A COPY OF THE DECREE: WHEREIN TWO BOOKS OF ROGER WIDDRINGTON an English Cathotholick are condemned, and the Author commanded to purge himself: AND A Copy of the Purgation which the same ROGER WIDDRINGTON sent to his Holiness Pope Paul the fift. Translated out of Latin into English by the Author, whereunto he hath also adjoined an Admonition to the Reader concerning the Reply of T. F. etc. and the condemnation of Fa: Suarez book by a Decree of the Parliament of Paris. He that justifieth the wicked, and he that condemneth the just, both are abominable before God. Prou. 17. IHS' Permissu Superiorum. 1614 To the Reader. THere came forth some few months since (Christian Reader) out of the supreme tribunal of the holy Inquisition, a Decree printed at Rome by the Printer of the Apostolical Chamber, & to be published throughout the whole Christian world, wherein two Books which I wrote with a simple, and sincere intention, are condemned, and the Author commanded to purge himself forthwith. I have obeyed their command, and made forthwith my purgatition, and have done as much as lieth in me, to send it forthwith to his Holiness. But because that Decree is printed, and published in every place, and the purgation which I have sent is only in written hand, lest Catholics should perchance imagine, that I have not been careful to fulfil his Holiness command for purging myself, I thought it necessary to Print also, and publish that manuscript purgation which I have sent, which otherwise without doubt would come into few men's hands, that so the whole world may sincerely judge as well of my purgation, as of that condemnation of my books, and whether I am to be accounted a Catholic and a child of the Church, or an Heretic, and an enemy thereof, as some men very irreligiously, yet under pretext forsooth of religion, are not afraid. (I pray God forgive them) to give forth speeches of me. Thy brother and servant in jesus Christ, ROGER WIDDRINGTON. A Copy of the Decree. A DECREE To be published every where, made by the Sacred Congregation of the most Honourable Cardinals of the holy Roman Church, specially deputed by our most Holy Lord Pope Paul the fifth, and the holy Apostolic Sea, for the examination of books, and their permission, prohibition, purgation, and impression throughout the universal commonwealth. THe Sacred Congregation of the most Honourable Cardinals of the holy Roman Church, deputed for the examination of Books, having seen a Book falsely entitled, An Apology of Cardinal Bellarmine for the right of Princes, against his own reasons for the Pope's authority to depose Secular Princes, in order to spiritual good, written by Roger Widdrington, an English Catholic, in the year of our Lord 1611. And another Book of the same Author, entitled, A Theological Disputation concerning the Oath of Allegiance, dedicated to the most Holy Father Pope Paul the fifth, printed at Albionopolis, in the year of our Lord 1613. hath judged both the Books worthy to be condemned, and prohibited, and by the commandment of our most Holy Lord Pope Paul the fifth, doth by this present Decree, utterly condemn, and prohibit them in what language soever they are printed, or to be printed: and except the Author of them, who professeth himself to be a Catholic, do purge (or clear) himself forthwith, he is to understand, that he shall be thoroughly punished with Censures, and other Ecclesiastical punishments. Furthermore, it commandeth under the penalties contained in the holy Council of Trent, and in the Index of forbidden Books, that none, of what degree, or condition soever, be so bold from henceforth to print the foresaid books, or cause them to be printed, or keep them with him in any sort, or read them. Also it commandeth under the same penalties that whosoever have them now, or shall have them hereafter, he shall presently upon the knowledge of this present Decree, exhibit them to the Ordinaries of the places (where he is) or the inquisitors. In testimony whereof this present Decree was signed, and sealed with the hand, and seal of the most Honourable, and most Reverend Lord, the Lord Cardinal of S. Caecilia Bishop of Alba, the 10. of March 1614 P. Bishop of Alba, Card. of S. Caecilia. The place ❀ for the Seal. Regist. fol. 50. Fr. Thomas Pallavicinus of the Order of Preachers, Secretary. Printed in Rome by the Printer of the Apostolical Chamber. 1614 An Admonition to the Reader, concerning the Reply of T. F. etc. 1 THis Decree of the Sacred Congregation, as it is thus translated into English, I have (Courteous Reader) taken out of M. T. F. lately published, whose unsound, and insufficient handling this Controversy, but yet somewhat cunning, and colourable, and therefore easy to blind the eyes of the simple, I will, God willing, ere it be long most clearly, but modestly discover. In the mean time, thou mayest very plainly perceive the weakness of his Discourse (to omit his intemperate and uncharitable bitterness) if thou dost but consider the true state of the Controversy, which is betwixt us, and that all his Replies must be either evident demonstrations, or invincible authorities, to which no probable answer can be given, otherwise he only beateth about the bush, and will never prove that which he pretended to convince; and wilt also be pleased but slightly to read over the Appendix to my Theological Disputation, wherein I fully answered all the arguments, which Fa: Suarez bringeth to demonstrate the doctrine for the Pope's power to depose Princes to be a point of faith; which Doctrine as this Author confesseth, is the main question between him and me: and therefore for the better confirmation of his Reply, he nakedly urgeth all Fa: Suarez arguments (but concealing his name) which I in that Appendix have already fully satisfied. 2 For first, I plainly declared the reason of that distinction, which I alleged betwixt the Pope's power to command temporals, and to punish temporally by way of coërtion, which distinction seemeth greatly to trouble this Author, because he perceiveth, that it satisfieth the chiefest Arguments, which are usually brought from the authority of many Canons, and from the nature and effects of Excommunication, to prove, that the Pope hath power, not only by the privileges of Princes, but also by Christ his institution, and by consequence of his Pastoral office, to dispose of temporals, and to inflict temporal punishments by way of coërtion. 3 Secondly, I showed, that Marsilius of Padua, whom with other enemies of the Church, Suarez affirmeth to have first impugned this Doctrine of deposing temporal Princes by the Pope's spiritual authority, was not by Catholic writers of former times accounted an heretic, for that he did impugn this Doctrine, neither do those Authors, who relate Marsilius his errors, as Castro, Prateolus, D. Sanders, and others, note this for one, that the Pope hath not power to depose Princes; which is an evident sign, that before this our miserable age, that Doctrine for the Pope's power to depose Princes, was not accounted by Catholics to be a point of faith. 4 Thirdly, that from the time of Gregory the seventh, who was the first Author, that clearly taught this Doctrine, (but after he had first put it in practice) and was the first Pope, that, contrary to the custom of his Ancestors (saith Onuphrius) deposed the Roman Emperor (for which cause he had much ado to clear himself even with his own friends, as appeareth by the Letter, which Hermannus Bishop of Mentz, his dear friend, and follower in all such his proceed, wrote unto him, desiring to be satisfied herein, and was by Sigebert, who in those days was greatly esteemed by the wisest for his singular virtue, and learning, although Cardinal Baronius, and Cardinal Bellarmine do without sufficient ground call him a Schismatic, at that time impeached of novelty, not to say, of heresy, for so be Sigeberts' words) it hath been continually even to these our days contradicted by Catholic Authors, as appeareth by joannes Trithemius, a In Chronico Monasterii Hir. saug. ad annum 1106. and jacobus Almainus b In lib. a● dominio naturali etc. inprobatione conclus 2ae. there related, but especially by the Kingdom of France, as witnesseth Petrus Pithaeus, c In codice libertatum Eccles. Galli canae. a man greatly commended by Fa: Possevine the jesuit, for his singular learning and knowledge in Antiquities, d In Apparatu verbo Petrus Pithaeus. and it is sufficiently confirmed by the late proceeding at Paris against the books of Card: Bellarmine, Becanus Schulckenius, and now lastly of Suarez, whose book was for this Doctrine by a solemn Decree of the Parliament of Paris, and Printed by the King's Printer, and with the King's privilege condemned, and