A cleare, sincere, and modest confutation of the vnsound, fraudulent, and intemperate reply of T.F. who is knowne to be Mr. Thomas Fitzherbert now an English Iesuite. Wherein also are confuted the chiefest obiections which D. Schulckenius, who is commonly said to be Card. Bellarmine, hath made against Widdrintons [sic] Apologie for the right, or soueraigntie of temporall princes. By Roger Widdrington an English Catholike.

The second part.

wherein All the principall arguments, which Card. Bellar∣mine bringeth to prooue the vnion and subordination of the temporall and spirituall power among Christians, wher∣on M^r. Fitzherbert, and all the other vehement maintai∣ners of the Popes power to depose Princes, doe chiefely ground that doctrine, together with the Replies, which are brought by D. Schulckenius to confirme the same v∣nion and subordination, are exactly examined.

Chap. 1.

Wherein the true state of the question concerning the vnion of the temporall and spirituall power among Chri∣stians is declared.

Chap. 2.

Wherein the argument of Card. Bellarmine taken from those words of S. Paul, Wee being many are one body in Christ, to prooue, that the temporall & spirituall power among Christians doe make one totall body, or common∣wealth, whereof the Pope is head, is answered, and Card. Bellarmine conuinced of manifest contradiction.

Chap. 3.

Wherein the authoritie of S. Gregory Nazianzene comparing the temporall and spirituall power among Chri∣stians to the body and soule in man (which is so often vrged

by Card. Bellarmine to prooue, that the temporall and spi∣rituall power among Christians doe make one totall body, as the body and soule doe make one man) is declared, and cleerely prooued by Card. Bellarmines owne grounds to make nothing for his purpose.

Chap. 4.

Wherein the true state of the question concerning the subiection and subordination of the temporall power a∣mong Christians to the spirituall is propounded, and the different opinions of Catholikes concerning this poynt are rehearsed.

Chap. 5.

Wherein the first argument of Card. Bellarmine taken from the ends of the temporall and spirituall power, to prooue, that the temporall power among Christians, as it is temporall, is subiect to the Ecclesiasticall, as it is Ec∣clesiasticall, is propounded, Widdringtons answer to the same related, and D. Schulckenius Reply therunto cleer∣ly confuted.

Chap. 6.

Wherein Card. Bellarmines second argument to proue the same, taken from the vnion of Kings and Bishops, Clerkes and Laikes in one Church is rehearsed, the An∣swer of Widdrington, of M^r. D. Barclay, and of M^r. Iohn Barclay thereunto is related, and Card. Bellar∣mines Reply to the same is most cleerely ouerthrowen.

Chap. 7.

Wherein Card. Bellarmines third argument, to prooue the same, taken from the obligation, by which Christian Princes are bound to change their temporall gouernment, if it hinder the spirituall good, is related, Widdringtons answer to the same rehearsed, and D. Schulckenius Reply threunto prooued to be vnsound, fraudulent and repugnant to his owne grounds.

Chap. 8.

Wherein Card. Bellarmines fourth argument, taken from the authority of S. Gregory Nazianzene comparing

the temporall and spirituall power among Christians to the body and soule in man, is cleerely conuinced to bee no fit si∣militude to prooue, that the temporall power among Chri∣stians is per se subiect to the spirituall, and that tht Pope hath power to dispose of temporals, and to depose temporall Princes, but that is rather a fit similitude to prooue the flat contrary.

Chap. 9.

Wherein the fift argument of Card. Bellarmine ta∣ken from the authority of S. Bernard, and Pope Boniface the eight, affirming that in the Church are two swords, and that the sword is vnder the sword, is rehearsed, Widdringtons answer thereunto related, D. Schulcke∣nius Reply confuted, and cleerely prooued that S. Bernard doth nothing fauour, but expressely impugne the Popes power to vse the temporall sword; and that Pope Boniface did challenge a direct temporall Monarchie ouer the whole world, and that Extrauagant vnam Sanctam, was reuersed by Pope Clement the next Successour but one to Boniface; and withall that Pope Boniface his words may be vnderstood in a true sense.

Chap. 10.

Wherein Card. Bellarmines sixt and last argument, taken from the authoritie of Pope Innocent the third, comparing the spirituall and temporall power to the Sunne and Moone, is answered.

Secondly Card. Bellarmines reasons, which moued him to recall his opinion touching the subiection of S. Paul to Caesar, and of Cleargie men to temporall Princes, are confuted, and some of them by his own grounds; where∣by it is cleerely proued, that without iust cause he hath de∣parted from his ancient, and the common doctrine of the Schoole Diuines to follow the Canonists, and also that not without some note of temeritie hee hath condemned as improbable the common opinion of the Schoole Diuines, who also follow therein the Ancient Fathers.

Thirdly, the true state of the question concerning the

power of spirituall Pastors to exempt Cleargie-men from the authoritie of temporall Princes, is declared, whereby it is made apparant, how weake or strong an argument can be drawne from the Popes power to exempt Cleargie men from all subiection to temporall Princes, to proue his power to depriue temporall Princes of their Regall authoritie.