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

subiect to the Temporall authoritie of secular Princes in those seuerall Countries wherein they liue and are punishable by the said Princes as well as other lay subiects in all cases that are not meerclie Spirituall Chap. 34. He returnes to the particular answere of Bellarmine his argument and sheweth that Excommunication workes onely so farre as to exclude from the companie of the faithfull but not to depriue Princes of any temporall estate Chap. 35. He propoundeth certaine reasons of Nicholas Sanders which had been omitted by Bellarmine for the establishing of the Popes temporall authoritie ouer Princes Chap. 36. He answereth the said reasons of Sanders touching Samuel and Saul 2. Touching Ahias the Shilonite 3. Touching Elias 4. Touching Elizeus his sword as reasons forged either of malice against the Prince then with whom he was angrie or of affection to the then Pope or some other fume of braine they haue so small colour to proue his purpose Chap. 37. He discusseth other examples alleaged by Bellarmine and first that of Ozias the King of Iuda and herein he taxeth Bellarmine his slight dealing to transcribe out of other mens collections such matters as they haue either negligently or maliciouslie wrested against the direct and pregnant storie of the Scriptures as appeareth in this example Chap. 38. He discusseth another example touching Athalia and Ioiadas the high Priest which hee sheweth to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and nothing attailing to conclude his purpose Chap. 39. He discusseth a third example from Ambrose Bishop of Millane and Theodosius the Emperour and maketh it plaine how little it makes for the Popes authoritie temporall ouer Emperours and Kings Chap. 40. Hee answereth Bellarmines examples of the latter Popes first by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preuention out of Sotus That the act of Popes makes not an Article of the faith Secondly by the testimonie of Platina he conuinceth the whole storie related by Bellarmine touching Pope Gregorie the 2 and Leo the 3 Emperour of vntruth Chap. 41. He answereth another instance of Bellarmine touching Pope Zacharie and Chilperique King of France the very explication of which whole businesse is refutation sufficient to frustrate Bellarmine his purpose in alleaging the same to winne any temporall authoritie to Popes ouer Christian Princes GVIL BARCLAII I. C. Of the Authoritie of the Pope whether and how farre forth he hath power and authoritie ouer Temporall Kings and Princes Liber Posthumus MAny men haue written of this Argument especially in our time diuersly and for diuers respects but none more learnedly and cleerely then the most woorthie Cardinall and most learned Diuine Rob. Bellarmine in those bookes which he hath written of the chiefe or Romane Bishop Who as he hath notably prooued the Spirituall and Ecclesiasticall power of the Bishop of Rome so if he could haue confirmed with more sound weight of authorities and reasons that temporall power which hee affirmeth out of the opinion of certaine Diuines that hee hath there were nothing in that Treatise which might iustly be reprehended or required by any man If therefore many both Diuines and Ciuilians one after another haue emploied themselues in the discussing of this question and the iudgement of the former writers thereof hath beene no preiudice to the opinion of them which followed why should not I also since I haue spent my time in this studie challenge after a sort by a peculiar interest some place in the searching of the truth it selfe But before I beginne to shew what I thinke of this matter there must some care and diligence be vsed by me by way of Prouision Least either any weak ones should conceaue any scandall who esteeme the Pope to bee a God who hath all power in heauen and earth that I may vse Gerson● words or any aide seeme to come to the calumnies of the Nouators wherewith they prosecute the Apostolike sea that they might depriue the chiefe Pastor of souls of all his authoritie Therefore the Reader must vnderstand thus much that I doe beare to that Sea all reuerence good will neither do goe about either here or any where else to diminish any thing of the power and dignitie due to the Vicar of Christ and the successor of the holy Apostles Peter and Paul by whose patronage I doe piously and plainly perswade my selfe that I am daily assisted but that I haue this purpose onely to search without all guile deceit without loue and hatred what and how great that power is which all Christians ought to acknowledge in the Bishop of Rome that is in the chiefe Bishop and Pope as they call him and without those assertions which wrest mens mindes to one side or other that I onely haue God before mine eies least at the returne of the Lord I be challenged