Iudge in Spaine or Hungarie or other kingdomes to prove the supremacie to bee likewise in their kings And why not For it is a thing of right belonging to all Kings to have the supremacie within their severall Dominions and to use and extend that their power and authoritie for God and for the advancement of his true service and right religion aswell as for the advancement of Civill Iustice and externall peace amongst their subjects And what hurt were it to any if all the Kings in Christendome yea if all the kings in the world did this or rather how great ample unspeakeable a benefite would thereby accrew and come not onely to all Christendome but to the whole world If all the Kings in Christendome or in the whole world did extend their authoritie 2 Thess 2.3.4.5.6.7.8.9.10.11.12 Rev. 17 1.2.3.4 c. Revel 18.4 for the maintenance and advancement of Popery which is indeede the adulterate corrupt and false Religion it being as the holy Scripture it selfe hath notified and declared it to be the Religion of the grand Antichrist and of the whore of Babylon which all Gods people be commaunded to forsake even Papists themselves out of the error of their judgement would thinke it to bee well done How much more in true judgement ought you and they to thinke it to be well done if they did all imploy their Civill sword power and authoritie for the advancement of that which is indeed the most auncient true Christian Catholicke and Apostolicke Religion But you have yet still a conceite that it is requisite necessarie to have a Pope of Rome as a supreme Pastor or a supreme Iudge to decide and determine all heresies errors doubts questions and controversies concerning faith and religion that arise in the Church and so to preserve peace and unitie in it by his infallible and unerrable judgement Howbeit first why should the Bishop of Rome be this supreme Pastor or supreme Iudge more then the Bishop of Antioch Constantinople Alexandria Ierusalem or any other Bishop For where hath God constituted the one to bee so more then the other Secondly how doe you prove the Bishop of Rome to have an infallible an unerrable judgement more then other Bishops have Yea even in the Preface of my first Booke pag. 14.15 16. and againe in the second part of that same my first Booke Chap. 1. pag. 54.55 I have proved that the Bishop of Rome may erre even in matters of faith aswell as any other Bishop and the same doth also before appeare in this Booke likewise Thirdly if the supremacie and Monarchie of the Bishop of Rome have this vertue in it to keepe and maintayne peace and unitie in the Church and to decide and determine certainely truely and infallibly all doubts questions and controversies in Religion Why doth hee not decide and determine all those questions controversies that so it might experimentally appeare to have that vertue in it or what neede is there then of Generall Councels yea of any Councels at all For the use and end of Synods and Councels is to decide and determine questions and controversies that doe arise and spread themselves to the disquiet and trouble of the Church all which bee superfluous if the certaine truth in everie question may be had immediately from his mouth But indeede this institution of Synods or Councels is a divine institution and therefore must stand although that humane invention of the Popes supremacie needelesly erected for the same use and end doe utterly fall and be disanulled And what necessitie is there of him For even Generall Conncels were summoned and convocated in times past by the Emperours and may be still at this day convocated by the unanimous consent and authoritie of the severall Kings and Princes of the severall Nations Neyther is the judgement of one man as namely of the Bishop of Rome or of any other so strong or powerfull to pull out errors that be rooted in mens mindes Conc. Affric cap. 138. epist â—ad CelestinuÌ„ as is the judgement and consent of many in a Synod or Councell Vnlesse there be any that thinketh God inspireth one particular person with righteousnesse forsaketh a number of priests assembled together in a Councell which the Councell of Affrica held to be verie absurd and repugnant to Christ his promise so long as they meete together in his name and for advancement of his truth And here you may observe a difference betweene the wisedome of God and the wisedome of Men For in the Apostles times there arose at Antioch a great question which was whether Circumcision were necessarie to salvation Act. 15 1.2 3.4 5.6.7.8.9.10.11.12 13. c. what doe they in this case Doe they choose and appoint some one man as chiefe to whom they will referre the deciding and determining of this question No such matter And yet if they would have had the controversie decided and determined by One who was fitter to have beene that one then S. Paul whom they had amongst them But they take no such course but send Paul and Barnabas and certaine others to Ierusalem What to doe Was it to desire the judgement only of some one man there as namely of S. Peter or of any one other No. But to have the matter decided by a Synod or Councell of the Apostles Elders and others therein to be assembled for that purpose and in which Synod or Councell it was determined accordingly If then in those times of the Apostles when there was so great abundance of the gifts of God and when as controversies might without danger of error have beene referred unto one onely The rule of One above all the rest was not held meete and convenient Now when the gifts are lesse and the danger of error more Can is be thought a wisedome consonant to the wisedome of the holy Ghost to erect and constitute as the seduced world hath done One man namely the Bishop or Pope of Rome to be the Iudge and that a verie sure and infallible one as they account him for the deciding and determining of all doubts questions and controversies that arise throughout the whole world concerning Faith and Religion and upon whom as being in their opinions the Monarch and head of the whole and universall Church upon Earth they doe though overboldly and dangerously relye and depend It is true that the regiment or governement of the Church is Monarchiall but that is not in respect of the Pope but in respect of CHRIST IESVS who is indeede the right true and sole Monarch and head of his whole Church But in respect of the Bishops and Pastors that be rulers or governours under Christ it is as the Protestants have rightly taught and defended against the Papists not Monarchiall but Aristocraticall Yea Christ Iesus himselfe told his Apostles and in them all Bishops their successors when they contended for a Majoritie or Monarchy among themselves that Reges gentium
