continuing King till his death and making his Sonne his Viceroy to supply his Government and order his house 5ly Here was no sentence of Excommunication thundred out against him with Bell Book and Candle no absolving of his Subjects from their oaths of Allegiance no exciting of them to rebell or take up Arms against him to dethrone him Wherefore Popes and Popish Prelates can no wayes justifie from this president their excommunicating deposing Kings Emperors or absolving Subjects from their Allegiance against their wills for the greatest crimes Having removed these 4. Grand Romish stumbling-blocks before under the law and Gospel out of the way of my Chronological Progresse I now proceed to my third Conclusion BOOK II. CHAP. III. III. My Third Proposition is That the Supream Government of the Church after Christs Incarnation under the Gospel was and is vested in Jesus Christ himself God and Man only as he is the King not Priest or Prophet thereof and as it is His KINGDOM And that his Priestly and Prophetical Office are united to his Kingly as the first highest in dignity order not his Regal to his Prophetical or Kingly Office BEcause this is of very great Consequence and may seem strange to Usurping Pontifs and other Prelats who appropriate the Soveraign Spiritual Jurisdiction Government over Christs kingdom Church to themselves as united to his Priestly and Prophetical not Regal Office and so derived wholly and immediately to themselves by Christ as Bishops Priests not to Kings by from and under whom they will not claim nor exercise it as a flower of Christs Crown though delegated to Kings his sole Vice-royes upon Earth not Popes or Priests who are no Kings I shall fully demonstrate its verity by pregnant Scripture-proofs 1. It is generally asserted by all Divines Old and New Pontificans and Protestants That King David and Solomon both of them anointed by Gods special command to sit upon Gods throns to be Kings for the Lord their God 〈…〉 his people Israel to do Justice and Judgement to reign over rule 〈◊〉 in the fear of God and to establish them for ever as likewise to prepare build consecrate a most 〈…〉 and holy Temple for him under the Law were both lively Types of Christ 〈◊〉 by God with the oyl of gladnesse above his fellowes as the son and seed of David to be the Soveraign King as God incarnate over his Church Saints under the Gospel which he redeemed built sanctifyed with his own blood adorned with all saving graces and in which he should sit rule as King and Soveraign Lord for ever to govern rule help protect save glorify it for eternity 2ly That Christs comming in the flesh to rule reign in and over his People for ever is alwayes prophecied of and promised in the Old Testament under the Title and Office of a King not Priest or Prophet and that he shall sit upon the Throne of David his Father to govern them as a King not Priest Witnesse I say 32. 1 2. ch 16. 5. ch 9. 6 7 8. Behold a KING shall raign in righteousnesse and Princes shall rule in Judgement and a man shall be as an hiding place from the Wind and a covert from the ten post as rivers of waters in a dry place as the shadow of a great rock in a weary land And in mercy shall his Throne be established and he shall sit upon it in truth in the Tabernacle of David Iudging and seeking Iudgement and hasting righteousnesse For unto us a Child is born unto us a Sonne is given and the Government shall be upon his shoulder and his name shall be call Wonderfull Counsellor the Mighty God the everlasting Father the PRINCE of Peace Of the increase of his Government and peace there shall be no end upon the Throne of David and upon his Kingdom to order and to establish it with judgement and with justice from henceforth even for ever The zeal of the Lord of Hosts will perform this Isay 33. 22. Forthe Lord is our Iudge the Lord is our Law giver the Lord is our King he will save us Jer. 23. 5 6. The dayes come saith the Lord that I will raise 〈◊〉 avid a righteous branch and a King shall reign and prosper and shall execute Iudgement and Iustice in the Earth In his dayes Judah shall be saved and Israel 〈◊〉 dwell safely and this is his name wherewith he shall be called the Lord our righteousnesse c. Ezek. 27. 22 24 25. And they shall be no more two Nations neither shall they be divided into two kingdoms any more at all And David my servant shall be King ever them and they all shall have one Shepherd and they shall also walk in my judgments and observe my statutes and do them And they shall dwell in the Land which I have given unto Jacob my servant wherein your Fathers have dwelt and they shall dwell therein even they and their children and their childrens children for ever and my servant David shall be their Prince for ever Hosea 3. 5. ch 13. 9 10. Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his Goodâ—esse in the latter dayes O Israel thou hast 〈◊〉 thy self but in me is thy help I will be thy King where is any other that may save thee in all thy Cities Jer. 33. 15 16 17. chap. 8. 19. ch 9 10. In those dayes and at that time will I cause the branch of righteousnesse to grow up unto David and he shall execute judgement and righteousnesse in the Land In those dayes shall Judah be saved and Jerusalem shall dwell safely and this is the name wherewith he shall be called The Lord our righteousnesse For thus saith the Lord David shall never want a man to sit upon the Throne of the house of Israel Is not the Lord in Zion is not her King in her The Lord is the true and living God and an everlasting King or King of eternity Micah 2. 13. Their King shall passe before them and the Lord on the head of them cap. 4. 7 8 9. I will make her that was cast off a strong nation and the Lord shall reign over them in mount Sion from henceforth for ever Unto thee shall it come even the first Dominion the Kingdom shall come to the daughter of Jerusalem Now why dost thou cry out aloud Is there no King in thee Zach 9. 9. Rejoyce greatly O daughter of Sion shout O daughter of Jerusalem Behold thy King cometh unto thee he is is iust having salvation lowly and riding upon an Asse and upon a Colt the fole of an Asse Actualy fulfilled at Christs triumphant riding into Jerusalem and crying 〈◊〉 to the Son of David blessed is the King of Israel and blessed be the kingdom of our Father David that cometh in the name of the Lord Hosanna in the highest as all the four Evangelists record Zech