either for the vnprofitable emploiment or the hiding of my talent Therefore I desire them who haue written before mee of a good minde as I suppose that they take it not in scorne or anger if I depart from their opinion For as I may say with S. Augustine wee ought not to esteeme euery mans disputation although they bee Catholike and praise woorthie as if they were Canonicall Scriptures as though it were not lawfull for vs sauing the reuerence which is due vnto them to mislike and refuse some things in their writings if perhaps wee shall finde that they thinke otherwise then the truth beares being by the helpe of God vnderstood by others or by our selues As I my selfe am in the writings of other men so would I haue the vnderstanding Readers to bee in mine that they would either curteouslie admit or with reason reprehend But to the matter There is amongst Catholikes for what others thinke I force not a whit but those too much addicted to the Pope a twofold opinion touching this question one is of the Canonists who affirme that All rights of heauenly and earthly gouernment are granted by God to the Pope and that whatsoeuer power is in this world whether Temporall and Ciuill or Spirituall and Ecclesiasticall is conferred by Christ vpon Peter and his successors to which principle they doe easily draw any thing so often as any disputation ariseth touching the absolute power or as they vse to speake touching the fulnesse of the power of the Pope The other is the opinion of certaine Diuines who do iustly dislike this ground of the Canonists because it is not cleerely prooued either by authoritie of Scripture nor tradition of Apostles nor practise of the auncient Church nor by the doctrine and testimonies of the auncient Fathers Therefore these doe by most sound reasons conuince their opinion I meane of the Canonists but yet in such manner as that by the losse of that the Pope looseeth neuer a whit the more of his temporall interest and power but they see that safely bestowed and doe preserue it safe and sound for him For they hold thus That the Pope as Pope hath not

directly any temporall power but onely Spirituall but that by reason of the Spirituall hee hath at least indirectly a certaine power and that verie great to dispose of the Temporalities of all Christians And so looke what they doe allow the Pope by a direct course the same doe these men giue him by an oblique and indirect meanes so as the meanes onely is diuers but the effect is the same For my part when I consider of this question I finde that neither of their opinions as touching the temporall power hath any certaine ground and yet if they be compared together that the Canonistes opinion may more easily be maintained then the Diuines especially seeing it is not contrary to the order of nature according to which a man by his right exerciseth authoritie granted vnto him ouer others and therefore it containes nothing vnpossible But the opinion of the Diuines as it is propounded by their owne side ouerturnes the naturall course of things which willeth that no man vse any power or authoritie ouer others which is neither by name granted to him nor is any whit necessary to the effecting of those things which are committed to his trust Therefore these Diuines do indeed very well refute the opinion of the Canonists but for all that with their leaue they thinke not a whit the better themselues whereby a man may see how much more easie it is to finde an vntruth in other mens writings then to defend a truth in his owne There is also euen amongst themselues a contention touching this point For many of them haue ioined themselues with the Canonists either for that they are deceiued with a shew of truth or that bearing too much and that a very blind affection to Peters Sea which indeed is woorthy all honour they would also grace it with this title of Power and Dignitie or being obliged by some speciciall fauors of the Popes haue by this endeuor of thankfulnes desired to draw their good opinions close to themselues I will not say to gaine them through this vnreasonable flattery of theirs And amongst these is one who being lately sprung out of the Congregation of the Oratrie hath stept foorth as a sharpe Abettour for the Canonists aboue other men Whom therfore a learned man a famous preacher as any is amongst the Iesu●tes when I asked him what he thought of this opinion of Bozius hee called him a Popes parasite For in his books he doth earnestly maintaine That all Kingly power and authoritie and Lordship of al things which are in earth are giuen to the Bishop of Rome by the Law of God and that what power soeuer whersoeuer in the world temporall Kings and Princes aswell beleeuing as vnbeleeuing haue doth wholly depend of the Pope and so farre as concernes temporall execution is deriued from him to them So that he as the