Oath of his fidelity which he hath engaged for the State of his Country and Nation or preservation of the safety of his Prince or shall attempt the death of his Sovereign or devest him of his Regal Power or by Tyrannical power usurp the Supremacy let him be Anathematized in the Sight of God the Father and Angels and be excommunicated from the Catholick Church which he hath prophaned Gent. What gather you from hence Minist I gather four things First That there hath been such an Oath exacted in former times Secondly That Oath very much resembles this of Abjuration Thirdly That that Oath was approved off and confirmed by several Councils Fourthly That the Violaters of that Oath were anathematized by the Ecclesiastical and otherwise severely handled by the Secular Power as the Stories of those times relate more at large Gent. But the Contents of that Oath was legal this illegal which ought not to be taken and being taken obliges not Our Canonists teach us that (k) Isiodore Can. 74. Votum non debet esse iniquitatis vinculum Vnjust Vows are not binding Minist That is the second thing I engaged to prove that The matter of this Oath is just and lawful which I will make good in every Circumstance if you will be pleased to recite it Gent. I have not the Copy of the Oath by me neither can I repeat it verbatim though my memory as I have too signal an occasion is retentive of the whole Substance of it Minist I shall repeat it for you having for mine own and others Satisfaction digested it into twelve Articles which in order run thus Article I. I A. B. do abjure and renounce the Pope 's Supremacy and authority over the Catholick Church in general and over my self in particular II. And I do believe the Church of Rome is not the true Church III. And that there is not any Transubstantiation in the Sacrament of the Lord's Supper or in the Elements of Bread and Wine after Consecration thereof by any Person whatsoever IV. And I do also believe that there is not any Purgatory V. And that the Consecrated Hoast Crucifixes or Images ought not to be worshipped neither that any Worship is due to any of them VI. And I also believe that Salvation cannot be merited by Works VII And I do sincerely testifie and declare that the Pope neither of himself nor by any Authority of the Church or See of Rome or by any other means with any other hath Power or Authority to depose the chief Magistrate of these Nations or to dispose of any the Countries or Territories thereunto belonging or to authorize any foreign Prince or State to invade or annoy him or them VIII I do sincerely testifie and declare that the Pope hath not any authority to discharge any of the people of these Nations from their obedience to the chief Magistrate or to give licence or leave to any of the said people to bear Arms raise tumults or to offer any violence or hurt to the Persons of the said chief Magistrates or to the State or government of these Nations or to any of the people thereof IX And I do further swear that I do from my hear abhorr detest and abjure their damnable Doctrine and Position that Princes Rulers or Governours which be excommunicated or deprived by the Pope may by virtue of such excommunion or deprivation be killed murdered or deposed from their Rule or Government or any outrage or violence done unto them by the people that are under them or by any other whatsoever upon such pretense X. And I do further swear that I do believe that the Pope or Bishop of Rome hath no authority power or Jurisdiction whatsoever within England Scotland and Ireland or any or either of them or the Dominion or Territories belonging to them or any or either of them XI And all Doctrines in affirmation of the said Points I do abjure and renounce without equivocation mental reservation or secret Evasion whatsoever taking the words by me spoken according to the common and usual meaning of them XII And I do believe no power derived from the Pope or Church of Rome or any other person can absolve me from this my Oath and I do renounce all Pardons and Dispensations to the contrary SO HELP ME GOD. (l) Duo sunt in unoquoque Juramento praecipâ—è advertenda alterum materia sive res illa in quae juratur alterum forma sive modus jurandi Dr. Andrews There are two things especially considerable in this as in every Oath First The res or matter that is sworn or abjured Secondly The modus or manner of abjuration The former is comprised in the ten first Articles the latter in the close or two last I shall God willing give you Satisfaction in order beginning with the first which is this The First Article I A. B. do abjure and renounce the Pope 's Supremacy and Authority over the Catholick Church in general and over my self in particular Gent. How can I or any Catholick abjure the Pope's Supremacy over the Church in general or my self in particular Seing 't is an Article of our Creed (m) Symboli Tridentini Articulus primus and my Conscience tells me that which it did Sir Thomas More (n) Surius Commentar at his Tryal that having studied the point at least seven years I finde that the Truth thereof is sounded upon Fathers Councils Scriptures and Traditions with Prescription since the Apostles which demonstrates it to be of Divine Institution Minist You will fall short in all these and upon impartial Survey finde the Rise and Spring of it to be from novel Usurpation The Pythagoreans were so accustomed to Numbers that they fancyed the Ingredience of them in every Composure Your seven years study with Doway and Lovain's Education hath so moulded your imaginations that it hears no Melody but like that of Sappho's (o) Herodotus in the Woods (p) Clemens in Prooemio in Glossa Dominus Deus Papa your Pope's Supremacy Whence you make Scriptures and Fathers like Procrustes (q) Plutarch in vita Thesei his Bed what comes short you rack and stretch it to your meaning what is too large you curtail it by amputation Gent. I read Scriptures and Fathers with that Traveller's indifferency that Epictetus (r) Aulus Gellius Noct. Attiâ— requires in all that would finde the Truth and therein I discover First The Necessity of one Head to be constituted over the Catholick Church Secondly That St. Peter was that Visible Head and had Supremacy over the whole Flock of Christ and the rest of the Apostles Thirdly That he fixed his Seat at Rome and delegated his plenitudinem potestatis fullness of power to the Bishops his Successours there Fourthly That all Bishops of Rome have enjoyed it since Minist Not one of these Positions is true but comes from that spirit of lyes as shall appear in order First there is no necessitie of
