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 CONTENTS of this Treatise.

The Epistle to English Catholikes.

Wherein

1. IT is shewed first, that it is not safe for the conscien∣ces of Catholikes to adhere alwaies to the Pope, and neglect the command of their temporall Prince.

2 That if the Pope should exact from Catholikes, that obedience, which is due onely to their temporall Prince, they should by obeying the Pope disobey the com∣mand of Christ, and be truly traitours to their Prince.

3 That it is possible for Popes to challenge such an obedience, and that de facto Pope Boniface did chal∣lenge it of the King, and inhabitants of France.

4 That it is probable, that the Pope that now is, in condemning the late Oath of Allegeance, and in challen∣ging a power to depose temporall Princes, demaundeth of English Catholikes the foresaid temporall Allegiance, and vsurpeth that authoritie, which Christ hath not giuen him.

5 That although it should be granted, that it is pro∣bable, that the Pope hath such an authoritie, yet so long as it is but probable, it is titulus sine re, a title, which can neuer be put in execution without manifest diso∣bedience to God, and iniustice to temporall Princes.

6 That the Pope neither is the Iudge of temporall Princes in temporall causes, nor as yet by any authenticall instrument hath defined, that he hath power to depose tem∣porall Princes, and that therefore it is probable, that he hath no such power.

7 That the manner of his Holinesse proceeding in condemning my bookes, and commanding me to purge my selfe, and the fallacious dealing of my Aduersaries, doth clearely shew, that they in their consciences are not per∣swaded, that the doctrine for the Popes power to depose Princes, is a point of faith.

8 The causes of the beginning and increase of this doctrine are briefely insinuated, and that if all temporall Princes would vse the like meanes to defend their Soue∣raigntie, this controuersie would be quickly at an end.

9 That Catholikes are bound to read, and examine this question, otherwise their ignorance will be willfull, damnable, and inexcusable.

10 That they may lawfully read my bookes, notwith∣standing the Popes, or rather Card. Bellarmines prohi∣bition to the contrary, and that I deserued not at their hands such vncharitable words and deeds, for the loue and paines I haue taken for their sakes.

The Preface to the Reader.

Wherein M.^r Fitzherberts Preface is confuted, the matter, which Widdrington handleth, and the manner how he proceedeth therein is declared, and his doctrine proued to be truly probable, and to be neither preiudiciall to his Maiesties seruice, nor to the consciences of Catholikes, and the exceptions of D. Schulckenius against that rule of the Law brought by Widdrington, In dubijs me∣lior est conditio possidentis, In doubts, or disputable causes, the condition of him who hath possession, is to be preferred, are confuted.

The first Part.

wherein The authorities, and testimonies of those learned Ca∣tholikes,

which Widdrington in his Theologicall Dis∣putation brought against the Popes power to depose Princes, (and which M.^r Fitzherbert cunningly passeth ouer, and for answer to them remitteth his English Rea∣der to D. Schulckenius a Latine writer) are briefely and perspicuously examined, and the Replyes, which Doctor Schulckenius maketh against them, are confuted.

Chap. 1.

Wherein the authoritie of Iohn Trithemius an Ab∣bot, and famous writer of the order of S. Benedict, is examined, and the exceptions, which D. Schulckenius taketh against it, are ouerthrowne.

Chap. 2.

Wherein the authoritie of Albericus Roxiatus, a famous Lawyer, and Classicall Doctor, is examined, and the exceptions of D. Schulckenius, against it, are confuted.

Chap. 3.

Wherein the authoritie of Ioannes Parisiensis, a fa∣mous Doctor of Paris, is examined, and the exceptions of D. Schulckenius against him are proued to be insuffi∣cient.

Chap. 4.

Wherein the authoritie of M.^r Doctor Barclay, a famous and learned Catholike, is briefely examined.

Chap. 5.

Wherein are set downe the authorities of many English Catholikes, who haue publikely declared their opinions, as M.^r George Blackwell, M.^r William Warmington, M.^r Iohn Barclay, M.^r William Barret, Bishop Watson, Abbot Fecknam, Doctor Cole, both the Harpesfields, M^r Edward Rishton, M.^r Henry Or∣ton, M.^r Iames Bosgraue, M.^r Iohn Hart, M. Iames Bishop related by M^r. Camden, and those thirteene learned, and vertuous Priests, and most of them, as yet li∣uing, whose names I related in my Theologicall Dispu∣tation, and whose protestation, which I set downe ver∣batim

in my Appendix to Suarez, must needes sup∣pose, that the Pope hath no power to depose Princes, as out of Suarez I conuince in this chapter.

Chap. 6.

Wherein the authority of the Kingdome and State of France is largely debated, the exceptions which D. Schulckenius taketh against Petrus Pithaeus and Bo∣chellus are confuted, and Sigebert is defended from Schisme, of which he is wrongfully taxed by Card. Baro∣nius and D. Schulckenius.

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.

The Adioynder.

Wherein first it is cleerely shewed, that Widdrington hath truely charged M^r. Fitzherbert with falsitie in two respects.

2 Widdringtons first exposition of that clause of the oath [Also I doe from my heart abhorre, detest and ab∣iure as impious & hereticall, this damnable doctrine and position, That Princes which be excommunica∣ted or depriued by the Pope may be deposed or mur∣thered by their Subiects or any other whatsoeuer] is proued to be sound and sufficient, and to be voide of all ab∣surditie, or contradiction, as is conuinced by those foure ex∣amples of propositions, which M^r. Fitzherbert bringeth to confute the same.

3 M^r. Fitsherberts fraude and ignorance are disco∣uered, and the causes of his errour are declared.

4 The two vsuall significations of the word hereticall among Catholikes are laid open, whereby it is made mani∣fest, that not onely the doctrine of murthering, but also of deposing Princes may bee truely abiured for here∣ticall.

5 Widdringtons second exposition of the aforesaid clause is proued to be sound, and agreeable to the common sense and vnderstanding of the words, and M^r. Fitzher∣berts exceptions against the same are proued to be insuffi∣cient, and not agreeable to the approued rules assigned by Diuines and Lawiers for the interpreting of the words of euery Law.

6 Lastly, Widdrington from the premises draweth foure conclusions cleane opposite to the foure conclusions, which M^r. Fitzherbert from his premises collecteth: and finally he concludeth, that neither this clause, nor any other is sufficient to make the oath vnlawfull, or to moue any Catholike to refuse the same, adding withall, what little hope of sinceritie, and sufficiencie the Reader may expect from the rest of M^r Fitzherberts Replyes, seeing that in this (of which neuerthelesse hee and his fauourers doe so greatly bragge) hee hath shewed such great want of lear∣ning, and sinceritie.