and observed wherein and in what respects it was that this excellencie of the one above the other did consist For as it is true that in respect of converting soules and fitting them for Gods kingdome by preaching of Gods word administring of the Sacraments and exercise of the Ecclesiasticall discipline the spirituall function and authoritie is to bee preferred before the Regall or Temporall So no lesse true is it that in respect of the temporall power of the sword externally to commaund compell and to punish offenders in causes both Ecclesiasticall and Civill the Regall and temporall office and authoritie is to bee preferred before the Episcopall or Sacerdotall This distinction because it killeth and striketh dead your cause you cannot endure and therefore doe you in your Reioynder exclayme against it and call it a distinction never heard of before and that it was lately hatched in the Vniversitie of Mollinmighan as you scoffingly speake in the Colledge there of your owne divising and nomination and whereof you are the father and the founder But to let this passe as an idle fiction of a fantasticall braine why will you not acknowledge the truth of this distinction which is so cleare plaine and evident in it selfe The first part of it you neyther doe nor can denie namely that in respect of converting soules Chrys in Mat hom 83. Ad popul antioch homil 60. and fitting them for Gods kingdome by preaching of Gods word administring of the Sacraments and exercise of the Ecclesiasticall discipline the spirituall office and authoritie is to bee preferred before the Regall or Temporall For this is verie apparant even by S. Chrysostome himselfe who speaketh to Ecclesiasticall Ministers on this wise No small vengeance saith hee hangeth over your heads if you doe suffer any hainous offender to be partaker of the Lords Table his bloud shall be required at your hands whether hee be a Captaine Lieutenant or a crowned King forbid him in these cases thy power is greater then his Againe hee saith Si vis videre discrimen quantum absit Rex à Sacerdote expende modum potestatis vtrique traditae Chrysost de verb. Esa vidi Dom. hom 5. If you will see the difference how great it is betweene the King and the Priest weigh the measure of the power or authoritie graunted unto them both And there shewing the power and authoritie which God hath committed to the Priest he saith Eoque Deus ipsum regale caput sacerdotis manibus subiecit and in that respect saith hee hath God subiected the head of the King to the hand of the Priest So that it is onely in respect of their Ministerie power and authoritie graunted them from God not in all respects nor to all intents and purposes that this their excellencie and preheminencie consisteth Yea he further sheweth that their power and offices bee distinct and limitted and that the one may not intrude into the office and bounds of the other For when King Vzziah otherwise called Ozias 2. Chron. 26.16.17 18. entred into the Temple to burne incense which pertayned to the Priests office and not to the King S. Chrysostome reproving and condemning this saith thus unto the King Chrysost de verbis Esaiae vidi Dom. homil 4. Mane intra tuos terminos alij sunt termini Regni alij termini sacerdotis Keepe you within your owne bounds For the limits or bounds of the Regall calling be one and the limits or bounds of the Sacerdotall calling be another And againe hee saith that Res est mala non manere intra fines nobis à Deo praescriptos It is an ill thing not to abide within the limits or bounds prescribed unto us of God Hee againe thus distinguisheth their offices Regi corpora commissa sunt sacerdoti animae Rex maculas corporum remittit Sacerdos autem maculas peccatorum Ille cogit hic exhortatur Ille necessitate hic consilio Ille habet arma sensibilia hic arma spiritualia Ille bellum gerit cum barbaris mihi belium est adversus Daemones To the King saith he Homil. 5. Idem ibidem hom 4. are bodies committed to the Priest soules the King remitteth the spots of the bodies the Priest the spots of sinnes The King compelleth the Priest exhorteth the one with necessitie or constraint the other with advice or counsaile The King hath sensible weapons the Priest hath spirituall weapons The King maketh warre with the Barbarians and the Priest hath warres against the Divels Againe hee saith Regi ea quae hic sunt commissa sunt mihi caelestia mihi quum dico sacerdotem intelligo To the King are those things committed that bee here To mee are things heavenly committed And when I say to mee I meane saith hee the Priest So that although hee there affirmeth the Sacerdotall power or office to bee more excellent or greater then the Regall yet withall hee sheweth you wherein and in what respects it is namely as I said before in respect of those things which properly belong to the office ministerie and function of a Priest or Bishop of which sort is preaching of Gods word administring of the Sacraments and binding and loosing of sinners by Excommunication