duty office of a King Quid sit Regis officium 〈…〉 Regem Quantum ad officium ita sit Rex in Regno sicut ratio in corpore et anima et sicut Deus in mundo quae si diligenter consideret Rex ex altero in eo justitia accenâ—itur dum considerat ad hoc se pâ—â—um ut loco Dei iudicium in regno exerceat Caus 24. qu. 5. Regum ex alâ—â—ro vero clementiae 〈…〉 lenitatem acquâ—raâ— dum 〈◊〉 singulos qui suo subsunt regimini sicut propria 〈…〉 Augustinus ad Marcellinum Comitem â—â—ple Christiane Judex pii Patris officium sic succensere iniquitati memmeris ut non in peccatorum acrocitatibus exerceas ulcâ—cendi libidinem sed peccatorum vulneribus curandi adhibeas voluntatem noâ— perdere paterâ—â—â— diligentiam quam in ipsa inquisitione servasti Officium autem principale Regum est mark it dirigere suum regimen in finem bonum qui est beatitudo aeterna Vnde sic debent suos subditos in hoc mundo peregrinos regere ut efficiantur Cives et Domestici Dei Eph. 2. Qui◠〈…〉 in corpore peregrinamur a Domino 2 Cor. 5. Sed quia finem 〈◊〉 divinae homo non consequitur per virtutem humanam sed divinam quia gratia Dei 〈…〉 Rom. 6. perducere ad illum ultimum finem non est humani per se regiminis sed diviâ—i Ad illum ergo Regem hoc pertinet principaliter qui non solum est homo sed etiam Deus scilicet Dominum nostrum Jesum Christum qui homines Dei filios faciens in coelestem gloriam introducit propter quod non solum Sacerdos sed et Rex in sacro eloquio nominatur Hier. 23. This then being the principal end office of Kings according to my Proposition I now proceed to evidence the truth thereof which will appear 1. By Col. 1. 16. For by him Jesus Christ were all things created that are in heaven 〈◊〉 that are in earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him that is to promote his honor glory kingdom Gospel worship interest Compared with Rom. 11. 36. For of him and through him and to him are all things Rev. 4. 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure or service they are and were created Prov. 16. 4. The Lord hath made all things for himself that is to set forth his glory service worship praise Isay 43. 7. 21. Ps 95. 6 7. Therefore much more Kings who as they reign by him Prov. 8. 15. upon that account they should and ought principally to raign and rule for him his glory worship service their subjects salvation 2ly By Rom. 13. 1 2 3 4. Let every soul be subject to the higher powers for there is no power but of God tho powers that are are ordained of God c. Do that which is good and thou shalt have praise of the same For he is the Minister of God to thee for good that is for thy eternal good and salvation as well as temporal good but if thou doest that which is evil be afraid for he beareth not the sword in vain for he is the Minister of God an avenger to execute wrath upon him that doth evil to reclaim him from his evil and others by his punishment thereby to bring him and others to repentance and save their souls as Chrysostom Haymo Theophylact Paraeus Willet Grotius Soto with other Commentators on the Text and Grotius De Jure Belli Pacis lib. 2. cap. 20. de Poenis resolve 3. By 1 Tim. 2. 1 2 3 4. I exhort therefore that first of all supplications prayers intercessions thanksgivings be made for Kings and for all that are in authority that we may live a quiet and peaceablelife in all godlinesse and honesty for this is good and acceptable in the sight of God our Saviour who would have all men to be saved and to come to the knowledge of the truth The chief end of Kings and Magistrates institution by God being to advance godlinesse in and among all their subjects in the first place and then quietnesse peace honesty in the second 4ly By Rev. 21. 24. Where St. John describing the glory and beauty of the heavenly Jerusalem to wit of Christs Church and its glory under the Gospel subjoyns And the Nations of them that are saved shall walk in the light of it and the Kings of the Earth do bring their Glory and Honor to it this being the principal end for which they were made Kings to contribute all their Regal Honor Power to enlarge the bounds of Christs Church kingdom promote Gods honour worship glory and salvation of the Nations people committed to their Government 5ly Natural Parents as well under the Gospel as Law are enjoyned to bring up their children in the nurture and admonition of the Lord and knowledge of the Scriptures Ephes 6. 4. 1. 2 Tim. 3. 15. And natural Husbands are obliged to instruct and sanctifie as well as love and nourish their wives 1 Cor. 7. 14. c. 14. 35. Therefore Kings and supream Christian Magistrates the Politick Fathers and Husbands of the Commonwealth are also obliged to bring up their Children Wives Subjects in the fear and admonition of the Lord to see them instructed in Gods word and endeavour their real sanctification and salvation To these Arguments evidences out of the New Testament I shall accumulate many more out of the Old 6ly That memorable Speech of the Queen of Sheba to King Solomon 2 Chron. 9. 8. most punctual and observable to our purpose And she said to the King Blessed be the Lord thy God which delighted in thee to set thee on his Throne to be King for the Lord thy God because thy God loved Israel to establish them for ever therefore made he thee a King over Israel to do judgement and justice In which speech even of an Heathen Queen from the very light of Nature there are these memorable particulars 1. That the Thrones of all Kings are not their own but Gods alone 2ly That it is God himself who sets Kings upon his throne 3ly That the grand end thereof is To be Kings for the Lord their God who hath set them on his own throne to be his Viceroyes to promote his Glory worship honour kingdom interest in the world as Solomon did and suppresse what ever is opposite thereunto 4ly To establish their Subjects people for ever by setting up establishing Gods true Worship Ordinances Statutes Gospel amongst them for their eternal salvation and by executing Judgement and Justice over them to the encouraging piety holinesse vertue godlinesse all good works and cutting off all the wicked of the Land from the City of God left they should corrupt others and dishonor God by impunity 7ly This is most apparent by
Gods primitive instituting the First-born of every Family and Kings themselves before the Law to be not only Kings but Priests too as Melchisedech and others were And the very Romans Grecians with other Pagan Nations creating their Kings Emperors by the very light of Nature to be their high Priests likewise as I have formerly proved by sundry Testimonies and Alvarus Pelagius Lyra in Gen. 14. Numb 3. 12. 8. 16. Bellarmin De Romano Pontifice with other Romanists Bishop Carlton and sundry Protestants attest with one consent Because the care of Religion and Gods worship the instruction edification salvation and eternal felicity of all their Subjects souls did principally belong to them as a part of or appendant to their Regal dignity 8ly This truth is at large demonstrated by all the particulars I have formerly insisted on in the Second Chapter relating to Moses Joshua David Solomon Asa Jehoshaphat and Josiah as likewise of the Kings of Assyria Cyrus Darius Artaxerxes Nebuchadnezzar and the King of Niniveth which I shall not repeat All Kings and supream Magistrates under the Gospel having the self-same authority charge trust to promote preserve the purity syncerity of Gods worship suppress Idolatry Blasphemy Heresy all sorts of sins against the first and second Tables and indeavour the instruction salvation and eternal welfare of their Subjects as they had under the Law the ends uses grounds of Kingly and Magistratical institution Government under the Gospel continuing still the same as they were before and under the Law and being all moral perpetual not ceremonial 9ly This is most perspicuous by this precept given to all Kings by the King of Kings Psal 2. 10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the earth Serve the Lord with fear and rejoyce unto him with trembling Kisse the Son lest he be angry and ye perish from the right way Which they cannot do as Kings unlesse they command their Subjects to do it likewise Compared with these prophecies concerning Christian Kings under the Gospel Psalm 72. 