objects about which they are exercised not in their original subject or power it self Before I proceed to the next Proposition it will be necessary to answer 4. principal Arguments Presidents out of the Old Testament before and under the Law produced by Popes and their Parasites to evidence their pretended Universal Spiritual and Temporal Jurisdiction too over the Persons Crowns Kingdoms of all Kings Princes and the Emperor himself to dispose of them at their absolute Wills as derived only from and held under them which my Chronological Method confines me here to propound and answer in their order The first is that alleged by Pope Innocent the 3d. the first Pope who interdicted the Realm of England Excommunicated King John and by force and frauds induced him to resign his Kingdoms of England and Ireland to and resume them from him under an Annual rent and to do Homage to him for them as his Vassal This Pope in an Epistle to the Emperour of Constantinople useth this Argument before Adams creation to maintain his Temporal Monarchy Moreover you ought to know that God hath made two great Lights in the firmament of heaven the greater light to rule the day and the lesser light to rule the night both of them great but the other greater Ad firmamentum igitur Coeli hoc est Universalis Ecclesiae fecit Deus duo magna luminaria c. Therefore God hath made two great lights to rule the firmament of heaven to wit of the Universal Church that is he hath instituted TWO DIGNITIES quae sunt Pontificalis authoritas Regalis potestas which are The Pontifical Authority and the Regal Power But that which ruleth in the day that is in Spiritual things major est is the Greater but that which in carnal things minor is the Lesser ut quanta est inter Solem Lunam tanta inter Pontifices Reges differentia cognoscatur mark it that it might be known there is as great a difference between Popes and Kings as there is betweeen the Sunne and Moon How great this difference is this Pope defines not But some illiterate Canonists and Glossers on this Text not well versed in Astronomy resolve the Sunne to be 47. times greater then the Moon whereas Johannes Clavius and other Astronomers determine it to be no lesse then 6529. degrees greater then it and by consequence the Pope to be so many degrees greater then the Emperor by this Popes Resolution in his over-erring chaire He subjoyns If his Imperial Highnesse would prudently consider these things he would not make or permit the Patriarch of Constantinople a great and honourable Member of the Church to sit on the left side near his Footstool when as other Kings and Princes sicut debent AS THEY OUGHT reverently rise up to and assign them a venerable Chair next them on their right hand Nos autem etsi non increpando scripserimus potuissemus tamen rationabiliter increpare Mauritius de Alzedo a Spanish Doctor of the Canon Law in his highly approved and applauded Book De Praecellentia Episcopalis dignitatis concludes from this Popes Text That there is as vast a difference between the Episcopal and Regal dignity not Papal only as there is between the Sun and Moon quoting many Canonists Divines Politians and Cardinal Bellarmin himself in his Apologia pro Responsione ad JACOBUM REGEM ANGLIAE averring it Yet Pope Sixtus the 5. was so angry with Bellarmin for not asserting the direct but oblique dominion of Popes over Kings in all Temporal things in this Apology that he purposed to have burnt and totally abolished this his Book AS HERETICAL And that upon reading of Alex Carerius his Book purposely written against Bellarmins Adversus Impios Politicos Haereticos hujus Temporis branding all for impious Hereticks who denyed the Popes direct Universal Dominion in Temporal things though they acknowledged it obliquely in-order to and absolutely in all Spiritual things In this applauded Book Carerius asserts There is that proportion between the Pope and the Emperor as is between the Sun and Moon not only in Magnitude but Splendor too For as the Sun is far more excellent and eminent then the Moon seeing she borrows her splendor and light of the Sun SO IS THE POPE THEN THE EMPEROUR seeing his Authority depends on the Pope and is derived from him Our own Thomas Waldensis alluding thereunto professedly asserts against Wickliffs defence of our Kings Supream Jurisdiction over Priests and Prelâ—tes That Priests as well as Bishops ARE TO BE PREFERRED BEFORE ALL OTHER EARTHLY PRINCES WHATSOEVER and the Priesthood before the Kingship as far as the Flesh before the Spirit Gold before Lead the Soul before the body and Heaven BEFORE EARTH in proof whereof he spends two whole Chapters and Alvarus Pelagius above forty Articles To all which I answer 1. That God created the Sunne to Govern the day and the Moon the night by a direct divine inviolable and irrevocable Institution observed from the Creation till now when Pope Innocent and his flatterers can produce any such divine Law and constitution made either by God at the creation or by Moses for the Jews High Priests Supremacy or by Kings Princes or Christ himself under the Gospel to convince any rational Christian that Popes and Prelates are the sole Universal Governours in the Church but Kings and Emperours only in the World That Popes or Bishops were ever typified by the Sunne and Moon the Church and Earthly kingdoms by Day and Night That there is as vast a difference between the Amplitude of Jurisdiction and Splendor of Popes Bishops Kings and Emperours as is between the Grandeur and Brightnesse of the Sunne and Moon That Kings and Emperours derive all their Regal Authority Crowns Kingdoms Splendor Excellency in the world from Popes Miters or Bishops Crosiers not God himself as the Old and New Testament Paul and Peter the first pretended Bishop of Rome it self dogmatically resolve as the Moon borrows her light and splendor from the Sunne as some assert but others rationally deny being both made at once by God on the fourth day two days before Adam the first man was created and some thousands of years before Popes Prelates the Grecian or Roman Emperours were extant in the world and so could not typifie either of them as these Pontificians dream Or when they can evidence that God hath constituted Popes to rule govern and give light to the whole World by day only and to the Emperour alone not Pope by night as the Sunne and Moon govern alternis vicibus without encroaching on one the others turns when as Popes Prelates usurp the Temporal Rights of all Emperors Kings as well as Ecclesiastical all the year long I shall then subscribe these Popes and Doctors conclusions as Catholick verities whereas yet I cannot but conclude them strong Antichristian delusions lyes which few sober men will
affairs being diametrically contrary to and inconsistent with their spiritual vocations 14ly St. Paul chargeth Timothy a Bishop as Bishops assert To give himself wholly to reading exhortation and doctrine that his profiting might appear before all men and give him with all other Bishops Presbyters and Ministers of the Gospel this dreadfull charge I charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom Preach the word be instant in season out of season reprove rebuke exhort with all long-suffering doctrine denouncing a Wo to himself if he preach not the Gospel which he thereupon preached constanly publikely and from house to house as Christ and his Apostles daily preached it whose examples all Bishops Popes Ministers ought to follow Now this they could not possibly do had they all Temporal and Ecclesiastical Jurisdiction delegated to them the execution whereof would totally divert or very much interrupt them in their ministerial Office preaching instructing the people and other duties of their Ministry Therefore it is infallible Christ never gave to any of them any temporal Jurisdiction 15ly St. Paul blaming the Christians of the Church of Corinth for going to Law with their brethren before Pagan Judges to the scandal of christianity doth not delegate the hearing and decision of such controversies to the Bishops or Elders of the Church but adviseth them To set them to Judge who are least esteemed in the Church as no wayes fit for the Bishops and Pastors thereof Therefore they neither had nor ought to have any Temporal Jurisdiction 16ly St. Paul makes this the special badge and character of Antichrist that man of sinne and sonne of perdition that he opposeth and exalteth himself above all that is called God to wit over all Kings and secular Magistrates stiled Gods in the Old Testament or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God And St. John describes him under the Notion of a bâ—ast exercising temporal Jurisdiction in the Church and State causing all both great and small rich and poor free and bond to receive a mark in their right hand or foreheads and that no man might buy or sell save he that had the mark and that he had power given him over all Kingdoms Tongues and Nations which Popes now claim so that all that dwelt on the earth worshipped him whose names were not written in the Lambs book And he further subjoyns That the ten horns he saw were ten Kings who receive power as Kings one honour with the beast who have one mind and shall give their Kingly Power and Strength unto the Beast that so by pretext thereof he may claim and exercise both civil and ecclesiastical Jurisdiction as Popes do now by pretext of Constantines Charls the Great and other Kings donations and resignations of their Temporal Jurisdictions to the Pope and his Successors Upon which account most Protestant and some Romish Divines assert Popes claiming exercising both the supream temporal and ecclesiastical Jurisdiction over Kings Emperors Kingdoms Churches to be the ANTICHRIST And if so Then that Jurisdiction which is thus declared to be Antichristian neither did of right belong to Christ nor was ever delegated by him to St. Peter or the Bishops of Rome or any other Bishops whatsoever being diametrically contrary to Christ and Christianity 17ly Christ himself as he did with some indignation refuse to be a voluntary Judge or Arbitrator in a small temporal inheritance to divide it between two brethren when required saying Man who made me a Iudge or a Divider over you neither God nor Man the Supream Magistrate having given him any such Commission So he hath in precise terms expresly prohibited all Kingly and Lordly Dominion to his Apostles and in them to all Popes Prelates Bishops and Ministers whatsoever Mat. 20. 25 26. Luke 22. 25 26. And he said unto them The Kings of the Gentiles exercise Lordship over them and they that exercise Authority upon them are called Benefactors or Gracious Lords as the old Translations render it But ye shall not be so or it shall not be so among you but he that is or will be Great or Greatest among you let him be your Minister and whosoever will be Chief among you let him be your Servant From which Text Origen in Mat. Hom. 13. in Isay Hom. 13 Chrysostom Opus Imp. in Mat. Hom. 31. in Epist ad Ephes Hom 1. Hierom Epist 2. ad Nepotianum c. 9. Comment in Epist ad Ephesios c. 6. Gregorius Magnus Pastoralis Curae p 2. c 6. Homil 17. in Evangelia Beda Ambrosius Theophylus Antiochenus Rabanus Maurus Paschatius Rasbertus Anselmus Theophylact and most other antient and modern Commentators on Mat 20. Lu 22. condemn all Regal and Lordly Dominion not only in Temporal but in Ecclesiastical and Spiritual things in Popes and Prelates of the Church as expresly prohibited by Christ yea by in Peter himself as well as others Hear St. Bernard for all the rest in his excellent Book a De Consideratione where he thus expounds and applies these forecited Texts against Papal Sycophants Glosses on them to Pope Eugenius in the ruff of his Papal grandeur Nam quid tibi aliud promisit Sanctus Apostolus quam sedula sollicitudo omnium Ecclesiarum Quod habeo inquit hoc tibi Do. Quid illud unum scio non est aurum neque argentum cum ipse dicat Argentum Aurum non est mihi Esto ut alia quacunque ratione haec tibi vindices sed non Apostolico Jure Nec enim illa tibi dare quod non habuit potuit Quod habuit hoc dedit sollicitudinem ut dixi super Ecclesias Numquid dominationem Audi ipsum Non dominantes ait in Clero sed forma facti gregis Et ne dicium sola humilitate putes non etiam veritate Vox Domini est in Evangelio Reges gentium dominantur eorum qui poteâ—â—atem habent super eos Benefici vocantur Et infert inter vos non sic Planum est Apostolis interdicitur Dominatus I ergo tu et tibi usurpare aude aut Dominans Apostolatum aut Apostolicus Dominatum plane ab alterutro prohiberis Si utrumque similiter habere voles perdes utrumque Alioquin non te exceptum illorum numero putes de quibus queritur Deus sic Ipsi regnaverunt non ex me Principes extiterunt non cognovi eos I am si regnare sine Deo juvat habes gloriam sed non apud Deum At si interdictum tenemus audiamus Edictum Qui major est vestrum ait fiat sicut minor qui praecelsior est sicut qui ministrat Forma Apostolica haec est Dominatio interdicitur indicitur ministratio quae et Commendatur
ut mei providentiam fieri et causam meam examinari praecipiatis Ego enim a puero eram in Monasterio dispensator omnium rerum nihil de Episcopatu cogitans neque rogans quemquam hujus gratia dignitatis Dum ergo essem in Monachorum providentia constitutus adstitit mihi repentè illius temporis Metropolitanus Episcopus cum provincialibus Episcopis me Paros ordinavit Episcopum de qua in scriptis dejectus est Athanasius ex gravissim is capitibus accusatus nec volens pro illatis sibi criminibus reddere rationem qui aliquando quidem Episcopatum repudiabat Frequenter vero citationes vocantium cum ad Synodorum judicium declinabat Is enim in Ephesina Synodo ex praecepto Alexandrini praesulis in meam Ecclesiam superingressus est ego praeter voluntatem meam ordinatus expulsus sum Et haec quidem ecta sunt habitatoribus illius civitatis dolentibus lugentibus meam expulsionem Supplico igitur et vestrae potentiae ut jubeatis meam causam sub praesentia vestrae pietatis examinari et placitum terminum dari ut et ego cum cunctis aliis consuetas orationes pro perpetua vestra potentia semper exolvam Piissimi atque victores Principes Salvianus Episcopus dictata et subscripsi et offero vestrae pietati Baeronicianus vir devotissimus Secretarius divini Consistorii legit This Cause and all the proceedings in it in two former Councils of Ephesus and Antioch were fully heard read and considered and at last referred by the Judges themselves to Maximus Bishop of Antioch to settle Salvianus in the mean time being to enjoy the Title of the Bishop of Paros and receive maintenance out of it I find in Evagrius but not in the Acts of this Council a like Petition from Eusebius Bishop of Dorileum beginning thus It behoveth your Majesties most noble and puissant Emperors to provide carefully for the quieting of all your loving Subjects and to defend from injuries all other men but especially the sacred Senate of Priesthood And herein the divine Godhead which hath granted unto you the rule and domination of the whole world is truly honored wherefore seeing the Christian faith and we our selves also have been oppressed and unjustly molested by extreme wrong by Dioscorus the most Reverend Bishop of the most Noble City of Alexandria we are now come unto your wonted Clemency to crave Iustice at your hands Then complaining of his and Flavianus Bishops of Constantinoples unjust depositions from their Bishopricks in the Council of Ephesus by the power and unjust practises of Dioscorus and accusing him of Blasphemy and Heresie he Petitions the Emperors on his bended knees that his Petition might by his Letters be referred to the Council that both their doings might therein by justly examined and indifferently heard before them and then certified to their Imperial Majesties to do them right By all which Petitions even of these Bishops themselves the Soveraign Authority of Christian Emperors and Kings in and over all Ecclesiastical causes persons and in matters of faith religion and final Right of Appeals to them from unjust Judgements given not only by Bishops but General Councils in the very case of deprivation of Bishops for Heresie and Ecclesiastical offences is so clearly set forth by words and actions that nothing can be more full and satisfactory The Emperor Leo by his Letters to all Metropolitans in the very beginning of his reign confirmed the Orthodox faith professed heretofore by his Predecessors yet notwithstanding the Heretical faction at Alexandria in the absence of Dionysius Captain of the Garrison elected Timotheus Aelius an heretick and oppugner of the Council of Chalcedon for their Bishop and barbarously slew Proterius their orthodox Bishop thrusting Timotheus into his place whereupon all the Bishops of Aegypt and Clergy of Alexandria by a supplicatory Epistle complained to this Emperor Leo the 1. of this outrage desiring Justice and redresse wherein they relate A superna gratia modo divinitus condonatus justè non cessas pro communi utilitate cogitare post Deum cunctorum venerabilis Imperator Quapropter omnis fortitudo verborum tuis vincitur actibus Nuper enim electus a Deo et purpura exornatus optimum judicasti propositum tuum magnum ostendere quem ipse omnium Creator elegit benignius initiis largitatem remunerando bonorum quando repentè in ipso principio voce vestra ex scripto procedente piissimo ad Sanctissimos Metropolitanos Episcopos inerumpibilem Ecclesiae Catholicae crepidinem roborasti et priorum omnium piiss imorumque Principum constituta pro Orthodora religione firmasti Insuper ea quae nuper a sanctae memoriae Martiano Principe nostro sancita sunt consona decernente nihil 〈◊〉 estis mercati quam pacem omnium stabilitatem reipublicae fraenantes linguas eorum qui adversus Ecclesias consurgunt et blasphemant Deum aut in cum quecunque modo delinquunt Injuria namque Dei manifesta est haereticorum alscindentium semetipsos à recta â—ide licentia Quapropter hoc optime sciens venâ—rabilis Imperator maligni prolem existere insidiantes quieti sanctarum Christi semper Ecclesiarum earumque immutilatam pacem consistere non scientes recte proviâ—â—â—â—rum tuam studuisti mox adhiberi ei per omnia resistentem QUOD EST OPUS PIISSIMORUM PRINCIPUM let Popes and Prelates observe it pro orthodoâ—a wfide pugnantium et resistentium 〈◊〉 malis extrinsecus venientibus ET ANIMABUS FIDELIUMADVERSANTIBUS Hunc igitur animum te possidente religiosum et tutorem humani generis tantumque circa Christum studium demonstrantem adimus ex nos importabilia mala passi licet peccatores Christi Pontifices Then relating their grievances the election of Timotheus the murder of Proterius the growth of heresie opposing the orthodox faith and violent thrusting them out of their Churches at large to the Emperor thus pray redresse from him as their only Supream Ecclesiastical Judge and Protector Sanciri praecipite ut expulsi sine calumnia ad suas Ecclesias in pace celebrantes pro vestra pietate solennes orationes cum quiete servari urbemque pariter et in ea sanctas Ecclesias constitutas ad Christi gloriam et salutem et perpetuitatem vestrae Christianissimae pietatis Literas dirigentes pro his quae poscimus ad magnificentissimum Dionysium Ducem necnon ad singularum provinciarum Iudices not to the Pope or any Clergy-men quatenus ea quae a vestra mansuetudine sunt sancita et servantur et effectui contradantur Hereupon this pious Emperor presently sent abroad his Letters to all the Cities Bishops and Churches under his Empire wherein he declares Votum quidem mei pietatis fuit universas orthodoxorum sanctas Ecclesias necnon et Civitates sub Romano Imperio constitutas maxima frui quiete nihilque contingere quod possit earum statum tranquillitatemque turbare c. Then
Si vero Laicus fuerit honestioris loci persona est medietatem facultatum suorum amittat fisci juribus profuturam si vero minoris loci persona est amissione rerum suarum mulctatus in exilium deputetur Flavius Reccaredus Rex hanc deliberationem quam cum sancta diffinimus Synodo confirmans subscripsi It is very observable that this King Reccaredus by his power piety and example converted all the Bishops Clergy Nobles and others of the whole Gothish Nation from the Arrian Heresie which they anathematized to the Orthodox faith as they all thus acknowledged in this Council Tunc Episcopi omnes una cum Clericis suis Primoresque gentis Gothicae pari consensione dixerunt Licet hoc jam olim conversionis nostrae tempore egerimus quando secuti gloriosissimum Dominum nostrum Reccaredum Regem ad Ecclesiam transivimus et perfidiam Arrianam cum omnibus superstitionibus suis anathematizavimus pariterque abjecimus After which protesting their unanimous cordial believing embracing profession of the Kings Orthodox faith they denounced many Anathemaes against the Arrian heresy and each branch thereof subjoyning this ingenuous confession of their Conversion from their heresie by this Kings means and their cordial embracing of his faith Comfitemur nos ex haeresi Arriana toto corde tota anima tota mente nostra ad Ecclesiam catholicam fuisse conversos Nulli dubium sit nos nostrosque decessores errasse in haeresi Arriana fidem Evangelicam atque Apostolicam nunc intra Ecclesiam Catholicam didicisse Proinde fidem sanctam quam religiosissimus Dominus noster patefecit in medio Concilii et manu sua subscripsit hanc et nos tenemus hanc confitemur pariter et suscipimus hanc in populis praequicare atque docere promittimus Haec est vera fides quam omnis Ecclesia dum per totum mundum tenet Catholica esse creditur probatur Cui haec fides non placet aut non placuerit sit Anathema Maranatha in adventu Domini nostri Jesu Christi c. All of them unanimously embracing subscribing professing perpetually to adhere to that Confession of the Catholick faith which this their religious King who converted them had made and read unto them in this Synod anathematizing all such who disliked or assented not thereunto I have transcribed these Speeches passages Confession and Charter of Confirmation of this pious King and Synod even in Spain it self where the Pope now most predominates because they justifie the Emperor Justinians Ecclesiastical Authority Laws Proceedings so much decryed by Baronius demonstrate the care and duty of the antientest Christian Kings in Spain and elsewhere to promote the orthodox faith true worship service of God conversion salvation of their Subjects souls as the principal means of their temporal and eternal felicity and utterly subvert the antichristian assertions of Popes Popish Canonists Prelats Priests Quaecunque a Principibus terrae in ordinibus vel in Ecclesiasticis rebus decreta inveniuntur authoritatis nullius esse monstrantur cum Laici deâ— rebus Ecclesiasticis nihil possunt constituere That this matter is so clear that no secular Prince from the beginning of the world till this day can be named who by the ordinary power of a Prince without the gift of Prophecy or special Revelation did laudably meddle with Religion as a Judge or ruler of spiritual causes c. And refutes the received answer of Civilians and Canonists on Justinians most excellent Law concerning Bishops and Priests to this Question Ad quid se intromittat Imperator de Spiritualibus vel Ecclesiasticis cum sciat ad se non pertinere To which if any answer be given it must be principally this Dic quod authoritate Papae hoc facit by whose Authority neither any pious Emperors nor this Spanish King ever held summoned Councils or made confirmed the recited orthodox Confessions of faith nor their Ecclesiastical Laws or Constitutions but by their own Regal Supremacies Pope Gregory the 1. sirnamed the Great most frequently prayes to God for the Emperor Mauritius and stiles him his Lord and most excellent Lord adding Deus vos universo mundo praeesse constituit Potestas Dominorum meorum caelitus data est super omnes homines himself subjecting his Papal Miter to his Imperial commands not out of meer humility but bounden duty and conscience as his Ego sum servus vester O Imperator ego vestrae jussioni subjectus ego quod debui erolvi qui Imperatori obedientiam praebui attest He begins one of his Epistles to him thus Inter animarum curas et innumerabiles solicitudines quas indefesso studio pro Christianae reipublicae regimine sustinetis magna mihi et universo mundo saetitiae causa est quod pietas vestra Custodiae fidei qua Dominorum fulget Imperium praecipua solicitudine semper invigilat Vnde omnino confido servat vos Deus causa Religiosae mentis amore tuemini ita Deus vestras Majestates sua gratia tuetur et adjuvat Another Epistle begins thus Omnipotens Deus qui pietatem vestram pacis Ecclesiasticae fecit esse custodem ipse vos fide servat c. Pro qua re totis precibus deprecamur ut bonum hoc Omnipotens Deus Serenitati Dominorum piaeque eorum soboli et in praesenti seculo atque in perpetua remuneratione retribueret And he concludes another Epistle to him thus Omnipotens autem Deus serenissimi Domini nostri vitam et ad pacem sanctae Ecclesiae et ad utilitatem Reipublicae Romanae both coupled together by him as his office duty in and towards both alike per tempora longa custodiat In another Epistle Leontiae Augustae he thus prayes to Almighty God ut cor vestrae pietatis sua semper dextra teneat ejusque cogitationes caelestis gratiae ope dispenset Ouatenus tranquillitas vestra rectius valeat sibi servientes regere quanto Dominatori omnium noverit minus deservire In amore catholicae fidei faciat Defensores suos quas fecit ex benigno opere Imperatores nostros Infundat vestris mentibus zelum simul mansuetudinem ut semper pro fervore valearis et quicquid in Deo exceditur non inultum relinquete et si quid vobis delinquitur parcendo tolerare c. Yea he thus declaims against and censures that Title of Universal Bishop and Head of the Vniversal Church which his successors so much contend for as Antichristian Ego fidenter dico quod quisquis se Vniversalem Sacerdotem vocat vel vocari desiderat in elatione sua Antichristum praecurrit quia superbiendo se caeteris praeponit Yea he tells Mauritius the Emperor that this Title is contra statuta Evangelica contra Canonum Decreta That Nullus unquam praedecessorum suorum hoc tam prophano vocabulo uti consenserit Quia si unus Patriarcha universalis dicetur