or Absolution as the case requireth But hee may not by vertue of that his Ecclesiasticall and Priestly office use any externall civill coactive power or compulsion which you see even by the evident testimonie of the same S. Chrysostome himselfe rightly and properly belongeth to the King and not to the Priest Now then here you may perceive withall the other part of my distinction to be likewise undoubtedly true namely That in respect of the Temporall power of the sword thereby externally to commaund compell and to punish offendors in causes both Ecclesiasticall and Civill the Regall and temporall office and authoritie is to bee preferred before the Episcopall or Sacerdotall For it is cleare that God hath committed this Civill and Temporall sword onely to Kings and Princes and such like terrestriall Potentates and not to Bishops or Priests For so also doth S. Paul himselfe directly shew And who is there but hee knoweth that it properly appertayneth to the power office of this civill and temporall sword to commaund compell and to punish offendors civilly and in a temporall manner For the same Apostle saith of everie of these higher powers that beare this temporall Sword that hee beareth it not in vaine Yea hee saith that hee is the Minister of God a revenger unto wrath to him that doth evill Here is no exception of any person or of any cause but hee that offendeth or doth evill bee hee a lay-man or a cleargie-man or be he an offendor in a cause Civill or cause Ecclesiasticall hee appeareth to bee subject to this sword and authoritie of these higher powers For seeing the expresse wordes of the Text be Bernard ad Senonen Arobiepisc epist 42. Chrysost in Rom. hom 23 Let everie soule be subiect to the higher
powers Who saith S. Bernard hath excepted you speaking to an Archbishop from this generalitie Hee that bringeth in an exception saith hee useth but a delusion And you may remember that even S. Chrysostome also himselfe as hee subjecteth Kings to Bishops Priests and Pastors in respect of their power and commission graunted them from God So on the other side in respect of the Regall sword power and authoritie given and graunted likewise from God to Kings and Princes he declareth verie fully that Bishops Priests Pastors and all Ecclesiasticall Ministers whatsoever aswell as lay people are to be subject to them But this point concerning the subjection of all Bishops Priests and Pastors and even of the Bishop of Rome himselfe aswell as of others unto Emperours Kings and Princes as also in causes even Ecclesiasticall aswell as Civill and temporall is so cleerely plainely and plentifully proved both in my first and second Bookes and in this also all your answers evasions quirkes and quiddities being therein utterly frustrated confuted and confounded as that it is to mee a matter of wounder that you should not see and so acknowledge the truth of it But it seemeth you cannot see the wood for trees which I am sorrie for 8. Howbeit to make this point yet the more evident viz the subjection of Priests and Ecclesiasticall Ministers unto the King and therewithall the Kings supremacie or supreame commaund over them even in causes Ecclesiasticall I alledged in my Reply cap. 1. pag. 5. the example of Moses who commaunded not onely the Levites Deut. 31.25.26 and that in a matter Ecclesiasticall and concerning their verie office but hee commaunded also even Aaron the high Priest in a matter likewise Ecclesiasticall and concerning his verie office Numb 16.46.47 saying thus unto him Take the censer and put fire therein of the Altar and put therein incense and goe quickely unto the congregation and make an attonement for them for there is wrath gone out from the Lorde the plague is begun then Aaron tooke as Moses had commaunded him c. Here you say I abuse my Reader by falsely citing this text for the right wordes say you are these Moses said to Aaron take the Censer and drawing fire from the Altar put incense upon it going quickely to the people to pray for them To pray say you and to make attonement doe differ and be not all one howbeit indeede not I but you are the man that abuse your Reader by falsely citing the wordes of this Text For you therein follow the wordes of your vulgar Latin translation which is untrue and unsound and I follow our English translation which is according to the Originall in Hebrew and therefore true which you also if you were a good Hebrician would know and perceive even in this verie particular But whether wee take your translation of Praying for the people or our translation of Attonement-making it commeth all to one passe as touching that purpose for which I cited it namely to prove that Moses commaunded Aaron the high Priest in a matter Ecclesiasticall cōcerning his verie office For your selfe do say that this praying for the people was a religious act to bee wrought by Aaron as being intermediate betweene the people God to reconcile or gaine unto them the favours of heaven And on the other side we say that to burne incense to mak attonement for the people 2. Chron. 