex abundantia cordis and reuiling especially against the Iesuits who haue bene his maisters he auoucheth them to be traiterous seditious brutish barbarous cruel villanous most bloody treacherous prowd cruel tyrants firebrands of al sedition theeues murderers right Macheuels coosiners malicious and dependers vpon the diuel And of this Rhetorik I expect good store for my part but the more the merrier such reprochful terms in this quarrel shal be to me super millia auri argenti His pride is more notorious then I need shew it For if it were pride in Golias though a Gyant to challenge any of Gods hoste what is it in this puny not only to challenge but to adiure al Papists seuerally and iointly being him selfe not worthy to cary the books after many of them as shal appeare by his manifold ignorance not only in deuinity See the Index but also euen in Latin principlâ—s of Logik Histories and Preaching as shal be made manifest in this answer His slauÌ„ders reach euen from the highest pag 17. to the lowest Kings and Emperours he slaundereth with no les matter then opening the window to al Antichristian tyranny Bels ingratitude Popes who long tyme manteined him at school with challeÌ„ging powre equal p. 16. 40. 106. to God with dispensing with one to marry his ful sister with burning the Scripture and the like And Papists he slaundereth p. 22. with killing Christ a thousand tymes a day with affirming that the Pope can depose Kings and Emperors and translate their p. 1. Linpires and regalities at his good wil and pleasure with attributing to the Pope powre equal to God thinking the breach p. 16. p. 130. of Lent to be a greater sin then adultery periury or murder His other three spirits of
together whereby the indifferent Reader may by Bels euil and corrupt dealing in the very beginning of his chalenge take a taste of the rest of his proceedings for as Tertullian saith well vvhat truth doe they Tertull. l. do praescript defend vvho begin it vvith lyes 3. I demand therfore of Bel who they are whome he chalengeth to whome he speaketh and whome he vnderstandeth by You Papists Surely I suppose he writeth in English to none but such as vnderstand English whome in his preface he termeth English Iesuyts Seminary Priests Iesuyted Papists Yf these Maister Bel be they whome ye meane I tel you in their name that as your propositioÌ„ hath two parts viz. the Popes Superiority ouer al Princes and of his power to depose them so it conteineth three to vse your owne tearme flatte leasinges For though concerning Christians they beleeue the Pope to be spiritually superiour aboue al whatsoeuer accordinge to Christs words spoken to the first Pope S. Peter Matth. 16. viz. Thou art Peter and vpon this rocke vvil I buylde my Church and Io. 21. v. 17. Feede my sheepe which sheepe conteine and include as wel Christian Princes and potentates as subiects and vnderlings And concerning infidels they also beleeue that the Pope ought to be spiritually aboue them and they vnder him in that they be bound to be Christians neuerthelesse vntil these be Christened he is not actually their superiour vntil they be made members of Christs Church he is not de facto their head vntil they be in Christs fould he is not their sheape hearde For as Bellarmin writeth Bellarm. lib. 5. de Rom. Pont. c. 7. Bel p. 29. 125. whose testimonie saith Bel is most sufficient in al Popisshe affaires Christ vvas aboue as vvel infidels as faithful But to S. Peter he committed onely his sheepe that is the faithful Wherefore S. Paul as not acknowledging that he had any superiority or iurisdiction ouer infidels said vvhat belongeth it to me to iudge of them that are vvithout 1. Cor. 5. And although the Pope may preach him selfe or send others to preache to infidels without their licence yet this argueth no more but that the commission which he hath from God to preach the Ghospel vnto al nations is independent of the infidels and that they ought to be vnder his iurisdictioÌ„ Wherefore vntil Bel doe prooue that there are no powers or poteÌ„â—ates on earth which are infidels I must needs tel him that he vntruly auoucheth vs to say that the Pope is spiritually aboue al powers and potentates on earth 4. And much lesse did we euer tel you that the Pope hath temporal superiority ouer al Princes on earth but teach the quite contrary with VValden Bellarmin and VValden tom 1. lib. 2. art 3. c. 78. Bellarm. lib. 5. de Rom. Pont. c. 4. Gelas 1. de vincul Anathematis Nicol. 1. de 96. Can. cum ad verum others For as two most auncient Popes Gelasius 1. and Nicolaus 1. taught vs the Pope by his Pontifical dignity chalengeth neither royal soueraignity nor imperial name But what royalties he hath either in the Popedome or els where he chalengeth by the guift of Christian Princes whereof Some as your selfe confesse haue yeelded Pag. 17. vp their soueraigne rights vnto him And what superiority we thinke him to haue ouer Christian Princes he should haue though he were not Lord of one foote of land but as poore as he that said Math. 19. v. 27 Behould vve haue forsaken al. For his S. Mathevv Papal superiority and authority is not temporal or of this world nor the weapones of his warfare carnal but as S. Paul speaketh S. Paul 2. Cor. 10. mighty to God vnto the distruction of munitious destroying Counsels and al loftines extolling it selfe against the knowledge of God and hauing in readines to reuenge al disobedience Wherupon P. Innocent Cap. per venerab extra qui filij suâ—â— legitimi 3. professeth that the Pope hath ful power in temporal matters only in the Popedome and that Kings acknowledge no superior in temporal affaires And this also teach S. Ambros de Apol. Dauid c. 4. 10 Gloss S. Ambros tom 4. Lyra in psalm 50. and others By which it appeareth how much he is abused who is made to beleue That the Pope present challengeth an imperial ciuil power ouer Kings Emperors or that English Papists do attribute vnto him any such power For neither doth Paulus 5. challeng more authority then Innocent 3 did not English Papists attribute vnto him other authority ouer Kings then spiritual But do with tong and hart and with the Popes good liking professe That our Souereigne Lord King Iames hath no superior on earth in temporal matters If Bel reply that some Canonists haue affirmed the Pope to be temporal Lord ouer the world let him challeng them not like a wise man strike his next sellows the English Papists who mantayne no such opinion 5. The second parte of his Proposition touching the Popes deposition of Princes pag. 1. 4. 17. at his pleasure though he repeat it thrise is most vntrue For no Catholiques English or strangers teach that the Pope can depose Princes but for iust causes yea ordinarily saith Bellarmin not for iust causes but when Bellarm. lib. 5. de Rom. Pontif. c. 6. it is necessary for the sauing of souls And surely otherwise Princes shold be but his tenants at wil and he haue more power ouer them then they haue ouer their subiects which is far from al Catholiques imaginations let vs see therfore how Bel proueth vs to teach Bel p. 1. this doctrin 6. Because saith he Bellarmin setteth it downe Bellarm. de Rom. Pontif lib. 5. c. 7. in these words If therfore any Prince of a sheep or a ram become a wolfe that is to say of a Christian be made an heretike then the Pastor of the Church 4. vntruth may driue him away ly excommunication and withal command the people not to obey him and therfore depriue him of his dominion ouer his subiects Behold good Reader the forsaid vntruthes proued with an other Because Bellarmin calleth the Pope Pastor of the Church Bel auoucheth him to think the Pope to be aboue al Princes Potentates on earth as if there were no Princes infidels or out of the Church and because he teacheth that the Pope may excommunicate and depose Princes for Heresy that he may depose them at his pleasure as if matters of Heresy which is one of the greatest sinns that is were the Popes pleasure An indifferent reader would rather haue inferred that because the Pope is Pastor of the Church he is not aboue any infidel Prince or subiect which Bellarmin teacheth in Bellarmin expresse words in the same booke c. 2. c. 4. And because he can not excoÌ„municate so neither depose Princes for his pleasure which Bellarmin euery where supposeth yea in the same book c. 6.