Sense supposito sed non dato what makes it for the Pope's Supremacy and Authority over the Catholick Church in general which is the Question Gent. It makes in this That Peter fixed his See at Rome and delegated his Plenipotentiary Power to the Bishops his Successours there that what Power he had he left it in Fee and hereditary to them Minist You speak much in little for this is (x) 2 Thess ii 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of that wicked one wherein is touched (y) Doctour Sclater upon Thessal pag. 94. First Temerarium a rash avouchment that Peter fixed his Episcopal See at Rome Secondly Erroneum a palpable mistake that he could delegate his Apostolick Power to Successours Thirdly Haereticum a notorious falsity little less then Fundamental that he actually invested the Bishop of Rome with his Apostolick Power derivative to all Posterity Gent. Will you deny that Peter fixed his Episcopal See at Rome when the Fathers so frequently call Rome the Seat of St. Peter Minist (z) Gildas pag. 2. Epist De excidio Britanniae So Gildas the Wise calls Britain St. Peter's Seat telling the British Priests Quod sedem Petri Apostoli inverecundis pedibus usurpassent that They had usurped the Apostle St. Peter 's Seat with unreverent Feet I hope you will not conclude hence that St. Peter fixed his Episcopal See in Britain which is as genuine Logick as the former That Peter was ever so much as at Rome you have neither Scripture Proof nor Presumption (a) Vellenus printed by Illyricus Vellenus with many others proves the contrary Consider but these Reasons impartially Whereas Peter is said to come to Rome the (b) Secundo anno Claudii Petrus Apostolus Romā venit qui annos aliquot anteà Antiochiae praedicaverat hic initium sumit Romana Ecclesia Carion Chronic. lib. 3. pag. 122. second year of Claudius and to reside there twenty five years which is till the last of Nero why doth St. Paul writing his Epistle to the Romans the last year of Claudius or first of Nero make no mention of Peter saying Rom. 1. 5 6. that They were called of Jesus by his Apostleship amongst all Nations Secondly In the last Chapter he greets and salutes near thirty eminent Saints at Rome with their Families and names not Peter which had been an irreverent oversight if he had been resident as Primate there Thirdly Claudius banished all Jews from Rome Peter was a (c) Galat. ii 7 8. Jew Fourthly (d) August in Epist ad Galat. cap. ii The Gospel of Circumcision that is to preach to the Jews wheresoever scattered was committed unto Peter but the Romans were Gentiles Vncircumcised Lastly The Antients that averr Peter's residence so many years at Rome contradict the Stories of the Acts of the Apostles and amongst themselves vary speaking the confused Language of Babel But admit Peter was at Rome will it follow he was fixed as Bishop there Gent. Doth not St. Augustine give a lineal Succession from Damasus who was Bishop at Rome in his time till St. Peter And Doctour Pocklington (e) Pocklington Sunday no Sabbath one of your own glories that he can derive his Pedigree from Augustine the Monk Bishop of Canterbury and from thence ascend the Scale of Primitive Succession till St. Peter Minist Not from Saint Peter as Bishop of Rome but as an Apostle who with his Collegues or Fellow-Apostles ordained Elders and Bishops of their times they succeeding Pastours and Teachers to the world's end Thus the Apostles divided the earth amongst them Saint Paul ordained Timothy at Ephesus Titus at Crete Saint John Polycarp at Smyrna and other Bishops of Asia Saint Bartholomew had his Successours in India Saint James in Spain yet Paul was no Bishop of Ephesus or Crete John of Asia Bartholomew of India or James of Spain The Apostleship was an Extraordinary Office which expired in the Twelve and was incommunicable to Posterity and would have been disparaged by Confinement to a particular Charge Thus Irenaeus (f) Irenaeus lib. 3. cap. Contra Haereses It is easie saith He for all men to see that will see the Truth the antient Traditions of the Apostles in the Church through the whole World and we can reckon those that were ordained Bishops of the Apostles themselves and their Successours also even until our selves Gent. (g) Confutation of the Apology of the Church of England Harding against Jewel page 95. Apostolick Power was twofold either extraordinary common to Saint Peter with the rest of the Apostles this expired in them and was incommunicable to Successours or ordinary which was Saint Peter's peculiar Privilege and this he bequeathed to his Successours Bishops of Rome Minist This is that Erroneum palpable Mistake maintained by Petrus de Palude who said (h) Nullus Apostolorum praeter Petrum factus est à Christo Episcopus alii Apostoli nullam potestatem jurisdictionis à Christo receperunt specialiter post Christi Ascensum fuit collata eis à Petro. Petrus de Palude De potestato Apostolorum Art 2. That None of all the Apostles save onely Peter was Bishop by Christ and that The rest of the Apostles received no Power of Jurisdiction at Christ 's hand but that specially after Christ 's Ascension it was given unto them by Peter Blasphemy worthy of tearing of Garments as highly prejudicial to Christ's Prerogative and contradictory to Scripture as Paul declares Gal. 1. 1. Paul an Apostle not of men neither by man but by Jesus Christ and God the Father Whereupon Saint Chrysostom (i) Paulus nihil opus habebat Petro nec illius egebat voce sed honore par erat illi nihil hic enim dicam ampliùs Chrysoft in Epist ad Galat. cap. 1. Comments thus Paul had no want of Peter nor had any need of his Suffrage or Allowance but in honour was his equal here I will say no more meaning he was in some Sense his Superiour And Saint Augustine (k) August in Epist ad Gal. cap. 2. makes Peter without any distinction Fellow and equal with the other Apostles avouching that Christus sine Personarum acceptione hoc dedit Paulo ut ministraret Gentibus quod etiam Petro dederat ut ministraret Judaeis Christ without any respect of Persons gave the same Authority to Paul to minister among the Gentiles that he gave to Peter to minister among the Jews Whence is gatherable that rather Saint Paul who writ to the Romans preached at Rome lived and dyed there should have had this ordinary Delegation if any then Saint Peter who was designed the Minister of Circumcision which he himself knew well when he said (l) Galat. ii 9. James Cephas that is Peter and John who seemed to be Pillars gave to me and Barnabas the right Hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Fellowship that is aequalitatis of equality saith the Gloss and further (m) Non didici
fecimus not id est non propter merita nostra quae nulla fuerunt sed secundùm suam misericordiam salvos nos fecit à potestate Diaboli reatu aeterni tormenti merito suae conversationis passionis Dionys Carthus in Tit. iii. Not of the works of righteousness which we have done that is not for our merits which were none at all because we were subject to the fore-named sins but according to his mercy hath he saved us from the power of the Devil and guilt of eternal torment by the merit of his holy Conversation and Passion Andreas Vega saith (p) Vega Opusc Quaest 4. that many other Schole-men to wit (q) Gregor Arimin 1. d. 17. q. 1. Art 2. Gregory Arimine Marsilius (r) Burgens supra Psal xxxv Paulus Burgensis (s) Eckius Centur. De Praedest Eckius (t) Dionys Cister lib 3. Sent. d. 1. q. 2. Art 3. Dionysius Cisteriensis Pighius Ferus and in a manner Vasques do all with one consent reject the Romish Doctrine of merit of condignity and why may not I say all besides seeing they daily pray in the Litany of their Mass In sanctorum nos consortium non aestimator meriti sed veniae quaesumus largitor admitte Admit us into the fellowship of Saints not weighing our merits but for thy mercie 's sake The Elixar extracted is this That which is derogatory to the all-sufficient merit of Christ and is contrary to Scriptures Fathers and for the very horridness thereof to the Popish Scholemen themselves ought to be abjured But such is the merit of salvation by works Therefore it ought to be abjured Gent. I abjure them willingly in the Language of St. Bernard (u) Bernard in Psalm Qui habitat totum est meritum meum si totam spem meam ponam in Domino This is all my merit to put all my hope in the Lord. Now if you think fit proceed to that which in order is The Seventh Article And I do sincerely testifie and declare that the Pope neither of himself nor by any authority of the Church or See of Rome or by any other means with any other hath power or authority to (a) In sacra Historia nunquam deprehendimus Pontifices aut Sacerdotes dejicisse Reges at Reges è diverso Pontifices Sacerdotes in ordinem redegisse videmus Quin in orbe Christiano Justinianus Imperator per Bellisarimum priùs removit Silvestrum deinde Vigilium Romanos Episcopos Petrus Martyr in lib. 1. Reg. cap. 2. depose the chief Magistrate of these Nations or to dispose of any the Countries or Territories thereunto belonging or to authorize any foreign Prince or State to invade or anoy him or them Minist THis is consonant to the (b) The Apologie cap. 6. Division 7. 