him unto the Israelites his peculiar people the Supreme Paternal Regal Magistratical together 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 divers to wit First in Adam himself but after his decease in the First-born unlesse disinherited by God for some crime or cause 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 _â—O evidence the truth of this Proposition so far as the light of Scripture or Nature in the first remote obscure age of the world have revealed it for the Readers satisfaction I find it generally acknowledged by all or most Divines and Christian Authors who have written of the Church or the Original of Republikes Jurisdictions or Chronologies 1. That as God the Original of all power at the very Creation gave Adam a Soveraign Dominion over the fish of the sea over the foul of the ayr and over all the earth the cattle and every creeping thing therin to which he gave their several names as a badge of his Soveraignty over them by Gods own direction So he likewise ordained him as well after as before his fall to be both a King and Priest over the little world his family posterity issuing from him during his life not only to govern correct them when they transgressed but to offer sacrifices prayers to God for and instruct them in his Worship Laws fear Hence Cedren makes Adam the first KING Governor and that with reason enough as Mr. Selden notes because he governed and commanded all mankind as long as he lived who by the Law of Nature and Fifth Commandement are enjoyned To honor and obey their Father in the flesh and he not only obliged to provide for protect defend and correct as a Father but likewise to * instruct and educate them in the fear and admonition of the Lord as a Priest Now Adam being a King and Lord not only over all Creatures but Eve his wife before he was a Father and over his Posterity by his Paternal right before they were capable of instruction And the Title of King being alwaies prefixed before that of Priest as most honourable and first in order when ever mentioned and meeting together in one person as in Melchisedec Christ Others who were both Kings and Priests and the High Priests alwayes inferiour subordinate to the Chief Civil Governors and Kings of Judah and in Heathen Nations It thence most clearly follows that the Priesthood and Spiritual Jurisdiction in Adam was at first united and subordinate to his Kingly Soveraign Magistratical Office and Authority and so continued whiles residing in one person from the Creation till the Law given in mount Sinâ—i 2ly That Cain Adams first-born having forfeited his birthright and life too by the murther of his Brother Abel and thereby Seth becomming his first-born when Adam deceased his Kingship and Priesthood descended first to Seth and after him successively to the Patriarchs who were not only the Princes and Chief Governers of their Families Tribes to rule protect and correct them when they offended but likewise their Priests to erect Altars and Houses to God for his publique worship to offer Sacrifices prayers vows to God for them to blesse them in his Name to teach them his Lawes Fear and the Covenants made by God to them and their seed and commanded them to put away their strange gods and idols as Jacob did All which is evident by the examples of Noah Gen. 8. 20 21. c. 9. 25 26 27. Abraham Gen. 12. 7. c. 13. 4 18. c. 17. 1 2 8 c. 23 to 27. c. 18. 19 23 c. c. 20. 7. 17. c. 21. 23. c. 22. c. Melchisedec both King of Salem and Priest of the most High God Gen. 14. 18 19. Heb. 7. 1. Isaac Gen. 26. 23 24 25. â— 27. 21 28 to 41. of Jacob Gen. 28. 8. to the end c. 31. 54. c. 32. 9 to 13. c. 33. 20. c. 35. 1. to 16. c. 43. 14. c. 46. 1. c. 47. 7. 10. c. 48. 3. to the end c. 49. 1. to 33. Heb. 11. 21. and affirmed by St. Jerom the Ordinary Glosse with most other Commentators on these Texts Alexander Alensis and other Schoolmen Bishop Jewel Dr. Field Jacobus Bouldoc De Ecclesia a Mundi principio usque ad Mosen Salianus in his Annales Ecclesiasticae and other Annalists in the times before the Law 3ly Upon this account after the Law given and Priesthood vested in Aaron and the Tribe of Levi the firstborn though they lost this priviledge of exercising the Priests Office as before yet they were still the Lords to redeem themselves with an oblation of five shekels by the poll for their exemption from the Priesthood because God had taken the Levites from among the Israelites instead of all the firstborn among the children of Israel which redemption was given to Aaron and his Sonnes who officiated in their steads 4ly That upon this original right priviledge of Primogeniture Christ himself as Gods firstborn was not only made Higher then the Kings of the Earth King of Kings Lord of Lords but likewise Head over all the Church that in all things he might have the Preeminence And had like the First-born before the Law the Supream Priestly Office and Power united to his Kingly Yea in some sence Christ hath fully restored this antient Right to all who are spiritually Gods First-born and the First-fruits of his Creatures as the Gospel stileth them having the First-fruits of the Spirit growing in them whom he hath MADE KINGS AND PRIESTS UNTO GOD HIS FATHER as the Marginal Texts resolve 5ly That the very Gentiles and Pagan Nations by the Law and Light of Nature vested the Supream Ecclesiastical Authority and oft times the Priesthood it self in their Kings and chief Temporal Magistrates who erected consecrated Temples Altars Groves constituted by their particular Lawes the several Orders Offices of Priests the Number Worship Services of their Gods and the Sacrifices Ceremonies and whole manner of their Worship To instance in some particulars Fanus the antientest of the Kings in Italy was the first who brought in thither the form of Religion He cousecrated Groves erected Temples from whom they were called Fana ordained Priests and Sacrifices Evander his next Successor introduced many other Ceremonies in the Worship of the Gods Anius as Virgil relates was at once REX IDEM HOMINUM PHAEBIQUE SACERDOS After Rome was built Romulus the first King thereof and Numa Pompilius who succeeded him made several Lawes concerning the whole Worship Service Holy-dayes Ceremonies of their Gods instituted their distinct Orders of Priests as highest Priest
to cut off that ambitious usurping Antichristian Power of Roman Pontifs which opposeth exalteth it self above all that is called God and trampleth under feet both the Crowns Scepters of all Christian Kings I shall first clear and confirm it by Gods own distribution of various Gifts and powers to the Members of his mystical body the Church and members faculties of the bodies souls of men by one the self-same spirit thus emphatically expressed 1 Cor. 12 4 to 12. Now there are diversities of Gifts but the same Spirit and there are differences of administrations but the same Lord and there are diversities of operations but it is the same God which worketh all in all For to one is given by the Spirit the word of Wisdom to another the word of Knowledge by the same Spirit to another Faith by the same Spirit to another the Gifts of Healing by the same Spirit to another the working of Miracles to another Prophecy to another Discerning of spirits to another divers kinds of tongues to another the interpretation of tongues But all these worketh that one the self-same spirit dividing to every man severally as he will Compared with v. 18. 25. God hath set the members every one of them in the body natural AS IT PLEASETH HIM that there should be no Schism in the body appointing them all their distinct Offices places under one head the seat of the soul which rules and directs all the other Members in the discharge of all natural civil moral and divine actions diversified denominated only by from their various objects so stiled not the person power head or facultie by which they are all performed being but one and the same As God the great King over all the earth whose is the Kingdom and the power from whom all Kings and Potentates of the Earth derive their Jurisdiction as their Ordainer and Orderer alwayes Soveraignly ruleth in the Kingdoms of men and giveth them to whomsoever he will he removeth Kings and setteth up Kings at his pleasure by his indivisible Supream authority And as by one and the self-same power spirit he also distributes varieties of Gifts Graces Offices to the Members of his Spiritual body the Church distinct faculties to one and the same reasonable Soul in man in which they are united as vegetation sense reason memory will judgment affections c. with distinct offices places to every member in the body natural without erecting any plurality of Supream Powers parts principles heads souls in himself or them from which these diversities of Gifts and their operations issue So Kings and Soveraign Powers Gods Vicars and Ministers upon earth by that one and the same Supream Authority vested in them by God for Government of all sorts of Subjects and all sacred or civil Corporations under them whether Pagans or Christians may and do exercise all sorts of civil and Ecclesiastical Jurisdictions under them in person or by their Delegates and Substitutes without any real division in their Soveraign power continuing still one the same or erectâ—ng two distinct specifical Powers the one Civil the other Ecclesiastical in themselves or others â—or as their Soveraign Royal Power when exercised about Martial affairs is stiled a Military power and the Courts wherein it is judiciaâ—â—y executed are stiled Martial Courts because the matters persons in and about which it is exercised are such And when employed in matters Courts of Law and Justice is called a Civil or Legal Power and their Courts Courts of Common or Civil Law because the businesses are such And when versed in Maritine affairs or causes is called A Maritime or Admiralty Power and Admiralty Court and when in Civil matters of Equity only it is then phrased a Chancery or Equitable Power and the Court wherein it is acted a Court of Chancery So by the self-same reason when it is employed in or about divine sacred Ecclesiastical things or persons it is then stiled An Ecclesiastical power the Laws concerning them and Courts wherein these Laws powers are exercised the Kings Ecclesiastical Laws Courts without making any fraction division or distinction in the Supream power which remains still but one and the same residing intirely in the King himself alone though the execution of it be distributed to sundry subordinate Courts persons who are but the Kings meer Ministers and act or ought to act all in his Name Right without claiming any share at all in the Soveraign Regal power as vested in themselves by this distribution being thus distinguished denominated only by and from the diversity of the respective objects which make no more multiplications of nor divisions in the power it self then diversities of colours specâ—es in the eyes or varieties of sounds tasts in the ears or pallate make so many distinct faculties in the Eyes Ears Pallate or as many different eyes ears pallats as there are species sounds tasts discerned by them All which doth evidently appear in this Orâ—ginal President of Supream Jurisdiction in Moses the first Soveraign Governour over Gods people when originally made both a Kingdom Church by Gods own institution wherein the High Priest Aaron and his Sonnes had no share at all in the Ecclesiastical Jurisdiction though the Priesthood was setled on them but Moses enjoyed exercised it intirely without any Partition made by God between him and Aaron to divide these powers equally between them as Co-heirs Hostiensis and out of him Alvarus Pelagius Thomas Bozius and Marta resolve That as it is Heretical to hold duo principia Two Principles or Authors of the World So it is Heretical to hold that there are Two Vicars of God or Christ upon Earth the one in Spirituals the other in â—emorals Therefore it is of necessity that Supream Temporal and Spiritual Jurisdiction should be intirely vested in the Pope not in the Emperor or Kings who derive all their power from him and it is of necessity to believe that every creature should be subject to the Pope as well in Temporal as Spiritual things to avoid the Heresie of duo principia Dante 's the Florentine who held the contrary being coudemned by the Pope for an Heretick after his death Indeed their position That there is but one Supream Head and Fountain of all Spiritual and Regal power on Earth in every distinct Kingdom and Church is an undubitable truth as these Pontificians and Popes themselves assert But that it was ever vested in the High Priest under the Law or Popes under the Gospel but in Moses Kings and other Supream Magistrates and that they derive all their Temporal Authority from Priests Popes not they from Kings and Supream Civil Governors is a notorious untruth as this Original president of Moses and Aaron with others following will irrefragably evince This I the rather mention and have more largely insisted on because some Usurping Popes not only ground their Pontifical Crowns Priestly garments with
incense Altar which Azariah the chief Priest all the Priests looking upon drave thrust him out from thence yea himself also hasted to go out because the Lord had smitten him And he continued a Leper until the day of his death and dwelt in a several house being a Leper for he was cut off from the house of the Lord and Jotham his Sonne was over the Kings house judging the people of the Land Had the exercise of Supream Ecclesiastical power in all the premised particulars been any usurpation of the Priests Office in Moses Joshua David Solomon Asa Jehoash Hezekiah or Josiah no doubt God would have punished them as exemplarily for it as he punished King Saul and King Uzziah for offering a burnt offering and burning incense upon the Altar of incense Or as he did Corah Dathan and Abiram before them for rebelling and usurping the Priests Office in burning incense with their censers asVzziah intended to do Or as he punished and slew the men of Bethshemesh for looking irreverently into the Ark and Vzza for stretching out his hand to hold the Ark steady when it â—â—ook in the Cart when as none but Levites were by Gods special precept to come near bear or touch it whose office all these directly invaded for which they were thus signally punished by God himself But since neither of all these Kings Rulers received any check punishment at all from God or the high Priests but on the contrary praise honour blessings from God and chearfull obedience from all the high Priests Priests Levites themselves for these their sacred Ecclesiastical transactions they were doubtlesse no parts of the high Priests Priests or Levites Offices but of their own proper inherent Supream Magistratical and Regal Authority vested in them for these ends by God himself 6ly When the Kings Kingdoms of Judah and Israel were destroyed for their Idolatry and both Kings Princes people carried away Captives into foreign Nations so that they had no King nor Magistrate of their own to govern them the sacred story records that even Heathen Kings exercised Supream Authority over them in all Religious and Ecclesiastical matters as these presidents demonstrate 1. The King of Assyria sent one of the Priests they had carried away captive to the Nations he had placed in and about Samaria instead of the Israelites to teach them the manner of the God of the Land and to fear the Lord. 2. God stirred up the spirit of Cyrus King of Persia to make a publike Proclamation through all his kingdom in writing for every man that would to go up to Jerusalem and build the house of the Lord God of Israel who had charged him to build it and that all should assist them with silver gold beasts besides the free-will offering for the House of the Lord Whereupon God stirring up the spirits of the chief of the Fathers of Judah Ephraim Priests Levites and others to undertake the work King Cyrus brought forth the vessels of the House of the Lord which Nebuchadnezzer had taken from thence and put in the house of his Gods and delivered them to them by number all which they carried to Jerusalem for the use of the Temple when re-built and all they that were about them in obedience to Cyrus royal Proclamation strengthned