is the first P. whome we find to haue made a flat decree touching the deposition of Princes in these words If any King Prelat Iudge or seculer person lib. 12. epist vlt. lib. 11. epist 10. of what degree or highnes soeuer do violate the priuileges of S. Medards monastery let him be deposed And vpon the 4. al 5. poenit psalme he writeth that no reason alloweth him to be King who alienateth men from Christ and enthralleth his Church and sharply inueigheth against the Emp for vsurping right of earthly power ouer the Church of Rome which he calleth the head of al Churches and Lady of Nations and telleth him that it were better for him to acknowledge her his Lady and submit him selfe to her according to the example of godly Princes 3. And as for the place which Bel citeth he speaketh not there of the subiection duty or obedieÌ„ce of a subiect to his Prince but of a seruant to his Maister as he had bene to Mauritius whiles they were both priuat men which him selfe plainly professeth in the beginning of his letter in these words In this suggestion I speake not as Bishop nor as subiect by reason of the common wealth but by priuat right of my owne because you haue bene my Lord since that time when as yet you were not Lord of al. And therfore by the forsayd words he meaneth no otherwise then a louing seruant doth when vpon curtesie to his old Maister though he haue left him yet he stil calleth him Maister and offereth him selfe and his seruice at his command His second error was in inferring vpon the bare words of one P. speaking of him selfe alone not onely his dutiful obedience but also of al his Predecessors for 600. years together He would espie his error if I should infer the same oâ— al. S. Greg his successors for 600. years after him And though euery English Priest do cal his Maiesty Soueraigne Lord professe them selues subiect to his commande and to owe him obedience as far as Bel can shew that euer S. Gregory did to the Emp yet wil he not suffer me to infer that they liue in al dutiful obedience to their Prince but wil condemne them al of high treason For with him as of old with Donatists Quod volumus Sanctum est 4. His 3. error is in granting that Popes Contradict Gelas epist ad Anastas Theodoret. lib. 5. cap. 18. Sozom. l. 7. c. 24. Paulin. in vit Ambros Lib. cont Gentil Euseb lib. 6. c. 26. Niceph. lib. 13. c 39. Gelas d. 96. con Duo sunt Georg. Patriarcha in vit Chrysost Symach ep ad Anastas Stapleto de Eccl. Rom. Platina iâ— Gelasio for 600. years after Christ liued in al dutiful obedience to Emperors wherein he quite ouerthroweth what he ment to proue in this Article For if that be true he can not thinke that to excommunicate or depose Princes vpon great causes is against the duty of Popes Because to omit S. Ambrose his excoÌ„municating of the Emperors Theodosius Maximus S. Babilas his excoÌ„municating an other Emp whom he droue saith S. Chrisost out of the Church as if he had bene a base slaue of no account no fewer then fiue or six Popes haue excoÌ„municated their Emperors in that time As S. Fabian excoÌ„municated Phillip the first Christian Emperor S. Innocent 1. the Emperours Arcadius and Eudoxia P. Symachus P. Anastasius and as some say P. Gelasius excommunicated the Emperor Anastasius and P. Vigil Baron An. â—84 Contradict the Empresse Theodora And S. Gregory him selfe proceeded further as you heard euen to depose Princes Moreouer Bel Writeth p 8. that Barbarians possessed al Italy from the yeare 471. vntil Charles the great 801. How then saieth he here that Popes liued vnder Emperors vntil 603. 5. His fourth error is in coÌ„fessing S. Gregory the great to be ours that is a Papist wherupon follow many things to his vtter confusion First that the old Rom religion for I hope what is aboue a 1000. yeares old is old which him selfe p 83. confesseth to be Catholique sound pure is Papistical 2. That the first Christian religion which our English Anceitours hauing bene euer before bondslaues saith S. Bedal 2. c. 1. of Idols receaued from S. Gregory by his legat S. Austin was Papistical 3. That al Christendome was in S. Gregories time Papistical because it communicated with him in faith and religion as is euident by his Epistles written to al partes of Christendome Thus we see this mans smal wit in prouing his vntruthes Now let vs see his good wil. 6. Very loth he is to graunt the Pope the Bel pag. 3. S. Ignat. ep ad Mariam Cassab name of Pope which Saints Councels Princes Catholiques Schismatiks haue euer giuen him Bishops of Rome saith he S. Iustin ep ad zenam seren S. Aug. epist 92. 95. 261. S. Hiero. ep ad Damas Amb. ep 81 VinceÌ„t cont haeres liberatus in breuiar cap. 22. Concil Calcedon as 16. Carthag Mileuil apud August ep 90. 92. Epirot ep ad Hermis Constantin in edicto Galli Placidici epist ad Pulcheriam Choniatas Vide epist trium Concil Africon ad Damas to 1. Camil. Protestants cal vs Papists of the Pope yet vvil not cal him Pope Victor de persecut vaÌ„dalica lib. 1. Bel p. 3. Gregor Turon de glor mart cap. 25. 30. 79. now called Popes And when not Syr did not S. Ignatius who liued in the Apostles tyme cal S. Anaclerus Pope did not also S. Iustin euen as the Magdeburgians confesse did not S. Austin S. Hierome S. Ambrose Vincent Lirin others aboue a thousand yeares a goe did not the Councel of Calcedon of Carthage of Mileui of Epirus do not the Gretians cal the Bishop of Rome Pope Was he not alwaies called Pope as wel in England as in al Christendome els vntil the 26. yeare of Henry 8. when hauinge reuoulted from the Popes obedience he commanded this name to be razed out of al writings calendaties Holy Doctors whatsoeuer 7. And a maruailous thing it is to consider the contradictious spirit of Protestants They wil cal vs nothing but Papists as Arians called Catholique Romans and our religion Popish which are bynames inuented of them selues and deriued from the name of Pope and yet wil they not cal him Pope which hath bene his name euer since the Apostles time And thus much touching Bels proofe of his Assumption out of S. Gregory 8. Next he alleadgeth S. Ambrose saying Dauid being King was subiect to no human law But besids that the word human is not in that place S. Ambrose freeth Kings onely Bonus impetator intra non supra ecclesiaÌ„ est Ambr. epist 32. Theodoret. lib. 5. cap. 18. Sozomen l. 7. c. 24. Paulin. in vita Ambros Ruffin lib. 1. c. 2. Theodoret. lib. 4. cap. 5. from penalty of ciuil or temporal lawes For how subiect he thought them to be to Ecclesiastical lawes