26.18 is likwise expressely a thing properly pertayning to the Priests office So that as touching that purpose for which I cited that text it maketh as I said before no difference But then you go further seem to speake as if Moses had not there commanded Aaron But when Moses spake to Aaron in this sort Accipe thuribulū Take the censer Be not these wordes of commaunding especially in this case and at this time being also spoken by a Superior namely by him that was as the Scripture calleth him a king in the common-weale of Israel Deut. 33.5 Deut. 31.25 26.27 Yea bee they not wordes of as full and cleere commaund as when hee spake in like sort to the Levites saying Take the booke of this law and put yee it in the side of the Arke of the Covenant of the Lord our God c. The Text it selfe sheweth that these were wordes of commaunding in Moses And so witnesseth also your owne translation that herein Moses praecepit Levitis Moses commaunded the Levites Yea that Moses aswell as his successor Ioshuah commaunded not onely the Levites but the Priests also and all the congregation and people of Israel appeareth by that answer and acclamation they gave to the same Ioshuah saying thus unto him Iosh 1.16.17.18 All that thou hast commaunded us wee will doe and whethersoever thou sendest us wee will goe As wee have obeyed Moses in all things so will we obey thee onely the Lord thy God be with thee as bee was with Moses whosoever shall rebell against thy commaundement and will not obey thy wordes in all that thou commaundest him let him bee put to death But then when you cannot gainesay but that Moses commaunded Aaron and that in matters Ecclesiasticall and concerning his very office you come to your last refuge and doe say that Moses was the high Priest and so as an high Priest commaunded Aaron But first how doe you prove this that Moses was an high Priest And yet if you could prove it what would you or could you gaine from thence for your selfe doe say that Moses was as well a king as a Priest therefore why might hee not commaund him as hee was a king rather then otherwise for did he in his time commaund the Priests Levites the whole People of Israel otherwise or in any other sort or sence then Ioshuah his successor did who was no Priest how be it if Moses had been both a Priest and a King would not the holy Scripture somewhere haue testified and expressed so much aswell as it doth in the like case of Melchisedech Gen. 14.18 Hebr. 7.1 For as touching those Texts of Scripture which you bring to prove Moses to be a Priest it shall by and by appeare that they prove it not Againe if Moses were the high Priest what will you make Aaron to be for it is evident and confessed of all sides that Aaron was the high Priest and if Moses were also another high Priest at the same time Deut. 33.5 then beside that there should be two high Priests together at one time how could the one commaund the other they being both of equall authority Or can he be rightly and truely called Summus Sacerdos that hath a Superior Priest over him to commaund him It is cleere that the Scripture doth expressely testifie of Moses that he was a King and therefore of that there can be no doubt but that he was also a Priest or an high Priest as you suppose it doth not affirme no not in that Place
betweene the King and the Priest that Ille cogit Châ—ysosto de verbis Esaiae vidi DominuÌ„ homil 4. hic exhortatur Ille habet arma sensibilia hic arma spiritualia The King compelleth the Priest exhorteth the King hath the sensible weapons the Priest the spirituall weapons And when the Priest or Ecclesiasticall Minister hath gone as far as he can go in his Ecclesiasticall Ministerie he must not go any further to use any externall power coactive or compulsive as he there also teacheth 〈◊〉 21.1 but must in every such case leave men unto God who hath the hearts of all kings aswell as of others in his hands and moveth and turneth them when Chrys de Sacerlotisâ—h 2. and which way sâ—ever he pleaseth Yea S. Chrysoâ—tome saith yet further expressely That it is not lawfull for a Bishop to oure men with so great authoritie as a sheepheard doth his sheepe for it is free for a sheepheard forcibly to binde his sheepe to drive them from their feeding to scare them and to cut them but in the other case the facilitie of the cure consisteth no in him that giveth but onely in him that taketh the medicine This that admirable teacher perceiving said to the Corinthians Not that wee have any Dominion over you under the name of faith but that wee are helpers of your ioy For of all men Christian Bishops must not correct the faults of offenders by force or violence Externall Iudges when they take any transgressing the lawes they shew themselves to be endued with great authoritie and power and doe compell them whether they will or no to change their manners But here saith hee non vim afferre sed suadere tantum oportet atque hac ratione meliorem efficere quem emendandum susceperis You may not use violence but perswasion onely and by this meanes make him better whom you have taken upon you to amend Againe hee saith If any sheepe goe out of the right way Chrysost de Sacerdotio lib. 2. and leaving the plentifull pastures graze on barren and steepe places The sheepheard somewhat exalteth his voyce to reduce the dispersed and stragling sheepe and to force them to the flocke But if any man wander from the right path of the Christian faith The Pastor must use great great paines care and patience Neque enim vis illi inferenda neque terrore ille cogendus verum suedendu tantùm ut de integro ad veritatem redeat For hee may nor be forced or constrained with terror but perswaded onely that so hee may returne againe to the truth If then your late Councell of Lateran under Pope Innocentius the third decreed as you say this externall power coactive to bee in the Bishop of Rome You see it is not to be regarded Because such a decree if any such were is directly contrarie to the testimonie of all former approved antiquitie But yet you must also remember what Platina writeth concerning that Councell Plantina de vita Innocen 3. Venêre multa tum quidem in consultationem nec decerni tamen quicquam apertè potuit Many things saith hee came into consultation in that Councell but nothing could plainely be decided by reason the Pope departing to compose some tumults then suddainely risen died by the way So that this your great Councell of Lateran consulting how to defeate Kings and Princes of their Temporall kingdomes and Dominions but not decreeing or concluding any thing therein as being prevented by the Popes hastened and unexpected death will