and shunne the wicked when as yet there were no Christian Magistrates to represse them or punish them may not rashly be stretched to the Magistrates person or function neither must you so force generall and indirect speeches of the Scripture that they shall euert the speciall and expresse commaundements of God But God hath expressely prescribed subiection and tribute to vitious tyrannous and Idolatrous Princes for such they were of whom Christ and his Apostles spake as no man can denie Therefore no consequent of Scripture may be wrested against it least you make the wil of God changeable or repugnant to it selfe which is heinous impietie to perswade or beleeue Phi. To tyrants and idolaters we must he subiect but not to heretikes although they bee Princes Theo. Confessing the former which you can not chose but admit by what meanes auoide you the later Heretiks may be Princes as well as idolaters and to Princes in respect of their power not of their vertues God will haue vs subiect S. Paul doeth not say Let euerie soule bee subiect to christian and vertuous powers but vnto supreme powers euen whē they were worshippers of diuels and spillers of christian blood Let vs therefore heare what ground you haue out of Gods law why this precept you must be subiect shall hold in blasphemous and Idoolatrous Princes but not in hereticall or excommunicate persons Phi. I told you before S. Iohn saith If any man bring not this doctrine salute him not Theo. Did those Tyrants and idolaters that were Prnces whiles S. Iohn liued bring the doctrine of Christ with them Phi. No but this is ment of heretikes Theo. It was spoken of all as well impugners as betraiers of the faith and why then do you restraine it to heretikes Phi. Christians might eate with Infidels but not with heretikes Theo. They might with those that were ignorant of the faith with purpose no winne them but not with those that impugned the faith for that could haue none other intent but feare or flatterie And with such S. Paul forbiddeth the christians all concord communion and fellowship Draw not the yoke with infidels For what fellowship hath righteousnes with vnrighteousnesse what communion hath light with darknesse what concord hath Christ with Belial or what part hath the beleeuer with the infidel Wherefore come out from among them and separate your selues saith the Lord. Separate your selues from them is as much as salute them not or eate not with them and yet were Christians bound to obey such with all submission if they were Magistrates Againe they might not eate with adulterers raylers drunkards extorsioners nor with any couetous persons might they therefore disobey the magistrate that was spotted with any of these or the like vices Phi. Not except hee were excommunicated for those vices Theo. Then neither Apostasie nor heresie depriue Princes of their authoritie but excommunication only which you may inflict as well for any disorder as for heresie Phi. What fault finde you with that Theo. You make excommunication but a limetwigge to intangle the persons and indaunger the states of Princes by maintaining rebellion against them vnder the name of religion when they wil not be ruled as you would haue them or not suffer their Realmes to ly open to the pray and pride of the Bishop of Rome For then hee must take vppon him to be the whole church which he is not excommunicate them whom hee should not and after that excommunication denounced you teach the people to refuse subiection to beare armes against their lawfull Magistrates vppon this pretence that you haue deposed them and disinherited them of their kingdoms which is a wicked and false presumption of yours resistant to the lawes of God and man For graunt hee might excommunicate them which yet is not proued the vttermost perill of excommunication before men is that which our Sauiour expresseth in Sainct Matthewes Gospel If he neglect to heare the church let him bee to thee as an Ethnike and a Publicane But Ethnikes by your confession may not bee depriued of their kingdomes ergo neither persons excommunicate Againe your owne lawe graunteth that excommunication dischargeth neither seruauntes children nor wiues from the duetie which they owe to the father of the familie and shall it set free subiectes from a stronger and higher bonde of duetie which God hath more straitly prescribed and inioyned them to the father of their Countrie What wilfull and obstinate blindnesse is this in you that where excommunication is a meere spirituall punishment and reacheth no farther by Gods Lawe than to take from offenders the remission of their sinnes by wanting the worde and Sacramentes vntill they repent you to gratifie the founder of your Rhemish and Romish hospitales stretch it vnto the states Crownes lymmes and liues of Princes and deriue thence not onely the deposing but also the murdering of Christian kinges and Queenes and that by their owne subiectes if hee saie the worde And this you assaie to perswade by corrupting and maintaining the Scriptures bolstering the conspiracies and impieties of your holy father against Princes with an vnshamefast prophaning and adulterating of the worde of truth which is not the least of your irreligious attemptes Resist your places and shewe vs but one halfe worde out of the holie Scripture that Princes may be iudicially deposed by Priestes or that you haue authoritie from Christ to punish such as you excommunicate with externall and temporal paines and losses which is it that you now would faine inferre and for the rest though wee neede not you shall haue our assents Phi. Least any man should thinke this power to bee so meerely spirituall that it might not in any wise be extended to temporall or corporall domage or chastisement of the faithfull in their goods liues possessions or bodies being meere secular thinges and therefore not subiect to their Pastours spirituall or Priestly function it is to bee marked in the holy Apostles first execution of their commissions authority that though their spirituall power immediatly directly concerneth not our temporall affaires yet indirectly and as by accident it doth not only concerne our soules but our bodies goods so farre as is requisite to our soules health and expedient for the good regiment thereof and the churches vtility being subiect to their spirituall Gouernours Theo. It is to be marked that if you may be suffered you will soone chalenge not only spirituall things as your peculiar but euen the goods liues possessions and bodies of the faithfull and as well of Princes as others to be subiect to your tribunals if not directly yet indirectly that is if not by one means yet by an other so far as you thinke it expedient for the regiment health of the soule vtility of the church that shall be far enough I dare vndertake If you affirme this vpon your own credite we little esteeme it your
it well beseemeth a religious Prince to commaund Bishops in such things mary this was heauie to me that my Soueraigne Lord did not rebuke him for his pride but indeuor to bow me from my purpose which in this cause stand with humilitie and sinceritie to defend the Gospel and Canons Hee rather is worthie to bee threatned with your Maiesties commandement which refuseth to be subiect to the Canons he to be repressed which offereth a wrong to the vniuersall Church Let my Lord I beseech him somewhat respect me being his own whom he hath alwayes fauored aboue others which am also very desirous to yeeld him obedience and yet am I loth to be conuicted in that last fearfull iudgement of ouer much negligence Let my Soueraign Lord voutsafe to sit iudge in this matter himself or els to make him to surcease his inteÌ„t I as obedieÌ„t to my Lords precepts haue gentlely written to my said fellow Bishop humbly warned him to forgo that vaine title As much as in me lieth I am readie to obey the commandement of your Maiestie yet for that the cause is not mine but Gods not I alone but the whole church is troubled let my gracious Lord launce the right place where the wound is and subdue the patieÌ„t that resisteth him with the strength of his imperiall power Againe when Maximus was ordered Bishop of Salona within Gregories Prouince yet without Gregories knowledge thus he coÌ„planeth of him to Constantia then Empresse The Bishop of Salona was