before he answered it to slander both Pope and Papists and to tel the Reader a long tale of steps deuised by him selfe in an imaginary ladder of his owne Many absurd things saith he haue pag. 5. bene affirmed by Popes parasits for aduancement of his primacy Iâ— one aske him what these absurd things are who were these parasits He nameth none For dolosus versatur in generalibus But let vs heare him proue his saying 11. vntruthe Victoria de potestate ecclesiae relect 1. sect 6. As Victoria doth testify in these words Sed glossatores iuris hoc dominion c. The glossors of the law haue giuen this dominion to the Pope they being poore in substance and learning 2. Here in steed of proofs I find an vntruth For nether doth Victoria in these words speâ—ke of many things but onely of this dominion meaning temporal ouer the world nether yet doth he cal it absurd This want therfore Bel thought to supply VVhen he spealeth a lye he speaketh of his ovvne Ioan. 8. v. 44. 12 vntruth of his owne store and therfore Englishing Victorias words he addeth and these lordly titles and then as hauing a sure foundation he rayseth his lie somewhat higher saying That Victoria affirmeth ignorance and pouerty were the beginning of al lordly Popery Wheras Victoria speaketh onely of temporal dominion ouer the whole world and Bel him selfe Bel p. 17. 4. Contradict herafter maketh Kings and Emperors authors of the Popes dominion Bel p. 7. 3. Hauing thus dealt with Victoria he falleth to slander the late Popes saying That they haue challenged more then human and royal power euen that povver vvhich is due proper to God alone True it is that both late ancient 13 vntruth Popes haue challeÌ„ged more then human royal power For such is al spiritual power as shal hereafter be proued But most false it is that any Pope auncieÌ„t or late challengeth any power proper to God or that any Catholique attributeth such power vnto him As his brother willet telleth him in these VVillet coÌ„trad 544. prel 3. p. 210. Caluin 4. instit c. 20. parag 4. Magistratus praediti sunt diuina authoritate Melancthon apud Sur. 1501. Bel p. 6. Gerson de potest eccl confid 12. p. 3. words The Pope by their owne confession can not do al that Christ did But what say you Sir to Caluin attributing duine power to Magistrats And to Protestants arrogating greater more intolerable and les excusable authority and power then euer the Pope did as Melanthon writeth or to other calling Princes Gods as you shal heare a none Now let vs see what proofs he bringeth of his slander Gerson saith he reporteth that some Popish parasits say that Christ hath giuen al that power in heauen and earth to S. Peter and his successors which was giuen to him selfe and that he hath writen in the Popes thighe King of Kings and Lord of Lords And that there is no power Ecclesiastical or temporal but from the Pope 4. Behould good Reader Bels euil dealing with Popes He chargeth al late Popes with challenging power proper to God which is a most heinous and Luciferian crime and for proofe therof bringeth not one word or deede of any one of them but ones report of speeches of some nameles fellows without proouing that any Pope ether allowed or liked yea heard of such speeches were such dealing with any priuat man tolerable And how much les with so great Princes as Popes at least are Suppose parasits had attributed to Popes power Protestants cal Princes Goddes proper to God doth it therfore follow that they challeng it Doe al Princes challeng what their flatterers impose vpon them Did Q Elizabeth challeÌ„g to be a Goddesse because Case Cambden and other Protestants Case in ep suop Policorum Cambden in Berqueria in Natis ad lectorem in Cantic Epist Bel in his epistles to the King to B. of Durhom Act. 14. v. 10. 11. 12. called her a Goddesse She saieth Cambden is the onely Goddesse of Britans Sheâ— shal be my Goddesse the grouÌ„d wher she was borne is rather to be adored then adorned she is Numen to be worshiped of the whole word Or doth his Maiesty challeng to be head of the Church of France or Toby Mathew to be the ornament of learning and religion because Bel so tearmeth them did S. Paul and Barnaby challeÌ„g to be Gods because the Licaonians did so account them doth not the Pope professe him self to be Christs Vicar and seruant of his seruants How standeth this with the challeng of equality 5. But I deny that euer any Catholique attributed to the Pope power proper to God let vs therfore consider Gersons report The first point is that Christ hath giuen al the power in heauen and earth to S. Peter and Bels slander toucheth as vvel S. Peter and the auncient Popes as the late his successors which was giuen to him self But beside that these words concerne no les the Ancient then the late Popes namely S. Peter him self though Bel be ashamed to charg them with this staunder are these woords of Popish parasits doe they giue to men power proper to God alone Then was S. Chrisostome a Popish parasite and S. Chrysost lib. 3. de sacerdot gaue to Priests power proper to God when he said Priests haue al power of heauenly things and the very self same al kind of power which Christ had of his Father S. Basil sayth S. Basil homil de poenitent S. Leo serm 2. de Natali Pet. Pauli that Christ gaue this authority to others S. Leo writeth that S. Peter had those things by participation which Christ had proper by power or doth Bel think that our King in creating a deputy in Ireland and giuing him authority to gouerne that Kingdome giueth him power proper to Kings Are deputies Kings are they no more subiects True it is that the power which Popes haue came from God alone as the authority of deputies cometh from Kings but such power by commission is no more proper to God then the like in deputies is proper to Kings 6. The second point in Gersons report is that the forsaid nameles persons cal the Pope Lord of Lords and King of Kings If these be parasits words and make men equal to God then was Daniel a parasite he made Nabuchodonozor equal to God in calling him King of Kings Vnles Bel allow this Daniel 2. v. 37. title in a heathen Prince and account it blasphemy in a Christian Besyds the Scripture Exod. 7. psal 81. Io. 10. psal 104. Esaiae 45. S. Bernard l. 2. 4. de coÌ„siderat Caluin lib. 4. instit c. 7. paragr 22. it self doth apply the very names of Christ and God vnto men And S. Bernard no parasite but a holy writer in Caluins opinion calleth the Pope Prince of Bishops leader of Christians hammer of tyrants father of Kings