also doe you no pleasure in this case But now why may not I after so many questions of yours answered propound you also one question which is this What if the Bishop of Rome for maintenance of his worldly pompe pride pleasure and ambition carelesly neglect all right religion and bee so extremely wicked both for life doctrine as that hee careth not to carrie innumerable soules together with his owne by heapes to hell who shall correct restraine represse or punish him For answer whereunto you might say that in former and auncient times The Emperours had the correction and the punishment aswell of the Bishops of Rome as of other Bishops that were offenders within their Dominions But now the case is altered and the world turned topsie turvie and the Bishop of Rome growne to that height and licenciousnesse as that hee will not allow himselfe to be censured or judged by any men mortall be they Emperus Kings Princes Bishops Generall Councels or whosoever they bee But whilst he is thus mounted not onely above other Kings and Princes but even above the Emperours also himselfe What saith Optatus of such a one Optat. libr. 3. pag. 85. Cùm super Imperatorem non sit nisi solus Deus qui fecit Imperatorem certè quise super Imperatorem extollit iam quasi hominum excesserit metas se ut Deum non hominem aestimat Forasmuch as saith he there is none above the Emperour but God onely that made the Emperour Certainely be that exalteth himselfe above the Emperour as one that hath gone beyond the bounds of men esteemeth himselfe not now any longer as a mac but as God And whilest withall hee thus exempteth himselfe from the Lawes censure and judgement of all men upon earth what doth hee else by all this but shew himselfe to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That lawlesse person mentioned by S. Paul in 2. Thess 2.8 And which also sitteth in the Church or temple of God as God 2. Thess 2.3.4.5.6.7.8.9.10.11.12 and is exalted above all those men upon earth that be called Gods in the Scriptures of which sort be Kings and Princes and even above the Emperour also himselfe to whom belongeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sebasma mentioned in the same place of 2. Thessal 2.4 in asmuch as hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sebastos that is Augustus as the Scripture also it selfe expressely calleth him Act. 25.21.25 But lastly It is well knowne that by Gods owne institutution the power of the Civill and Temporall sword rightly properly belongeth to Emperours â—om 13.1.2 â— 4.5.6 Kings and Princes and not to Bishops Pastors or other Ecclesiasticall Ministers therefore may Kings and Princes lawfully commaund compell and punish all Bishops Pastors and Ecclesiasticall Ministers whatsoever if they offend aswell as lay-Persons by authoritie of that their sword committed to them from God But Bishops on the other side may not by that their Ecclesiasticall office and function use that temporall sword nor any temporall externall power coactive thereunto incident or belonging against any King or other Person for any cause whatsoever because that sword is not committed to them from God Yea this opinion concerning compelling of Kings savoureth more of treason then of reason and therefore is utterly to bee detested and abhorred 17. But then you say further that whatsoever I alledged to invest our King with the supremacie the same might be alledged by any
choose which was in aftertimes Ierusalem where the Temple was builded and where Iehosaphat also according to this law erected and constituted a Synedrion or Councell consisting of Levites Priests and of the chiefe of the Fathers of Israel 2 Chron. 19.8.9 But none is bound at this day to goe to Ierusalem to have his litigious and doubtfull cases to bee decided and determined by any Leviticall Priest or other Iudges there Neyther is Rome that Ierusalem nor is the Pope of Rome or his Priests any of those Priests descended of the Tribe of Levi. And therefore also will not this text of Deut. 17. any way serve your turne nor helpe to maintayne your Popes so long vainely fancied Supremacie 5. But I proceede prosecuting matters not confusedly as you doe but for the most part in that sort and order as they be layed downe in my Reply that so the Reader also may the better and the more easily perceive both what you have Answered in this your Reioynder and what and how much you have left unanswered Chrysost hom 4. de verb. Esa vid. Dom. as also how good or bad your Answers bee In my Reply therefore pag. 1. I said that S. Chrysostome distinguishing those two offices viz. the Regall and Sacerdotall did say thus Ille cogit hic exhortatur ille habet arma sensibilia hic arma spiritualia The King compelleth the Priest exhorteth the King hath sensible weapons the Priest hath spirituall weapons Hereunto you Answer that S. Chrysostome meant onely that the King with his sensible weapons of imprisonment banishment pecuniarie mulcts temporall death and other penalties should force when other meanes fayled the rebellious children of the Church to performe their dutie unto their Prince Prelate not that the Prince hath any power over the Pastor unto whom say you by the ordinance of God hee is subjected and thus you make the King to have power onely over such as you here call the children of the Church but not over Bishops Pastors and other Ecclesiasticall Ministers and of this opinion you would drawe S. Chrysostome to bee against his owne good will and liking But although by his words precedent and subsequent which you so much speake of it appeareth that Kings and Princes are to bee subject to Bishops and Pastors in respect of the due administration of those their sacred offices functions and ministeries committed to them from God yet in respect of themselves and of their owne Persons hee held them verie clearely to bee not