Sed facilis materia as Tullie saies to Antonie in te in tuos dicere And these are Antonians but rather like that gorbelly then the godly Monke knowne by that name Or howsoeuer that be yet it is easie declaming I say against such viperous companions whose very sent though they be gone from vs like the vermine of Egypt after they were dead and laid infects our minds as it did once our coasts The Adioynder neuertheles wants not his Apology I know Ad haec omnia opponitur praeclara defensio They should not haue beene dissolued saies he for all that What then Reformed and let stand Shall we heare S. Chrysostome once more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gen. c. 18. hom 42. Desperate diseases admit no cure Hippocrates himselfe forbids it An vnredresseable euill is the harbinger of destruction without any hope of recouerie What sayes our Chawcer When physicke will not worch Carrie the coarse to Church This was as much as I told you before that King Henrie the eight did but as he should not onely when he turned begging Fryars a begging but dead men out of doores dead in floth dead in pleasures a very burthen to their biding-places And least you thinke I haue misapplied those sentences of Chrysostome they are spoken by him of the destruction of Sodom and Gomorrah Whose case for ought I see might stirre as much pittie in passionate minds as the Abbies and the Monasteries doth in some women and fooles euen to this day For can we imagine them to haue beene any better then as the paradises of God when we lament their desolation and vastation most Yet desperate diseases and vncurable maladies were the causes sayes S. Chrysostome that Sodom and Gomorrah were destroied which cities saies the Scripture were as the paradise of God So happily the Monasteries for their surpassing pleasantnes and delightfulnes The Councell also of Ephesus implying as much in those words Can. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vniuersall diseases neede the more effectuall remediés There was nothing left now but to pull downe the house whose very walls and posts the leprosie had infected A violent mischiefe a violent medicine and an vniuersall canker an vniuersall caustique which King Henrie applied and Queene Marie her selfe was not able to take off So the Pardon-mongers and Indulgentiaries were not reformed but extinguished in your late Councell of Trent as the Reuerend Bishop here most effectually telleth you because the abuse was such as was thought to be incorrigible Nulla amplius spes relicta◠Sess 21. cap. 9. What saies the Scripture Faciam huic loco sicut Silo Ier. 26. Should your priuiledges be more when your enormities were no lesse Nay alas what comparison And S. Hierome Epist ad Sabinian Diaconum Propter peccatum filiorum Heli constuprantium matronas locus tabernaculi ipse subuersus est propter vitia sacerdotum dei sanctuarium destitutum I looked saies the Psalme and his place was no where to be found not onely himselfe the notorious sinner but his very place was gone Which Livie himselfe reports to haue beene the fashion in those times to abolish the very monuments of place and seat where treason was contriued why not then where treason with diuers more abhominations as Iericho might not be built againe and no more may the Monasteries like Abimelechs sowing the corne-fields with salt to keepe out inhabitants and to doome the grounds to euerlasting barrennes But let the Popes owne practise hardly decide it and no meane Popes but euen Pius quintus himselfe that mirrour of pietie He dissolued the order of Fratres Humiliati and extinguisht it cleane for the treasonable conspiracie of one Hieronymus Farina a priest you haue many Priests eiusdem farinae though Bellarmine would excuse your Antistites from murthers whereas Queene Maries Chaplaine laid wait for her life if we beleeue Florimundus a priest in all likelihood he and a Popish priest But Pius quintus I say extinguisht the whole Order vtterly humbled those Brethren not yet HVMBLED enough for ones mans fact for discharging a dagge at Cardinall Borromees backe as he was praying in his Oratorie And the reason that prickt forward this miscreant to such a wickednes was nothing but the Cardinals too great seueritie in reforming certaine vices of a loose Brother-hood which this wretch could not endure with three more of the principall that set him on worke and hired him as the Storie saies quadraginta argenteis with fourtie siluerlings as if so much preciouser then our Sauiour Christ For this cause Pius quintus plaied King Henrie the eight and reformed them after the sort that you cannot heare of with patience pluckt them cleane vp We read in the same booke of no lesse then twelue Abbies at this Cardinalls deuotion and one of them at Arona which was hereditarie to his house propria familiae Borromeorum So as Cardinals can engrosse monasteries we see as well as Kings and the first that laid the axe to the hewing downe of those trees was our Cardinall Wolsey if Polydore say true Which King Henry finding to haue a good sound went on with the work Whom shall we blame § 33. But if the Bishop graunt that the profession of Monks was euer lawfull though it were but for an instant he graunts that which all our Diuines denie viz. vowes of pouertie chastitie and of obedience Also Counsels Euangelioall c. So you thinke but it followes not For vowes may bee without Monkerie and Monkerie without vowes and pouertie chastitie obedience constantly kept without them both As for Counsels they are yet further off then so viz. although all the foresaid were admitted yet Counsels distinct from precepts no way follow from thence which diuerse of the very Papists not onely of the Fathers haue disclaimed See Gerson de Consil Euang. Tractat. toto See him againe in Propositionibus oblatis Cardinali Veronensi p. 1. Anselme de Concep Virg. cap. 1. No man can giue God as much as he oweth him much lesse supererogate vnlesse it be in sinnes or flying light aboue the Commandements towre aloft in Counsels Gulielmus Parisiensis lib. Cur Deus homo cap. 7. Creatura nihil portare potest praeter ipsa onera mandatorum c. The Creature can doe no more then beare the burthen of the Commandements if at least of them which S. Peter saies are importable but not exceed in Counsels Alexander Hal. part 3. Quaest 56. membr 7. Lex est vniuersalis quoth he perfectae iustitiae regula That is The Law comprehends all the Law is a rule of absolute righteousnesse or of all that may be well and lawfully done As we read to the Philippians chap. 4. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all vertue and all praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are bid to doe them therefore they belong to the obseruation
copies The rather because the Cardinall alleadging the same place in his controuersies de Rom. Pontif. lib. 1. c. 25. cries out by parenthesis as if he had cause to triumph Ecce nomen capitis Calvino inauditum behold the name of Head which Calvin neuer heard of And the Gentleman by the way as offended with our mens ambitious forwardnesse forsooth calls it taking vpon them to print the Greeke Fathers You take too much vpon you Moses and Aaron said they of old or as Dauids brethren We know thy pride For our defence would not be taken although we should say with Dauid Was there not a cause Belike they should haue tarried till F. T. would haue giuen the onset the signall to the battell as no man among the Persians might shoote the deare till the King had begun But how if the man be so modest that we should haue staied God knowes how long to our no small disaduantage ere he had presumed to venture vpon the worke Shall it notwithstanding be called arrogance or precipitation in our men or taking vpon them Crasse pudet me tui ô stultos Cottas c. I am sorie for Eton Colledge and my honourable and worthy friend Sr Henrie Savile that he vsed no more aduise afore his setting forth of Chrysostome but rashly so precipitated into a worke not for his mowing without the Popes leaue But this complaint comes all too late nowe And no force Yet the Latine translatour found them there as it is most probable you say in the auncient Greeke copies Why not you rather foisted them into his translation or what if he were false and partial to your side as you said euen now the Grecians were to theirs and so put them in where he found them not Shall we not therefore be iudged by the authenticall Greeke copies And yet alas poore Grecians well may I pitie them vpon whome as gardeners set rue by roses for these to purge all their venomous qualities vpon the other to whome such noysomnes is but naturall so now as if they serued for nothing else other mens faults and scapes must be deriued And shall that be called Chrysostome in the trying of the question betweene the King and the Cardinall which is no where to be seene now but in the Translatour of Chrysostome But the last excells Though it be not extant totidem verbis in the place quoted by the Cardinall yet in effect and substance it is to be found you say both in that Homilie and else-where Who euer heard such paltring as this The words must be brought and when they are not to be found the sense must serue So a man may say that the deposition of Kings and worse too is authorised by the Apostle Hebr. 7. 7. not that he speakes a word to that purpose but minor à maiori benedicitur this prooues the superioritie of Priests to Kings in a Iesuits construction and therefore interficitur or deturbatur and what not Is this to giue vs the sēse for the words the spirit for the letter quoth you or do you so maintaine godlines in the power of it Tit. 1 And yet supoose this were right where is the sense or the substance that you talke of If in other places of Chrysostome why are not those places quoted at the first why doe you choose to dwell vpon a counterfeit one Are you not ashamed to runne gadding thus vp and downe first from words to sense then from one place to another to make your lamps to shine with borrowed oile beg'd rather nay stolne apparantly after the thrones are set and the Iudge is come On the other side how direct is the Bishop in his proceedings how square as I may say and exact euerie way Hath hee not satisfied the Cardinall to the very last farthing and paied the score which he brought to conuince the King withall His MAIESTIE calls for the Fathers of such a compasse to disprooue him And you see howe they are brought not onely speaking by an interpretor and not the faithfullest neither whereas there should be no compromitting at all in so serious a canvase but no tinker in his kettleworke was euer more fowly foyled then he in avouching the Cardinals quotations Lysanders two skins to patch the one the other so he his words with senses nay one text with another is the most naturall representation of his dodging here In so much as if I should not answer a word more in the behalfe of the Bishop yet you see how he hath performed as much as he vndertooke namely to maintain the kings challēge against the Cardinal about the iudgement of the Fathers within such a space and this fellow cannot refute him without such shamefull shifts as lay him open to more disgrace Yet to two places I will say somewhat for the other are not worth the while § 6. Out of the Homily aforesaid Peter was a diamond Ieremy a brasen pillar or an iron wall And which meant