humili prece deposcimus ne nos nostros satis invitos ad id cogatis convertere quod in quinta Universali Synodo a sede Apostolica ut in Apostolicis literis praecipue autem in Synodica B. Gregorii ad quatuor Patriarchas in aliis ejus Epistolis una cum quatuor praecedentibus legimus collandatum atque susceptum invenitur nobis tenendum Quod adhuc nostris literis ad exemplum inserere no luimus donec sciamus si duritiam mandatorum vestrorum erga nos aliter ad benignitatem inflectere poterimus Quia quod ex Apostolicae sedis nomine secundum sanctarum Scripturarum tramitem praedicationemque majorum orthodoxorum decreta scribuntur sequendum tenendum non ignoravimus et quod secus a quoquam fuerit compilatum sive confictum non solum respuendum sed et redarguendum esse cognoscimus Si denique aliter quam nos vos decuerat reverendistimae paternitati vestrae rescribendo factus sum insipiens vos me coegistis Petimus autem omnipotentem Dominum ut inspiret cordi vestro sic nos benigne tractare quatenus ulterius nobis non sit necesse vobis ita rescribere Sed ut cupimus in veneratione Apostolorum Apostolico Pontificio vestro humiliter ac devote colla corda submittere Deus omnipotens ad honorem salutationem atque exaltationem sanctae suae Ecclesiae vos per multa annorum curricula conservare dignetur Domine sanctissime reverendissime pater in Domino Hincmarus Archbishop of Rhemes with his Suffragans and four other Archbishops of France with their Suffragans by command of this King Charles in their respective Synods compiled several Canons and Ecclesiastical decrees which they presented to the King and his Nobles to confirm and ratify Upon perusal they finding some of them entrenching upon the Kings prerogative the Priviledges of the Nobles and peoples Liberties and giving overmuch power to the Bishops by enlarging their Ecclesiastical Jurisdictions the Nobles would by no means assent unto them but only selected 21. out of 88. of their Canons rejecting all the rest which 21. were confirmed by King Charles and published in his Name with this Title a Karoli Hludovici Imp. F. Capitula printed in b Fredericus Lindebregus with this preface to them Haec quae sequuntur Capitula excerpta sunt a Domino Rege Carolo Domini Hludovici Imp. Filio Principibus ejus ex Capitulis quae anno DCCCXLVI ediderant Episcopi in Synodis Wenilo scilicet cum Suffraganeis suis Guntboldus cum Suffraganeis suis Ursmarus cum Suffraganeis suis Hincmarus cum Suffraganeis suis Amalo cum Suffraganeis suis et oblata sunt some time after eidem Principi sicut ipse jusserat collecta ad relegendum in Sparnaco Villa Remensis Ecclesiae Et quia factione qudrundam motus est animus ipsius Regis contra Episcopos dissidentibus regni sui Primoribus ab eorundem Episcoporum admonitione et remotis ab eodem Concilio Episcopis ex omnibus illis Capitulis Haec tantum observanda et complacenda sibi collegerunt et Episcopis scripto tradiderunt dicentes Non amplius de eorum Capitulis acceptasse quam ista et ista se velle cum Principe observare A memorable clear Evidence 1. That no Ecclesiastical Canons and Constitutions made by Archbishops and Bishops in their Synods were obligatory or valid unlesse first examined approved by Kings and their Nobles to whom they were usually presented for their examination ratified if approved by them 2ly That the Nobles as well as Kings and Emperors had a negative voice in Councils and Synods to reject Canons or Constitutions when made and drawn up in them by the Bishops 3ly That they rejected such of them as they deemed prejudicial to the Crown their own or the peoples Priviledges or enlarged the Bishops Ecclesiastical Authority beyond its due antient limits which the Bishops were over prone to amplify in most of their Synods as well as Popes that so they might tyrannize over Kings Nobles and Laymen at their pleasures Anno 876. there was a General Synod as the Romanists stile it assembled at Constantinopl consisting of 373. Bishops wherein these particulars are observable 1. That it was summoned by the Emperor Basilius his industry about the restitution of Ignatius to the See of Constantinople of which he was deprived by Michael the Emperor and to remove Photius intruded into it in his room 2ly That Pope Adrian the 2d writ to this Emperor importuning him to summon this Council 3dly That this Pope sent his Legates to it 4ly That this Emperor Basilius though he advanced the Popes Supremacy over the Greek Church in a great measure in this Council yet in exordio Synodi ita locutus est Cum divina et benignissima providentia NOBIS GUBERNACULA UNIVERSALIS NAVIS Ecclesiae COMMISISSET not to the Pope or Patriarch of Constantinople the two competitors for this trust omne studium arripuâ—â—us et ante publicas curas Ecclesiasticas Ecclesiasticas dissolvere et procellas quae per multos annos ex invidia odientis bonum Satanae expansae sunt in stabilem tranquilitatem per meliorem quandam provisionem transferre c. Igitur iis quae prava vobis omnibus esse videbantur et aspera in vias planas imperatoria diligentiaet studio nostro translatis commonemus et hortamur omnes vos fratres ut cum multo pondere et reverentia conveniatis ad sanctam hanc et universalem Synodum tanquam ad communem et universis aptam atque sine labore medelam nullam vitiosam motionem vel affectum ferentes nec ad contentiosam voluntatem respicientes sed potius vinci bene quam vincere periculose ac injuste sitientes Sic enim unusquisque qui vitiatum interiorem patitur hominem sanitatem recipiet et aeternam salutem percipiet c. 5ly That Photius the Patriarchand his followers summoned to and entring into this Synod Actio 4. 5. would give no answer at all to the Questions demanded of them by the Popes Legats nor acknowledge their authority wherupon the Legates spake thus to the Princes Principibus qui jussu Basiâ—i Imperatoris interfuerunt Interrogate illos magni fortissimi gloriosissimi Principes an illi qui introterunt faciunt libellum hoc That Actio 7. Bahanis Patricius et Praepositus dixit ad Synodum Photio praesente cum Episcopis suis Sanctus Imperator noster vult facere also cutionem ad istos per me indignum servum suum Whereupon Sanctissimi Vicarii senioris Romae â—â—ixerunt Sicut jubet Imperium ejus Bahanis dixit Hortatorie alloquitur vos Imperator Homines 〈…〉 estis c. Episcopi Photii dixerunt Deus custodiat Imperatorem nostrum Verbum petivimus impunitatis ut diceremus negocia nostra cum fiducia non accepimus according to the Emperors promise quantum ergo habemus loqui c.
Pope though restored by his means or to read the Popes Letter to him not to send any Greek Priest among the Bulgarians though conjured by him not to do it 10ly That the Popes Legates returning to Rome were taken prisoners by the Sclavi bonis omnibus atque autentico in quo omnes subscriptiones erant privati qui Imperialibus Apostolicis literis vix liberati sine autentico actorum libro revertuntur so that Surius and other Romanists having no authentick Copies of this Synod have foisted into the fragments of it many passages making for the Popes and Church of Romes Supremacy the Clergies power but against the Emperors Jurisdiction Laymens presence votes in Councils in matters of faith and Ecclesiastical affairs out of Pope Nicholas and Adrians Letters which was never assented to nor recorded in the Authentick Acts of this Synod wherein Bahanis a Layman bare chief sway 11ly That Laurentius Surius himself hath prefixed before his imperfect fragments and Epitome of its Actions De octavo Synodo admonitio ad Lectorem viz. Triplicem Octavam Constantinopoli habitam Synodum historiae loquuntur Primam in qua praeter fas ejecto Ignatio repente ex aulico neophyto creatus est Constantinopolitana Urbis Antistes Photius Alteram quae pulso Photio restituit suae sedi Ignatium Tertiam sub Johanne Octavo Romano Pontifice qui mortuo Ignatio pacis conciliandae causa Photium Constantinopolitanis Episcopum reddidit Ex his mediam docti viri Octavam recte ac merito oecumenicam censent dici oportere tametsi Graeci quidem aliter sentire videantur quorum judicia non sunt magni penaenda Semper enim illi quadam mulatione feruntur erga Latinam Ecclesiam difficile est morosis ingeniis per omnia satisfacere c. Sed iis omissis hoc te lector admonitum volumus nos dare quidem in praesentiarum legendam tibi Octavam Synodum sed ita tamen ut multa ex ejus Actionibus desiderentur Neque enim habuimus exemplar integrum sed ab illis mutuaâ— sumus qui in compendium epitomen ipsas Actiones redigere voluerint Sub finem tamen quaedam adjuximus ex aliis bona fide collectis ad eandem Synodum pertinentia 2ly It is observable that the true cause of Photius his deposition and Ignatius his restitution by the Emperor Basilius and this Synod was because Basilius prohibitus fuit a Communione per Photium Patriarcham propter caedem Michaelis Imperatoris not because he was made Patriarch in his stead being a meer Courtier and Layman before against the Canons St. Ambrose with sundry others being made Patriarchs Archbishops Bishops yea Popes in the Eastern and Western Churches and England though mere Laymen and Courtiers when elected yea after Ignatius his death Photius was restored to his Patriarchship notwithstanding this exception 13ly It is worthy consideration what advantage Pope Nicholas the 1. and Adrian the 2d made of these schisms and differences between Ignatius and Michael Photius and Basilius Patriarchs and Emperors of Constantinople to advance their own usurped Supremacy over the Greek Emperors and Church all other Princes Prelates and Councils themselves if their Epistles Rescripts registred by Gratian and others be genuine not forged as many justly repute them For Pope Nicholas in his Letters to the Emperor Michael upon the complaint of Ignatius that he was unjustly deposed by the Emperor took upon him not only most insolently to revile check and trample upon the Emperor Michael but likewise to inlarge his own Papal power beyond all bounds and to deny abridge abolish the Emperors antient Ecclesiastical Right and Jurisdiction averring 1. That Popes have an Universal Jurisdiction over all Patriarchs Archbishops and Bishops to receive appeals from and restore them to their Sees whereof they were deprived either by Emperors Kings or Councils by their Papal authority 2. That Popes have power to summon General National or Provincial Synods for this purpose without Emperors or Kings assents and to enjoyn Emperors to suppresse all Councils Synods enacting any thing to the prejudice of the Pope or Church of Rome as meer wicked Conventicles 3ly That Emperors Kings or Laymen ought not to be present much lesse to preside in any Synods or Councils where Ecclesiastical matters are debated nor have any authority to intermeddle with or to make Lawes Constitutions for the Church or Clergy but only Popes and Bishops 4ly That Emperors and Kings have no right power to judge or dethrone Popes Bishops or other Clergy-men for any crimes nor yet to elect promote constitute Bishops or confer Bishopricks but only Popes and their Delegates 5ly That Popes may judge excommunicate depose Emperors Kings and other Laymen 7ly That the Jurisdiction power office of Emperors and Kings is confined by God and Christ only to worldly or secular not extended to Ecclesiastical religious or divine affairs which belong wholly and solely to Popes Bishops and Church-men 7ly That Popes and Prelates by their Canons and Constitutions may repeal null controll the Lawes Edicts of Kings or Emperors but they can neither null nor repeal their Canons Constitutions nor act ought against them These with other Antichristian Paradoxes Pope Adrian broached decreed upon the score of Ignatius and his successors have since incorporated them into the body of their Canon Lawes After the death of Caroâ—us Calvus Pope John the 9th intended to make and Crown Ludovicus Balbus Emperor but the Senate and Citizens of Rome standing for Carolus Crassus against the bribed Pope who persisted obstinate they thereupon cast him into prison from whence he escaping fled into France for succour and there Crowned Ludovicus Balbus Emperor Charles in the mean time seising upon Rome called the Pope out of France to Rome by menaces who returning thither upon his summons crowned Charles Emperor in Rome to purchase his peace with him that so he might safely reside there An Argument of his Supremacy over this Pope Pope Martin the 2d Seditione malis artibus Pontificalem dignitatem acquisivit whereupon Primo huius tempore non expectabatur Caesaris authoritas in creando Pontifice nec quaerebatur eius admissio which till then was customarily required Ita paulatim sese Pontifices Imperatorum potestate exuerunt ut facilius eos tum demum contererent pedibus Sed eo foelicius provenit Ecclesiae Urbi quod in tam male acquisito Papatu diutius non duraverit writes Balaeus he dying within 13. months after Pope Hadrian the 3d. statim post initum Pontificatum nactus opportunitatem per Caroli Crassi absentiam qui tunc exercitum ab Italia in Normannos diripientes Galliam eduxerat encouraged by his predecessors Usurpations upon the Emperors antient right in the election and confirmation of Popes proceeded one step further utterly to abolish it for the future Tantae audaciae supercilii fuit ut mox adepto Papatu
suae partem consumpsit electus consecratus ipse tum demum ab ipsis he dying within 7. months after An. 921. Pope John the 11. Papae Laudonis cum adulterio filius Papatum quasi haereditario jure per scortationem obtinuit Theodora scortum impudens Romanae Urbis Domina veneris calore succensa eum ob mutuas scortationes Bononiensem Episcopum primo Ravennae Archiepiscopum secundo tertio ut sic insano ejus amore commodius fruiretur Romanum Papam fecit At last he was apprehended in Rome by the Souldiers of Guido Marquesse of Thuscia Anno Dom. 928. cast into prison cervicale super os ejus injecto suffocatur to set up Theodoraes daughters Bastard son Quo mortuo Marozia filium Johannem 12. quem ex Sergio Papa meretrix ipsa genuerat 〈◊〉 Papam constituerunt Sed quia Romanus Clerus populus in ejus electionem non consenâ—erant eodem anno est iterum depositus in maximo Civium tumultu Leo sextus in ejus locum suffectus Qui statim post septimum ejus regiminis mensem Anno Dom. 930. veneno sublatus à Marozia fertur ut sâ—urio locum daret Stephanus the 7. who succeeded him Anno Dom. 932. vitam cum morte per venenatum poculum ut fertur commutavit to make way for John the 12. Pope Sergius the 3. his Bastard son by Marozia formerly deposed expelled by the Romans who after the poysoning of Leo and Stephen was restored to the Papacy by the power of Marozia his Mother and Albericus his Brother during whose Papacy Metetrix mater Marozia Romae tam Regnum quam Ecclesiam regebat Pope Stephanus the 8. ita civilibus Romanorum seditionibus vexatus fuit ut nil memoria dignum ab eo geri potuerit In populari enim tumultu tam turpiter mutilatus erat ac cicatricum deformitate signatus ut puduerit eum postea in publicum prodire Adeo sancti tunc temporis Papae fuerunt ut eorum oves nulla sanctitatis aut beatitudinis aut superioritatis ipsorum habita ratione eos vulneribus afficerent he dyed ingloriously Anno 944. During all this space the Emperors by reason of their intestine Wars and Competitors for the Empire were disabled to claim or exercise their antient Imperial Jurisdiction at Rome in the election confirmation correction and deposition of these wicked scandalous Popes who were for the most part elected deposed ruled by most infamous Roman Whores and Strumpets bearing chiefest sway in Rome none of all these Popes exercising any Supreme Jurisdiction over Emperors Kings or Foreign Prelates who for the most part slighted their Authority and Bulls in all places and acknowledged their Kings Supremacy over Popes Bishops as these Histories well demonstrate Helduinus Episcopus Tungrensis Ecclesiae about the year 920. against his Allegiance revolting from King Charles the 3. of France to Henry his Enemy by great sums of money given to him and his followers procured a grant of this Bishoprick from him who by force and menaces enforced Archbishop Herimannus to consecrate him procuring sundry Clerks and Laymen likewise to swear That King Charles had conferred this Bishoprick upon him Whereupon King Charles writ a Letter to the Bishops of his Realm against this intruder Qui contra Regalem agens potestatem contra quoque Apostoli dicta ubi dicitur Deum timete Regem honorificate Et Qui potestati resistit Dei ordinationi resistit non est enim potestas nisi a Deo Et adversus cytharedi David dicta ubi ad Dominum loquitur Imposuisti homines super capita nostra Quique ultra Rhenum ad inimicos nostros proficiscens minimeque reminiscens Sacramentorum suorum nobis promissorum eaque retro deorsum abjiciens ab Henrico inimico nostro Episcopatum Tungrensis Ecclesiae expetivit suaque damnatione contra omnia statuta tam sacrorum patrum quam Regum viz. antecessorum nostrorum usurpavit c. commanding them to ordain Ruherus Bishop in his place upon the petition of the Laity and Clergy of that Church to the King whom they had unanimously elected by his License which they did accordingly Pope John the 10. in his Epistle to Herimannus Archbishop of Colen affirmed that this forcible intrusion and consecration of Helduinus into this Bishoprick absque Clericorum electione Laicorum acclamatione and Kings assent was illegal and against the Apostles rule Lay hands suddenly on noman cum prisca consuetudo vigeat qualiter nullus alicui Clerici Episcopatum conferre debeat nisi Rex cui divinitus sceptra collata sunt Concluding Quia nos Caroli Regis decus nullo modo auferre volumus sed pro vigore atque dilectione vel consanguinitate nostri dilecti filii Berengarii gloriosissimi Imperatoris ut prior antecessorum suorum Regum mos fuit eum ita illibatam atque inconcussam Dominationem obtinere delectamur et sicut Priores suos antecessores nostrorum antecessorum authoritate Episcopum per unamquamque Parochiam ordinare probabiliter statutum est ita ut Carolus Rex faciat confirmando jubemus A clear Papal concession and ratification of this their Royal prerogative of conferring Bishopricks After the death of Seulfus Archbishop of Rhemes Herebertus Earl of Aquitaine coming to Rhemes perswaded the Clergy and people to elect Hugo his sonne not above 5 years old for their Bishop and sent to Rodulphus King of Burgundy to confirm his election by his authority who thereupon by advice of some Bishops Remensem Episcopatum committit Hereberto Comiti aequitatis censura disponendum atque regendum ab ipso Qui etiam legatos Ecclesiae cum Abbone praesule Romam mittere satagit hujus electionis decretum secum ferentis assensum Papae super eum petentes Johannes itaque Papa interveniente Abbone presule petitioni corum assensum praebens Episcopium Remense Abboni Episcopo delegat quae sunt Episcopalis ministerii ab ipso in eodem Episcopio tractanda sirmanda decernens Abbo being Guardian only of the spiritualties and Count Herebertus of the temporalties during Hughs minority the Earl by force of arms turned many Clerks and Laymen out of their benefices and possessions belonging to the Archbishoprick disposing of them prolibitu suae voluntatis quibuscunque placuerit A tumult arising thereupon his souldiers slew two Canons in the Cloisters of the Church After which he called a Synod of 6. Bishops of the Province of Rhemes apud Trosteium Anno 927. Rege tamen Rodulpho contradicente In the mean time Pope John being apprehended and kept Prisoner by Wido and King Rodolph falling out with Herebertus Rodulphus Rex literas Remis mittit ad Clerum populum pro electione Praesulis celibranda ad quas illi respondent id agere se non posse salvo suo electo to wit Hugh the infant electione quam fecerant permanente The K. thereupon besieged Rhemes 3. weeks then being admitted