their hands with vessels of gold goods beasts and pretious things besides all willingly offered Whence God said of Cyrus He is my Shepherd and shall fulfill all my pleasure saying to Jerusalem thou shalt be built and to the Temple thy foundations shall be layd and stiled him HIS ANOINTED Vpon which Proclamation and Grant of Cyrus the Jewes set up the Altar offered Sacrifices and laid the foundation of the Temple as King Cyrus King of Persia had commanded them 3ly King Darius confirmed and enlarged this Decree of Cyrus commanding his Officers not to hinder the building to furnish them with moneys out of the Kings tribute for the work and with young Bullocks Lambs Rams for burnt offerings of the God of Heaven wheat salt wine oyl according to the appointment of the Priests at Jerusalem to be given them day by day without fail that they may offer Sacrifices of rest to the God of Heaven and pray for the life of the King and of his Sonnes clozing his Decree thus Also I have made a Decree That whosoever shall alter this word let timber be pulled down from his house and being set up let him be hanged thereon and let his house be made a Dunghill for this And the God that hath caused his name to dwell there destroy all Kings and people that shall put to their hand to alter or destroy this House of God which is at Ierusalem I Darius have made a Decree let it be done with speed Whereupon the Iewes built and finished the House offered Sacrifices set up Gods worship in it according to the commandement of the God of Israel and according to the Commandement of Cyrus Darius and Artarerres King of Persia 4ly This King Artaxerxes sent Ezra the Priest up to Jerusalem and gave him sundry Vessels for the Lords house with a large Commission to like effect with that of Darius recorded Ezra 7. superadding Whatsoever is commanded by the God of Heaven let it be done diligently for the house of the Lord of heaven for why should wrath come upon the King and his sons And thou Ezra as my Commissioner after the wisdom of thy God set Magistrates and Judges which may judge all the people that are beyond the River all such as know the Law of thy God teach ye them that know it not And whosoever will not do the Law of thy God and the Law of the King let judgement be executed â—eedily upon him whether unto death or unto banishment or to confiscation of goods or to imprisonment all Temporal and Ecclesiastical Censures to be executed by Civil Magistrates not Ezra the Priest Upon receipt of which Commission Ezra used this Thanksgiving Blessed be the Lord God of our Fathers which hath put such a thing as this into the Kings heart to beautifie the House of the Lord c. Which Commission he punctually pursued and delivered it to the Kings Lieutenants and Governors who thereupon furthered the people and the House of God This King likewise granted his Royal Letters to Nehemah commanding the Governours there to give him Timber and stone for the building of the Temple who as the Kings Lieutenant over the Jewes there exercised Supream Ecclesiastical Authority in building the Temple directing and ordering the Priests and Levites setting up the publike worship of God observing the Sabbath and solemn Festivals constituting publike Fasts and putting the Priests from their Priesthood and the Levites who could not prove their pedigrees causing all of them that had married strange wives to enter into a Covenant to walk in Gods Laws given by Moses not to marry with strangers pay
you abundantly into THE EVERLASTING KINGDOM OF OUR LORD and Saviour Jesus Christ and our Saviours own asseverations Not every one that saith LORD LORD shall enter into the KINGDOM OF HEAVEN but he that doth the will of my father which is in heaven necessarily evince 7ly After our Saviours resurrection and ascention when God his Father highly exalted him and gave him all power both in heaven and earth his Soveraign Regality and Dominion in and over his Church and Kingdom are frequently set forth in these transcendent expressions decyphering only his Regal not Prieâ—tly or Prophetick Offices and Administrations Our Lord Jesus Christ who is the only Potentate the King of Kings and Lord of Lords the Prince of the Kings of the earth whom God the father of glory hath set at his own right hand in heavenly places far above all principalities and powers and might and dominion and every name that is named not only in this world but in the world to come and hath put all things under his feet and gave him to be head over all things to his Church which is his body The fullnesse of him that filleth all in all Goa hath by the extraordinary greatnesse of his mighty and glorious power delivered us from the power of darknesse and translated us into the kingdom of his dear Sonne who is the first-born of every creature For by him were all things created that are in heaven and 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 And he is the head of the body the Church who is the beginning the first-born from the dead that in or amongâ—â— all things he might have the preeminence For it pleased the Father that in him all fullnesse should dwell Compared with his other Gospel titles Thou King of Saints and the united praises prostrations acclamations of the Angels with the four beasts and the 24. Elders and all the Saints and Redeemed ones before Christ who sitteth on the throne before whom they all fall worship and cast down their Crowns saying Worship and honour and thanks and glory and power be unto him that sitteth upon the throne for ever and ever worthy art thou O LORD to receive glory and honour for thou hast created all things and for thy pleasure they were and are created All these recited Texts resolve that Christ is Supream head of his Kingdom the Church not in his Priestly Propheticall capacity or office but only in his Regal and reigns in it as a King Lord not as Priest or Prophet 8ly As in the Old so in the New Testament the Church Militant as well as the Triumphant is usually stiled the Kingdom of God the Kingdom of heaven Christs Kingdom my Kingdom his Kingdom the ever lasting Kingdom of our Lord and Saviour Jesus Christ a Kingdom which cannot be removed c. The very Gospel it self the Gospel word and mysteries of the Kingdom yea shall the Kingdom of God and heaven it self The mighty power of God to salvation scepter of his Kingdom His Saints shall eat drink sit reign with him in his Kingdom He sits and reigns for ever in his Church as a King on a Royal throne clothed with royal Majesty and glory His rewards are all Regal A crown of righteousness of glory thrones Inheritances in his kingdom reigning with him as Kings royal Robes Honour Glory His punishments Regal Exclusion from his kingdome everlasting death infernal chaines destruction from the presence of the LORD and from the Glory of his POWER His judging of quick and dead at his appearance and comming Yea all his administrations Regal in prescribing Lawes to his Church rescuing them from the power of Satan Hell and all other Enemies protecting them from all evils treading Satan under their feet Guarding them by his Mighty power unto salvation in his heavenly kingdom compared with this fulfilling of the procies of Christs kingdom in the Old Testament thus recorded as accomplished in in the New Rev 11. 15. There were great voyces in heaven saying The Kingdomes of this world are become the Kingdom not Church of our Lord and of his Christ and he shall reign for ever and ever Rev 12. 10. And I heard a loud voice saying in heaven Now is come the Kingdom of our God and the Power of his Christ 1 Cor 15. 24 25. Then cometh the end when Christ shall have delivered up the Kingdom to God the Father when he shall have put down all rule and all authority and power for he must reign till he shall put down all enemies under his feet All and every of these Texts and considerations joyntly and severall demonstrate more clearly then the Morning Sunne That Christs Government of his Kingdom the Church under the Gospel is only Kingly and Monarchical as even Bellarmin himself and most Pontificians professe argue grounding the Popes Universal Monarchy upon it not Pontifical or Prophetical and that the Supreme Government thereof is for ever intirely annexed to his Regal not Priestly or Prophetical Office and these Offices of his united to his Regal Office as Supream not his Regal to his Sacerdotal or Propheticall as subordinate to them This being an unfallible Gospel-truth not hitherto so fully cleared and insisted on by the Oppugners or Asserters of Popes Universal Monarchy as was necessary which induced me to expatiate in its probation The second and sole Question will be Whether Christ himself did ever delegate by any Commission recorded in Sacred History all his Regal Power and Jurisdiction or any branch thereof to Saint Peter or any other Apostles Bishops Presbyters Evangelists or Ministers of the Gospel Or whether they or any of them ever justly claimed enjoyed exercised this his Royal Dominion Office Government in or over his Church on earth If yea as most Popes and their Parasites confidently affirm without the least shadow of Scripture or Verity let them produce the Commission or Texts to evidence it to every mans conscience in the sight of God and to all Kings Kingdoms Nations in the world If not as shall be evidenced in the ensuing Chapters past all contradiction I and they may then safely cry out mightily with a strong voyce as the Angel prophetically doth Babylon the great Rome is fallen is fallen and is become the habitation of Devils and the hold of every foul spirit and a cage of every unclean and hatefull Bird Come out of her my people that ye be not partakers of her sins and that ye receive not of her Plagues with violence shall she and her triple-crown'd Pontif be thrown down from the pinacle of her usurped super-transcendent power and shall be found no more at all Before I take leave of this Proposition to avoid mistakes and clear up the Truth it will be necessary to distinguish
well in temporal as in Ecclesiastical matters is also taught by Augustinus Triumphans Alvarus Pelagius Hostiensis Panormitan Silvester and divers others Yea Hostiensis teacheth That Christ by his comming translated all the Dominion even that of Infidel Princes unto the Church and that this Dominion so resides now in the Pope Christs Vicar That he may give by his own Right the Kingdoms of Infidels as well as Christians to whomsoever he will Alvarus Pelagius seconds all these with most Hyperbolical passages and blasphemies which I cannot pretermit Christ writes he had all power given unto him both in Heaven and Earth being ascended in his humanity to his Father lest he should leave his flock without a Shepheard he left the care thereof to Peter and his Successors as his Vicar General Now the Father is Almighty the Son Almighty even in Earth Therefore every Pope his Vicar upon Earth hath all power in Earth which Christ had not as very God but as very Man To this purpose is that which Zacharias saith of Christ Zech. 8. His power shall be from Sea to Sea And Ps 72. 8. He shall have dominion from Sea to Sea from the River unto the ends of the Earth Whence Ecclesiasticus speaking of the power of the Pope saith Eccles 17. God hath given him power of those who are upon the Earth For in this the Pope is Successor to Adam the first man for God the Son hath autonomatically and typically formed the Pope his Vicar after his own image and likenesse Gen. 1. For the Pope truly represents Christ on Earth so that he who sees the Pope with a contemplative and faithfull eye may see even Christ himself Whence even for this cause he said to Peter Mat. 18. Thou art Peter taken a Rock from me Distinct 21. 1. Hunc enim in consortium individuae Trinitate assumptum id quod ipse erat c. For Peter being assumed into the Fellowship of the individual Trinity is become that which Christ himself was that is from that which he was namely a Rock the Lord would have him to be called and named Peter Whence according to this Papa non est homo simpliciter sed Deus id est Dei Vicarius Whence according to this the Pope is not simply a Man but a God that is The Vicar of God Item Christ as a man was a King Zach 9. Mat 21 27. Lu 24. John 19. Psal 72. Rom. 2. 7. God shall raise up a Kingdom c. But of this universal Kingdom the Emperor is not Christs Vicar because there are not two Vicars as is plainly proved Therefore the Pope is his Vicar because there is no other Vicar and the Kingdom of the world is not without the Vicar of God He thence inferrs and asserts in another Article Although in this life the Pope should do injury or injustice to any man or some men as he confesseth he may he hath no Iudge over him neither is he obliged to chuse Iudges or arbitrators to whose Sentence he may subject himself neither can he directly or indirectly be condemned for it is impossible that the Pope himself should constitute another Superiour Prince or Iudge or another ArchPope above or equal to himself sicut nec Deus Trinitas possit super se alium Deum constituere vel aequalem as neither God the Trinity can constitute another God above or equall to himself He thus proceeds in another Article The Church or Pope are not from the Empire but the Empire from the Church and the Pope is before the Emperor which he endeavours to prove by 25. Arguments I shall only touch upon some of them As the Moon receives her dignity and her Light from the Sunne so doth the Moon the Emperor the dignity of his altitude from the Sunne the Pope As much as the spiritual life is worthier then the earthly the spirit then the body gold more precious then silver so much doth the spiritual power exceed the temporal or secular power in dignity honor worth splendor and the order of Priests is so much higher then the Regal power to which all Emperors and Kings ought to subject themselves every of them being subject suo simplici Sacerdoti qui ipsum solvit ligat judicat All power in earth both spiritual and temporal is given to the Pope Christs Vicar as it was to Christ himself Mat 28. for in him resides the fulnesse of the Regal or Imperial Dignity that is to take from one and conferr unto another the right of chusing the Emperor to examine anoynt consecrate and crown him when elected and by consequence to approve and reject him all which of right belong to the Pope That the Pope out of the plenitude of the power and keyes given to him by Christ with this Commission Feed my Sheep hath a power and jurisdiction over all men upon earth de jure although not de facto which he may exercise when ever he is able or willing by which power he may lawfully punish all Pagan Heathenish Kings Nations and Idolaters in the world as well as Christians for breach of the Law of Nature only and command all Infidels who are subject to his Jurisdiction in earthly things to admit the preachers of the Gospel and punish them if they do not obey him yea the Pope alone and none other of right can contend with and denounce war and invoke the secular power against them Christ was a true temporal King and by consequence the Pope his Vicar He that in this point will exclude from himself the darknesse of understanding must consider the Pope non hominem sed Deum quodammodo qui non puri hominis sed Veri Dei vicem gerit in terris As Christ is God and Man most perfectly participating both Natures and God and Man are both one Christ perfect God and perfect Man So his Vicar General and Singular the POPE participat cum Christo quodammodo naturam Divinitatis quoad Spiritualia humanitatis quoad temporalia participates with Christ after a sort the Nature of the Divinity as to Spiritualities and of the Humanity as to Temporalties As by force of the Orthodox faith it is heretical to lay down two Beginnings 24. Quaest So it seems to be heretical to make two several Vicars equals to each other in earth in point of right As therefore no believer doubts Jesus Christ was both King and Priest and King of heaven and earth because all things were made by him one person in two Natures So no Catholick ought to doubt but his Chief Vicar General on Earth hath likewise both Powers Yea it would not be farr from Heresy pertinaciously to affirm the contrary because this would be as it were to deny the Son of God to be the Maker of the Earth and a King and so to make Duo principia That therefore thou mayst not seem an Arch Heretick let this be thy Catholick Faith that as there