Chrysost for the stronger of the two or did he meane to magnify one aboue the other at all yet you should speake to their authoritie and let their constancie alone Their vertue is one thing their place another howsoeuer how confound them Vnlesse you thinke that because with you place goes for vertue witnesse Hildebrande in Dictatis therefore with them vertue may inferre place too which is nothing so But let vs heare the rest Ieremy was set ouer one nation Peter ouer the whole world And what is this but the difference of the old testament and the new the field and the garden fons signatus Cant. 4. and fons patens or reclusus Zach. 13. the breaking downe of the partition-wall Eph. 2. the rending of the vaile c. I hope euery minister in the new testament not Peter onely hath not the land of Palaestine which might be Ieremies limitation but the latitude of the whole world to deale with Yea it is your owne doctrine c. 2. numb 50. and 52. that as farre as the Church reaches which at this day reaches through out the whole world the office and function of euery minister may extend But the Apostles specially betweene whome and Peter herein there was no ods whatsoeuer difference there might be in their prouinces as they parted them among themselues Yea but Peter might haue chosen Matthias Apostle without communicating with the rest for which you quote Chrysostome hom 3. in Acta Quid annon licebat ipsi eligere Licebat quidem maximè c. And againe in the same place Quà m est feruidus quà m agnoscit creditum à Christo gregem Might not he chuse yea verily he might Then How feruent is he how doth he acknowledge the slocke of Christ committed to his charge No doubt he regards the flocke of Christ in speaking first in the congregation about the choice of an Apostle which much concerned the Church at that time not to be destitute of a pastor
to be worshipped namely relligiously in the fruition of whome stands the blessednes of the worshipper and by want of whome alone each soule turnes miserable though it plentifully enioy all things besides Are Saints such Are Angels such or is any creature in the world such Yet you tell vs most absurdly of a diuine cult Numb 26. for so cult you are or so quilted in your tearmes as if there were an inferiour and humane answering to it S. Austen knowes no colere here and therefore no adorare of ought else saue God onely in whose fruition alone consists our blessednes and not in the fruition of one another And of Martyrs more plainly in the same booke cap. 21. for Faustus it seemes vrged him with the Christian practise which might be stragling in some few but surely Catholique in the maine as he complaines in the same place that the godly of his age are compeld to beare with many things which they liked not and yet could not redresse Aliud est quod docemus aliud quod sustinemus I say of Martyrs he thus professeth Colimus Martyres sed eo cultu quo in hac vitâ coluntur Sancti homines That is We worship Martyrs but with such a kind of worship as holy men are worshipped with during this life that is during their mortalitie during their corruption and that same fast-cleauing sinnefulnes which is wonder if it should stretch so farre as to relligious adoration of men not onely frayle but also faultie and obnoxious Finally to omit how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if at least there be any difference whereas you would haue vs serue the creature more submissiuely and more basely namely per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God more remissely by your latria as you call it which is exceeding preposterous that we should submit to men lower then to God as also that the 70. put the one for the other opus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for a worke of relligion but of ordinarie houshold seruice Yea the new Testament doth the fame sometime confounding them as Apoc. 22. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes complaining of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the creatures which you are not offended at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4. 8. sometime extending euen latria to the creature or seeming to extend it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 10. To omit these I say S. Austen cuts the throat of this bastardly distinction whom you very friuolously entitle the father to it Quaest in Exod. 94. he appropriates latria to God as God dulia to him as Lord. So as first worshipping God we shall worship him in disparitie and in inequalitie as if there were any thing in God to be worshipt lesse then another and not all to be worshipt after the most excellent fashion that we can Yea by this meanes we shall worship God with the worship of the creature namely by dulia if your distinction say true which how can you thinke conuenient I pray you For if God as the creature then the creature as God Why not Though it is worse to abase God then to exalt the creature and yet both most dangerous Lastly we must either bring in many Lords into the world contrarie to that Eph. 4. 5. vnus Dominus likewise Isa 42. 8. 1. Cor. 8. 6. or else your dulia must come to nothing I hast to an ende § 15. You rest not satisfied with the Bishops answer to those words of S. Ambrose Crux Christi in regibus adoratur the crosse of Christ is adored in Kings that if the crosse of Christ be adored in Kings then with the same adoration that Kings are which is not spirituall nor relligious What can you find fault with in this answer For if the crosse with one adoration and the King with another be to be adored it had beene more for the commendation of the crosse to haue saide we worship it wheresoeuer euen in the beggarliest creatures where no cause els appeares of worshipping But because it is true that when we giue honour to the King we honour per accidens all that he is adorned with for so much as the Emperours abhorred not the monument of the crosse in their attires S. Ambrose shewes how much it hath gained by their conuersion namely to be honoured alike with thē yet ciuilly still and not relligiously So S. Austen as I remember saith the Sacrament either of Baptisme or Circumcision is worshipt in the partaker adoratur in gestante there the man for the sacrament here the thing for the mans sake that carried it about him winnes honour and respect but how Sicut ipsa incircumcisio in allophylo spernebatur as the want of the sacrament was despised in a forrreyner Yet none euer worshipt the sacrament of Baptisme relligiously and much lesse circumcision as you would haue vs to doe your crosse or your woodden images though we acknowledge the worth of Gods institution wheresoeuer we finde it So as neither ciuill is relligious first nor all adoration the adoration that you striue for but an honourable esteeme nor the crosse the crosse by S. Hieroms exposition as you shall heare anone As for deferre redemptioni which you say followes immediately in S. Ambrose to honour our redemption that is it that we pleade for and we doe that without adoring either wood or picture yet excited happily by occurring memorialls and aduertisements whatsoeuer As S. Austen acknowledgeth that ab admonitu locorum we thinke of the Saints and endeauour the imitation of them so much the more zealously when we but come into their Churches I meane Churches called by their names not otherwise lib. 20. contra Faust c. 21. How much more then are we rauished with the admiration of our Sauiour considering the very instrument vpon which he dyed for vs So Helen when shee had found not the signe of the crosse but the very crosse it selfe or the remainders thereof S. Ambrose carefully prouides his spell as I may say to exempt her from blame that non vtique lignum she adored not the wood which is a heathenish passion and the vanity of the wicked saith he And if she worshipt not the wood she worshipt nothing of the crosse that she found in Palestine which was all of wood but her Sauiour and her redeemer by that occasion liuely brought to her remembrance him she worshipped Euen so they that approached the Emperour in his Court with the crosse in his garments from thence they rose to thinke of their redemption In other cases you may distinguish betweene lignum as you are wont and forma Sancti or Sanctae in ligno but here if not lignum nothing but redemptorem and seruatorem without question But not lignum saith S. Ambrose that is the Pagans errour therefore not ferrum they nor any such materiall whether in bosse or bridle or in the kings crowne
faith in yours you both entertaine and MAKE to be obserued The Kings office is not onely custodire but facere custodiri as the Bishop told you if you had the grace to heare him The Kings keeping is keeping in Hiphil like spiritus interpellat for facit interpellare Rom. 8. Euen as God saith in Ezechiel Faciam vt faciatis but God by aide and by diuine inspiration the King by terrour by censure and by feare yet thus also is that fulfilled Dij estis whereas our part is Obsecramus vos loco Christi c. 2. Cor. 5. See Rom. 13. where all the good that is done in a common wealth is attributed to the King all the euill is auenged by him And 1. Tim. 2. 2. exhorting that praiers and supplications be made for all men he instanceth onely in Kings because the Kings courses haue an vniuersall influence and not onely for a quiet and peaceable estate but for a godly and an honest which refutes the Iesuites that thinke a Kings care is to extend no farther then bonum politicum or bonum reip to preserue the common-wealth from running to confusion from want from plague from hostility or seditions not regarding piety But most notably of all Psal 2. not onely the relligion of a priuate common-wealth but the conuersion of the whole bodie of the Gentiles is linked inseparably with the relligiousnesse of Kings For hauing said in the 8. verse I will giue thee the Gentiles for thine inheritance he points to the meanes in the 10. and 11. Be wise now therefore ô ye Kings nunc Reges intelligite Where nunc is pregnant to confute the Iesuites that thinke the care of Relligion as it should be in Kings is expired with the Kings of the old Testament But the Psal saith nunc prophesying of the conuersion of the Gentiles vnder the new And further he bids them serue the Lord whereas Kings saith S. August then serue the Lord when they doe that for the Lord which none can doe but they that are Kings But priuate honesty or priuate integritie is that which euery body may looke to and performe for themselues Therefore the Kings Office which Deuteronomy calls him to is an vniuersall inspection And as the piety of kingdomes dependes of their Kings as the latter end of the Psal shewes that I now quoted so the impiety and the irreligion of them is to be referred to none other as appeares by the beginning of it For whereas he had askt the question why doe the heathen and the people rage presently he addes or rather answers and giues the cause himselfe The Kings of the earth haue conspired together and the Rulers taken counsell c. § 27. What now though the Originall copy of the Bible was to remaine with the Priest is it not enough that the King was to haue a true copy and answerable to the Originall in all points For therefore he was bidde to prouide him a copy to be written out of the Leuites Originall But let it be that this makes the Priest to be Superiour since you will