Lord of the whole world may giue and take kingdomes and principalities to whom and where he will although no man knowes why he doth so And therefore saith he he might adiudge and bequeath the West Indies of Castile and the East Indies of Portingall although all men vnderstand not the coherence of the reason whereby they were disposed as wee said before And therefore being emboldned with a confidence of maintaining this opinion he doth greeuously accuse many excellent Diuines amongst whom is that worthy man Bellarmine who can neuer woorthily be commended cals them new Diuines affirmeth That they teach matters that be notoriously false and contrarie to all truth because they say that Christ as man was not a temporall king neither had any temporall dominion in earth nor exercised any kingly power for by these assertions the principall foundations of Bozius his dotages are ouerthrowen when as these great Diuines affirme that they are most true and confirmed by the owne testimonie of our Sauiour The Foxes saith he haue holes and the birds of heauen nests but the Sonne of man hath no where to lay his head Where then is his kingdome where is his Temporall dominion who can conceiue and imagine that there is a king or a Lord who hath neither kingdome nor Lordship in the vniuersall world We know that Christ as he is the Sonne of God is King of glorie the King of Kings the Lord of heauen and earth and of all things raigning euerlastingly together with the Father the holy Spirit But what is this to a Temporall kingdome What is this to a crowne and scepter of a temporall Maiestie Certainly I haue perused all that Bozius hath deliuered to this purpose but I haue not found any sound reason for the confirming of his purpose nothing that was not corrupted with the mixture of fallaries and sophistication nothing grounded vpon ancient and approoued authorities nothing but depraued with a glosse of a deuised interpretation Before this time Henricus Segutianus Cardinall of Hostia was intangled with the same errour whose new and strange opinion at that time is thought within a while after to haue inflamed beyond all measure as it were with new firebrands of ambition Boniface the 8. a man exceeding desirous of glorie But the case is at this time very well altered because that opinion of Hostiensis which afterwards the Canonists followed Bozius now embraceth is vpon very grounded reason condemned by certaine Diuines And also for that the Church of God hath at this day such a chiefe Bishop I meane Clement the eight who sheweth himselfe to the world so excellent and admirable not onely in pietie learning but also in humility iustice charitie and other vertues worthy so great a Pastor that we need not feare least such a Bishop should bee so stirred and infected with a vaine opinion which is vnderpropped onely with fooleries and snares of words that hee should challenge to himselfe any thing which of due belonged not vnto him Neither had Bozius offered so rash assertions to so great a Bishop but that impudencie dare doe anything It were time ill spent to touch seuerally vpon all his errors and fopperies Onely least I should seeme for mine owne pleasure onely to haue found fault with the man I will lay before you one instance of his foolish and quirking dealing that the Reader may iudge of the beast by his Loose CHAP. II. FIrst of all we must vnderstand that those two powers whereby the world is kept in order I meane the Ecclesiasticall and the Ciuill are so by the law of God distinguished and separated that although they bee both of God each of them being included in his bounds can not by any right enter vpon the borders of the other and neither haue power ouer the other as S. Bernard truely and sweetly teacheth in his first booke de Consider ad Eugenium and amongst the later Diuines Iohn Driedo And the woorthy Hosius Bishop of Corduba writing to the Emperour Constantine an Arrian doth euidently declare the same difference of

the Subiects are not bound to obey the Pope commanding the separation of their bodies But of this matter more in his place By these and the like it appeareth as I said that the Popes in the East times of the Church vsurped to themselues this temporall power ouer Princes which none of all their Ancesters did euer acknowledge neither in the first nor in the middle times And indeed Gregorie the 7. being exasperated partly with the publike offence of Henry the 4. the Emperour and partly with a priuate iniurie did first of all challenge to himselfe that right and power to giue and take away kingdomes affirming that Christ did giue to Peter and his successors all the kingdomes of the world in this verse Petra dedit Petro Petrus diadema Rodolpho But Gregorie raised nothing of that action but bloudy and raging Tragedies and was hindred by force and armes that he could not