superiour but subject to Kings and Princes Rom. 13.1 Chrys ho. 23. in epistol ad Rom. For whereas S. Paul speaketh thus Let everie soule be subject to the higher powers The same S. Chrysostome saith which I mervaile you have so soone forgotten that omnibus ista praecipiuntur Sacerdotibus quo que ac Monachis non solum secularibus These things be cōmanded to all even to Priests also to Monckes and not to lay or secular men onely Yea hee saith further in the same place that though you bee an Apostle though an Evangelist though a Prophet or whatsoever you bee you must be subiect to these higher powers Remember againe Chrys ad Populū Antioch homil 2. that speaking of the Emperour hee saith that Non habet parem ullum super terram He hath no Peere nor equall upon earth Yea hee saith of him that hee was Caput summit as omnium super terras hominum The head and one that had the supremacie over all men upon earth Yea S. Chrysostome himselfe did yet further really and actually declare this subjection to these higher powers even in his owne person For did not the Emperour exile and banish him Socrat. lib. 6. cap. 15. graec cap. 14. Latine Theodor. lib. 2 cap. 2.4.13 Theodor. lib. 2 cap. 2.4 13. And did not hee though Archbishop of Constantinople humbly submit himselfe thereunto and yeelde obedience Was not likewise Liberius though a Bishop of Rome exiled and banished by the Emperour and did not hee also quietly submit himselfe unto it as being done by the Emperours commaundement and authoritie And was not also Atbanasius banished by the Emperours authoritie and did not he likewise patiently and obediently undergoe it You see then that not onely lay people and such as you call the children of the Church but even those also that were Fathers in the same as namely Bishops and Pastors Archbishops and even Bishops of Rome themselves were in those former and auncient times Pelag. Epist. 16. Concil edit Bin. tom 2. pag. 633. subject to these higher powers viz. to Emperours Kings and Princes Quibus nos etiam subditos esse sanctae Scripturae praecipiunt To whom saith also Pelagius another Bishop of Rome the holy Scriptures commaund even us that be Bishops and the Bishops of Rome to be subiect So that those Bishops in those dayes performed this subjection and obedience unto them as being moved thereunto out of dutie and good conscience and because God in his holy Scriptures had so commaunded But these two points namely that Emperours Kings and Princes bee subject to that authoritie message and ministerie which God hath committed to Bishops and Pastors And that Bishops againe and Pastors all Ministers Ecclesiasticall be neverthelesse subject to Emperours Kings and Princes in respect of their owne persons is largely declared both in my first Booke in my Reply also aswell as here As for those precedent and subsequent wordes in S. Chrysostome which you so often speake of even you aswell as I might verie well have omitted them as being needlesse to be mentioned because the matter and substance of them was before graunted and confessed by me in my former Bookes as it is likewise here againe in this and yet you never the neerer of your purpose And therefore you had no cause to complaine of the omission of thē by me when the recitall of them by you will do you no more good nor prove or inferre any more matter in your behalfe then that which was formerly by me confessed and granted unto you But least reason of all had you to insinuate as though by omission of those precedent and subsequent wordes I had a meaning to delude my Reader by concealing the truth For you see that I had no such purpose or meaning to conceale that truth which my selfe had formerly delivered and graunted and which I still confesse with S. Chrysostome touching the subjection of Princes to Gods authoritie committed to his Ministers But it is your selfe in verie deede which abuse delude your Reader in this case by concealing truth For although you tell some truth you tell not the whole truth as you ought but conceale a part of it or which is worse you denie a part of it inasmuch as you affirme the subjection of Emperours Kings and Princes to that authoritie which God hath committed to his Bishops and Pastors But the other part of truth concerning
the subjection which Bishops Pastors and all Ecclesiasticall Ministers aswell as lay people owe and are to performe to Emperours Kings and Princes in respect of their owne persons this you conceale and doe not affirme Yea you doe directly denie it although S. Chrysostome as here is manifest doth directly affirme it Henceforth therefore wrong not S Chrysostome in this point as you doe nor delude your Reader any longer with these your false Comments and untrue surmises 6. But in my Reply pag. 2. I further cited the text of 1. Tim. 2.1.2 where S. Paul exhorteth Christians to pray chiefly especiall for Kings and all that are in authoritie that under them We may lead a quiet and peaceable life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you say I English thus in all godlinesse and honestie But you are deceived for although I put these wordes so together in the English yet I make them not all to be the English of those Greeke wordes Everie meane Grecian knoweth that the English of those Greeke wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more but in all godlinesse but I added the other wordes and honestie not as being signified by those former Greeke wordes but as being other wordes annexed in the English Text the Greeke whereof I did not then mention which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now all being put together both according to the Greeke and English the Text is as I rightly recited it in all godlinesse and honestie And therefore in all this you doe but Nodum in sirpo quaerere which becommeth you not But why doe you further say that I cite