2 10. The Kings of Tarshish and of the Isles shall bring presents the Kings of Sheba and Seba shall offer gifts Yea all Kings shall fall down before him and by their example and Regal authority all Nations shall serve him Psal 138. 4 5. All the Kings of the earth shall praise thee O Lord when they shall hear the words of thy mouth yea they shall sing in the praises of the Lord for great is the glory of the Lord. Isay 49. 22 23. Behold I will lift up my hand to the Gentiles and set up my standard to the people c. And Kings shall be thy Nursing-Fathers and Queens thy Nursing mothers they shall bow to thee with their faces toward the earth and lick up the dust of thy feet Kings shall see and arise Princes also shall worship Compared with Isay 41. 1 2. c. 52. 15 c. 60. 1 10 11 16. c. 62. 5. The Gentiles shall come to thy Light and Kings to the brightnesse of thy rising The Kings of the sons of Strangers shall come unto thee unto thee the rulers of the Gentiles and their Kings shall be brought c. And Psal 148. 11 12. Praise the Lord from the earth ye Kings of the earth in the first place and then by their examples and edicts Princes and all Judges of the earth both young men and maidens old men and children let them praise the name of the Lord this being the prime end of their creation and Gods instituting Kings Princes and Judges in the earth both before and under the Gospel 10ly This is most perspâ—cuous by the example of Jesus Christ himself the King of Kings of whom as Davis Solomon and other forecited Kings of Judah were types under the Law so himself is the president pattern for all Christian Kings under the Gospel Now the principal end scope of the Kingly Authority power 〈◊〉 of Jesus Christ is the propagation of Gods Kingdom Gospel worship glory the destruction of the Kingdoms of Satan sinne and all kind of wickednesse error heresie 〈◊〉 and the conversion sanctification salvation eternal beatitude of his Subjects souls that they may reign for ever with him in his heavenly kingdom in endlesse felicity Therefore it is and ought to be the principal end aym office duty of all Christian Kings who are his Viceroyes and ought to imitate his example 11ly This I shall more specially and peculiarly evidence by some few texts and examples 1. By Gen. 18. 18 19. Abraham shall surely become a great and mighty Nation and all the Nations of the earth shall be blessed in him For I know him that he will command his children are houshold after him that they shall keep the way of the Lord to do Iustice and Iudgement that the Lord may bring upon Abraham that which he hath spoken Abrahams 〈◊〉 care being then a mighty Prince over his great and numerous family and to become a great and mighty Nation was to instruct and command his children and houshold after him to keep the way of the Lord that so they and all the Nations of the earth might be blessed in him 2ly By the whole Book of Deuteronomy especially ch 4. 5. 6. 26. 28. to 34. where Moses the supream Governour of Gods own people Israel with all earnestnesse exhorts and presseth them to keep do and observe all Gods commandements judgements and statutes that they might fear the Lord their God and love and serve him with all their heart and with all their soul and with all their might they and their sons and their sons 〈◊〉 all the dayes of their life that it might be well with them and their children after them for ever c. This day the Lord thy God hath commanded thee to do these statutes and judgements thou shalt therefore keep and do them with all thy heart and with all thy soul thou hast avouched the Lord this day to be thy God and to walk in his wayes and to keep his statutes and his commandements and his judgements and to hearken unto his voyce And the Lord hath avouched thee to be his people and that thou shouldest keep all his commandements and to make thee high above all Nations which he hath made in praise and in name and in honor and that thou mayest be an holy people unto the Lord thy God as he hath spoken This is the chief end of Gods instituting Kings and Magistrates in the earth to make their subjects an holy people to the Lord their God 3ly By Joshua his last Speech and Exhortation to the children of Israel and their chief Heads and Officers before God Josh 23. 24. where he severally charges them To fear the Lord and to serve him in sincerity and truth to put away the gods which their fathers served on the other side of Jordan and in Egypt and to serve the
vero gubernari nec omnia sursum ac deorsum ferri divinae sapientiae opus esse dico c. Omnes ergo potestates a Deo ordinatae sive factae sunt quamcunque consideraveris sive patris erga filium sive viri erga uxorem sive alias omnes etiam quae in animalibus sint puta apibus grubus ac piscibus Itaque quisquis resistit potestati Dei ordinatiom resistit Ne abjecti viderentur Christi servi si Principibus subjicientur ostendit quod parere oporteat et non inobedientes esse Principibus nam qui hoc facit Deo resistit qui Principatus constituit c. Enforcing all St. Pauls reasons to this purpose formerly pressed by others in and from this Text which no Hildebrandian shifts could ever yet elude or enervate especially being written to all the Saints Church Priests Bishops of Rome it self even whiles under Pagan Emperors Princes Senators who ought to pay as ample subjection obedience in all succeeding Generations to their Christian Emperors as Paul Peter themselves and all Saints Bishops Priests of Rome in their age actually did and are here precisely enjoyned to render to the very worst of their Pagan Caesars Besides Annas Comnenas an antient Greek Historian writes thus ironically of Hildebrands seditious practices Iste vero execrandus Papa cum spirituali gratia Evangelica pace tota manu ac mente princeps aâ— bellum civile progreditur ille nimirum pacificus atque Pacifici discipulus ad Saxonum enim mittens Duces ac tum alias multas eis conditiones offerens tum etiam se facturum eos Reges occidentis promittens ita ad se viros allicit usque adeo facilem ac promptam habuit ille dextram ad ordinationem Regum against St. Pauls and Peters forecited precepts and presidents Neither did the Emperor Henry alone in that age exercise Dominion over his Bishops but the French Scotish English Kings then did the like as I shall evidence in its proper place but the Kings of Poland too though one of them then exceeded the bounds of Justice and Christianity For Stanisâ—aus Sciepanovius Bishop of Cracovia in Poland in the year 1079. during Hildebrands Papacy cum pro officio Regem Bolislauum amicis primum post vero acerbioribus monitis admoneret verbis ut saevitiam expilationes adulteria luxum et in rebus administrandis socordiam et ignaviam exueret tandem cum frustra saepius monuisset anathematis vinculo eum astrinxit Whereupon tulit haec justo aegrius Rex capta occasione Episcopum in Templo magna immanitate obtruncavit discerptasque corporis portiones foras canibus vescendas objecit Octavo nonas Maii Anno Dom. 1079. on which Gaguinus thus descants Pontificem secuit frustratim recta monentem Vrbis Pontificem maxime Croce tuae O scelus O portentum O nostri infamia Regni Non tibi sacrilegae tunc cecidere manus Conscius itaque Bolestaus perpetrati facinoris poenitentia adactus regno relicto