effect his vnhappy designes Now that the Church in her first times had no such power nay did not so much as suppose that she had any such power it is clearely prooued out of that Epistle of Hosius which wee alleadged to Constantius infected with the Arrian heresie and also vexing Liberius Bishop of Rome and other Orthodoxall Bishops with banishments and sundry other miseries for in that place that worthy man speakes not in the person of a Christian man nor of a simple Bishop but in the name of the whole Ecclesiasticke order and euen of the Pope himselfe and hee saith either true or false If true it is euident that the Church at that time conceiued that they had no temporall Iurisdiction ouer Kings and Christian Princes no not for heresie which is the most grieuous and pestilent crime that is If false wherefore that he might flatter the Emperour very like how then could he thus say Loquebar de testimonijs tuis in conspectu Regum non confundebar Or because he knew not the truth of the matter and the doctrine of the Church Surely I thinke no man will ascribe that to such a man who did not onely match the most of his age in learning and eloquence but also by reason of his yeeres exceeded them all in experience who hauing often been present at Councels and Assemblies of the holy Fathers and heard their iudgement of the power and authoritie of the Church could not be ignorant what was there determined touching 〈◊〉 Princes and the power of the Church ouer them I adde also that which passeth all the rest that this iudgement of this most noble Confessort to Constantius is commended by S. Athanasius but neuer misliked by any of the holy Fathers either of that time or of the ages following that we should iustly conceiue any preiudicate opinion of this iudgement CHAP. V. I Haue alreadie sufficiently discoursed of the follie of Bozius and the Canonists who affirme that the dominion and Empire of the whole world is giuen to the Pope by the law of God For I need not spend much paines in resuting the same since it is long agoe hissed out by the common consent of the Diuines Now let vs passe ouer to the other opinion which the Diuines misliking that of the Canonists haue substituted in the place of this reiected fancie and let vs see whether it agree with the truth Now he hath propounded it thus in the first Chap. That the Pope hath temporall power indirectly and after a certaine manner that is in respect of his spirituall monarchie hath I say the chiefe power euen temporall to dispose of the temporall estates of all Christians Which opinion if it bee true whatsoeuer is drawen from the Bishops by the denial of direct power the same is largely restored to him by this oblique and indirect way of ruling But I am afraid it is not true and that it is assaultable with the same engine wherewith that opinion of the Canonists was battered to the ground For the Diuines and aboue the rest Bellarmine learnedly doth for this reason reprooue the Canonists opinion which giues to the pope the dominion of the whole world and to Kings and secular Princes the execution onely and that committed to them by the Pope because the Popes themselues doe freely confesse as is expressed in diuers of their letters that temporall Empires and Kingdomes are giuen to princes of God and whatsoeuer either power or execution Kings and Emperours haue that they haue it of Christ. From whence the same Bellarmine concludes that argument very finely against the Canonists in a dilemma or perplexed maner of reasoning Therefore I aske quoth he either the Pope can take from Kings and Emperours this execution as being himselfe the supreme King and Emperour or he cannot if he can therefore he is greater than Christ if he can not therefore hee hath not truely this Kingly power And why may not wee aswell vse an argument of the same kinde against this other opinion of the Diuines Kingdomes and Empires are giuen by God as many holy Popes doe witnesse for which cause S. Gregorie in a certaine Epistle to Mauricius the Emperour beginneth in these words Our most sacred Lord and appointed of God and in another to Constantia Augusta Therefore your piety saith he whom with our Soueraigne Lord Almightie God hath ordained to gouerne the world let her by fauouring of Iustice returne her seruice to him of whom she receiued the right of so great authoritie What should I vse many words The Scripture it selfe witnesseth that Kings and Emperours receiue power from God whose Vice-gerents they are therein as saith Lyranus vpon that of Wisedome 6. Power is giuen to you from the Lord and vertue from the Highest who will inquire into your works Why then should not a man vse a dilemma out of Bellarmine against Bellarmine The Pope can one way or other that is directly or indirectly take away kingdomes and empires from Kings and Emperours and giue them