Servant above greater then his Lord and the Vicar then the Master 9ly Christ himself together with Paul and Peter do from the 5th Commandement most frequently presse and inculcate all due subjection and obedience by Wives unto their Husbands Children to their Parents and Servants to their Masters in all things and that with fear and trembling in singlenesse of heart as unto Christ not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart and with good will doing them service as to the Lord and not to men knowing that of the LORD they shall receive the Inheritance for herein they serve the Lord Christ Therefore there is the self-same relation obedience due to Kings and Magistrates the politick Husbands Parents Masters of the Realm people by all Members of the body politick as there is by Wives children servants to their Husbands Parents Masters 10thly It is very observable that Christ himself with his Apostles Peter and Paul do in the New Testament more frequently punctually energetically inculcate this duty of subjection obedience honor paying Tribute to Emperors Kings and Civil Magistrates though then all Pagans unbelievers yea for all Wives Children Servants to obey fear and reverence their Husbands Parents Masters in the flesh on all sorts of Christians under the Gospel then ever they were urged or reiterated in the Old Testament before or under the Law and that for these ends and upon these accounts as I humbly apprehend First to evidence That all Kings Supream Civil Magistrates Parents under the Gospel enjoy the selfsame Soveraign Jurisdiction over all Civil Ecclesiastical persons things and their children under the Gospel as they did before or under the Law in the Old Testament and that the Kingship Kingdom of Christ under the Gospel did no wayes diminish nor eclipse much lesse abolish or transfer to Apostles Bishops Presbyters or Chapters any part of their antient Temporal or Spiritual Authority before and under the Law 2ly To make the free passage for the preaching and reception of the Gospel among all Nations Kingdoms Republikes in the world as consistent with and no wayes opposing but advancing rarifying their respective Civil Governments by prescribing every soul to yeeld all chearfull obedience subjection to their Civil Governors Lawes for the peace and tranquility of their Kingdoms 3ly To stop the mouthes of Pagans and all Enemies of Christian Religion and Christians who traduced and accused them as opposites and Enemies to rebels against Emperors Kings Magistrates their Government and Lawes 4ly To take away all pretences from Libertins and yoaklesse Christians under pretext of Christian Liberty and the priviledges of Christianity to disobey contemn all Kings Magistrates Lawes and Civil Government as exempted from their power 5ly To lessen and controll the Antichristian Usurpations of the Popes Prelates Clergy of Rome it self and their Confederates elsewhere upon the Crownes prerogatives rights and kingdoms of Christian Kings and Emperors which should embrace the Gospel All which reasons are expressed or intimated in the Gospel it self Pauls Epistle to the Romans and St Peters 11ly St Paul in his second Epistle to Timothy a Bishop as all Popes Bishops assert in relation to his spiritual warfare layes down this universal Maxim which every good Souldier of Jesus Christ must observe No man that warreth intangleth himself with the Affairs of this Life that he may please him who hath chosen him to be a Soldier If then no Bishop or good Spiritual Souldier of Jesus Christ must so much as once entangle themselves with the affairs of this world and life that so they may discharge their duties as to please Christ who hath chosen them to be his souldiers then certainly neither Christ nor his Apostles ever gave or committed to any Apostle Pope Bishop or Minister of the Gospel any Supreme Temporal Jurisdiction over all or any Kings Kingdoms or Civil Corporations in the world which require continual attendance and would totally avocate them from their spiritual warfare 12ly The Apostles themselves though inspired from Heaven what to preach without much study when there was a complaint made to them that the widows and poor were neglected in the daily ministration calling all the multitude of Disciples to them sayd It is not Reason that we should leave the World of God and serve Tables wherefore Brethren look ye out among you seven men of honest report full of the Holy Ghost and wisdom whom we may appoint over this businesse But we will give our selves continually unto the Ministry of the World And the saying pleased the whole multitude who thereupon chose Stephen and 6. more Deacons to attend the poor whereupon the word of God increased the number of Disciples multiplyed in Jerusalem greatly If the Apostles then thought it against reason that they should once or twice a day serve Tables and the poor though an act of charity and piety as being inconsistent with their Apostolical Office Ministry and thereupon ordained Deacons to discharge the trust Then certainly it cannot but be against Reason and Scripture to assert That Christ gave or any of his Apostles by divine right and institution ever had claimed exercised or ought to enjoy any the least Temporal Jurisdiction or Dominion in the world much lesse such as Popes pretend to from St. Peter who was present at and assenting to this institution of Deacons it being wholly inconsistent with their Spiritual function 13ly Christ himself assured his Apostles That no man can serve two Masters for either he will hate the one and love the other or he will hold to the one and despise the other Ye cannot serve God and Mammon Therefore when Christ called his Disciples to follow him they forsook their worldly imployments and all they enjoyed that they might apply themselves wholly to their Apostolical and Ministerial functions And when He called Barnabas and Paul to be Apostles he said Separate me Barnabas and Paul to the work I have appointed them Which Paul thus expresseth Paul an Apostle of Jesus Christ called to be an Apostle Separate unto the Gospel of Jesus Christ being wholly taken off from all secular imployments as incompatible with their Apostolical Function Upon which Account he giveth this charge to all other Ministers He that hath the gift of the ministry let him wait on the ministry and he that teacheth in teaching and he that exhorteth on exhortation He that ruleth as a Magistrate let him do it with diligence Whence sundry Fathers Councils Popes Decretals Canonists Schoolmen have prohibited all Bishops Priests and Clergymen to intermeddle as Judges Advocates Proctors or Sollicitors in any secular affairs as inconsistent with their spiritual function under pain of deprivation Therefore it is most certain That Christ never gave to Peter or any other Apostle Bishop Minister any Temporal Jurisdiction over Kings kingdoms or in temporal
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
above the earth gold above drosse the Sun above the Moon and God himself above man 4ly That the Ecclesiastical Sword Iurisdiction Lawes and Constitutions are paramount and may controll the Temporal not the Temporal command or restrain the Ecclesiastical 5ly That Popes Prelates Priests may interdict excommunicate judge censure depose dethrone Emperors Kings Princes and all Secular powers persons but they have no power nor commission to judge censure deprive them for any Temporal or Ecclesiastical crimes 6ly That not Emperors Kings but Popes Prelates Priests and other Ecclesiastical persons have the sole power of summoning Councils Synods and voteing in them as Members framing promulging Ecclesiastical Lawes Canons Injunctions punishing Ecclesiastical persons and offences so stiled reforming abuses corruptions in matters of Religion Worship Doctrine Discipline Church men and Church-Government 7ly That Emperors Kings are made only by men but Popes Bishops Priests immediately and directly by God himself and Quantum Deus praestat Sacerdoti tantum Sacerdos praestat Regi 8ly That Papa est summa virtus creata That Papam nullus mortalium iudicare potest Quod Synodus etiam universalis in eum praesertim corrigibilem jurisdictionem non habet nec in eum sententiam depositionis profert etiam in haeresi sed dicit Ore tuo judica causam tuam Quod nullum crimen privat Papam ipso jure Papatu 9ly Quod qui Romanae Ecclesiae vel Papae Jurisdictionem vel Primatum subtrahit vel denegat haereticus est censendus Rebellis 10ly Quod Politia Christiana est una et ejus est unus Princeps regens eam et quod iste primus et supremus Princeps est Summus Pontifex qui est Monarcha Ecclesiasticus The clearing of this Proposition will give a fatal and final overthrow to all these Papal Pontifical Sacerdotal Paradoxes and Pretences In Order thereunto I shall desire you to take special notice of what Alvarus Pelagius confesseth asserteth Quod Politia unius Civitatis est Politia unius Principatus nec possunt esse plures Principes Regentes in una Civitate Quod omnes illi qui eodem signo charactere consignantur eisdem legibus eiusdem Legislatoris subjiciuntur ad eundem Principem pertinent Quod omnes Christianae Religionis sunt eiusde Principatus c. Quod Principatus civilis non distinguitur a Principatu Ecclesiastico sicut una species ab alia sed sicut partes integrales unius Principatus c. Nec potest dici quod Christiani sunt unius principatus quantum ad spiritualia alterius quantum ad corporalia temporalia quia nullus Princeps vel Subditus Christianus potest aliquid licâ—â—è possidere vel acquirere nisi in eo qui militat sub Principatu Christiano Ex quo liquido patet quod civilitas Christiana et politia et quantum ad spiritualia et quantum ad temporalia ad eundem Principatum pertinet Et hoc clamat tota sacra scriptura quod sumus omnes Christi fideles una communitas et unus populus nos et nostri profecto qui nos sectantur una enim fides unus Principatus et una Ecclesia collectio fidelium Eph. 4. Viâ—o autem quod politia Ecclesiastica sit 〈◊〉 una tunc facile est videre quod unus est Princeps regens et dirigens eam quia pluralitas Principatuum non est bona ut dicitur 13 Metaphysic In una ergo politia unus Princeps ut preca in apibus quia diversitas Principatuum divisio regni et politiae est â—t materia guerrae et divisionis Mat. 12. Lu. 11. Omne regnum c. Caus 25. qu. 2. Si ea Nec poteit dici quid sit unus Princeps in ratione 〈◊〉 〈◊〉 in ratione agenus et moventis quia â—icut declaratur 2 Metaphys in quoâ—â—â—â— genere causae oporter unum primum dare ad quod omnia posteriora reducantuâ— Et ita oportet in Principatu Christiano esse unum priorem Principâ—m regentem et moventem sive gubernantem totam politiam Praeterea pouere plures Principes non subalternos regentes et moventes eosdem subditos unum videlicet ratione spiritualium et alium ratione temporalium est facere ordinem illius politiae incounerum et non stabilem quia interdum contingit Principem corporatium praecipere pugnare Principem spiritualium prohibere illum pugnam ut tota die contingit inter Christianos Ista ratio opâ—me probatur 19. Dist ita Dominus Contingit etiam illos duos Dominos et Principes eodem tempore pracipere diversa ut unus praecipâ—et 〈◊〉 ad agrum alius ad ecclesiam quae in eodem tempore non possant fieri quia nemo potest duobus dominis servire Mat. 6. Luc. 16. â—â—ubaudi contrariis Quare sequitur ordinem talis politiae esse inconnerum et non stabilem quod est inconveniens Hoc etiam potest manifestari eâ— unitate finis Omnes enim de civilitate Christiana ad eundem finem et sub eadem ratione ordinantur scilicet ad gratiam charitatem unitatem quae sunt vincula perfectionis in via Col. 3. Eph. 4. Et ad finalem beaticudinem in patria ubi est illa unitas de qua Psal 121. de que Augustinus non erit ibi aliqua invidia disparis claritatis ubi in omnibus regnat unitas charitatis â—e qua Gregorius Tanta vis charitatis omnes sibi ibi assâ—ciâ—â— ut bonum quod quisq â—e in se non accepit in alio se gaudeat accepisse Sed cuilibet uni sini correspondet unum ageâ—â— dirigens in finem illum plura enim agentia distincta specie et natura non habentia ordinem ad manum non possunt dirigere ad unum finem sub una ratione Ergo in civitate Christiana debet esse unâ—â— primus Princeps dirigens emnes ejusdem politiae ad finem proprium ejus Et sicut unus homo secundum Augustinum primo creatus est ut in eo et ex eo constitueretur una creatura ut Caus 33. qu. 5. Ita unus rector principalis totius illius naturae qui cam deducat ad unum Deum qui creavit eum Gen. 1. Thus far his reasons are solid evidencing the Supream Government of Christ over the whole Church whereof he not the Pope is the head to be incommunicable the government of every particular visible Church on earth in each kingdom to be vested only in one King Soveraign Prince not in the Pope Prelats Clergy â—or divided between them both and quite subverts his conclusion thence Quod 〈◊〉 primus supremus Princeps est Summus Pontifex especially if compared with his Passages in another Article defining the greatest good eternal happinesse and be 〈◊〉 not wordly glory wealth greatnesse to be the chiefest end aim and reward of all good Kings where he thus describes the
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
Pope though restored by his means or to read the Popes Letter to him not to send any Greek Priest among the Bulgarians though conjured by him not to do it 10ly That the Popes Legates returning to Rome were taken prisoners by the Sclavi bonis omnibus atque autentico in quo omnes subscriptiones erant privati qui Imperialibus Apostolicis literis vix liberati sine autentico actorum libro revertuntur so that Surius and other Romanists having no authentick Copies of this Synod have foisted into the fragments of it many passages making for the Popes and Church of Romes Supremacy the Clergies power but against the Emperors Jurisdiction Laymens presence votes in Councils in matters of faith and Ecclesiastical affairs out of Pope Nicholas and Adrians Letters which was never assented to nor recorded in the Authentick Acts of this Synod wherein Bahanis a Layman bare chief sway 11ly That Laurentius Surius himself hath prefixed before his imperfect fragments and Epitome of its Actions De octavo Synodo admonitio ad Lectorem viz. Triplicem Octavam Constantinopoli habitam Synodum historiae loquuntur Primam in qua praeter fas ejecto Ignatio repente ex aulico neophyto creatus est Constantinopolitana Urbis Antistes Photius Alteram quae pulso Photio restituit suae sedi Ignatium Tertiam sub Johanne Octavo Romano Pontifice qui mortuo Ignatio pacis conciliandae causa Photium Constantinopolitanis Episcopum reddidit Ex his mediam docti viri Octavam recte ac merito oecumenicam censent dici oportere tametsi Graeci quidem aliter sentire videantur quorum judicia non sunt magni penaenda Semper enim illi quadam mulatione feruntur erga Latinam Ecclesiam difficile est morosis ingeniis per omnia satisfacere c. Sed iis omissis hoc te lector admonitum volumus nos dare quidem in praesentiarum legendam tibi Octavam Synodum sed ita tamen ut multa ex ejus Actionibus desiderentur Neque enim habuimus exemplar integrum sed ab illis mutuaâ— sumus qui in compendium epitomen ipsas Actiones redigere voluerint Sub finem tamen quaedam adjuximus ex aliis bona fide collectis ad eandem Synodum pertinentia 2ly It is observable that the true cause of Photius his deposition and Ignatius his restitution by the Emperor Basilius and this Synod was because Basilius prohibitus fuit a Communione per Photium Patriarcham propter caedem Michaelis Imperatoris not because he was made Patriarch in his stead being a meer Courtier and Layman before against the Canons St. Ambrose with sundry others being made Patriarchs Archbishops Bishops yea Popes in the Eastern and Western Churches and England though mere Laymen and Courtiers when elected yea after Ignatius his death Photius was restored to his Patriarchship notwithstanding this exception 13ly It is worthy consideration what advantage Pope Nicholas the 1. and Adrian the 2d made of these schisms and differences between Ignatius and Michael Photius and Basilius Patriarchs and Emperors of Constantinople