An Exact CHRONOLOGICAL HISTORY AND FULL DISPLAY OF POPES Intollerable Usurpations Upon the antient just Rights Liberties of the Kings Kingdoms Clergy Nobility Commons of ENGLAND and IRELAND THE design of this Chronological History and Display being principally to remonstrate to the world by irrefragable Testimonies and Records the manifold unsufferable Vsurpations of the Bishops and See of Rome from time to time upon the antient indubitable just Rights and Liberties of the Kings Churches Nobles Commons of England and Ireland whiles they continued under their Foreign Jurisdiction More especially by Excomâ—unications Interdicts absolving Subjects from their Oathes of Allegiaâ—ce raising Rebellions dethroning our Kings enforcing them to resign their Crowns to become their sworn Vassals Tributaries exempting Bishops Clerks from their Homage Judicatures collating Bishopricks Monasteries Ecclesiastical Dignities Benefices by Provisions to Aliens or others translating swearing Bishops Abbots to them and their Papal See vacating due Elections at their pleasures Appeals to Rome Dispensations Tenths Procurations First-Fruits Bribes Symony Crossadoes varieties of Extortions Oppressions by their Legates and other Instruments To discover their originals progresse growth revivals suppressions with the manifold memorable Complains Letters Oppositions Writs Prohibitions Declarations against them both in and out of Parliament and the frequent Treacheries Usurpations of our Popish Prelates Spiritual Courts Officers upon our Kings just Rights Prerogatives Regalities Courts Subjects Liberties to the extraordinary dâ—â—ger mischief of the Crown Realm Church Christian Religion and peoples grievance And what Soveraign Ecclesiastical Jurisdiction our Kings as Gods Vicars have exercised from King Lucius his Conversion Anno 183. till the total extirpation of the Popes usurped Authority by King Henry the 8. and Edward the 6. by Histories and memorable Records in the Tower and Rolls for the most part unknown to our greatest Clerks Antiquaries worthy publick view yea adding much light to our Ecclesiastical and Political Histories very defective in these Transactions of grand Importance I apprehended it absolutely necessary by way of Introduction like a Wise Builder to lay a deep sure Foundation whereon to bottom this Weighty Structure that so if any Floods shall hereafter come or Windes blow and beat upon it from Rome or other Quarters they may not be able to shake or overturn it because it is founded upon a Rock To this end I shall by Gods assistance in one intire Book Chronologically and Historically remonstrate and where necessity requires Polemically examine discusse the Original of Soveraign Jurisdiction in what Persons God himself hath setled the Primitive Right and Exercise thereof as well over the Churches Militant as Civil State from Adams Creation till Christs Ascension and from thence till this present age And irrefragably demonstrate by Scripture Heathen Philosophers Fathers Councils Ecclesiastical Histories Imperial Laws Edicts Popes own Epistles Decretals Bulls Archbishops Bishops Popish Divines School-men Canonists Protestant Writers Testimonies and Presidents in all ages That the Supreme Ecclesiastical Jurisdiction in governing protecting reforming the Church and people of God maintaining propagating the Orthodox Christian Faith the true publike worship of God suppressing all Heresies Errors Blasphemies Idolatries Schisms sinnes against both Tables in all Persons as well Ecclesiastical as Temporal taking care of the souls and salvation of men is originally vested by God himself in Kings Emperors or Soveraign Princes as Gods Vicegerents and Christs Vicars upon Earth as the principal part of their Royal Authority Office Trust not in High-Priests Priests Apostles Popes Patriarchs Archbishops Bishops or any other Ecclesiastical persons whatsoever who are all Subjects to and subordinate Ministers under them in the Churches Militant within their respective Empires Kingdoms Dominions as all inferiour Civil Magistrates Officers of Justice are in their Civil States Kingdoms Courts And that the received Distinction of two supreme Jurisdictions Powers specifically different from and independent on each other in their very essence nature by Divine Institution and at least ever since our Saviours Ascension immediately vested in two distinct callings professions of men to wit the Soveraign Civil Jurisdiction in and over all secular persons affairs in Emperors Kings and Temporal Powers alone the Supreme Ecclesiastical or Spiritual Jurisdiction in and over all Churches Militant Bishops Priests Church-Members Divine and Ecclesiastical affaires only in Popes or Patriarchs not Emperors Kings Secular Princes States is but a meer Popish Imposture Forgery Fancy Stratagem to cheat rob deprive all Christian Emperors Kings Princes of the richest Pearl Jewel chiefest Branch and Flower of their Diadems to exempt the Clergy from their Jurisdictions under this pretext and to subject both their Persons Crowns Kingdoms Subjects to the Antichristian Usurpations Tyrannies Exorbitances Oppressions of Ambitious Popes Prelates Priests as Ecclesiastical Histories evidence ever since this Heresie of two distinct Soveraign Authorities delegated by Divine Institution to two several Functions was first broached in the Christian Church being the same in substance with that of Duo Principia condemned by Popes themselves and the greatest Champions of their Universal Soveraign Monarchy as a most dangerous Heresie invented first by Marcion Manes Hermogenes and other Hereticks against whom Tertullian thus long since argued Quid erit unicum singulare nisi cui nihil adaequabitur Quid principale nisi quod super omnia nisi quod ante omnia in quo omnia Haec Deus solus habendo est solus habendo Deus est Si alius habuerit tot jam erunt Dii quot habuerint quae Dei sunt Quod summum sit Deus est summum autem non erit nisi quod unicum fuerit Unicum autem esse non poterit cui aliquid adaequabitur Veritas autem sic unum Deum exigit defendendo ut solius sit quicquid ipsius est Ita enim ipsius erit si fuerit solius Et ex hoc alius Deus non possit admitti dum nemini licet habere de Deo aliquid Ergo inquis nec nos habemus Dei aliquid Imo habemus habebimus sed ab ipso non à nobis Nam Dii erimus si meruerimus illi esse de quibus praedicavit Ego dixi vos Dii estis stetit Deus in Ecclesia Deorum sed ex gratia ipsius non ex nostra proprietate quia ipse est solus qui Deos faciat I may most aptly apply it to Emperors Kings who are Earthly Gods made such by God in their own Kingdoms as his Vice-roys The Soveraign Power Jurisdiction over all persons Churches causes as well Civil as Ecclesiastical within their respective Realms must be but one inâ—ire indivisible Soveraign Authority incommunicable unto any other subject or person whatsoever but by subordinate derivation and delegation by from or under them else they should presently cease to be Earthly Gods had Popes or Bishops a distinct Supreme Ecclesiastical Power within their Realms coequal with underived from or independent on them Whence St.
Augustine thus resolves Sicut terreni Imperatoris auctoritas currit per omnes ut in omnibus ejus sit reverentia Ita Deus instituit ut ab ipso Rege Dei auctoritas incipint et currat per cunctos Quamvis frequenter mundus hoc non intelligit alii se subjiciat in potestate positus quam debet tamen institutio est ut unus sit qui timeatur Ubi ergo haec institutio non est ibi Cathedra pestilentiae reperitur as it is at Rome Nusquam enim unius Dei auctoritas abjicitur nisi apud eos qui multorum Deorum praedicant metum From hence our Thomas Waldensis thus concludes Ecce ab ipso Rege incipit auctoritas currit per cunctos executores justitiae hoc instituit Deus non ergo instituit Deus ut inciperet à Summo Sacerdote sola executio potestatis manaret in Principem Ecce inde est Imperator unde homo antequam Imperator unde homo antequam Imperator nisi à Deo Quamvis a Deo per Sacerdote Christianus homo tamen nec homo nec Christianus homo nisi a Deo Ita nec Imperator nec Christianus Imperator nisi a Deo quamvis per Pontificem fidelis sit Imperator a Christo et inde potestas illi unde et spiritus et nunquid spiritus illi a Pontifice Tertullianus intendi Quod non sed a Deo profecto ergo non potestas illi a Sacerdotio provenit a cujus dono animam non accepit Potestatis Regiae primum initium in ipso Rege a Deo et ab ipsius auctoritate manat in subditas potestates as well Ecclesiastical as Civil as I shall here demonstrate against all Papal or Pontifical pretences to the contrary For methods sake I shall digest the sum of my First Book into these 5. Propositions 1. That from Adams creation till the Law given by God to Moses and by him unto the Israelites his peculiar people the Supreme Paternal Regal Magistratical with that now stiled Spiritual Pontifical Ecclesiastical Authority or Jurisdiction both in and over the Family State Church Militant was by Divine and Natural Right vested united in one person not many to wit First in Adam himself but after his decease in the First-born unlesse disinherited by God for sin or in the Patriarch or Master of the Family Tribe who was both King and Priest having the Priesthood annexed to his Paternal or Regal Office not these to his Priestship 2ly That God after the Israelites deliverance from the Aegyptian bondage when he first new-modelled them into a Commonwealth and afterwards into a Kingdom setled both their State and Church-government dividing the Priesthood from the Supreme Civil Magistracy Kingship vesting the one in Moses Josuah David Solomon and their Royal Successors the other in Aaron his Sons and Tribe of Levi left the Soveraign Ecclesiastical Power Jurisdiction over all persons causes still annexed to the Kingly or Supreme Magistratical Office and residing in the King or chief Civil Officer as before transferring to Priests only the Ministerial Priestly Offices not the Soveraign Spiritual Jurisdiction the same in kind with a real part of and various dispensation only from the Civil Supremacy 3ly That the Supreme Government of the Church Militant after Christs Incarnation under the Gospel was vested in Jesus Christ himself God and Man only as he is the King not Priest or Prophet of the Church his Priestly and Prophetical Offices being united to his Kingly as the first highest in dignity and order not his Regal to his Pontifical or Prophetical Offices 4ly That Jesus Christ as Supreme King Lord Head of his Kingdom the Church whilst on Earth never claimed nor exercised any Temporal Regal Jurisdiction or Magistratical Authority over any of his Subjects much less over Emperors Kings Kingdoms Nations or Soveraign Civil Powers nor ever deprived any of them of their Crowns nor absolved their Subjects from their Allegiance nor cast down pulled or rooted up their Kingdoms nor gave them to whomsoever he pleased Neither did he either before at or after his Passion Resurrection or Ascension derive any such Superlative Power to St. Peter as his sole universal Vicar or Viceroy nor to any other Apostle Bishop Priest or Pope whatsoever Nor yet delegate to them his supreme Spiritual Jurisdiction over his Kingdom in this world the Church Militant and all the Members of it but only the Ministerial part of his Prophetical Office his High Priesthood being personal untransferrable incommunicable to any other to wit preaching the Gospel publickly to all Nations administring the Sacraments of Baptism and the Lords Supper according to his Institution and Command feeding his sheep with the sincere milk of his Word teaching them as his Apostles Ministers Servants to obey whatsoever he hath commanded them beseeching intreating them as his Ambassadors in his stead to be reconciled unto God to declare pronounce them absolved from their sins by God himself upon their sincere Repentance and to denounce damnation against them in case they do not repent and believe in Christ 5ly That Gods principal end and intention in ordaining Kings and supreme Civil Magistrates in the world was not the bare external administration of Justice between man and man the protection of their Subjects from violence oppression the preservation of them in worldly peace plenty prosperity the punishment of Malefactors the rewarding of Well-doers encouragement of Arts Vertue Trade Industry or fighting their Battels in times of War against Invading Enemies though considerable parts of their Regal Office and Soveraign Authority But the advancement of Gods honour worship service glory and spiritual Kingdom whose Viceroys they are the suppression of all Idolatry Blasphemy Heresie schisme sin wickednesse the promotion of the eternal salvation felicity of their people and to be Kings for the Lord their God by advancing his interest all they can Upon which ground in order to effect these ends God himself as well under the Gospel as Law hath delegated the supreme Ecclesiastical Jurisdiction only to Kings and other Soveraign Temporal Potentates not to Popes Bishops Priests who are subordinate to them as their Subjects Ministers not Copartners with them in their Soveraign Ecclesiastical Authority in point of Interest nor yet in its actual execution no further then they are pleased by their Laws or Commissions to delegate it to them as their Substitutes When I have Chronologically evidenced and fully demonstrated the truth of these five Conclusions in so many distinct Chapters in this First Book I shall then wholly addresse my self to my intended Chronological History in relation to the Kings and Crown of England from Lucius our first Christian King Anno Dom. 183. till the Popes extirpation concluding my First Tome thereof with the reign of King Henry the third Anno 1273. THE FIRST BOOK CHAP. I. Proposition 1. That from Adams Creation till the Law given by God to Moses and by
credit In the mean time since Kings Emperors were long before Popes Bishops who derive all their Lordly power Splendor Temporalties Jurisdictions Bishopricks precedency above other Ministers only from their donations not they their Crowns Kingdoms or Regal Authority from Popes or Bishops as all Histories attest against their Papal pretences to the contrary Since the Moon doth frequently ecclipse the Sunne by the interposition of her body between it and the earth as the Papal and Pontifical power hath frequently ecclipsed more or lesse the power splendor of our own and other Kings and the Roman Emperours but these Suns ver ecclipseth the Moons but only the interposition of the earths Ball betwixt them in their Divine jurisdiction being very little granted to them out of meer bounty not duty as I shall prove in due place Since the Jurisdictions Constitutions Decrees Ceremonies Franchises of Popes Prelates are still various and subject to change like the Moon the Light both of their Doctrine and Life since Pope Gregory the seventh Innocent the third Adrian the fourth Boniface 8. hath been rather Moon-light yea darkness it self then Sun-shine and the Popes Bishops Priests Monks of the Church of Rome it self more carnal earthly ambitious vitious and dark then the Kings Princes Civil Magistrates and Lay-people as St. Bernard and many of their own Authors as well as Protestants assert that the Papacy opposing and exalting it self ever since these Popes above all Christian Kings and Emperours is that Man of sin which Christ himself shall destroy with THE BRIGHTNESSE OF HIS COMMING LIGHT of the Gospel I shall rather conclude that the Pope with his Prelates Priests are the Moon and their Church the Night the Emperour and Christian Kings the Sunne and their kingdoms the Day signified in Genesis 1. then Popes and Prelates of the Church of Rome if rightly parallel'd The 2d Text alleged for the Popes Supremacy over Kings and Emperours as well in Temporals as Spirituals is The High Priest and Priests anointed crowned Saul David Solomon Jehu Joash Kings of Judah and Israel as Popes and Bishops do Kings now Ergo they were paramount their Kings as well in Temporals as Spirituals because they were anointed by and received their Crowns and Kingdoms from their hands alone who might dispose of them at their pleasures Thus Pope Adrian the 4th argued from Popes coronations of the Roman Emperour deduced from the Jewish high Priest Whence hath he King Frederick the Empire but FROM US By election of the Princes he hath the Name of King by OUR CONSECRATION he hath the name of Emperour Imperator quod habet totum habet a nobis Whatever the Emperor hath he hath the whole from Vs It is in our Power to give the Empire to whomsoever we will Hence Laurentius Ostiensis Alvarus Pelagius Marta with sundry other Pontificans thus second Pope Adrian Since Kings are made Kings by their Unction which can be had from none BUT A PRIEST as Saul and David by Samuel It is apparent they are above above Kings and That all Kings receive both the Confirmation and Administration of their Kingdoms from the Spiritual Iudge The Emperor receives his Temporal power from the Pope and Church of Rome who Confirms Annoints Crowns him therefore approves rejects and deposeth him at his Pleasure To which I reply 1. That Samuel anointed Saul and David to be Kings not at but before their Coronations and that by Gods special command as his Minister only not their Superiour whence Samuel told Saul The Lord anointed thee King over Israel and David alwayes stiled him THE LORDS ANOINTED not Samuels refusing to offer the least violence to his person upon this account So David is stiled Gods anointed who tells him I anointed thee KING over Israel and called him Mine anointed adding With my Holy oyle have I not Samuel anointed him 2. Neither Samuel nor any other of the High Priests who anointed Saul David or any King of Judah or Israel did ever from thence either claime or exercise the least Jurisdiction or Superiority over their Persons Crowns Kingdoms in Spiritualties or Temporalties as Popes and Prelates claime exercise over Christian Kings and Emperours Crowned by them Nor yet Jehojeda the High Priest who not only Anointed and Crowned Joash King but was the principal Instrument in preserving and restoring him to his Crown when Usurped by Athaliah But they all dutifully submitted to and obeyed their Royal commands ordinances in all Ecclesiastick and Divine as well as civil things as the premises evidence 3ly Not only the High Priests but Elders and People anointed David and Jehoahaz Kings without any Priest or High Priest that we read of Yet none of them claimed exercised any Supremacy over these Kings upon this account 4ly Zadoc the Priest and Nathan anointed Solomon King by King Davids special command not their own Authority who put Abiathar the chief Priest from being Priest unto the Lord because he sided with Adonijah and crowned him King and made Zadock Priest in his place Here the very King deposeth the chief Priest and tells him he deserved also to dye for anointing Adonijah not the high Priest the King for being crowned and anointed by Zadock 4ly One of the sons of the Prophets a young man by the Prophet Elisha his command from God not the high Priest anointed Jehu King saying Thus saith the Lord I HAVE ANOINTED THEE KING OVER ISRAEL which having executed he opened the door and fled If this young Prophets meer anointing Jehu King gave him an absolute Jurisdiction over him in spiritual and temporal things as these Pontificians argue then this Minor Prophet likewise gained the supream Jurisdiction over the high Priests themselves and Zadock and Nathan over Abiathar the chief Priest by anointing Solomon King as well as over Jehu and Solomon which they dare not averre 5ly Popes themselves who pretend to this absolute Soveraign power over Emperors Kings by reason they crown and anoint them are both elected crowned and anointed Popes by Bishops and Cardinals only not Popes as all their Historians Pontificale Ceremoniale Romanum attest Will Popes then inferr Ergo they are higher greater in Power Jurisdiction then Popes and may dispose of the Papacy Popes and depose them at their wills Besides in the Church of Rome all other Episcopal Churches and our English Church meer Presbyters at first and of latter ages inferiour Bishops and Clergymen both elected anointed consecrated and installed all their Patriarchs Metropolitans and Archbishops Will it therefore follow that they are superiour to Patriarchs Metropolitans Archbishops in Ecclesiastical Jurisdiction and may remove them at their wills If not then this grand Argument of Popes Popelins for the Popes Prelates supremacy over Emperors Kings Churches kingdoms in Temporals and Spirituals because they anointed crown them is a meer ridiculous