inignotas regiones profectus est ubi in habitu peregrino vitam clausit Some write that Sacris à Romano Pontifice Gregorio 7. interdictum erat Polonia ob Stanislai caedem till Wladislaus Boleslai frater Lambertum Romam veniam petendi causa mittit quem Episcopum designatum Cracoviae re feliciter simul confecta ad suos remisit septimus Gregorius Though Platina and others make no mention of this Interdict or release thereof in Hildebrands life which I having so long insisted on Take now this most favourable relation of his death from Bertoldus Constantiensis his pen Sed jam Deus omnipotens famulum suum Gregorium Papam nolens diutius laborare imo pro laboribus suis digne remunerare volens de hujus vitae ergastulo eum vocavit Nam aliquanto tempore graviter corpore infirmatus sed in defensione justitiae usque ad mortem firmissimus Salerni diem clausit extremum De cujus obitu omnes religiosi utriusque sexus maxime pauperes doluerunt Erat enum Catholicae religionis ferventissimus institutor et ecclesiasticae libertatis strenuissimus defensor Noluit sane ut Ecclesiasticus ordo manibus Laicorum subjaceret sed eisdem et morum sanctitate et ordinis dignitate praeemineret quod illum latere non poterit quicunque ejusdem Apostolici Registrum diligenter perlegerit Postquam autem in gubernatione sedis Apostolicae imo totius Ecclesiae duodecim annos unum mensem legitime derertavit tandem ex hac luce Anno incarnationis Dominicae 1085. Indict Octavo 8 Cal. Junii subtractus supernae vocationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepâ—sse non dubitatur sepultus Salerni in Ecclesia Sancti Matthaei quam ipse eodem anno dedicavit Sed Guibâ—rtus haeresiarcha multum de obitu ejus laetabatur licet parum prosperitatis suae parâ—â—â— eo lucraretur Nam omnes Catholici post mortem Domini Apostolici non minus quam ante eidem Haeresiarchae restiterunt ipsumque de Roma Ravennam repedare compulerunt St. Briget of Sweden canonized for a Saint by the Bulls of Pope Boniface the 9. and Martin the 5th prefixed to her Revelations l. 1. c. 41. printed Nurembergi 1521. brings in Jesus Christ himself thus complaining of 5. sorts of men quia multipliciter offendunt me the first whereof is the Pope what Pope it was she intended I cannot certainly define unlesse it was this Hildebrand of whom Christ there thus complained Nunc ego conquerror super te Capâ—t Ecclesiae meae qui sedes in seâ—emea quam Petro successoribus ejus tradidi ad sedendum in ea triplici dignitate ac authoritate Primo ut potestatem haberent ligandi animas solvendi a peccato Secundo ut aperirent coelum poenitentibus Tertio ut clauderent coelum maledictis contemnentibus Sed tu qui deberes solvere animas ad me praesentare tu vere es animarum interfector Ego eum institui Petrum paâ—â—orem servatorem ovium mearum Tu autem es dispersor et lacerator earum Tu autem pejor es Lucifero Ipse enim habebat ad me invidiam nullum concupivit occidere nisi me ut pro me dominaretur Tu autem tanto deteriores quod non solum occides me removendo me a te per mala opera tua sed et animas occides per malum exemplum tuum Ego redemi animas sanguine meo commisi eas tibi tanquam amico fideli Tu autem tradis eas iterato inimico a quo redemi eas Tu es injustior Pilato qui nullum judicabat ad mortem nisi me Tu autem non solum judicas me quasi nullius Dominatorem et nullius boni dignum imo et animas innocentes condemnas et nocentes dimittis Tu es immititor Iuda qui me solum venâ—â—â—dit Tu autem non solum vendis me sed et animas electorum meorum pro turpi
Augustine thus resolves Sicut terreni Imperatoris auctoritas currit per omnes ut in omnibus ejus sit reverentia Ita Deus instituit ut ab ipso Rege Dei auctoritas incipint et currat per cunctos Quamvis frequenter mundus hoc non intelligit alii se subjiciat in potestate positus quam debet tamen institutio est ut unus sit qui timeatur Ubi ergo haec institutio non est ibi Cathedra pestilentiae reperitur as it is at Rome Nusquam enim unius Dei auctoritas abjicitur nisi apud eos qui multorum Deorum praedicant metum From hence our Thomas Waldensis thus concludes Ecce ab ipso Rege incipit auctoritas currit per cunctos executores justitiae hoc instituit Deus non ergo instituit Deus ut inciperet à Summo Sacerdote sola executio potestatis manaret in Principem Ecce inde est Imperator unde homo antequam Imperator unde homo antequam Imperator nisi à Deo Quamvis a Deo per Sacerdote Christianus homo tamen nec homo nec Christianus homo nisi a Deo Ita nec Imperator nec Christianus Imperator nisi a Deo quamvis per Pontificem fidelis sit Imperator a Christo et inde potestas illi unde et spiritus et nunquid spiritus illi a Pontifice Tertullianus intendi Quod non sed a Deo profecto ergo non potestas illi a Sacerdotio provenit a cujus dono animam non accepit Potestatis Regiae primum initium in ipso Rege a Deo et ab ipsius auctoritate manat in subditas potestates as well Ecclesiastical as Civil as I shall here demonstrate against all Papal or Pontifical pretences to the contrary For methods sake I shall digest the sum of my First Book into these 5. Propositions 1. That from Adams creation till the Law given by God to Moses and by him unto the Israelites his peculiar people the Supreme Paternal Regal Magistratical with that now stiled Spiritual Pontifical Ecclesiastical Authority or Jurisdiction both in and over the Family State Church Militant was by Divine and Natural Right vested united in one person not many to wit First in Adam himself but after his decease in the First-born unlesse disinherited by God for sin or in the Patriarch or Master of the Family Tribe who was both King and Priest having the Priesthood annexed to his Paternal or Regal Office not these to his Priestship 2ly That God after the Israelites deliverance from the Aegyptian bondage when he first new-modelled them into a Commonwealth and afterwards into a Kingdom setled both their State and Church-government dividing the Priesthood from the Supreme Civil Magistracy Kingship vesting the one in Moses Josuah David Solomon and their Royal Successors the other in Aaron his Sons and Tribe of Levi left the Soveraign Ecclesiastical Power Jurisdiction over all persons causes still annexed to the Kingly or Supreme Magistratical Office and residing in the King or chief Civil Officer as before transferring to Priests only the Ministerial Priestly Offices not the Soveraign Spiritual Jurisdiction the same in kind with a real part of and various dispensation only from the Civil Supremacy 3ly That the Supreme Government of the Church Militant after Christs Incarnation under the Gospel was vested in Jesus Christ himself God and Man only as he is the King not Priest or Prophet of the Church his Priestly and Prophetical Offices being united to his Kingly as the first highest in dignity and order not his Regal to his Pontifical or Prophetical Offices 4ly That Jesus Christ as Supreme King Lord Head of his Kingdom the Church whilst on Earth never claimed nor exercised any Temporal Regal Jurisdiction or Magistratical Authority over any of his Subjects much less over Emperors Kings Kingdoms Nations or Soveraign Civil Powers nor ever deprived any of them of their Crowns nor absolved their Subjects from their Allegiance nor cast down pulled or rooted up their Kingdoms nor gave them to whomsoever he pleased Neither did