8. Apologie of the Church of England the thirty seventh Article and the Oath of Supremacy which all (c) Romanus Pontifex nullam habet jurisdictionem in Anglia Artic. 37. excluded the Pope's usurped power justly out of these Nations And in this Article we may observe three things at least implied First That the chief Magistrate of these Nations is supreme Secondly That the Pope hath no power over him Thirdly That he can neither lawfully excite foreign Princes against him nor depose him from his Dominions nor collate them upon others either by his own or any borrowed power Gent. Before you condescend to these particulars tell me what is the reason why it is inserted in this Article (d) Papa nec per seipsum nec per authoritatem aliquam Ecclesiae sedisve Romanae nec per ulla alia media cum quibuscunque alits aliquam potestatem habeat aliqua dominia in alium transferendi aut alicui Principi ex raneo authoritatem concedendi ut ipsum ejúsve dominia molestet Juramentum fidelitatis That the Pope neither of himself nor by any authority of the Church or See of Rome or by any other means with any other hath power or authority to depose had not the first been sufficient Minist You must call to memory that distinction of (e) Bellarmin De Ecclesiae lib. 3. cap. 2. Bellarmine concerning a fourfold Church The first Essential which saith he is a Company of men professing the same faith and acknowledging the Bishop of Rome to be Vicar of Christ upon Earth The second Representative an Assembly of Bishops in a general Council representing the whole body of the Church The third Consistorial made up of the Pope his Cardinals termed by the Sorbonists Curia Romana the Court of Rome The fourth virtual the Pope himself who is pretended eminently and virtually to comprise the power of all the rest The (f) Glossa supra Gratian causa 24 q. 1. c. arrecta Gloss upon Gratian ascribes this transcendent superlative authority to the essential Church or Congregation of the Faithful (g) Bellarm. De Concil Ecclesia lib. 1. cap. 18. Bellarmine to the Representative Church or a general Council lawfully called (h) Defensio pacis part 2. cap. 2. Matsil Patavinus Marsilius Patavinus to the Consistorial Church or the Pope and his Conclave (i) Per Ecclesiam intelligimus Pontificem Romanum qui pro tempore Ecclesiae naviculam moderatur Ecclesiam Papam interpretari non abnuo Gretzerus cap 10. lib. 3. De verbo Dei Gretzerus the Jesuite to the virtual Church which is the Pope onely This Roman Vertumnus turns himself into all these shapes sometimes urging the deposition of Princes in his own name sometimes of his Consistorie sometimes of a general Council sometimes of the Catholick Church these words are used to exclude all the pretences Gent. All these pretences will vanish and come to nothing if you can make it good that Princes and chief Secular Magistrates are supreme and independent within their Territories Minist This Proposition that Princes and chief secular Magistrates are supreme and independent within their Territories and consequently which is the second Thesis that The Pope hath no power over them I shall make good first by Scripture secondly by Fathers thirdly as applicable to us by the Annals and Gests of this Nation First By Scriptures that Papal jurisdiction is not supreme by Divine Institution but that Princes are invested with it by divine civil and natural right which Gregory the Great a Roman Pope confesses saying (k) Nullus pradecessorum meorum Pontificum Romanorum Vniversalis Episcopi nomen sibi assumpsit quòd si assumpserit typhus esse dico arrogantia vocabulum superbum novum pompaticum perversum ssultum temerarium superstitiosum profanum impium sceleratum nomen singularitatis nomen erroris nomen hypocriseos nomen vanitatis nomen blasphemiae eúmque qui se appellaverit aut appellari desideraverit illo arrogantissimo vocabulo in clatione sua Antichristum praecurrere illiusque quietam gratam usurpationem fidei universalis Ecclesiae calamitatem esse Gregor lib. 4. Epistol
60. None of the Roman Bishops my Predecessours assumed to himself the name of Universal Bishop and if any man else assume the same I say it is a swelling of arrogancy a proud novel pompous perverse temerarious superstitious profane and impious Title a name of singularity a title of error a word of vanity and blasphemy and whosoever taketh upon him or desireth this arrogant title by this exalting himself he is a fore-runner of Antichrist and if he be permitted to usurp the same it will prove the bane of the faith of the universal Church Thus far Gregory Gent. This zealous acknowledgement of so learned so pious a Pope is very prejudicial to their cause but let me hear Scriptures Minist When the Kingdom and Priest-hood were divided in Moses and Aaron Moses the civil Magistrate exercised a supremacy over Aaren the High Priest not onely in causes Civil but Ecclesiastical whom he reproved Exod. xxxii 21. for making the golden Calf and in his time the breach of the Sabbath by gathering of sticks was punished by the civil Sword Numb xv 31. Joshua a Prince no Priest succeeded Moses in his charge and by this Commission Joshua v. 2. he circumcised the Sons of Israel erected an Altar of Stone Jos viii 30. Read the Law Jos viii 32 34. did execution on him that concealed things dedicated to Idols Jos vii 24 25. caused the people to put away strange Gods and renued the Covenant between God and the people Jos xxiv 23 25. David's whole study was well for causes Ecclesiastical as Civil after he had freed Israel from all enemies then did he compose (l) 1 Paral. xvi 7. Psalms to be sung by Asaph and his Brethren then did he set (m) 1 Paral. xxiii orders in the Temple appointed (n) 1 Paral. xxiv Priests Levites (o) 1 Paral. xxv Singers and other (p) 1 Paral. xxvi inferiour Servitours and assigned to them their (q) 1 Paral. xxvii dignities courses and offices Solomon by this commission built the (r) 1 Kings vi Temple and (s) 1 Kings viii dedicated it deposed (t) 1 Kings ii 35. Abiathar the High-Priest and placed Sadock in his room I hope this is matter and argument of express Supremacy Asa took away (u) 2 Paral. xiv 3 4 c. altars of strange Gods the High-places and groves He put down his (x) 2 Paral. xv 8 12 13 14 15. Mother because she had made an Idol He took an (y) 2 Paral. xv 13. Oath of Judah and Benjamin which may be paralleled with this Oath that whosoever would not serve the LORD and abjure Idolatry should be slain Jehoshaphat sent his (z) 2 Paral. xvii 6 7. Princes to reform Religion in the cities of Judah and with them Priests and Levites himself went from (a) 2 Paral. xix 4. Beer-sheba to Mount Ephraim and brought the people again to the God of their Fathers He (b) 2 Paral. xix 8. set of the Priests and Levites and chief of the families of Israel for the Judgment and causes of the LORD (c) 2 Paral. xxix 3. 