to advance their own usurped Supremacy over the Greek Emperors and Church all other Princes Prelates and Councils themselves if their Epistles Rescripts registred by Gratian and others be genuine not forged as many justly repute them For Pope Nicholas in his Letters to the Emperor Michael upon the complaint of Ignatius that he was unjustly deposed by the Emperor took upon him not only most insolently to revile check and trample upon the Emperor Michael but likewise to inlarge his own Papal power beyond all bounds and to deny abridge abolish the Emperors antient Ecclesiastical Right and Jurisdiction averring 1. That Popes have an Universal Jurisdiction over all Patriarchs Archbishops and Bishops to receive appeals from and restore them to their Sees whereof they were deprived either by Emperors Kings or Councils by their Papal authority 2. That Popes have power to summon General National or Provincial Synods for this purpose without Emperors or Kings assents and to enjoyn Emperors to suppresse all Councils Synods enacting any thing to the prejudice of the Pope or Church of Rome as meer wicked Conventicles 3ly That Emperors Kings or Laymen ought not to be present much lesse to preside in any Synods or Councils where Ecclesiastical matters are debated nor have any authority to intermeddle with or to make Lawes Constitutions for the Church or Clergy but only Popes and Bishops 4ly That Emperors and Kings have no right power to judge or dethrone Popes Bishops or other Clergy-men for any crimes nor yet to elect promote constitute Bishops or confer Bishopricks but only Popes and their Delegates 5ly That Popes may judge excommunicate depose Emperors Kings and other Laymen 7ly That the Jurisdiction power office of Emperors and Kings is confined by God and Christ only to worldly or secular not extended to Ecclesiastical religious or divine affairs which belong wholly and solely to Popes Bishops and Church-men 7ly That Popes and Prelates by their Canons and Constitutions may repeal null controll the Lawes Edicts of Kings or Emperors but they can neither null nor repeal their Canons Constitutions nor act ought against them These with other Antichristian Paradoxes Pope Adrian broached decreed upon the score of Ignatius and his successors have since incorporated them into the body of their Canon Lawes After the death of Caroâ—us Calvus Pope John the 9th intended to make and Crown Ludovicus Balbus Emperor but the Senate and Citizens of Rome standing for Carolus Crassus against the bribed Pope who persisted obstinate they thereupon cast him into prison from whence he escaping fled into France for succour and there Crowned Ludovicus Balbus Emperor Charles in the mean time seising upon Rome called the Pope out of France to Rome by menaces who returning thither upon his summons crowned Charles Emperor in Rome to purchase his peace with him that so he might safely reside there An Argument of his Supremacy over this Pope Pope Martin the 2d Seditione malis artibus Pontificalem dignitatem acquisivit whereupon Primo huius tempore non expectabatur Caesaris authoritas in creando Pontifice nec quaerebatur eius admissio which till then was customarily required Ita paulatim sese Pontifices Imperatorum potestate exuerunt ut facilius eos tum demum contererent pedibus Sed eo foelicius provenit Ecclesiae Urbi quod in tam male acquisito Papatu diutius non duraverit writes Balaeus he dying within 13. months after Pope Hadrian the 3d. statim post initum Pontificatum nactus opportunitatem per Caroli Crassi absentiam qui tunc exercitum ab Italia in Normannos diripientes Galliam eduxerat encouraged by his predecessors Usurpations upon the Emperors antient right in the election and confirmation of Popes proceeded one step further utterly to abolish it for the future Tantae audaciae supercilii fuit ut mox adepto Papatu
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
High Priest during Moses his absence in the Mount had at the peoples request made erected a golden calf who committed idolatry with it Moses calls him to a strict account for it to whom he made an excuse with this memorable preface Let not the anger of MY LORD wax hot which stile he likewise gave him Nu. 12 11. Yea Moses not he Pronounced the Judgment and punishment upon the people for this Sin of Idolatry as likewise on him that gathered sticks on the Sabbath day the manner of whose punishment he inquired not Aaron and received from God 9ly When the Tables of stone formerly broken were renewed redelivered by God to the people it was alwayes done even after Aarons consecration by the hand mouth ministry of Moses who with his own mouth alwayes spake and delivered Gods Laws Messages to all the Congregation Elders people during all his Government and gave them a special charge of things future and a blessing at his death 10thly God made choice of Moses a Lay-man and Civil Magistrate to be the firâ—â— pâ—â—man and Register of all his sacred Laws and first Five Books of holy Scripture not Aaron or any other Priest And to shew that Kings and Temporal Magistrates were the principal keepers of both Tables God particularly enjoyned when the Israelites came into the Land of Canaan and had set a King over them that the King when he sate upon the Throne of his Kingdom shall write him a Copy of this Law in a Book out of that which is before the Priests the Levites that it may be well with him and he shall read therein all the dayes of his life that he may learn to fear the Lord his God and to keep all the words of this Law and these Statutes to â—o them That his heart be not lifted up above his brethren and that he turn not aside from the Commandement to the right hand or to the left to the end that he may prolong his dayes in his kingdom he and his children in the midst of Israel All which particulars laid together relating to and acted by the very first Supream Civil Magistrat that God himself set up over his own peculiar people Church when he first instituted modelled both their Magistrates and Priests with their distinct Offices and powers will infallibly clear the Superiour Jurisdiction of the Supream Civil Magistrate in and over all Ecclesiastical persons and causes by Gods own institution and that the Ecclesiastical Jurisdiction is united to the Temporal The reason why God reserved the Supream Ecclesiastical Jurisdiction to Moses the Chief Civil Magistrate and afterwards to Kings when he transferred the Priesthood to Aaron and his Sons and severed it from the Kingship was because it would be inconsistent with Monarchie and the Peace Unitie of the Republike Kingdom Church to erect two distinct Supream Powers independent on unsubordinate to each other in one and the same Body Politick Nation Kingdom united under one Supream Civil Head and a Cause of perpetual Wars Schismes Contentions between these different powers by reason of mens Natural ambition and desire to enlarge their Juriisdictions to the prejudice of each other This we find experimentally verified in the Israelites themselves immediatly upon their division into two independent kings kingdoms of equal power unsubordinate to each other which produced not only perpetual Warres between them all their dayes in their Realms as sacred Story oft records but a more sad division in their Religion Worship Church Jeroboam erecting two Calves and a new idolatrous worship with suitable Priests to promote it and a new place of worship contrary to that prescribed by God himself to keep his Subjects from Gods true worship at Jerusalem and returning to their allegiance and obedience to their rightfull Kings of the seed of David which all his Successors persevered in till their final captivity and utter desolation for their idolatry And it is infallibly evidenced by the manifold sad Divisions Schismes Wars Rebellions in most Christian Empires kingdoms ever since the ambitious Popes of Rome and other Prelates have claimed by a pretended divine independent right and usurped to themselves the Supream Ecclesiastical Jurisdiction over all Persons Causes inseparably united by God himself to the Crowns of Christian Emperonrs and Kings As God therefore out of his infinit Wisdom at the very Creation constituted but one natural head over every natural body of Men Beasts Fowls Fishes and creeping living creatures though they consisted of two different substances Soul and Body not two distinct heads the one corporal the other spiritual to govern each body because two Supream headâ— would have destroyed the unity harmony operations of these Creatures in their respective orbes and made a Schisme in their bodies So he at first united the Supream Spiritual and Temporal Jurisdiction over Men at the Creation in one person Adam the first sole Monarch of the World And afterwards when his Church and people multiplyed into such a vast dispersed multitude that one person could not possibly execute or discharge the Kingly and Priestly Offices as at first he conveniently might did whiles all united in one Tribe and Family so that there was an absolute necessity to divide them into several Hands Tribes God did even then reserve the Supream Ecclesiastical Government and Jurisdiction as absolutely necessary for inseparable from the Supream Civil Head and Governor of his people to prevent Schismes Confusions and preserve Unity Tranquillity both in Church and State not transferr it from Moses to Aaron the Church with all its Officers Members being included in branches of the Kingdom Republike not divided from it as a distinct independent spiritual corporation Therefore still to remain under the sole Government and protection of the Supream Politick Head This is most clearly and significantly expressed by Ezechiels uniting the two divided sticks into one rod in one hand typifying the uniting of the two divided Kingdomes of Israel and Iudah into one Kingdom Church PEOPLE under one King and Shepheard Jesus Christ and making them all but ONE in their Government and true Worship of God according to his Statutes Hence it is most apparent that the Civil and Ecclesiastical Powers Authorities or Jurisdictions are not thus denominated because they are vested in different persons hands or flow from various fountains or distinct in their natures as the Pontificians and others generally assert and mistake but meerly because they are exercised upon or about different things or objects the persons wherein they originally and supreamly reside and from whence they flow and the very Powers Authorities Jurisdictions themselves in their nature being but one and the same only the objects matters in upon or about which they are exercised various and distinct from whence they have these different Epithites To evidence this truth past all contradiction being the surest Oracle to resolve all future Controversies concerning these Jurisdictions yea keenest axe
their power of consecration on Aarons and his Sons but likewise their Papal Monarchy Jurisdiction over other Bishops Ministers and Kings too on Aarons high Priesthood and imaginary Vniversal Supremacy which quite subverts their pretences Aaron the High Priest being inforior to Moses and he greater then Aaron in administration and in instruction and correction of the people though not in consecration wherein they were both equal as Bartholomeus Buxiensis Joannes Thierry and other Canonists in their approved Glosses on Gratian resolve Whereupon to prop up the Popes tottering Supremacy as founded upon Aarons Priestood Pope Anacletus with others of his Successors have bottomed the Popes Soveraign Jurisdiction in Spiritual and Temporal affairs too upon Moses and Aaron joyntly affirming Moses to be a Chief Priest as well as Aaron from Psal 99. 6. Moses and Aaron among HIS PRIESTS Whence they inferr That as Moses and Aaron were the chief among the Priests in the Old Testament So Peter was ordained head of the Apostles and Original of the Apostleship in the New and the Pope as his Successor And as Moses was constituted a God unto Pharoah and judged the people of Israel So the Pope is the God of the Emperor the First Priest the Vicar of Christ the High Priest and the Cardinals assisting him are Priests of the Levitical kinde by whose assistance he Iudgeth all Criminal causes not only Ecclesiastical but likewise Civil and mixt Moses as a Priest being only a Type of the Pope as were Melchisedec and all those that were Kings as well as Priests before the Law given as Alvarus Pelagius and other Pontificians conclude with very great confidence To which I answer 1. That Moses neither before his flight out of Aegypt nor during his absence before his return thither nor whiles he abode there to deliver the Israelites from their bondage nor after their deliverance was ever made or constituted a Priest much less an High Priest by God for ought we read but only Aaron with his sonnes and Levites 2ly Had Moses been an high Priest as well as Aaron as these assert there had then been two high Priests at once and so two Supream heads of the Church not one and so the high Priest could not be a proper Type of Christ the sole high Priest and head of his Church nor of St. Peter or the Pope his pretended Vicar General by divine Right 3ly The Scripture is expresse that Aaron only was the chief Priest not Moses and that there neither was nor ought to be any more high Priests but one at a time Therefore Moses could be no high Priest 4ly Moses in the 99 Psalm and all other Texts where he and Aaron are mentioned is put and named in the first place before Aaron and asserted by Bartholomeus Buxiensis Thierry and other Glossers to be greater then Aaron in two respects in the very Priesthood it self Therefore he not Aaron was the chief high Priest and so all Popes pretences for their Supremacy drawn from Aarons high Priesthood must vanish into smoak The rather because we frequently read in Scripture that Moses not only COMMANDED AARON but likewise stripped him of his garments and girt them on Eleazer his Sonne and successor a little before his death 5ly Psalm 99. doth not evince Moses to be a chief Priest as well as Aaron no more then the rest of the people as is evident by the coherence with verse 5 6. Exalt ye the Lord our God and worship at his foot-stool for he is holy Moses and Aaron among his Priests and Samuel among them that call upon his Name these called upon the Name of the Lord and he heard them this passage relates to Numb 25. 6. when Moses and Aaron and all the Congregation were all weeping and worshipping God together promiscuously intermixed with Phinehas and the other Priests as also in Joel 2. 16 17. So as the sole argument hence is this Moses and Aaron worshipped and called upon the name of the Lord at the door of the Tabernacle mixed promiscuously with the other Priests as Samuel did with the people when they called on Gods name Ergo Moses and by consequence all the people too were high Priests as well as Aaron So that the Popes absolute Soveraign Monarchy as well in Temporal as Civil things being thus grounded on Moses his mistaken Priesthood must needs fall to the ground and be for ever exploded upon the premised considerations and because his Successor no high Priest nor Priest at all enjoyed exercised the Soveraign Ecclesiastical Jurisdiction as well as Temporal in the Israelites Church and State 2ly I shall demonstrate this Propositions truth by Joshua who succeeded Moses in the Supream Civil Authority to whom the Israelites not only promised the self same obedience in all Spiritual as well as civil things which they yeelded to Moses but he likewise exercised the same Soveraign Ecclesiastical Jurisdiction as Moses had done as these Ten instances irrefragably prove 1. He commanded the people to sanctify themselves to morrow and commanded directed the Priests when to take up and how to carry and dispose of the Ark of the Covenant and declared the words to the people which God himself immediately spake unto him 2. He circumcised all the uncircumcised Israelites with sharp knives and kept the Passeover formerly omitted by special directions given to him from God not to the Priests 3. By Gods special direction He commanded the Priests to compasse Jericho bearing the Ark round about it seven dayes one after another which they obeyed executed without dispute marching seven times round about it the last day 4. He not the Priests Ordained a publike fast sanctified the people when he discovered Gods wrath against them for Achans taking of the accursed thing against his command and examined punished with stoning to death even that which Popes and Canonists stile Sacriledge appropriated by them to their Ecclesiastical Jurisdiction and Tribunals 5ly He built an Altar unto the Lord God of Israel in Mount Ebal according to the Law of Moses and he not the Priests there writ upon stones a Copy of the Law of Moses and read all the words of the Law of Moses the Blessings and the Curses before all the congregation of Israel with their women little ones and strangers conversant among them there was not a word of all that Moses commanded which he read not unto them and that in presence of the Priests and Levites who there stood on both sides of the Ark and bore it 6ly He and the Princes not Priests descided a case of conscience touching the Oath and Covenant made with the Gibeonites by fraud and circumvention to spare their lives against Gods positive precept and gave sentence against them to be Hewâ—rs of wood and drawers of water for the Altar of the Lord. 7ly The Sunne stood still and the Moon stayed till the