ordered neither I nor my respoÌ„sarie witting therof which thing was neuer atteÌ„pted vnder any of the Princes your predecessors Assoone as I vnderstood therof I sent him word that he should not presume to celebrate diuine seruice that he meaneth by the name of Masse vntill I heard from my Soueraigne Lords that it was their pleasure it should be so but he setting naught thereby despising me goeth on stil will not resort vnto me according as my Lords coÌ„manded him Yet I obeying their graces precept did from my hart remit vnto the said Maximus this his presumption as freely as if he had been ordered Bishop by my consent Onely other offences of his as fleshly wantonnes entrance by Simony ministring the Lords supper after he was put from the coÌ„munioÌ„ these things I can not skip vnexamined for my duties sake to God before these things could be tried my soueraign Lord preuenting me with his precept commanded that I should receiue the said Maximus at his comming with all honour This is a pitifull case that a man accused of so great crimes should be honored before hee bee cleared if the faultes of those Bishops which be committed to my charge be born out with my gracious Lords in this sort by secret fauorers vnhappy man that I am what make I here in this church Wel that mine own Bishops contemne me haue a refuge against me to secular iudges I can not but thanke God impute it to my sinnes If the Bishop of Rome despised and ouerruled in his Episcopall iurisdictioÌ„ neither plead his own supremacy nor once kick at the Princes autority but rather submit himselfe as a seruant subiect of duty to the princes pleasure so far as he might with a safe conscience to Godward besides the man so religious the matter so serious that in this case iesting were not excusable lying intollerable then may you be fully resolued that the primatiue church neuer heard of this leud arrogant presumption which the Pope now claimeth vsurpeth I meane to be master deposer of Princes but that contrariewise the Bishops of Rome themselues euen in causes Ecclesiasticall kept the lawes and obeied the precepts of Christian Emperours as of their liege Lords soueraigne rulers The wordes of Gregorie be so vehement euident to this effect that no face caÌ„ deny them no cunning auoid them You must needs seeke farther for a new distinction Your first is foolish your second is false neither of them coherent with the sacred Scriptures or auncient histories Neither was Gregory the last Bishop of Rome that yeelded obedience to the princes power in causes ecclesiastical Agatho Bishop of that See 680. yeares after Christ when Constantine the 1. sent for certaine learned skilful men of the West parts to treat confer with the Grecians in the sixt general councell about the truth of religion returned this dutiful effectual answere Most gracious Lord saith he to CoÌ„stantine ioyning with him Heraclius Tiberius his brethren your sacred letters incouraging vs to shew foorth effectually our prompt diligent seruice for perfourming that which your edict coÌ„maunded for discharge of our duty to choose the fittest that could be found in this decaied age wretched prouince we haue directed these our fellow seruants according to the most godly precept of your Maiesty in regard of obedieÌ„ce which we did ow not for presumption of their knowledge for we waxed not bold vpon their cunning but your princely fauor mildly coÌ„manding so much did incite vs our basenesse hath obediently fulfilled that which was by you commaunded And in his second epistle to the same Princesse he saith Al the Bishops of the North West partes seruants of your christian Empire giue thanks to God for this your religious intent The calling of generall Councels to debate matters of faith is a point that precisely concerneth the regiment of Christs church in that case we see the Bishop of Rome confesseth himselfe a seruant sheweth himselfe obedient to the princes precept assuring vs by plaine words and agâ—eeable deeds that this humility proceeded not froÌ„ any iesting humor or fained submission but from the singlenes of his hart in respect of his bounden duty which auerreth our assertion clearly conuinceth that the Princes authoritie was then superiour to the Popes euen in causes Ecclesiasticall which you defend to be no way pertinent to the ciuill magistrate I wil end with Leo the 4. the selfsame that first submitted himself to Lodouik the father after coÌ„firmed his obedience to Lotharius the son in these words As touching the chapters imperiall preceps of your Highnes the Princes your predecessors irrefragablely to be kept obeied as much as in vs did or dothly we by al meanes professe that we wil by Christes helpe now and for euer obserue the same if any man hath or shall informe otherwise your Maiestie may right well assure your selfe it is an vntrue tale The chapters of Charles Lodouike and Lotharius for persons and causes Ecclesiastical I repeated before to those the Bishop of Rome eight hundred and fiftie yeares after Christ promiseth and sweareth not onely present but also perpetuall obedience to the vtmost of his power without all contradiction It is easie to see which of these twaine was superiour hee that had power to make Lawes not he that was bound
superficial it skilleth not refel it or receiue it Theo. Marke the strength of your argument Needlesse companie with idolatrous wicked persons is prohibited ergo the necessarie subiection to Princes which God commandeth may be refused Phi. We say not needelesse companie but all companie Theo. S. Paul by that worde excludeth not charity much lesse duetie but barreth only that familiaritie which may be relinquished without breach of either Phi. That is your paraphrase not S. Pauls Theo. Weigh the wordes of S. Paul better and your selfe will bee of the same minde with me Thus he saith I wrote vnto you by letters that ye should not keepe companie with fornicatours and I ment not simplie with the fornicatours of this worlde or with the couetous or with extorsioners or with idolatours for then must you goe out of the world But now haue I written to you that you shoulde not bee companions with such If anie man that is called a brother be a Whoore-master or couetous or an idolater or a railer or a drunkard or an extorter eate not with such an one To eate with a man is familiaritie that may be forborne without contempt of Christian Charitie or dutie and that the Apostle willeth them to refraine teaching the Thessalonians to what end and in what sort he would haue it doone If any man obay not our sayings note him by a letter and haue no companie with him that he may be ashamed yet count him not as an enimie but admonish him as a brother When as yet there were no Christian magistates to keepe men by feare from offending S. Paul chargeth the Christians to shew their zeale in shunning the companie of vnruly persons at meate and other familiar meetinges thereby the rather to make them ashamed and to reduce them to Christian and comly behauiour Which precept was general for all disorders We commaund you brethren in the name of our Lord Iesus Christ that you withdraw your selues frō euery brother that walketh inordinately not after the institution which you receiued of vs. Phi. For smaller offences this might be but for heresie S. Paul saith A man that is an hertike after the first and second admonition auoide And so doth S. Iohn If any man come to you and bring not this doctrine receiue him not into your house nor say God saue you vnto him If we may not so much as salute them doe you thinke we may serue them or obey them Theo Were you in debt to an heretike would you not pay him his own because you must not salute him Phi. Debt is dew whether he be Turke Infidel or heretike therefore reason he haue his owne but I must not do that which I neede not Theo. And whether thinke you the truer debt that which groweth by our act and consent or that which is imposed vppon vs by the will and commaundement of God As when S. Paul saith Owe nothing to any man but giue to all men their due Do you not think this as good debt as if it were in coyne Phi. If it be their due Theo. We owe it not if it be not due but if it be must we not render that which is due to all men be they Turks infidels and heretikes Phi. To heretiks nothing is due