to others or he can not if he can he is in some manner greater than God because he takes away that which God hath giuen For one that is lesse or equall cannot take away that which is granted by his greater or his equall Nay nor the Deputie or Vicar of him who granted without the expresse commandement of the Lord least any man should lay in our way that the Pope as Christs Vicar doth it Whereas it can be no where found that he hath receiued any warrant touching that matter either expresly or by implication as by those things which follow will easily appeare If hee can not then it is false which they say that he hath supreame power indirectly to dispose of all the Temporalties of Christians and to depose Kings and Emperours from their thrones and to suffect others in their places I would they would consider how their owne argument doth wringe them and not this onely but also another of greater force which we reported aboue out of the same booke and

manner of men which might be a scandall to the Laitie as are the faults which are committed of humaine frailety that the same might with more secresie and closenes be amended before their proper Ordinaries nor should not come to the eares of the rude and barbarous multitude which oft times measureth the doctrine by the manners and is accustomed either to disdaine or to scorne and laugh at these maner of slippes in the Clergy And moreouer lest the Cleriques who ought to bee carefull and diligent to maintaine peace and concord and both in word and deede to giue example of charity and patience should seeme by their often haunting and frequenting of secular Courts to shew the way to all manner of strifes and contention Then by these decrees of Councelles there is nothing detracted from the authoritie of the Laickes but that they may heare the causes of the Clergie men For the Fathers did not neither indeed could they forbid that secular Iudges should not iudge and determine of Clergie mens causes being brought before them for that had beene to take from Princes and Magistrates that right and authoritie which the law of Christ doth not permit them to doe but indeed they did forbidde that one Clergy person should not draw an other before those kind of Iudges appointing canonicall or ecclesiasticall punishments against them which did not obey Now this they might appoint iustly and lawfully without wrong or preiudice to any euen as a good Father that hath many children may commaund his children and also forbid them vnder a priuate and domesticke punishment that they doe not contēd before a Iudge about any controuersies amongst themselues but that they cease and lay downe all quarrell and differences vpon the iudgment of their father or brethren and by giuing his children this charge he doth not preiudice at all the authority of lawfull Iudges Euen so the Fathers of the councels haue inhibited their sonnes that is the Clergy men that they should maintaine no action nor question amongst them selues before secular Iudges not by taking away from the Laiques their power to heare and decide of their causes but by abridging the Clergie of their ancient liberty of going so freely vnto them as they vsed to do And this is not to exempt the Clergie from the authority and iurisdiction of temporall Magistrates but only to take a course by which the Clergie hauing businesse with the Clergy may easily attaine their right without so much noise and stirrings in Lay-mens courtes And lest any man should doubt whether these things stand thus or no I thought it worth my pains to set down the very decrees of the Counsels from which because they were not well vnderstoode this errour hath sprung that from thence the Reader may vnderstand the truth of our discourse The first then which decreed any thing touching this point was the 3. councell of Carthage held the yeare of our Lord 397. at which S. Augustine was present and subscribed the same In the 9. can of that councell it is thus written Also wee haue ordained that whosoeuer Bishop Priest and Deacon or Clerke when as a crime is charged vpon him in the Church or a Ciuill controuersie shall bee raised against him if he leauing the Ecclesiastick iudgement shall desire to be cleared by the publique iudgements although the sentence passe of his side that hee shall lose his place and this in a criminall iudgement But in a Ciuill that he foresee that which hee hath wonne if he desire to hold his place still For hee that hath free liberty to chuse his Iudges where hee will hee doth shew himselfe to be vnworthy of the fellowshippe of his brethren who conceiuing meanely of the whole Church sueth to the secular iudgement for helpe Whereas the Apostle commaundeth that the causes of priuate Christians should bee brought to the Church and be there determined Is there any word here whereby it may be gathered by