needes haue it so yet Superiour as Expositor or as Interpreter if you please not as guardian not as custos § 28. Lastly the King is bid to be obediēt vnto the Priest euen by the lawe it selfe which he was to copy out as appeares in the same chap. v. 10. I might say that the King is not named among those that are enioyned this obedience and therefore not comprehended For it must be liquidum ius that shall binde princes The Soueraigne is wont to be exempted in such cases Let one be free that all the rest may bee the better ordered As iura Maiestatis non sunt communicanda cum ciuibus both by Bodines rule and other Polititians so necessitates subditorū the taxations of subiects must not bee enforced vpon Princes Vnlesse the King were named therefore no reason to bring him in within the compasse of this statute And yet secondly there is an obedience to counsell and to aduice to resolution and instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely to authority The first way the King may bee subiect to his subiects and obedient to the Priests if you will needes haue it so but the second way the Priest is subiect to the King without all question and that is it with which Supremacy goes The Cardinall himselfe can tell vs so when his fit is ouer when it is his good day lib. 1. de Pontif. cap. 6. Ne Assuerus quidem Rex sapientibus illis viris subiectus erat quorum tamen faciebat cuncta consilio Ester 1. that is King Assuerus was not subiect to those wise men by whose aduice notwithstanding he managed all affaires As for matter of execution or coactiue iustice the Iudge is ioyned in commission with the Priest here v. 12. And is it possible that the King should be an vnderling to the Iudge § 29. That the Bishop should call Bellarmine dotard for mistaking our English affaires so much seemes a matter to you very abusiue and intolerable So as curiositie is but a light fault with you though in strange Common-wealths nor does it yrke you any thing to heare your nation accused which neither hath deserued ill at your hands nor is culpable of that which the erring Cardinall laies to her charge Though S. Paul would not accuse his owne nation albeit deseruing Act. 28. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not as if I had any thing saies he to accuse my nation of Where S. Chrysostome notes most excellently that not onely he accused them not though no doubt he had great cause hauing conspired to kill him before they either ate or dranke but insinuated to the companie and yet without a lie that he had nothing at all to accuse them of For so are his words Not as if I had any thing to accuse mine owne nation of But you renegates and runnagates forsakers of the Land make a trade of slaundering your owne natiue countrey and patronizing the slaunderours as here the Cardinall and whereas S. Paul with great dexteritie shunned the lie to saue his countrymens reputation you make no conscience of lying and slaundering to defame yours And why may not the Cardinall be said to doate Doth not the Poet say dulce est desipere in loco Which he did I trow when he accepted at last the Cardinal-ship against his will and after much refusall as Eudaemon tells vs. Cunctantem multa parantem Dicere To whome we may say in the same Poets words Quid si quod voce grauaris Mente dares And at last you see he yeilded indeede But to the point Doe not the English Puritanes pray dayly for his Maiesty by the title of supreame head and gouernour Doe they not set their hand to it and subscribe their name Et voce mann attesting to it least happily you should say vox quidem Iacob manus autem
our English which Eudaemon would haue vs thinke that there is no good man but would spoile it if he could and set fire to it or againe to awaite a time of easing their malice and powring forth of mischiefe at the best occasion Howbeit herein he mistakes whether wilfully or no let the reader iudge For the Bishop did not say that the Iesuit beeing in prison reuealed this concerning the Bulls mooued meerely thereunto by remorse of conscience though well he might say that he confessed it of his own accord without feare or compulsion or examination any at all Quid si in iurgio what if in a pet As the French prouerb is that the boyling pot discouers the little pea that is in the very bottome of it So enraged mindes disclose all But Mr. Adioynder thinks all is so holy among the Iesuits that if our compulsions and examinations be away nothing is done by them forsooth but of meere conscience § 32. The third and last about Father Garnet is otherwise sufficiently testified to the world though I say nothing both by the most reuerend Bishop in sundrie places of each his bookes out of the authenticall Records of this Kingdome and Father Garnets hand-writing yet to be seen Against all which Father Thomas opposes the credit of a certaine namelesse Gentleman that stood by Garnet as himselfe saies whiles he was executed and told him cleane otherwise viz. that he neuer confessed any such thing Is it not reason that he should be beleeued though he brought no more then euen so to refell the Bishop And indeede no more he brings to conuince our Acts by yea our eares and our eyes our knowledge and our senses that here liue and were present at the whole passage Yet he addes that false bruits were spread against Garnet ouer all Christendome As much to say belike as the whole Church was in an errour for censuring the Traytor But to his notable impudence brauing thus the Bishop that mirrour of grauitie of conscience and sinceritie himselfe a shadow and one of Homers sneakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to vpbraid him with the lie and the impudent lie as the margent hath it Numb 82. or as the text riseth afterward Numb 83. an egregious lie I will say no more but euen gently leading him by the hand and bringing him home to his owne doore remember him what libertie they in all likelihood take to themselues of lying farre beyond vs who thus dogmatize That a lie in a Sermon is no mortall sinne I suppose if it be to a good ende And from hence it is that we haue so many lies in Poperie prophecied of by S. Paul 2. Tim. 4. 5. vt si vult decipi populus decipiatur that if the people will be deceiued they may be deceiued their owne common saying Perhaps not thinking of that which they fit to their peoples backes but euen too handsomely by this meanes Qui non susceperunt amorem veritatis sed complacuerunt sibi in iniquitate 2. Thess 2. 11. 12. who refused to entertaine the loue of truth and delighted in falshood and in iniustice voluerunt decipi they would needes be deceiued the very marke of the beast and the character of them that are to liue vnder Antichrist But my wonder is not that Papists lie but that they lie in Sermons and then excuse it from crime or from mortall blame First lying in their very doctrines and in the course of their preaching then raising a doctrine of the lawfulnes of lies To the 10. Chapter The Reuerend Bishop most vpright and vniforme in his proceedings throughout the whole cause Concerning the Sacrament the Reward of good workes the name Catholike Monkerie Succession of Bishops Kingly Supremacie and the rest The Adioynder laying preuarication to his charge is found to fulfill the slaunder himselfe § 1. BEeing to speake to your tenth and last Chapter I think good to begin with setting downe the Title of it as it lies in your booke which is this That the Bishop ouerthroweth his owne cause and fortifieth the Popish graunting many important points of Catholike relligion That he is turned Puritan in the Kings Ecclesiasticall Supremacie and betrayeth his Maiesties cause vnder hand pretending to defend it and therefore is neither good English Protestant nor yet good subiect Lastly what is the opinion of learned straungers concerning him and his booke with a good aduise for a friendly farewell § 2. Doe you expect what I reply to this frantike inscription Spectatum admissi Or rather we will wish you some warme brothes to comfort your braine then either confound it with blowes as you euen now sentenced you may remember whom pro ingenitâ modestiâ tuâ or distresse it with gibings though neuer so iust already troubled And yet before you come to execute your late glorious title and denunciation of this your tenth Chapter you must doe as the Comoedians doe that in their last act bring in all the Actors vpon the stage afresh for pompe sake So you tell vs here what feates you haue wrought in the precedent part of your booke as if they had neuer beene dashed by any confutation nor your enterlude disturbed in the least sort In the first Chapter I haue done this say you and in the second Chapter this in the third Chapter the like and so you goe on blazing your trophees both in Text and Margent as if no bodie could reply to you none stand in your hands but you had carried all afore you wheresoeuer you came like a yong Alexander And yet more definitiuely as it were from your iudgement-seat thus you pronounce an other Herod that the world may take notice of your great equitie and vnpartialitie ioyned with like gift of discerning spirits Thou mayest remember good Reader that among many things which I censured and reprooued in Ms. Barlow I greatly allowed and approoued one c. No doubt terrible is your censure your reproofes dangerous and woe be to them vpon whome they light Yet the Prelate that you speake of were he aliue againe he would rest so little satisfied with your approbation of him in that one point whatsoeuer it is among the many that you disallowe in him that he would coniure you into a boote or into a bench-hole for your labour like a sawcy Sinckanter and make you an example for euer censuring him againe or any of his ranke But his vntimely death preuenting his paines the want of the like spirits nourishes insolencie and fleshes importunity in such bold companions as you and yours As for that you tell the Reader he may remember c. I assure you it is more then I can doe to remember that which I neuer read neuer heard of I guesse by the Margent you should meane your Supplement from which God excuse me for I would not read it if it were brought to me or I hyred to peruse it specially if it be like this that here you