Theo. Doth not the seruant owe faithful diligence to his master notwithstanding his master be an infidel or an heretik Phi. If the master become an heretik the seruant is ipso facto made free Theo. By whose law Gods or mans Phi. By the ciuill lawes of auncient Emperours Theo. But before those lawes were made by Princes might seruants by Gods law refuse their masters for idolatry or heresie Phi. For idolatrie he might not whatsoeuer for heresie The. If God wil haue christiā seruāts obediēt subiect to their masters in al things to please thē though they be infidels enimies to the faith why not likewise to them that are deceiued in some points of faith The like we aske of man and wife Might the husband forsake his wife or the woman her husband for these causes Phi. For infidelitie they might Theo. And what for heresie Ph. The case is not ruled Theo. Yeas that it is Our Sauiour forbiddeth all men to put awaie their wiues except it bee for adulterie Now adulterie is not heresie And this was Pope Caelestinus his errour which Innocentius the 3. cōdemneth Therfore the case is ruled both by Gods Law and by your own Decretals Phi. They may not bee diuorced Theo. Then must she continue still his wife and is by Gods lawe bounde to bee subiect vnto him and to loue him though he be an heretike or an infidel And so are the children bound to cherish honor and obey their Parentes by the Lawe of God notwithstanding they be Ethnikes or aliens from the faith And therefore these prohibitions Eate not with them keepe them not companie salute them not discharge not seruants children nor wiues for yeelding that duetie to their masters parentes and husbandes which God hath commaunded but cut off onely that familiar and friendly greeting saluting conuersing which amongest brethren is requisite but to wicked and vngodly persons may without sinne be denied Phi. What then is your answere Theo. S. Paul forbiddeth voluntarie companie not necessarie duetie S. Iohn those familar and friendly salutations which argue good liking and fauour to the parties and may bee forborne not that publike subiection to Magistrats which God hath inioyned vs whether we will or no. Phi. Ought we to flatter Princes if they be heretik◠Theo. We may flatter no man in that which is euill yet must we giue euill mē that which God hath allowed them The places which you bring barre no kinde of duetie prescribed by the law of God neither of seruauntes to their masters nor of children to their parentes nor of wiues to their husbandes though their masters parentes and husbands be heretikes much lesse doe they prohibite submission to Princes which God exacteth before these domestical duties and commaundeth all men Apostles and Bishops not excepted to giue feare honour subiection and tribute to Princes as their due when Princes as yet were pernicious idolaters and barbarous persecutors of the faith faithfull And who that hath any regard of trueth will preferre your crooked shapelesse consequēts before the manifest doctrine of Christ and his Apostles Giue to Caesar the things that be Caesars You must bee subiect whosoeuer resisteth power resisteth the ordinance of God Honour the king and submit your selues whether it be to the king as the chiefe excelling or vnto the Gouernors as sent by him For so is the wil of God These be flat plaine precepts which you can not ouerthrow but with an euident direct and speciall release The directions which the Apostles gaue to shame the disordered
faith and which your Highnes for verie loue to trueth will make voide by your decree to the contrarie most glorious Emperour I therefore earnestly request and beseech your Maiestie by the Lord Iesus Christ the founder and guider of your kingdom that in this councell of Chalcedon which is presently to bee kept you will not suffer the faith to bee called in question which our blessed Fathers helde deliuered them from the Apostles neither permit such errours as haue beene long since condemned by them to bee nowe reuiued againe but that you will rather commaunde the faith concluded in the first Nicene Councell to stande in full force remouing all the latter deuises of Heretikes Which request Martian accomplished entering the Councell in his owne person and there by word of mouth absolutely forbidding the Bishops to defend or auouch any thing of the flesh and birth of our Sauiour otherwise thā the Nicene creed did containe To this councel of Chalcedon Leo willed by Martiā to subscribe returned his answere in this suppliant duetifull order Because I must by all meanes obey your sacred and religious will I haue set down my consent in writing to those Synodall constitutions which for the confirmation of the catholike faith and condemnation of heretiks pleased me very well What better witnesse can we produce that in causes Ecclesiasticall the Prince was the Popes superiour than this that for repealing the Councell of Ephesus for summoning the Councell o◠Chalcedon for charging those 600. and 30. fathers not to decline from the Nicene faith and requiring the Bishop of Rome to subscribe to their actes Martian commaundeth with authoritie Leo with al readinesse obeyeth yea that Leo beseecheth Martian to commaund and protesteth that for his part he did and must obey the Princes will in those cases We COMMAVND saith Iustinian the blessed ARCHBISHOPS of Rome Constantinople Alexandria Theopolis and Ierusalem to receiue for ordering and instauling of Bishoppes onely that which this present Lawe doeth allow And taxing the charges of euery Bishoppe according to the yearly value of his Church If any man saith hee presume to take for installations or other duties aboue the rate which we prefixe we cōmand that he repay thrise so much of his own to the church or bishop in that sort grieued Neither doth he limit the Popes receites onely but also bindeth him with the rest by this general constitution If any man be made Bishop contrary to the forme which this law prescribeth the party confirmed shall loose his Bishopricke and the confirmer stand suspended from his Ecclesiasticall function one whole year and besides forfeit all his goods to the vse of his owne church mary when a bishop is accused of any thing that doth by the sacred canons or our lawes hinder his consecration if any man order him before diligent examination had as well he that did order him as he that is ordered shal for euer be depriued Thus coulde auncient Princes commaund in causes and correct for offences Ecclesiasticall euen the chiefest Patriarkes and namely the Bishop of Rome who now taketh on him to depose Princes and dispose kingdomes at his pleasure This illation is more than euident by the wordes of Gregorie the first who writing to the Emperour Mauritius vseth euery where this stile My Lord my most gracious Lord I your seruant and subiect to your commaundement and that not in temporall causes but in things concerning the rules and orders of Christes church as by the speciall circumstances will appeare Mauritius perceiuing that many coueted to be Clergi-men and Monkes some to preuent the daunger of their accomptes others to decline the burden of warfare made this decree that no souldier nor officer accountant to the Prince for any summes of mony should be receiued to sacred orders or Monastical profession charging the Bishoppe of Rome to giue notice thereof to the rest of his Prouince Gregorie though very much amased and grieued at the strangenesse of this law yet durst not resist or refuse the same but first with all diligence put the commaundement of Mauritius in execution and afterward fell to beseeching him to relent somewhat from the rigour of this hard and seuere prohibition My Lord hath giuen forth this edict saith he that no man entangled with seruice for the common weale should enter any ecclesiasticall function which I greatly praysed knowing that he which on the suddaine steppeth from a secular trade to a spiritual charge doth not meane to leaue but exchange the world Where it is added that none such should be suffered in any Monasterie this I maruailed at seeing the place doth not hinder the making of his accompts nor the paiment of his debts It followeth in the same law That no man once mustered as a souldier should cōuert from that calling and become a Monke Which constitution I confesse to my Lord