4 5. Ezechias his execution of supremacy even over the High-Priest in this kinde is famous he opened the doors of the House of the LORD and brought the Priests and Levites in He (d) 2 Paral. xxix 30. commanded them to sanctify themselves and offer burnt-offerings which they did according to the (e) 2 Paral. xxx 1 6 12. King's commandment Here Priests are obedient to the King's Injunction even in their own Duties and Charge He commanded the Levites to praise God with the words of David There he enjoyned a Liturgy He commanded all Judah and Israel to keep the Pass-over Here is as Saint Augustine saith omnia cum imperio all for the civil power He (f) 2 Paral. xxxi 2. appointed the course of Priests and Levites by turns He (g) 2 Paral. xxxi 1. took away the high-places broke down the Images and brake the (h) 2 Kings xviii 4. Brasen-Serpent made by Moses because the people burned Incense unto it Manasses that had set up Altars Groves and Images before his captivity after his (i) 2 Paral. xxxiv 3 4 19 30 31 32 33. repentance he took away the strange Gods and the Image that he had put in the house of the Lord and restoring the worship of God commanded Judah to serve the Lord. The last instance I will produce is that of Josias who purged Judah and Jerusalem from (k) 2 Paral. xxxv 1 2 3 10 18. high-places Groves and Images he gathered all Israel read the Law renued the Covenant compelled them to serve the Lord kept the famous Pass-over and reduced the Priests and Levites to their courses set by David and Solomon I suprasede the allegation of any further evidence of this kinde seeing the Jesuite Salmeron confesses that (l) In Veteri Testamento sub lege naturae vel Mosis summi Sacerdotes Regibus subdebantur Salemron in Tractatu 63. De potestate Ecclesiastica Saeculari In the Old Testament under the Law of Nature or Moses the High-Priests were subject to Kings Gent. But I have known others of our (m) Allen. Defens Angl Cathol cap. 8. Catholick Doctours preferring the High-Priest's Crosiar before the King's Scepter and for their warrant alledged these examples out of Scripture (n) 2 Paral. xxvi first of Azarias the High-Priest who accompanied with fourscore other Priests magnanimously assaulted King Vzziah smit with leprosy because he had burned Incense to the Lord drave him out of the Temple according to the (o) Levit. xiii Levitical Law sent him out of the City and deposed him from his Kingly authority (p) Bellarm. lib. 5. De Roman Pontif. cap. 8. The other example is of Jehoiada who whilest he was executing the Priest's office commanded Queen Athaliah to be slain because she countenanced the worship of Baal and substituted Joash King in her place These are Presidents of High-Priests or Papal authority over Princes Minist These two Histories being truly understood make nothing for advancement of Papal above Civil power but rather give it a deadly blow for first the Scripture saith not that Azariah assaulted Vzziah the King or that he violently forced him out of the Temple for he was forced by the hand of God when the leprosy arose in his forehead And whereas Azariah the High-Priest ' with the rest of the Priests is said 2 Paral xxvi 20. festinato illum templo expulisse to have thrust and also hastened him to go out Josephus (q) Joseph Antiq. Judaic lib. 9. cap. 11. quem sequitur Cajetanus in 2. Paral. xxvi Visa lepra Sacerdotes Regem leprosū ad festinè egrediendum monent interprets it a perswasion onely by words not any compulsion by deeds whereof Chrysostome gives the reason saying (r) Sacerdotis est tantum arguere liberámque praestare admonitionem non movere arma non
clypeos usurpare non vibrare lanceam nec arcum tendere nec jaculum mittere sed tantum arguere liberā praestare admonitionem Chrysoft De verb. Isaiae Hom. 4. It is the Priest's office onely to reprove and freely admonish not to move arms not to use shields not to shake lances not to bend a bow or throw a dart but onely to argue and freely to reprove Neither did Azariah depose Vzziah from his royal authority which he retained till death for a Kings xv 2. he was sixteen years old when he began to reign and he reigned fifty two years in Jerusalem for he was sixty and eight years old as Josephus (s) Joseph lib. 9. Antiquit cap. 11. relates when he died And though he was (t) 2 Kings xv 5. 2 Paral xxvi 21 23. shut up according to the Law and his Son Jothan substituted as Lieu-tenant under him to oversee the King's house and judg the people of the land yet he arrogated not to himself the reins of government till Vzziah slept with his Fathers Gent. You have given a satisfactory answer to this of Azariah but methinks that of (u) 2 Kings xi Athaliah is more intricate and intangled with more difficulties Minist The Answer of both is alike easy which I shall clearly discover unto you if you will be pleased to remember first when (x) 2 Kings xi 1 2. Ahaziah the Son of Joram and King of Judah was dead his Mother Athaliah slew all the royal seed except Joah the Son of Ahaziah whom his Aunt Jehosheba the Wife of Jehoiada the Priest had privily hid for the space of six years in the house of the Lord then (y) 2 Paral. xxiii 1 2 11. Jehoiada not as High-Priest but as the King's Vnkle by affinity and his guardian nor he alone but the Captains of hundreds the Levites gathered out of all the cities of Judah and the chief of the Fathers of Israel brought out Joash the King 's Son and put upon him the Crown admitting him (z) In regnum quod ei tam jure haereditario tum ipsius Dei consilio debebatur adscivisse Andreros into possession of that Kingdom which was his own by right of inheritance and God's decree Lastly When Joash was thus invested with royalty Jehoiada the High-Priest commissioned with his authority (a) 2 Paral. xxiii 14. brought forth the bloody Vsurpress Athaliah and sentenced her to death as a condigne punishment for her cruelties Gent. I am convinced that they that prefer the Mitre before the Diadem that is Papal before Princely power have no countenance from the Old Testament is it disowned also by the New Minist If Civil Magistrates before the coming of Christ exercised supream authority both over Priests and people as subject to them it is not probable that Christ took it away or impeached it in the least which Saint Augustine proclaims in the Name and person of Christ (b) Audi circumcisio audi praputium audite omnia regna terrena Non impedio dominationem vestram in hoc mundo regnum menon est de hoc mundo sed celeste est August Tract 115. in Johan Hear circumcision hear uncircumcision hear all Kingdoms of the earth I do not hinder your dominion in this World my Kingdom is not of this World but is celestial or spiritual And St. Choysostom declares that (c) Christus leges suas non ad hoc induxit ut policias everteret sed ut melius institueret Chrysost Hom 23. in xiii ad Rom. Christ did not introduce his Laws for this end that he might overthrow States and Governments but that he might better instruct them Now among all the divine Aphorisms of Government registred in the New Testament that of Saint Paul is most solemn Rom. xiii 1. Let every soul be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the