by his Supream Ecclesiastical power First built and finished the Temple according to King Davids modell and then commanded all the Elders and Princes of Israel with the Priests and Levites to carry the Ark and place it in the Temple 2ly The King not the Priests or Levites though all present dedicated and consecrated the Temple with a most Divine heavenly from of Prayer answered and approved by God in sending down fire from heaven which consumed the burnt-offerings and sacrifices and filled the House with his glory so that the Priests could not enter into the house of the Lord because the glory of the Lord had filled the Lords House 3ly He also hallowed the middle of the outward Court by offering burnt-offerings and peace-offerings there 4ly He appointed all burnt-offerings to the Lord after a certain rate every day according to the commandement of Moses on the Sabbath and on the New Moons and on the solemn Feasts of unleavened bread of Weeks and of Tabernacles 5ly He assembled all the Priests and Levites to Jerusalem at the Temples Dedication not in their courses But that solemnity ended He as King appointed according to the order of David his Father THE COURSES OF THE PRIESTS TO THEIR SERVICE AND THE LEVITES TO THEIR CHARGES to praise and minister before the Lord as the duty of every day required Porters also by their courses for every gate FOR SO HAD DAVID the man of God COMMANDED And THEY DEPARTED NOT FROM THE COMMANDEMENT OF THE KING VNTO THE PRIESTS AND LEVITES CONCERNING ANY MATTER or concerning the Treasures Here is Supream Ecclesiastical Jurisdiction vested in and exercised by this King in and over all Ecclesiastical persons matters and exact canonical obedience yielded to King Davids and King Solomons Canons not to the High Priests Priests or Levites who had then no power to make or impose such Canons or Injunctions as Popes and Popish Prelates now doe without any Scripture president for their warrant 6ly This King was the inspired penman of three whole Books of Canonical Scripture the Proverbs Solomons Song and Ecclesiastes but no Priest or Levite we read of either in his or his Father Davids reign 7ly He as King thrust out Abiathar FROM BEING PRIEST TO THE LORD banished him from Jerusalem and might have put him to death for his Treason in crowning Adonijah King but saved his life for this reason because he had born the Ark of the Lord God before David his Father and been afflicted with him in all his afflictions and put Zadoc the Priest in his room Here is Regal Supream Ecclesiastical Jurisdiction exercised over the High Priests themselves 6ly King Asa as King First took away the Altars of the strange Gods and the High-places and brake down the Images and cut down the groves through all the Cities of Judah and commanded Judah to serve the Lord God of their Fathers and to do the Law and the Commandements and afterward did the like in Benjamin and the cities he had taken from Mount Ephraim 2ly He renewed the Altar of the Lord which was before the porch and gathered all Judah Ephraim Benjamin and others to Jerusalem to offer sacrifices of the spoils they had taken unto God which done He as King made them enter into a Covenant to seek the Lord God of their Fathers with all their heart and with all their soul that whosoever would not seek the Lord God of Israel should be put to death whether small or great whether man or woman and they sware unto the Lord with a loud voice and with shoutings with trumpets and with cornets and all Judah rejoyced at the Oath for they had sworn with all their heart 3ly He removed Maachah his mother from being Queen because she had made an Idol in a Grove and burned her Idol at the brook Kidron 4ly He brought into the house of the Lord all the things gold silver vessels himself and his Father had dedicated All evidences acts of his Soveraign Spiritual Jurisdiction 4ly King Johoshaphat his Sonne 1. commanded the Levites accompanyed with some Princes to oversesee encourage assist them to go and teach Gods Law to all the people throughout all the Cities of Judah and to carry the Book of the Law with them which they did accordingly 2ly He went out again the second time through the people from Beersheba to Mount Ephraim and brought them back to the Lord God of their Fathers 3ly He appointed not only Temporal Judges City by City through all Judah but likewise Judges Delegates at Jerusalem in cases of appeals between blend and bloud Law and Commandement Statute and Judgements wherein he joyned some of the Levites Priests and chief Fathers of Israel and Amaziah the chief Priest in all matters of and judgements for the Lord as his subordinate Judges receiving their Commissions from him and gave them an Excellent admonition how to judge proceed uprightly 4ly He proclaimed a solemn Fast throughout all Judah to come to Jerusalem to seek the Lord for help against a great host of invading Enemies where he nor the Priests stood in the Congregation of Judah and Jerusalem in the House of the Lord before the Court and made a most pertinent effectual Prayer to God which God answered with a miraculous victory causing his enemies to destroy one another without fighting them and giving his Army all the spoil For which victory he commanded them to return to Jerusalem to give publike thanks to God 5ly King Jehoash commanded the Priests to repair all the breaches of the Lords House with the moneys and the dedicated things brought into it and called for and reprehended Jehoiada the High Priest and the other Priests for their negligence in not repairing them as he commanded whereupon they received no more money and repaired the House 6ly King Hezekiah by his Regal power 1. Opened the doors of the House of the Lord which had been shut up by his idolatrous Predecessors and repaired them gathered the Priests and Levites together brought them into the Lords house commanded them to sanctify themselves and then the house by carrying all the filth out of the holy place and cleansing the holy vessels Then made a second exhortation to them and strictly commanded them diligently to discharge their respective duties without ceasing All which they executed according to the Command of the King in the Businesse of the Lord. 2ly He afterwards commanded the Priests to offer burnt sacrifices and the Levites to praise God in the Temple according to the Commandement of David And He set all the services of the House of God in Order Moreover the KING and the Princes commanded the Levites to sing praises to the Lord with the words of David and they sang praises with gladnesse 3ly This King taking counsel with his Princes and the Congregation at Jerusalem made a Decree sent forth a solemn Proclamation inviting
commanding all Judah and Israel to keep a solemn Passeover at Jerusalem on the second Moneth whereupon a great multitude then and there assembling they took away the Idols altars and cast them into the book Kidron and killed the Passeover Whereupon the Priests and Levites being ashamed of their bacwardness in this service sanctifyed themselves brought the burnt offerings into the house of the Lord stood in their places after their manner according to the Law of Moses and sprinkled the bloud 4ly Hezekiah not the Priests publikely prayed to God to pardon those who prepared their hearts to seek God though they were not sanctifyed and prepared according to the purification of the Sanctuary and spake comfortably to the Levites that taught the good Law of the Lord. 5ly This King Appointed the Courses of the Priests Levites after their Courses every man according to his Service appointed the Kings portion for all morning and evening sacrifices for every day Sabbath Feast as it is written in the Law of the Lord and commanded the people that dwelt in Jerusalem to give the portion of the Priests and Levites that they might be encouraged in the Law of the Lord whereupon all the people brought in the First-fruits and Tithes of all things abundantly which Hezekiah commanded to be put in store-houses built by his command over which he appointed Rulers to distribute to every Priest and Levite his portion All undoubted Badges of his Supream Ecclesiastical Authority 7ly King Iosiah by his Regal Jurisdiction 1. Purged Judah and Jerusalem from their high places groves carved Images and molten Images brake down the Altars of Baal and cut down the Images that were above them and brake in pieces the carved and molten Images and stamped them to powder and strowed it upon the graves of them that had sacrificed to them and burnt the bones of their Priests upon their Altars and so did he in the Cities of Manasseth Ephraim and Simeon even unto Napthali 2ly He assembled all the Elders of Judah inhabitants of Jerusalem Priests Levites and all the people great and small into the Temple and HE READ in their ears all the Book of the Covenant that was found in the House of the Lord Then the King stood in his place and made a Covenant before the Lord to walk after the Lord and to keep his Commandements Testimonies and Statutes with all his heart and with all his soul and caused all there present to stand to the Covenant and Oath 3ly He took away all the abominable things out of all the Countries that pertained to the children of Israel and made all that were found in Israel Priests and people to serve the Lord their God And all his dayes they departed not from serving the Lord God of their Fathers 4ly He assembled the Princes and he kept a most solemn Passeover to the Lord in Jerusalem the 14. day of the first moneth And He set the Priests in their Charges and encouraged them in the service of the house of the Lord and commanded the Levites that taught all Israel to prepare themselves by the Houses of their Fathers after their courses according to the writing of David King of Israel according to the writing of Solomon his Son said to them stand in the holy place according to the divisions of the families of the fathers of your brethren the people and after the division of the families of the Levites So kill the Passeover and sanctifie your selves and prepare your Brethren that they may do according to the word of the Lord by the hand of Moses Whereupon they all prepared performed their respective offices and duties in celebrating the Passeover as this pious King prescribed Lo here no lesse then 7. most renowned pious Kings recorded in Sacred story by divine approbation exercising Supream Ecclesiastical Jurisdiction over High Priests Priests and Levites themselves ordering all sacred affairs offerings sacrifices Psalms prayers courses of Priests appertaining to Gods worship building consecrating repairing cleansing the Temple destroying Idolatry with other particulars 5ly From Moses Joshuahs and their presidents I shall observe 1. That they are all specially recorded in sacred Writ for their eternal honors reputations and the example of all other pious Kings under the Gospel 2ly That not one of them was ever taxed by God or the high Priests for invading or usurping their Jurisdictions or Offices for any of their forecited actions injunctions commands over them or exercising these high points of Monarchical and Regal Jurisdiction in and over all Ecclesiastical affairs or the essential ceremonial parts of Gods publike worship Which Popes and Popish Prelates would repute the highest most sacrilegious Encroachment upon their Ecclesiastical Rights and Jurisdictions if now acted by Christian Kings Magistrates Rulers and excommunicate them for it by Bell Book and Candle 3ly That we find no one part of Ecclesiastical power and Jurisdiction in these or any other particulars either exercised or claimed by the high Priest Priests Levites either joyntly or severally all their reigns 4ly There are only Two Kings but no other Magistrate in sacred History reprehended by the high Priest and punished by God for invading the Priests Office and Function and that only in one particular Ministerial not Jurisdictional sacred action peculiar unto Priests by Gods own restriction The first is of King Saul who sending for Samuel to Gilgal to offer Sacrifices and enquire of the Lord for help against the Philistims and he staying seven dayes for him and the people scattering themselves from him thereupon he calling for a burnt offering and peace offering offered the burnt offering to the Lord himself Which he had no sooner done but Samuel came and Saul telling him how he had in this extremity forced himself and offered a burnt offering to the Lord. Samuel thereupon said to Saul Thou hast done very foolishly thou hast not kept the commandement of the Lord thy God which he commanded thee for the Lord had now established the kingdom of Israel upon thee for ever but now thy kingdom shall not continue The second is King Vzziah who being lifted up with pride and prosperity to his destruction transgressed against the Lord his God and went into the Temple of the Lord to burn incense upon the Altar of incense whereupon Azariah the Priest went in after him with fourscore more Priests of the Lord that were valiant man and withstood the King and said unto him It pertaineth not to thee Vzziah to burn incense unto the Lord but to the Priests the Sons of Aaron that are consecrated to burn incense Go out of the Sanctuary for thou hast trespassed neither shall it be for thy honour from the Lord God Then Vzziah was wroth with the Priests and took a censor in his hand to burn incense whereupon the Leprosie rose up in his Forehead before the Priests in the House of the Lord from beside the