did euen astonish mee because the way to heauen is thereby shut vp from many men and that now prohibited as vnlawfull which hath hitherto bin frankly permitted And what am I that speake to my Lord but dust and a verie worme Yet for that this Edict tendeth against God the creator of all thinges I can not conceale so much from my Lord. I therefore beseech you by the dreadful iudge that your holines wil either mitigate or abrogate this rigorus proclamation I for my part as subiect to your commaundement haue sent your precept into sundrie coastes yet because your Lawe doeth not stand with Gods glorie Lo by letters I haue acquainted my most glorious Lord there-withall So that I haue either way done my duetie which haue both yeelded obedience to my Prince and in Gods behalfe disburdened my conscience I your vnworthie suppliant waxe not thus bold either in respect I am a Bishop or in that I am your seruant by publike right but resting on your speciall and priuate fauour for that most gracious Soueraigne you were my Lord and master when as yet you were not Lord and chiefe ouer all If it be possible for a subiect to shew more submission and dutie to the Princes commaundement than the Bishop of Rome doth to Mauritius restraining all Bishops by his princely power from admission of such Monkes and election of such Clerkes as hee disabled let your Apologie bee had in some credit but if greater obedience than these wordes import neither Gods law doth exact nor Princes can expect I trust Gregories owne confession shal be taken without exception The like submission vpon like occasion is extant in other his Epistles as when Mauritius willed him to grow to some concord with Iohn Bishop of Cōstantinople to whom or from whom Gregorie would in no wise send or accept letters of communion societie because the saide Iohn entitled him vniuersall Patriarke I haue saith hee receiued letters from my vertuous Lord that I should be at peace with my brother and fellow Bishop Iohn In deed
spared by Prinâ—es shoulde bee driuen to earnest and open repentaunce before they bee â—eceiued into the Church or admitted to the diuine mysteries yea rather I thâ—nke it very needefull in a Christian common-wealth that God bee pleased and the Church preserued from all felowshippe with these monsterous impieties as well as the Scepter is intreated for their liues but that you shoulde exempt or saue the workers of wickednes from the Princes sworde and their iust desertes by your priuileges or penances in steede of punishmentes that is quite repugnant to the sacred Scriptures Saint Paul sayth the Prince is Gods minister to reuenge him that doeth euill and not the Priest You may not reuenge malefactours you may separate your selues from them and haue no communion with them the Prince must punish them It passeth your Commission to beare the sworde and without the power of the sworde your corporall correcting and afflicting of them is vnlawfull and wrongfull violence And so for tythes testaments administrations seruitude legitimations and such like you went beyonde your boundes when you restrayned them to your Courtes and without Caesar made Lawes for thinges that belonged vnto Caesar. The goodes Landes Liuings States and families of Lay men and Clerkes are Caesars charge not yours and therefore your decrees iudgements and executions in those cases if you claime them from Christ as thinges spirituall not from Caesar as matters committed of trust to you by Christian Princes are nothing else but open and wilfull inuasions of other mens rightes you chaunging the names and calling those things spirituall and ecclesiasticall which in deede bee ciuill and temporall and shouldering Princes from their cusshins who first suffered Bishoppes to sitte iudges in those causes of Honour to their Persons and fauour to their functions which on your part is but a bad requitall of their Princely graces and benefites Phi. Affinitie consanguinitie contractes mariages diuorces and a number of those which you recken are thinges that depende vpon the lawes of GOD and haue often times such questions incident to them as none but Bishoppes are fit to resolue Theo. All vertues and vices all the partes of mans life both priuate and publike as namely the dueties of Princes Counsellours Captaines Iudges Parents Husbandes Masters Subiectes Souldiers Children Wiues and Seruants yea the woords thoughts and actions of all men depend in this respect vppon the woorde of God whether they shall bee followed as lawfull or auoyded as vnlawfull and haue often tymes in them such questions as none but diuines are â—it to resolue will you therefore inferre that all crimes causes and consultations domesticall Politicall and martiall are within the limittes of your spirituall iurisdiction to bee guided ordered and ended as it seemeth good to your Ghostly fathers Phi. Bishoppes haue power to binde and loose as well in all sinnes as in some Theo. Bishoppes are to teach and instruct men what the will of GOD is in all priuate publike spirituall temporall yea ciuill and warlike affayres but their authoritie goeth no farther than to denounce the woorde and dispence the Sacramentes in such sort as GOD hath prescribed them It passeth their power to make Lawes and appoynt externall and corporall punishments for any sinne that is proper to the sword which GOD hath ordayned of purpose to compell and punish for the better execution of his will and obseruation of his Lawe which â—ee things of all other most spirituall And therefore as Preachers by their office haue instruction and direction in all thinges both temporall and spirituall to compare them and pronounce them consonant or dissonant with the Lawe of GOD so Princes haue compulsion and correction annexed to their swordes as well for spirituall causes as temporall or rather of the twaine to see Godlinesse and honestie preserued amongst men than foode and rayment prouided Phi. This were a Paradoxe in deede that the Princes sworde was first ordayned by God rather for spirituall thinges and causes than for temporall Theo. None at all if you marke it well To buyld and plant sowe and reape eate and drinke there needed no sworde on earth but to preserue the Rules of pietie charitie sobrietie and equitie amongest men for this cause were Magistrates first ordayned by God and these bee thinges precisely and properly called spirituall in the sacred Scriptures The lawe is spirituall sayth the Apostle and the commaundement both the whole and euery part of it is holy iust and good which bee the right notes of spirituall vertues If then the sworde were first erected by GOD to defend and execute the partes and braunches of his Lawe and the contentes of his Lawe be spirituall ergo the Princes power was first ordayned of God for thinges spirituall and not onely for temporall as you fondly dreame and are foully deceiued And this is the meaning of Saint Paul when hee sayth that Princes are not to bee feared for good workes but for euill With whome Saint Peter agreeth calling the king preeminent for the punishment of euil doers and the prayse of them that doe well Nowe good and euill are to bee measured by Gods law not by mans for as no man is good but only God so no mans Lawe is the rule of good and euill but onely Gods And temporall thinges bee neither good nor euill but altogether indifferent ergo Princes were not ordayned of God for temporall things but the goods bodyes and liues of their subiects were coÌ„mitted to their handes for spirituall respects that is for the preseruation of fayth and good maners which shall go for spirituall thinges and causes when your tithes and testaments shall stande backe for temporall Phi. Understand you what temporall is Theo. It should seeme you doe not by your diuiding temporall against spirituall Repugnant to spiritual is carnall corporall and naturall not temporall as you counter set them and opposite to temporall is not spirituall but eternall And here you may see the falsenes and absurdnes of your diuision The spirituall thinges which your Courtes discusse bee temporall not eternall for after this life there bee no such questions nor actions The keyes and Sacraments in which consisteth your spirituall power bee not eternall but temporall they serue for the Church in earth not in heauen Saint Paul will teache you that Prophesyings tongues and knowledge notwithstanding they bee giftes of the spirite and namely rehearsed among spirituall thinges by the holy Ghost yet shall they cease and bee abolished So that all the spiritual things which wee striue for are but temporall and thinges eternall bee neither vnder the Priestes power nor the Princes but reserued onely to God and expected onely from God Phi. Eternall they bee not but spirituall they bee Theo. Then may the selfe-same thinges bee both spirituall and temporall which euerteth cleane your loose diuision of Temporall against spirituall Phi. Temporall wee call those thinges that serue to maintaine this temporall