universal precept to all present and future Saints and Members of the Roman Church as well Popes Prelates Priests and other Ecclesiasticks as Lay-Christians or Pagans as the Fathers resolve Let every Soul be subiect to the higher Powers not to Paul or Peter who enjoyn obedience to them acknowledged by all to be the Roman Emperors Senate though then meer Pagans not abolished nor translated to Peter by Christ himself and that upon these unanswerable reasons 1. Because there is no power but of God 2ly The power that are then in being and so not abolished by Christ but ratified are ordained and ordered by God 3ly Whosoever therefore resisteth much more then who usurp abolish as Popes and their Parasites do the power resisteth the Ordinance of God 4ly Those that resist shall receive to themselves damnation not a Papal canonization 5ly For rulers are not a terrour to good works but to evill 6ly Those that do good need not fear the Power yea they shall have praise and rewards as well as protection from the same 7ly For he is the minister of God to thee for good 8ly But if thou do that which is evil He not the Pope beareth not the sword of Justice in vain for he is the Minister of God a Revenger in God stead to execute wrath upon him that doth evil 9ly From all these premises he drawes this peremptory conclusion Wherefore ye must needs be subiect not only for wrath but also for conscience sake 10ly For for this cause pay you tribute also for they not Bishops or Priests are Gods not Saint Peters or the Popes Ministers attending continually upon this very thing 11ly From all which he thus concludes Render therefore to All Higher powers that are their Dues by Divine Evangelical right Tribute to whom Tribute is due custom to whom custom fear to whom fear honor to whom honor in the affirmative Owe nothing to any man in power as well as out but to love one another obeying them out of love not fear What now is become of St. Peters or his pretended successors Monarchy Headship over the Church or Emperor of Rome himself which St. Pauls sword hath for ever decapitated Yet some Popes and their Janizaries are so impudent as to assert it cannot be argued or inforced from this Text that the Pope Church Clergy are subject to Emperors and Kings though they pay Tribute to them as a badge of their subjection even out of their Church-lands as St. Ambrose and others confesse they ought to pay by Christs and Peters examples and that Popes Clergymen are not within these universul words Let every Soul be subject to the higher Powers Surely St. Bernard was of another Judgement in his memorable Epistle to Henry Archbishop of Sienna Omnis anima inquit potestatibus sublimoribus subdita sit Si omnis et vestra Quis vos excipit a Vniverstate Si quis tentat excipere conatur decipere Nolite eorum acquiescere consiliis qui cum sint Christian Christi tamen vel sequi facta vel obsequi dictis opprobrio ducunt Ipsi sunt qui vobis dicere solent Servate vestrae sed is honorem Though they violate this expresse command of Christ and the Apostle Theodoret Bishop of Cyprus thus expounds this Text Let every Soul be subject to the higher powers whether he be any Priest or my Bishop then certainly any Pope or Popish Prelate or any Monk he must yeeld subiection to those to whom Magistracy is given Theodulus Bishop of Caelosyria concurs with him upon this reason For that the Gospel was not given for the subversion of the publike Civil Government and order St. Chrysostom Patriarch of Constantinople Romes and Popes Corrivals for precedency goes one step higher in his Exposition of this Text For All whether thou be a Priest or a Prophet or an Apostle therefore a Pope or a Monk which his next words certainly include or whosoever else thou be every one is commanded to obey these Higher Powers The like do Oecumenius Theophylact and sundry others conclude against these Papal Impostors and praevaricators of this unanswerable Text for Regal Supremacy 8ly To put this out of doubt the same St. Paul in his First Epistle to Timothy whom Popes and all Prelates assert to be the first and sole Bishop of Ephesus exhorts him that First of all supplications prayers intercessions and giving of thanks should be made For Kings and for all that are in Authority that We including himself and Timothy as well as other Christians may lead a quiet and peaceable life under them as all expound it in all Godlinesse relating to Gods Worship Religion and Spiritual affairs and Honesty extending to all temporal matters For this is good and acceptable in the sight of God our Saviour And in his Epistle to Titus whom they repute Archbishop of Crete he gives him this express charge Put them in minde to be subiect to Principalities and Powers to obey Magistrates c. For we our selves also were sometimes foolish disobedient deceived In both which Texts he peremptorily enjoynes not only continual prayers for but also subjection and real obedience to all Civil Magistrates Principalities Powers Kings Governours as the Higher powers to which himself then submitted and obeyed since he was an Apostle of Christ though formerly disobedient to them while foolish and deceived and to which Timothy and Titus themselves submitted as well as their flocks it being a moral universal duty tending to the Churches and all Christians peace quietnesse advancement of all godlinesse honesty yea good and acceptable in the sight of God and Christ our Saviour by and for whom all Thrones Dominions principalities powers both in heaven and earth were created To evade these and other Texts Alvarus Pelagius Bartholmeus Buxiensis Johannis Thierry Panormitan Angelus de Clavasio and other Canonists blasphemously assert Quod Papa est major Paulo authoritate potest dispensare contra Apostolum Paulum in omni casu cum teneat locum Petri sit Vicarius Christi Quod potest dispensare contra Jus Divinum yea contra Novum Testamentum And if this be not sufficient Papa potest dispensare de omnibus praeceptis Veteris Novi Testamenti in some particular cases Aliter ut dicit Ricardus 4. Distinct 38 non videretur Deus fuisse bonus Pater familias nisi dimisisset Pastorem super Gregem suam qui possit consulere omnibus occurrentibus necessario expediendis Nic etiam posset dici quod Papa est generalis Commissarius Dei assumptus in plenitudine potestatis cujus contrarium determinatur 2 qu 6. c. Qui se scit 24. qu. 1. Quodcumque But these Transcendent Blasphemies and even Atheistical Delusions will satisfie no sober Christians conscience nor yet evade these and St. Peters own forecited Texts Precepts which the Pope cannot dispense with unlesse he will make the
Servant above greater then his Lord and the Vicar then the Master 9ly Christ himself together with Paul and Peter do from the 5th Commandement most frequently presse and inculcate all due subjection and obedience by Wives unto their Husbands Children to their Parents and Servants to their Masters in all things and that with fear and trembling in singlenesse of heart as unto Christ not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart and with good will doing them service as to the Lord and not to men knowing that of the LORD they shall receive the Inheritance for herein they serve the Lord Christ Therefore there is the self-same relation obedience due to Kings and Magistrates the politick Husbands Parents Masters of the Realm people by all Members of the body politick as there is by Wives children servants to their Husbands Parents Masters 10thly It is very observable that Christ himself with his Apostles Peter and Paul do in the New Testament more frequently punctually energetically inculcate this duty of subjection obedience honor paying Tribute to Emperors Kings and Civil Magistrates though then all Pagans unbelievers yea for all Wives Children Servants to obey fear and reverence their Husbands Parents Masters in the flesh on all sorts of Christians under the Gospel then ever they were urged or reiterated in the Old Testament before or under the Law and that for these ends and upon these accounts as I humbly apprehend First to evidence That all Kings Supream Civil Magistrates Parents under the Gospel enjoy the selfsame Soveraign Jurisdiction over all Civil Ecclesiastical persons things and their children under the Gospel as they did before or under the Law in the Old Testament and that the Kingship Kingdom of Christ under the Gospel did no wayes diminish nor eclipse much lesse abolish or transfer to Apostles Bishops Presbyters or Chapters any part of their antient Temporal or Spiritual Authority before and under the Law 2ly To make the free passage for the preaching and reception of the Gospel among all Nations Kingdoms Republikes in the world as consistent with and no wayes opposing but advancing rarifying their respective Civil Governments by prescribing every soul to yeeld all chearfull obedience subjection to their Civil Governors Lawes for the peace and tranquility of their Kingdoms 3ly To stop the mouthes of Pagans and all Enemies of Christian Religion and Christians who traduced and accused them as opposites and Enemies to rebels against Emperors Kings Magistrates their Government and Lawes 4ly To take away all pretences from Libertins and yoaklesse Christians under pretext of Christian Liberty and the priviledges of Christianity to disobey contemn all Kings Magistrates Lawes and Civil Government as exempted from their power 5ly To lessen and controll the Antichristian Usurpations of the Popes Prelates Clergy of Rome it self and their Confederates elsewhere upon the Crownes prerogatives rights and kingdoms of Christian Kings and Emperors which should embrace the Gospel All which reasons are expressed or intimated in the Gospel it self Pauls Epistle to the Romans and St Peters 11ly St Paul in his second Epistle to Timothy a Bishop as all Popes Bishops assert in relation to his spiritual warfare layes down this universal Maxim which every good Souldier of Jesus Christ must observe No man that warreth intangleth himself with the Affairs of this Life that he may please him who hath chosen him to be a Soldier If then no Bishop or good Spiritual Souldier of Jesus Christ must so much as once entangle themselves with the affairs of this world and life that so they may discharge their duties as to please Christ who hath chosen them to be his souldiers then certainly neither Christ nor his Apostles ever gave or committed to any Apostle Pope Bishop or Minister of the Gospel any Supreme Temporal Jurisdiction over all or any Kings Kingdoms or Civil Corporations in the world which require continual attendance and would totally avocate them from their spiritual warfare 12ly The Apostles themselves though inspired from Heaven what to preach without much study when there was a complaint made to them that the widows and poor were neglected in the daily ministration calling all the multitude of Disciples to them sayd It is not Reason that we should leave the World of God and serve Tables wherefore Brethren look ye out among you seven men of honest report full of the Holy Ghost and wisdom whom we may appoint over this businesse But we will give our selves continually unto the Ministry of the World And the saying pleased the whole multitude who thereupon chose Stephen and 6. more Deacons to attend the poor whereupon the word of God increased the number of Disciples multiplyed in Jerusalem greatly If the Apostles then thought it against reason that they should once or twice a day serve Tables and the poor though an act of charity and piety as being inconsistent with their Apostolical Office Ministry and thereupon ordained Deacons to discharge the trust Then certainly it cannot but be against Reason and Scripture to assert That Christ gave or any of his Apostles by divine right and institution ever had claimed exercised or ought to enjoy any the least Temporal Jurisdiction or Dominion in the world much lesse such as Popes pretend to from St. Peter who was present at and assenting to this institution of Deacons it being wholly inconsistent with their Spiritual function 13ly Christ himself assured his Apostles That no man can serve two Masters for either he will hate the one and love the other or he will hold to the one and despise the other Ye cannot serve God and Mammon Therefore when Christ called his Disciples to follow him they forsook their worldly imployments and all they enjoyed that they might apply themselves wholly to their Apostolical and Ministerial functions And when He called Barnabas and Paul to be Apostles he said Separate me Barnabas and Paul to the work I have appointed them Which Paul thus expresseth Paul an Apostle of Jesus Christ called to be an Apostle Separate unto the Gospel of Jesus Christ being wholly taken off from all secular imployments as incompatible with their Apostolical Function Upon which Account he giveth this charge to all other Ministers He that hath the gift of the ministry let him wait on the ministry and he that teacheth in teaching and he that exhorteth on exhortation He that ruleth as a Magistrate let him do it with diligence Whence sundry Fathers Councils Popes Decretals Canonists Schoolmen have prohibited all Bishops Priests and Clergymen to intermeddle as Judges Advocates Proctors or Sollicitors in any secular affairs as inconsistent with their spiritual function under pain of deprivation Therefore it is most certain That Christ never gave to Peter or any other Apostle Bishop Minister any Temporal Jurisdiction over Kings kingdoms or in temporal
vel solvere se noxios arbitrentur cum apud Deum non sententia Sacerdotum sed reorum vita ponderatur Alligat solvit Episcopus vel Presbyter eos qui insontes sunt vel noxii sed pro officio suo cum peccatorum audierit varietates scit qui ligandus sit qui solvendus c That is as Peter Lombard interprets it Dominus tribuit Sâ—cerditibus potestatem Ligandi Solvendi id est ostendendi hominibus Ligatos Solvendos in and by the preaching of the Gospel to them according to Christs commission He that repenteth believeth and is baptized shall be saved here is the loosing and remitting He that repenteth not nor believeth shall be damned and the wrath of God abideth on him here is the binding and retaining by the keyes of the kingdom of heaven to wit the Gospel which shuts and opens heaven gates admits or excludes inherits or disinherits them of it and is the savor of life unto life to those who believe it but the savor of death unto death to those who believe it not as is evident by Mar 16. 16. Lu 13. 3. 5. John 3. 38. c 12. 48. Rom 2. 1 to 16. 1 Cor 6. 9 10 11. 2 Cor 2. 14 15 16. c 4. 3 4. Gal 5 19 20 21. Ephes 5. 5 6. Rev 21. 8 17. c. 22. 14 15. Acts 3. 26. c 16. 30 31. 2 Cor 10. 4 5 6. Which texts do open heaven gates to all repending and believing but shut them against all unrelenting unbelieving sinners This Origen Tertullian Hierom Chrysostome Augustine and other Fathers Bishop Jewel Dr. Reynolds Bishop Vsher and most Protestant Divines prove to be the Keyes of heaven and the proper pardoning binding loosing retaining of sins in the premised commission which though peculiar to Apostles Bishops Priests and Ministers of the Gospel in respect of their publike Ministry in preaching the word and pressing the promises and threatnings of the Gospel yet it belongs to every Christian Magistrate and private Christian too in their orb who may in their respective places apply the promises of the Gospel to the consolation and absolution of private penitent Christians their own families friends neighbors and denounce the wrath and judgement of God against impenitent persons and Malefactors as Judges usually do as there is ocasion 4ly This power of binding retaining loosing and remitting sinnes with the keys of the kingdom of heaven whereby this is done were equally given to all the Apostles as farre forth as to Peter Christs words I will give to thee the keyes of the Kingdom of heaven c. being in the future not present tense giving him no actual possession of the keys kingdom of heaven til after Christs ascension then but joyntly with the rest of the Apostles John 20. 21 22 23. Yea every ordinary Minister Presbyter Priest hath as large a divine power in the Keyes as the Pope himself or the greatest Patriarch Archbishop Bishop in the world and may as absolutely fully bind loose absolve retain mens sinnes as they their Commissions being all one and the same and their power herein not judicial but meerly ministerial declaratory not definitive the absolute judicial power of shutting and opening heaven pardoning remitting retaining sins and absolving condemning sinners being peculiar to God and Christ alone as Isay 22. 22. Rev. 3. 7. Mat. 9. 5 6. Luc. 7. 48 49. John 2. 13. Rom 2. 17. resolve Origen St. Ambrose Chrysostom Augustine with others before cited Beda yea Peter Lombard Richardus De Sancto Victore confesse and Bishop Jewel Dr. Rainolds Dr. Field Bishop Usher Dr. Ames and all other Protestant Divines prove at large in their Treatises of Confession Absolution Power of the Keyes and against the Popes Supremacy Whence Alphonso de Castro concludes though a great champion for the Pope Quando absolvit simplex Sacerdos tantum adsolvit de Culpa sicut Papa Therefore if these Texts give any Supream Ecclesiastical Authority over Kings and the whole Church to St. Peter or the Pope they give the very same to every Priest Curate whatsoever and so we shall have as many Popes yea Vicars generals and Viceroyes of Christ over the Church all Christian Kings Emperors and their kingdoms as there are Priests 5ly I have long admired how any Pope or Prelate from this borrowed Metaphor of the Keyes of the Kingdom of heaven given to Peter or others can pretend to such a transcendent Soveraign Ecclesiastical Temporal Jurisdiction too as some of them claim from thence Since I never read in any Text Story That Keyes were an Emblem of Supream Iurisdiction but the Sword or Scepter only which belongs not unto Apostles Popes Prelates Priests but Kings alone And experience informs us that Porters who keep the keyes and open shut the gates of Kings Popes Bishops Noblemens Pallaces Cities Colledges Castles Courts and other publike or private Baylifs Stewards Butlers Grooms who keep the keyes of their Lords Masters Barns Butteries Sellers Stables are persons of inferiour quality void of any Supream Temporal or Ecclesiastical Authority in or over their fellow Servants much lesse over their Lords Masters to shut them out or let them in at their pleasures Therefore every of these Porters Key-keepers yea every parish Clerk who keeps the keyes of the Church Cathedral or of the Popes own pallace at Rome may as justly challenge a Supream Temporal and Ecclesiastical Jurisdiction over their Kings Lords Popes Bishops Parish-Priests Parishioners Churches themselves as the Pope Priests and Prelates do from St. Peters keyes because they keep the keyes and open the doors to let them in and out of their Pallaces Churches Houses yea the Door-keepers and Turn-keyes of both Houses of Parliament may as well argue they are above the Houses Members themselves in power and jurisdiction upon the same Account as Popes above the Church Kings 6ly Popes and their flatterers to appropriate those Keyes to St. Peter and the Romish Hierarchy which Christ himself never knew nor gave them have made up a New Bundle of Keyes in their own forge which will never shut nor open the gates of heaven As first the Key of Power 2ly Of Iurisdiction 3ly Of Order 4ly Of Discretion 5ly The Keyes most principall 6ly The Keyes lesse principall 7ly The Keys of Knowledge Which though chief Bonaventura confesseth most of their Ordinary Masse Priests want being so ignorant that they are utterly voyd of all true saving knowledge of the sacred Scriptures Most of these Keyes they appropriate to the Pope originally and from him derivatively to Bishops But since they have not in all their New Bunch of Keyes The Key of Faith and knowledge of the word of God which only opens heavens gate and since the gate of heaven is very strait and but one and so needs not such a multiplicity of Keyes or pick-locks to open it
quaecunque acceperunt ut suas utilitates negligant illorum procurent ut si opus fuerit neque mori recusent pro salute inferiorum suorum sicut Apostolus dicit Ego autem impendar superimpendar pro animabus vestris Si haec ergo ita se habent Primatum Ecclesiasticum concupiscere neque ratio est neque causa quia neque justum est neque utile as he there proves at large Denique ipsi honores in Christo in prima quidem facie videntur honores revera autem non sunt honores diveruÌ„ sed diversa ministeria St. Hierom thus back him Illud etiam dico quod Episcopi Sacerdotes se esse â—overint non Dominos honorent Clericos quasi Clericos c. Vnus Dominus unum Templum unus sit etiam Ministerium Recordemur semper quid Apostolus Petrus praecipia Sacerdotibus Pascite eu qui in vobis est gregem Domini neque dominantes in Clerum sed forma facti gregis Rex nolentibus praeest Episcopus volentibus ille terrore subjicit hic servituti donatur ille corpora custodâ—â— ad mortem hic animas servat at vitam Qui Episcopatum desiderat bonum opus desiderat Videte quod dixit bonum opus desiderat non dignitatem Ad boni operis desiderum eum provocat non ad honorem Ministri sunt Episcopi non Principes Etiam in altari Dei videant sibi Episcopi si superbi sint Draconos antepoâ—â— Fratres obsecro vos c. Quae quidem verba ad humilitatem provocant supercilium decutiunt Episcoporum qui velut in aliqua sublimi specula constituti vix dignantur vidâ—râ— mortales alloqui conservos suos Discant ab Apostolo errantes insipientes Galathas vocari Fratres Subjecti invicem in timore Christi Audiant haec Episcopi audiant Presbyteri audiant omnis ordo Doctorum subiectis suis se esse subiectos imitentur dicentem Apostolum Cum enim essem liber ex omnibus omnibus me ipsum servum feci ut omnes lucrifacerem Et in alio loco Per charitatem servite invicem Servator quoque formam servi accepit ut serviret discipulis suis pedes eorum lavit Hoc interest inter Gentium Principes et Christianorum quod illi dominantur subditis nos servimus et in eo maiores sumus si minimi omnium fuerimus Yea he concludes the Bishop of Eugubium a small despicabie City to be equal to the Bishop of Rome himself in power and Jurisdiction Nec altera Romanae urbis Ecclesia altera totius orbis existimanda est c. Si authoritas quaeritur Orbis major est urbe Ubicunque fuerit Episcopus sive Eugubii sive Constantinopoli sive Alexandriae sine Tanais ejusdem meriti ejusdem est Sacerdotii Potentia divitiarum paupertatis humilitas vel sublimiorem vel inferiorem Episcopum non facit Caeterum omnes Apostolorum successores sunt quid mihi profers unius urbis Romae consuetudinem St. Augustin determines Episcopatus nomen est Operis non Honoris c. ut intelligat se non else Episcopum qui pra esse dilexerit non prodesse Quomodo vinitori altior locus factus est ad custodiendam vineam sic Episcopis altior fit locus ut ipsi superintendant tanquam custodiant populum Et de isto loco alto periculosa redditur ratio nisi eo corde stemus hic ut humilitate sub pedibus vestris simus pro vobis oremus ut qui novit mentes vestras ipse custodiat Custodimus enim vos ex officio dispensationis sed custodiri volumus vobiscum tanquam vobis pastores sumus sed sub illo Pastore vobiscum oves sumus Tanquam vobis Doctores ex hoc loco sumus sed sub uno illo Magistro in hac Schola vobiscum condiscipuli sumus Si volumus custodiri ab illo qui humiliatus est propter nos exaltatus ad custodiendos nos Humiles simus Nemo sibi arroget aliquid In brief Primasius Uticensis Episcopus Sedulius Scotus Theodoretus Beda Rabanus Maurus Oecumenius Theophylactus Bishop of Bulgaria Anselmus Cantuariensis Archiepiscopus Hayme Halberstattensis Episcopus in their Commentaries and expositions on 1 Tim. 3. 1 2. Tit. 1. Isidor Hispalensis Episcopus de Officiis Ecclesiasticis l. 2. c. 5. Concilium Aquisgranense sub Ludovico Pio c. 9. 11. 13. Gratian Causa 8. quaest 1. St. Bernard De Consideratione ad Eugenium Papam lib. 2. with infinite more unanimously resolved Episcopatus nomen est Operis non Honoris Opus inquit Apostolus non dignitatem laborem non delicias honorem Opus pet quod per humilitatem crescat non fastidio intumescat Ne igitur Dominatum et Auctoritatem solum expetat Nec desiderare Episcopatum putandus est qui suum desiderat iucrum vel honorem non plebis salutem Non enim dicitur qui Episcopatum desiderat bonum Gradum desiderat sed bonum Opus Ipse ergo sibi testis est quia Episcopatum non appetit qui non boni Operis Ministerium sed Honoris gloriam quaerit Episcopi nomen non Dominium sed Officium non Honos sed Onus Nec enim Dignitates sunt Ecclesiastica sed opus co quod unumquodque horum pro communi utilitate est constitutum sive Episcopatus sive Diaconia sive unumiquodque aliud Curam potius haereditabis et Operam quam gloriam et divitias Non est Episcopus qui praeesse dilexerit non prodesse There is therefore nothing in the Title or Office of a Bishop being only a work that can give St. Peter the Pope or any other Bishop Presbyter Elder or Minister any Supream or Ordinary inherent Ecclesiastical Jurisdiction independent on underived from the munisicence of Christian Emperors Kings especially if we consider that in the Apostolical Churches and those next succeeding them in the purest Primitive times there were by divine institution many Bishops Elders in one and the same Church not one Bishop over many That they were all of equal authority who by a common council and consent did feed instruct watch over and take care of their Churches that they were promiscuously stiled Bishops Elders Presbyters there being then no real distinction of order and degree between a Bishop a Presbyter by divine institution Hence St. Cyprian resolves Una est Ecclesia Christi per totum mundum in plura membra divisa Item Episcopatus unus Episcoporum multorum concordi numerositate diffusus Ecclesia una est connexa cohaerentium sibi invicem Sacerdotum glutino copulata Etsi Pastores multi sumus Unum tamen grogem pascimus oves universas quas Christus sanguine suo passione quaesivit collegit fovere debemus Idcirco copiosum est corpus Sacerdotum concordiae mutuae glutino atque unitatis vinculo copulatum ut si quis ex collegio