higher powers that is those that carry the Sword to whom tribute is due so that your Jesuit Pererius is forced to acknowledg that Augustine Chrysostome and almost all the Antients understood Paul to speak here onely of secular power Every soul saith Saint (d) Omnis omnino anima etiamsi Apostolus sit si Evangelista si Propheta quisquis tandem fuerit Chrysost in xiii ad Roman cui Theodoret. Theophylact Oecumenius assentiuntur Chrysostome whether it be Apostle or Evangelist or Prophet or whosoever He shall be Pope or Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be subject Which Paul confirms by his own example standing at Caesar's judgment seat of whom saith (e) Acts xxv 10. he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must be judged and no wonder seeing Christ (f) John xix 11. himself paied tribute to Caesar and confessed that Pilate the President of a little Province had power over him given from above And Saint Peter who exhorts his fellow Presbyters to (g) 1 Pet. v. 2. feed the flock of God admonishes them also to (h) 1 Peter ii 13. submit themselves to every Ordinance of man for the Lord's sake whether it be to the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as supreme Gent. I see the New Testament also is clear for civil Princes Supremacy yet one scruple troubles me how Sheep should be superiour to their Pastours even civil Princes who are also Sheep are commanded Heb. xiii 17. to obey them that have the rule over them and submit themselves for they watch for their Souls Whereupon Saint Ambrose saith (k) Nihil in hoc saeculo excellentius Sacerdote nihil Episcopo sublimius reperiri Ambros De dignitate Sacerd cap. 3. There is nothing more excellent in this world then a Priest nothing higher then a Bishop How can these things agree Minist Well enough for Princes and Presbyters are mutually Pastours one to another in diverse respects which Saint Chrysostom lays open saying (l) Oves Pastor magnà potestate cogere ad perferendam morborum curationem queat quam non sustinent sponte easque ad feracia tuta pà scua compellere si vagae depascantur sterilia abrupta loca Chrvsost lib. 2. De Sacerdotio A Pastour can compel his Sheep with great power to submit to the cure of their diseases which willingly they would not and drive them to fruitful and wholsom Pastures when they stray to barren and infectious places Thus secular Princes are stiled Pastours by a borrowed Speech because they gather their Subjects whether Clergy or Laity into order by coercive and external power and fear of punishment But saith the same (m) Episcopi Presbyteri homines rationales Christi oves suadendo non vim afferendo commovere debent ut se curari sinant Chrysost ibid. Chrysostom Bishops and Presbyters which are Pastours of Souls ought to work upon men as the reasonable sheep of Christ by perswasion not by compulsion to suffer themselves to be cured Thus the Bishop of Rome hath onely a perswasive but no just coercive power over his own Italian
are many more besides them that hold this negative to wit The Pope by virtue of his office hath not any power or authority to depose Princes or to dispose of their crowns or lives for any cause crime end or good whatsoever So that I think I may safely conclude That which is contrary to Scripture antient Fathers the Annals and Gests of our own Nation hath been attended with signal judgments (n) Qui Summi Pontificis omne de re qualibet judicium temerè ac sine delectu defendunt eos sedis Apostolicae authoritatem labefactare non sovere non firmare Cand. lib. 5. Quaest 5. and is disclaimed by moderate Papals themselves ought to be abjured But such is the Popish pretended power to depose the chief Magistrate c. Therefore it ought to be abjured But we shall have this more fully discussed in the next Article which is The Eighth Article I do sincerely testifie and declare That the Pope hath not any authority to discharge any of the people of these Nations from their obedience to the chief Magistrate or to give licence or leave to any of the said people to bear Arms raise Tumults or to offer any violence or hurt to the persons of the said chief Magistrates or to the state or government of these Nations or to any of the people thereof Minist BY reason of cruel Positions and practises of Jesuits in the year one thousand five hundred eighty two it was made high Treason (a) Si non vis esse obnoxius Caesari noli habere qu◠sunt mundi si habes divitias obnoxius es Caesari Ambros in Lucam lib. 9. cap. 20. to disswade any Subject from (b) Dices Quid mihi Regi quid tibi ergo possessioni per jura Regum possessiones possidentur August in Johan Allegiance to their Prince and from the Religion that was established in England This Article intends the Abjuration of that which was then enacted as treasonable Gen. What difference is there betwixt this Article and the former it is not obvious to me easily to distinguish between them Minist They are principally differenced in this that the former Article excluded the Pope's authority to excite any forein power to annoy depose the chief Magistrate of these Nations or to dispose of his Territories This disclaims the Pope's power to arm Subjects against their Sovereign or being disobliged by him from their obedience to move commotions seditions or rebellions Gent. Doth the Pope arrogate by his pleni-potentiary power to stir up any forein Prince against another and collate their Dominions upon them Minist Yes (c) Papa Johannes nonus conspiratione facta cum Gallorum Regibus à Germanis Imperii Majestatem studebat transferre in Carolum Calvum deinde in Ludovicum Balbum ejus filium sed Imperium per vim retinuerunt Germani Carion Chronic. pag. 179. Pope John the Ninth atempted though in vain to translate the Romane Empire from the Germans to the French and first collated the Diadem upon Carolus Calvus and afterwards upon Ludovicus Balbus his Son Kings of France He encouraged at the last (d) Sicut Zacharias transtulit imperium á Graecis ad Teutonicos ita nos possumus illud transferre ab Alemannis ad Graecos Carion Chronic. pag. 179. Lewis Son to the French King to raise arms against John King of England In the beginning of Queen Elizabeth's Reign Paul the Fourth being Pope Sebastianus Martignius could hardly be perswaded from entring England with a thousand foot and some horse afterwards he stirred up the Duke D'Alva against her and promised if need were to go himself in person against England and engage the goods of the Apostolick See It were too tedious to relate the Stories of the Scottish Queen the Duke of Norfolk Stucklie James Boncompagno Bastard-son to Gregory the Thirteenth Squire Babington Parry Lopez Tyrone the intended Invasion in Eighty eight by Pererius Guzmannus Duke of Medina the Gun-powder-Treason to invade or embroil this Nation as Bishop Carlton (e) Thankful Remembrance of God's Mercies by G. Carleton Bishop of Chichester hath faithfully discovered at large to whose Book I refer you Gent. I perceive by these Histories (f) Ecce in potestate nostra est ut demus illud cut volumus propterea constituti sumus à Deo super Gentes regna ut destruamus evellamus aedificemus plantemus Dictum Adriani Frederico Aventinus in Adriano iv 1154. Popes have been Incendiaries to stir up one Prince against another for advantage of their Romane Jurisdiction have they been as busy to unrivet the obediential tye of people to the chief Magistrate Minist Yes you