life Theo. The necessities of this life are nourishment and rayment the rest are superflâ—ities When wee haue foode and apparel sayth the Apostle let vs bee therewith content whatsoeuer is aboue is needlesse and noysome Our Sauiour willing his not to bee carefull for their life expresseth all thinges that bee needefull for this present life Take no thought saying what shall wee eate what shall wee drinke or wherewith shall wee bee clothed Your heauenly Father knoweth that you haue neede of these thinges These thinges wee neede and therefore are they promised other thinges are not promised and therefore we neede them not If Princes were first ordained of God for those thinges onely which are needefull to maintaine this temporall life for thinges superfluous are besides the promise and without the protection of GOD the power and charge of Princes shoulde consist in meates drinkes and apparell and Princes haue no farther care of their people than they haue of their houndes and Horses to see them well fedde and smoothe kept which is a very wicked and brutish opinion Phi. They are besides to maintaine peace and quietnes among their subiects Theo. You might haue ioyned godlines and honestie therewithall as S. Paul doeth and then had you done well I exhort sayth hee that prayers and supplications be made for Kings for all that are in authoritie that we may lead a quiet and peaceable life in all godlinesse and honestie Prayers must bee made for kinges that they may discharge their duties according to Gods ordinance which is that their subiects by their helpe and meanes may leade an honest godly and quiet life godlinesse and honestie being the chiefest endes of our praiers and effectes of their powers For God hath not put the goodes landes bodies and liues of men into Princes handes to cloath their backes and fill their bellies but with praise to prouoke those that be willing to driue those that be not willing with punishments to imbrace pietie towards God sobrietie towardes themselues and charitie towardes their neighbours This you may learne by the regiment of euery priuate familie which is both a part and a paterne of the common-wealth Al parents and masters haue a farther charge ouer their children and seruantes than to see them defended froÌ„ hunger and colde A wicked father is hee that feedeth and cloatheth and nourâ—ereth not his children Ye fathers saith S. Paul bring vp your children in the instruction and information of the Lord. Come children saith Dauid harken vnto me I will teach you the feare of the Lord. Moses admonishing the whole people of the Iewes as it were speaking to euery particular maÌ„ Take heed saith he to thy selfe that thou forget not the thinges which thine eyes haue seene and that they depart not out of thine heart all the dayes of thy life but teach them thy sonnes and thy sonnes sonnes and so God himselfe said to Moses Gather mee the people togither and I will cause them to heare my words that they may learne to feare me all the dayes that they shall liue vpon the earth and that they may teach their children This diligence God coÌ„mended and rewarded in Abraham as the best part of a fathers duetie I know him saith God that hee will commaund his sonnes and his houshold after him that they keepe the waie of the Lord to do righteousnes and iudgement that the Lord may bring vpon Abraham that good which he hath spoken vnto him If priuate men be bound to traine vp their families in the feare of God and loue of vertue much more are Princes the publike fathers of their countries and exalted to farre greater and higher authoritie by Gods ordinance than fathers or masters I say much more are they in coÌ„science charged by calling licenced to frame their subiectes to the true seruice of God right obedience of his law which be thinges not temporal but spiritual This king Dauid protesteth and promiseth vnto God he will doe in his kingdom Him that priuilie slaundereth his neighbour will I destroy Mine eyes shall be to the faithfull of the Land that they may dwell with mee hee that walketh in a perfect way he shal serue me There shall no deceitful or proude person dwell within mine house hee that telleth lies shall not remaine in my sight Betimes will I destroy all the wicked of the Land that I may cut off al the workers of iniquitie from the citie of the Lord. This christian Princes as you heard before made not onely a part but the chiefest part of their duetie The true religion of God and honest conuersation euen of Priests themselues is our chiefest care saith Iustinian And so Valentinian Theodosius The search of true religion we finde to be the chiefest care of the Imperiall Maiestie With whom S. Austen agreeth defending Felix a catholike Bishop against the Donatists for that he was cleared at a temporall bar by the Princes commandement of such crimes as were obiected to him notwithstanding they were ecclesiasticall One of you saith a Bishop ought not to be cleared at the Proconsuls bar as though he sought it not rather the Emperour commanded that kinde of trial to be had to whose charge that matter did most pertaine and whereof the Prince was to render an account to God Of this mind were the Bishops of Rome themselues in former ages Eleutherius not long after Christ wrote to Lucius king of this realm amongst other things in this wise You are Gods Vicar in that kingdom The natioÌ„s people of Britanny are yours whom you ought to gather bring vnto concord peace vnto the faith law of Christ vnto his holy Church to nourish maintaine protect rule alwaies to defende from iniuries mischiefs froÌ„ enemies A king you shal be whiles you rule wel which except you do you shal be vnworthy the name of a king loose it which God forbid So Pope Iohn made answere to Pipin Charles Illos decet vocari Reges qui vigilaÌ„ter defendunt regunt ecclesiam Dei populum eius imitati Regem Psalmographum dicentem non habitabit in medio domus meae qui facit superbiam c. We must cal those kings which doe carefully defend rule the church of God his people after the example of king Dauid in his Psalmes a proude man shall not dwel in mine house This Gregory the great earnestly exhorted Edelberth vnto the first that was christened of the Saxon kings in this Land For this cause the almightie God bringeth good Princes to the regiment of his people that by them hee may bestow the gifts of his mercy vpon al that are vnder theÌ„ Therfore glorious son the grace which you haue obtained at Gods hands keepe with a careful minde hasten to extend the faith of Christ in the nations vnder you Increase the zeale of your vprightnes to