reproachfully burned the 27. of june passed by the hangman, before the great Stairs of the Palace, and four of the chiefest jesuits of France therein named, were enjoined under pain of treason in their Sermons to exhort the people to the contrary Doctrine: And doubtless this Author, who in all points followeth these former men's steps, if his book had been printed in Latin, would have quickly perceived by the fruits of his own labours, whether in France there be any Catholics, who do impugn this Doctrine of deposing Princes by the Pope's authority, or no: And yet this Author would cunningly persuade the simpler sort of Catholics, thereby to perplex their consciences, that I only am the man, who do impugn this temporal authority of the Pope to depose Princes; whereas he cannot be ignorant, that besides me, many others of our nation, as both the Barclays, Mr Blackwell, Mr Warmington, Mr. Barret, those thirteen Reverend Priests, all by public writings, and many others of the best learned of our Nation, both Priests, and laymen I could name, who are of my opinion; and if it were not for the clamours, threatenings, and violent proceed of our Adversaries, (I mean not Protestants) they would publicly profess as much as I have done: and as for the State of France, what opinion they be of, it is manifest. And therefore that Doctrine of Vasquez concerning probable opinions may be very well applied to this my doctrine, howsoever this Author falsely supposing the Doctrine for the Pope's power to depose Princes to be defined, would gladly persuade our English Catholics to the contrary. 5 Fourthly, I showed in that book, that seeing the Pope is not the Church, but only a principal member thereof, their is to be made a great distinction between the facts, and practices of Popes, and between the facts and practice of the Church: neither is the practice of many Popes, to be accounted the practice of the Church, unless by the whole Church it be allowed, as that opinion and practice for the Pope's power to depose Princes, and to inflict temporal punishments by way of coërtion never was: and therefore although it be, and hath been, the more common opinion of Catholics for some ages past, that the Pope hath authority to depose, yet that it is certain, and not to be contradicted, but to be believed as a point of faith, and the contrary not to be accounted an opinion, but rather an heresy, is altogether false. To the Council of Lateran, which but of late years hath been urged, and that only by some few, because Suarez did only barely relate it, and not urge the words thereof, I did remit him to the Preface of my apologetical Answer, wherein I largely discoursed of the Decree of that Council. But because this Author seemeth to stand much thereon, as the chief pillar and ground of his pretended definition, I will at large in my Answer to his Reply treat of that Council, and satisfy all the cavils (which nevertheless should be clear demonstrations, if this Author did intend to prove his purpose) which he hath taken out of D. Singletons', or rather Fa: Lessius his Discussion of the Decree of that Council, and I will show, that it cannot be sufficiently proved, first, that the Council by those words, temporal Lord, did intend to include Sovereign Princes; secondly, that although it did by those words understand Sovereign Princes, yet that it did not suppose, that the Pope had authority to depose Sovereign Princes; & thirdly, that although it did suppose it, yet it did not suppose it as a point of faith, and an undoubted doctrine, but at the most as probable opinion, so that from the authority of this Council it can not be convinced, that it is a point of faith or an undoubted doctrine, that the Pope hath authority to depose Sovereign Princes. 6 Lastly, thou mayst perceive (Good Reader) what strange paradoxes this Author dare adventure to maintain by this, that he blusheth not to affirm, & would cunningly persuade our State, that my manner of handling this controversy probably, concerning the Pope's authority to depose Princes etc. is dangerous & pernicious to his Majesty, and therefore, that my books deserve to be prohibited, no less in England then Rome, and that wise men in the parts where he is, do greatly marvel, how it can stand with the wisdom of his majesties Council to permit them to be printed and published in England. 7 But if this Author had either sincerely or entirely related my opinion, or else had put in mind the Reader against what kind of Adversaries I do oppose, he would presently have perceived, that it is too apparently, & shamefully untrue, that my manner of handling this question probably is dangerous and pernicious to his Majesty, as this Author doth endeavour to persuade his Majesty, not for any love that he is known to bear unto the State, but to the end, by all likelihood, that he and such like violent spirits, may write more freely, and without being controlled or contradicted by Catholics, who, as he is persuaded do little regard the writings, and opinions of Protestants concerning this or any other Doctrine. For it may be dangerous to his Majesty to handle a question probably against one Adversary, which will be nothing dangerous to handle it probably against an other. As for example, if it were agreed upon by all Catholics, that the Pope hath no power to depose his Majesty, than it were dangerous to his Majesty, that any Catholic should call this in question, and dispute it probably: but if on the contrary side, all Catholics should agree in this, that it were certain, unquestionable, and a point of faith, that the Pope hath power to depose his Majesty, and to absolve his Subjects of their allegiance, to command them to take arms against him, etc. then if a Catholic should call this in question, or, which is all one, dispute it probably, and maintain that it is not certain that the Pope hath such an authority, but it is questionable, and probable, that he hath it not, no man of any sense, or understanding can affirm, that such a manner of disputing this question probably against those Adversaries, who hold it for certain, can be any way dangerous, or pernicious to his Majesty. 8 Now behold the manner that I have taken in handling this Controversy. Card. Bellarmin, Gretzer, Lessius, Becanus, Suarez, and other Divines, especially of the Society of jesus, whom this Author doth in every step, as though he were their Creature, follow, have laid this for a sure and undoubted ground, that it is a point of faith, and to be believed as certain, and under pain of eternal damnation by all Catholics, that the Pope hath power to depose Princes, to absolve Subjects from their Allegiance, and thereupon to command them to bear Arms, and raise tumults against their Prince so deposed. So that you see, that they already have laid the danger, and undoubted overthrow to his majesties person and Crown, if the Pope should perchance depose him, in that they affirm, that all Catholics are bound in conscience to forsake him, and to fulfil the Pope's command, to the destruction of His majesties person and State. This Doctrine, to wit; that it is a point of Faith, and undoubted principle of Catholic Religion, that the Pope hath power to depose Princes, and to inflict all temporal punishments by way of coercion, and that all Catholics are bound in conscience to forsake his Majesty, and to bear Arms against him, in case the Pope should depose him, I have taken upon me, for two principal reasons, to impugn, and do not doubt clearly to maintain the same against the clamours of this Author, or any other whatsoever. My first reason was, for that it is against the truth and purity of the Catholic Church, She being the pillar and ground of truth, that doubtful opinions, and which among Catholics are only in Controversy, and by the Parliament of Paris, have been condemned as scandalous, seditious, damnable, and Pernicious, should be enforced upon English Catholics, as an undoubted doctrine of the Catholic Faith, to the utter overthrow of themselves, and their whole posterity, by men who are in no danger to lose, but rather to gain temporal advancement thereby. 