cannot but have heard of their pragmaticalness also herein that Cornelius Agrippa one of your own saith (g) Cornelius Agrippa De vanitate Scientiarum cap 6. ex Camatensi Legati Romanorum Pontificum sic debacchantur in Provinciis ac si ad flagellandam Ecclesiam Satan egressus sit a facie Domini The Pope's Legates keep such Revels and Rackets in Kingdoms and Countries as if Satan were sent abroad from the face of the Lord to scourge the Church Witness that (h) Ipsam pratenso regni jure nec non omni quocunque dominio dignitate privilegióque privatam praecipimus interdicimus universis singulis Proceribus subditis populis nè illi ejusque monitis mandatis legibus audeant obedire qui secùs egerint eos simili Anathematis sententia innodamus Bulla Pii Quinti Bull of Pius Quintus fastened by that Ardelio Felton upon the Bishop of London's Palace-Gate wherein he makes it known that he had deprived Queen Elizabeth from the right she pretended to have in her Kingdoms and also from all and every her authority dignity and privilege charging and forbidding all and singular Nobles Subjects and people that they adventure not to obey her her Monitions Commands or Laws upon pain of his Grand Anathema or Curse Gent. They pretend great reason for this for (i) In Concilio Lateranen si sub Leone Decimo Sess 10. Stephanus Bishop of Patrica in our Laterane Council said In Papa est omnis potestas supra omnes potestates tam eoeli quam terrae All power is in the Pope above all powers as well of heaven as of earth and in the Ceremoniary it is written (k) Ceremoniat lib. 1. cap. 2. Moderatio Imperii Romani pertinet ad Papam Dei vices gerentem in terris tanquam ad eum per quem Reges regnant The Government of the Romane Empire belongeth unto the Pope being God's Vicar on earth as unto him by whom Kings rule Johannes Andreas compares the Pope to the Sun and the Emperour to the Moon and by Mathematical Proportion makes him seventy seven times greater then the greatest Prince Abbot Panormitan saith (l) Plenitudo potestatis sisperat omnem legem positivam Panormitan Extravag De constitut cap. 1. His. fulness of power passeth all positive
Prince of Orange In the year 1587. Sir Aribespinaeus the French Embassadour would have perswaded one Stafford a young Gentleman to take away the Queen's life Pope Sixtus Quintus sent Cardinal Allen into Flanders and renewed the Bull of Pius Quintus and Gregory the Thirteenth to encourage the Spanish Armado to invade England in Eighty eight Doctour Lopez the Queen's Physician was hired by the Romish Rabbies for fifteen thousand Crowns to poyson Her Whalpool a Jesuit in confession imposed upon Squire to poyson the Queen's Saddle which he attempted accordingly Tyrone by the instigation of the King of Spain and the Pope moved the Irish Subjects to Rebellion Watson and Clark two Romish Priests perswaded Lord Cobham Lord Grey Sir Walter Rawleigh and others by surprising of King James in the first year of His Reign to force him to a Toleration in Religion Father Creswell a Lieger Jesuit in Spain Don Pedro Frankesa Secretary of State and the Duke of Lerma did all negotiate with the Pope and his Cardinals for the advancement of the Powder-plot and all upon this ground (h) Solus Papa est Dominus Temporalium ita ut possit auferre ab alio quod alias suum est tenet factum ejus licèt peccet sed Praelati caeteri Principes non sunt Domini sed Tutores Procuratorâ—â— Dispensatores Johannes de Parisiis De potestate Regia Papali cap. 5. That Princes being Hereticks or excommunicated may be deposed their Subjects disobliged and all the sinews of Government disjointed if the Pope send out his Bull to bellow against them Gent. I utterly detest and abhor these and all such Machinations as pernicious and destructive to Church and State Minist You will not onely detest them but the very Ground and Basis upon which they are founded if you considerately and conscientiously weigh the next Article which is The Ninth Article And I do further swear That I do from my heart abhor detest and abjure their damnable Doctrine and Position That Princes Rulers or Governours which be excommunicated or deprived by the Pope may by virtue of such Excommunication or Deprivation be killed murdered or deposed from their Rule or Government or any outrage or violence done unto them by the People that are under them or by any other whatsoever upon such pretense Gent. WHat differs this Article from the former what Acts or Objects in them are remarkably distinguished Minist The two former dismantled the Pope's power justly to arm either forein Princes or homebred Subjects against their Native Sovereign This abjures those Heretical Principles upon which this practical Doctrine is bottomed Gent. What are those Principles which sustain the Superstructure of all the Romish Hierarchy and Grandeur Minist Their name is Legion because they are many First That (a) Constituti sumus à Deo super gentes regna ut destruamus evellamus aedificemus plantemus Aventin lib. 6. pag. 636. The Pope is placed by God over Nations and Kingdoms that he may destroy and pluck up and build and plant Whence as Matthaeus Hieromonachus (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthaeus Hieromonachus hath it The Consistorial Conclave gave in Decree and Commandment to all Lords and the Senate of the Empire That the Bishop of Rome and the Successour of St. Peter chief of the Apostles have authority and power in all the world more then that of the Empire is and That he be honoured and worshipped more then the Emperour and That he be Head of the four Patriarchal Seats and That things appertaining to the right Faith be of him judged and determined Gent. Where do they lay the ground of the proof of this Doctrine whether upon Divine Oracles or Imperial Decrees and Constitutions Minist Some challenge it from Divine Revelation which you have heard refuted by Scripture Antients and Romists themselves The most father it upon the Donation of Constantine So expressly your own Champian Doctour Harding The first Christian Emperour Constantine the Great being fully instructed of the godly and learned Bishops of the time thought good by his Imperial Commandment and Decrees to confirm ratifie and for his own person to yield unto blessed Sylvester then Pope and to his Successours Bishops of Rome the same Authority and Superiority not onely over Bishops and Patriarchs but also Power and Honour higher and greater then that of Kings and Emperours Gent. What think you of this Donation or Charter of Constantine Johannes de Parisiis saith (c) Volunt aliqui quòd ratione hujus doni Papa est Imperator Dominus mundi quòd potest Reges instituere destituere sicut Imperator Johannes de Parisiis De potestate Papae Some are of opinion that by force and virtue thereof the Pope is the Emperour and Lord of the world and that hereby he hath power both to set up and also to put down Kings as an Emperour Minist Because my thoughts are not so authentick with you I will tell you what your own chief friends Schole-men Historians Canonists think Platina Cardinal Cusanus Marsilius Patavinus Laurentius Valla Antonius Florentinus Otho Frisingensis Hieronymus Paulus Catalinus Volaterranus Nauclerus Capnion Mallinaeus and others have discovered the forgery of it to the world as ashamed of such a fiction I will alledg one or two in place of many Cardinal Cusanus confesseth that (d) Donationem Constantini diligenter expendens reperi ex ipsamet scriptura