any probable reason that the Councell meant to exempt the Clergie from the iurisdiction of secular Magistrates or doth declare that the Laickes are not competent Iudges for the Clergie Nay it sheweth the direct contrarie viz. that they doe confesse that the secular Iudges may by good right heare and decide the causes of Clergie persons and that they doe not disallow their iudgements as giuen by an incompetent Iudge but that they only endeuour this to restraine the giddinesse and forwardnesse of those Clerickes that when as a cause hath alreadie beene begun to bee debated in the Church forsaking and contemning the Ecclesiasticke Iudges doe submit themselues to the order and iudgement of Laickes in which case the Councell doth not disallow the sentence giuen by a secular Iudge nor pronounceth him to be no competent Iudge but a penaltie depriueth that Clerke of the fruit and benefite of such a sentence by reason of his lewdnesse and disorder Now in that the Fathers of that Councell did at that time acknowledge the Ciuill Magistrates to bee the competent Iudges of Clergy men by that it may bee vnderstood sufficiently that they restrained this their decree to that case wherein a crime is raised vpon a Clearke in the church or a ciuill controuersie set on foot against him Therfore out of these cases it was by this Canon lawfull for the Clergie without offence to prosecute their sutes in a ciuill court and to debate their businesse before a secular Iudge After followed the famous Councell of Chalcedon Ann. Dom 451. which also in the 9. Canon decreeth on this manner If any Clergy person haue businesse with a Clergie person let him not forsake his proper Bishop and runne to temporall iudgements but first let the businesse be sifted by the pr per Bishop or at least by the counsell of the same Bishop they shall receiue iudgement and order from them by whom both parties were content to be iudged If any shall doe otherwise he shall be subiect to the Canonicall consures Obserue how this Councell directeth her speech to the Clergie that they should not leaue their owne Bishops to goe to secular Iudges but not to temporall Magistrates and Iudges that they should not heare Clergie men comming to them and after the cause debated should pronounce sentence according to the course of law compell them to performe the iudgement Therefore by this Canon there is nothing taken from the authoritie of the Laitie For those words of the Canon or Decree Sedprius actio ventiletur apud proprium Fpiscopum doe sufficiently shew that the Fathers of the Councell doe only require that all the causes of Clergie men bee at the first hand examined by the Bishop secondly if there bee cause that they bee carried to the examination of the temporall Iudge For it is not likely or credibl that that word Primum was idly and super fluously set downe by so many worthy and wise men and so that Canon doth wholly accord with the Nouell Constitution of

generallie to all those things which are made by nature or Art or hand whereas notwithstanding as touching humane actions it is certaine that that sentence hath place onely in those things which men doe of their owne accord or vpon a commission receiued with free liberty of execution as for example that he is called a murderer who by villany hath beene the cause of any mans death by any meane or instrument because in such a crime it skilleth not what is made by those things quae eiusdem ponderis momenti sunt But in the case wherein any thing is commended strictly and by name to any mans trust to be performed in a certaine manner and after a certaine forme the lawes doe not allow the Committee to execute the same any other way as appeareth plainely by the place which I related aboue and infinite others of the Ciuill and Pontificiall law His other errour is that he thinketh there is no ods nor difference if wicked men be strooken with a diuine thunderbolt from God or with force of weapons by the power of men because he saith that they haue both one weight for although there be one effect of all extreme punishments that is the death and destruction of the condemned yet there is much consideration to bee had by what manner and meane the same is executed vpon the guilty because there bee degrees as of crimes so of paines and hereby it commeth to passe that by the kind of the vltion and griceousnesse or lightnes of the punishment we iudge of the hainousnesse of the offence by the proportion and resemblance of the punishment with the fault For the distribution of punishments and rewards doth require a Geometricall proportion The Poet saith pretily adsit Regula peccatis quae poenas ●roget ae quas Nescutica dignum horribili sectere fligello But Where greater punishments doe follow let him bee corrected with greater punishment Excellently saith S. Augustine As al other things