havock of the Church and apprehended those that professed Christ whether men or women and haled them to prison persecuting them even to strange Cities and left them in bonds Yet when he was converted and preached Christ himself was apprehended and brought before the Council and Ananias the High Priest who commanded him to be smitten on the face when he began to speak and he was 5. times beaten with rods receiving 40. stripes save one as a penal punishment Yet neither the high Priest nor the Council were the Supream Judges in Causes Ecclesiastical but the Roman Governours Rulers and Caesar Hence the high Priest with the Elders and Council by Tertullus their Orator accused Paul first before Felix the Governor for being a stirrer up of sedition among all the Jewes in the world and ringleader of the sect of the Nazarens before whom Paul made his defence Afterwards he was accused by them before Portius Festus the succeeding Governour who demanded of him Wilt thou go up to Jerusalem and THERE BE JUDGED BEFORE ME not the High Priest or Council of those things whereof he was accused Whereupon Paul doubting his justice made this Appeal to Caesar himself as Supreamest Judge in all Ecclesiastical causes I STAND AT CAESARS JUDGEMENT SEAT WHERE I OUGHT TO BE JUDGED c. No man may deliver me to the Jews I APPEAL UNTO CAESAR Then Festus when he had consulted with the Council answered Hast thou appealed unto Caesar UNTO CAESAR SHALT THOU GO Festus soon after informing King Agrippa that Paul had referred himself to the hearing and Judgement of Augustus heard him again the second time before King Agrippa who resolved This man might have been set at liberty had he not appealed unto Caesar to whose Tribunal he was thereupon sent a prisoner to Rome to Caesar himself as the Soveraign Judge as well in Religious as Civil causes persons though a Pagan Moreover Saint Paul having cast a spirit of divination out of a Damsel at Philippi the chief City of that part of Macedonia it is specially recorded When her Masters saw that the hope of their Gains was gon they caught Paul and Silas and drew them into the market-place unto the Rulers and brought them to the Magistrates saying These men being Jews do exceedingly trouble our City and teach customes which are not lawfull for us to receive neither to observe being Romans And the multitude rose up together against them and the Magistrates rent off their cloathes and commanded to beat them And when they had laid many stripes upon them they cast them into prison charging the Jaylor to keep them safely who having received such a charge thrust them into the inner prison and made their feet fast in the flocks But the next morning upon Pauls message the Magistrates released and brought them out of prison themselves In fine our Saviour foretold his Apostles They shall lay their hands on you and persecute you delivering you up to the Synagogues and into Prisons being brought before KINGS RULERS for my name sake for a testimony against them compared with Christs prohibition to his Disciples The Kings of the Gentiles exercise Lordship over them and they that exercise Authority upon them are called Benefactors But ye shall not be so and with the forecited Texts are a most clear convincing Evidence that although the Jewish high Priests and Priests usurped rather a Temporal then Ecclesiastical power to fetch the Apostles before and scourge them in their Synagogues to apprehend them by their Officers Souldiers drag and cast men and women into prison for preaching and professing Christ and that not severally by themselves but in a mixt Councel of Elders Scribes and Pharises who were no Priests sitting advising and voting with them Yet the Supream power in matters of Doctrine and Religion even amongst the Jews during our Saviours abode with them and after his Ascension continued in the Roman Deputies Kings Emperors and chief Civil Magistrates alone as they did by divine institution in Moses Joshua David Solomon and other their own forementioned Kings and Supream Temporal Governours As for the Jewish Supream Court generally stiled their Sanhedrim consisting of 71. persons of the Elders Heads and Princes of Israel as the Jewish Rabbins and those who write of the Jewish Courts collect from Numb 11. 16. where they hold it was first erected and conceive it was like our Parliaments having conusance of all highest affairs I confesse I could never yet be satisfied by any Text of Scripture or solid Antiquity 1. That this Court of 71. or Sanhedrim was a setled standing Court sitting usually at Jerusalem and that during the Judges Kings and inter-regnums too till Herod put it down 2ly That the high Priests or any Levites were antiently Members of it which Godwin and others utterly deny 3ly That they intermedled with any Ecclesiastical causes as Supream Judges of them as some alleadge they did in the case of the Prophet Jeremiah where when the malicious Priests Prophets and all the people pronounced him I conceive only by way of accusation as in the case of Christ before Pilate when they cryed out Let him be crucified not vote or Judgement to be worthy of death the Princes of Judah who heard tydings thereof came up from the Kings house and sate down in the Porch of the house of the Lord and when they had heard Jeremiah his Apology and their clamours adjudged voted the contrary that he was not worthy to die and saved his life which proves the Princes only not the Priests or Prophets to be Judges paramount even in Ecclesiastical causes persons not the Priests in their imaginary Consistory Church Council 4ly It is granted by Sigonius Dr. Field most Jewish Rabbies Antiquaries that the Princes of Judah and Israel before the Babilonish captivity sat Chief Presidents in this high Court as they do in our Parliaments and that nothing was there passed but by their assents thereto till the high Priest after that restitution by usurpation not right sat Chief therein Therefore if we admit any such Soveraign standing Court erected and continuing so long as some pretend to erect such a Presbytery in themselves having conusance of Ecclesiastical persons or causes as well as Temporal or a kind of Ecclesiastical Consistory stiled a Council which some would difference from it though I hold them both one and the same erected devised by their Elders Princes Priests after their return from the Babilonish captivity it will no wayes enervate but ratifie my second Proposition That the Soveraign Ecclesiastical Authority in the Israelitish Church of God under the Law remained alwayes setled by Divine and Natural Right in their Kings and chief Civil Magistrates Princes Councils not in their High Priest Priests or Levites separated or conjoyned and that the Civil and Ecclesiastical power are but one and the same in nature distinguished only by the Civil or Ecclesiastical
Non-sequitur 6ly The Kings of England France Spain Hungary Poland Denmark Sweden Bohemia Scotland Cyprus and others have been usually anointed crowned by their own Bishops the Kings of England most frequently by the Archbishops of Canterbury yet some times by the Archbishop of York or Bishop of London or Winchester Are therefore these Bishops that crown anoint them Kings thereby intituled to be their Soveraign Lords in all Temporal and Spiritual things and advanced above all other Archbishops and Bishops in their Realms not present at their Coronation Consecration and may dispose of their Bishopricks Crowns kingdoms at their pleasures If not I hope the Roman Pontifs will from henceforth disclaim this grand Argument for their Supremacy as most false and absurd The rather because none of the Jewish high Priests Priests ever pretended to much lesse exercised such a power over any of their most impious idolatrous Kings as Popes both claimed and exercised over pious Christian Kings Emperours to their eternal infamy And because Kings are actual Kings by desent or election before their Coronations The 3d. and principal warrant from the Old Testament which Popes and their Parasites insist on for their Supream Athority over all Christian Pagan Kings and Emperors Persons Crowns Kingdoms to dispose depose root out destroy them at their wills is that Text of Jeremy 1. 10. The Lord said unto Jeremiah See I have this day set thee over the Nations and over kingdomes to root out and to pull down and to destroy and to throw down to build and to plant Whence they thus argue Jeremiah the Priest to whom this power under the Law was given was but a Type of the Popes Christs Vicar General his absolute Dominion power under the Gospel of whom this Text was principally meant Therefore Popes may pull down root out destroy and throw down all Kings Emperors Kingdoms at their pleasures and dispose of them at their wills Thus Pope Gregory the 7th in his Confirmation of his Execration of Henry the Emperor Pope Innocent the 3d. Pope John the 22d Ostiensis Alvarus Pelagius Augustinus Triumphans Caspar Scoppius Carerius Radulfus Cupers Lelius Zecchus Bozius Marta Bellarmine and other Romanists conclude with very great Confidence from this Text. But to dismount these aspring Roman Bishops and Rooks I shall desire them to demonstrate first how Jeremiah only one of the private Priests of Anathoth not the high Priest of the Jews was in this and this alone a Type of the Pope or Peter If not then their pretences argument are false If yea then let them produce some Scripture warrant for it 2ly How Jeremiah and the high Priest too from whom they claim their power can be both Types at once of the Pope and his Papal pretended prerogatives 3ly Whether the High Priest had any such Supremacy vested in him as Jeremiah here received If not then Jeremiah was paramount him in Jurisdiction and might remove extirpate him at his pleasure as well as whole Nations Kingdoms being a Member of the Israelitish Nation and Realm and so the High Priest not Supream as they formerly argued If yea What need of any such special Commission from God to Jeremiah alone without the high Priests privity or delegation to the prejudice of his inherent high priesthood 4ly Whether this transcendent power was given only to Jeremiah as an extraordinary Prophet of God sanctifyed in and called from the womb or as he was an ordinary Priest If as an extraordinary Prophet only as the Text expresly resolves then Popes can lay no Title to it till they can prove themselves such extraordinary sanctifyed called Prophets as Jeremiah and produce the like special divine Commission to each of them from God himself as he received If as to an ordinary Priest alone then every ordinary Priest among the Jewes heretofore had and by like consequence every ordinary Masse-priest in the Church of Rome hath as absolute a Soveraign power over all Kings Emperors Nations Kingdoms of the world as the high Priest or Pope himself pretends to from this Text and then where is his sole Monarchy over them when equally and intirely divided amongst so many inferiour Priests or any Kings or Kingdoms safety 5ly Whether it extends to Kings there being not a word of Kings but only of Nations Kingdoms in this Text 6ly Whether Jeremiah by virtue of this Commission did either challenge or exercise any such Soveraign Authority over Amon Jehoiakim or Zedekiah Kings of Iudah their kingdom under whom he lived though very wicked and idolatrous by deposing them from their thrones absolving their Subjects from their allegiance and setting up other Kings in their steads If not it is infallible then this was no Commission for such a rooting out destroying pulling and throwing down as these Pontificians dream of but of far different Nature to wit only by denouncing Gods judgements against them that if they persevered in their sins God himself would root out and destroy pull and throw them down but if they repented upon his menaces he would build and plant them This God himself declared to be his only meaning even to Ieremiah himself and to us ch 19. 5. to 11. Then the word of the Lord came to me saying O House of Israel cannot I do with you as this Potter saith the Lord Behold as the clay is in the Potters hand so are ye in my hand O house of Israel At what instant I shall speak concerning a Nation and concerning a Kingdom to pluck up and pull down and to destroy it If that Nation against whom I have pronounced turn from their evil I will repent of the evil that I thought to do unto them And at what instant I shall speak concerning a Nation and concerning a Kingdom to build and to plant it If it do evil in my sight that it obey not my voice then I will repent of the good wherewith I said I would benefit them Now therefore go to speak to the men of Judah and to the inhabitants of Jerusalem saying Thus saith the Lord Behold I frame evil against you and devise a devise against you return ye now every one from his evil way and make your wayes and your doings good This way of working out pulling down building up and planting Kings and kingdoms and no other he useth throughout his prophecy especially ch 25. 17. to 38. where God commands him to take the wine cup of his fury at his hand and to make all the Kings and kingdoms of the world to drink it that so they may spue and fall and rise no more and become a desolation for their sins if they repented not This was the rooting up and pulling down which Samuel exercised towards Saul the first King of Israel and his kingdom when he thus publikely menaced them But if ye shall still do wickedly ye shall be destroyed both you
and your King Because thou Saul hast rejected the word of the Lord he hath also rejected thee from being King thou hast not kept the commandement of the Lord thy God which he commanded thee therefore thy kingdom shall not continue the Lord not I hath rent the kingdom of Israel from thee The Lord hath sought him a man after his own heart and the Lord hath commanded him to be Captain over his people because thou hast not kept that which the Lord commanded This was that rooting up pulling down rending removing of Kings kingdoms Nations used by all the Prophets and Prophecies in the Old Testament and particularly by Gods own denunciation against Niniveh by Jonah Yet forty days and Niniveh shall be destroyed which the Kings and peoples joynt humiliation and repentance upon his preaching in turning from their evil wayes prevented 7ly S. Bernard when Pope Eugenius like his Predecessors insisted on this Text as giving him and them a transcendent power Dominion over Kings and kingdoms returned this answer thereunto That it gave them no Dominion at all over their Persons Crowns possessions but only to extirpate their Vices Non est quod blanditur Celsitudo Sollicitudo major Quale est hoc de paupere abjecto levari super Gentes et regna Non ad dominandum opinor Nam Propheta cum similiter levaretur audivit Ut evellas destruas disperdes dissipes aedifices plantes Quid horum fastum sonat Rusticani magis sudoris schemate quodam labor spiritualis expressus est Et nos igitur ut multum sentiamus de nobis impositum senserimus Ministerum non dominium datum Non sum ego major Propheta si fortè potestate sed meritorum non est comparatio Haec loquere tibi doce teipsum qui alias doces Puta te velut unum aliquem de Prophetis An non satis ad te et â—mium Sed gratia Dei es quod es Quid Esto quod Propheta nunquid plus quam propheta Si sapis eris contentus mensura quam tibi mensus est Deus nam quod amplius est a malo est Disce exemplo Prophetico praesidere non tam ad imperitandum quam ad sactitandum quod tempus requirit disce sarculo tibi opus esse non sceptro ut opus facias prophetae Et quidem Ille non regnaturus ascendit sed extirpaturus Putas ne et tu invenias aliquid elaborandum in agro Domini tui Et plurimum Non planè totum quivere emundare Prophetae aliquid filiis suis Apostolis quod agerent reliquerunt aliquid ipsi Parentes tui tibi Sed nec tu ad omne sufficiens Aliquod profecto tuo relicturus es Suecessori ille aliis alii aliis usque in finem This was St. Bernards sence of this Text and severe check to the Pope himself for abusing it against the true scope and meaning 8ly It is Gods incommunicable Prerogative which no meer mortal is authoritativly capable of To loose the bond of Kings and gird them with a girdle to lead Princes away spoiled overthrow the mighty and powr contempt upon Princes To strike through Kings in the day of his wrath and break Kingdoms in pieces like a Potters vessel To bind Kings in chains and Nobles in fetters of iron for their crying Rebellions against his Soveraign Majesty as he did Hoshea Zedekiah Manasseh Jehoiakim others thus bound and carried away captive to Aegypt and Babilon by their invading Kings He removeth Kings and setteth up Kings The most high King of heaven only ruleth in the kingdom of men and giveth it to whomsoever he will and those Kings that walk in pride against him he is able to abate and translate their kingdoms to others as he did Nebuchadnezzer and Belshazzer who recognised this Soveraign Empire to be peculiar to him alone Let Popes therefore beware how they usurp or intrench upon this Prerogative of the most high to the prejudice of any anointed Christian Kings who sit upon his throne as his Viceroyes and highest affront to the Soveraign Jurisdiction of Christ himself the King of Kings The Fourth and most colourable pretext is from the president of Azariah the Chief Priest and other Priests withstanding King Uzziah to burn incense upon the altar and thrusting him out of the Temple the only example in the Old Testament of any Ecclesiastical Jurisdiction exercised by the Jewish high Priest and Priests on Prince or Subject Whence Bellarmin and others conclude That it is Lawful for Popes Bishops and Priests by their own inherent Ecclesiastical Jurisdiction to excommunicate dethrone Kings and Emperors too and absolve their Subjects from their allegiance for disobeying their Papal commands and injunctions I answer 1. That all this president warrants is That Chief Priests may lawfully diswade ambitious wilfull Kings from doing any unlawfull actions against the expresse will of God and perchance resist them too when they attempt to offer sacrifices or act ought belonging peculiarly to their own office in their own Churches But that they may either excommunicate resist or thrust them forth of the Temple for any other Offence especially for violating or not obeying their own Papal or Pontifical Orders Injunctions Mandares not expresly grounded on Gods word this president will no wayes warrant 2ly They did not thrust King Uzziah out of the Temple where he actually invaded their function against Gods word till God himself the King of Kings whose Law he had violated had first miraculously passed sentence upon and smitten him with the plague of Leprosie in the forehead which they all visibly beheld Therefore Popes and Priests may not thrust any King or Prince out of the Church for any Crime till God himself the only King and Judge of Kings hath first given visible sentence against him by some signal Judgement 3ly They thus thrust him out of the Temple not principally because he attempted to burn incense but because God had thus miraculously smitten him with Leprosie in his forehead and so by Gods expresse command he was to be shut out of the Congregation and Church by the Law and dwell in a house alone that he might not infect others this the Text renders to be the sole or main cause of his thrusting out of the Temple dwelling in a several house and of his Sonnes judging the people in his stead not by the Priests but his own appointment 4ly This King himself when God had thus smitten him as the Text precisely records hasted to go out of the Temple of his own accord voluntarily dwelt in a house alone and delegated the government of his house and people to his Sonne So as there was only a voluntary expulsion of him out of the Temple by the Priests with his own consent not against it but no sequestring or deposing of him by them from his throne he