manifesta argumenta confictionis faelsitatis Cusanus De concordantia Catholica lib. 3. cap. 2. while he advisedly weighed this Donation or Grant of Constantine whereby the Pope challengeth all his temporal power even in the penning thereof he found manifest tokens of false-hood and forgery And in Gratian the Pope's own Register it is found onely in the Palea and not in the Original allowed Text and in many old Books that have no Gloss it is not found and in the Gloss upon the same it is noted thus (e) Palea ista non legitur in Scholis in qua continetur PrivilegiuÌ„ quod Constantinus concessit Romanae Ecclesiae scilicet ut Primatum inter omnes Ecclesias obtineret Gratian Distinct 98. Glossa eodem loco This patch is not read in the Scholes wherein is contained the Priviledge that Constantine the Emperour granted to the Church of Rome that is that the said Church should have Sovereignty over all Churches Pope Pius the Second himself saith (f) Dicta Palea Constantinus falsa est Pius in Dialogo It is false which Felinus his Canonist further declares saying (g) Invehit contra miseros Legistas qui laborant in disputando an valuerit id quod nunquam fuit Felinus De Majorit Obedientia He inveighed earnestly against the poor Lawyers for that they take such pains to reason whether that thing may be good and available in Law which never was made And those Authours who own the truth of it
is this That Doctrine which is contrary to Scriptures Primitive Fathers ancient Councils and is disclaimed by all moderate Papists themselves ought to be abjured But such is that Jesuitical Doctrine that Princes Rulers or Governours which be excommunicated or deprived by the Pope may by virtue of such Excommunication or Deprivation be killed murdered or deposed from their rule or government or any outrage or violence may be done unto them by the people that are under them or by any other whatsoever upon such pretense Therefore it ought to be abjured Which you will more chearfully do if you consider the next Article The tenth Article And I do further swear That I do believe that the Pope or Bishop of Rome hath no authority power or jurisdiction whatsoever within England Scotland and Ireland or any or either of them or the Dominions or Territories belonging to them or any or either of them Minist YOu are here enjoyned to abjure no more then what all Ecclesiasticks or Clergie were enforced formerly to subscribe unto for it is expressed in the thirty seventh Article of our English Confession that The Supreme Magistrate in this Kingdom of England and the rest of his Dominions hath the chiefest power to whom the supreme Government of all States of this Kingdom whether they be Ecclesiastical or Civil in all causes pertains and neither is nor ought to be subject to any foreign Jurisdiction (a) Romanus Pontifex nullam habet jurisdictionem in hoc regno Angliae Confessionis Anglicanae Aâ—â—â—â— 37. Anglia non est Feudatoria Papae Harpsfield The Pope or Bishop of Rome hath no jurisdiction in this Kingdom Gent. The Canonists or Pope's Pages of Honour say otherwise enfeoffâ—ng their Master with the (b) Extravagant De appellat Ut debitus in Glossa possession of all the World One saith thus (c) Extravagant De staetu Regularium periculos in Glossa Dominus Papa est Ordinarius omnium hominum Our Lord the Pope is the Ordinary or Bishop of all men Another saith (d) Extravagant De poena Felicis in Glossa Papa totius mundi obtinet principatum The Pope hath the Principality of all the World Another saith (e) Extravagant De concessione Praebendae Ecclesiae non vacantis Quia diversitatem ab Papa etiam cessante negligentia Praelatorum potest conferre Beneficia totius orbis quia ipse est Ordinarius totius mundi Though there be no default or negligence in any Bishop yet may the Pope bestow the Benefices of all the World for that he is the Bishop of all the World Therefore when the chief Deacon investeth and enrobeth the Pope at his Consecration he saith unto him Ego te investio Papatu ut praesis urbi orbi I invest thee with the Popedom that thou mayst rule both the City and the World if the World then England which presupposeth he hath jurisdiction in these Nations Minist It is true that Sycophants have given and modern Popes have taken such jurisdiction to themselves resembling Antiochus King of Syria who stiled himself a (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronymus in Daniel cap. iii. God and the Emperour Domitian who used to assign his Proclamations with this Elogie (g) Dominus Deus vester Domitianus Suetonius in Domitiano Your Lord God Domitian the Emperour Caligula who called himself the (h) Deum Optimum Maximum Jovem Latialem Pomponius Laetus best and most mighty God and the great God Jupiter of Italy Sapores the King of Persia who entitled himself the Brother of the Sun and Moon Manichaeus the Heretick who called himself the Holy Ghost as did that Arabian Impostour Mahomet Simon Magus who obtained that esteem with the antient Romanes that they erected him a Statue with this Inscription * Eusebius lib. 2. cap. 13. SIMONI SANCTO DEO In the honour of Simon the Holy God So (i) Potestas Papae est major omni alia potestate creata aliquo modo se extendens ad coelestia terrestria infernalia ut de ea verificari possit quod dictum est Omnia subjecisti sub pedibus ejus Antonin in Sum. part 3. tit 22. cap. 5. Antoninus Arch-Bishop of Florence gives the Pope greater power then any other power that ever God made which after a sort even stretcheth it self to things in heaven things in earth and things in Hell so that of him that saying of the Prophet David may be verified Thou hast made all things subject to his Feet But of this Luciferian Ambition and inordinate Vsurpation many Pontificians themselves have complained amongst whom Franciscus Zabarella Cardinal of Rome avers that (k) Ex hoc infiniti secuti sunt errores quia Papa occupavit omnia jura infertorum Ecclesiarum nisi Deus succurrat statui Ecclesiarum universa Ecclesia periclitabitur Franciscus Zabarella Thereupon have ensued infinite Errours for that the Pope hath invaded the Rights of all inferiour Churches and unless God help the state of the Churches the universal Church is injeopardy The learned Lady Anna Daughter to the Emperour Alexius and Irene in her Greek Story writeth thus (l) Anna in Historia Graeca The Pope is Lord of the whole world as the Latines think and speak of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is a piece of their ambition Gent. What then was the Pope confined to a peculiar Diocess beyond which without Vsurpation he could not extend his Phylacteries Minist The antient learned Fathers evermore bounded and limited the Pope within his own particular Jurisdiction Ruffinus saith (m) Romanus Pontifex suburbicavarum Ecclesiarum solicitudinem great Ruffinus Historiae Ecclesiast lib. 1. cap. 9. The Fathers in the Council of Nice appointed the Pope to oversee the Churches of his own Suburbs these our Nations are not within his Suburbs Athanasius saith (n) Roma est Metropolis Romanae ditionis Athanasius Ad solitariam vitam agentes Rome is the Mother-Church not of England or the whole world but of her own particular Romish jurisdiction The Bishops in the Council of Rome writ thus to the Bishops of Illyricum (o) Sozomen lib. 6. cap 23. It is convenient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all the Bishops which be within the jurisdiction of Rome accord together Flavianus Patriarch of Constantinople writeth thus to Leo Bishop of Rome (p) Dignetur Sanctitas vestra indicare impietatem Eutychetis omnibus Episcopis sub Beatitudine vestra degentibus Inter Epistolas Leonis Epist 9. Let Your Holyness vouchsafe to make known the wickedness of Eutyches to all Bishops that live under you not to all the Bishops through the world Saint Hierom speaking of the use and order of the Church of Rome objected against him saith (q) Quid mihi profers unius urbis consuetadinem Hieronymus ad Euagrium What alledgest thou against me the Custom of one City So much he abridgeth the Pope's Jurisdiction that he extendeth it not to the