this Text to no purpose I shewed you in my Reply to what end and purpose I cited it namely to declare that Kings and Princes are to respect aswell pietie godlinesse and religion as civill honestie and correspondencie of humane societie For beside that the wordes of the Text doe plainely import somuch can any reasonable man suppose that eyther S. Paul would exhort Christians or that Christians themselves would pray for Kings and Princes for this respect and to this end onely that they should maintayne externall worldly peace civill honestie and humane societie without any respect or regard had at all unto pietie godlinesse and to that Christian religion they held and professed and which they more esteemed then their lives and more then all earthly treasures and worldly happinesse whatsoever Yea to this end and purpose it was that I there also mentioned some speeches of Iustinian Valentinian and Theodosius Emperours testifying and declaring their chiefest care within their Empyres and Dominions to be for and concerning Gods religion whereunto you have not answered But yet for further proofe hereof I alledged in the same my Reply pag. 3. Aug. contr◠Crescon lib ◠cap 51. that cleere testimonie also of S. Augustine where hee sheweth that It is enioyned Kings from God that in their kingdomes they should commaund good things and forbid evill things not onely such things as belong to humane societie but such things also as belong to Gods religion You say the wordes of S. Augustine be these In this Kings as they bee commaunded from heaven doe serve God as they be Kings if in their kingdomes they commaund good prohibite ill not onely what pertaynes to humane societie but also what pertaynes to divine religion Let the wordes bee as you relate them all commeth to one effect as touching that purpose for which I alledged him For what Is it not all one in sence to say that Kings are enjoyned from God and Kings are commaunded from heaven For when you say that Kings are commaunded from heaven I make no doubt but you meane thereby the same thing that I doe when I say it is enjoyned Kings from God when you say againe that Kings doe as they are commaunded from heaven serve God as Kings if in their Kingdomes they commaund good and prohibite ill not onely what pertaynes to humane societie but what also pertaynes to divine Religion Doe not these wordes of yours as clearely and as strongly prove the Kings authoritie in matters Ecclesiasticall and concerning Religion as my wordes doe when I say that it is enioyned Kings from God that in their kingdomes they should commaund good things and forbid evill things not onely such things as belong to humane societie but such things also as belong to Gods religion Yea even your selfe forced by the unresistable evidence of this testimonie of S. Augustine doe at last yeeld and graunt that Kings may commaund in things belonging to religion But then what those things bee which the King may commaund belonging to religion you seeme to say that they be Theft Rape and such like And yet you cite the same S. Augustine affirming that utilissium saluberrimum est c. It is most profitable and expedient that the King make lawes to restraine the free will of man from transgressing in such things as the law of God doth intimate unto us Hereby you may perceive that you needed no better confuter then your selfe For be onely Theft Rape and such like civill offences prohibited by the law of God And be not Idolatrie false worship blasphemie and other offences against God and his religion by the same law of God also prohibited Yea S. Augustine himselfe as you see here distinguisheth betweene things belonging to humane or civill societie and things belonging to divine religion and therefore you must not confound those things which hee hath so directly distinguished Now Theft Rape and such like offences concerne civill or humane societie and bee offences against the second Table of Gods Law but there be also offences that bee done immediatly against God which bee comprised in the first Table of his Law And did you never reade nor heare that the King is Custos utriusque Tabulae The keeper of both the Tables Deut. 17.18.19 Why was the Booke of Gods law at the first institution of Kings in the Common-weale of Israel required to be delivered to the King And why was hee charged to reade therein all the dayes of his life and to keepe all the wordes and ordinances contayned in it if hee were not aswell to see the duties of the first Table of the Law as of the second to bee observed within his kingdome For the Booke of Gods law comprehendeth more then the duties of the second Table And you must observe that this was enjoyned to him not in respect of his private conversation onely as hee was a man but in respect of his Regall and Princely office and function specially For when he was set upon the throne of his Kingdome then it was that he was enjoyned these things as the verie wordes of the Text it selfe doe expressely testifie Wherfore well spake S. Augustine That a King serveth God one way as hee is a man Aug epist 50 and another way as he is a King as hee is a man hee serveth God by living faithfully As hee