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
How great are his signes how mighty are his wonders and his dominion is from Generation to Generation Upon which consideration King Nebuchadnezzer himself upon his restauration to his understanding and kingdom ver 34 35 Blessed the most high and praised and honoured him who liveth for ever whose dominion is an everlasting dominion and his Kingdom from Generation to Generation And all the inhabitants of the earth are reputed as nothing and he doth according to his will in the army of heaven and among the inhabitants of the earth and who can say unto him what doest thou King Darius thus seconded him Dan 6. 26. He is the living God and stedfast for ever and his Kingdom that which shall not be destroyed and his dominion that which shall be even unto the end He delivereth and rescueth c. Dan. 7. 13 14 27. I saw in the night Vision and behold one like the sonne of man Christ Jesus came with the clouds of heaven and came to the antient of dayes and they brought him near before him and there was given him Dominion Glory and a Kingdom that all people nations and languages shall serve him his Dominion is an everlasting Dominion and his Kingdom that which shall not be destroyed An the Kingdom and Dominion and the greatnesse of the Kingdom under the whole Heaven shall be given to the people of the Saints which are of the most high whose Kingdom is an everlasting Kingdom and all Dominions shall serve and obey him To which the Prophet Micah superadds this prophecy ch 4. 7. I will make him that was cast farr off a strong Nation and the Lord shall reign over them in Mount Zion from henceforth even for ever All these memorable Prophecies and Promises in the Old Testament were particularly applied to Christ and ratified by the Angel Gabriel when sent by God to the Virgin Mary with the blessed Tydings of our Saviours miraculous conception by the over-shaddowing of the Holy Ghost in her womb thus recorded by St. Luke in the New Testament Luc. 1. 21 31 32 33. Behold thou shalt conceive in thy womb and bring forth a Sonne and shalt call his name JESVS He shall be great and shall be called the Sonne of the Highest and the Lord God shall give unto him the Throne of his father David an he shall reign over the House of Israel for ever and of his Kingdom there shall be no end All these recited memorable Prophecies promises applied to Christ himself his Reign Kingdom Kingly Office in the New Testament Lu. 1. 32 33. Hebr. 1. 7. to 14. 1 Cor. 15. 25. 2 Pet. 1. 11. infallibly resolve That all Spiritual Dominion Rule Power Judicature and Jurisdiction over the Church and members thereof are actually vested in Christ by God the Father for ever inseparably annexed only to his Regal not Priestly or Prophetical Office and that he exerciseth this Supream Lordship and Dominion over them only as a King sitting in his Regal throne reigning over giving Lawes to judging rewarding punishing them as they are his Kingdom Subjects who serve and obey him as their King whose Kingdom and Soveraign Dominion over them is an everlasting Kingdom Government Dominion which shall never be altered nor destroyed nor the rights thereof invaded by his Priestly Office nor any Apostle Pope Bishop Priest or Usurpers whatsoever 4ly Upon this account we find these secondary Prophecies recorded in the Old Testament that not only all Nations but their very Kings Princes Kingdomes should obey serve and do him homage with all humility as their Soveraign King and Lord by from and under whom they hold their Crowns and whose 〈◊〉 Ministers they are Hence is that memorable prophecy of 〈◊〉 David 〈…〉 on 〈◊〉 throne he is sad to sit Psal 68. 24 29. 32. They have seâ—n thy going O God the going of my God my King in the Sanctuary c. Kings â—â—all bring presents unto thee Sing unto God ye Kingdomes of the earth O sing praises unto the Lord. Psal 72. 4 9 10 c. a meer prophecy of Christ and his Kingdom under the person oâ— King Solomon his predecessor and type Give the King by Judgement O God and thy righteousnesse unto the Kings Sonne He shall judge thy people with righteousnesse c. He shall have Dominion also from sea to sea and from the River unto the enâ—s of the earth They that dwell in the wildernesse shall bow before him and his 〈…〉 shall liâ—ke the dust 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 â—hem by their examples and authority all Nations shall serve him 〈◊〉 102. 15 16. The heathen shall fear the name of the Lord 〈◊〉 Kings of the earth thy glory Psal 138. 4 5. All the Kings of the Earth shall praise thée O Lord when 〈◊〉 hear the words of thy mouth yea they shall sing in the praises of the Lord for great is thâ— glory of 〈◊〉 Lord Whence King David exhorting all celestial terrestrial and then the rational 〈…〉 as to praise the Lord Psal 14. 8. begins thus with Kings verse 11. Kings of the earth and all people Princes all Iudges of the earth c. Let them praise thy 〈◊〉 of the LORD for his name alone is excellent his glory is above the earth and heaven Isay 41. 1 2. Keep silence before me O Islands c. who raised up the righteus maâ— from the east and called him to his foot gave the Nations before him and made him Rule over Kings he gave them as dust to his sword and as driven sâ—ubble to 〈…〉 Isay 49. 7 23. Kings shall see and arise Princes also shall worship because of the Lord that is faithfull and the holy one of Israel Kings and Quéens shall bow down to thee with their faces towards the earth Isay 52. 15. He Christ with his 〈◊〉 shall â—â—rinkle many Nations THE KINGS shall shut their mouths at or rather before him for that which hath not been told them shall they see and that which they had not heard shall they consider Isay 60. 3. 10 11 16. chap. 62. 3. The Lord shall 〈◊〉 upon thee and his glory shall be shewn in thee 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 riches of the Gentiles and THEIR KINGS shall be brought The Gentiles shall see thy righteousnesse and ALL KINGS thy glory Hence the Royal Psalmist David upon this consideration that God in despite of all heathen people Kings and Rulers of the earth should set up his Sonne Jesus Christ 〈◊〉 KING upon his holy hill of Zion which cannot be removed but standeth fact for ever to whom he had given the Heathen for an Inheritance and the uttermost parts of the earth for his possession concludes with this admonition to
them to subject themselves to his Royal Scepter and Government 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 Sonne a Ceremony used by Subjects fâ—â—datories to Kings Soveraign Lords when they kneeled down before swore Homage and Fealty to become their Men and Vassals from that day forwards of life limb or terrene honour and to be true faithfull bear faith and true allegiance to them continued in England till this day lest he be angry and ye perish from the way when his wrath is 〈◊〉 but a little Blessed are all they that trust in him In all these Prophecies of Christs kingdome and Government under the Gospel in the Old Testament Christ 〈…〉 and set forth only as a KING and Soveraign Lord reigning and 〈◊〉 over his â—ubjects as a King not as a Priest or Prophet and his Church stiled described 〈◊〉 by the Name of a Church never once used throughout the Old Testament but only of a KINGDOM or of Mount Zion or Jerusalem THE CITY OF GOD where the House of the Lord was built his publike worship setled by David and Solomon the Metropolis of all Kings of the seed of David where they were crowned reigned and gave Judgement as Kings whence it was stiled THE CITY OF DAVID for there were set THRONES OF JUDGEMENT even THE THRONES OF THE HOUSE OF DAVID and the CITY OF THE GREAT KING in relation to Christ himself whence the Church under the Gospel 〈◊〉 likewise stiled The City of the living God and described in all her glory under the 〈◊〉 of A CITY Rev. 21. 13. to the end and ch 22. 1 to 27. wherein his Subjects serve and worship him as their LORD GOD KING and shall REIGN WITH HIM FOR EVER AND EVER All which considered infallibly demonstrate the Supreme Rule and Government of the Church on earth under the Law to be vested only in and exercised by the Kings and Soveraign Rulers of Gods people not in by the High Priests or Levites and under the Gospel in by Christ himself only as KING and Supream Lord thereof as it is his kingdom not as a Priest or Prophet and that his reign Dominion Jurisdiction in and over it is for ever appropriated to his Regal not Pontifical or Prophetical office 5ly As the Angel told Mary a little before Christs Conception the Grandeur stability perpetuity of his kingdom So the Wisemen which came to Jerusalem to worship him being the first-fruits of his Kingdom and Church under the Gospel inquired after him only as a King saying Where is he that IS BORN KING OF THE JEWS for we have seen his Star in the East and are come to worship him Whereupon he Chief Priests and Scribes being assembled by King Herod to inform him where Christ should be born answered At Bethlehem of Judea for thus it is written by the Prophet And thou Bethlehem art not the least among the PRINCES of Judah c. for out of thee shall come A GOVERNOR WHO SHALL RULE MY PEOPLE ISRAEL where these Wisemen finding him with Mary his mother they fell down and worshipped not his mother Mary with an Impera filio Monstra te esse matrem Jube benedicere c. as Popes and their disciples daily pray unto her even now in their Offices Primers Mass-books set forth by Papal authority but the Babe when they had brought forth their gifts they offered unto him Gold Frankincense and Myrrhe On which place Saint Cyprian first and others after him have this observation In auro REGEM in thure Sacerdotem in myrrha Incorruptibilem quamvis paâ—sibilum demonstrat In loco humili supellectile vili REX Regum DOMINUS Dominorum invenitur recognoscitur ab aliis adoratur And although Christ never claimed nor exercised any temporal Authority over the Kingdom of David to which he was born heir as Herod feared but only over his Spiritual kingdom which he affirmed Not to be of this world yet he owned himself to be A KING and Pilate himself positively professed it though the Jews would not by demanding of them when they cried out to have him crucified shall I crucifie your KING and fixing this written Title on his Crosse which he would not alter at the high Priests importunity in Hebrew Greek and Latin JESUS OF NAZARETH THE KING OF THE JEWS to evidence his Kingship over his Kingdom the Church which none of the Princes of this world then knew for had they known it they would not have crucified the Lord or King of glory as the Apostle and Psalmist stile him yea the very multitude of people proclaimed him a King when he rode into Jerusalem in regal Triumph by strowing their garments and boughâ— of trees in the way singing with a loud voice Hosanna Blessed be the King and kingdom of our father David that commeth in the name of the Lord Hosanna in the highest After which he went into the Temple and threw out them that bought and sold therein overthrew the Tables of the money-changers and them that sold Doves by virtue of his Regal not Sacerdotal power 6ly It is very observable that Jesus Christ whiles on earth was most usually stiled both by Mary his Mother all his Disciples especially by Saint Peter and by all sorts of persons who addressed themselves unto him by petition or otherwise Lord the Lord my Lord our Lord and his other Titles of Jesus Saviour Christ c. are very seldom mentioned throughout the New Testament by Angels Saints Evangelists Apostles or any others but with this addition Christ the Lord Jesus our Lord the Lord Jesus Christ our Lord and Saviour Lord God c. every tongue of Angels Saints yea of Devils and damned spirits confessing that Jesus Christ is Lord Lord of all Lord and Christ Lord both of quick and dead which Title many Hypocrites and the foolish Virgins reiterated saying Lord Lord open c. Which Appellation Christ himself resolved to be true You call me Lord Master so I am his Father having put all things in subjection under his feet especially his redeemed ones who professe this as an Article of their faith r But unto us there is but one Lord Jesus Christ by whom are all things and we by him Now this Title Lord attributed to Christ in its eminentest sense denotes only his Regal Dominion Lordship and Soveraignty over them in and under the Gospel as their KING as the penitent Theefs speech to him on the Crosse LORD remember me when thou commest into THY KINGDOM the Apostles question to him LORD wilt thou at this time restore the KINGDOM to Israel Saints Pauls conclusion THE LORD will preserve me to his HEAVENLY KINGDOM with St Peters For so an entrance shall be ministred unto