against him who is so highly advanced by God that is the Emperour Severus Gent. But if Tyranny doth not discompose the Ligatures of obedience of Subjects to their chief Magistrates some think that Infidelity joined with Tyranny armes the Pope's Bulls and Anathemas against such exorbitant Rulers Minist No Infidelity joyned with Tyranny much less alone which is the second thing is ineffectual as to this purpose The two forementioned Emperours Nero and Severus to whom the Apostles and Fathers perswade Subjection were not onely Tyrants but Heathens Saint Peter from whom the Pope challengeth his exorbitant Jurisdiction writing to his Countrymen the Jews dispersed through Pontus Galatia Cappadocia Asia and Bithynia exhorteth them to carry themselves as (k) Multis ante Claudium annis Pompeius Magnus eas scilicet Pontum Galatiá Cappadociam c. in Provinciarum formam redegerat Sigonius Comment in lib. 2. Sulpitii free not as using their Liberty for a cloak of maliciousness but as the Servants of God fearing God and honouring the King 1 Pet. ii 16 17. Now who was this King when Peter wrote this Epistle (l) Petrus priorem Epistolam suam conser psit imperante Claudio Baronius Tom. 1. Anno 45. Claudius the Emperour for as Appianus (m) Appianus Praefat. Historiarum saith the Romane Emperours were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings in all their actions This Claudius was both a Persecutour and a Pagan so cruel by nature and bloody-minded as Suetonius (n) Claudius natura saevus sanguinarus tormenta quaestionum poenásque Parricidarum corà m exegerit salutatoribus scrutatores semper apposuit quidem omnibus acerbissimos Gladiatorum quos fortè prolapsos jugulari jusserat expirantium facies cum voluptate solitus est intueri libidinis in foeminas profusissimus fuit libertis uxoribus tam miserè ad dictus ut compendio cujusque horum vel etiam studio ac libidine honoris exercitus impunitates supplicii largitus est Suetonius capp 22 23 24 25. saith that he took Examinations on the Rack exacted Murderers to be executed in his presence appointed Scrutatours and Spies to observe all private conferences was a delightful Spectatour of the appaled countenances of dying Sword-players profusely libidinous towards women slavishly adicted to Ganymedes and Catamites that he conferred Honours and Privileges of Immunity upon them that had studied the compendious art of Sodomy and could methodically teach it others yet the Apostle perswadeth obedience and subjection to such a Pagan such a Persecutour such a prodigious Monster of mankind Gent. But some conjecture that this obedience and subjection exhibited by Christians to Pagan and persecuting Emperours was extorted and pumped out of them by violence and coercive power not freely presented and of a willing mind Minist Their conjecture is groundless for Saint Paul writing to the Romanes who lived either under the same or a worse Emperour Nero commandeth every Soul to be subject to the higher powers Rom. xiii 1. not onely for anger that is force or fear but for Conscience sake because it is the ordinance of God and they are the Ministers of God Rom. xiii 5. which is the same he elsewhere presseth that we should obey our Lords or Masters out of singleness of heart as desiring to please God not men Colos iii. 22. Eph. vi 5 6. Whereupon Justin who lived in the year 150 in the name of all Christians saluteth the Emperour Antoninus who was both an Infidel and a Persecutour saying (o) Nos solum Deum adoramus vobis in rebus aliis laeti inservimus Tertul. Apologia 2. ad Antoninum Imperat. We worship God onely and chearfully serve you in all other things To which St. Augustine subscribeth professing that (p) Potestates quae sunt a Deo ordinatae sunt 〈◊〉 est ut Gentilem in potestate tamen positum honorificemus licet ipse indignus sit qui Dei ordinem tenens gratias agit Diabolo potestas enim exigit quia meretur honorem Augustin Quaest ex Vet. Test cap. 35. The powers that are are ordained of God hence it is that we honour a Gentile placed in authority although he be unworthy who being God's Vice-gerent and representing him giveth thanks or sacrificeth to the Devil yet the power requireth obedience as being ordained of God Gent. But if Infidelity be ineffectual because Christians were with patience and prudence to wait for the Conversion of Jews and Pagans yet may not Heresy and Apostasy unrivet the Ty of Obedience from Subjects to their Supreme Magistrates Some think that for this purpose God hath set the Bishop of Rome over Nations and over Kingdoms to root out and to pull down and to destroy and to throw down to build and to plant Jer. i. 10. Minist That onely concerned Jeremy an extraordinary Prophet upon an extraordinary occasion that in a spiritual sence onely not any legal Priest or Evangelical Presbyter Therefore we never read that any Romane Bishop encouraged the Primitive orthodox Christians to renounce the authority of Constantius Valens and Valentinianus the Younger who were all Heretical Emperours Fautours and Fomenters of Arrianism And as relating to Julian who was not onely an Heretick but an Apostate from the whole known truth Saint Augustine gives us a true Historical Character of him and those times Was not Julian saith (q) Julianus nónne extiâ—â— Apostata iniquus Idololatra tamen milites Christiani servierunt huic Imperatori infideli quando dicebat Producite aciem ite contra istam gentem statim obtemperabant Augustin in Psalm cxxiv he an Apostate unjust an Idolater yet Christian Soldiers served this unbelieving Emperour and when he said March on advance against such a Nation they presently obeyed and that even when they wanted no competent force for resistance the greatest part of Julian's Army being Christians as appeared at his death for when the Soldiers had unanimously made choice of Jovinian to be their Emperour and he refused being a Christian to rule over Heathens and Pagans (r) Omnes una voce confessi sunt se esse Christianos Ruffinus lib. 2. Hist cap. 1. They all confessed with one voice that they were Christians Therefore it is not credible that so numerous an Army and so victorious obeyed an Apostate because they were overmatched by him and not able to resist but rather as St. Augustine (s) Subjectos fuisse propter Dominum aeternuÌ„ Domino Temporali Augustin in Psalm cxxiv saith They were subject to their Temporal Lord for their Eternal Lord's sake Gent. But some say If the Bishop of Rome had absolved them from their Sacramentum militare or Soldier 's Oath whereby the Romanes were usually tyed to their Generals they might have been dispensed withall for Subjection Minist (t) Praecepta secundae Tabulae cominent ordinem justitiae inter homines observandae ut scilicet nulla fiat indebitum cuilibet reddatur debitum secunduÌ„ enim hanc rationem