Vicar of Christ Christ of the Lord and God of Pharao And thus spoke S. Bernard euen in those books where according to Caluins Caluin l. 4. c. 11. paragr 11. iudgment he spoke it so as truth it selfe semed to speake And albeit the Pope do not entitle him selfe King of Kings but Seruant of Gods seruants which is a more humble stile then any Prince vseth yet rightly might he because he hath twoe Kingdomes vz. Naples and Sicily Feudatary The Pope gaue IrlaÌ„d to the King of England Stovv ann â—â—71 and temporally subiect vnto him as he had also Ireland before he gaue it vnto the crowne of England in K. Henry 2. time 7. But because Bel is so hard aconstruer of some Catholiques words let vs heare not a parasite but a Protestant Prelat speaking not in absence but in presence of the King and realme Bilson in his late sermon Bilson at the Kings coronation saith Kings be Gods by office they haue the society of his name are in his place their very robes are sanctified euery thing belonging to them is sacred are pertakers with Christ in the power honour and iustice of his Kingdome on earth and partake with Gods homage Behould he calleth Kings Gods and partners with God in his name power honour and homage and yet no Catholique chardgeth Protestants that they attribute to the King or that he challengeth power proper to God alone 8. The third point reprehended by Bel in Gersons reporte is that ecclesiastical and temporal power is said to come from the Pope This saith Bel pag 16. is to make the Pope author of al power a thing proper to God 14. vntruth 15. vntruth This say I is for Bel to vtter two vntruthes at once for neither do they speake of al power but only of power in earth which they deuide into ecclesiastical temporal besides which there is power in heauen of God and Saints neither do they make the Pope author of al power in earth but only saie it commeth from the Pope which is not to make him author therof vnles Bel wil make euery officer author of what he doth in the Princes name euery instrument author of the effect it worketh by vertue of the cause And thus much touching this slaunder of Popes imposed by Bel. Now let vs come to others for no other stuffe we are like to hear hereafter in this article CHAP. VIII Certaine false steps of a ladder vvhich Bel imagineth the Pope had to climbe to his superiority disproued BEL hauing vpon the foresaid words of some nameles Catholiques taken occasion Bel pag. 17. to slaunder Popes goeth on in like sorte for many leaues together setting downe steppes in a ladder which as he imagineth the Popes had to climbe to their superiority The first steppe saith he was the departure of the Emperour Constantine from Rome to Constantinople but if he had better considered he should haue found that as the cittie of Rome decaied by Constantines departure and Constantinople increased So the Sea of Rome rather fel therby in external Euseb Hieron in chron Conc. Constant epist ad Damasc Gelas ad Episcop Dardaniae dignity and the Sea of Constantinople rose then otherwise For wheras before Constantines going to Constantinople which was about the yeare 330. that church was but new and a parish of another church as Gelasius witnesseth soone after in the yeare 381. it was made a Patriarchate Cone Constantin c. 5. Concil Calced act 16. next to Rome and in the yeare 451. the Grecians gaue it equal priuiledges with Rome And not content with this about the yeare 600. that Patriarch arrogated the title of Oecumenical that is ouer the whole worlde And finallie in the yeare 1054. claimed Sigebert in chron the place of the first Patriarch alleadging the Pope to haue lost his primacy by adding filióque to the Nicene Creed 2. But Constantine sayth Bel at his departure pag. 7. did as the Popes parasites tel vs giue lardge guifts to the Pope euen his whole power dominion and territories both in Rome Italy and al the west Behould a man as the Prouerbe is hauing a wolfe by the eare which he dare neither hould nor yet let goe For if he graunt that Constantine gaue the Pope his whole power and dominion ouer Rome Italy and al the west he must needs graunt that the Pope of right hath imperial power ouer al the west If he deny it he sheweth not how ConstaÌ„tins departure was a steppe for the Pope to climbe to higher authority Besides that not Constantins departure but his guifte should haue bene made the steppe Notwithstanding choosing rather to condemne him selfe of not shewing how Constantins departure was a steppe for the Pope to climbe then to graunt that the Pope hath so good right to imperial power ouer the west he inclineth to denial of the guift citeth Valla Volaterran Cathalan Cusan fowre late and obscure writers against it and tearmeth them Popishe parasites who affirme it 3. But against these foure late writers I oppose foure most auncient Isidor Photius or Balsamon Gratian Iuo many late writers besides two Iewes Rabby Abraham and Aben Esra who al auouch Constantins guift whereof Photius and the Iewes were professed enimies of the Pope and Bel him selfe confesseth that some Emperours haue giuen the Pope their soueraigne rights In which kinde no Emperour excelled Constantine yet Bellarmine saith Bellarmin lib. 5. de Roman Pont. â— 9. Bel seemeth to doubt of this and such like donations Wherein Sir In these words saith he there are extant at Rome the authentical euidences of these and the like donations and if there were not prescription of eight hundred yeares would aboundantlie suffice For Kingdomes vniustlie gotten are in proces of time made lawful as he proueth by the Romane Empier gotten Prescription of 30. yeares sufficeth by ciuil lavv by Cesar the Kingdome of England by Saxons and others What shew is in theis words of doubt or rather not of certainty For Bellarmin affirmeth that the Pope hath two iust titles to hould his estate The first is free guift of Princes whereof he can shew authentical euidences the other prescription of time 4. The second steppe saith Bel was the fal pag. 8. of the Empire in the west in the yeare 471. and vacancy therof for almost 330. yeares But how this fal and vacancy of the Empire was a steppe for Popes to climbe neither he sheweth nor any can imagin especially if as he writeth straight after in this vacancie of the Empire Rome was spoiled with fier sword and the verie walles throvvne dovvne to the ground and al Italie possessed of the Barbares vntil Carolus Magnus who was the first Emperour after the vacancie if in this vacancy Rome was destroied and al Italy possessed by Barbares who for the most part were heathens or heretiks how could it bee a steppe for the Pope to climbe and