nostro haeresim facere ac gregem Christi lacerare ac vastare tentaverit subveniant caeteri ut Episcopatum quoque ipsum unum et indivisum probemus they being all both Bishops and Priests ejusdem merito ejusdem Sacerdotii Apostolus perspicue docens eosdem esse Presbyteros quos Episcopos Idem ergo est Presbyter qui Episcopus c. as St. Hierom and most antient Commentators after him on 1 Tim. 2. Tit. 1. assert which our learned Bishop Jewel Dr. Raynolds Dr. Whitaker Dr. Field Dr. Willet Dr. Ames and sundry other Writers have at large asserted against the Popes pretended Supremacy over all other Bishops Presbyters and the Catholick Church and Gersomus Bucerus David Blondellus with many more have demonstrated in peculiar Treatises against the Vsurpations of Patriarchs Archbishops Bishops over Ordinary Presbyters Priests Ministers People by a pretended Divine Right not derived from Christian Kings or Princes from whom alone all their Episcopal Jurisdiction and Courts are or ought to be derived as the Statutes of 37 H 8. c. 17. 1 E. 6. cap. 2. and other Acts resolve The 6th Gospel Title given to them is that of Elder or Presbyter 1 Tim. 5. 1. 19. 1 Pet. 5. 1 2. 2 John 1. 3. John 1. Tit. 1. 5. Jam. 5. 14. Rev. 4. 10. Acts 10. 17. c. 15. 2 4 6 22 23. c. 16. 4. Acts 21. 18. c. 23. 14. Which being the same in substance with that of Bishop hath no supream Ecclesiastical Jurisdiction but only a directive not coercive Authority or dominion included in it as St. Peter resolves 1 Pet. 5. 1 2 3. The 7th Title given them is that of Embassadors for Christ to whom he hath committed the word of reconciliation beseeching men as if God did intreat them by their Embassy to be reconciled to God who hath made Christ to be sinne for us who had no sinne that we might be made the righteousnesse of God by him But this supplicatory Office carrying no Jurisdiction but beseechings and intreatings along with it derives no Ecclesiastical Jurisdiction at all much lesse Supream to any who enjoy it and it s the same in substance with the Title of an Apostle The 8th Title is that of a Minister a Minister of God a Minister of Christ a Minister of the Gospel by whom we believe given to Apostles Bishops Elders and all other dispensers of the Gospel Acts 26. 16. Rom. 15. 16. Ephes 3. 7. c. 6. 21 1 Cor. 3. 5. c. 4. 1. 2 Cor. 3. 6. c. 6. 4. c. 11. 23. Col. 1. 7 23 25. c. 4. 7. 1 Thes 3. 2. 1 Tim 4. 6. Whence the office is stiled a Ministry Ministration and Ministring 2 Cor. 3. 7 8 9. c. 4. 1. c. 5. 18. c. 6. 3. c. 9. 13. Rom 12. 17. Eph. 4. 12. Col. 4. 17. 1 Tim 1. 12. 2 Tim. 4. 5 11. Hebr 8. 6. Now as this Title was attributed to the Priests Levites and others in the Old Testament without any Jurisdiction Ezra 7. 24. c. 8. 17. Ps 103. 21. Ps 104. 4. Isay 61. 6. Jer. 33. 21. Ezech 44. 11. c. 45. 4 5. c. 46. 24. Joel 1. 9 13. c. 2. 17. Heb 8. 2. So it signifies nothing but a servant and their office but a meer service without the least appurtinent of Jurisdiction Soveraignty Power Dominion over those to whom they are Ministers as is evident by Matth 20. 16. Mar. 10. 43. Luke 4. 20. Acts 13. 5. Exod 24. 13. 2 Cor. 3. 4. c. 9. 1. Heb 1. 14. 1 Pet. 4. 11. Ezech. 44. 11. 15 16 17. 27. and sundry other Texts The 9th Title is the same in effect with that of Minister to wit A Servant of Jesus Christ servants of the Church their servants for Jesus sake Pauls usual stile in his Epistles and Peters and Judes in their Epistles Now as this Title is usually given throughout the Scrpture to every Christian servant and other Ministers of the lowest rank so it imports only inferiority and subjection to their Lords and Masters not Soveraignty or Jurisdiction inconsistent in and with a servant Mat 20. 27 John 13. 16. Mat. 24. 50. c. 25. 21. Pope Gregory the 1. being the most humble was the first Pope who out of humility stiled himself not only a Servant but Servus servorum Dei in all his Letters by whose example other succeeding Popes gave themselves this Title of humility which was inserted into their antient Lawes and Decrees but not in their new as Alvarus Pelagius observes who informs us That the Pope stiles himself thus because he is the servant of Peter and Paul and that he is called a Servant 1. Because he makes himself the servant of all like Paul that he might gain all 2ly Propter laborem sollicitudinem quam sustinet pro omnibus sicut Servus 3ly Quia sicut per Servum acquiritur Domino sic per Papam cuilibet Ecclesiae potest acquiri But this Servus servorum is now asserted to be Rex Regum Dominus Dominorum And that which St. Bernard thus decried Absit à te Nunquid hoc quia Summus Pontifex ideo summus hoc enim illorum est qui dignitates virtutes putant Augustis relinquito illam sententiam aliisque qui divinis coli honoribus non timent viz. Nabuchodonosor Alexandro Anticho Herodi is now become the Popes usual darling Title which occasioned these two Verses Servierant tibi Roma prius Domini Dominorum Servorum servi NUNC TIBI SUNT DOMINI The 10th Title is Stewards and dispensers of the mysteries and manifold graces of God and their office is stiled a Stewardship to give the houshold and their fellow servants their meat in due season not to beat abuse domineer over or enslave them Now a Steward being but a servant imports not the least dram of Jurisdiction or Dominion The 11th is that of Priest which Protestants allow of as a contract of Presbyter but utterly disallow as used by the Church of Rome for a sacrificing Priest unlesse in respect of such spiritual sacrifices of Prayer Prayse Alms offring up our own souls and bodies to God Now this Title in this spiritual sence is common to every Christian as well as to Popes Bishops and Presbyters Witnesse 1 Pet. 2. 9. But ye are a chosen generation a Royal Priesthood an holy Nation c. as all the Elect and Saints of God are there stiled Rev. 1. 4. 7. where St. John writes thus to the 7. Churches in Asia Unto him that loved us and washed us from our sins in his bloud and hath made us Kings and Priests unto God his Father Rev. 5. 9 10. Those whom Christ had redeemed with his bloud out of every tongue language Nation sing this New song unto him that sits on the throne Thou art worthy c. For thou hast made us unto our God Kings and Priests Rev. 20. 6. Blessed and
Antichristian Pride actions and Kings villain service It is St. Bernards instruction to Pope Eugenius Bonus fundus humilitas in quâ—â—mne aedificium spirituale constructum crescit in Templum sanctum in Domino Nulla splendidior gemma in omni praecipue conatu Summi Pontificis Quo enim celsior caeteris eo humilitate apparet illustrior in seipso And it is the determination of Thomas Waldensis a great Patron of the Popes Supremacy Petrus sicut in Apostolatu primus erat sic etiam in humilitate I wish Popes who pretend themselves to be St. Peters successors disclaiming all their premised Luciferian Ceremonies Services Exorbitances with all other Bishops and Clergy-men may from henceforth demonstrate themselves to be Christs real Disciples Apostles successors exceeding all others in humility by preaching diligence in the Ministry not in the usurpation of such Ecclesiastical Authority for which they have neither precept nor president in the Gospel as the premises demonstrate I shall cloze up this Chapter with St. Bernards words to Eugenius which I cordially desire all ambitious Popes and Prelates seriously to consider En quis es sed noli oblivisci etiam quid Quid desinas intueri quod non desiisti esse Hoc ergo consulo consideres maxime quod maximus es hominem videlicet quod natus es Tolle ergo nunc haereditaria haec perizomata ab initio maledicta Dirumpe velamen foliorum celantium ignominiam nec plagam curantium Dele fucum fugacis honoris hujus malae coloratae nitorem gloriae et unde es nude nudum consideres quia nudus egressus es de utero matris tuae Nunquid infulatus nunquid micans gemmis aut floridus sericis aut coronatus pennis aut suffarcinatus metallis Si cuncta haec veluti nubes quasdam matutinales velociter transeuntes cito pertransituras dissipes exsuffles a facie considerationis tuae occuret tibi homo nudus pauper miserabilis Homo dolens quod homo sit erubescens quod nudus sit plorans quod natus sit murmurans quod sit Homo natus ad laborem non ad honorem Homo natus de muliere ab hoc cum reatu brevi vivens tempore ideoque cum metu repletus multis miseriis ideoque cum fletu vere multis quâ—â— corporis animae simul Proinde si consideras quantus es cogita etiam qualis maxime Haec te sane consideratio tenet in te nec te avolare sinit nec ambulare in magnis neque in mirabilibus super te In te consistito non infra dejici non attolli supra non evadere in longius non extendi in latius Tene medium si non vis perdere modum Locus medius tutus est Medium sedes modi modus virtus Omnem extra modum habitationem sapiens exilium putat BOOK I. CHAP. V. That Gods principal end and intention in ordaining Kings and Supream Civil Magistrates in the world was not the bare external administration of Justice between man and man the protection of their Subjects from violence oppression the preservation of them in wordly peace plenty prosperity the punishment of Malefactors rewarding of well-doers encouragement of Arts Virtue Trade industry or fighting their battels in times of War against Invading Enemies though considerable parts of their Regal Office and Soveraign Authority But the advancement of Gods Honor Worship Service Glory and spiritual Kingdom whose Vice-royes they are the suppression of all Idolatry blasphemy sinne wickedness the promotion of the eternal salvation felicity of their people and to be Kings for the Lord their God by advancing his interest all they can Vpon which ground in order to effect these ends God himself as well under the Gospel as Law hath delegated the Supreme Ecclesiastical Jurisdiction only to Kings and other Soveraign Temporal Potentates not to Popes Bishops Priests who are subordinate to them as their Subjects not Copartners with them in their soveraign Ecclesiastical Authority in point of Interest nor yet in its actual execution no further then they are pleased by their Laws and Commissions to delegate it to them as their Substitutes With a specification of the chief particulars wherein this Supream Ecclesiastical Power of Christian Kings and Emperors consists THE Grand Engin by which Popes and Popish Prelats have robbed Christian Emperors Kings Princes Magistrates of their Supream Ecclesiastical Authority and monopolized it to themselves alone is this grosse Paradox and Imposture That God and Jesus Christ under the Gospel have committed to their trust care only the Administration Government of the Commonwealth and Secular not of the Church and Religious affairs of the bodies temporal estates of their Subjects not of their Souls for which they are not to give any account at all to God That the Government care reformation of the Church Religion divine Worship and their Subjects souls are by Christs institution wholly and solely delegated to Popes Bishops Priests and other Ecclesiastical persons not to Emperors Kings or Supream Civil Magistrates Upon which notorious Forgery and Mistake they have First usurped engrossed to themselves alone the Title of The Church when as the definition of a Church whether Militant Triumphant National or Provincial accords not with them but their flocks people rather and is no where given to them in Scripture and the stile of Churchmen Ecclesiastical sacred persons Clergy-men which Titles they deny to all others not in sacred Orders stiling them The world secular persons the Laity popularity prophane vulgar unconsecrated persons as if they were no members of the Church when as the Scripture stiles them the Church Members of Christs body the Church and so Church-men Ecclesiastical persons as well as Bishops Priests Saints sanctifyed holy consecrated persons yea an holy Priesthood being made such by their very calling the Sacrament of Baptism and the Lords Supper their internal sanctification by Gods holy Spirit and washing away of their sins by the bloud of Christ far nobler consecrations then their bare Clerical Orders which no Protestants esteem a Sacrament and St. Peter himself defines them to be Gods Clergy Heritage as well as much as any Popes Prelates Priests how great soever 2ly They have forged two distinct incompatible Swords Jurisdictions The one Ecclesiastical peculiar to Popes Bishops Priests and those they stile Ecclesiastical persons not belonging to Emperors Kings or secular Princes The other Temporal exercised about secular things and affairs belonging only or principally to Emperors Kings and Secular powers yet subordinate to the command of Ecclesiastical persons when they shall require or desire its protection or assistance to enforce their Ecclesiastical censures 3dly That every Pope Bishop Priest as he is an ecclesiastical person is as far above all Emperors Kings Secular persons of what quality or dignity soever as the soul is above the body heaven
Gods primitive instituting the First-born of every Family and Kings themselves before the Law to be not only Kings but Priests too as Melchisedech and others were And the very Romans Grecians with other Pagan Nations creating their Kings Emperors by the very light of Nature to be their high Priests likewise as I have formerly proved by sundry Testimonies and Alvarus Pelagius Lyra in Gen. 14. Numb 3. 12. 8. 16. Bellarmin De Romano Pontifice with other Romanists Bishop Carlton and sundry Protestants attest with one consent Because the care of Religion and Gods worship the instruction edification salvation and eternal felicity of all their Subjects souls did principally belong to them as a part of or appendant to their Regal dignity 8ly This truth is at large demonstrated by all the particulars I have formerly insisted on in the Second Chapter relating to Moses Joshua David Solomon Asa Jehoshaphat and Josiah as likewise of the Kings of Assyria Cyrus Darius Artaxerxes Nebuchadnezzar and the King of Niniveth which I shall not repeat All Kings and supream Magistrates under the Gospel having the self-same authority charge trust to promote preserve the purity syncerity of Gods worship suppress Idolatry Blasphemy Heresy all sorts of sins against the first and second Tables and indeavour the instruction salvation and eternal welfare of their Subjects as they had under the Law the ends uses grounds of Kingly and Magistratical institution Government under the Gospel continuing still the same as they were before and under the Law and being all moral perpetual not ceremonial 9ly This is most perspicuous by this precept given to all Kings by the King of Kings Psal 2. 10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the earth Serve the Lord with fear and rejoyce unto him with trembling Kisse the Son lest he be angry and ye perish from the right way Which they cannot do as Kings unlesse they command their Subjects to do it likewise Compared with these prophecies concerning Christian Kings under the Gospel Psalm 72. 2 10. The Kings of Tarshish and of the Isles shall bring presents the Kings of Sheba and Seba shall offer gifts Yea all Kings shall fall down before him and by their example and Regal authority all Nations shall serve him Psal 138. 4 5. All the Kings of the earth shall praise thee O Lord when they shall hear the words of thy mouth yea they shall sing in the praises of the Lord for great is the glory of the Lord. Isay 49. 22 23. Behold I will lift up my hand to the Gentiles and set up my standard to the people c. And Kings shall be thy Nursing-Fathers and Queens thy Nursing mothers they shall bow to thee with their faces toward the earth and lick up the dust of thy feet Kings shall see and arise Princes also shall worship Compared with Isay 41. 1 2. c. 52. 15 c. 60. 1 10 11 16. c. 62. 5. The Gentiles shall come to thy Light and Kings to the brightnesse of thy rising The Kings of the sons of Strangers shall come unto thee unto thee the rulers of the Gentiles and their Kings shall be brought c. And Psal 148. 11 12. Praise the Lord from the earth ye Kings of the earth in the first place and then by their examples and edicts Princes and all Judges of the earth both young men and maidens old men and children let them praise the name of the Lord this being the prime end of their creation and Gods instituting Kings Princes and Judges in the earth both before and under the Gospel 10ly This is most perspâ—cuous by the example of Jesus Christ himself the King of Kings of whom as Davis Solomon and other forecited Kings of Judah were types under the Law so himself is the president pattern for all Christian Kings under the Gospel Now the principal end scope of the Kingly Authority power 〈◊〉 of Jesus Christ is the propagation of Gods Kingdom Gospel worship glory the destruction of the Kingdoms of Satan sinne and all kind of wickednesse error heresie 〈◊〉 and the conversion sanctification salvation eternal beatitude of his Subjects souls that they may reign for ever with him in his heavenly kingdom in endlesse felicity Therefore it is and ought to be the principal end aym office duty of all Christian Kings who are his Viceroyes and ought to imitate his example 11ly This I shall more specially and peculiarly evidence by some few texts and examples 1. By Gen. 18. 18 19. Abraham shall surely become a great and mighty Nation and all the Nations of the earth shall be blessed in him For I know him that he will command his children are houshold after him that they shall keep the way of the Lord to do Iustice and Iudgement that the Lord may bring upon Abraham that which he hath spoken Abrahams 〈◊〉 care being then a mighty Prince over his great and numerous family and to become a great and mighty Nation was to instruct and command his children and houshold after him to keep the way of the Lord that so they and all the Nations of the earth might be blessed in him 2ly By the whole Book of Deuteronomy especially ch 4. 5. 6. 26. 28. to 34. where Moses the supream Governour of Gods own people Israel with all earnestnesse exhorts and presseth them to keep do and observe all Gods commandements judgements and statutes that they might fear the Lord their God and love and serve him with all their heart and with all their soul and with all their might they and their sons and their sons 〈◊〉 all the dayes of their life that it might be well with them and their children after them for ever c. This day the Lord thy God hath commanded thee to do these statutes and judgements thou shalt therefore keep and do them with all thy heart and with all thy soul thou hast avouched the Lord this day to be thy God and to walk in his wayes and to keep his statutes and his commandements and his judgements and to hearken unto his voyce And the Lord hath avouched thee to be his people and that thou shouldest keep all his commandements and to make thee high above all Nations which he hath made in praise and in name and in honor and that thou mayest be an holy people unto the Lord thy God as he hath spoken This is the chief end of Gods instituting Kings and Magistrates in the earth to make their subjects an holy people to the Lord their God 3ly By Joshua his last Speech and Exhortation to the children of Israel and their chief Heads and Officers before God Josh 23. 24. where he severally charges them To fear the Lord and to serve him in sincerity and truth to put away the gods which their fathers served on the other side of Jordan and in Egypt and to serve the