9 My second reason was, to assure His Majesty, that all English Catholics may, according to the grounds of Catholic Religion, be true, and constant Subjects, and that notwithstanding any sentence of excommunication, or deprivation denounced, or to be denounced against his Majesty by the Pope, they may with a safe conscience (mark well what I say) and also in practice they are bound, to adhere to his Majesty, and obey him in temporals, as still remaining their true and lawful Sovereign, and to resist any such sentence of Excommunication, or deprivation. The reason wherefore I affirmed, that Catholics might with a safe conscience adhere to his Majesty, and resist the Pope's sentence of deprivation, was, for that it is a probable opinion, and which with a safe conscience, and without danger of Heresy, error, or temerity, may be embraced by Catholics, that the Pope hath no authority to depose Princes, nor to inflict temporal punishments by way of coërtion, but that the last punishment, to which the Ecclesiastical power is extended, are only Ecclesiastical and spiritual censures. Wherefore, that which this Author affirmeth, that I confess, that it is probable, that the Pope can depose Princes is untrue, unless he mean that I confess it for disputation sake, or as we usually say, Dato non concesso, it being given, not granted, for that it maketh nothing for, or against the question which is in hand. Therefore positively I neither affirm it, nor deny it, neither with that part of the contradiction, Whether it be probable, that the Pope can depose, and whether it be probable, that the Oath may not be taken, do I intermeddle: but whereas our Adversaries do with so great violence maintain, that it is certain, and an undoubted doctrine of Faith, that the Pope can depose, and that the Oath cannot be taken, I at this present do affirm the contrary, That it is probable, that the Pope cannot depose, and that the Oath may lawfully be taken. Neither do I, as this Author imposeth upon me, take probable in that sense, as Cicero in his Paradoxes did take it, when he affirmed, That nothing is so incredible, which by arguing may not be made probable, taking probable, for that which hath some show or colour of probability, or do I take probable for that which I hold for probable, howsoever absurd it be, (as this Author absurdly affirmeth, that without doubt I do) but I do take probable in that sense, as Divines do take a probable opinion and which may be followed with a safe conscience, as I declared out of Vasquez, and hereafter against this Author, and his confused description of probable, which serveth only to entangle the consciences of the simple, I will more at large declare, in which sense no Heresy or erroneous doctrine can be made probable, the contrary being decided by the Church, as this doctrine for the Pope's power to depose never was, but hath ever been impugned by Catholic Writers upon sufficient grounds, and now lately condemned by the State of France, as pernicious and damnable doctrine. 10 But the second and principal reason, which I brought for the securing of his Majesty, and which this Author T. F. fraudulently concealeth, wherefore English Catholics not only may in speculation, for the reason aforesaid, but also in practice are bound, to adhere to his Majesty, and to resist the Pope's sentence of deprivation, was, for that, supposing speculatively it be uncertain, whether the Pope hath any such power to depose a King, or no, it is an undoubted rule among Lawyers, and grounded upon the light of nature, and principles of Divinity, that in causa dubia, sive incerta, melior est conditio possidentis. In a doubtful and disputable case the state of him that is in possession is the better: And again, Cum sunt iura partium obscura favendum est reo potius, quàm actori, When it is unknown, which of the parties that are in suit hath right, the defendant is to be preferred before the plaintiff. Seeing therefore that from the very first beginning of this Controversy, concerning the authority of Popes, and immunity of Kings; that is, from the time of Gregory the seventh, who was the first Pope that challenged unto him this temporal power over Kings, this authority of the Pope to depose Kings (call it temporal or spiritual, as you please) hath been uncertain, disputable, and ever contradicted by Catholics, both Kings and Subjects, and therefore it cannot be said that the Pope was ever in possession of this authority, (although we should grant, that power, right, or authority may be said to be possessed in that sense as possession is taken in Law, whereof in my Answer to this Author's Reply, I will more at large discourse) it consequently followeth, that what opinion soever any Catholic follow speculatively, concerning the Pope's power to depose, yet in practice, until this Controversy, concerning the Pope's authority to depose Kings, and the immunity of Kings not to be deposed, shall be decided, as yet it is not, he cannot with a good conscience endeavour to thrust out a King so deposed from the Kingdom, or Dominions which he lawfully possesseth. Wherefore in the end of my Apology I wrote these express words, of which also in my Epistle Dedicatory to his Holiness I made mention And therefore if either Pope, Prince, or any other foreigner, should attempt to thrust an heretical Prince out of the Kingdom which he possesseth; this Controversy concerning the deposition of Princes being undecided, he should contrary to the rules of justice do himself most manifest wrong. And much more a Subject cannot be excused from manifest treason, what opinion so for he doth speculatively maintain concerning the Pope's temporal power, who practically under colour perchance of devotion to the See Apostolic, not duly also considering the bond of his Allegiance towards his Sovereign, should endeavour to thrust his lawful Prince out of his Kingdom which he possesseth, notwithstanding any Excommunication, or sentence of deprivation denounced by the Pope against him. Wherefore it is apparent, that in practice I taught it to be absolutely false, that the Pope hath authority to depose Princes. 11 Consider now (good Reader) first the unsincere dealing of this Author, who concealeth the chiefest part of my opinion in securing his Majesty of the constant loyalty and allegiance, wherein all his Catholic Subjects are in conscience bound unto him, that thereby he may cause his Majesty to be jealous of my fidelity, and to account me no good Subject, as this Author falsely affirmeth, that I am neither a good Subject, nor a good Catholic, or Child of the Church. But I trust in God, that it will appear to all men, that Insurrexerunt in me testes iniqui, & mentita est iniquitas sibi, That false witnesses are risen up against me, and wickedness hath belied herself; ●al. 26. and that I will ever prove myself to be both a good Subject to his Majesty, and also a dutiful child of the Catholic Church. 12 secondly, consider the reason, why this Author is so greatly offended, that I at this present do only take in hand (by answering probably all the arguments which on the contrary side are to be objected) to show, that it is at leastwise probable, that the Pope hath no authority to depose Princes; and consequently, that any man may with a probable and safe conscience take the Oath; (for that the doctrine concerning the Pope's authority to depose, is by this Authors own confession, the main question betwixt him and me, and the chief ground wherefore the Oath is judged to be unlawful.) His reason therefore is, for that he saw right well, what great advantage I had against him, and what little advantage he had against me, in arguing or rather answering in this sort, and therefore he calleth it in heat of his zeal, The most devolish device that any man could invent. And truly if I should at this first beginning have treated of this Controversy in any other manner, then by handling it probably, in that sense as I have declared, I might worthily have been censured of great imprudency, in giving my Adversary more advantage against me then was needful. For this is the State of the question, whether it can be clearly convinced by the authority of the holy Scriptures, Ancient Fathers, General Counsels, or by necessary inferences from any of them, as our Adversaries pretend to convince, that it is an undoubted doctrine of Faith, and the contrary not be defended by any Catholic, that the Pope hath power to depose Princes; and consequently that the oath cannot lawfully be taken. This is the question: Mark now the advantage I have: for first I am not to prove but only to answer: to defend, not to oppose: secondly, it is sufficient for me, that my answers be only probable; but there Replies must not be only probable, but also convincing, and which with any probability cannot be answered. So that if I should go about at the first to prove my opinion to be most true, which my adversary affirmeth not to be questionable, I should, as it is evident, greatly disadvantage myself. For in such Controversies, as are so violently maintained by the Adversary, that he will not grant the contrary part to be questionable, it is necessary to proceed by degrees; first to make the thing questionable and disputable, which the adverse part will not have to be called in question: and after this is once agreed upon, then to examine whether opinion be the truest. For perchance it may fall out, that as the opinion for the immaculate Conception of our B. Lady, before Scotus did oppose himself therein against S. Thomas and his followers, was scarce accounted probable, yet afterwards it was daily more and more followed, so that now it is esteemed to be the far more true opinion: and as Alphonsus Salmeron, f In cap. 5. ● Rem. disp. 51. Sect. D● inde. and Fa. Suarez g Tom. ●. disp. 3. sec. do affirm, Agreed upon by the consent almost of the Universal Church, and of the Ecclesiastical writers, Bishops, Religious Orders, and Universities; and as that opinion, which holdeth that the Pope hath not power to dispense in the solemn vow of religious chastity, neither in any lawful marriage before it be consummate, is accounted by very many learned men to be the far truer opinion, notwithstanding the practice of many Popes to the contrary: So it may fall out, that in process of time this opinion that denieth the Pope's authority to depose Princes, may be embraced by almost all Ecclesiastical Writers, Bishops, Religious Orders, and Universities, notwithstanding the practice of many Popes, and the vehement opposition of the jesuits at this present time to the contrary. 