Iohannes Six emprisoned 9. Paschorlis 2. Boniface 8. Vrbanus 6. Clement 7. besyd Sergius 1. others whom they attempted to imprison They haue deposed as much as they could sixteene vz. Iohannes 12. al. 13. Benedict 5 Gregory 5. Benedict Sixteene deposed 8. and 9. Alexander 2. Gregory 6. and 7. Gelasius 2. Innocent 2. Alexander 3 Iohn 22. Vrban 6. Martin 5. by Alphons King of Arragon Platin. in Alexand. 3. Liberality of Popes tovvards England Stovve an 1171. Polidorus lib. 16. Comin ventura in relation de Napoli VVhen vvould Luther and Caluin haue giuen three Kingdomes to England Eugen. 4. by procurement of Philip Duke of Millen Iulius 2. whereas on the contrary side to omit spiritual benefits Popes haue bestowed the Empire vpon almost al them Emperours whom they deposed and haue refused to take the Empire from the Germans though they haue bene much sollicited thereto by the Grecians and to let passe their liberality to other Princes they haue bestowed the Kingdome of Ireland vpon Henry the second and of Naples and Sicily vpon Henry 3. and the most honourable title of defender of the faith vpon Henry 8. Kings of England hereby may the indifferent reader euen setting aside the iustice of the cause and considering only the fact clearly perceaue whether Christian Emperours and Princes haue more tiranized ouer Popes then Popes ouer them now let vs come to Bels proofe of his ould slaunder here againe renued of the Popes taking vpon them power proper to God alone 28. A Closse saith he affirmeth the Pope Bel pag. 14. Gloss lib. 1. tit 7. c. 3. to haue celestial arbitrement to be able to alter the nature of things applying the substance of one to an other and to make something of nothing and the Pope saith Bel is wel pleased there with Answer As for the Pope being pleased with the foresaid words it is more then Bel knoweth but sure I am he detesteth them if they be meant of power to create or proper to God alone But wel I see that which doth not displease Bel if it be giuen to Princes he condemneth as intolerable blasphemie if it be attributed to Popes For the foresaid words are al in the ciuil lawe and by the Emperours applied either to them selues or to the Pope as the Emperours Gratian Valentinian and Theodosius de sum Three Emperours say the P. hath celestial arbitrement Trin. lib. 1. affirme the Popes to haue celestial arbitrement and condemne them as infamous hereticks who follow not the religion of Pope Damasus and his arbitrement in spiritual matters may be called heauenlie because his authority therein came from heauen That of altering the nature of things and applying the substance of one to an other the Emperour Iustinian C. communia de leg lib. 2. applieth to him selfe Of vvhat things Popes or Princes can alter the nature and meaneth of ciuil contracts as legacis and feoffees in trust which by his imperial power he can alter and change and the like power saith the glosse hath the Pope in contracts pertayning to spiritual matters But of altering the nature of natural things neither the Emperour nor the glosse dreamed 29. But the words which Bel most vrgeth are that the Pope can make de nihilo aliquid something of nothing For saith he it is a thing proper to God to make something of nothing in al cases and at al tymes But besides that the glosse neither saith that the Pope can make de nihilo aliquid but de nullo aliquid neither yet in al cases and al times as Bel addeth the foresaid words are taken out of Iustinian C. de rei vxor act lib. 1. where the Emperour Of vvhat nothing Popes or Princes can make something saith that because he can make to be accompted a stipulation where none is much more he can an insufficient stipulatiō to be sufficient the like authority in humane contracts touching spiritual matters the glosse attributeth to the Pope this he meant when he said the Pope can de nullo fecere aliquid of no contract make one which Bel would applie to creatiō making creatures of nothing as God made the world 30. Secondlie he proueth his slaunder out of Gersons rep ort before answered and thirdlie out of Gregory 9. saying Ad firmamentum Gregor 9. lib. 1. de cre◠tit 33. c. 6. Caeli c. to the firmament of heauen that is of the vniuersal church God made two lights Pontifical authority and power Roial that we may knowe there is as much difference betweene Pope Kings as bet wixt sunne moone Is here any word of authority belonging to God or yet of deposing Kings but only a cōparison of Pontifical Royal power with the sunne moone allowed by the publique letters VVritten 1279. and one extāt in Baron tom 10. an 996. Matth. 16. vers 19. 18. Iob. 21. v. 15. 16. Act. 20. v. 18. Matth. 28. v. 19. of three Princes electors and a preferring of the Pontifical before the Royal which if Bel had any feeling of Christianity in him he would not deny Is not the loosing and binding of sinns in heauen earth of preaching the ghospel admnistring the sacraments of feeding Christs sheepe and the like which belongeth to Bishops as is euident out of scripture far more excellent then Royal power which as wel woemen and children as men infidels as Christians may haue 31. The sunne moone are of the same Royal povver far inferour to Pontifical nature and quality differing only in more or lesse light but Royal power is both of nature and quality far inferiour to Pontifical thas is more humane and begun by Constantin called Bishops Gods and professed him self vnder them Ruffin lib. 1. hist c. 2. men this supernatural and instituted by God that common to Infidels this proper to christians that passeth not earth this reacheth to heauen that concerneth only the body this the soule that helpeth men to worldhe and transitorie quietnes this to heauenlie and euerlasting rest Bel could not abide Pope Gregory saying Pontifical authority excelled Royal as far as the sunne excelleth the moone nor the glosse saying it excelled it 47. times how then wil he abide S. Chrisostom saying it excelleth the kingdome Chrisost l. 3. de sacerd Ambros lib. de dignit sacerd c. 2. as much as the soule douth the body or S. Ambrose saying that nothing can be equal to Pontifical dignity and that Royal glorie and Princes crownes are far more inferiour to it then lead is to glistering gould And againe nothing in this world is more Ibid. cap. 3. excellent then priests nothing higher then Bishops or S. Ignatius saying that nothing is more honourable Ignat. epist ad Smirnenscs in the church then Bishops and that we owe the first honour to God the second to Bishops the third to Kings he exclamed against the glosse for affirming the Pope