quies nostra consistit si enim Christiani sunt cessabit persecutionis impetus Hoc enim bonum est acceptum coram salvatore nostro Vt et vos especially if Christian Kings sicut et ille omnes homines salvari cupiatis And Com l. 2. in Apoc. c. 17. p. 101 102. He thus describes the Soveraign power of the Roman Emperors typified by St. John Proprie autem septem capita septem montes ut Romam quae super septem montes praesidet significans omni quod orbe Monarchiae praefuit Dominatu ad istorum Regum similitudinem adduxisset in Roma inviniri totius Regnipotentiam figuraret Septenario autem numero voluit universalitatem ipsius Dominationis ost endere as well over Popes as others within their Territories The General Council of Chalcedon Anno 451. consisting of no lesse then 630. Bishops and Fathers of the Church was summoned by the Emperors Martian Valentinian fidelium facta est Synodus ex decreto piissimorum Imp. Martiani et Valentiniani Martianus in his Epistle to Pope Leo concerning its summons writes thus De studio oratione nostra Sanctitas tua non dubitat quoniam Christianorum religionem et Catholicam fidem firmiter volumus permanere et ab omni populo pia mente servari Denique sollicitudinem nostrae potentiae ex recta religione et propiciatione Salvatoris nostri consistere non ambigunt These Emperors Valentinianus and Martianus in their Letters to this Council first convened by them at Nice to remove to Chalcedon since by reason of their other affairs they could not repair to Nice and their presence was necessary in this Council use this memorable expression Illud enim praecavemus licet Nos hic publicae causae retineant quoniam quae prosint verae et orthodoxae fidei et paci et disciplinae sanctarum Ecclesiarum OMNIBUS ARBITRAMUR ESSE PRAEPONENDA nec dubitamus quia etiam vestrae sanctitati hoc placebit Nos enim propter ferventissimum Dei zelum publicarum rerum necessarias utilitates in praesenti distulimus multum desiderantes ea quae et orthodorae et verae sunt fidei tranquillitatis nostrae praesentia confirmari Orare ergo dignemini pro nostro Imperio quatenus et hostes Nobis subditis efficiantur et pax in Vniverso orbe firmetur et Romanae res secure consistant quod etiam nunc vos facere iudicamus In their Epistle to Dioscorus Patriarch of Antioch they write Cunctis constitit manifestum quia nostrae reipublicae status omnia humana divina pietate moderantur atque firmantur Deo enim propicio constituto prospere secundum vota nostra gubernari res proficere solent imperium ergò divino nutu sortiti subditis pro pietate et mansuetudine si militer necessaria plurimam sollicitudinem impartimus quatenus et vera religio et nostra respublica cultu Dei purissimo et pietate firma praefulgeat When the Council met at Chalcedon by their Summons the Emperor Martianus accompanied with his Empress and Senators made a most pious Oration to them with this memorable Exordium Cum primum per electionem in regnum de secreto Dei provecti sumus inter tantas publicas utilitates nullum magis Nos constrinxit negotium quam rectam et veram fidem Christianorum quae sancta et veneranda consistit indubitatam omnibus declarare Then taxing those Bishops and Clergymen who out of avarice and vainglory had broached Heresies to the prejudice of the Orthodox faith and Churches peace which he had summoned them to settle by his authority He subjoyns Nobis autem omne studium adhibendum est ut populus propter veram sanctamque doctrinam ipsum sentient uni rectae applicare Ecclesiae And therefore he exhorts them to addresse themselves with all expedition and sincerity truly to expound the Catholick faith and disperse the clowd of Error in this Synod ut semper servantur quae statuta sunt Erit quidem divinae providentiae quod pie fieri volumus in seculo hoc confirmare firmissima Et post Regis haec verba omnes Episcopi clamaverunt Martiano novo Constantino multi anni Orthodoxis multi anni Martiano amatori Christi Regnum vestrum in perpetuum permaneat digni Orthodoxae fidei amatoris In this Council the Emperor Gloriosissimi Judices amplissimus Senatus are first named in every Session sate in the midst and chiefest place and were the Presidents Moderators chief Judges in this Council as the frequent repetitions of Gloriossimi Judices amplissimi Senatus dixerunt through all the Acts and Sessions of this Council resolve and these oft repeated acclamations of the Bishops approving their decisions and resolves Multi anni Imperatoribus Deus qui hoc fecit Multi anni Imperatorum Magnorum Imperatorum multi anni multi anni Senatus multi anni Iudicum Orthodoxorum multi anni Haec integra ab initio haec pax Ecclesiarum Piissimis et Christi Amantibus nostris nostris Imperatoribus Flavio Valentiniano et Flavio Martiano Victoribus et Triumphatoribus semper Augustis multi anni Hence they with divers other Archimandritae or Abbots in their Epistle to the Emperour Martianus pray thus for him Ut iterum per sanctos Patres sancta fide confirmata possimus reliquum tempus vitae nostrae castè piè vivere in pace incessanter consuetas orationes offerre Domino nostro Christo pro diuturnitate aterni vestri Imperii qui et sua bona voluntate invisibiliter nobis donavit Imperium Divinissimi Augusti After this Actio 6. Martianus the Emperor making two Orations to the Council the one in Latin the other in Greek Recorded in the Acts thereof All the whole Council at the end of both his Oratitions cryed out Multi anni Imperatori multi anni Augustae Orthodoxis multos annos Imperatori multos Annos Augustae Orthodoxae multos annos Maritiano Amatori Christi vestrum nobis duret Imperium semper nobis Imperatis digne ex Orthodoxa fide Amatoribus Christi procul invidia After which these Bishops having tendered a Confession of their Faith to the Emperour Omnes clamaverunt Omnes sic credimus c. Martiano novo Constantino novo Paulo novo David multos Annos David Imperatori pro Domino vitam ei Novo Constantino Novo Martiano Vos fides nostra Christus quem honoras ipse te eustodiet Orthodoxam fidem tu roborasti Sicut Apostolici ita creditis Augustae multos annos Vos lumina Orthodoxae fidei propter haec ubique Pax est lumina Pacis Domine tu custodi Luminaria mundi Domine tu custodi Perpetua memoria Novo Constantino Quae ex genere Orthodoxa est Deus eam custodiat Eam quae semper pia est Deus custodiat Pia Orthodoxa quae contraria est Haereticis Deus eam Custodiat Omnes Haereticos tu fugasti Nestorium et
vestrae pietatis imperio in Clero omni populo in fide saluberrima constituto ut eis qui inaniter alia consilia fieri desiderant resistatis ut nobis vestra pietate digneris quatenus sub quiete degentes secundum fidem traditionem sanctorum Patrum consistentes in pace inviolabili disciplina servemur orationi divinae supplicationique vacantes et vita atque conversatione Domino Christo placentes ad honorem orthodoxae fidei et fundentes Domino Deo preces pro vestra Serenitate quatenus Dominus Christus vestrae pietatis imperio suae infundere dexterae claritatem quae vos sua pace conservet et fortitudinem vobis atque virtutem praestet simul magnificentissimis maximisque Proceribus et glorioso sapienti justissimoque Senatui ad peremptionem ferocitatis malignorum Salve fac Regem tuum exalta cornu ejus Imperii quod est et erit gloria tuorum ad unanimitatem sanctarum Christi Ecclesiarum et totius Romanae pacis et disciplinae Dominus Sacerdotum simul Ecclesiarum tuarum Incolumem vestram pietatem multis annorum curriculis conservare Ecclesiae Dei Romano pariter optamus Imperio religiosissime Christo amabilis Imperator All their Epistles are fraught with these and the like passages expressions prayers then which nothing can be more demonstrative to evidence his Ecclesiastical Supremacy and all Princes Soveraign care of Religion and Church affairs against all Papal or Pontifical cavils in succeeding degenerous times After reception and perusal of these Epistles to this Emperor from all quarters of the Empire he by his Imperial decrees ratified the Councils of Nice Ephesus Chalcedon expelled banished Timotheus and suppressed Hereticks in all places to the joy of all good Christians and advancement of Christianity The Emperor Zeno who succeeded Leo to compromise the differences then in the Church about the Orthodox faith and Councils of Nice and Chalcedon published a pacifical Edict which he intituled Henoticum with this Prologue Cum Imperii nostri initium et conservationem tum autem opes et armaturam inexpugnabilem persuasum habeamus esse Solam rectam et veram fidem quam divina inspiratione Nicaeae 318. sancti Patres congregati promulgarunt et Constantinopoli 150. itidem sancti Patres coacti confirmaverunt die noctuque precationibus studiis LEGIBUSQUE NOSTRIS OMNIBUS hoc agimus ut per eam ubique locorum sancta Dei Catholica et Apostolica Ecclesia incrementa capiat qnae incorruptibilis et immortalis sceptrorum nostrorum mater et pii populi nostri in pace et religionis divinae concordia persistentes acceptabiles pro Imperio nostro preces una cum Dei amantissimis Episcopis et piissimis Clericis et Archimandratis et Monachis fundant c. Itaque quum fides irreprehensibilis et Nos et Imperium sic conservet Scire vos volumus neque nos neque ubique socorum quae sunt Ecclesias aliud symbolum aut doctrinam aut formulam fidei aut fidem etiam praeterquam quod sicut dictum est a 318 editum et 150 Patribus comprobatum est sanctum sumbolum vel habuisse vel habere vel habituros esse Nam id solum Symbolum Imperium nostrum conservare confidimus Quemlibet vero qui aliud quicquam sensit aut sentit aut nunc aut quandocunque vel Chalcedone vel quacunque alia Synodo ANATHEMATI SUBJICIMUS praecipue vero Nestorium et Eutychen et qui cum eis idem sentiunt Consurgite ergo vos per unionem spirituali matri Ecclesiae per id unum et solum 318 sanctorum Patrum professionis fidei decretum Quod si feceritis Domini et Servatoris et Dei nostri Iesu Christi benignitatem vobis ipsis conciliabitis tum ab Imperiali nostra amplitudine laudem eximiam feretis This Imperial Edict being publikely read in Alexandria in the Church before all the people by Peter Mogge their Bishop Alexandrini universi sanctae et Catholicae Ecclesiae conjuncti unitique sunt et quaecunque in medio fuere offendicula et impedimenta sustulere writes Nicephorus This Emperor Zeno resolved to thrust out Timotheus Aelius Bishop of Alexandria complained of to and removed banished by the Emperor Leo as you heard before yet restored by the Usurping Emperor Basiliscus to his See after 18. years exile but understanding he was very aged and like to die he altered his resolution He dying soon after the Alexandrians without this Emperors license or privity elected one Peter Mogge a man then unsound in the faith for their Bishop who was consecrated by two heretical Bishops The Emperor being informed thereof removed Peter by his Letters after 36. dayes possession and by other Letters restored Timotheus Salophaciolus the rightfull Bishop dispossessed by the other Timothy banished by Basiliscus to this See putting those to death who elected Peter After which the Clergy of Alexandria sending an Embassy to the Emperor by one John and others He granted them Liberty after the death of Timothy to elect whom they would for their Bishop except this John who took an Oath before the Emperor haud unquam se Alexandriae thronum accepturum esse and so departed Yet after Timothies death John forgetting and neglecting his Oath by money procured himself to be advanced to this See by the Alexandrians Of which the Emperor being informed he commanded John to be ejected and restored Peter Mogge to the See by his Letters who promised to read publish and observe the Emperors forecited Decree Henoticum which he accordingly performed John being thus ejected resorts to Rome to Pope Felix the 3d. complaining he was ejected only for defending the Doctrine of the Emperor Leo and Council of Chalcedon who writ a Letter to Zeno reprehending him for Johns illegal ejection and desiring his restitution who answered He ejected him not for the cause suggested but for his perjury After this he exhibited a Libel of complaints to Pope Felix the 3. about the year 483 complaining against Peter as an Heretick and against Acacius Bishop of Constantinople for holding communion with him and being the chief instrument of his restitution and in a Synod at Rome procured Peter formerly condemned banished and excommunicated by a Synod to be declared an Heretick and deprived especially quod quum ab haereticis consecratus est orthodoxis praeesse non potest and in their Sentence they blamed Acacius as guilty of a great crime quod ad Simplicium scribens Petrum haereticum appellaverat et id Impetatori non indicaverit quum certe id si Zenonem diligeret facere debuerit Perinde sicut apparet commodi â—ui desiderio Imperatorem complectitur as many Bishops in all ages did fidem autem non complectitur But they continuing in their Sees notwithstanding this Sentence so far contemned the Popes and Synods Authority that Acacius Papae Felicis nomen ex sacro albo exemit which
That the Power of summoning Councils even in Rome it self appertained to this King of Italy not to the Pope 3ly That the King upon the complaints exhibited to him against the Pope suspended him both from his temporalties benefices and Papal office by his Regal authority before the Council summoned till he had purged himself from the Crimes objected 4ly That though most of the Synod held it just this Pope should not answer the Articles against him till he was first restored to his Patrimony benefice and office yet they would determine nothing therein till this Kings approbation pleasure first known 5ly That the King would not take off this Popes Suspension till he answered his Articles and purged himself notwithstanding the Synods request and opinion to the contrary 6ly That thereupon they received and read the Articles against him 7ly That the Pope appeared by this Kings summons before this Council to answer the crimes against him where at his appearance he denies to answer in point of Law till his Suspension first released and his restitution which the Emperor overruled against him After which he appeared the second time upon Summons to answer the Articles and purge himself but was interrupted by the tumultuous force and assaults of his accusers made upon him and his followers who were wounded and had been slain by them had not the Kings Great Officers rescued them from their fury and guarded them back to their lodgings That after this upon new Summons the Pope was willing to answer and purge himself before the Synod but that he was informed he could not do it without danger of being slain by his tumultuous opposites 8ly That the Synod thereupon repaired to the King as the Supream Judge to direct them how to proceed in this cause by reason of these Tumults 9ly That thereupon the King referred the whole businesse to them to proceed therein as they should think best for the Peace of the Church and of all Christians in the City of Rome 10ly That they hereupon by vertue of this Kings regal authority and command not their own inherent Episcopal or Synodal Jurisdiction referred the merits of the cause being secret and difficult to Gods judgement and restored the Pope to his Ecclesiastical Rights and exercise of his Ministry within the City of Rome and perswaded an amicable Christian peace and agreement between him his adversaries the Senate and Citizens of Rome Where then is that transcendent Jurisdiction of Popes over Kings Councils all other Bishops and his absolute exemption from their Judicatures for any scandalous sins or heresies which succeeding Popes and their Parasites boast of in the premised Chapters To evade this undeniable president Ennodius and other flatterers of Popes pretend That Pope Symmachus out of meer humility and of his own accord submitted himself to this Kings and Councils Judgement But the premises evidence the contrary that most of these proceedings especially his Suspension overruling of his demurrer c. were much against his will and that he had no real desire to purge himself what ever he pretended And John Gerson Chancellor of Paris one of the learnedest profoundest Pontificians in his notable Book De Auferibilitate Papae resolves That Symmachus and other Popes did undergo the judgements of Councils nequaquam ex humili condescentione sicut nonnulli fingunt sed ex debito et obligatione Yea this Pope himself in his Apology to Anastatius the Emperor stiles him Principem rerum humanarum adding Thou O Emperor governest human and secular affairs Bishops dispence the divine Mysteries without any addition that Bishops govern all Ecclesiastical affairs which this King and the Emperor then did in Italy not Popes nor Bishops This Theodoricus King of Italy made and published divers Ecclesiastical Lawes intermixed with his Temporal concerning Clergy-men Churches Sanctuaries Pagan Sacrifices Sepulchers and burials in Rome it self Marriages Espousals Jews the observation of the Lords day c. commanding them to be generally observed by his Edictum Theodorice Regis Lex 26. 70. 71. 92. 93. 108. 110. 111. 125 126. and that as well by the Romans as Barbarians and Goths under pain of banishment if violated Quia quod pro omnium provincialium securitate provisum est universitatis debet servare devotio Cassiodorus a Noble learned Roman Senator tutor to this King Theodoricus in his Exposition in Psal 50. Tibi soli peccavi hath this passage De populo si quis erraverit Deo peccat Regi Nam quando Rex delinquit soli Deo reus est quia hominem non habet qui eius facta diâ—udicet Merito ergo Rer Deo dicit se solum peccasse quia solus erat qui eius potuisset admissa discutere Therefore not the Pope or any other Conclave of Prelates In his other works he registers the Epistle of Theodohardus to Justinian the Emperor wherein he recites In toto orbe simile nihil habet as supream for power and dignity Pope Hormisda the 1. having condemned the Eutychians in a Council at Rome by the exhortation and command of King Theodoricus by his Letters and Messengers exhorted John then Patriarch of Constantinople and Anastatius the Emperor to renounce this Heresy and believe the two natures in Christ But they taking this message in high indignation and scorn put the messengers into an old leaking Ship and Anastatius commanded them to return directly into Italy and not to touch upon the shoare of Grece enjoyning them to return this answer to the Pope Scire se Augustorum or Imperatoris proprium esse non Pontificis imperare nec Imperata Pontificis accpiere et si quid foret in quo hunc cui divina curae sunt jubere oporteat se eum esse a quo alii multo melius sua jussa expectent quam sua proponant exequenda Nos jubere volumus non Nobis juberi This Pope Hormisda after Anastatius his death in his Epistle to the Emperor Justinus adversus Nestorii Eutychetis blasphemias informs him Inter eq quae ad unitatem Ecclesiae pertinent propter quam Deus Clementiae vestrae elegit Imperiam hoc quoque venerabilis Imperator Cura fidei cui multipliciter vos studere declarastis adiecit Making the care of the Christian faith and Peace of the Church by establishing the Orthodox faith and suppressing heresies by his Imperial authority the principal cause of Gods advancing him to the Empire In pursuance whereof this Emperor Justinus by his Letters Decrees endeavoured to reconcile the differences between the Bishops Churches of Rome and Constantinople ut unitatem individuae Trinitatis ipsi quoque colant in unitate mentium Quid enim gratius reperiri potest quid justius quid illustrius quam quos idem Regnum continet idemque fidei cultus irradiat eos non diversa contendere sed collectis in eisdem sensibus instituta venerari non humana mente
illata sed in divinae providentiae spiritu This Pope in his Epistle to Epiphanius Bishop of Constantinople hath this memorable passage Hinc enim supernae misericordiae documentum perdocetur quoniam et mundeni Principes causas fidei cum reipublicae ordinatione conjungunt as a principal part of their care and best means of their safety and prosperity in all their secular affairs And he with all the Bishops Clergy Abbots Inhabitants of Jerusalem Antioch and Syria exlubited a joynt Supplicatio and Confession of their faith Deo amabili et piissimo Imperatori ex Deo Augusto et Principi Iustino Christianissimo sollicitudinem de perfecta unione sanctarum Ecclesiarum habere debere ut unitas quae cum Dei facta fuerit juvamine nulla deinceps rationabili aut irrationabili occasionis fomite inquietari possit who thereupon banished the Arrians disturbing the Churches peace Fulgentius Ruspensis Episcopus writes thus to Thrasimundus That he as King hath received Apicem terreni Principatus as well over all Bishops and Clergy-men as others he banishing no lesse then 220 Orthodox Bishops by the instigation of the Arrians whereof Fulgentius was one whom he recalled from exile and yet after banished again upon which occasion he writ thus of Emperors and Kings Supremacy duty trust in and towards the Church of God Clementissimus quoque Imperator non ideo est vas misericordiae praeparatum in gloriam quia apicem terreni potestatis accepit sed si Imperiali culmine recta fide vivat et vera cordis humilitate praeditus culmen Regiae dignitatis sanctae religioni et se subjiciat simagis in timore servire Deo quam in tumore dominari populo delectatur Si in eo lenitas iracundiam mitiget ornet benignitas potestatem Si se magis diligendum quam metuendum cunctis exhibeat si subjectis salubriter consulat si justitiam sic teneat ut misericordiam non relinquat si prae omnibus ita se sanctae matris Ecclesiae meminerit filium ut ejus paci atque tranquillitati per universum mundum prodesse suum faciat principatum Magis enim Christianum regitur atque propagatur Imperium dum Ecclesiastico statui per omnem terram consulitur by the Emperors care and diligence therefore the principal part of his office quam cum in parte quacunque terrarum pro temporali securitate pugnatur Pope Agapetus the 1. Missus est a Theodoto Rege Gothorum ad Dominum Justinianum Augustum in legationem quia eodem tempore indignatus est Theodoto Regi eo quod occidisset Reginam Amalaâ—intham filiam Theodorici Regis sibi commendatam qui eum Regem fecerat An infallible argument of this Popes subjection to this King and Emperor who undertaking the Embassy intreated the Emperour to recall his Army out of Italy sed Imperator supplicationes Papae noluit audire as Liberatus relates The godly Emperor Justinian both claimed and exercised Supream Ecclesiastical Jurisdiction in and over all Spiritual and Ecclesiastical Persons and Causes whatsoever and over Popes themselves as is most evident 1. By causing his general Belisarius at the instigation of Theodora his Empresse to deprive banish Pope Silverius who by armed force mony and symony made himself Pope and to make Vigilius Pope in his stead who degraded Silverius from his Ministry by causing Pope Vigilius himself to be seised and brought Prisoner to Constantinople and afterwards questioned deprived banished for Heresy and unsoundnesse in the Catholick faith 2ly By collecting confirming all old Lawes made by former Christian Emperors concerning the Orthodox faith the holy Scriptures publike Prayers Trinity Creeds made by General Councils Divine Service Sacraments Hereticks of all sorts Aposâ—ats Jews concerning Bishops Priests Monks and their respective Offices qualifications Ordinations the Jurisdictions Diocesse of Popes Patriarchs Bishops Holy-dayes Churches Church-lands goods Sacrilege Simony Non-residence of Bishops Priests Episcopal audience Churchyards Oaths Marriages Tithes Excommunications and all other Ecclesiastical matters which he backed with new Ecclesiastical Laws Edicts of his own in some of which he declares Maxima quidem in omnibus sunt dona Dei a superna collata clementia Sacerdotium Imperium Illud quidem divinis ministrans not praesidens hoc autem humanis praesidens ac diligentiam exhibens uno eodemque principio utraque proce lentia humanam exornant vitam Ideoque nihil sic erit studiosum Imperatoribus sicut sacerdotum honestas cum utique pro illis ipsi semper Deo supplicent nam si hoc quidem inculpabile sit undique et apud Deum fiducia plenum imperium autem recte competenter exornet traditam sibi Rempublicam erit consonantia quaedam bona omne quicquid utile et humano conferens generi Nos igitur maximam habemus sollicitudinem circa vera Dei dogmata et circa Sacerdotum honestatem quoniam illis obtinentibus credimus quod per eam maxima nobis dona dabuntur a Deo et ea quae sunt firma habebimus et quae nondum hactenus venerunt acquiremus Bene autem universa geruntur et competenter si rei principum fiat decens et amabile Deo Hoc autem futurum esse credimus si sacrarum rerum observatio custodiatur quam juste laudandi et adorandi inspectores et Ministri Dei verbi tradiderunt Apostoli et sancti Patres custodierunt et explicuerunt Sancimus igitur sacras per omnia sequentes Regulas dum quispiam sequenti omni tempore ad ordinationem Episcoporum adducitur c. Prescribing all the qualifications of Bishops Priests Abbots Monks and their respective duties with penalties for non-performance in a most exquisite manner 4ly By granting equal authority jurisdiction to the Patriarch of Constantinople as to the Bishop of Rome Limiting the Jurisdictions Diocesse Proceedings of Patriarchs Metropolitans Bishops and prohibiting any Appeals but to the proper Metropolitan By prohibiting under penalties of suspension and imprisonment in some Monasteries all Bishops Priests Deacons Clergy-men proprias reâ—inquere Ecclesias et ad alias venire religiones ad tabulas ludere aut aliis iudentibus participes aut spectatores fieri aut ad quodlibet spectaculum spectandi gratia venire Omnibus autem Episcopis Presbyteris interdicimus segregare aliquem asacra communione antequam causa ministretur quam sanctae regulae hoc fieri jubent Jubemus unumquemque Archiâ—piscopum Patriarcham Metropolitam sanctissimos Episcopos sub se constitutos c. in eadem provincia semel aut sicundo per singulos annos ad se convocare omnes causas â—ubtiliter examinare quas Episcopi aut Clerici aut Monachi ad invicem habeant eosque disponere super hoc quicquid extra regulas a quacunque persona delinquitur emendari which they could not do before but by this his Law and Indulgence Episcopum aut Clericos non
