which can affirm with truth that it may lawfully act by divine authority. --- (In Epist. ad Rom. c. xiii. v. 2.)

FRANCIS SUAREZ.

Defensio Fidei Catholicæ et Apostolicæ. Coloniæ Agrippinæ, 1614. (Ed. Coll. Sion.)

Augustine (de Civitate Dei, Lib. v. c. 19) reckons Nero among those tyrants who are sometimes permitted by God to reign: thus interpreting the passage of the Book of Proverbs-

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By me kings reign and princes decree justice: by me princes rule and nobles, even all the judges of the earth." (c. 8. v. 15, 16.) And every prince in Christendom must be reckoned among the number, who leads his subjects to heresy, or to any other kind of apostacy or public schism.40

After a king has been lawfully deposed, he is no longer king or lawful prince... and if such a king should persevere in his obstinacy after legitimate deposition, and retain his kingdom by violence, he begins to bear the title of tyrant.(Lib. vi. de Forma Juram. Fidel. c. 4. n. 14.)

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'(Talis fuit Nero), quem inter tyrannos, quos Deus interdum dominari permittit, numerat Augustinus (Lib. v. de Civitate Dei, c. 19): sic legens illud Proverbiorum 8.-Per me reges regnant, et tyranni per me tenent terram. Et inter Christianos maximè est in hoc ordine numerandus princeps, qui subditos suos in hæresim, vel aliud apostasiæ genus, vel publicum schisma inducit."-Lib. vi. de Formâ Juramenti Fidelitatis, c. 4. n. 1..

After sentence has been pronounced, he is entirely deprived of his kingdom, so that he cannot hold it by any just title. He may therefore from that time be treated in all respects as a tyrant, and he may consequently be killed by any individual.-(Ibid.)

Thus (said James, King of England, as in derision of Bellarmine) a new and excellent sense has been attached to these words of Christ, "Feed my sheep," as if they had conveyed this meaning, Destroy, proscribe, and depose Christian kings and princes... Bellarmine, therefore, and we all who in this cause are as one, do not immediately and directly prove from these passages the primacy of Peter in civil or temporal matters... Let not the King of England say that the words, "Feed my sheep," are explained by us as if they meant, Destroy, proscribe, and depose Christian princes: for no Catholic has said this. But if he desires to know what is true and faithfully attested, we say that among many other things which are comprised in these words and in the power which they convey, this also is included, Destroy, proscribe, depose heretic kings who will not be corrected, and who are injurious to their subjects in things which concern the Catholic faith.50

50" Sic (ait Jacobus Rex Angliæ, quasi Bellarminum irridens) novum et egregium, scilicet, sensum his Christi verbis affinxit, Pasce oves meas, &c. quasi hoc significarent,

JOHN LORIN.

Commentariorum in Librum Psalmorum, Tomus III. Lugduni, 1617. (Coloniæ Agrippinæ, 1619. Ed. Coll. Sion.)

We ought to be assured that it is not lawful for an individual to attack a tyrant, except in the case in which any man may be attacked by another, namely, in the necessary defence of person and life.-(In Psalm. 105. v. 30.)

Since Peter had more zeal than the rest of the

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apostles when he struck the servant of the high priest, it is for this reason among others, we may conceive, that the sovereign priesthood was committed to him by Christ. And, if the

Tolle, proscribe, abdica Christianos principes atque reges... Bellarminus ergo, et nos omnes, qui in hâc causâ unum sumus, ex illis locis non probamus proximè et immediatè primatum Petri in civilibus, seu temporalibus... Non dicat ergo rex Angliæ, verba, Pasce oves meas, ita à nobis exponi ac significarent, Tolle, proscribe, abdica Christianos principes: hoc enim nullus Catholicus dixit. Si autem, quod verum est, sincerè testatum cupit, Dicimus, inter alia multa quæ in illis verbis et potestate per ea datâ continentur, etiam illud esse, Tolle, proscribe, abdica hæreticos reges, qui emendari nolunt, et subditis suis in rebus ad fidem Catholicam pertinentibus perniciosi sunt."-Lib. iii. c. 11. n. 4, 5, 6.

51 Nisi ut cujus afferri," &c. (Ed. Lugd. 1617.) In the Extraits des Assertions there is the following marginal note upon these words: "Sic legitur in textu; videtur tamen legendum-ut cuivis afferri," &c. The same note is also applicable to the edition of 1619, which has been consulted in the library at Sion College.

comparison be admissible, we may affirm that Ignatius was chosen to be the general of our order, because he would kill a Moor who had blasphemed.52

ANTHONY FERNANDIUS.

Commentarii in visiones Veteris Testamenti. Lugduni, 1617. (Ed. Coll. Sion.)

It is said in the fourteenth chapter of the Book of Proverbs: "In the multitude of people is the king's honour:" for no one is called a king for any quality inherent in himself, but on account of the preference wherewith the people have chosen him; which must be entirely referred to the popular good-will... And certainly their (the king's) body is neither planted, nor fixed, nor rooted in the earth. For they have not the royal dignity vested in themselves, but in another, namely, in the opinion and good pleasure of the multitude, as has been said before... It is for this reason that Daniel beheld the kingdoms in a vision; because (monarchies) are nothing more than ridiculous exhibitions, having no value in them beyond a fictitious pomp.53

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"Quoniam suprà cæteros Apostolos zelus in Petro fuit... quando percussit principis servum, proptereà inter alias causas summum Sacerdotium ei à Christo delatum existimari potest. Et si quis comparationi locus est, idcircò Ignatium delectum ordinis nostri ducem affirmare possumus, quia blasphemum Maurum voluit trucidare."-In Psalm. 105. v. 31.

53"Quia dignitatem regiam non habent radicatam in se,

ANTHONY SANCTARELLE.

Tractatus de hæresi, schismate, apostasia, solicitatione in Sacramento Pœnitentiæ, et de potestate Romani Pontificis in his delictis puniendis. Romæ, 1625. (Ed. Bibl. Acad. Cant.)

As the power of punishing such persons with temporal punishment, even with death, was granted unto Peter for the correction and example of others; so must it also be believed, that the power of punishing with temporal penalties those who are transgressors of the divine and human laws, has been conceded to the church and her sovereign pastor... It was said to Peter and to his successors, "Feed my sheep." Now it is the province of shepherds to punish their sheep with that punishment with which just reason may determine that they ought to be punished: if, therefore, for the general good of the church, prudence and right reason require that disobedient and incorrigible princes be punished with temporal penalties and deprived of their kingdom, the sovereign pastor of the church may impose those penalties upon them; for princes are not without the fold of the church.5

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sed in alio, videlicet, in ipsâ opinione et beneplacito multitudinis, ut suprà dictum est . . . Monstratas ideò monarchias in somniis (vidit Daniel), quia nihil amplius sunt, quàm phantasmata ludicra, nihil rei habentia, præter fictitiam pompam."- Visio 21 Danielis, c. 2. Sect. 2. n. 3 et 4.

54 "Sicut Petro fuit concessa facultas puniendi pœnâ temporali, imò etiam poenâ mortis, dictas personas, ob aliorum cor

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