obedience And that Christ hath giuen him most ful powre as S. Cyril saith he teacheth lib. thesaur which proofe out of S. Cyril this honest challenger left out Austin of Ancona affirmeth Augustin do Ancona in summa p. 152. that The Pope as Christs vicar hath vniuersal iurisdiction ouer al Kingdoms and Empiers Did euer man see greater impudency what word is here of equal powre with God Nay expresse word of inequality if vicars be vnequal to principals deputies to Kings Did Christs humanity when it receaued most ful powre Math. 28. v. 18. and authority S. Mathevv ouer al kingdoms and bounds of the earth psal 2. v. 8. receaue equal powre to Dauid God And if the powre of Christ as man though neuer so ful and vniuersal were create and vnequal to Gods powre who can imagin the powre giuen by Christ as man to a pure man to be equal to Gods I omit Bels error in affirming that Austin of Ioan. 12. liued 956. August de Ancona 1305. Onuph in chron Ancona dedicated his booke to Pope Ihon the twelft who was dead almost 400. years before him But he shold haue said Ihon 22. and this error can not be laid vpon the Printer seeing the number is set downe not in cyphers but letters 2. His dissimulation is euident First because Dissimulati◠4. he concealeth that the opinion That matrimony only contracted may be vpon vrgent occasion dissolued is held but of some Canonists and of very few deuines who commonly hold the contrary But impugneth Bel impugneth an opinion of Canonists and of Protestants as a matter of faith 5. Dissimulation Surius Ann. 1540. Vid. Lindan l. de concordia Haereticor p. 69. it as if it were held of al Catholiques and as a point of their faith Secondly he imposeth the said opinion vpon Catholiques only dissembling that Protestants think not only matrimony contracted but also consummated by carnal copulation may be dissolued impugne Catholiques for not admitting any cause of dissoluing such matrimony 3. Luther the Protestants first Father writ a booke 1540. where he auoucheth it to be hard and vniust that the innocent person may not marry an other after separation made for adultery Caluin calleth it a Caluin 4. instit c. 19. paragr 37. most vniust law Likwise Bucer in cap. 19. Math. Melancht de loc tit de coniugio Kemnitius in 2. part exami And Willet in VVillet controu 15. q. 2. p. 526. 527. name of English Protestants Al these affirme that adultery is a iust cause why euen consummated marriage may be dissolued and a new contracted Luther addeth other Luther in c. 7. ad Corinth edit 1523. causes as the one persuading the other to sinne much debate betwene them and long absence of the one party which if it be done of malice seemeth iust cause to willet and therto he citeth Beza 1. Corinth VVillet sup 7. and other Protestants And this was practized in K. Edward 6. tyme when Syr Ralf Sadler hauing maried one Mathew Baro his wife in his absence though Baro had begotten children of her yet could not recouer her but by Parlament she was adiudged to Sadler Caluin addeth want of Caluin Bucer sup consent of parents if the parties be yong and Bucer addeth incommodious behauior of ether party to be a sufficient cause 4. Wherfore if the Pope by dissoluing Bel pag. 37. contracted matrimony which he doth very seldom and vpon vrgent occasion weighty cause challenge as Bel saith powre equal to God Surely Protestants by dissoluing consummated matrimony often and vpon so many causes wherof some are very smale and not sufficient to dissolue a meere ciuil contract do challenge powre aboue God But let vs see how he against some Catholiques and generally al Protestants proueth that contracted matrimony can not be dissolued but by God alone for any cause whatsoeuer 5. His reason is because Christ said Math. pag. 38. c. 19. v. 6. what God hath ioyned let not man seperate and Luc. 16. v. 18. Euery one that putteth away his wife and marieth an other committeth adultery And S. Paul 1. Corinth c. 7. v. 10. Those that are ioyned in matrimony command not I but our lord that the wife depart not from the husband but if she depart abide vnmaried or be reconciled to her husband To this the Canonists answer That Christ and his Apostle spake only of consummated matrimony because Math. 19. Christ forbiddeth seperation of such as immediatly before he had said to be made one flesh which is by consummation of matrimony And likewise Luc. 16. prohibiteth mariage after dismission of a wife carnally known as is gathered out of Math. 5. v. 32. where he vseth the same words and citeth the law of diuorce Deut. 24. v. 1. which speaketh of a woman carnally known saying If a man haue taken a vvife and had her and she haue not found fauor in his eyes for some filthines he shal c. And hereby are answered the words of S. Paul in which he referreth him self to the precept of Christ Besids that S. Thecla virgin was by him soluta à nuptijs losed from mariage as writeth S. Epiph. haer 78. which S. Epiphan fact S. Ambros lib. 2. de virg commendeth S. Ambros and it argueth that the Apostle tought vnconsummated mariage might be dissolued 6. Against this answer Bel bringeth many replies in number but none of force 1. That if contracted matrimony were not de iure pag. 38. diuino the greatest Popish Doctors vvold not deny the Popes dispensation therin Lo here when it maketh for his purpose he confesseth the greatest Catholique Doctors to think contracted matrimony to be indissoluble Why then doth he impugne the contrary as an Article of our faith To his argument I answer that though al Catholiques beleeue the institution of contracted matrimony to be of God and Deuines for the most part probably thinke the continuance also therof to be iure diuino and commanded by God yet neuertheles Canonists do probably teach that the continuance of it is not absolutly and in al cases commanded by God but may vpon great and vrgent causes be dissolued by the Church 7. Secondly he replyeth that Christ speaketh absolutly and maketh no mention of copulation or popish consummation Answer Though in that verse he spake absolutly yet immediatly before he made mention of copulation And wil Bel forbid vs to expound a sentence of Scripture by the antecedents or consequents But I maruel much why he tearmed consummation or copulation popish Me thinketh he shold rather cal it Ministerish For Papists can say with S. Austin lib. de bono coniug c. 13. tom 6. VVe S. Austin see lib. 5. cont Faust c. 9. haue many brethren and companions of the heauenly inheritance of both sexes vvho are continent ether after experience of mariage or are free from al such copulation such are innumerable But for Ministers their first