into it Conjunctis igitur sibi nonnullis Episcopis ex Francia Burgundia facit ordinari hac in sede Artoldum quendam ex eoenobio sancti Remigii monachum without any election by his own regal authority who above one year after received his Pall from Pope John Artoldus excommunicating Herebertus for invading and detaining some Towns belonging to his Church Anno 940. thereupon Herebertus with his friends and certain Bishops wasted the villages which belonged to the Bishoprick with fire and sword besieged and took Rhemes then by perswasions of friends and menaces forced Artoldus Episcopii se precuratione vel potestate abdicare and to accept of the Abbey of Saint Basol in lieu thereof which done they consecrated and installed Hugh for their Bishop asserentibus fautoribus ejus quod Artoldus nequaquam electus sed per violentiam fuerit intromissus seseque Episcopali abdicaverit ditione Soon after the Legates of Rhemes bringing Hugo a Pall from Pope Stephen Artoldus breaking all his forced agreements with Hugh and Herbert repaired to King Ludovicus to whom he complained of the injury who thereupon besieged Rhemes so long that Archbp. Hugh unable to hold out or make any composition without quitting his Archbishoprick secretly departed the City after 3. dayes siege to avoid the putting out his eyes if taken prisoner Sicque Reges cum Episcopis Principibus ingredientes Urbem Dominum Artoldum Praesulem qui dudum fuerat ejectus iterum inthronizari fecerunt quem Robertus Trevirensis Archiepiscopus Fred. Moguntiacensis accipientes utraque manu eidem sedi restituerunt After which to end the differences between these Competitors Synodus postea Verduni habetur where sundry Archbishops Bishops and Abbots assembled to that end ad quam Hugo evocatus nissis quoque duobus ad eum deducendum Episcopis venire noluit Upon which contempt Vniversa Synodus Artoldo Remense regendum decernit Episcopium Soon after Indicitur Synodus quae convenit in Ecclesiam Sancti Petri in prospectu Mosomi ex Diocaesi Trevirensi atque Remensi Veniens autem illuc Hugo Praesul locu us cum Rotberto Archiepiscopo Synodum noluit ingredi Literas vero quasdam er nomine Agapeti Papae misit ad Episcopos per Clericum suum qui eas Roma detulerat nihil auctoritatis canonicae continentes sed hoc tantum praecipientes ut Hugoni Remense redderetur Episcopium Quibus lectis responderunt Episcopi non esse dignum vel congruum ut Apostolicae Legationis mandatum quod dudum Rotbertus Archiepiscopus deferente Frederico Magontiacensi Praesule coram Regibus et Episcopis susceperat intermitterent propter has literas quae insidiator aemulus Artoldi Praesulis exhibebat immo quod regulariter caeperant Canonice pertractaretur Sicque praecipitur recitari capitulum xix Carthaginensis Concilii de accusato accusatore Quo recitato dijudicatum est juxta diffinitionem hujus Capituli ut Artoldo communionem et Parochiam Remensem retinente Hugo qui ad duas jam Synodes evocatus venire centempsâ—rat à communione regimine Remensis Episcopii abstinerâ—t donec ad universalem Synodum sese purgaturus occurreret Ipsumque Capitulum mex in Charta describi feceruat Episcopi coram se subnectentes hanc etiam diffinitionem suam eidem Hugoni miserunt Qui post alteram diem eamdem Chartam Rotberto Pontifici remisit hoc verbis remandans quod ipsorum judicio nequaquam obediturus esset Interea literae proclamationis Artoldi Praesulis ad Romanam diriguntur sedem Dominus igitur Agapitus Papa Vicarium suum Marinum Episcopum misit ad Othonem Regem propter evocandum et aggregandum generalem Synodum as proper only for the Emperor to summon Literae quoque ipsius Papae mittuntur ab Urbe quibusdam speciatim Episcopis vocantes eos ad eandem Synodum Congregato denique Synodo in Pallatio Engulenheim recitata sunt haec quae sequuntur coram Regibus et Episcopis present therein This general Synod being assembled all the premises concerning Artoldus and Hugo with the Popes Letter commanding Hugh to be restored were read before them The Synod upon debate passed the same sentence for Artoldus against Hugo notwithstanding the Popes Letter as the last Synod did approving their sentence and excommunicating Hugo From this History I shall observe 1. That the Archbishops of Rhemes were usually elected by the Clergy and people but yet by the Kings license who had a power to confirm or reject the person elected 2ly That the Kings of France in special cases did conferre Bishopricks on whom they pleased without any precedent election by the Clergy and people 3ly That they committed the Temporalties of Bishopricks to Noblemen and others during the vacancy of the Sees or Minority of the Bishop 4ly That they had a just power to remove Bishops unduly elected or forcibly intruded into Bishopricks even by force of armes when necessary 5ly That both the Kings of France and successive Synods reproved condemned the Popes own Letters as Un-canonical and gave sentence against them which sentence was afterwards approved by a General Synod 6ly That Kings may and ought to remove unfitting or scandalous Bishops notwithstanding the Popes Bulls Palls Mandates to confirm or continue them 7ly That no Synods ought to be summoned but by Kings or their Authority within their Realms and that if any be otherwise called by Popes Archbishops or others they may and ought to prohibit them and their Bishops resort unto them This is evident by the antient memorable Inhibition of Sigebertus King of France to Desiderius Cadurcensis Episcopus in this his Letter directed to him Dum fabula currente à plurimis fidelibus nostris cognovimas quasi vocati ab eodemque Patre nostro Vulfolendo Episcopo Synodali consilio Kal. Sept. in Regno nostro ignoramus in quo loco una cum reliquos fratres comprovinciales vestros debeatis conjungere Licet nos Statuta Canonum Ecclesiasticas regulas sicut parentes nostri in Dei nomen conservarunt ita nos conservare optamus Tamen dum ad nostram antea notitiam non fuit perlatum sic Nobis cum nostris Proceribus convenit ut sine nostra scientia Synodale consilium in Regno nostro non agatur nec ad dictas Kal. Septemb. nulla conjunctio Sacerdotum ex his qui ad nostram ditionem pertinere noscuntur non fiatur Postea vero opportuno tempore si nobis antea denunciatur utrum pro statu Ecclesiastico an pro Regni utilitate sive etiam pro qualibet rationabili conditione conventio esse decreverit non abnuimus sic tamen ut diximus ut in nostri prius deferatur cognitionem Provide praesentia scripta sanctitati vestrae destinare curavimus per quae petimus ut per nos orare dignetis et ad istam conjunctionem priusquam nostram cognoscatis voluntatem penitus accedere non debeatis ut certius credatis
in diem expectamus promissum et proximum adventum utpote cum procinctu expeditione Imperiali properantis ad nostrum subsidium Ad quod etiam superna gratia tuam Serenitatem animavit ut hinc inde vobis duobus velut totidem brachiis inimicam gentem ab Ecclesia Christi propellentibus et procul effugantibus afflictae nunc Christianitatis relevetur decus Reipublicae reformetur status Et quia abundante iniquitate refrigescente charitate Sancta Romana Ecclesia Apostolica sedes nimium diu obsessa fuit mercenariis et non Pastoribus a quibus sua non quae sunt Christi quaerentibus devastata jacebat miserabiliter hactenus divinum consilium voluit meam humilitatem suscipere tantae Cathedrae pondus Quo licet plurimum mei imbecilles praegraventur deprimantur humeri non parvum nihi subest sanctae spei quandoquidem ex utroque latere tales adstant Filii religione et potentia praeclarissimi Quapropter devotissime fili Serenissime Imperator collaborare nobis dignare ad relevationem tuae Matris Sanctae Ecclesiae et privilegia dignitatis atque reverentiae ejus necnon patrimonia re cuperanda in tuae ditionis partibus sicut manifeste cognoscere poteris ex venerabilium praedecessorum nostrorum seu tuorum scriptis gestis Tu ergo magnus successor Magni Constantini sanguine nomine et imperio factus ut fias etiam imitator devotionis ejus erga Apostolicam sedem exhortamur et quae ille mirabilis vir post Christum eidem sedi contulit et confirmavit et defendit tu juxta tui nominis etymologiam constanter adjuva recuperare retinere et defendere Ita enim apud Deum singulariter pugnans cognominaberis quod jamdudum inter homines cognominaris Hoc sane gloriosissimus filius noster Henricus perficere molitur in suis partibus Quae omnia nobis vobis provenient felicius multiplicius ubi quantocyus Dei gratia praeveniente beatissimis Apostolorum principibus intervenientibus me qualicunque Vicario eorum mediante obtinente firmissimum pacis amicitiae inter vos ambos componetur foedus c. He concludes his Epistle to him with these words and this prayer for him Benedictus Deus Pater Domini nostri Jesu Christi Pater misericordiarum Deus totius consolationis dignetur tuam excellentiam benedicere omni benedictione spirituali repleatque omni gaudio et pace ut in praesenti seculo per longa tempora feliciter domineris in futuro sine fine cum Rege Regum Domino Dominantium regno coelorum beate perfruaris honorabilis desiderabilis nobis in Christo fili gloriose Auguste Amen These Passages are a sufficient evidence 1. That in this age Michael the Patriarch of Constantinople stiled himself as John his predecessor and others before had done OECUMENICUM UNIVERSALEM PATRIARCHUM and would be so stiled by all others refusing by any means to renounce this Title or acknowledge the Popes and Roman Churches supremacy 2ly That the chief care protection government of the Church of God the restitution preservation of its peace by suppressing Schismes discords schismaticks hereticks and the open Enemies thereof and invaders of its priviledges possessions belonged to Christian Kings and Emperors by this Popes own confession who claimed his power possessions from their Donations and implored their assistance upon all occasions The Emperor Henry the 3. Anno 1048. Conventum habuit Marsburgi ubi cum Regni statibus deliberationem habuit De electione Papae et Collatione Episcopatuum in Germania as belonging to the Imperial Jurisdiction This Pope Leo the 9. comming into Germany was present at the Synod of Mentz summoned by the Emperor Henry the 3. Imperatore praesente et praesidente therein as Schafnaburgensis and others record wherein sundry Decrees were made against Simony and Clergy-mens marriages keeping of hounds hawks intermedling with secular affairs and following filthy lucre this good Emperor being most active to reform the extravagances of the Clergy in that age which gave general scandal to the Laity Sabico Bishop of Spires was accused of Adultery in this Synod and put to his purgation This Pope Leo the 9. having given the Emperor occasion to suspect his fidelity by renouncing his advancement to the Roman See by the Emperors authority to recover his favour and good opinion Anno 1050. in a Synod at Rome Principes et Civitates Italiae Imperatori jure jurando astringit as to their Soveraign Lord. Afterwards being routed with all his forces by the Normans and returning with dishonour to Rome hausto per Brazutum veneno by the treachery of Hildebrand diem clausit extremum Anno 1054. After his death Victor 2. Ex Henrici 3. Imperatoris sententia Pontifex hoc modo declarabatur The Romans fearing the Emperors power de ordinando Pontifice non audebant aliquid attentare contra jusjurandum dicto Imperatori sub Clemente 2. prius datum Mittunt ergo pro eligendo Pontifice ad ipsum Imperatorem Nuncium Hildebrandum qui tum filium ejus Henricum juniorem authoritate suae legationis fretus Imperii successorem designavit Victor inde Pontifex eligebatur non â—am liberis suffragiis quam ut Henrico gratificaretur in eligendo Pontifice Germano Hic Victor magnam Synodum Florentiae congregavit in qua praesente Caesare as Hermannus Contractus informs us complures Episcopos de Symonia hoc est quod a secularibus Dominis non ab ejus Sanctitate honores ac dignitates pro lucro susceperant Some Popes by Hildebrands perswasion beginning then to wrest out of Emperors Kings Princes and Noblemens hands the Elections Donations Collations Investitures of Archbishopricks Bishopricks all sorts of Ecclesiastical Dignities and Benefices under the specious forged pretext of Symony that so Popes and Prelates alone might monopolize the conferring and sale of them to themselves alone But this Victor Anno 1057. praedicti Brazuti ministerio ad Hildebrandi nutum veneno absumebatur Anno 1057. Soon after Victors death à Clero Romano populo non expectata nec explorata prius Imperatoris voluntate Stephanus 9 Pontifex assumebatur contrary to their former late oathes and allegiance to the Emperor This Pope reduced the Church of Millain under the obedience of the See of Rome from which it had been exempted above 200 years Per Hildebrandum cujus operautebatur plurimum passim per Italiam Burgundiam Ecclesias Symoniaca haeresi infestas purgavit Sic enim appellabant asini indocti si quis Ecclesiasâ—icum beneficium à Laico non ab ipsis acciperet Henricum Imperatorem ejusdem criminis reum quo plurimum Romanorum Pontificum auctoritati derogaretur damnavit if Platina deserve credit therein This Pope holding a Synod at Florence against this pretended Simony Pluralities and Priests wives Brazuh pharmaco
erecrabile quod ipse curet dum alios contra Regem armet dum alios ad bellum quod ipse omnibus intendit excitet Inter has multiplices calamitates miserias quas patiatur et conqueritur sancta Ecclesia mihi quoque illata est ab eo tam superba quam violenta injuria c. Ut taceam mea ut praetermittam privata Quia malus non purus ejus introitus quae minatus est pervenit ad perditissima exempla ne plus per hunc sancta quae modo ertremum trahit spiritum periclitetur Ecclesia ex me dico quod nullam ei obedientiam posthac servabo nec meo judicio amplius sedebit in loco et vice Sancti Petri quem ipse non sequitur obstupenda abusione novitatis suae et inauditi Decreti against the Emperor This Letter was seconded by a notable Epistle of the Bishop of Verdunum in Germany to all the Archbishops Bishops Princes Dukes Marquesses Earls Nobles greater and lesse of the Roman Empire and all the Clergy and people of the holy Church in justification of the Emperors cause against Hildebrand thus recorded Dilectis in Christo â—ratribus et Dominis Archiepiscopis Episcopis Principibus Romani Imperu Ducibus Marchionibus Comitibus majoribus minoribus Clero et Populo Sanctae Ecclesiae Cultoribus N. Verdunensis Episcopus Dei Gratiâ id quod est fraternam dilectioneâ— debitam servitutem perpetuani in Domino salutem Regni nostri perturbatio ut verius dicam nisi Dominus avertat proxima nimis annullatio in maximum dolorem nos excitat in lachrymas vocat in miserabilem querimoniam coram Deo et hominibus nos animat Hildebrandus qui dicitur Caput jam est Cauda Ecclesiae qui fundamentm jam detrimentum est Ecclesiae Hic dispergit qui dicebatur congregare hic Ecclesiam odit qui dicebatur diligere jam usque ad omnimodam haeresim infirmat qudicebatur Ecclesiam sanctam confirmare O inaudita arrogantia hominis supra omnem Ecclesiam in se gloriantis supra omnem malitiam male agentis unitatem Ecclesiae scindentis quod inauditum est Regnum et Regem Catholicum destruere praesumentis impioâ—â— justificantis pios injustissime damnantis decreta Patrum pervertentis Regem adulterinum extollentis Regem liberum et legitimum etiam cum memoria nominis Regii extinguere meditantis Perjuria fidelitatem dicit fidem sacrilegium facit imoque ab initio fuit mendax pater ejus per omnia mentitur et in omnibus veritati contradicit Videat Deus judicet videte vos judicate Hominem impium hominem abominatum membra Ecclesiae subvertentem caput nostrum faceremus Vos omni Ecclesiastico honore verissime destituentem patrem nobis constitueremus Vita sua illum accusat perversitas damnat obstinatio malitiae illum anathematizat In qua re nobiscum esse nobiscum facere nobiscum laborem subire assensus consilium auxilium vestrum non recusat De eligendo autem Pontifice qui errata corrigat qui destructa restituat qui hujusmodi fortia confundat Deo cooperante vobiscum operabimur Deo consentiente vobiscum sentiemus et pro honore Ecclesiae et pro recuperatione Regis et regni in nullo vobis deerimus Valete Gotfridus Viterbiensis writing of Hildebrands excommunication and deposition of Hen. the 4th observes as Otto Frisingensis living in that age had done before him Ante hunc Imperatorem non legimus aliquem a Romano Pontifice excommunicatum aut Imperio privatum nisi forte illud pro excommunicatione reputetur quod Philippus primus Christianus Imperator ad breve tempus à Romano Pontifice inter poenitentes legitur collocatus aut illud quod Theodosius ob cruentam hominum caedem a liminibus Ecclesiae legitur sequestratus to wit by St. Ambrose his admonition to which he submitted not by any Papal excommunication as some Pontificians mistake The History of Philip the 1. Christian Emperor being much insisted on by Pope Hildebrand and other Romanists to justifie the Popes usurpations in excommunicating and deposing Kings and Emperors is thus related by Eusebius only as a bare report or fame not an undoubted truth without any mention of or relation to the Pope Fama est istum Christianus namque erat cum precationum in die postremae vigiliae Paschalis unà cum multitudine in Ecclesia Particeps fieri vellet non prius ab Episcopo qui tum Ecclesiae praerat without naming the Church where or Bishops name by whom this was reported to be done permissum est intrare quam se confessus fuisset inter eos qui peccatorum vinculis adhuc tenebantur astricti locumque poenitentiam agentibus praestitutum occupabant se sua sponte not by force of any formal Anathema Excommunication or Interdict denounced against him collocavisset Episcopumque dixisse eum non alia conditione nisi istud faceret propter multa delicta quae ab eo ferebantur admissa whereof the ingratefull treacherous murder of his Lord and Master Gordianus the Emperor to invade his Throne was not the least aliquando ab ipso in Ecclesiam receptum fore Imperatorem autem alacri animo lubenti Episcopo morem gessisse ingenuam modestiam ac religiosam piamque affectionem Dei timore incitatam reipsa declarasse memorant Moreover Niceph. Calistus relates the story only as a report aiunt or ferunt without informing us in what Church it was or by what Bishop but only indefinitely non prius tamen in conventum fidelium accedere intercessione impedimento ejus qui tum Ecclesiae praesuit Episcopi permissum esse quam confiteretur et poenitentium numero qui ordine loco suo segregati disciplina certa explorabantur aggregaretur quod non aliter licere ille diceret nisi hoc fecisset propter multas ejus noxas cum Ecclesiae multitudine conventus ejus festi participem fieri Eum vero rebus ipsis timorem divim nominis religionemque debitam rite atque sincere declarantem obsequentem ille esse ferunt In the margin I find these notes annexed Episcopalis libertatis exemplum exemplum Principis ecclesiasticae disciplinae sese submittentis Without one word of the Pope in the whole story Now because Fabianus was reputed Bishop of Rome at that time Eutropius a great advancer of the Popes authority makes bold to assert that he was the Bishop Isti primi omnium Imperatorum Christiani Romae facti sunt though converted to the faith by Origens Letters not the Popes as most record in die Paschae id est in ipsis vigiliis cum interesse voluisset communicare mysteriis a Fabiano Episcopo Romano though neither Eusebius Nicephorus nor others before him averre it non prius est permissum nisi confiteretur peccata sua inter poenitentes staret nec ullo modo copiam sibi mysteriorum