distilling influences But he that does not acknowledge the phrase of the holy Fathers speaking of Christs Sacraments to magnifie the vertue of the hidden grace with a certaine contempt of the externall signe or abolishment rather that the other may be most eminent he may sooner bewray his rawnes in Diuinitie then hurt the cause by his profound arguing Zelus domus tuae comedit me saies the Prophet Dauid And Zelus mensae tuae nos may they say I meane the supernall and mysticall table which themselues oft speake of as prepared in heauen whereas if the Christ were on earth on earth should be our table too as well as our dish but the zeale I say which they carried to that intelligible table and the grace that the great feast-maker distributes therefrom makes them to make no reckoning of the visible elements as they are hammered in natures forge For what prophane eye cannot discerne of them so Who so ill nurtured or so new-illuminate such as those were to whome S. Cyrill speakes here But to lift vp the minde higher to bring the spouse into the wine-cellar as the holy Ghost speakes in the Canticles and to acquaint them with the treasure which those homely vessells containe that was here S. Cyrills studie and about that the holy Fathers spend their strengths most willingly when they treat of this argument The Cardinall saies I graunt that in a Catechisme all things should be laid out most literally and most plainly And therefore S. Cyrill calling his workes here Catechizings wee should looke for no figures but all direct In Catechesi omnia propriè simpliciter explic antur saies he Lib. 2. de Eucharist cap. 13. Forgetting that these though they are called Catechizings yet not so much of instruction as ours are wont to be when we teach in Churches as of spurre and exhortation to the new-illuminate they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by S. Cyrill to inflame their minds to kindle their affections rather then to inlighten their iudgements Seraph-like not Cherub-like if I may be suffered so to speake that they would consider of their profession and adorne their calling keepe pure their garments and henceforth construe of occurrents in relligion rather Christianly then popularly which is the cause that S. Cyrill lifts vp his voice and bespeakes them in the language of vehemence new laid downe Not onely to preserue the primitiue phrase of the institution though that preuaile we see so farre with the Apostle Paul as to call it the bodie when he calls it the bread euen with one breath both but to eleuate folkes minds also to the consideration of the right worth and valew of it As another of them beeing to expresse the benefit of Baptisme a Sacrament lesse admired though of most principall operation is not afraide to say as much for our transubstantiation into Christ as they can alleadge for the breads out of any writer And yet I hope they will not say that we are really metamorphosed or substantially transformed into Christs bodie by Baptisme Leo Ser. 14. de Pass Dom. In Baptisme saith he while we lay downe the old man and take vp the new there is a semblant of our dying as well as of our rising againe both in one Vt susceptus à Christo Christūque suscipiens non idē sit post lavacrū qui fuit ante Baptismum sed corpus regeniti sit caro crucifixi That is The bodie of the partie Christened is the flesh of our Lord crucified This S. Leo. And to helpe you to Transubstantiation he enclines almost to vtter abolition or annihilation if that may gratifie you For he saies Non idem post qui ante lavacrum That is The baptized partie is not the same after that he was before his baptisme What more daungerous word could S. Cyrill let fall or any Father of them all to sound for your supposalls about Transubstantiation while they meant no such thing your selues will confesse that they neuer meant it in baptisme but onely sought to endeare the Sacrament to vs and to auerre the soueraigne vertue of it But let S. Cyrill be iudge as we read him in the same place which our Druggist quotes specially because we finde him so well minded in relligion Cyrill I meane as to make the Scripture iudge of all that he shall say commanding his schollers to beleeue him no otherwise then as he shall be able to iustifie all that he brings by Scripture § 6. First in his first Catechese 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of which the aforesaid authoritie is quoted He makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be opposed to the body and blood of Christ Which shews that he enclines not to Transubstantiation but a change of the vse and an encrease of the grace or benediction that goes with them For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not repugnant to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may be wine still Againe he imputes this to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouer them the invocation of Gods grace and holy Spirits assistance which likewise he repeats in his sift Cateches soone after not to demurmuratorie words which they vse in Poperie and call Consecration Yea doubtles comparing this our Christian seruice with the seruice of deuills to giue a little light by way of contrarietie wherein things offered to deuills are made prophane by such offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though afore they were sacred or indifferent he giues vs to vnderstand that he meanes no more but that the elements by prayer acquire a degree of sanctification not of nature I meane relatiue and collatiue not essentiall sanctification though they are called by him the bodie and blood of Christ in the same place as they are also by S. Paul in the chapters before noted either to keepe the phrase of Christs primitiue institution as I saide or to augment their reuerence and to proclaime their worth for effectuall operation § 7. Another place is in the Catechese which the obiection is taken out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You shall heare what words lie round about it to direct vs in the vnderstanding First he saies we haue the bodie of Christ reached to vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the type of bread and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his blood in the type of wine not in the Accidents of either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing put so constantly for a substantiall simile as I thinke they will not easily shew example to the contrarie And therefore no Transubstantiation with S. Cyrill But he promises vs to be concorporate and of one blood with Christ adding that wee shall be made partakers of the diuine nature by the same meanes as S. Peter had said Which sure is not their lot that receiue at all-aduentures as
discouering them at least I am not he that can diue into their secrets the word Defender and Maintainer of the Church will stretch to as much Supremacie as either his Maiestie now assumeth or we avow more by much then the Papists will graunt him yea it is that which they oppose with might and maine that results from these very words of Defence and Maintenance For how can a King defend the Church maintaine the vnity preserue the beauty vnlesse he haue power to reforme both spirituall faults let me call them so for this once I meane heresies blasphemies schismes the like and that in spirituall persons too euen in the loftiest of the crew who sting their nurse as dāgerously as another nay farre more dangerously many times both by their scandalous liuing especially by their broaching of pernicious doctrins Quia omne malum ex Sanctuario and the thundrings and lightenings came out of the Temple Reu. 16. 18. to signifie that the Churchmen are the cause of all plagues as Ribera notes well vpon that place In scelere Israel omne hoc But the Papists think that Kings are blocks and stocks like the Heathens images that Baruch speakes of not to stirre but as they are lifted Ducitur vt neruis alienis mobile lignum Nay not able so much as to wipe off the dung from their faces that the little birds let fal vpon them they allow them no actiuitie no pricking censure which is the very nerve of Defence Church-maintenance Might this conceit stand it were somewhat that the Adioynder replyes to our argument but it is so stale and so grosse that the little boyes here laugh at it though old gray-bearded Papists and the Adioynder for one are not ashamed to reiterate it § 83. But will you heare an elegancie a queint deuise In his Numb 63. Though the Puritanes are defectiue in their opinion of Supremacie yet both they and the Papists are better subiects then the Bishop for you are to know that still he is the Bishops good friend because all of vs yeelding the title of Defender and Maintainer of the Church to the Kings Maiesty the title they if he will but not the Thing as I haue shewed before not in due extension at least for then there would remaine no controuersie between vs yet they beleeue it as a matter of faith the Bishop but onely as a matter of perswasion c. Thus does he ruminate and re-ruminate his cud againe and goe ouer his abolita atque transacta as S. Austen speaks But for the Puritanes of Scotland whom he quotes in his margent I finde no such thing in the words alleadged by him that they hold the Supremacie to bee a matter of faith the Papists Creed I know is not yet perfected and they may take in what they list Nay I thinke it neuer came into their minds good men to trouble their braines with such a nice speculation whether the case of Supremacie be de fide or no but howsoeuer it be I haue answered it before that our perswasion thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will neuer be driuen from it neither by force nor by fine words Errore nec Terrore though the Adioynder thinke we will not loose sixpence for the defence of it our liues not onely our liuelihoods beeing not deare vnto vs in the contestation of this iustest quarrell That the KINGS MAIESTIE is the cheife maintainer cheife head of the Church chiefe gouernour and cheife defender of it in all causes and ouer all persons next vnder God and his Sonne Christ § 84. Yea But what the Puritanes teach concerning this point you haue heard in the last Chapter by the testimonie of Mr. Rogers approoued and warranted by all the Clergie of England to wit that Princes must be seruants to the Church subiect to the Church submit their scepters to the Church and throwe downe their crownes before the Church c. Whereupon I gather saith the Adioynder two things The one that the Supremacie which as the Bishop saith the Puritanes doe acknowledge in the King is to be vnderstood onely in temporall matters The other that all reformed churches are also of the fame mind seeing that they professe the same doctrine concerning the Kings Ecclesiasticall Supremacie that the Puritanes doe as the Bishop himselfe confesseth c. § 85. Then Numb 66. for I would gladly take in all Besides that albeit we should graunt that the Puritanes and Reformed Churches doe allow the Teporall Magistrate to haue some power and authoritie in Ecclesiasticall matters yet it is euident that they doe not allow them that spirituall iurisdiction and authoritie which our Parlaments haue granted to our Kings that they may giue dispensations licenses make Ecclesiasticall Lawes giue commissions to consecrate Bishops to excommunicate suspend censure visit and correct all Ecclesiasticall persons Reforme heresies and abuses c. and with this the beast breathes out his last or almost his last To whome I answer in order and as briefly as the nature of such obiections will permit Princes may serue the Church and submit their scepters subiect their Crownes before the Church though all supreame Magistrates doe not weare Crownes that I may tell him that by the way and we now by Prince vnderstand all yea and licke the dust of the Churches feete as the Prophet Esay speakes and yet retaine their Supremacie firme and inuiolable How so Marry it is a shame for the Adioynder not to see it of himself without a guide remembring who calls himselfe the seruant of seruants and yet pleades for a Lordship limitlesse ouer the Church at least the Adioynder will agnise him for his good Master though he goe for a Seruant but neuerthelesse we will helpe him The one by loue by zeale by care by filiall respect and duties of all sorts to the great mother the Church of God teeming and trauailing here vpon earth whether the generall to his power or the particular within the territories where he raigneth and swayeth The other by vnderstanding the right of his place and accordingly also executing and exercising of it to the controll of all that stands in his way and to the purging of all scandals out of Gods floare to the banishing of sin to the chasing away of all wickednesse with his very looke and browe as Salomon speakes or whatsoeuer may be said in the loftiest style for the aduancing this high authoritie principally destinated to the benefit of Gods Church and setting forth of his glorie Doe I speake riddles or are others of the same minde Dominotur sacerdotibus Imperator saies S. Gregorie l. 4. Regist ep 15. ita tamen vt etiam debitam reuerentiam impendat Let the Emperour on Gods name beare sway ouer Priests but so that he reuerence them as meet is And he addes withall Atque hoc excellenti consideratione faciat And let him so doe vpon excellent consideration