13 Thirdly, consider how little beholding are English Catholics to this Author T. F. who will needs enforce them even with the temporal overthrow of themselves, and of their whole posterity to defend that doctrine to be of faith, which the State of France hath condemned for scandalous, seditious, damnable, and pernicious, and also endeavoureth to persuade his Majesty, that no Catholic can, according to the grounds of Catholic religion, be a true, and loyal Subject to his Majesty, but at the Pope's pleasure, or which is all one, so long only as the Pope shall not depose him, which he may do at his pleasure. But we have great affiance in his majesties singular wisdom, and clement disposition, whereof we have had both by his majesties gracious Proclamation, Published after the discovery of the Gunpowder treason. public books, and effectual deeds sufficient trial, that he will not be drawn by the false suggestion of this Author, (who would have all Catholics to be of the same violent spirit as he is) to have all his Catholic Subjects, in the same degree of jealousy, but that he will ever make a distinction betwixt them, who are his true hearted Subjects, and most loyal in all temporal affairs, and will adventure all, that they have, and are, in defence of his majesties Royal person, and dignity, against any sentence of deprivation whatsoever, which shall be denounced against him by the Pope, i For so much did those 13. Reverend Priest's Mr D. Bishop, Mr Colleto & the rest by a public Act bear in date the la● of january 1602. promise to Queen Elizabeth: the copy where of thou mayst see my Appendix, page 346. (assuring themselves, that it is conformable to the grounds of Catholic Religion which they profess, and not repugnant to that spiritual obedience wherein they stand bound to the supreme Pastor of the Catholic Church) and those other Catholics, who thinking it to be a point of faith, that the Pope hath authority to dethrone Sovereign Princes, will only defend his Majesty, and yield him temporal obedience, until the Pope, after his sentence of deprivation shall command them the contrary. And therefore let this Author T. F. assure himself, that all his clamorous words, and threatening speeches shall nothing discourage me from defending the truth, neither am I priest on, to write against him or any other, to show my wit, as he falsely affirmeth, or for hope of any temporal lucre, or preferment, but merely and sincerely for the love I bear to God, Religion, the Catholic truth, my Prince, and Country: for which causes I neither am, nor ever will be ashamed to be priest on, to write against this T. F. or any other such like Author, who living in other countries, and out of danger to lose any thing, but rather in hope to obtain advancement by their writings, will press English Catholics to defend, with danger of losing all that they have, & of incurring their Sovereign his high displeasure, that Doctrine to be of faith, which the State of France accounteth damnable, and enjoineth the jesuits under pain of treason to preach the contrary, as thou shalt perceive by the Decree, which followeth, which is truly translated out of the French copy, printed at Paris, which I have conferred with this English. A DECREE Of the Court of Parliament made the 26. and executed the 27. of june 1614 AGAINST A Book printed at Cologne this present year, entitled, Francisci Suarez Granatensis Societatis jesu Doctoris Theologi Defensio fidei Catholicae, et Apostolicae adversus Anglicanae sectae errores, containing divers maxims, and propositions repugnant to the Sovereign power of Kings, ordained and established by God, the safety of their persons, and the peace and tranquillity of their States. The place ❀ where are set the King's arms. At Paris. By F. Morel, and Peter Mettayer, the King's Printers and Stationers in Ordinary. 1614 With his majesties privilege. Extracted out of the Registers of the Parliament. THE Court of the great Chamber, Tournelle, and of the Edict assembled, having viewed the Book printed at Cologne this present year, entitled, Francisci Suarez Granatensis, è Societate jesu, Doctoris Theologi, Defensio Fidei Catholicae et Apostolicae, adversus Anglicanae sectae errores, containing in the third book Chapter 23. pages 376. 79. 80. 82. Chapter 29. pages 310, 11. 12. 13. 14. 15. 16. 17. 18. 19 20. Chapter 6. page 834. Chap. 8. pag. 844. and in other places many propositions against the Sovereign power of Kings ordained and established by God, the peace and tranquillity of their States, and that it is lawful for their Subjects and strangers to attempt against their Persons. Conclusions of the King's Attorney General. All this being considered, The said Court hath declared, and doth declare the Propositions, and Maxims contained in the said book, to be scandalous, and seditious, tending to the subversion of States, and to induce the Subjects of Kings, and Sovereign Princes, and others to attempt against their Sacred Persons, and the speeches mentioning King Chlowis, and Philip the fair to be false and slanderous, and hath also ordained and doth ordain, that the said Book of Suarez be burned in the Court of the Palace by the Executioner of high justice. And it hath, and doth inhibit, and forbidden all sellers of Books, and Printers, to print, fell, or disperse any of the said books, and also all other persons of whatsoever calling or condition they be, to have, to write out, to retain, or to teach in Schools, or elsewhere, or to Dispute the said Maxims, or propositions. It also ordaineth according to the Decree of the 8 of june 1610. that the Decree of the Faculty of Divinity made upon the 4. of june the same year, concerning the renewing of the Doctrinal Censure of the said Faculty bearing date the year 1408. confirmed by the Council of Constance, together with this present Decree, as also those of the year 1578 & 95. shall yearly be read the fourth day of june, as well in the said Faculty, as in the College of the Priests, and Scholars of the College of Clermont, and of the four Orders of begging Friars: And that at the request of the King's Attorney General informations shall be taken of the contraventions against the said Decrees, and Prohibitions made against writing, having, or keeping the like books. Given in Parliament the 26. day of june 1614 Signed. Voisin. Furthermore it is Decreed, that the Fathers, Ignace Armand, Rector in this City, Cotton, Frorton, and Sirmund, shall be summoned the first day to the Court, and to them shall be showed, that contrary to their declaration, and Decree of their General of the year 1610. the Book of Suarez hath been printed, and brought into this City, impugning the authority of the King, and against the safety of his Person, and State: and they shall be enjoined to cause their General to renew the said Decree, and to publish it, and to bring in an Act thereof within these six months: and to provide, that no Books containing such damnable, and pernicious propositions be made, or published by any of their company: and also they shall be enjoined in their Sermons to exhort the people to the Doctrine contrary to the said propositions. Otherwise the Court will proceed against the transgressors as men guilty of Treason, and disturbers of the public quietness. This above said Decree, and the Decreed were pronounced in the presence of the Fathers, Ignace Armand, Charles de la tour in the absence of Peter Cotton, Fronton da Duc, and james Sirmund. And the Decree was put in execution before the great Stairs of the Palace the 27. of june. 1614 A Copy of a Letter, which is said to be written by the most Reverend, and right Honourable Lord, the Pope's Nuncio at Brussels, to Mr George Birket Arch-presbyter then living. Very Reverend Sir, and as a brother most beloved in Christ. THere came into the City of Rome a Theological Disputation concerning the Oath of Allegiance, the third work published under the name of Widdrington. After it was there diligently examined, our most Holy Lord declared, that he in no wise accepted of the Dedication of that book, and that he thought the Author of it was neither a child of the church, nor a Catholic; and further, that all Catholics should abstain from the reading thereof. Of these things I was certified some few days since by letters of the congregation of the universal Roman Inquisition by the commandment of his Holiness, to the end that I should write thereof especially to your Reverence, that you may signify the same to the Catholics there, and according to your wisdom make it known unto them. God defend your Reverence with his heavenly custody. From Brussels the 26. Novemb. 