he either before at or after his Passion Resurrection or Ascension derive any such Superlative Power to St. Peter as his sole universal Vicar or Viceroy nor to any other Apostle Bishop Priest or Pope whatsoever Nor yet delegate to them his supreme Spiritual Jurisdiction over his Kingdom in this world the Church Militant and all the Members of it but only the Ministerial part of his Prophetical Office his High Priesthood being personal untransferrable incommunicable to any other to wit preaching the Gospel publickly to all Nations administring the Sacraments of Baptism and the Lords Supper according to his Institution and Command feeding his sheep with the sincere milk of his Word teaching them as his Apostles Ministers Servants to obey whatsoever he hath commanded them beseeching intreating them as his Ambassadors in his stead to be reconciled unto God to declare pronounce them absolved from their sins by God himself upon their sincere Repentance and to denounce damnation against them in case they do not repent and believe in Christ 5ly That Gods principal end and intention in ordaining Kings and supreme Civil Magistrates in the world was not the bare external administration of Justice between man and man the protection of their Subjects from violence oppression the preservation of them in worldly peace plenty prosperity the punishment of Malefactors the rewarding of Well-doers encouragement of Arts Vertue Trade Industry or fighting their Battels in times of War against Invading Enemies though considerable parts of their Regal Office and Soveraign Authority But the advancement of Gods honour worship service glory and spiritual Kingdom whose Viceroys they are the suppression of all Idolatry Blasphemy Heresie schisme sin wickednesse the promotion of the eternal salvation felicity of their people and to be Kings for the Lord their God by advancing his interest all they can Upon which ground in order to effect these ends God himself as well under the Gospel as Law hath delegated the supreme Ecclesiastical Jurisdiction only to Kings and other Soveraign Temporal Potentates not to Popes Bishops Priests who are subordinate to them as their Subjects Ministers not Copartners with them in their Soveraign Ecclesiastical Authority in point of Interest nor yet in its actual execution no further then they are pleased by their Laws or Commissions to delegate it to them as their Substitutes When I have Chronologically evidenced and fully demonstrated the truth of these five Conclusions in so many distinct Chapters in this First Book I shall then wholly addresse my self to my intended Chronological History in relation to the Kings and Crown of England from Lucius our first Christian King Anno Dom. 183. till the Popes extirpation concluding my First Tome thereof with the reign of King Henry the third Anno 1273. THE FIRST BOOK CHAP. I. Proposition 1. That from Adams Creation till the Law given by God to Moses and by
possession of Emprors or Kings by St. Peter and his Successors to be drawn forth at their command for their and the Churches defence as well as for the Government of their kingdoms 3ly That both these Swords are originally given to and visited in St. Peter and through him in the Pope who may dispose of give recall and command them at his pleasure Strange dotages and delusions drawn by head and shoulders from these Texts To clear which Texts from these false Glosses for the future I shall desire the Readers to observe 1. That the Sword which Christ commanded every of his Apostles to sell his garment for want of money to buy was not a Metaphorical Civil or Ecclesiastical Sword of Authority or Jurisdiction which had been flat Simonie to buy but a plain material iron sword which ordinary soldiers or servants then wore as since they have done and yet do to guard their Kings Generals Captains Masters against violence For 1. It was a sword to be bought at the Cutlers and that for the present defence of their Master Christ 2ly They thereupon all answered not Peter for them They had then two swords with one whereof Peter cut off Malchus his ear therefore both only material iron swords 3ly St. Peters sword was drawn out of his sheath when used commanded by Christ to be put again into its scabbard or place therefore a real iron sword 4ly Christ gives this reason for its putting up For all they that take the sword shall perish by it Therefore both the swords he commanded them to buy the two swords they then had when Christ said It is enough the sword to be put up were only ordinary swords of common soldiers or servants not of Temporal Magistrates or Prelates 5ly Christ directed his speech not to Peter by name but to all his other Apostles in general He that hath no sword let him sell his garment buy one he having then a sword of his own this speech did not concern him but those only who wanted swords whence not Peter but the other Apostles said joyntly as they replied to Christs first question that they wanted nothing Behold here are two swords which implied a tacit demand whether they needed to buy any more Whereupon Christ said It is enough there needed no more Peter therfore not being their mouth in this case for ought appears how can these two swords belong to him alone upon the other Apostles answers 6ly It is most clear that one of these two swords was Peters is evident by Christs words to him Put up thy Sword Yet it was only the sword of a common soldier or servant not of a Civil or Ecclesiastical Magistrate he being then neither and that Apostle whose the other sword was yea every common soldier that hath or wears a sword may claim as absolute a Soveraign Ecclesiastical and Temporal Jurisdiction as the Pope can do from this sword of Peter 7ly Peter then had used but one sword alone not two How comes the Pope his pretended Successor to challenge two swords and that of a farr different nature from his and not to be content with a common Servitors or soldiers sword as he was 8ly Christ himself severely checked Peter for drawing smiting with this sword and cutting off Malchus his ear 1. Because he did it without his command who was his Lord and Master 2ly Because he did it before the band Captain Officers laid hold on Christ to apprehend him so that he began the quarrel 3ly Because he smote Malchus that was next him and cut off his ear without any just provocation from him 4ly Because he did it with an ill intent to prevent hinder Christs crucifixion the fulfilling of the Scriptures and redemption of mankinde by his passion from which he disswading him only a little before Christ had thereupon reprehended him with a double Get thee behinde me Satan thou art an offence unto me for thou savourest not the things of God but those that be of men 5ly Because he drew it out of incredulity and presumption as if Christ could not be otherwise rescued from his apprehenders but by his rash valour when as his Father would have given sent him Legions of Angels to rescue him and prevent his crucifixion had he desired it or had it stood with the Scriptures or Gods eternal purpose and his own good pleasure wherefore Peters drawing and smiting with his sword being sinfull unlawfull in all these respects cannot possibly be a just legal foundation for his or the Popes Temporal or Spiritual Supremacy 6ly Christ commands Peter