But though the examples be obuious for euen Ioseph was a father to Pharaoh his King that is reuerenced by him or much esteemed by him and neuertheles comprehended vnder Pharaohs grand authoritie as a Subiect in the Commonwealth yet the Adioynder hath no place left for this consideration as excellent as it is in S. Gregories iudgement § 86. As for submitting to the Presbyterie Though the Presbyterie be scarce in vse where the Monarchies are of force at least not with vs against whom this malice is principally â—…elled and indeede how can the Presbyters excommunicate a King yea or the Popes either sith a multitude is inexcommunicable by the verdict of the Schoole and euery Prince is virtually a whole Kingdome so many are agglewed to him in necessarie offices in deerest respects in the most enthralling bands of receiued curtesies and fauours and so many to take his part of all sides Yet suppose this were possible I answer two waies First that the Supremacie might stand with such Subiection That in the coactiue and externall forcible Court This in the internall spirituall and conscionable as the example of S. Ambrose and Theodosius may shewe though not rashly to be imitated no more then Ambrose himselfe did hastily proceed to such a heauie censure but prouoked by Theodosius his most sauage slaughter of so many thousand Christians graui fateor de culpa sed tamen humana all at one blowe as they were assembled in the Theater Iurisdiction crosses not with iurisdiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle alludes it between reason and appetite or one appetite and another l. 3. de Anima c. 11. And albeit Theodosius was excommunicated by Ambrose yet Ambrose remained Theodosius his dutifull subiect at the same time He that renounced not Valentinian erring in the faith maintaining Arianisme would much lesse cast off Theodosius sinning a sinne of fact though exceeding haynous as I said before But secondly if the Puritanes admit Lay-presbyters to inflict excommunications and such like censures is it likely that they will exclude the Kings highnesse altogether from spirituall gouernement when they take in such meane men of the lay and not rather acknowledge his excellent prerogatiue § 86. And therefore though I am vnwilling as Tully said once in another case cuiusquam summi viri vel minimum erratum cum maxima sua laude atque honore coniungere yet because I know you reckon Mr. Caluin and Mr. Brightman among the mainest Puritanes whom here you so chase and hunt vp and downe Eudoemon-Iohannes hauing said so much of Caluin by name that he is Pater Puritanorum the very Father of the Puritanes omitting other testimonies that I haue cited elsewhere for the auouching of Caluins integrity in that point and no way derogating from the royall Supremacie no not in Ecclesiasticall matters themselues I will set downe onely one or two to acquite each of them whom I last named and in them the whole nation if any such there be of the Puritanes because you commonly repute of these two as the violentest and withall to cleare our cause from that absurd scandall which you would willingly raise of vs for the discouragement of simple soules as if our owne Diuines abhorred from the oath which is ministred among vs though still you are to know it is no matter de Eide and aboue all to stoppe your lewde mouthes that would sowe bate and throw bones between brethren and friends § 87. Caluin therefore thus to Francis the first King of France in that incomparable Preface to his famous Institutions Dignares auribus tuis digna tua cognitione digna tuo tribunali He subiects the whole cause that was then in controuersie betweene vs and the Papists to the Kings iudgement and iudgement-seat For hee had said iust before describing the weight of the businesse then in hand Quomodo regnum Christi inter nos sartum tectuÌ„que maneat Vnlesse that be no Ecclesiasticall cause or consideration which concernes the preseruation of Christs Kingdome here on earth And yet these tall fellowes would faine perswade that Caluin would not haue Kings to be gouernours and superuisors in Ecclesiasticis See the rest of the iudgement of that learned man learned in the iudgement of his very aduersaries lib. 4. Institut c. 11. where he handles it purposely and plentifully enough Non improbabant sancti Patres siquando Principes interponerent suam authoritatem in rebus Ecclesiasticis c. For I take vp this testimonie now out of his Preface onely because not markt perhaps nor regarded by others The like he hath againe to name one more then I thought Praefat. Com. in Epist Canon ad Edward 6 Regem nostruÌ„ Memineris has Maiestatis tuae proprias esse partes quò integra vigeat relligio sinceram ac germanam Scripturae interpretationem ab indignis calumnijs vindicare Yet Bellarm. saies Rex est accidentalis Ecclesiae l. 3. de verb. Dei c. 9. verb. vlt. therefore interpretations not to be lookt for from him It followes in Mr. Caluin Non enim temerè per Mosem Deus mandal simulatque Rex populi sui inauguratus fuerit vt sibi describendum curet legis volumen where we see he grounds himselfe vpon that argument which our Diuines that defend the supremacie of Princes in causes Ecclesiasticall most rely vpon And a little after In Regio Palatio sacrum domicilium assignat Legisuae Dominus c. The Bibles lodging is in the Kings Palace Almighty God so appointing This of M. Caluin § 88. And now next for Mr. Brightman Hee in Cap. 8. Apocal. ver 3. makes Constantine the great a temporall Prince you know and as Mr. Sanders would exaggerate not so much as baptized that by the way I may tell you Sir to your Numb 68. 69. in defence of Bishop Barlow whom there you bite at and saue my labour of answering more particularly as at first I had intended to those your discoursings That Princes not baptized nay nor so much as godly minded which Constantine then was whether baptized or no when Mr. Saunders takes the exception to him for want of baptisme haue the same supreame right to gouern the Church that Christian Kings and professing the faith haue though by error and transportation they either neglect it and perish it or perhaps euill employ it to the afflicting of her whom they ought to haue aduanced and promoted most As for their beeing beads that are no members which is another thing that troubles you though I haue answered it before and you haue ueuer done with it yet briefly thus once againe Why not so I pray you as well as a King the head of that companie of his Commonwealth which either professes some art that he cannot skill of suppose Surgeons Marriners Musitians and the like or practiseth the wickednesse that hee abhorreth from his soule suppose Atheists Heretiques Drunkards and Adulterers For first
he is no member neither of these damned societies last named nor of those before which he is a meere stranger to and yet a head of his whole Realme I hope and of all the companies thereto belonging temporall at least and in temporalibus euen by your owne confession Therefore an insidell King may as well be head of the Church as a Christian King may be head ouer them with whome he participates not in their sinnes and vngodlinesse But now to come to Mr. Brightman as I said He makes Constantine to be that Angell that stands before the altar Apoc. 8. hauing the golden censer of perfumes in his hand and casting them vpon the prayers of the Saints and righteous which ascend vp before God Would this man thinke you disdaine that Princes should be interposers in Ecclesiasticall affaires or challenge the cheife conuzance and arbittement of them to thēselues But I will set downe his owne words because they are pregnant to this purpose Quid ni ille INPRIMIS imaginem SACERDOTIS praeferret in quo maximè lucebat effigies Regalis dignitatis Rectè ipse de se in coetu Episcoporum Et ego inquit tanquam vnus è vobis adsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nec enim negarim me vestrum conseruum esse quo nomine ego maxime gaudeo Socrates lib. primo cap. sep This he Where I subscribe not to Mr. Brightmans interpretation of the Apocalyps but I alleadge it to shew what it is like his opinion was of the Supremacie of Kings § 89. Now concerning other States and Kingdomes not enlarging the Supremacie so farre as we doe here in England viz. to giue Lyceuses Dispensations Commissions Faculties to consecrate Bishops to excommunicate to interdict suspend censure c. Let the Reader be carefull of reading these last words as they lie in the Adioynder with due punctation of them or els hee may chance to fall into the Adioynders pit-fold which will be his great pleasure to looke on and laugh For though it runne thus to giue Commissions to consecrate to excommunicate censure c. yet he meanes not I trust that our Kings do either excommunicate censure or suspend in their owne persons but giue Commissions to Bishops to consecrate other Bishops and so perhaps to execute the other ensuing acts of censure there recounted as excommunication suspension c. And yet this is not auouched out of any of our records but onely nakedly imputed to vs by the Adioynder which if it be true as I confesse I am not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so studied in the Lawes my profession beeing cleane another waies it is to be vnderstood of patronage and Princely protection that their acts may goe for currant and vncontemned of Christian people not but that in themselues they are of validitie before God out of the spirituall power which he hath entrusted his Priests and Ministers with though there be no confirmation of the secular arme § 90. Though it might be referred also to the commandements and iniunctions of Christian Kings whereby they vrge Clergy-men to doe their duties if happily they be stacke or vnwilling of themselues For which cause Mr. Sanders saies that Kings can command nothing which they may not execute De claue Dauid lib. 5. cap. 5. 