1613. Of your Reverence most loving and respective To the Letters, which are spread abroad among us no name is subscribed. A COPY OF ROGER WIDDRINGTONS' Purgation. To the most Holy and most Blessed Father Pope PAUL the fifth, ROGER WIDDRINGTON an English Catholic wisheth everlasting happiness. 1 THere came unto my hands some few days since (most blessed Father) a certain Decree of the Sacred Congregation of the right Honourable Cardinals of the Holy Roman Church, who are deputed for the examining of books, dated the 16. day of March of this present year 1614, and printed in Rome by the printer of the Apostolical Chamber, wherein two books written by me in sincerity, and simplicity of heart, are by name, but yet only in general words without naming any crime either in particular or in general, at which many do marvel, altogether condemned and forbidden by the commandment of your Holiness. And the Author of them unless he shall forthwith purge himself, is threatened to be punished with Censures, and other Ecclesiastical punishments, 2 But what manner of purging your Holiness doth expect at my hands, who am the Author of those Books, and of what crime I ought to purge myself (seeing that in this Decree there is no crime either in particular, or in general objected against me of which I should purge myself, neither is my conscience privy to any crime for the making, or publishing of those books) I can not verily in any wise perceive. I know that certain Doctors misinterpreting my words, have in their public writings falsely, and very injuriously, not to speak a more heinous word (I pray God to forgive them) impeached me of certain crimes (by whose instigation I know not whether your Holiness hath been moved to condemn those books) but considering that both they are my Adversaries in this controversy, and that they are moved, as I think, rather by affection, then by reason, and also that they do foully corrupt my words, and wrest them to a most bad sense, and never intended by me (as I could most clearly demonstrate to your Holiness, if it were now a convenient time) I do not think, that so great authority is to be given, either to their sayings or writings, of what learning, or dignity so ever otherwise they be, that they are of force to bind me, either to embrace their opinions, especially being grounded upon so weak foundations, or not to defend my innocency from their false accusations in such an exceeding great crime, as heresy is. 3 And that your Holiness may clearly perceive, that I have already in these books, which are forbidden by your commandment, purged myself as much, as is sufficient for a child of the Catholic Church, I think it necessary to repeat again with as much brevity as may be in what manner I have in those books made profession of the Catholic faith (which in my opinion abundantly sufficeth for the purging of myself from all imputation of heresy, error, or any other crime, which doth depend on these) and for what thing I made Supplication to your Holiness in that Disputation of the oath of Allegiance, that thereby your Holiness may manifestly perceive, that some persons, not of the meanest degree, although perchance with the ignorant sort of people they do greatly impair my credit, yet they do also bring your Holiness into no small obloquy both among prudent Catholics, and especially among those, who are Adversaries to the Catholic faith, whiles they are not afraid to divulge, not so circumspectly in my judgement as is fitting, that your Holiness did in good earnest avouch, that you thought the Author of that Disputation to be neither a Catholic, nor a child of the Church (whereas the Author doth profess himself both to be a Catholic, and a child of the Catholic Roman Church, and submitteth most humbly that Disputation and all his other writings to the judgement of the Holy Catholic Roman Church) neither that you would accept of the Dedication of that book, whereas that Dedication, as it is manifest by the Epistle of the Author written to your Holiness, was only a most humble Supplication of the Author, and of other Catholics unto your Holiness, that your Holiness, as being the supreme Pastor of the Catholic Church, and whose office is to instruct, and confirm the sheep of Christ in the Catholic faith, would be pleased to instruct them in the Catholic faith, & in those things, which your Holiness had declared by your Breves to be clearly repugnant to faith, and salvation. And that your Holiness did speak the aforesaid words, both of the Author, and also of the Dedication, some here give forth, that your Holiness his Nuntius then residing at Brussels did signify as much to Mr George Birk●t the Archpriest, who was then living, and that the same Nuntius did withal affirm, that he was certified some few days since of those things (for so be the express words of the Nuntius his Letters, a These Letters were dated at Brussels 26 Novemb. 1613. which are spread abroad among us) by Letters of the Congregation of the holy Roman universal Inquisition by the commandment of your Holiness, to the end, that he should write thereof especially to his Reverence, that he according to his wisdom should signify as much, and make it known here to Catholics. 4 First therefore I the Author of those Books did protest, That I composed them being moved thereunto for the zeal of God, of Religion, and of my Country, and for other more particular reasons, which I related in the beginning of those Books, without any respect of worldly favour, or fear, neither with any obstinate mind, but only to find out the Catholic truth in this most weighty Controversy, which belongeth to the yielding of obedience due by the Law of Christ to God, and Caesar, to your Holiness, who is the supreme Pastor in Earth of our souls, and to our King, his most excellent Majesty, who in temporals is only inferior to GOD, and I did submit most humbly In Apolog. Lect●● in fine. whatsoever was contained in them to the judgement and censure of the Catholic Roman Church, whose Child I professed myself to be, and if perchance any thing through ignorance had escaped me, which should not be approved by her, I did disprove it, damn it, and would have it for not written In Disp. in ●e. . 5 Besides, I did profess, In Dispu●. Cap. 6. ●. 3. Num. ●. & seq. that with all due honour and respect I did reverence all the Canons of the Catholic Church, although I did freely confess, that betwixt the Catholic Church and the Pope, who is only the first and principal member thereof, betwixt some Chapters or Decrees of the Cannon Law, and betwixt others, a great distinction was to be made, and nevertheless I sincerely affirmed, that to every one, in his degree and place, I gave dutiful, but not equal credit. For in the vast Corpse of the Canon Law, and in the Volumes of the Counsels are contained, either sayings, or assertions of the Ancient Fathers, or Decrees, or sentences of Popes and Counsels: and these are either doctrinal, and which are propounded as things to be believed by the faithful, or else moral, and which in the external discipline of the Church, are commanded to be observed. 6 And first, I did acknowledge, that the doctrine which the Ancient Fathers either in expounding the Holy Scriptures, or in Questions belonging to Faith, have with uniform consent delivered: I did also undoubtedly believe, as being certainly persuaded, that it was inspired by the Holy Ghost. 