parag 4. c. 6. par 3. 4. 7. 8. art 7. c. 1. parag 2. c. 9. parag 22. c. 12. parag 3. Bel a foolish phisitian art 7. c. 7. parag 17. Bels godly sense an vngodly shift art 5. c. 3. parag 2. Bels godly keeping Gods commaundements an vngodly breaking of them art 8. c. 1. parag 1. Bel keepeth Gods commaundements or knoweth him not art 8. c. 1. parag 9. Bels ignorance in history art 1. c. 9. par 2. Bels ignorance in latin art 5. c. 4. parag 10. art 7. c. 9. par 19. art 2. c. 4 parag 13. Bels ignorance in logik art 2. c. 6 par 2. 4. Bels ignorance in preaching a. 7. c. 7. par 10. Bel impugneth errors histories opinions in steed of Traditions a. 7. c. 10. par 7. 10. Bel impugneth an opinion of Protestants and Canonists as a point of Popery art 3. c. 1. parag 2. Bel impugneth his owne slanders as a point of Popery art 1. c. 1. parag 5. Bel impugneth a school point as a point of Popery a. 2. c. 1. parag 6. a. 5. c. 2. parag 4. Bels ladder of lying art 2. c. 5. parag 7. Bel maketh Srripture like a neck verse art 7. c. 7. parag 1. Bels malice and folly in reprehending the Rhemists art 5. c. 4. parag 3. Bel noteth S. Austin what is quite against him self art 2. c. 5. parag 6. Bel ouerthroweth at once what he inteÌ„ded to proue in al the Article a. 4. c. 3. parag 8. Bel preferreth reason in matter of faith before authority art 2. c. 1. parag 9. Bels question like to that of the Capharnaits art 2. c. 1. parag 11. Bel recanting art 5. c. 6. parag 8. Bel seemeth a Libertin art 8. c. 1. parag 10. Bels shifts to auoid authority a. 8. c. 2. par 2. Bels vain boast art 5. c. 4. parag 9. Bels vain protestation art 7. c. 12. parag 4. Bel cursed by the law or keeperh it art 8. c. 3. parag 2. Bels vntruths whereof diuers are slaunderous a. 1. c. 1. parag 1. c. 7. par 4. c. 9. parag 28. 33. a. 2. c. 4. par 14. c. 6. par 8. a. 3. c. 1. par 1. 10. 13. a. 4. c. 1. parag 9. c. 2. par 1. 4. 5. 6. a. 5. c. 5. par 7. 9. 10. c. 6. par 1. 2. 4. 5. 9. a. 6. c. 2. par 9. a. 7. c. 3. par 7. c. 4. parag 6. 8. c. 5. par 1. 4. 5. 8. c. 7. par 4. 18. 19. c. 9. parag 22. c. 10. parag 6. 11. c. 12. parag 1. 2. 3. c. 13. par 8. c. 14. par 1. 4. a. 8. c. 2. par 2. Bel wil not haue vs heare Scripture read in Churches art 7. c. 7. parag 16. Bel wil examin Scripturs art 7. c. 9. par 12. Bel wresteth Scripture art 8. c. 1. parag 6. Berengarius dyed a Catholik a. 2. c. 5. par 1. Berhaeans example explicated what they examined art 7. c. 11. parag 4. S. Bernards meaning about possibility of louing God art 8. c. 4. parag 3. 4. S. Bernards meaning about merit art 5. c. 5. parag 9. Byble alone canonical Scripture but not alone Canonical art 7. c. 11. parag 3. Byble conserued and beleeued to be Gods word by Tradition art 7. c. 9. parag 4. Bilson attributing to Kings participation of Gods name power honor homagâ— art 1. c. 7. parag 7. Bishops oath to the Pope made with consent of al Catholik Princes a. 7. c. 14. par 2. Bishops oath to the Pope lawful and antient art 7. c. 14. parag 2. Bishops sweare no rebellion a. 7. c. 14. par 3. Britanny conuerted first to Popery art 7. c. 10. parag 2. C. CAtholiques and Protestants true difference in whome the supremacy is art 1. c. 2. parag 3. Catholiks neuer attributed to the Pope power proper to God art 1. chap. 7. parag 5. Catholiks faith of the Eucharist grownded vpon Scripture and Fathers art 2. c. 1. parag 7. 8. Catholique Church like a prudent nurse art 7. c. 7. parag 17. Catholiques and Protestants opinion about deposition of Princes compared art 1. c. 3. parag 8. Catholiques falsly charged where Protestants might better art 7. c. 1. par 4. Catholiques falsly charged about disobedience to euil Kings art 1. c. 9. parag 34. Catholiques how they think the commandements possible art 8. c. 1. parag 2. Catholiques haue Tradition euen from S. Peter art 7. c. 9. parag 10. Catholiques vse Scripture in vulgare tong art 7. c. 8. parag 4. Caluin attributeth deuine power to Magistrats art 1. c. 7. parag 3. Caluin confesseth S. Austin to thinke inuoluntary concupiscence no true sinne art 4. c. 1. parag 18. Caluin accounteth the sacrifice of the crosse insufficient art 2. c. 4. parag 5. Caluin father of the new Arrians art 7. c. 1. parag 5. Caluins smale account of Gods word when it is against him art 2. c. 1. parag 10. Caluinists become Arrians and Mahumetans art 7. c. 1. parag 5. Ceremonial law perfectly prescribed to the Iewes art 7 c. 2 parag 5 6. Charles made Emperor without consent of Eastern Emperors art 1. chap. 9. paragr 19. Choise propounded to Protestants about Emperors made by Popes art 1. c. 6. parag 3 an other about Traditions art 7. c. 9. parag 3. about Luther art 7. c. 9. parag 16. Christs body to be organical in the sacrament no point of faith a. 2. c 1. parag 6. Christs body in his nariuity in a litle roome art 2. c. 1. parag 12. Christs body in onâ— place naturally in many sacramentally art 2. c. 2. parag 6. Christs body broken in a signe art 2. c. 5. parag 3. Christs body broken in a signe which really conteineth it art 2 c. 5. parag 4. Christs blood is a testament a 2. c. 3 par 7. Christs blood how powred out or shed at his supper art 2. c. 4. parag 8. Christ carâ—yed him self literally or really in his owne hands art 2. c. 4 parag 1. Christ nether killed nor dyeth at Masse art 2. c. 3. parag 6. Christ offered sacrifice at his last supper art 2. c. 2. parag 2. Christs sacrifice at his last supper not imperfect nor at his passion needles art 2. c. 4. parag 4. Christ sacramental being a representation of his natural being a. 2. c. 4. parag 1. ChristiaÌ„s bound to obey as wel the present as the primatiue Church a. 7. c. 13. par 2. S. Chrisostom about Traditions explicated art 7. c. 4. parag 11. S. Chrisostom about reading Scripture explicated and opposit therein to Protestants art 7. c. 7. parag 8. S. Chrisostom how he meaÌ„t that Christ bid vs not immitate his fast a. 7. c. 10. par 6. S. Chrisostom giueth not people liberty to expound Scriptures contrary to their Pastors a. 7. c. 7. parag 8. Churches authority not mere humaine art 7. c. 9. parag 21. Churches authority concurreth to deuine saith art 7. c. 9. parag 20. Churches authority both first brought and continued S. Austin in beleefe of the Ghospel art