6. That because we denie to Princes the execution of Priestly duties they may take away Gouernement too in causes and ouer persons Ecclesiasticall Yet we heard S. Cyrill speaking plainely a little before for Theodosius his commanding of Bishops c. altogether as Ezechias did the Leuites who yet might not execute a Leuites charge So Salomon sacrificed saies the Scripture that is the Priests at Salomons commaundement not as Oziah with his owne hands nay not as Vzzah so much as to handle a holy thing forbidden And because Mr. Sanders makes such a piece of worke hereof and saies there is no instance to be giuen in all the world of a person commannding that which hee may not execute sauing onely when there is disparagement in the doing of it as for a Captaine to descend to the meane offices of the Campe which Plato forbids but as for the Ministerie there is no disparagement in it no not to Kings themselues saith he which we are contēt to admit I will reckon therfore some few instances to choke him withal and to defend our distinction between Execution and Gouernement which is the maine thing to be heeded in the question of Supremacie How is it els that the Pope may command swords to be drawne in casu and yet himselfe may not handle the sword as Mr. Sanders confesseth in this booke Though it is next to a wonder to see a Temporall Prince in his own territorie at least who at no hand may handle a sword or strike a blow Yet they giue the Pope this authoritie to set other folks swords a worke not onely in his Territorie but throughout Christendome And I might haue set it yet somewhat higher How was the Iudge in the old Law to put to death malefactors by the appointment of the Priest as the Papists would haue it Deuter. 17. 9. who yet was not to strike for that was the Iudges office if no body may prescribe that which he may not execute Neither let M. Sanders say that to strike a blow or to slay a malefactour is disgrace or disparagement which is rather the sanctifying of a good subiects hands to kill a rebell yea and that somtimes vniudged if necessitie so require to omit that this conceit driues fast vpon Anabaptisme to thinke that carrying the sword is disparageable or disgracefull which the Scripture speakes of with all honour As for a Prince in his own Territorie and therefore bearing the sword to whō notwithstanding it is a disgrace to vse the sword it is a monster as I said and if he be ashamed of the one let him renounce the other as the poore woman said to King Philip Si non vacat andire nec regnare vacet So here Si percutere dedecori est principari magis But how much more will the Pope now thinke that disparageable to him to sweepe Churches to ring the Saints-bell to waite vpon the chalice yea to baptize to preach for this offends him more then any thing els and yet I trust hee may command all these things to others to his inferiour Clerkes and Leuites and demie-Clerkes Yea how may he exhort euerie member of the Common-wealth euery petty artisan to follow his trade which he may do for certaine if he may but preach for what more necessary argument then this for the pulpits May he therfore moyle himselfe in those dusty affaires tanne weaue make tents c And yet it is not disparageable for S. Paul and S. Peter as good men as he and better too by his leaue haue done it before him and that after their Apostleship which is his false
feather and vsurped flower of title at this day Nay verily by the same reason Ministers might not exhort either Kings and Princes or other ciuill Magistrates to doe their duties to gouerne well to administer iustice to heare causes vnpartially to cut off malefactors to root out traitors to suppresse sinne by dint of sword because all these things are vnlawfull to them repugnant to their vocation and yet the Ministers voice is a kind of commandement speaking from the pulpit in Gods stead as was noted before 6. What should I say of calling of Bishops to Synods of setting them on worke to explaine the faith and to confute heresies May Christian Princes either not doe the first which the stories are so full of in the best times or shall they practise and beare a part in the second which the Papists neuer will admit How did Theodosius dismisse Flauianus after so many Popes had in vaine assaulted him commaunding him to depart and doe his dutie vpon his Bishopricke if no body may enioyne but that which he may execute 7. Lastly if a Priest should denie to baptize a young infant that were sicke whose saluation therefore were emperilled and as we graunt in the ordinarie but as the Papists thinke in the extraordinary way and all without any hope of future recouerie if a Priest were so frampoll I say as to refuse to baptize a poore infant in that case shall not the King compell him by force and punishment and terrour of his Lawes We read in the booke of Martyrs of a certaine Knight in Poperie that put a Priest into the graue aliue because he refused to burie a corps that was brought to Church where there was no mortuarie to be had such was their couetousnesse Yet alas what comparison between burying of the dead which our Sauiour makes so sleight of Suffer the dead to bury their dead and the administring of Christs Sacrament for the sauing of a poore soule from euerlasting destruction It is therefore not the vnworthinesse of the ministeriall duties as Mr. Sanders by his Syllogismes would faine driue vs to say or else to let goe our distinction betweene Iniunction and Execution not the basenesse of our office for we magnifie our Ministerie and the Angels are thought to tremble at the weight of it Quis ad haec idoneus said he viz. neither heauenly nor earthly abilities put in one but the meere distance and disunion of the two callings I am loath to say repugnance though that also after a sort which will not permit a Prince to do Priestly offices though his power extend to the commaunding of them to be done yea punishing and correcting if they be not done Cursed be hee that does the Lords worke negligently said the Prophet of old And the heathen Poet assumes Pectora nostra duas non admittentia curas we cannot do Gods worke and the worlds too Therefore God will haue his worke done by such onely as shall intend nor doe no other worke then that For this cause gouernement remaines with the King without any entermedling in the execution of our offices the execution is ours without any right in Gouerning or Compelling And so much to Mr. Sanders why the King should haue Iurisdictiō as the Parlament here speaks or Superinspection without administration or execution which it seemes the Adioynder is no lesse troubled with then Mr. Sanders though he prosecute it not so vehemently I returne to him who is now at his last casts § 91. COncerning then our extending the priuiledges of Supremacie beyond the custome and fashion of other nations he brings no proofe of it and therefore I might contemne it with the same facilitie that he obiects it But first he is to know that the grounds which they hold by either from Scriptures or from Fathers in the auouching of their Supremacy are the same that ours and import as much and extend as farre including the same priuiledges if they be throughly scanned though happily so much appeare not vnto them all at first Or it is the wisedome of Kings to temper their gouernement with such moderation as the condition of their people will best beare for the present more as there shall bee more opportunitie afterward sic fortis Hetruria creuit To omit that for so much as others exercise these acts in those Kingdomes though they deriue not their authoritie so literally from the King yet the Kings permission is their deputation and so the Supremacie still remaines in himselfe Euen the Popes Supremacie is not the like with all nor of the like extension We knowe what narrowe bounds the French haue set to it with their Pragmaticall Sanction And the Sorbone of Paris hath euermore curtailed it Few that amplifie it as fully as the Canonists Bellarmine himself goes not so farre as Carerius The Bishops of some places were freer then others in some the Deacons stept afore the Priests And diuerse things belonging to the qualitie of each order are determined by Councels in processe of time rather then acknowledged by all at first Doth this therefore preiudice either Bishops or Priests No verily And so all that dissent about the bounds of Supremacy are not straight to be reckoned for enemies to the Supremacie God forbid For I will not say as I might and yet without flatterie that wee of the ENGLISH may the better enlarge the KINGS MAIESTIES priuiledges as farre as possibly may stand with Gods word because we are more sensible of his HIGHNES liberalities then any others and his extraordinary fauour hath abounded towards vs. We may say as the Iewes did to the Apostle S. Iames witnesse Eusebius lib. 2. hist cap. 23. Obsecramus te Obtemperamus tibi Tibi omnes obedimus Etenim omnis populus testificatur de te quòd iustus sis nec personā accipis And which neuer any of Peter Quot quot credebant propter IACOBVM credebant Propagatorem fidei Malleum haeresum As for that which followes Sta ergò super pinnam templi vt conspiciaris ab vniuersis verba tua omnes exaudiant I need not adde it since God hath done it I meane exalted his MAIESTIE to the top of Soueraigntie euen of Temple and all from whence the Nations farthest off attend his answers and the world round about craues his resolution in greatest matters § 92. AND so beseeching ALMIGHTIE GOD to giue vs as large a heart to vnderstand our owne good and his MAIESTIES rare fauours and charities towards vs as he hath enlarged the heart of his most EXCELLENT MAIESTIE to all Princely wisedome and possible vertue but especially to ouer-cherish his deare spouse the CHVRCH Let vs thanke him also for the occasion of these two labours of the right worthy Bishop though in it selfe it was not so expetible and make much of the two pignora that the Church hath from him two radiant lights two lasting pillars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as
S. Chrysostome sayes of the mother of the Maccabees or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two doores of the Sunne as the Philosopher calls a mans eies in his bodie to let in knowledge and erudition to vs concluding of them either with Iustine Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or with Clemens Alexandr fine Protreptici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To GOD onely wise immortall inuisible be all praise and glorie through IESVS CHRIST our Lord for euermore AMEN The thirteenth to the ROMANES expounded by S. CHRYSOSTOME so farre foorth as it concerneth the SVPREMACY OF KINGS and the Subiection of all persons to their authoritie of what sort soeuer remaining in their Dominions Which I thought good to annexe here not onely as a strengthening to diuers passages of this Booke and namely to the last of all consisting in the defence of his MAIESTIES ROYALL SVPREMACIE against the Adioynders peeuish cauills but as an opening of the main controuersie about the oath of Allegeance which hath giuen the occasion to all these labours as the Powder-plot gaue iust cause to that viz. that we are to obserue it by the Laws of CHRIST and his Apostles towards our King and Prince of whatsoeuer relligion or profession they shall bee VER 1. Let euerie soule be subiect to the higher Powers THe Apostle insists much vpon this matter not onely in this but in other Epistles planting subiection in Subiects towards their Princes as wel as in Seruants towards their Masters And this he does by shewing that Christ gaue no Lawes with the intent to subuert Common-wealths or States but directed all to their better gouernement and taught vs not to rush into superfluous garboyles and vnprofitable attempts For in very truth the traines that are laid for godly men and the dangers that await vs for the truths sake they are enough of themselues and we ought not to augment them by superfluous tribulations contriued by our owne ill-deseruings