Art Phi. You vnderstand vs not When wee giue diuine honour to the image in respect of Christ we giue it to Christ and not to the image Theo. God graunt you vnderstand your selues You first dishonour the Sonne of God by exhibiting the heauenly seruice that is due to him to an Image made with handes and then with a shift of wordes you thinke to delude him in telling that hee may not choose but like of your doinges because you ment it vnto him when you did it to a dumbe creature for his sake But awake out of your frensie God will not thus be mocked by your relations or intentions Hee is zealous of his honour he will not resigne it to any other and namely not to grauen or carued images If against his worde against his will against his truth and glorie you impart it to anie other or take vpon you to conueie it to him by creatures or images as if hee were not present in all places with might and maiesty to receiue the seruice that is done vnto him you not onely make new Gods but you reiect him as no GOD who alone is the true GOD and will be serued without mate or meane of your deuising Phi. Our Lord shewing what account he maketh of such as represent his person sayth In as much as you haue doone it to one of the least of these you haue doone it vnto me Theo. Did Christ speake that of images Phi. Noâ— but thereby you see it passeth â—â—to Christ whatsoeuer is done in his name or for his sake to others Theo. If you meane such charitable reliefe as Christ hath commaunded vs to yeeld to our brethren in respect of his will their neede and our dutie you say well wee haue for that the manifest precept and promise of our Sauiour accepting it as done to himselfe whatsoeuer is done to any of his brethren or seruauntes but if you leape from men to images from humane comfort to diuine honour you leape too farre to haue the sequele good Philand If diuine adoration may not bee giuen to Images yet humane reuerence may with-out anie daunger Theo. Religious honour may not and as for externall and ciuill reuerence whether that may bee giuen to images can bee no doubt of Doctrine nor point of fayth The one is impious to bee defended the other superfluous to bee discussed Philand So you giue them either wee care not Theophil If you flie from adoration to saluation and stande not on pietie but on ciuilitie then is it a question for Philosophers and not for Diuines and to bee decided rather in the Schooles than in the Churche neyther can any manne bee praysed or preiudiced for vsing or omitting that kinde of curtesie which neyther the Gospell nor good manners conuince to bee necessary Philand Shoulde wee not honour Christ and his Sainctes by all the meanes wee can Theophil Christ you must honour with all power and all your strength as being the Sonne of the liuing GOD but you may not fasten his honour to any Image or creature since hee is alwayes present to beholde and willing to receiue as well the religions submission of knees handes and eyes as the inwarde sighes and grones of the heart neither can you bestowe the least of these gestures on an image in your prayers without open and euident wrong to him to whome you shoulde yeeld them Phi. For adoring of images I am not so earnest as for hauing them in the Church that they may put vs in remembraunce of the bitter paines and death which it peased our Lord to suffer for our sakes and that I am sure is catholike though adoration be not Theo. We doe not gainesay the remembring or honouring the death and bloodshedding of our Sauiour hee is not onely dull but wicked that intermitteth either but this is the doubt betwixt vs whether wee shoulde content our selues with such meanes as hee hath deuised for vs and commended vnto vs thereby dayly to renue the memorie of our redemption or else inuent others of our owne heades fitte perhappes to prouoke vs to a naturall and humane affection but not fitte to instruct our fayth The hearing of his worde and partaking of his mysteries were appointed by him to leade vs and vse vs to the continuall meditation of his death and passion a crucifixe was not hee knowing that images though they did intertaine the eies with some delight yet might they snare the soules of many simple and sillie persons and preferring the least seede of sounde faith beholding and adoring him in spirit and truth before all the dumbe shewes and imagery that mans wit could furnish to winne the eye and moue the heart with a carrâ—all kind of commiseration and pitie such as wee finde in our selues when wee beholde the tormentes and pangues of any miscreant or malefactour punished amongest vs. Phi. All meanes are good that bring vs in minde of his death Theo. By sight you may learn the maner of his death but neither the cause nor the fruits which are the chiefest thinges that the sonne of god would haue vs remember in his death and you very peruersely and wickedly keeping the people from those meanes which Christ ordained as the hearing of the word and right vse of the sacraments which you drowned in a strange tongue that the people vnderstood not set them to gaze on a Roode taught them to giue all possible honour both bodily and ghostly to that which they sawe with their eyes bearing them in hand it passed from the image to the originall that is from a dead and senselesse stocke to the glorious and euerlyuing Sonne of God which in effect was nothing else but to worship and serue the creature before the Creator which is blessed for euer Phi. You are now besides the matter We speake of hauing images for remeÌ„braunce not of adoring them for religion and that is catholike if this be not Theo. Since the hauing of images being neither deliuered nor allowed by Christ nor his Apostles is superfluous and the abusing of them is so daungerous and yet so frequent and often that in all ages and places it hath intrapped many Gentiles Iewes and Christians I see no reason why for a curious delight of the eyes which the Apostles neglected and the primatiue Church of Christ wanted we shoulde scandalize the ignorant and exercise the learned as for a necessarie point of catholike doctrine Phi. Had the Apostles and their scholers no images Theo. Had they thinke you Phi. Remember you not the image which Nicodemus that came to Christ by night made with his owne handes and left to Gamaliel S. Pauls master he to Iames and Iames to Simeon and Zacheus This report you shall finde written by Athanasius 1300. yeares since and besides that it is amongest his workes at this day it was repeated 800. yeares agoe in the second Nicene councell as
saluation Your memory did not serue you to ioyn Mattins Euensong and Dirges to your Masse which you might haue doone with as good reason and as much trueth otherwise we had had al the Papists in Christendom promoted by one sentence of your Testament to so suddaine and perfect knowledge that they were able to vnderstand al your Latine seruice That you found would seeme a wonder in the eyes of all men learned and vnlearned and therefore you restraine the vnderstanding first to the Masse then to the ceremonies of the masse then to the sense of these ceremonies as when to stand when to kneele when to confesse when to adore when to come when to depart and all this no farther than may suffice for saluation and not in al of them but almost in euery Catholike or to say the trueth you know not in whom Surely this is a deepe insight that al your Catholikâ— if they be not learned haue in your masse to confesse if they could tell what when they see the Clerk kneele by the Priests side to adore when they see the host and chalice ouer the Priests head to stand when the Priest chaungeth his deske from one end of the altar to an other if they chauÌ„ce too see him to kneele when the sauÌ„ce bel ringeth once a yeare to come to receiue when masse is done and the priest in his Albe at other tunes to depart when he whippeth off his vestiment This is the best cunning that your formallest and forwardest Catholikes haue if they be not learned in the Latine tongue The rude simple people of your side they do as they see their neighbours and that is all the skil they haue in your ceremonies as for answering and saying Amen they must pray for those that can your parish Clerke can keepe his kewe by often vse otherwise neither he nor the most of your Priests vnderstand what they say This is all the edification your masse bringeth to the vnlearned hearers if this suffice for saluation S. Paul was out of the way to prefer fiue words spoken in the church with vnderstanding before ten thousand in a strange and vnknowen language Phi. If the people say Amen it is enough Theo. If they know not what is said they may not say Amen Phi. That is your error Theo. We are content to hold that error so long as we haue the precise words of S. Paul for it How shal he that supplieth the room of the vnlearned say AmeÌ„ seeing he knoweth not what thou saist It is not enough to mark the gestures of him that saith masse nor to heare the saunce bel ring nor to follow the Quire when they sing Amen the people must know what is said before they may giue their consents and therfore except they vnderstand the praiers of the Church well they may kneele and stand come and goe as often as they liâ—t but Amen by S. Pauls Rule they may not answere Phi. They could not in those daies answere Amen so wel as