7 Secondly, I also with Melchior Canus, and other Divines affirmed, that the doctrine also of all the holy Fathers in things, which do not appertain to Faith, may piously and probably be believed by Catholics, yet that it ought not of necessity to be followed as certain, and infallible. 8 Thirdly, I did profess, that the definitions of General Counsels, lawfully assembled, and confirmed by the Pope, wherein any doctrine is propounded to the whole Church, to be believed of all men as of Faith, are to be received by Catholics as infallible rules of Faith. Nevertheless, I did freely affirm with the aforesaid Melchior Canus, and Card. Bellarmine, that those opini ns, which in the said Counsels are defined, or else supposed only as probable, and those assertions which either incidently, and by the way are inserted, or for better declaration, or proof of their decisions be produced, are sometimes subject to error, and may be Catholics without any wrong to the Catholic Faith be rejected. This withal observing, of which also in other places I have admonished the Reader that although I, professing myself to be a child of the Catholic Roman Church, do most willingly embrace whatsoever General Council confirmed by the Pope, which do represent the Catholic Church, do propound to the faithful as necessarily to be believed of faith, and which certainly, and evidently is known to be the true sense and meaning of the Counsels: nevertheless, I do not undoubtedly believe every doctrine which either Card. Bellarmine (speaking with due reverence) or any other Doctor, seeing they are not appointed by God to be an undoubted rule of the Catholic Faith, do cry out to be Catholic doctrine, to be the voice of the Catholic Church, to be the meaning of the Scriptures and Counsels, if especially some Catholic Doctors do hold the contrary. Then truly, as it is meet, I do reverence with all dutiful respect, and I do much attribute to their authority, but that all those collections, which they in their judgements do imagine to be evidently concluded out of holy Scriptures or Counsels (considering that oftentimes they are deceived, and do deceive, and what they have written when they were younger, they may recall when they grow elder e For Car● Bell. himself in his old age ha● recalled many things which he wrote wh●● he was younger, & p●● chance h● now being elder, will recall mo●● ) are to be accounted for undoubted assertions of faith, and the contrary opinion of other Catholics to be rather esteemed an heresy than an opinion, this truly I cannot take in good part. 9 Fourthly, concerning the Canons, or Decrees of General Counsels belonging to manners, and to the external government of the Church, I promised to be most ready to receive willingly all those Decrees, which in places where I shall live, shall be generally received; for these are properly called the Decrees, or Canons of the Catholic or Universal Church which are by common consent admitted by the Universal Church. Neither doubtless is any man bound to admit those Laws and precepts, which in the Country where he liveth, are not observed by the people, as according to the received opinion of Divines, and Lawyers; I there affirmed. And the same I there avouched, was to be understood proportionally of the decrees of Popes, and Provincial Counsels. For as concerning the Pope's definitions belonging to faith, if he define without a General Council, I confess, that I have oftentimes averred, that very many, especially Ancient Divines of the University of Paris, whose names I there related, Cap. 10. sec. ●. num. 27. are of opinion, that such Definitions, unless they be received by the Catholic Church, a● definitions of the Catholic Faith, are subject to error, whose opinion, both for the authority of so famous men, and also for the reasons, and grounds, whereon that opinion is founded, I with later Divines (to whose opinion also Card. Bellarmine himself doth plainly enough incline Lib. 2. de council. cap. ●. , howsoever he would seem to aver the contrary Lib. 4. de ●om. Pont. ●p. 2 & lib. de council. ●p. 17. ) have also oftentimes affirmed, is not to be condemned of heresy, error, or temerity, which also now again (speaking with all dutiful submission) I fear not to confirm. 10 Lastly, concerning my Disputation of the Oath, and the Dedication thereof, which seemeth to be that stone of offence, and rock of scandal to some Divines, especially of the Society of jesus, and to those Catholics who adhere to them, I cannot, to speak unfeignedly, in any wise, understand what can justly be objected against it, or what fault I have committed, either in making it, or else in dedicating it to your Holiness, of which I should purge myself. For first of all, I the Author of that Disputation and Dedication, have therein professed; That I did not write it with any obstinate mind, but in manner of an humble petition, sincerely, and for many reasons which I there rehearsed, to inform your Holiness more fully, who as here we think, hath not been rightly informed of the reasons, for which English Catholics are of opinion, that the Oath may lawfully be taken; and for this cause I did dedicate it to your Holiness, that after you had carefully examined all the reasons, for which English Catholics do think the Oath may lawfully be taken, your Holiness might provide both for their spiritual and temporal safety, as according to your fatherly wisdom, and charity should be thought most convenient. And therefore, as in the end of that Disputation I affirmed, I did faithfully set down all the chiefest arguments, which are usually alleged as well against the taking of the oath, as in favour thereof, neither did I intend to affirm any thing of my own opinion, but only as representing the persons of them, who of set purpose do publicly maintain, that the Oath either may, or may not lawfully be taken, leaving it to the fatherly care of your Holiness, that when you have been fully informed of the whole progress of the matter, and have diligently examined all the reasons, for which English Catholics, obeying the King's command, have taken the Oath, you will be pleased particularly to approve them, or to condemn them, that Catholics in this so most weighty a matter, which doth so nearly concern the prerogative of your spiritual Authority, and of his majesties Royalty, being fearful to resist your Holiness precept declared in your Breves, and also being desirous to obey, as much as with a safe conscience they may, his majesties command, may clearly perceive, which particular clauses of the Oath they are bound to admit, and which they are bound to reject, and may in plain and express terms without any ambiguity of words be instructed by your Holiness, in what manner they may satisfy their own conscience, your Holiness will, and also his majesties desire concerning all the particular parts of the Oath. For as they are very ready to hazard their whole temporal estate, and also to lose their lives for the Catholic faith, which by the Church (to whom this office belongeth to define matters of Faith, and not to private Doctors, who may deceive, and be deceived) is declared to be truly the Catholic faith, so doubtless they are unwilling to expose themselves, and their whole Family and Posterity, which this our age doth so much labour to advance, to eminent danger of their temporal utter ruin, only for opinions, although they be maintained by the greater, and better part of Divines, so that others, although far fewer in number, do defend the contrary. But as they are desirous with all their hearts to obey your Holiness in spiritual matters, and in those things, which cannot be omitted without sin: so also they might justly think themselves to be more hardly used, than children are wont by their Parents, if, especially in these times, wherein by reason of the Catholic Faith, which they profess, they have grievously incurred his majesties high displeasure, who is of a contrary Religion, they should without sufficient reason be forbidden to give that temporal Allegiance to his Majesty, which they think by the Law of Christ to be due unto him, having always before their eyes that command of Christ our Saviour, Render to Caesar the things that are Caesar's, and to God the things that are Gods. 11 And that your Holiness may yet more clearly perceive, that this my Disputation of the Oath (which is rather to be called a most humble Supplication to your Holiness) was written in manner of an humble Petition, I think it not amiss to repeat also word by word these very last words of my Epistle to your Holiness. 