Consider also how seasonably the Apostle makes his mention hereof in this place For hee exhorts to this when After he had required passing accuratenesse and strictnesse at their hands after he had made them tractable both to friends and foes both to them in prosperity and them in aduersitie to them in want and them that felt no want to all in generall after he had setled a kind of life among them more fit for Angels then for men after hee had purged choller and rebated pride and euery way smoothed ouer their dispositions most handsomely then I say hee brings in this exhortation For it stands to reason that if we may not requite them with crosse dealing and euill turnes that haue iniutied vs first much more ought we to yeeld obedience to them that are beneficiall and kinde towards vs. But this string the Apostle touches not vpon as yet till towards the latter end of his exhortation In the meane while he stands onely vpon such reasons and arguments as may seem to claime it for a dutie at our hands And insinuating that he giues this precept to all not onely to temporall men but to Priests and to Monks his very first words import as much saying Let euerie soule bee subiect to the higher powers viz. Though thou beest an APOSTLE though an EVANGELIST though a PROPHET or whosoeuer thou beest For this subiection is not repugnant to relligion whatsoeuer they talke Neither saies hee barely Let them obey but let them be subiect And the first iustification of this his precept and that which worketh most vpon godly mindes is because God hath so commanded it For there is no power saith he but from God What sayest thou Paul Is euery Ruler and Magistrate appointed of God I say not so quoth he neither speake I now of particular Magistrates but onely of the matter of gouernement in generall For that there should be a Magistracy and that some should beare rule others be subiect and that all things should not be hurried at aduenture vp and downe people raging like waues rolling in the broad Sea to and fro this I say is a worke particularly proceeding from Gods high wisedome And for this cause he said not For there is no Magistrate but from God but he speakes of the generall and frames his speach thus For there is no authoritie or no power but from God And the Powers that are are ordained of God So when the wiseman sayes Prou. 19. That a wife is prepared for a man of the Lord he meanes thus that God appointed marriage in generall and not that hee is the author of each particular copulation between man and woman For we see many that marrie nothing auspiciously many also that come together against the Lawes of marriage and we must not lay the fault hereof vpon God But that which Christ pronounced Matth. 19. Hee that made them at first created them male and female and said for this shall a man leaue father and mother and shall cleaue to his wife this and no other did Salomon meane in that place of the Prouerbs For for so much as paritie induceth to strife and dissension oft-times God therefore hath ordained many relations of gouernements of subiections as between the man the wife between the parent and the child between the auncient and the nouice betweene the seruant and the freeman between the Magistrate and the subiect and lastly also betweene the Scholler and the Master And why shouldest thou wonder that it is so in men when thou maiest obserue the same in the creation of thine owne body For God hath not made all the members of it equall between themselues but one meaner another better and this member to gouerne and that to be gouerned Likewise a man may discerne the same in the very bruit beasts and vnreasonable creatures As not onely in Bees first but also in Cranes and in flocks or heards of wilde cattell Neither is the Sea a stranger to this good order but euen there also diuers kinds of fishes are ranked and regimented vnder the conduct of some one fish and so make their long voyages For want of gouernment brings inconuenience euery where euery where confusion both at sea and land The Apostle therefore hauing shewed of whome gouernement comes inferres in this wise VER 2. Wherefore he that resisteth the power resisteth the ordinance of God Loe how high he fetches this matter and with what he feares them and how he shewes that subiection is meere debt and dutie For least the faithfull should say Why Paul thou debasest vs and makest vs vile contemptible doest thou subiect them to ciuill Magistrates that are in the way to enioy the Kingdome of heauen and eternall saluation least any one should reply thus I say he shewes that in exhorting vs to be subiect to Magistrates he subiects vs to God himselfe and not to men onely For he
them and take away all neither city nor countrey nor house nor court nor nothing els will stand but all will be ouerturned all goe to wracke the mightier like fishes deuouring the weaker and them that are vnable to resist So that if there were no anger or temporall plague following the disobedient neuertheles thou oughtest to be subiect euen so I meane least thou shouldest seeme rude and vngratefull to thy benefactour The Apostle proceedes VER 6. For for this cause quoth he you pay tribute also for they are Gods ministers attending continually vpon this very thing The Apostle here omitting the mention of diuerse other more particular benefits which accrew to common-wealths from their rulers and gouernours as orderlinesse peaceablenesse and also those other seruices which both of pike and penne peace and warre they continually attend for the good of the whole demonstrates all by this one thing For saith he thy selfe bearest him witnesse that thou receiuest benefit by him in so much as thou art content to pay him wages See the wisedome and prudence of the Apostle For whereas their taxes were so tedious and intolerable to them as they were startled with the very mention of them he brings them both for an argument of his cause in hand and a demonstration of their wisdome ready to yeeld afore he perswade viz. as conuinced by their own voluntarie practise For why quoth he pay we tribute to the King what is our scope what our drift Doe wee not pay it him as the wages of his carefulnes ouer vs watching for vs protecting vs with all his might Whereas certenly we would not haue paid thē this fee from the beginning had we not knowne that we were gainers by their gouernment ouer vs and receiued benefit But therefore it seemed good to our auncestors long agoe and enacted it was by commō consent that we should supply the necessities of Kings with our purses because neglecting their own matters they mind the publike and employ all their leasure and time to such ende as may be most for the preseruation of our particular estates Hauing thus then argued from matter of commoditie he brings backe his speach againe to the former head for this was the way to worke most vpon the Christians and their consciences and againe he shewes them that this is also well pleasing to almighty God and in that he concludes his exhortation saying For they are the Ministers of God And yet to note vnto vs their continuall trauell and pensiuenesse for our sakes he addes moreouer attending continually vpon this very thing For this is their life this their occupation that thou euen thou maiest liue and die in peace Wherefore in another Epistle he not onely exhorteth vs to bee subiect to Magistrates but also to pray for them And yet there also he insinuates the common benefit that all men receiue by them in that he concludes thus that we may liue a quiet and a peaceable life For they aduantage vs not a little towards the constant establishment of our estates in so much as they prouide furniture for the common defence repulse enemies suppresse mutinies and decide and determine ciuill controuersies For neuer tell me that this or that man abuses his place but consider the beautie of this diuine ordinance and thou shalt quickely espie the wonderfull wisedome of the prime ordainer of all these things VER 7. Feeld therefore to all men their dues tribute to whome tribute is due custome to whom custome feare to whom feare honour to whom honour belongeth 8. Owe nothing to any man but to loue one another c. Still he insists vpon the same point and bids vs not onely yeeld them money and coyne that haue the gouernment of vs but also honour and feare But how hangs this together that hauing said before Wouldst thou not feare the power doe that which is good here he sayes yeeld feare to whom feare belongeth I answer in one word He meanes the feare of displeasing or the carefull and industrious feare not that which ariseth out of a bad conscience which in the former words he labours to preuent Neither saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not giue yee but yeeld yee not of curtesie but of due and he expresses eftsoones the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debt For thou doest not gratisie him in so doing for it is debt and due that thou doest And if thou doest it not thou shalt be censured for a cullian and a wretch Neither thinke thou in thy pride that it is any disparagement to thee in regard of thy profession Christian though it be of the strictest to rise vp in the presence of the ciuill Magistrate or to put off thy cappe when the officer comes by For if S. Paul gaue these Lawes when the Emperours were Pagans how much more should we obserue them now they be Christians And if thou saiest that thou dispenfest greater matters then hee suppose the word and the Sacraments or other Priestly functions know thou that thy time is not yet come Thou art a stranger and a pilgrime for the present The time shall be when thou shalt appeare more glorious then they all In the meane while thy life is hidde with Christ in God When Christ shall appeare then shalt thou also appeare with him in glorie Seek not therefore thou thy recompence in this transitorie life But although thou beest to appeare before the Magistrate perforce and that with great horror and dread and appallment of all sides yet think it no disparagement to thy high nobilitie For God will haue it so and it is his pleasure that the Magistrate of his own constituting should be also inuested with his proper rights and honours Markest thou also another thing that ensues hereof When an honest man like thy selfe and guiltie of no crime shall appeare before the Magistrate humbly and submissiuely much more will the malefactor stand in awe of authoritie and thou by this shalt winne credit and reputation to thy selfe For they are not subiect to contempt that honour such as are to be honoured but they that dishonour and contemne them rather Yea the Magistrate though he be infidell will admire thee so much the more and will glorifie thy heauenly Master whom thou seruest c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Talibus Patrum Expositionibus sanctarum Scripturarum intellige Canonem illum 19. Concil 6. Constantinop in Trullo vt obiter discat F. T. noster Regum palatia eiusmodi enim Trullus locum esse non inopportunum Ecclesiastico vel Concilio de rebus grauissimis habendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. diuinissimè The Abstract of the Contents of the second Part. CHAP. 6. 1. FAith to bee reposed in God onely not in Saints or Creatures Pag. 224. 225. 2. S. Hierome peruerted to speake for faith in Saints Of credo in Ecclesiam Pag. 226.