oy Bel art 4. c. 3. parag 7. P. S. Paul how he vnderstood the worde beside Galat 11. v. 2. a 7 c. 11. parag 5. S Paul loc cit meant of his preaching not of Scripâ—ure art 7 c. 1. parag 6 S. Paul might haue called glory a stipend arâ— 5. â— 4. parag 2. S Paul Rom. 7 explicated a. 4 c. 2 per tot S. Paul Rom 8 explicated a. â— c. 4. par 10. Pelagians thought knowledge of Scripture necessary to euery one art 7. c. 1 par 3. Pelagians licenced wemen to be skilâ—ul in Scripture to sing with them a 7. c. 7. parag 13. Peoples owing no obedâ—eÌ„â—â— to euil Princes no doctrin of Catholiks art 1. c. 9. par 4. S. Policarps account of the Popes sentence art 7. c. 10. parag 4. Popes accounted loyal excommunicated Emperors art 1. c. 5. parag 4. Pope as Pope challengeth no royal right to ether sword art 1. c. 9. parag 22. Pope can not depose Princes ordinarily euen for iust causes art 1. c. 1. par 5. 6. Pope can not depose princes for his pleasure art 1 c. 1. parag 5. Popes and Protestants proceedings in deposing Princes compared a. 1. c. 9. par 26. Pope cold not become Antichrist by the acceptance of the Exarchate a. 1. c. 9. par 4. Pope as Pope hath no temporal iurisdiction at al art 1. c. 1. parag 4. Popes confirmation by Emperors when it began and when it left a. 1. c. 8. par 8. Pope hath censured al that molest our King art 1. c. 4. parag 6. Pope did neuer challeng power proper or equal to God art 1. c. 7. parag 3. Pope how he is said to haue more then humain power art 1. c. 7 parag 3. Pope how he may be called King of Kings art 1. c. 7. parag 6. Pope how he may he King now though he were not in Pepins tyme art 1. c. 9 par 8. Pope highly esteemed by S. Bernard art 1. chap. 7. parag 6. Popes sentence highly esteemed by S. Hierom art 7. c. 12. parag 1. and by others ibid. c. 10. parag 4. Popes definitiue sentence a rule of faith in S. Cyprians tyme art 7. c. 12. parag 1. Pope neuer dispensed to mary a ful sister art 3. c. 1. parag 13. Pope in Councel as King in parlament art 7. c. 13. parag 8. Popes haue giuen three Kingdoms to England art 1. c. 9. parag 17. Popes liberality to Christian Princes art 1. c. 9. parag 37. Popes most cruelly handled by Christian princes art 1. c. 9. parag 27. Popes might haue apostatated from faith yet not taught heresy art 7. c. 10. par 9. Popes name euer from the Apostles tyme art 1. c. 5. parag 6. Popes neuer apostated in hart a. 7. c. 10. par 9. Popes not prowde in mainteining their dignity art 7. c. 13. parag 5. Popes or princes of what nothing they can make somthing art 1 c. 9. parag 29. Popes or princes of what things they can alter the nature art 1. c. 9 parag 28. Popes true step to his primacy a. 1. c. 9. par 32. Pope nether spiritual nor temporal superior to al princes on earth a. 1. c. 1. par â— 4. Popes primacy acknowledged by Gretian Emperors Councels and Patriarchs art 7. c. 13. parag 6. Popes priuate doctrin may be examined but not his iudicial sentence of faith art 7. c. 14. parag 2. Popes present in most Councels of the west art 7. c. 13. parag 8. Popes taught alwaies the doctrin of S. Peter art 7. c. 10. parag 8. Pope translated the Empire and appointed the Electors art 1. c. 6. parag 3. 4. Popery confessed to haue bene with in 200. years after Christ art 7. c. 10. parag 2. Prayers in an vnknowne tong commended by S. Paul art 7. c. 8 parag 2. Princes absolute haue no temporal superior art 1. c. 1. parag 4. Princes deposed by Prophets a. 1. c 5. par 3. Protestants admit Tradition a. 7. c. 9. par 11. Protestants haue no reason to admit one tradition no more art 7. c. 9. par 11. Protestants arrogate more power and authority then the Pope a. 1 c. 7 par 3. Protestants cal Catholiques Papists and Popish of the Pope yet wil not cal him Pope art 1. c. 5. parag 5. Protestants censure of the communion booke art â— c. 6 parag 10. Protestants contradictions about the Eucharist art 2. c. 6. parag 11. Protestants innumerable explication of fower words art 2. c. 6. parag 7. Protestants iudgment of Fathers when they are against them art 5 c. 4 parag 5. Protestants dissentions touched in the late conference art 4. c. 4 parag 7. Protestants enemity to good workes by word and deed art 5. c 1. parag 2. 3. Protestants frendship to euil works Ibid. parag 3. Protestants had the bible from Catholiques and how art 7. c. 9. parag 9. Protestants in 70. years haue attempted to depose to princes art 1. c. 4. parag 6. Protestants haue murdered diuers princes art 1. c. 4. parag 6. Protestants haue burnt two Kings bodies Ibid. Protestants abuse princes art 1. c. 9. par 3â— Protestants make and vnmake Emperors as they list art 1. c. 6 parag 3. Protestants opinion of deposing princes art 1. c. 3 per tot Protestants and the Popes deposing princes compared art 1. c. 4. parag 6. Protestants opinion of princes supremacy art 1. c. 2. parag 1. 2. Protestants and Catholiques opinion about supremacy compared ibid. parag 3. Protestants make their professed enemyes papists art 7. c. 1. parag 13. Protestants manner of answering Catholiques art 1. c. 6. parag 1. Protestants new light art 1. c. 6. parag 9. Protestants ouerthrow their owne arguments against Tradition art 7. c. 9. par 11. Protestants persuade to read Scripture as the serpent to eate the apple art 7. c. 7. parag 2. Protestants good by english bibles art 7. c. 8. parag 1. Protestants promise with Manichees vndoubted truth for to ouerthrow authority art 7. c. 9. parag 23. Protestants teach doctrin of Diuels art 2. c. 1. parag 1. 2. 3. Protestants try deuine truth a. 7. c. 12. par 4. Protestant wemen preached publikly in Germany art 7. c. 13. Puritans subscribe to the communion book only in respect of tyme art 1. c. 2. par 2. Puritans vrge the supremacy only for pollicy art 1. c. 2. parag 2. Q. Q. Elizabeths affiance in Catholiques fidelity art 1. c. 4. parag 4. R. REading of Scripture not debarred from the godly art 7. c. 7. parag 3. Reading or hearing Gods worde without vnderstanding of great effect ibid. Reading of Scripture not necessary nor expedient to al art 7. c. 7. parag 1. 2. Real presence proued out of Scripture and Fathers art 2. c. 1. parag 7. 8. Reason not to be sought in Gods workes art 2. c. 1. parag 11. Remaining of sinne what it is a. 4. c. 1. p. 16. Reprobats not al positiuely damned for original sinne art 4. c. 2. parag 6. Reprobats how may be said to be damned for