mightie through God that is they bee divine and spirituall and not worldly or terrestriall And in respect of this his spirituall kingdome or spirituall supremacie all Emperours Kings Princes and Potentates Psal 72.11 Phil. 2.9.10.11 Math. 28.18 Ephes 1.20.21.22.23 aswell as all Bishops and others of what degree soever must acknowledge their subjection unto him For to him is given all power both in heaven and in earth And hee it is whom God hath set at his right band farre above all principalitie and power might and dominion and everie name that is named not in this world onely but also in that which is to come And hee hath made all things subiect under his feete and hath given him over all things to bee the bead to the church which is his body the fulnesse of him that filleth all in all 1. Cor. 15.25 And Hee must raigne untill he hath put all his enemies under his feete You see then that this spirituall kingdome or spirituall Monarchy and supremacie belongeth onely to Christ Iesus and not to any terrestriall Emperour King Prince Pope or Prelate whatsoever And therefore when you attribute as you doe the spirituall supremacie to the Pope of Rome consider well how great intolerable the offence is For is it not as I said before direct high treason in a subject to intrude and usurpe upon the kingdome of his soveraigne and to exercise his supremacie Royall rights authorities and Prerogatives therein without any warrant or commission from him And is it then any lesse then high treason for the Bishop of Rome to doe the same in the spirituall kingdome of CHRIST IESVS If you say that the Bishop of Rome is but onely the Vicar or Vice-roy or Deputie unto Christ in that his kingdome I demaund who constituted or appointed him to bet so For is not he still a traytor to his King that entreth upon his kingdome possesseth and enjoyeth it under colour and pretence that hee is appointed by his soveraigne to bee the Vice-roy or Lord deputie of the kingdome when revera whatsoever he pretendeth hee neyther hath nor can shew any Letters-Patents Warrant or Commission from his King for the same Such is the case of the Bishop of Rome For neyther the Pope nor all his partakers doe or be able to shew any warrant or commission from Christ in that behalfe They have beene long seeking out such a warrant and commission but they could never yet nor ever will be able to finde it If then this be high treason against Christ in the Pope do your selfe judge what offence it is in you or others that take part with him therein and bee his adherents followers and maintayners The second question you demaund of mee is whether the whole Church being but one there be any moe heads of it then one I answer that the whole Church 1. Cor. 12.12 13.14 c. Ephes 1.22.23 Ephes 4.15 Coloss 1.8 Coloss 2.10 being as S. Paul calleth it The body of Ghrist This one body can have no moe then one head and that one head is CHRIST IESVS as the same S. Paul againe expressely teacheth and affirmeth And therefore this head is not the Pope of Rome as you verie strangely dreame your selfe incline to this that there should be but one Head to this one Body How then can you admit any moe heads unto it then this one which is Christ Iesus For if you make CHRIST IESVS to be one head and the Pope to be another head you make this one body to have two heads and so make it a Monster As for your distinction of a Vitall head and a Ministeriall head it is before removed and taken away in my first Booke pag 94. 95. 96. 97. whereto you have not answered And whereas you say that the Church Militant consisting both of Iewes and Gentiles is but Vnum ovile One sheepefould and that this one Sheepefould Ioh. 10.16 there is but unus Pastor on pastor or one sheepheard it is true but this unus pastor one sheepheard is not Ioh. 10.11.14 as you still fondly fancie the Bishop of Rome but CHRIST IESVS onely as appeareth in the same Chapter And in this respect he is also called Magnus pastor ovium The great sheepheard of the Sheepe Heb. 13.20 Yea the chiefe or supreme Pastor over all the severall Pastors of all the severall flockes in the world 1. Pet. 5.2 3 4. For thus S. Peter speaketh to them all Feede the flocke of God which dependeth upon you caring for it not by constraint but willingly not for filthy lucre of a readie minde not as though yee were Lords over Gods heritage but that yee may be examples to the flocke And when the chiefe Sheepheard shall appeare yee shall receive an incorruptible crowne of glory Here you see that S. Peter sheweth very plainely that not himselfe though hee were an Apostle much lesse the Bishop of Rome or any other Bishop was to have this high and transcendent name of Chiefe or supreme Pastor over all the rest of the severall Pastors For to CHRIST IESVS onely hee attributeth and appropriateth this tittle as being his peculiar and prerogative in asmuch as it is Christ Iesus onely and not the Bishop of Rome nor any other man mortall whosoever that can give this incorruptible crowne of glorie he there speaketh of Not the Pope then nor any other but CHRIST IESVS onely appeareth to bee the chiefe or supreme Pastor or which commeth all to one reckoning the Vniversall Bishop over all the severall Bishops and severall Pastors dispersed in the world Your owne translation in this Text of 1. Pet. 5.4 is Princeps Pastorum the Prince of Pastors which likewise still sheweth that not the Pope but CHRIST IESVS onely is the supreme Pastor or the Prince of the severall Pastors dispersed on the face of the Earth And therefore was it also decreed in the Councell of Carthage 3. ca. 26. that Primae sedis Episcopus non appelletur Princeps sacerdotum vel summus sacerdos aut aliquid huiusmodi sed tantum primae sedis Episcopus The Bishop of the first Sea may not bee called the Prince of Priests or the the chiefe Priest or any such like but onely Bishop of the first Sea And Gratian addeth further as touching the title of Vniversall Bishop Distinct. 99. prim sed Neyther let the Bishop of Rome be so called Now then to come to answere you also touching Nero and other Heathen persecuting Emperours and Kings It is true that they have the same Civill sword power and authoritie committed to them from God which the Christian Emperours and the Christian Kings have and to the same end namely 1. Pet. 2.13.14 Rom. 13.3.4 for the punishment of evill doers and for the prayse of them that doe well But if they punish good and godly men and well-doers as Nero did when hee put S. Peter and S. Paul to death and as the other