the Church may stand without such helpe or countenance of authoritie as in the times of persecution God supporting it c which is most true Therfore he saies So fore forth as it requires c. In Politico * Lib. 2. c. 11. Sand. bis hoc agnoseit repetit idem c. 12. in initio Negavimus cum Augustino licuisse Petro c. Fatente Tullio Cat. 1. Non modo non contamtuarunt sed etiam honestarunt b Et Rom. 13. alibi sape describens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab insigni gladij Et Dei minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nisi divina ministeria cui qua sordeant quod ne de Pontificâ— quidem concedendum est quamvis excelso Nec sibi adeò placeat Sanderâ—â— tamen in haue sententiam multa stultissimè quasi ex Augustino de omnibus Apostolis 〈◊〉 ferre gladâ—â—â— nee tamen permissis educere Lib 2. de clave David cap. 11. 3. 4. c For Preaching is actus Iurisdictionis to the Canonists And the Scripture giues it so 11. Tim. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Connexa sunt Doctrinâ— genus 〈…〉 Med. * 2. Tim. 2. 4. 5. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Orat. 5. in Oziam Et. 2. Cor. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et tertiùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Planissimè tamen ad Philem. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Mr. Sanders himselfe might not exhort his Irish souldiers to fight against Queen Elizabeth by this reason and yet for what other cause came hee thither e We must be readie to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen Churchmen and all at the Princes commandement T it 3. 1. Therefore Priestly functions are either not good let M. Sanders chuse or the King may commaund and enforce to them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. l. 5. hist c. 23. Invenal * Vide cap. 4. Sed Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 6. D. H. Sauilij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. If I should say to thee Goe and reforme a King offending wouldst thou not say I were madde viz. reforme him in the coerciue kinde Els 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there it followes A minister may doe it concionatoriè But a priuate man not so much as in words a S. Austen acknowledges Iurisdiction in the Kings Sword namely in regard of Gouernment and compulsion Adversus Epist Parmen 1. c. 8. a As Bulgaria Cyâ—…s Carthage Iustinianea c. b Hieron ad Huagr Aug. in Quaest vet Novi Test Quaest 10â— Quidam Falcidius duce stultitia Romanae civitatis iactantia c. c Concil Nicen. c 18. Concil Ancyr c. 13. item c. 18. Concil Neocaesar c. 13. c. Tom. 5. Edit Eton. * Pythag. apud Laert. l. 〈◊〉 Chrys Hom. 23. in 13. ad Rom. Heare this yee Iesuits complainers of persecution molestation * Yet the Pope is not aboue an Apostle I hope at the highest b The cause of relligion doth not acquit froÌ„ subiection This is against Vsurpers intruders onely * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt haeâ— sit legitemè succedentium in regnum ille autem invasor esse alieni iuru queat Gouernment is necessarie Paritie begets contention Gouernment is naturall Monarchie is naturall that is most agreeable to Nature The Iesuites obiection against Pauls subiectioÌ„ Answered by himselfe Subiection is dutie in the very best not curtesie e The Apostles called traytors but their doctrine refutes it not onely their practise whereas the Iesuites both practise and doctrine confirmes it f A true Apostle need not feare to preach the mysteries of his Message before any Infidel-Gouernour but a Iesuite may least there be LVPVS in fabula as they sticke not to call him Heauie disasters fall vpon Traytors God and men take part against the Traytor Other argumeÌ„ts ab vtili of beeing subiect to Magistrates The Romanes alwaies noted of pride contumacie to Magistrates Bern. alij Euen Nero this Harken you Iesuites you that think the bands of all goodnesse are dissolued if an infidell Prince be but endured or obeyed * Monarchs are the Ministers of God for our saluation * The Minister is perswasiue the Magistrate may be coactiue but both of them deale in the same matters viz. matters of the conscience Quare idem alibi Chrysost vide locum paulo infra 〈◊〉 deum tractidisse nos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et quidem non paulo magis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt cum sic obiter effingam y Where are they that see nothing but a sheepe in the Lay sore of what condition soeuer What lacks he of a Pastor that is a Pastors worke-fellow an ayder and assister of him sent of God for that end Nay the one by his sawes the other by his Laws Witnesse S. Chrysost z Where are they also that say earthly Princes are not of God but humane creatures crept out of the dust I ween Whom Plato makes the prime sonnes of God and of the golden choicest generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed alibi in sua verba constaÌ„s Tom. 5. D. H. Sauile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonauent quidem in 4. Dist 4. Qu. 3. respon ad obiecta notat quòd nemo vnquam effûgit poenam gladij sub indicecum caetera poenarum genera miraculo effugeret That we may see what a prehemineÌ„ce goes with the sword how God assists his owne depositum entrusted to the Kings hands c Nero nesciens sustentat omnia Wicked Magistrates vnwilling holde vp the state Where is the assistance that they challenge to the Pope to ouerrule his tongue against his wit least he pronounce false defining in his Consistorie Or what prerogatiue is that to this d See S. Prosper de vita couteÌ„pl l. 3. c. 7. In virtutem plerumque de necessitate proficitur c. e The Magistrate prepares the soules of his subiects saith S. Chrysost Yet the Iesuites say he must be no dealer in soule-matters f Magistrates iustly tearmed the Ministers of God g The conscience of a good turne viz. receiued of God in his institution of Commonwealths is that which should mooue vs to be subiect to the ciuil Magistrate for conscience sake as S. Chrysost here expounds it 2. Tim. 2. 1 3. c. Dispossession follows not froÌ„ abuse of place Subiection is â—â—e and not to be denied but paid with all â—…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harken Iesuites that stand vpon your nobilitie either of Priesthood or Christianitie Hora tua nondum venit The Priests Su premacie is in altero saeculo a The more we honour Magistrates the more honourable wee show our selues but scorning them wee are base b Subiection of Christians is a meane to draw Infidels to the Faith resistance alienates How crosse is Chrysost and Christ first of all to the Iesuites doctrines in euery point For they say if we obey the faith goes downe our profession is disparaged the Infidells will insult c. Chrysost omnia contra Medina tamen l. 4. contr 6. pag. 310. edit Venet. Vetus pictura ingentem habet auctoritatem viz. ad probandas conclusiones Theologicas Like columna Simeonis first 12. degrees high then 22. then 36 and more Vide Cedren p. 279. Cassander Wicelius Tilman Eredenbach c. The whoore growes bolder The first Iesuites called suij Christi Christs fellowes that you may know their humblenesse from their very cradle Massaus alij Certè 2. Tim. 3. 8. Resistentes doctrinae comparantur cum ijs qui restitere miraculis quasi ipse iam successerit in corum locum sibiâ— probatio maxima sit Porro ostenditur inuicta esse absque alio adminiculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At fortè parùm apertè Imò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppugnantium idque velut olim sub Mose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denique Chrylost in 3. Tim cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notat Christum non statim vt natus est operatum esse miracula Serò qsâ—ippè post in Cana Galil Ioh. 2. Et tamen sermones eius obtinebant pondus iam pueri videâ—anturque digni quos Maria corde conseruaret Inter quos porrò fuerat de Patre eius Deo Quod dogma maximum Valet ergò Doctrina sine Miraculis A Iesuite-Priest acknowledges a miracle in the detection of his Treasons Sed quem alij vt video Andronicum Quod hic obiter tractatur de Mose quòd Rex aut Regis instar p. 508 in marg vt antè p. 396. quamuis nondum introductâ Regni formâ in populum etsi olim vellicatum est in Reuerendo Episcopo à vesanientibus Papistis tamen recipit confirmationem à S. Hieron com in Esa 51. qui de Abrahamo ipso sic scribere non dubitat Nos sumus genus domini regale sacerdotale qualis fuit Abraham qui rex appellatus est caeteri sancti de quibus scriptum est NOLITETANGERE CHRISTOâ—MEOS