Who doubteth but that this is the more hainous offence which is punished more seuerely Therefore doth he verie vndiscreetelie determine that all punishments being taken by sword by fire by famine and by other means are of the same waight and heauines that he might conclude that the Prophet had discharged his dutie if hee had procured to haue them flame with the earthly sword whome the Lord said he would strike with a thunderbolt from heauen Who doth not know that the anger and reuenge of almighty God doth shine much more brightlie in punishments not which are inflicted after the ordinary manner of men but are sent strangelie miraculously from heauen or who can weigh matters so vneuenly in his iudgement as to say that they perished by punishments equall for grieuousnesse who being swallowed vp by the gaping earth descended aliue into hell as well as those who are taken away by the ordinarie or extraordinarie punishments of mans lawes And hitherto I thinke I haue said enough of these reasons of Sanders which were omitted by Bellarmine not without cause Now let vs returne out of this by-path to Bellarmine againe CHAP. XXXVII HItherto haue I bent the sharpenesse of my best vnderstanding to enquire with diligence into all the reasons which Bellarmine or Sanders haue touching the temporall authoritie of the Pope Therefore now it remaineth that with the like care and indeauour I conuert my mind and hand to examine the examples propounded by Bellarmine which truely is but a poore and a weake kind of proofe For he pretends that his opinion is proued two manner of wayes by reasons and by examples I could haue wished with all my heart that hee had brought forth stronger reasons the affection which I beare to the Sea Apostolique doth so affect and possesse me that I doe very earnestly desire that all the authority which this author doth attribute vnto her may bee also allowed by the best right that can be But wee haue heard his reasons already now let vs heare his examples The first is saith he 2. Paralip 26. Where we read that Ozia the King when hee vsurped the Priests office was by the high Priest cast out of the temple and being stroke by God with a leprosie for the same offence was forced to goe out of the City and to leaue his kingdome to his Sonne For it is plaine that hee was put out of the City and gouernement of the Kingdome not of his owne accord but by the sentence of the Priest For we reade in the 13. of Leuit. Whosoeuer saith the Law shall bee desiled with the leprosie and is separated by the iudgement of the Priest hee shall dwell alone without the Campe. Seeing then this was a law in Israel withall wee read 2 Paralip 26. that the King dwelled without the City in a solitary house and that his sonne did iudge within the City the people of the land we are constrained to say that he was separated by the iudgement of the Priest and consequently depriued of the authority of raigning If therefore a Priest could in times past iudge a King for a corporall leprosie and depriue him of his Kingdome why may not he doe it now for a spirituall leprosie that is for heresie which was figured by the leprosie as Augustine teach●th in quaest Euangel lib. 2. quaest 40. especially seeing 1. Cor. 10. Paul doth say that all happened to the Iewes in figures Thus he I haue often wondred and yet cannot leaue wondring that men famous for the opinion of learning should commit their thoughts to writing in so sleight and homelie a fashion that a man would thinke they had not read the Authors which they commend or haue not fully vnderstood those they haue read or that of set purpose they would corrupt their meaning which fault is very common in our age wherein most of the Writers following the credit of other men doe draw the testimonies and authorities of their assertions not from the Fountaines themselues but from the Riuers and Pipes being corruptly deriued by the negligence and fault of other men so as looke what the first haue either malitiously or negligently detorted and wrested to another sense that others trusting to their search and iudgement doe transcribe into their bookes for certaine and vndoubted testimonies Which although it be very seldome found in Bellarmine being a faithfull and a cleere Author yet it cannot be denied but that hee following vnaduisedly Sanders and others hath not erred a little in the three Chapters of the affirming the Popes temporall authoritie especially in propounding the former example and this following I prooued long agoe in my bookes contra Monarchomachos that it was most false That Ozia was depriued of the authoritie of his gouernment by the iudgement of the Priest For in very truth there is nothing more expresly deliuered in the whole historie of the Kings then that ●zias from the sixteenth yeere of his age wherein hee beganne his raigne remained