Nobiles quoque Romanos occisos et captivos et populorum stragem factam audiens ingemuerit et pro hujusmodi facinoribus Ecclesiae Hierosolymitanae consilio et zelo Dei animatus excommunicationis sententiam in Regem dictarit et eandem in Graecia Vngaria Saxonia Lotharingia Francia in quinque Conciliis consilio praedictarum Ecclesiarum renovando confirmarit Orare se demum ut sicut Dominus Papa Legationem suam confirmasset ita praesentes Concilii Patres Episcopi concorditer annuerent Ad eundem modum Legati literae Domini Viennensis postulabant Dum tali ratione et ordine tam variae dissonae multitudinis assensus exquiritur à saniori parte veritati apertae rationi nihil contradictum a paucis submurmuratum ab Episcopis vel Abbatibus nullo modo reclamatum The Emperors Excommunications being thus ratified by the Pope Council the sad consequences thereof are thus recorded by Abbas Uspergensis and others Hinc factiones extitêre altera alterius agros vastare coepit maximè vero Herbipolensis Dioecesis per Conradum Ducem qui Imperatoris frater erat affligebatur ac denique cuncta fere loca armis infesta erant Igni oleum Moguntinus qui serpente pejus Imperatorem oderaâ— addidit Imperatoris fidelibus quacunque ratione poterat malum creans Seditiones crebrae ejectiones Praesulum Castellorum demolitiones conflictus caedes mutuae oppressiones pauperum in frequenti usu fuere et neque pax Dei caeteraque Sacramentis firmata pacta custodiuntur sed uniuscujusque conditionis aetatis praeter solos Ecclesiasticae professionis homines quibus jam penè nihil praeter miseram restabat vitam caeteri hoc tempore belluino furore bacchantur The Emperor thus still vexed excommunicated by this Luciferian Pope his Prelates without any hopes of reconciliation by all his amicable Treaties being tyred out with Papal delayes exasperated by new affronts resolved to recover his right work out his peace by force of armes In pursute whereof Heinricus tantam inclementiam Papae aegerrime ferens exercitu conscripto ipsemet Romam contendit armis discreturus quod summa subjectione quotidianis precibus obtinere non poterat Sed Papa id animadvertens sese in pedes conjecit atque in Apuliam fugiens ibi Rogerium contra Imperatorem impellit Dum itaque Romae Imperator est in Apulia denuò suos convocat quieti non assuefactus Paschalis primum quidem fulminibus suis Acheronta movet deinde Rogerium hastis atque gladiis cruentis in Heinricum armat who thought to surprise the Emperor at unawares but being prevented by the Emperors sodain collecting of his forces resolving to give him battel he retreated with the Pope into Apulia The Emperor often petitioned the Pope to absolve him from his Excommunications but he still affirmed he could not do it without the consent of the Bishops who concurred with him in the sentence and that in a Synod where both parties might be heard the Bishops by their Letters urging him to continue it During these delayes the Emperor retyring with his forces from Rome into Germany to suppress the Insurrections there raised against him by the Archbishop of Mentz and other Prelates and Confederates of the Pope Paschal thereupon returned to Rome and repossessed himself of St. Peters Church whither the Emperor marching with a great Army to chastise him Paschal soon after breathed forth his seditious Antichristian spirit During these contests between the Emperor and Paschal concerning Investitures there fell out this Quarrel between the King of France and him About the year 1108. Pope Paschal presiding in the Synod of Treca in France therein published some Decrees against the Kings antient rights of Investitures and Bishops Oaths Homages Fealty to him In pursuance whereof he presumed to make Richard Archdeacon of Virodune Archbishop of Rhemes to withdraw him from the Emperors party and confirm his usurped Papal authority in France which preferment Richard refusing being made Bishop of Verdune by the Emperor Paschal thereupon constitured Rudolphus Archbishop of Rhemes by his own Papal authority without the consent of King Lewis the Grosse then newly come to the Crown and involved in wars with his Barons who thereupon taking possession of the Archbishoprick King Lewes on the contrary created Gervasius Archbishop Et Archiepiscopatu Rhemensi pro suo jure investit The City hereupon receiving Gervasius for their Archbishop was interdicted and excommunicated by Paschal who imployed Yvo Carnotensis to mediate with King Lewes to remove Gervasius as an intruder receive Rudolphus into his royal favour and grant him leave to enjoy the Archbishoprick The King at last upon Yvo his solicitation concessit ut eum ad Curiam suam quae Aurelianis in Natali Domini congreganda erat Rudolphum securè adduceremus ibi cum eo Principibus regni de hoc negotio quantum fieri posset salva Regni integritate tractaremus But what the issue of this Treaty was Yvo himself thus relates in his Epistle to Pope Paschal Sed reclamante Curia plenariam pacem impetrare nequivimus nisi praedictus Metropolitanus per manus et Sacramentum eam fidelitatem Regi faceret quam praedecessoribus suis Regibus Francorum antea fecerant omnes Rhemorum Archiepiscopi et caeteri Regni Francorum quamlibet Religiosi et sancti Episcopi Whereupon Yvo made this request to Paschal Petimus ergo flexis genubus ut hoc eodem intuitu charitatis pacis veniale habeat paterna moderatio quod illicitum facit non aeterna lex Dei sed intentione acquirendae libertatis praesidentium Pontificum sola Prohibitio So that this great Bishop and Canonist Yvo deemed Kings investing of Bishops and Bishops Oaths Fealty made to Princes constantly practised ever before at that time by all the holy religious Archbishops Bishops of France no wayes unlawfull by Gods Law but by Popes meer prohibitions Which he likewise asserted against John Bishop of Lions and Hugo the Popes Legate in France who expostulating that this King had invested the Archbp. of Sienna against the Popes Decretals Ivo declared it to be no Heresie nor crime as Popes deemed it cum hoc nullam vim Sacramenti in constituendo Episcopo vel admissum vel omissum quod fidei religioni officiat habeat cum Reges nihil spirituale se dare intendant sed tantum votis petentium annuere bona exteriora quae de munificentia Regum obtinent Ecclâ—siae ipsis electis conceder c. Whereupon he made this supplication and gave this good advise to Pope Paschal who attempted Hermanensem Episcopatum à Noviodunensi distrahere without the Kings royal assent Nos sicut filii fideles rogamus consulâ—â—â—s ut statum Ecclesiarum Galliae quae quadringentis fermè annis duravit inconcuâ—â—um manere concedatis ne hac occasione Schisma quod est in Germaâ—eo Regiis adversus sedem Apostolicam in
ut resipiscant ab infidelitate et transeant ad fidem Hoc enim est bonum coram salvatori nostro Deo qui vult omnes homines salvos fieri ad agnitionem veritatis venire Especially Kings and Princes the principal instruments to draw others to salvation and the knowledge of the truth by their Examples and Edicts Pope Symnachus being accused of Adultery and other horrid facts to Theodoricus King of Italy Sancta Synodus apud urbent Romanam ex praecepto Gloriosissimi Regis Theodorici diversis â—â—regionibus congregata in Christi nomine est this King not the Pope summoning this Council even in Rome it self Cum ex diversis Provinciis ad urbem Romam convenire Sacerdotes Regia praecepisset authoritas ut de his quae de venerabili Papa Symmacho Apostolici sedis praesul ab adversariis ejus dicebantur impingi sanctum Concilium judicaret â—egitime Liguriae Aemiliae vel Venetiarum Episcopis consulendi Regem incubuit necessitas concerning this accusation Who coming into the Kings presence respondit praefatus Rer piissimus bonae conversationis affectu plura ad se de Papae Symmachi actibus horrenda fuisse perlata et in Synodo oportere si vera esset inimicorum ejus objectio judicatione constare Whereupon the Examination of his crimes being referred to this 4th some reckon it the 3d. Synod held at Rome and that by the Popes desire to purge himself as well as by the Kings precept the Pope entred into the Synod et de evocatione Synodali â—lementissimo Regi gratias retulit et rem desiderii sui evenisse testatus est Upon his accusation to the King he was suspended ab officio beneficio by this King untill he had purged himself At his first appearance before the Council he complained of this his suspension as illegal being not made by the Council but out of it and prayed to be readmitted and restored by the Council et ut omnia quae per suggestiones inimicorum suorum a parte Cleri vel aliquibus laicis amiserat potestati ejus legaliter ab honorabili Concilio redintegrarentur seu redderenter et tanti loci Praesul regulariter prius statui pristino redderetur et tunc non ante veniret ad causam et si ita recte videretur accusantium propositionibus responderet Digna res visa est maximo sacerdotum numero quae mereretur effectum decernere tamen aliquid Synodus sine Regia notitia non praesumpsit Whereupon the Synod sent to the King to know his pleasure herein Sed suggestionibus per legatorum negligentiam non meruit secundum vota responsum But contrary to the Synods desire and opinion Iussus est Regis praeceptionibus Papa Symmachus ante Patrimonii vel Ecclesiarum quas amiserat receptionem cum impugnatoribus suis in disceptatione confligere qui potestatis suae privilegia et quae pro conscientiae quantum juste aestimamus emendatione submiserat nec hac voluit vice resumere Whereupon it was thought meet that the Libel prepared against the Pope by his accusers qui quotidie seditionibus appellabant should be received by the Synod Which being received accordingly and read there appeared two things in it which seemed either false or repugnant to their Ecclesiastical power The one that his Crimes whereof he stood accused apud Regiam constitit notitiam were pending before the Kings own conusans which was false he having referred him to the Council The second that they could prove him guilty of the Crimes objected by his servants addentes ut ipse mancipia traderet quibus quantum illi disserebant posset in judicatione superari Quae res Canonibus ipsis publicis erat legibus inimica c. Et dam inter ista quae essent facienda tractabatur praefatus Papa ut causam diceret occurrebat Qui veniens abirruentibus turbis aemulorum suorum ita tractatus est ut multis Presbyteris qui cum ipso erant per cadem ipsam mortis fuisset occasio quod probat recentium adhuc vestigia vulnerum nisi illustris vir Comes Alegerius sublimes viri Gutela Vedecelsus Majores domus Regiae perspexissent quos secum unde egressus fuerat ad beati Petri Apostoli septa convexerat Upon these tumults and confusions the Synod reported the whole series of their proceedings to the King as Supream Judge iterum Nos ad Iustitiam contulimus principalem scientes vivinitare propitia regere Dominum quem ad gubernacula Itaâ—iae ipse providerat They informed the King Saepe nominatum Papam post caedem cui subjacuerat cum suis si voluntatem rursus haberet ereundi ad judicium fuisse commonitum but that he could not canonically purge himself without great dangers and that by reason of the tumults of his accusers who resisted justice he could not be compelled to answer against his will Ad haec serenissimus Rex taliter Deo adspirante respondit in Synodali esse arbitrio in tanto negotia sequenda praescribere nec aliquid ad se praeter reverentiam de Ecclesiasticis negotiis pertinere committens etiam potestati Pontificum ut sive propositum vellent audire negotium sive nollent quod magis putarent utile deliberarent dummodo venerandi provisione Concilii par in Civitate Romana Christianis omnibus redderetur Whereupon the Synod by vertue of this reference from the King thought best to proceed no further in the examination of the fact but to referre the cause to Gods judgement acquainting the Roman Senate with their resolutions and desiring them to consider quanta inconvenienter et praejudicialiter in hujus negotii principio contigissent That all men are sinners and have need of Gods mercy and that the examining of this cause would do more prejudice and dishonor then good to the Church Wherefore juxta mandatum Principis non discuterent but referr the whole cause to God the Judge of secret things and so acquitted him from the Articles exhibited against him as to men Vnde secundum Principalia praecepta quae nostrae hoc tribuunt potestati quicquid Ecclesiastici inter sacram Vrbem Romae vel foris Iuris est reformamus totamque causam Dei judicio reservantes universos hortamur ut sacram communionem sicut res postulat ab eo percipiant Dei animarum suarum meminerint quia ipse amator pacis est ipse Pax est qui monet Pacem meam do vobis c. From these memorable proceedings against this Pope it is most evident 1. That the Pope in this age was subject and submitted himself to the Judicature not only of the Emperor but of Thedoricus the Gothish King of Italy who removed Symmachus and Laurentius from the Papacie contending for it and placed Peter Altinat therin to appease the Schism till the cause between them was heard and to a Council of Bishops even for scandalous crimes objected against him 2ly
tam necessarium et publicae disciplinae Ecclesiasticae defensioni omnino suppliciter postulamus ejusdem pii Principis authoritate muniri Without which their Canons and Sentences were both invalid subjoyning thereunto the Law of the Emperor Constantine the Great De confirmando judicio Episcoporum Synodus Trevirensis Anno 855. hath this Prologue evidencing that the Emperor Ludovicus the 2d summoned it prescribed the Bishops therein both by word of mouth and writing what heads or Chapters they should consider frame and then return them all to him when finished to examin alter ratifie as he saw cause Capitula quaedam et commonitorum Imp Ludovicus suis Episcopis de statu sui Regni considerare praecepit De conversatione Episcoporum Presbyterorum et caeterorum Clericorum de doctrina et praedicatione in populo de conscriptione librorum restauratione Ecclesiarum de ordinatione Plebium Xenodochiarum de Monasteriis virginum seu foeminarum quae secundum regulam Sancti Benedicti vel ea quae secundum câ—nonicam authoritatem disposita esse debent adding Quicquid in praefatis ordinibus extra ordinem est aut per negligentiam praepositorum aut per desidiam subditorum vehementer cupio scire et secundum Dei voluntatem vestrumque sanctum consilium sic emendare desidero ut in conspectu Dei nec ego reprobus sim neque vos et populus in commissis iram suae indignationis incurrat Quomodo autem istud rationabiliter quaesitum monitum perficiatur vobis hoc ad tractandum ac nobis renunciandum committimus De minoribus quoque causis quae generaliter omnes specialiter aliquos tangunt et indigent emendatione volumus ut posthac illas quaeratis et ad nostam notitiam reducatis sicut est de Comitibus et eorum Ministris c. sicut in reliquis causis quae ad peccatum nostrum pertinere possunt ac populi nostri These heads exhortations and admonitions of the Emperor being communicated to and read before this Synod omnes unanimiter pro nostra indole omnipotenti Deo devotissiâ—â—e gratias egerunt quia populo suo tam piissimum quamque Sanctissimum Princpem dedit qui cuncta ordinabiliter et rationabiliter disponere cupit After which the Bishops returned him an answer to each head in writing which being read before the Emperor in Augustali aula residens tractaturis de statu sanctae matris Ecclesiae et pace divina dispositione commissi sibi Imperii ac generali totius populi salute praesentibus Optimatibus suis dixit Crebro vestram fidelitatem retroactis temporibus commonuimns ut secundum normam Christianae religionis vivere unusquisque nostrorum fidelium satageret c. Which ended he enacted several Lawes and Constitutions for the benefit and Peace of the Church with a Sancimus autem Sancimus nihilominus c. Concluding Haec olim saepe inconcuâ—cata Augustali nostra sanctione promulgata quia ex parte in aliquibus videntur neglecta hactenus acriori ulcisci debuerat examine c. destinaturi post modicum Legatos strenuos emendata inquirere Qui verò negligens repertus fuerit propriis honoribus nostro privabitur iudicio Nicholas the 1. as Anaâ—â—atius with others inform us being elected Pope by the unanimous assent of the Senators Clergy and People of Rome was consecrated and installed in his See in the presence of the Emperor Ludovicus the 2d by his approbation and assent After which the Pope with the Nobles and Great men of Rome out of love and respect going to visit the Emperor in a place called Quintus where he fixed his seat the most excellent Emperor so soon as he saw the Pope obvius in adventum ejus occurrit fraenumque Caesar equi Pontificis suis manibus adpraehendens pedestri more quantum sagittae jactus extenditur trarit After the Emperor had feasted him Augustus cujus amore fâ—oenum Imperialis equi superscandens accompanying him in his return cum pervenissent spaciocissimum itineris locum Imperator equo descendit equumque Pontificis iterum ut memmimus supra traxit dulcissimisque osculis invicem perornantes lucifluè gratulaâ—i sunt What this Emperor then voluntarily did out of overmuch courtship and humility only some Popes have since claimed and prescribed as a bounden service vassalage incumbent duty Which so puffed up this Pope with Antichristian pride insolency that he presumptuously Imperatores seculares Principes decreto exclusit ab omnibus Clericorum Conciliis nisi quando causae agerentur de fide Ne Laici de Clericorum vita judicent Pontificem nec solvi nec ligari posse decernit a seculari potestate quem constat a pio Principe Constantino DEUM appellatum cum nec posse DEUM ab hominibus judicari manifestum est When as this Pope and other Parasites who make use of his reason had quite forgotten 1. That it appears not by any authentick Historyes that Constantine the Great ever gave the Title of God to the Pope 2ly Admit he gave it to one Pope out of the contemplation of his piety and the spirit of God dwelling in him yet this extended not to his Successors especially to such who were devils incarnate in their actions 3ly That the Scripture never called the Pope nor St. Peter God much lesse made either of them a God in truth but it particularly frequently stiles Kings and Temporal Judges Gods Vicegerents on earth sitting in his throne executing Judgement and Justice in his stead Gods to wit in a qualfyed sence not in reality and essence Exod. 4. 16. c. 7. 1. c. 22. 28. Josh 22. 22. Ps 82. 1 6. Ps 136. 2. Ps 138. 1. 1 Cor. 8. 5. Therefore they being thus frequently called Gods by God himself in sacred Writ may lawfully judge condemn depose Popes and Priests who are but men and never stiled Gods in Scripture 4ly Kings being thus stiled Gods and sitting on Gods Throne the Pope who is but a man and sits only in St. Peters chair at most not Gods own throne hath not the least power or pretext by this Popes own argument inference to judge much lesse depose dethrone these Gods as they have most antichristianly presumed 5ly Sundry Emperors Kings notwithstanding this stile of God given to the Pope by Constantine did frequently before and after Pope Nicholas his time both judge depose Popes Patriarchs Metropolitans Bishops Priests for their Heresies Treasons Schisms rebellions and other crimes as the premised and subsequent examples and Ecclesiastical Histories evidence This therefore is a nonsense argument for a Pope especially in his own case to exempt himself from the Emperors Supreme Jurisdiction 6ly His exempting all inferiour Clergymen as well as Bishops Popes from Emperors Kings and Civil Magistrates censures powers though Constantine never stiled them Gods is an argument that every Priest whatever is as much a God as the Pope himself in this respect
and equal to him in Authority which subverts Popes pretended Soveraign Monarchy and sole Deity appropriated only to those who sit in Peters imaginary but Antichrists real Chair at Rome 7ly About the year 865. Guntherus Archbishop of Coler and Thetgandus Treverersis for approving the divorce of the Emperor Lotharius from Thetberga for incest with her brother in the Synod of Mus after long attendance at Rome were by this Pope Nicholas imprisoned deposed excommunicated without sight hearing reason or cause alleged against all rules of Justice who complaind to the Emperor of this his Tyranny and likewise writ a notable Epistle to him in answer to his Letter after their release in their own names behalfs and their fellow Bishops in justification of the Emperor and themselves against his pretended supremacy over them wherein they have these passages amongst others Subito de inproviso sententiam injustam temerariam nefaviam Christianae religioni repugnantem de chartulae effutisti satis protervè tuis fratribus atque conservis illusisti c. Tu Pontificis quidem personam prae te fers at Tyranum agitas sub cultu Pastoris Lupum sentimus Titulus Parentem mentitur tu te factis Jovem ostentas Cum sis Servus servorum Dominus dominantium esse contendis atque juxta disciplinam Christi Servatoris nostri infimus ejus omnium minister templi Dei Tuvero libidine dominandi in praeceps abis quicquid tibi libet licet Fucus factus 〈◊〉 Christianis Hisce de causis nos cum fratribus nostris collegis neque Edictis tuis stamus neque vocem tuam agnoscimus neque tuas Bullas tonittuaque timemus â—u eos qui Senatus consultis impiis non parent impietatis condemnas iisdem sacrificiis interdicis Nos tuo te ense jugulamus qui edictum Domini Deique nostri conspuis concordiam collegii discindis pacem immortalem coelestis Principis tesieram violas Spiritus sanctus author est omnium Ecclesiarum qua longissime latissime terrarum orbis porrigitur Civitas Dei nostri cujus municipes sumus ad universos coeli cardines pertinet Major est urbe quae Babylonia a sacris Vatibus appellatur ut quae divinitatem usurpat coelo se aequat se aeternum fore neque unquam errasse aut errare posse gloriatur This Pope presumed to send this insolent Letter to this Emperour Lotharius to deprive him of his antient Right of conferring Archbishopricks and Bishopricks without the Popes consent which his Predecessors durst not attempt prefaced by Gratian with this Rubrick Authoritate Apostolica non Regio favore Episcopus est eligendus Porro scias quod relatum est nobis quod quicunque ad Episcopatum in regno tuo provehendus est non nisi faventem tibi permittas eligi Id circo Apostolica aut horitate sub divini judicii obtestatione injungimus tibi ut in Treverensi Urbe in Agrippina Colonia nullum eligi patiaris antequam relatum super hoc nostro Apostolatui fiat But neither he nor his Successors would depart with this flower of their Crown to the Pope as is evident by the 63. Epistle of this Pope Nicholas the 1. to the Bishops under King Lotharius Anno 863. to grant a license to the Clergy and people to elect a Bishop in Ecclesia Cameracensi void above 10. moneths by sundry other instances collected by M. Pierre Pithou a learned French Advocate and Pope Pelagius his Epistle Laurentio Episcopo Gratian Dist 63. Concilium Pistis celebratum Anno 863. as Surius confesseth videtur potius quidem esse Regni Procerum Conventus quam Episcoporum Synodus Carolus enim Rex Episcopi Abbates quoque Comites et cateri in Christo fideles ex diversis Provinciis convenerunt Wherein they recite and ratifie plura Capitula Praedecessorum Regum et Synodorum Vt autem haec quae observanda supra scripsimus ac pronunciavimus nunc de coetero certius expessius a nobis atque Successoribus inconvulsa serventur propriis manibus his subscribere communi consensu decrevimus ea conditione servata ut omni in cunctis ordinibus lex juris debiti honor ab omnibus obedienter fideliter cooperante Domino conservetur The Council of Wormes Anno 866. is thus prefaced Dum studio amatoris Christi ac jussione excellentissimi gloriosique Domini Ludovici Regis cujus tanta erga Deum devotio extat ut non solum in rebus humanis verum etiam in causis divinis maximam semper sollicitudinem gerat apud Vormatium Civitatem c. convenissemus After which followes a Confession of faith and 80 Chapters or Canons there agreed on published by this Kings approbation After the death of Pope Nicholas the 1. Hadrian the 2d notwithstanding some dissents was elected Pope collectis omnibus tam Episcopis cum universo Clero quam primoribus urbis cum obsecundantibus sibi populis ad Lateranense Patriarchium certatim a Procerum plebis multitudine deportatur Imperator Legatos ad eligendum Pontificem Roman misit Clerus populus autoritatem eligendi Pontificem sibi vindicaturi non quaesita Imperatoris aucthoritate neque accersitis Legatis eligunt Quod audientes tunc missi Principes moleste tulere indignati scil non quod tantum virum nollent Pontificem quem nimium anxie cupiebant Sed quod se dum praesentes essent quirites non invitaverint nec optatae a se futuri Praesuli electioni interesse consenserint Qui accepta ratione quod non Augusti causa contemptus sed futuri temporis hoc omissum fuerit omnino prospectu ne videlicet Legatos Principum in electione Romanorum Pontificum mos expectandi per hujusmodi fomitem inolesceret omnem suamentis indignationem medullitus sedavere ac salutandum electum etiam ipsi se humiliter accessere Denique omnes hunc certatim coram â—isdem Legatis rapere ad summum Pontificatus apicem provehendum trahere ac auxie nitebantur portare nisi blanditiis Senatorum consiliis aliquantulum sedati fuissent the Emperor having not yet assented to his election Quorum omnium unanimitatis desilerum audiens Hludovicus Christianissimus Imperator cognoscens etiam qualiter in eo decretum suis subscriptionibus reboraverunt valde gavisus est c. Et mox Imperialem scribens Epistolam cunctos Romanos quod dignumtanto elegisset officio conlaudavit per quam videlicet innotuit nulli quippiam praemii fore er consecratione ipsius quoque modo pollicendum cum ipse hanc non suorum suggestione sed Romanorum potius unanimitate commotus ardentissime cuperet provenire Maxime cum reddi quae ablata fuerant non auferri ab Ecclesia Romana vel deperire quippiam se diceret amare After the Emperors approbation of his Election by his Letters sent to Rome he was consecrated and installed Pope not before