our hearers can for that they had no such rites to direct them when to say Amen as we haue Theo. As though it had beene an hard matter for the Apostle to haue willed the speaker to hold vp his finger or giue some other signe at the end of his praier and all the people to say Amen saue that the holy Ghost would prescribe not gestures for men to gaze at as on stages but words for them to heare and vnderstand that the heart might be ioyned with the lips in praying vnto God and perceiue the trueth of that which was spoken afore the tongue pronounced Amen Phi. I tell you it is not necessarie to vnderstand our praiers Theo. I tell you that if Satan himselfe were clothed in a friers weede he could not lay a fairer foundation for impietie and Apostasie than this is Phi. Neuer think to fray vs with words we be no children nor fooles Theo. If you were your sinne were the lesse but nowe you are without excuse It is the commaundement of God it is the Apostles Doctrine it is our Christian dutie without it the praiers which we make be fruitlesse vaine and barbarous and yet you say it is not necessarie S. Paul hauing prescribed this Rule to the Churches of Corinth that nothing should be doone at their meetings neither in preaching nor praying but that which might profite edifie euen the vulgar and simpler sort addeth If any man think himselfe to be spirituall let him acknowledge that the things which I write vnto you are the commandements of the Lord. The Ephesians he teacheth to be filled with the spirit and to sing and tune Psalmes in their harts to the Lord. Now the heart doth not sing except it vnderstand For the sound or voice of the hart is vnderstanding as S. Augustine very wel obserueth coÌ„menting vpon the psalmes of Dauid Beatus populus qui intelligit iubilationem Curramus ergo ad hanc beà titudinem intelligamus iubilationeÌ„ non eam sine intellectu fundamus Blessed is the people that vnderstand what they sing Let vs hasten to this blessednes let vs vnderstand what we sing let vs not poure forth songs that we vnderstand not To what purpose is it to sing and not to vnderstand what we sing that our voice should chant it not our heart Sonus enim cordis est intellectus The sounde or tune of the heart is vnderstanding And shewing that this is not only a Christian dutie which is a sufficient necessitie but euen the plain condition of our Creation that wee bee not like the beasts which sing they know not what he saith Hauing besought the Lord by this Psalm that he would clense vs from our secret faults We ought to vnderstand what this meaneth Vt humana ratione non quasi auium voce cantemus that we may sing with reason as men and not chatter like birdes For Owsels Parrets Crowes Pies and such other birds are often taught by men to sound that they know not marie to know what they sing is by Gods wil giuen not to birds but vnto men Therefore deere brethren that which we haue soung with one consent of voice we ought to know perceiue with a cleare heart So Chrysostome I will pray with the spirit saith Paul but I will pray also with vnderstanding I wil sing with the spirite but I wil sing also with vnderstanding Heereby the Apostle teacheth that we ought in our praiers to speake with our tongue and with all to haue our minds vnderstand what is spoken And Ambrose If the end of your meaning be to edifie the Church such things ought to be spoken in your prayers and blessings as the hearers may vnderstand For what profite commeth by thisâ— that any man should speak in a language which he alone vnderstandeth and he that heareth is no whit the better for it Therefore such an
con 1. * The Pope maketh a supplication to the Prince for a law to punish ambition in getting the Popedom Leo epist. 9. The Pope maketh supplication to the Prince for a Councell missed his sute Leo. Epist. 12. Idem Epist. 13. Idem Epist. 17. Idem Epist. 24. The Pope with sighes teares sueth for a generall Councell to the Prince was repelled Leo Epist. 26. The Pope desireth a gentle woman to further his sute to the Prince Idem Epist. 23. The Pope praieth others to helpe him with putting vp a supplication to the Prince for a Councell If the Bishop of Rome might then haue commaÌ„ded why did he intreate with teares yet misse his purpose Epist. 43. The Pope a fresh suter to the next Emperour Idem Epist. 50. Epist. 43. The Pope beseecheth the Prince by his royall decree to voide the Councell of Ephesus and to commaund the Councell of Chalcedon not to depart from the Nicene faith Concil Chalced. actio 1. Leo â—pist 59. The Pope must obey the Princes will in subscribing to the decrees of the Councell Nouell constit 123. IustiniaÌ„ commaundeth the Patriarkes namely the Bishoppe of Rome for Ecclesiasticall affaires * Ibidem Ibidem The Prince inflicteth depriuation for the breach of his Ecclesiasticall lawes Gregories submission to Mauritius in causes Ecclesiasticall Greg. Epi. lib. 2. cap. 100. Ecclesiasticall Lawes made by the Prince without the Popes knowledge against his liking How far was this man from deposing Princes The Pope subiect to the Princes commaundement sendeth the princes precept throughout his prouince The Pope of duetie yeeldeth obedieÌ„ce to his Prince The Pope the Princes seruaÌ„t by publike right He confesseth the Prince to be Lord ouer all Idem Epist. lib. 4. cap. 74. The Prince commaunded the Bishop of Rome to be at peace with the Bishop of Constantinople Idem Epist. lib. 4. cap. 76. The Pope redy to obey the Princes commaundement Idem Epist. lib. 4. cap. 78. The Pope submitting himselfe to the Princes pleasure in causes ecclesiasticall The Pope ouerruled in his consistorie with the princes precept Sextae Synod act 4. The Popes obedience to the Emperour was no curtesie but duetie Sext. Synod act 4. Agathonis Epist. 2. All the Bishops of the North and West partes seruants to the Emperour as well as they of the East Distinct. 10. ca. de capitulis The Pope professeth 850. yeares after Christ that he will inuiolably keepe the Princes ecclesiastical chapters lawes How farre the Pope was theÌ„ from the superioritie which he nowe claimeth ouer Princes * August contra Cresconium lib. 3. cap. 51. The Iesuites cauils against the Princes soueraigntie Ieremies wordes conclude nothing for the Pope Ieremie appointed a Prophet ouer nations Ierem. 1. Ierem. 1. Theodor. in 1. cap. Ierem. Bernard considerat lib. 2. Lyra in 1. cap. Ierem. Lyra in 1. cap. Ierem. Hieron in 1. ca. Ierem. Grego Pastoral part 3. admonitio 35. Hieron in 1. cap. Ierem. 1. Tim. 6. Reuel 19. Dan. 4. Reuel 17. Esai 6. Esaie maketh not the prince subiect to the Pope Hieron in 60. cap. Esai Esai 60. Esai 49. Esai 60. Hieron in Esai cap. 60. Euerie member of Christs church hath as good interest in Esaies wordes as the Pope Princes shall serue thee that is euerie part of thee or the noblest part of thee neither of which maketh for the Pope Princes may serue none but Christ. Psalm 2. Matth. 4. Philip. 2. Heb. 1. Colos. 1. An allegoricall text yeeldeth no literall conclusioÌ„ Esai 60. Esai 60. What it is for Princes to serue and submit themselues to the church Aug. contr lit Petilian lib. 2. cap. 92. Idem contr 2. Gauden Epist. lib. 2. cap. 26. Heb. 13. Obey your rulers as well all as one The Iesuites windlace to bring the Prince in subiection to the Pope Heb. 13. Heb. 13. The words of S. Paul obey your rulers make nothing for the Pope Heb. 13. 2. Cor. 4. 2. Corin. 1. Mark 10. Act. 20. Bishops are set in the Church by the holy ghost to feede not to rule Regère applied to Bishops is to rule ang gouerne with aduise couÌ„cell not with power and dominion S. Pauls words haue no relation to the Popes person nor to that kinde of rule which he claimeth They pretend the Church when they meane the Pope Esai 60. Ibidem The cunning of their Apologie Apolog. cap. 4. The Prince is supreme though the Church bee superiour Howe the Church is superiour to the Prince The Saintes in heauen bee part of the church Ephe. 2. Galat. 4. Aug. de ciuit Dei lib. 10. cap. 7. Aug. in Psalm 149. Idem de ciuit Dei lib. 20. cap. 9. 1. Cor. 10. In the name of the Church are many things contained Ambros. de incarnat Domin sacra cap. 5. August quaest super Leuit. lib. 3. cap. 57. Idem de catechizan rudibus cap. 3. Persons are not the church without other things annexed to them * Galat. 