12 This therefore (most Holy Father) is our most humble Supplication to your Holiness, First, that your Holiness will be pleased to examine diligently the reasons, for which our English Catholics do think the Oath may lawfully be taken, and whereof they are persuaded your Holiness is not yet rightly informed: Secondly that after you have thoroughly examined them, you will vouchsafe in regard of your Pastoral carefulness to instruct them, which parts of the Oath are, (I do not say only according to a probable opinion of some Doctors, but according to Catholic Doctrine, necessarily to be believed by all Christians) repugnant to faith and salvation, and therefore can not be taken by any Catholic with a safe, and probable conscience: Thirdly, that if your Holiness shall find, that you have not been rightly informed of those reasons, for which our English Catholics do think, that the Oath may lawfully be taken, and that therefore they have not in a matter of so great weight proceeded rashly, and unadvisedly, you will be pleased to receive them, and their Priests into your ancient favour, and that if they, or any of them have, not through their own fault but through the indiscreet zeal of others suffered any loss, or detriment in their good names, or other ways, it may be restored again to them in that best manner, as shall seem convenient to the charity, justice, and wisdom of your Holiness. 13. Now what there is contained in this our humble Petition, against which your Holiness hath just cause to take so high displeasure, that you will not accept thereof, I remit to the judgement of indiferent men, but especially of your Holiness. For by that, which we have said, it doth manifestly appear, that this disputation of the Oath was for that end composed by me, to inform your Holiness (who is the Supreme Pastor of the Catholic Church, and to whom Christ our Lord hath given charge to feed his sheep, not only with precepts and Censures, but also with the word of Doctrine, and to instruct them in the Catholic faith) truly of our state, and to propound unto your Holiness sincerely and with all dutiful submission those doubts, and difficulties, which both to myself, and other Catholics do occur about this new Oath, which is commanded by his Majesty, forbidden by your Holiness, and daily taken by almost all Catholics of the better sort, to whom it is tendered, yea even by those, who have the jesuits for their directors, howsoever these Fathers do in outward show seem to condemn the same; that after your Holiness had duly examined the reasons, and arguments, which are usually alleged on both sides, against, and for the taking of the Oath, you would be pleased to satisfy our consciences, and to make known unto us, what parts of the Oath may according to the principles of the Catholic faith be lawfully, and what parts may not lawfully be taken, and lastly to declare unto us, which be those many things, which your Holiness, being not rightly informed by some, as we imagine, hath affirmed in your Breeves to be clearly repugnant to faith and salvation, for no man, be he never so great an enemy to the Oath, dare avouch, that all things contained in the Oath are repugnant to faith and salvation. 14. Now I beseech your Holiness to judge, first, whether I the author of those books, who have professed myself to be a Catholic, and a child of the Catholic Roman Church, and have subjecteth all my writings to her judgement, and Censure, with that submission, that whatsoever should not be approved by her I would disprove, condemn, and have it for not written, ought be adjudged by the Supreme Pastor, and Father of the Catholic Church to be no Catholic, nor a child of the Catholic Church. If I be no Catholic, doubtless I must be an heretic, & defend obstinately (seeing that heresy cannot be without obstinacy) some Doctrine contrary to the Catholic faith. But I (to say nothing at this time of the Doctrine, which I maintained in those books, which if it were clearly heretical, why did not that sacred Congregation condemn those books as heretical?) protested to write nothing obstinately, but with an humble and submissive mind, and ready to recall my error, as soon as I should perceive that I had erred in any thing. I confess indeed that I may err, but by God his assistance I will never be an heretic. And if perchance in any thing I have erred, it is no error of malice, or obstinacy, but of ignorance and infirmity: For I will never by God his protection, wittingly and willingly defend any thing at all, which I shall know to be contrary to sound Doctrine, or to the Catholic faith. 15. Secondly, concerning that, which some men, to no small scandal to Catholic Religion, and to the great disgrace of the See Apostolic, especially among those who be Adversaries to the Catholic Religion, do give out, that your Holiness should say, that you would not accept the Dedication of my disputation concerning the Oath, or rather the most humble Supplication of me, and of other Catholics, as I have showed before, this only at this present I will say, that we English Catholics are doubtless most miserable, who daily enduring so many discommodities of this life for the Catholic faith, which we profess, and having provoked his Majesty, a Prince otherwise most merciful, who professeth the contrary Religion, to take displeasure against us, which of all the rest we account most grievous, and having therefore for a long time been, and are daily made a pitiful spectacle to this whole Kingdom; now by humble petition craving to be instructed by your Holiness in those things, which you by your Apostolical Breves have to our most great temporal prejudice declared to be clearly repugnant to the Catholic faith, do not only not deserve so much at your hands, as to be heard herein, but your Holiness also doth forbid and condemn our petition, and doth threaten the Author to be punished with Censures, and other Ecclesiastical punishments, unless he purge himself very speedily, & yet after an unusual manner impeacheth him of no crime, whereof he should purge himself. 16. For behold (most blessed Father) how miserable, and to be pitied is our case. Our King's most excellent Majesty, to whom by the law of Christ we own temporal obedience, doth demand of us, under pain of incurring most grievous penalties, an Oath which he affirmeth to be only a temporal Oath, and of Allegiance: your Holiness, to whom by the law also of Christ we are bound to obey in spirituals hath by your Breves altogether condemned the same, as containing in it many things flat contrary to faith and salvation, and hath withal declared, that all those Priests, who either do take the said Oath, or do teach, or shall teach that it may lawfully be taken, shall be deprived of their faculties: We English Catholics being between these two narrow straits, and fearing least that by avoiding the gulf of Charybdis, we should fall upon the rock of Scylla, that is least that we should not render to God or Caesar, that which is their due, do most instantly request your Holiness, who is our Supreme Pastor in spirituals, and whose proper office is to instruct & confirm the sheep of Christ in the Christian faith, that you will be pleased to show unto us those many things, or at leastwise one among those many, which in this Oath are so repugnant to faith and salvation, to the end that we may both satisfy our own consciences, and also fulfil your Holiness and his majesties command, as much as in us lieth, and Catholic Religion will permit: And nevertheless your Holiness doth not only not admit our petition, wherein with all dutiful submission we do propound the reasons and arguments, which are usually objected, against, and for the taking of the Oath, to be examined by your Holiness, and affirming nothing of our own opinion; but you do also by the evil information of others, as we think, wholly condemn the same, without alleging any crime either in particular, or in general against it, and do declare, that the Author thereof, or your humble petitioner, except he purge himself forthwith, shall be grievously punished, and nevertheless you make no mention of any crime at all, whereof he should purge himself. 