to put up his sword into his sheath and never to draw or use it more because all that take the sword without lawfull commission from God shall perish with the sword How then Popes St. Peters pretended Successors can both challenge draw smite with this sword of Peter not only to cut off Malchus his ear but the Crowns Heads of Christian Emperors Kings Lords Parliaments and engage Christian Kings kingdoms to draw their Military swords of War against each other yea their Subjects to draw their swords against their lawfull Emperors Kings as against Turks Infidels when excommunicated or deprived by them and to murther one another by thousands in the field against this expresse prohibition of Christ and his reason thereto annexed let Popes and their flatterers resolve their own and other rational mens consciences when they are able 8ly Neither Peter nor any other Apostle was then a King or Supream Civil Magistrate nor personated any such officer when Christ used these words of two swords that they were enough gave this command to Peter Put up thy sword into his place How then could either of these two swords possibly signifie or represent the Kings or Magistrates Supream Civil Sword of Justice 9ly Neither was Peter nor any other of the Apostles at this time invested with the sole Supream Ecclesiastical Power or Jurisdiction which then wholly resided in Christ himself How therefore can Peters material sword transferr to the Pope or his successors the supream Spiritual Sword of Jurisdiction over the whole Catholick Church and its members 10ly Those two swords which Christ said were enough were both of one kind material not metaphorical of iron steel not of the Spirit and but one of them used or rather abused by Peter How then can they typifie Two distinct Jurisdictions vested by Divine institution in two distinct ranks and Professions of Men Kings and Priests Secular Princes and Spiritual Priests So that one of them may not usurp the sword of the other two 11ly If these swords as Canonists define be so different distinct and put into those several hands by Christs institution how came the Pope in Peters pretended Right to claim monopolize both when Peter had but one sword and that of a far different nature from those Popes now pretend to 12ly The Scripture never distinguisheth between the Temporal
Antichristian Pride actions and Kings villain service It is St. Bernards instruction to Pope Eugenius Bonus fundus humilitas in quâ—â—mne aedificium spirituale constructum crescit in Templum sanctum in Domino Nulla splendidior gemma in omni praecipue conatu Summi Pontificis Quo enim celsior caeteris eo humilitate apparet illustrior in seipso And it is the determination of Thomas Waldensis a great Patron of the Popes Supremacy Petrus sicut in Apostolatu primus erat sic etiam in humilitate I wish Popes who pretend themselves to be St. Peters successors disclaiming all their premised Luciferian Ceremonies Services Exorbitances with all other Bishops and Clergy-men may from henceforth demonstrate themselves to be Christs real Disciples Apostles successors exceeding all others in humility by preaching diligence in the Ministry not in the usurpation of such Ecclesiastical Authority for which they have neither precept nor president in the Gospel as the premises demonstrate I shall cloze up this Chapter with St. Bernards words to Eugenius which I cordially desire all ambitious Popes and Prelates seriously to consider En quis es sed noli oblivisci etiam quid Quid desinas intueri quod non desiisti esse Hoc ergo consulo consideres maxime quod maximus es hominem videlicet quod natus es Tolle ergo nunc haereditaria haec perizomata ab initio maledicta Dirumpe velamen foliorum celantium ignominiam nec plagam curantium Dele fucum fugacis honoris hujus malae coloratae nitorem gloriae et unde es nude nudum consideres quia nudus egressus es de utero matris tuae Nunquid infulatus nunquid micans gemmis aut floridus sericis aut coronatus pennis aut suffarcinatus metallis Si cuncta haec veluti nubes quasdam matutinales velociter transeuntes cito pertransituras dissipes exsuffles a facie considerationis tuae occuret tibi homo nudus pauper miserabilis Homo dolens quod homo sit erubescens quod nudus sit plorans quod natus sit murmurans quod sit Homo natus ad laborem non ad honorem Homo natus de muliere ab hoc cum reatu brevi vivens tempore ideoque cum metu repletus multis miseriis ideoque cum fletu vere multis quâ—â— corporis animae simul Proinde si consideras quantus es cogita etiam qualis maxime Haec te sane consideratio tenet in te nec te avolare sinit nec ambulare in magnis neque in mirabilibus super te In te consistito non infra dejici non attolli supra non evadere in longius non extendi in latius Tene medium si non vis perdere modum Locus medius tutus est Medium sedes modi modus virtus Omnem extra modum habitationem sapiens exilium putat BOOK I. CHAP. V. That Gods principal end and intention in ordaining Kings and Supream Civil Magistrates in the world was not the bare external administration of Justice between man and man the protection of their Subjects from violence oppression the preservation of them in wordly peace plenty prosperity the punishment of Malefactors rewarding of well-doers encouragement of Arts Virtue Trade industry or fighting their battels in times of War against Invading Enemies though considerable parts of their Regal Office and Soveraign Authority But the advancement of Gods Honor Worship Service Glory and spiritual Kingdom whose Vice-royes they are the suppression of all Idolatry blasphemy sinne wickedness the promotion of the eternal salvation felicity of their people and to be Kings for the Lord their God by advancing his interest all they can Vpon which ground in order to effect these ends God himself as well under the Gospel as Law hath delegated the Supreme Ecclesiastical Jurisdiction only to Kings and other Soveraign Temporal Potentates not to Popes Bishops Priests who are subordinate to them as their Subjects not Copartners with them in their soveraign Ecclesiastical Authority in point of Interest nor yet in its actual execution no further then they are pleased by their Laws and Commissions to delegate it to them as their Substitutes With a specification of the chief particulars wherein this Supream Ecclesiastical Power of Christian Kings and Emperors consists THE Grand Engin by which Popes and Popish Prelats have robbed Christian Emperors Kings Princes Magistrates of their Supream Ecclesiastical Authority and monopolized it to themselves alone is this grosse Paradox and Imposture That God and Jesus Christ under the Gospel have committed to their trust care only the Administration Government of the Commonwealth and Secular not of the Church and Religious affairs of the bodies temporal estates of their Subjects not of their Souls for which they are not to give any account at all to God That the Government care reformation of the Church Religion divine Worship and their Subjects souls are by Christs institution wholly and solely delegated to Popes Bishops Priests and other Ecclesiastical persons not to Emperors Kings or Supream Civil Magistrates Upon which notorious Forgery and Mistake they have First usurped engrossed to themselves alone the Title of The Church when as the definition of a