3. Hebre 13. Rom. 8. Rom. 8. Ambro. Epist. lib. 5. oratio contra Auxentium August epist. 157. The Church is sometimes taken for the place Idem quaest sup Leuitâ— â—â— 3 cap 57. Idem in psal 137. Sometimes for the persoÌ„s Idem in Euchivid Cap. 56. The Church of all the chosen men and Angels Ibidem August de Catechiz vudibus Cap. 3. Idem in Psal. 62. The Church is the number of the faithful that euer were aâ—e or shal be * Idem in Psal. 90. concio 2. The church is the number of particular men in seueral times and places August de vnitate eccles cap. 11. Idem in Psal. 64 121. Rom. 14. Mat. 21. 1. Tim. 3. August de verbis Apostoli sermo 22. That which entereth the definition must nedes be coÌ„tained in the appellation of the Church August epist. 38. Idem de baptis lib. 1. cap. 10. Idem in Psal. 57. 30. Idem epist. 203. Ambros. in psal 118. sermo 15. Idem in psal 36. 1. Tim. 3. Ambros. oratio contra Auxent The Prince not aboue the Church though superiour to al persons in the Church Mat. 22. What things Princes haue neither right to coÌ„maund nor power to rule See fol. 147. Mat. 20. Princes are aboue al persons but not aboue the Church Ergo the Church is taken for more than for persons Ambros. lib. 5. Cap. 33. Ambros. de obitu Theodosij Apolog. Cap. 4. sect 30. Epist. 33. ad Sororem Ibidem The Iesuits nippe saint Ambroses wordes Ambros. lib. 1. epist 32. We make no Prince iudge of faith Wherin Saint Ambrose withstood Valentinian The reasons why S. Ambr. refused Valentinians iudgement as neither fit nor indifferent Ambros. lib. 5. orat contra Auxentium Idem lib. 5. epist. 32. Ibidem Ambros. lib. 5. epist. 33. Ambrose would not yeeld his consent to let the Arrians haue his Church Idem orat contra Auxent Ibidem IbideÌ„ epist. 32. Ibidem orat contra Auxent Ambrose resisted not the Prince but denied his consent to part
7. 8. 4. Kings 11. God might giue Iehu the kingdome appoint him to reueÌ„ge his masters sinnes Iehu authorised by God and not by Elizeus Eccle. 48. Eccle. 48. Elias Eliseus were no deposers Eccle. 48. The defence cap. 5. Iâ—larions and consequents vpon the former examples The former examples inferre no iudiciall deposition of Princes by Priests All sauing one were either not lawfully created or not els deposed Athalia slaine for vsurping Vzziah smitteÌ„ for his pride Iorams religioÌ„ no worse than his fathers 4. King 1.9 Verse 22. Verse 7. 3. Kings 21. God vsed the ministerie of the Prophets to declare his will but not their authoritie to depose Princes The defence cap. 5. The Iesuites giue a reason why Priests may depose Princes before they proue the fact to be lawfull The question is not whether the prophets might oppose them to reprooue wicked Kings but whether they might by their propheticall vocation depose them Til God spake no Priest may depose kingdomes The defence cap. 5. Deut. 17. The subiectioÌ„ of al men to the iudgemeÌ„t of Priests This place of Scripture is corrupted by the Papists Deut. 17. The Greeke and Hebrew are against the Latine Deut. 17. * Lib. 1. epist. 3.8.11 lib. 3. epist. 9. lib. 4. epist. 9. The Latine text of the Bible depraued That reading is yet found in sixe written Bibles in the new College in Oxford Nicol. de Lyrae in cap. 17. Deut cronomij The commoÌ„ wealth of the Iewes and the Scriptures themselues impugne the Iesuites sense of that place Exod. 18. Inferiour iudges which afterward heard smaller matters in the gates of ech Citie first apointed by the counsel of Iethro Numbers 11. The same order of inferiour and superiour iudges established by Gods law for euer among the Iewes Deut. 16. Deut. 17. The superiour iudgement consisted both of priests to direct and magistrates to correct The chiefe magistrates before kings were ordained in Israel nâ—uer called Iudges This Court was after assistant and subiect to the King Iehosaphat renued these two formes of iudgement 2. Chro. 19. The King coÌ„manded theÌ„ ergo they were not to command him All matters were not referred to the priest and the kings matters are namely excepted froÌ„ them How the Iesuites abuse the sense of this place in Deut The King not subiect to their Court. The magistrate cleane stroken out by the Iesuites al his interest conueighed to the Priest This Court limited to the law of God that speaketh nothing of deposing Princes Neuer high priest deposed Kings but Kings haue deposed high Priests 3. Kings 2. Adoniahs right to the Crowne was better than Salomons by the hie priests iudgement and yet the king remoued the hie Priest froÌ„ his office and put the competitor to death Neuer King of Israell or Iudah remoued from the Crown by any Priest yet the causes then as vrgeÌ„t as now How can you excuse the hie Priests of Iuda for not doing their dutie if by Gods law they had beene the Princes superiours The Priests Prophets lost their liues for reprouing Princes and more it could not cost to depose them The Defence cap. 5. A condition implied in the creation of al Princes God required many things in a Prince the breach of which is not deposition Deut. 17. Deut. 17. Princes brake couenants with God and yet were not deposed The defence cap. 5. The authority of Priesthood in the new Testament Lesse in the newe testament for the deposition of Princes than in the old * Rom. 13. The defence cap. 5. Psal. 2. Ieremi 1. Mat. 16. The supereminent power of Christs priesthoode is nothing to the Pope The defence cap. 5. Mat. 18. Psal. 2. Reuel 19. Christ bruseth his enimies as a king not as a Priest Hebr. 7. * Hebr. 9. * Hebr. 10. * Hebr. 9. * Hebr. 7. All Christes dignitie may not be imparted to the Pope Mat. 16. Iohn 20. Mat. 16. De considerat ad Eugen. lib. 2. Theophilact in 16. cap. Matth. Ambros. de poeniteÌ„t li. 1. ca. 2. August de doctrina christiana lib. 1. cap. 18. The defence cap. 5. Iohn 21. Mat. 16. Hebr. 13. 1. Cor. 4.5 2. Iohn Out of these places none other arguments can be made than these Iohn 21. Mat. 16. Heb. 13 Pastours may feede but not depriue Pastors may threaten but God must punish Princes Heb. 10. * Mat. 16. God is the reuenger of such as contemne his word The defence cap. 5. Ad Tit. 3. No companie with heretiks and idolaters Companie not duetie prohibited by S. Paul 1. Cor. 5. 2. Thes. 3. 2. Thes. 3. Tit. 3. 2. Iohn 10. Ech man must haue his due whether he be Turk heretike or Infidel Rom. 13. Seruauntes by gods law may not forsake their masters for heresie Cod. lib. 1. tit 5. de haeret § Man in fin * Colos. 3. * Tit. 2. The wife may not forsake her husband for idolatrie or heresie * Mat. 5. 19. * Decretal lib. 4. de diuortiis ¶ quanto * 1. Peter 3. Tit. 2. Ephes. 5. * Mark 7. * Ephes. 6. * Colos. 3. * 1. Cor. 5. * 2. Thes. 3. * 2. Iohn 10. What S. Paul and S. Iohn prohibite Least of all may the subiect forsake his Prince though he bee an idolater or an heretike Rom. 13. Mat. 22. * Rom. 13. * 1. Pet. 2. The flat and firm precepts of the Scripture must not be ouerthroweÌ„ by generall indirect collections Subiection is due as well to heretical as to idolatrous and tyrannicall Princes Rom. 13. 2 Iohn 10. 1. Cor. 10. ver 27 With what sort of Infidels Christians might be conuersant 2. Cor. 6. The Pope respecteth excoÌ„munication because hee would excommunicate whom he list The perill of excommunication by Gods law is not depositioÌ„ Mat. 18. Barthol sumus in verbo excommunicat numero 45 Margarita decret in eodem verbo Vâ—ile lex humile â—es ignorata necesse haec anathemâ— quidem faciunt ne possit obesse The defence cap. 5. Spirituall Pâ—stors haue power to punish corporally Pastouâ—s haue no power ouer the goods or bodies of christians The defence Cap. 5. Act. 13. 1. Cor. 4. 1. Cor 5. 1. Tim. 1. 2. Cor. 10. 1. Cor. 6. They shoulde proue that Priestes may iudicially torment the bodies of the wicked and they proue that God did miraculouslie reuenge impietie Peter slue Ananias not with his haÌ„ds but with his mouth which was the workâ— of God Act. 5. Act. 5. Act. 13. The hand of the Lord and not of Paul was vppon Elymas The defence cap. 5. The incestuous CorinthiaÌ„ deliuered vnto Satan 1. Corin 5. Ambros. in 1. Cor. cap. 5. Ibidem Ibidem 1. Cor. 5. In cap. 5. Epist. ad Cor. Aug. quaest vet noui Test. quaest 49. Hieron in 1. Cor. cap. 5. Chrysost. in 1. Cor. hom 15. Hieron ad Heliodorum Idem ad Riparium aduers. Vigilantium Aug. contra ep Parm. li. 3. ca. 2 The Diuell not the Apostles