17 Is it perchance a crime for those that are in ignorance, error, and doubt, to have recourse to the Supreme Pastor, and Doctor of the Church to be instructed by him in faith, and to propound with due submission the doubts, and difficulties, which trouble both their own, and other men's consciences, to be answered and satisfied by him, and that not in things of small moment, but in such as, under pain of incurring great penalties, do belong to they eelding of due obedience to God and Caesar? Is it a crime for children that are hungry, to crave bread of their Father, for sheep that want Pasture, to require food of their Shepherd, for Disciples that are ignorant, to beseech humbly instruction of their Master and Teacher? We English Catholics do acknowledge your Holiness to be our spiritual Father, Pastor, and Master, and do most humbly request to be instructed by your Holiness in the Catholic faith, and in those many things, which your Holiness by your Breves hath declared to be clearly repugnant to faith and salvation: and your Holiness doth damn and forbidden our petition, and doth ordain, after a manner altogether unusual, that I the Author thereof, who in the name of the rest have written, and composed the same, except I purge myself very speedily, shall be punished most severely: For, as I think in no tribunal on the earth, this custom is to be found, that any man is compelled by sentence of the judge to purge himself under pain of incurring most grievous punishments, unless the judge do make known unto him the crime, for which if he do not purge himself, he is to be condemned: Besides that it is impossible for one to purge himself of that crime, whereof he is ignorant. 18 And to speak freely the truth (for now I, being summoned before the highest tribunal on earth to purge myself, am by the law itself permitted to speak somewhat more freely, so that I speak truly and modestly) this new kind of condemning the books of Catholic Authors, and of commanding the Author to purge himself, being made by such a public Decree, and under pain of incurring the penalties contained in the Council of Trent, and in the Index of forbidden books, without naming any crime either in particular, or in general, for which they are condemned, and of which the Author should purge himself (considering that the same punishment is not appointed in the Index for reading, without distinction, all sorts of forbidden books, neither do all crimes require the same purgation) doth make both the See Apostolic odious to the Adversaries of Catholic Religion, who will easily from hence take occasion to persuade themselves, that the Bishops of Rome are wont to reject at their pleasure, and to suppress violently by threatenings, and not by arguments those opinions which they do not like, and to promote by favours, not by reasons, those opinions, which are pleasing unto them; and also doth little satisfy prudent Catholics, who can hardly persuade themselves, that the sacred Congregation of the right Honourable Cardinals, who are deputed for the examination of books, (to whose informations your Holiness giving credit, as we undoubtedly do imagine, hath condemned those books, and ordained that the Author shall be severely punished, unless he forthwith purge himself) if they could have found in them any proposition, which is certainly known to be heretical, erroneous, or repugnant to sound doctrine, they would have passed it over with so great silence, and (contrary to to the usual manner of the See Apostolic in condemning the books of Catholic Authors, but of such especially, who are commanded to purge themselves, as by innumerable examples, which are extant in the tomes of the Counsels, and in the Bulls of Popes I could demonstrate) command the Author to purge himself only in general words, without showing him any crime either in particular, or in general, of which he should purge himself. 19 I therefore the Author of those books, whom the Sacred Congregation by the commandment of your Holiness hath enjoined to purge myself, but as yet I know not of what crime, a most dutiful child of the Catholic Roman Church, and of your Holiness in spirituals, and withal a most faithful Subject of the Kingdom of England, and of our Sovereign Lord King JAMES in temporals, being summoned before your Holiness his supreme tribunal to purge myself, prostrate at your Holiness feet, do humbly request you by the dreadful Majesty of God, the Supreme judge of all: First, that your Holiness will judge that which is right, and do me justice, and not give credit only to the informations of them, who are my Adversaries in this controversy, and have foully corrupted my words, contrary to my meaning, but that you will examine my cause by your own certain knowledge, and that you will make known unto me all those things, or at the least wise some of them, which in those books condemned by your Holiness commandment are clearly known to be repugnant to faith, or good manners. For I protest, that I am most ready to correct those things, which are to be corrected, to purge what is to be purged, to make more plain what is to be explained, and to recall what is to be recalled. 20 Secondly, that if your Holiness, after due examination of my writings shall find, that you have been misinformed by some persons, and that nothing is to be found in those books, which is repugnant to Catholic Doctrine, as some perchance have suggested to your Holiness, you will be pleased to recall that sentence of the Sacred Congregation published against me and my books, through evil information, or vehement importunity of some men, or through misunderstanding the true meaning of my words, and that you will have a care of my good name, in that good sort, as shall seem fitting to your wisdom, charity, and justice, and that you will account me to be a Catholic and a Child of the Catholic Roman Church. For that which I did write in another place, 〈◊〉 Disput. 〈◊〉 Admonit. 〈…〉 8. I do here repeat again. I am a Catholic and a child of the Catholic Roman Church, and if any man, of what degree so ever he be, shall wrongfully accuse me of heresy, let him know assuredly, that by the assistance of Almighty God, I will by all those means, which God and nature hath granted to innocent men to defend themselves, to the uttermost of my power defend myself from their false accusations, until the Church, being fully informed of my opinion, shall in plain, and particular words (for no man can recall errors, until he know particularly what they be) condemn the same. 21 Thirdly, that your Holiness, will command, that this my purgation, and most humble petition may for future memory be registered among the Acts of the holy Office of the Inquisition, as the condemnation of my books is recorded, as appeareth by the Decree itself, that those, who hereafter shall succeed in that Office, may give their sentence and judgement as well of this my purgation, as of that condemnation of my books, and whether I am to be accounted a Catholic, and a child of the Church, or an heretic. 22 But if your Holiness will not be pleased to admit this my Purgation, and most humble Supplication, and to recall the sentence denounced upon evil information against my Books, and to have a care of my good name, which hath wrongfully been taken away, although I know right well, that the same merciful and great God, who in times past preserved the credit of Robert Grosseteste Bishop of Lincoln, with whom Pope Innocent the fourth being wonderfully offended, i Matthew Paris ad annum 1253. §. diebus sub eisdem & ad annum 1254. §. Hoc etiam anno Dominus Papa. determined to cast his dead bones out of the Church, and to bring him into so great obloquy, that he should be proclaimed throughout the whole world for an Heathen, Rebel, and disobedient, for that he had written to the said Pope Innocent in the spirit of humility and love, that he would correct his frequent or accustomed Crebros ●os errores ●orrigeret. errors, although I know, I say, that the same God, who is not an accepter of persons, is able also to deliver me from the unjust attempts, and false informations of any whatsoever, and to make known my innocency to your Holiness, and to the whole Christian World: nevertheless prayers, tears, and patience, joined with the testimony of a good conscience, shall be my chiefest refuge, and this shall be my daily comfort, that it is no whit less, but rather more happy and grateful to God, to suffer persecution for justice sake at the hands of Kinsmen, and of the same Household, who in friendship and society ought to be more straightly linked, then of Strangers. 23 Finally, if in this my purgation, which the Sacred Congregation by commandment of your Holiness hath enjoined me, I have offended any man, as I hope I have not, by speaking any thing not with that circumspection as is fitting, (for wittingly and willingly I would give no man any just cause of offence) I do most humbly crave pardon both of your Holiness, for whose temporal and perpetual felicity, I will continually pray unto our most merciful God, and also of the whole Christian world. From my Study in the Feast of S. john Baptist. 1614 A most humble Child, and Servant of your Holiness, and of the Holy See Apostolic, The Author of the Books as aforesaid, etc. Errata. Page 23. line 24. put out self. Page 45. line 7. them. Pag. 54. l. 2. writings. pag. 59 l. 1. yielding. pag. 59 l. 18. manner.