Church whether Militant Triumphant National or Provincial accords not with them but their flocks people rather and is no where given to them in Scripture and the stile of Churchmen Ecclesiastical sacred persons Clergy-men which Titles they deny to all others not in sacred Orders stiling them The world secular persons the Laity popularity prophane vulgar unconsecrated persons as if they were no members of the Church when as the Scripture stiles them the Church Members of Christs body the Church and so Church-men Ecclesiastical persons as well as Bishops Priests Saints sanctifyed holy consecrated persons yea an holy Priesthood being made such by their very calling the Sacrament of Baptism and the Lords Supper their internal sanctification by Gods holy Spirit and washing away of their sins by the bloud of Christ far nobler consecrations then their bare Clerical Orders which no Protestants esteem a Sacrament and St. Peter himself defines them to be Gods Clergy Heritage as well as much as any Popes Prelates Priests how great soever 2ly They have forged two distinct incompatible Swords Jurisdictions The one Ecclesiastical peculiar to Popes Bishops Priests and those they stile Ecclesiastical persons not belonging to Emperors Kings or secular Princes The other Temporal exercised about secular things and affairs belonging only or principally to Emperors Kings and Secular powers yet subordinate to the command of Ecclesiastical persons when they shall require or desire its protection or assistance to enforce their Ecclesiastical censures 3dly That every Pope Bishop Priest as he is an ecclesiastical person is as far above all Emperors Kings Secular persons of what quality or dignity soever as the soul is above the body heaven
tam necessarium et publicae disciplinae Ecclesiasticae defensioni omnino suppliciter postulamus ejusdem pii Principis authoritate muniri Without which their Canons and Sentences were both invalid subjoyning thereunto the Law of the Emperor Constantine the Great De confirmando judicio Episcoporum Synodus Trevirensis Anno 855. hath this Prologue evidencing that the Emperor Ludovicus the 2d summoned it prescribed the Bishops therein both by word of mouth and writing what heads or Chapters they should consider frame and then return them all to him when finished to examin alter ratifie as he saw cause Capitula quaedam et commonitorum Imp Ludovicus suis Episcopis de statu sui Regni considerare praecepit De conversatione Episcoporum Presbyterorum et caeterorum Clericorum de doctrina et praedicatione in populo de conscriptione librorum restauratione Ecclesiarum de ordinatione Plebium Xenodochiarum de Monasteriis virginum seu foeminarum quae secundum regulam Sancti Benedicti vel ea quae secundum câ—nonicam authoritatem disposita esse debent adding Quicquid in praefatis ordinibus extra ordinem est aut per negligentiam praepositorum aut per desidiam subditorum vehementer cupio scire et secundum Dei voluntatem vestrumque sanctum consilium sic emendare desidero ut in conspectu Dei nec ego reprobus sim neque vos et populus in commissis iram suae indignationis incurrat Quomodo autem istud rationabiliter quaesitum monitum perficiatur vobis hoc ad tractandum ac nobis renunciandum committimus De minoribus quoque causis quae generaliter omnes specialiter aliquos tangunt et indigent emendatione volumus ut posthac illas quaeratis et ad nostam notitiam reducatis sicut est de Comitibus et eorum Ministris c. sicut in reliquis causis quae ad peccatum nostrum pertinere possunt ac populi nostri These heads exhortations and admonitions of the Emperor being communicated to and read before this Synod omnes unanimiter pro nostra indole omnipotenti Deo devotissiâ—â—e gratias egerunt quia populo suo tam piissimum quamque Sanctissimum Princpem dedit qui cuncta ordinabiliter et rationabiliter disponere cupit After which the Bishops returned him an answer to each head in writing which being read before the Emperor in Augustali aula residens tractaturis de statu sanctae matris Ecclesiae et pace divina dispositione commissi sibi Imperii ac generali totius populi salute praesentibus Optimatibus suis dixit Crebro vestram fidelitatem retroactis temporibus commonuimns ut secundum normam Christianae religionis vivere unusquisque nostrorum fidelium satageret c. Which ended he enacted several Lawes and Constitutions for the benefit and Peace of the Church with a Sancimus autem Sancimus nihilominus c. Concluding Haec olim saepe inconcuâ—cata Augustali nostra sanctione promulgata quia ex parte in aliquibus videntur neglecta hactenus acriori ulcisci debuerat examine c. destinaturi post modicum Legatos strenuos emendata inquirere Qui verò negligens repertus fuerit propriis honoribus nostro privabitur iudicio Nicholas the 1. as Anaâ—â—atius with others inform us being elected Pope by the unanimous assent of the Senators Clergy and People of Rome was consecrated and installed in his See in the presence of the Emperor Ludovicus the 2d by his approbation and assent After which the Pope with the Nobles and Great men of Rome out of love and respect going to visit the Emperor in a place called Quintus where he fixed his seat the most excellent Emperor so soon as he saw the Pope obvius in adventum ejus occurrit fraenumque Caesar equi Pontificis suis manibus adpraehendens pedestri more quantum sagittae jactus extenditur trarit After the Emperor had feasted him Augustus cujus amore fâ—oenum Imperialis equi superscandens accompanying him in his return cum pervenissent spaciocissimum itineris locum Imperator equo descendit equumque Pontificis iterum ut memmimus supra traxit dulcissimisque osculis invicem perornantes lucifluè gratulaâ—i sunt What this Emperor then voluntarily did out of overmuch courtship and humility only some Popes have since claimed and prescribed as a bounden service vassalage incumbent duty Which so puffed up this Pope with Antichristian pride insolency that he presumptuously Imperatores seculares Principes decreto exclusit ab omnibus Clericorum Conciliis nisi quando causae agerentur de fide Ne Laici de Clericorum vita judicent Pontificem nec solvi nec ligari posse decernit a seculari potestate quem constat a pio Principe Constantino DEUM appellatum cum nec posse DEUM ab hominibus judicari manifestum est When as this Pope and other Parasites who make use of his reason had quite forgotten 1. That it appears not by any authentick Historyes that Constantine the Great ever gave the Title of God to the Pope 2ly Admit he gave it to one Pope out of the contemplation of his piety and the spirit of God dwelling in him yet this extended not to his Successors especially to such who were devils incarnate in their actions 3ly That the Scripture never called the Pope nor St. Peter God much lesse made either of them a God in truth but it particularly frequently stiles Kings and Temporal Judges Gods Vicegerents on earth sitting in his throne executing Judgement and Justice in his stead Gods to wit in a qualfyed sence not in reality and essence Exod. 4. 16. c. 7. 1. c. 22. 28. Josh 22. 22. Ps 82. 1 6. Ps 136. 2. Ps 138. 1. 1 Cor. 8. 5. Therefore they being thus frequently called Gods by God himself in sacred Writ may lawfully judge condemn depose Popes and Priests who are but men and never stiled Gods in Scripture 4ly Kings being thus stiled Gods and sitting on Gods Throne the Pope who is but a man and sits only in St. Peters chair at most not Gods own throne hath not the least power or pretext by this Popes own argument inference to judge much lesse depose dethrone these Gods as they have most antichristianly presumed 5ly Sundry Emperors Kings notwithstanding this stile of God given to the Pope by Constantine did frequently before and after Pope Nicholas his time both judge depose Popes Patriarchs Metropolitans Bishops Priests for their Heresies Treasons Schisms rebellions and other crimes as the premised and subsequent examples and Ecclesiastical Histories evidence This therefore is a nonsense argument for a Pope especially in his own case to exempt himself from the Emperors Supreme Jurisdiction 6ly His exempting all inferiour Clergymen as well as Bishops Popes from Emperors Kings and Civil Magistrates censures powers though Constantine never stiled them Gods is an argument that every Priest whatever is as much a God as the Pope himself in this respect
sede sic infimus constituitur ut etiam in Clero nullum habere locum dignus inveniatur Quid hunc Reverendi Patres in subâ—â—â— solio residentem veste purpurea aurea radiantem quid hunc inquam esse censetis Nimirum si charitate destituitur solaque scientia inflatur extollitur Antichristus est in Templo Dei sedens et se ostendens tanquam sit Deus Si autem nec charitate fundatur nec scientia erigitur in Templo Dei tanquam statua tanquam idolum est a quo responsa petere marmora consulere est Quo ergo consultum ibimus Evangelium docet quendam in ficulnea ter fructum quaesisse quia non repererit succidere voluisse sed admonitum expectasse Expectemus ergo primates nostros quoad possumus atque interim divini verbi pabula ubinam reperiri valeant investigemus Certe in Belgica Germania quae vicinae nobis sunt summus Sacerdotes Dei in religione admodum praestantes inventri in hoc sacro convenâ—â—testes quidam sunt Proinde si Regum dissidentium animositas non prohibereâ— inde magis Episcoporum judicium petendum fore videtur quam ab ea Vrbe quae nunc temporis venalis exposita ad nummorum quantitatem judicia trutinat Quod si quispiam dixerit secundum Gelaâ—ium Romanum Ecclesiam de tota Ecclesia judicare ipsam ad nullius comeare judicium nec de ejus unquam judicio judicari posse quanquam hoc ipsum Affricani Episcopi impossibile judicant nisi forte inquiunt quisquam est qui credat unicâ—ilibet posse Dominum nostrum examinis inspirare justiciam et innumerabilibus congregatis in Concilium Sacerdotibus deuegare Sed cum hoc tempore Romae nullus pene sit ut fama est qui Literas didicerit sine quibus ut scriptum est vix ossiarius efficitur qua fronte aliquis eorum docere audebit quod minime didicit Ad comparationem quippe Romani Pontificis in aliis Sacerdotibus ignorantia utcunque tolerabilis est in Romano autem cui de fide vita moribus disciplina Sacerdotum deque universali Ecclesia Catholica iudicandum est intolerabilis videri potest Is enim est ut quibusdam placet qui secundum Ezechielem Prophetam moratur in Gazophylacio quod respicit viam meridianam excubat in custodiis Templi Cur autem loco prior scientia inferior non aequo animo ferat judicium loco inferioris scientia prioris Certe ipse Apostolorum Princeps non abnuit judicium quamvis loco minoris Pauli scientia prioris in faciem sibi resistentis quoniam non sana videbatur Doctrina Magistri Gregorius Papa cum dicat Si quae culpa in Episcopis invenitur nescio quis Apostolicae sedi subjectus non sit subinfert Cum vero culpa non exegit omnes secundum rationem humilitatis pares sunt Involutus ergo criminibus sentiat praeesse sibi Romanum Pontificem qui nullis atrocioribus factis praegravatur intelligat parem dignamque se ac Romano Pontifice in quolibet negotio laturus sententiam Sed esto ponamus nunc Romae esse Damasum quid contra ejus decretum actum est Nempe fi bene recordor primum Capitulum suit quod Episcoporum summorum negotiorum Ecclesiasticorum causae semper ad sedem Apostolicam sint referendae Utique relatae sunt non solum ab Episcopis sed etiam a Principe nostro serenissimo liberaque potestas Apostolicae sedi data est vera investigandi cognoscendi di judicandi per temporum intervalla nimis prolixa nec prius ad causam accessimus quam desperatione judicii ejus by way of advice rather then final censure protraheremur Consultus est ergo Romanus Episcopus ut oportuit de hujus Arnulsi depositione de ejus qui domui Dei digne praeesse posset substitutione sed our nihil responderit quorum interest ipsi viderint Nos autem Sardicense Concilium quod privilegio Romanae Ecclesiae plurimum favet ita ad hanc causam inflectimus ut quod de solo Episcopo in qualibet provincia relicto dicit ad Romanum Episcopum affectum esse credamus c. In fine after long debate Arnulfus being demanded by the President Viâ—ne te abdicare a Sacerdotii honore quo hactenus abusus es and he thereto answering dubiously Sicut dicitis Tum Comes Brochardus the Nobles as well as Bishops being present in this Synod demanded Quid est istud Sicut dicitis palam cloquatur palam confiteatur ne postea Episcopos crimina quae voluerint finxisse dictitet se confessum esse abneget Whereupon he answered Palam dico profiteor me errasse a fidelitate deviasse c. And by a Writing under his hand confessed his crime and abuse of his Pontifical Office and Ministry whereof he acknowledged himself unworthy desiring that another Archbishop qui digne praesse prodesse possit Ecclesiae might be consecrated in his place Arnulfus being thereupon deposed and committed to prison in the City of Aurelia Gerbertus afterwards Pope was made Archbishop in his place and Siguinus Senonensis Archiepiscopus who would not consent to Arnulfus his deposition quae magis ipsius aulae insatiabili odio quam Episcoporum sententia fiebat as he conceived una cum Arnulfo in carcerem ire jubetur qua quidem re Hugo Rex suae tranquillitati consulere studebat ac Triennium utrique in captivitate conservantur About the year 996. Pope John the 17. as some or Benedict the 7. as others write receiving and perusing the Acts of this Synod at Rome ingenti ira exardescit protinus suum fulmen vibrans omnibus Episcopis Galliae qui Arnulfum dejecerant aliumque suffecerant omnibus sacris interdicit Hisce plus quam panicis terroribus praemissis he caused another Synod of the French Bishops to meet at Rhemes whereof Siguinus è carcere eductus was made President wherein the deposition of Archbishop Arnulfus was examined and in conclusion by the connivance of King Hugo Arnulfus against the Canons and his own confession was restored Gerbertus who made a most elegant Oration therein demonstrating the simony and intrusion of Arnulfus the justice of his deposition and legality of his own advancement to it deposed or rather translated from thence to the Bishoprick of Ravenna to give satisfaction to the King and him ex qua veluti scala postea in Romanum Episcopatum emergit This Archbishop Gerbertus in his 1. Epistle Othoni Caesari hath these expressions Loquatur Dominus mens servo suo propriis Epistolis soliâ—o more ut ejus servitutis fiat exhibitio c. Quantum enim in nobis est quod possibile este esse consequens est nos perficere si vestrum cognoverimus velle Non dicatur Majestatis reus cui pro Caesare stare semper fuit gloria contra Caesarem ignominia