is but one God incommutable so there is but one his Vicar General upon Earth Cui omnes Angeli i. homines debent esse subjecti in omnibus obedire to whom all Angels that is Men ought to be subject and to obey in all things whose Ship is stable and immutable For thus the inferiour Hierarchy accords with the superiour when all men serve and obey his Vicar in earth as all Angels serve and obey God in heaven but when they grow proud and resist the inferior is disturbed and the superiour Hierarch is offended Gratian caus x. qu. 3. All things are put under the Popes feet except God alone who hath put all things under him 1 Cor. 15. In another article he asserts That the Pope is King of Kings of the Emperor and Spiritual Kings and every Member of the Church Militant who ought Iure Divino to be subject to him That he hath a plentitude of all Temporal and Spiritual power in him in several respects 1. Because it is a universal power No person in the Militant Church nor Infidel in some sense being exempted from but subject to it 2ly Because all temporal and spiritual power whatsoever ordained by God for the government of christians or men is comprehended in his power 3ly Because all power in the Church is derived from his and ordained for it and he is the beginning and end of any power whatsoever Therefore every human power is DE JURE subject to him 4ly Because it is not exceeded nor overcome by any other human power but overcomes and exceeds all other powers 5ly Because it is limited or ordained or judged by no other power but it limiteth ordaineth judgeth all other powers 6ly Because it is not restrained nor bound by any Lawes made by the Pope himself for it may act mediately by other powers or immediately by it self whatsoever it shall think sit It may likewise act both according to the Lawes it sets down and besides them when it shall judge convenient And for this cause his Power is said to be Sine Numero Pondere et Mensura Without number because it extends to innumerable persons even all men in the world whether Beleevers or Infidels Without weight because it is not confined to one place but extends it self to all Churches throughout the world And without measure as to the act and manner of acting because it is after a sort Immense both in acting and in the manner of acting For as the Spirit was given to Christ man without measure John 3. and to others it is given only according to the measure of the gift of Christ 1 Cor 12. Eph. 4. Rom 12. So to Christs Vicar the Pope is given a Power without measure to wit in a certain Immensity Exâ—rav de Major Obedientia Solita c. Nos autem But to others is given a power according to their measure of participation of this Immense Power And although this Power of Christs Vicar is without Number Weight or Measure yet notwithstanding it determinates to other powers Number Weight and Measure Causa xv qu. 1. pervenit 13. qu. 1. c. 1. Therefore this power is deservedly called FULL proper quod multum veneranda metuenda est wherefore it is much to be Reverenced and Feared And indeed all Kings Princes Kingdoms Churches of the World had need to fear yea to keep watch and ward against it and for ever to abandon it as our and other Kings Kingdoms Churches have both justly and prudently done and more are now about to do For haec plenitudo potestatis est plentitudo potestatis est plenitudo tempestatis I omit his other Passages to the same effect in above 30. Articles more Upon these pretences of the Popes transcendent plentitude of power Pope Gregory the 7. that impious Hildebrand and pest of the world in his generation in his ratification of the Emperor Henry the seconds Excommunication presumed to make this most impious Antichristian appeal to Peter and Paul themselves Go to now O ye blessed Apostles do you confirm what I have done that all men may know that if you being in heaven can bind and loose that I also here on Earth can give and take away Empires Kingdomes Principalities quicquid habere mortales possunt and what ever Mortals can possess And two of his late Successors new-named Paul when crowned Popes with their Parasites are of the same judgment with their predecessors point-blank against Saint Pauls doctrin evidencing them to be the very Antichrist man of Sin decyphered by him 2 Thess 2. which they demonstrated by their two late Portraitures cut and printed in Brasse-pieces prefixed to two Books dedicated to them printed in Italy it self Permissu Superiorum to wit Benedicti à Benedictis Jacula Ecclesiae Catholicae Bononiae 1608. Caraffae Theses Neapoli 1609. in one of which as the Noble Lord Morney observes Pope Paul the 3d is Pourrayed with this blasphemous Inscription Paulo 3. Opt. Max. in terris Deo And in the other Pope Paul the V. with this Motto Paulo V. Vicedeo Christianae Reipublicae Monarchae Invictissimo et Pontificiae Omnipotentiae Conservatori acerrimo In both which Pourtraitures under their respective Papal feet the Scepters Crowns of Kings and Emperors are prostrated and Princes Kings Emperors themselves stand pourtrayed by them bare-headed excommunicated astonied and adoring these Pontifs One of them having this inscription over his head Vultu Imperium portendit Besides these sacred Texts are engraven round about them Jer 27. intended only of King Nebuchadnezzer the great subverter persecuter of Gods Church Kings Kingdoms whom the Pope it seems will now succeed as his Vicar General rather then Christs That Nation and Kingdom which will not serve him will I punish saith the Lord with the sword and with the pestilence untill I have consumed them by his hand Dan 7. 14. The Lord hath given to him Power and a kingdom and all people shall serve him his power is an everlasting power which shall not be taken away and his Kingdom that which shall not be destroyed Isay 49. 23. Kings and Queens shall bow down to thee with their faces towards the earth and lick up the dust of thy feet The two last texts pertain to Christ alone as King of his Church You have seen a pretty full View of Popes and their parasites blasphemous claims of an unlimited Universal Supremacy in all causes and over all persons whatsoever throughout the world yea over the Persons Crowns Scepters Kingdoms Empires of all Kings Princes Emperors vested in Christs pretended Vicar General S. Peters Successors the Pope enough to awaken alarum all Monarchs Realms Churches throughout the Universe as well Papal as Pagan to keep watch and ward against and for ever to exterminate such Antichristian Antimonarchical Usurpers out of their Dominions as all Protestant Kingdoms Churches have done upon very good grounds without the least guilt of Schisme wherewith they
Jurisdiction do most neglect this most essential prime part of their Commission and relinquish it to inferiour Priests Ministers Curates to whom they deny the power of Jurisdiction The third Commission whereon the Pope and his flatterers principally erect St. Peters and their absolute Ecclesiastical Soveraign Supremacy over all other Apostles Ministers Priests Kings Emperors Kingdoms and Catholick Church on Earth and upon which all Bishops Presbyters Priests do bottom their pretended divine Ecclesiastical Jurisdiction over Emperors Kings and all Secular persons as appropriate to their functions consistories and incommunicable to Princes or Laymen is that which was generally given by Christ to all the Apostles yea to private Christians and Lay-men and the whole Church before Christs passion Mat. 18. 18. Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Thus renewed confirmed to all the Apostles by Christ in behalf of the whole Church after his resurrection in other words Jesus breathed on the Disciples and said Receive ye the holy Ghost whosoever sins ye remit they are remitted and whose soever sins ye retain they are retained Which Commission though thus twice joyntly given to all the Apostles alike by Christ yet because he first granted this commission to them directing his speech personally to Peter Mat 16. 18 19. I say unto thee thou art Peter c. And I WILL not now do give unto thee the keyes of the kingdom of heaven and whatsoever thou shalt loose on earth shall be loosed in heaven and whatsoever thou shalt bind on earth shall be bound in heaven Popes and Popish writers thence conclude St. Peters and others Universal Supremacy over the whole Church and all other Apostles and Bishops whatsoever as well as Kings and Emperors I answer That these Commissions if rightly examined do neither give St. Peter nor his pretended Successors nor any Prelates or Ecclesiastical persons such an inherent Supream Ecclesiastical Jurisdiction distinct from the Regal and Temporal and incommunicable to Lay persons as is pretended For 1. Every particular person though a Lay man or private Christian hath an absolute power yea special command from Christ himself to pardon forgive and remit sins and offences committed against himself as this clause in the Lords Prayer Forgive us our trespasses as we forgive them that trespasse against us These precepts When ye pray standing forgive for if ye forgive their Trespasses your heavenly Father will also forgive you but if ye forgive not men their trespasses neither will your heavenly Father forgive you your trespasses Forgive and you shall be forgiven Forgive one another as God for Christs sake hath forgiven you with other Scriptures demonstrate And as they may thus pardon loose and forgive so they may likewise binde or retain sinnes and trespasses against them when the parties are obstinate and impenitent This is evident by Luke 17. 3 4. If thy brother trespass against thee rebuke him and if he repent forgive him And if he trespasse against thee seven times a day and seven times in a day return unto thee saying I repent thou shalt forgive him but not without repentance Compared with 2 Thess 3. 14 15. Rom 16. 17 18. 1 Cor 5. 11 12 13 and Mat 18. 15 16 17. Moreover if thy brother trespasse against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother But if he will not hear thee then take with thee one or two more that in the mouth of two or three Witnesses every word may be established And if he shall neglect to hear them tell it unto the Church and if he shall neglect to hear the Church let him be unto thee mark it not them as an heathen man and a publican Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose in earth shall be loosed in heaven Therefore the self-same Commission Authority of binding and loosing upon earth is given to every private person in this Original Text by Christ as was given to Peter Mat 16. 18 19. and to all the Apostles John 20. 22 23. Hence St. Augustin resolves Cum caepisti habere fratrem tuum tanquam Publicanum Ligis illum in terra cum autem corrigeris concordaveris cum fratre tuo solvisti illum in terra Cum solveris in terra solutus erit in coelo Theophylact is yet more punctual Si tu offensum eum habes eum qui te affecit injuria sicut Publicanum Gentilem erit ille et in coelo talis Si autem solveris eum hoc est si illi condonaveris erit illi et in coelo condonatum Non enim solum quae solvunt Sacerdotes sunt soluta sed quae cunque nos et iniuria assecti vel ligamus vel solvimus et ipsa erum ligata et soluta And if every private person may thus bind and loose as well as Priests as these two Fathers together with Bishop Jewel and others resolve then much more may Kings and Supream temporal Magistrates do it in their Courts and Consistories Our Venerable Beda Peter Lombard Scotus with other Popish School-men yea their Canon Law and Canonists resolve That in the absence or want of a Priest a man may confesse his sins to his coequal or neighbout yea open his daily and lesser sins to his neighbor where there is a Priest and receive absolution from him though a Layman as well as from a Priest And that they may do so even by divine Institution is most fully demonstrated by Jam 5. 16. written to the twelve Tribes scattered abroad who are thus admonished Confesse your faults one to another not to a Pope Bishop Priest and pray for one another that ye may be healed from which Text not only many Antients but most Orthodox Protestant Divines resolve That no privat christian in point of conscience is obliged to confess his sins to a Priest any more then to another private Christian and Laymen no more obliged to confesse their sins to Priests then Priests are to confesse their sins to Laymen and that this text makes the duty of confessing their sins faults one to another reciprocal being coupled with mutual praying for one another the Bishop Priest being bound to pray for the people as well as the people for the Bishop or Priest therefore to confesse unto them as far forth as they are to confesse to him 2ly I answer That the power of binding and loosing retaining and remitting publike or scandalous sinnes is not given to Peter the Apostles Popes Bishops Priests or Ecclesiastical persons as an inherent priviledge and jurisdiction peculiar to them alone but to the whole Church and congregation to whom the right and execution thereof principally appertains This is infallibly
as the Roman Porters have forged yea the broad gate of hell but one which stands open day and night to let in prisoners who can never return back thence as I may conclude with Iohn Veselius on the one hand Claves Papae Praelatorum non aperiunt Regnum Dei sed abscondunt So I may resolve on the other That they give them no Supream Ecclesiastical Jurisdiction at all over any Churches Christians much lesse over Kings and Emperors for the premised reasons The 4th Commission which Popes and their creatures would appropriate to St. Peter and the Pope is that treble Interrogation and command given by Christ to Peter after his treble denying of him with an Oath John 20. 15 16 17. Jesus said unto Simon Peter Lovest thou me more then these He said Yea Lord thou knowest that I love thee He saith unto him Feed my Lambs Feed my Sheep Feed my Sheep From whence Popes and their Janizaries conclude That the Pope is the Universal Vicar Head over all the Church Militant that the whole world is his Diocesse and that he hath an absolute Power not only over all other Bishops Cardinals Priests but over all Christian Kings Emperors Princes not only to feed but to excommunicate depose kill them divide or give their Crowns kingdoms to others To which I answer 1. That the High Priests and Priests in the Old Testament were obliged by their office duty to feed teach and instruct their flocks as well as St. Peter and the Apostles under the New as is largely resolved with much expostulation by God himself against those who neglected it Jer 23. 1 to 16. Ezech 34. 2. to 24. Zech 11. 7. 2 Chron 17. 7 8 9. Neh. 8. 7. c. 7. 15. and other Texts But the High Priests under the Law claimed no such Soveraignty or Jurisdiction over the people much lesse over Moses Joshua Supream temporal Magistrates or their Kings by this their pastoral charge power to feed Gods sheep and flock as I have formerly proved and shall here further illustrate by the example of Aaron the first High Priest who was subject and subordinate to Moses the Israelites first chief Civil Governour being no Priest by birthright nor consecration as some Popish writers would now make him First because Aaron was his elder Brother by 3 years so the only Priest by birthright the high Priest by Moses special consecration who at his death stripped him of his high priests robes and put them on Eleazar his son 2ly Because he never consecrated himself a Priest as he did Aaron and his sons nor was he ever consecrated a Priest by others 3ly Because he never offered burnt offerings or sacrifices nor intermedled with the proper office of the Priests but charged them alone to do it 4ly Because the word Priest in Psal 99. 6. 9. whence they would conclude Moses a Priest signifies as well a Prince as a Priest and therefore cannot conclude him a Priest but Prince among them Now though Aaron was high Priest and Moses his younger brother yet Aaron was subject to his Jurisdiction Power Censure as these 2. Scriptures evidence First Moses particularly reprehended Aaron and the Priests for burning and not eating the sin-offering in the holy place according to their duty and Gods prescription for which Aaron made his Apology to him 2ly By Gods anger against Aaron and smiting his Sister Miriam with Leprosy only for speaking against Moses for marying an Ethiopian woman and using these seditious words against him Hath the Lord only spoken by Moses hath he not also spoken by us in derogation of his Authority 4ly By Aarons confessing of his sinne and craving pardon of him for it in this submissive manner Alas My Lord I beseech thee lay not this sin upon us wherein we have dealt foolishly 5ly By Aarons intercession to Moses for Miriam after God had smitten her with Leprosy and then healed her upon his prayer that she might not be put out of the Camp Which Moses refused to grant shutting her out of the Camp seven dayes ere he restored her Seeing then this Pastoral office of feeding advanced not Aaron above Moses to whom he was high Priest who continued l subject to his Supream Ecclesiastical and Civil Jurisdiction How Christs command to Peter to feed his Sheep can elevate his pretended Successors above Kings Emperors and all other Bishops no rational Christian can discern 2ly Every Apostle Minister Priest Bishop in and under the Gospel is expresly enjoyned and bound ex officio to feed Christs sheep lambs flock committed to his charge as well as Peter as is evident by this question and demand of God himself Ezech 34. 2. Should not the Shepherds feed the Flocks which infallibly intimates that they should and ought to do it under the Gospel as well as Law by Jer 11. 15. I will give you Pastors after mine own heart which shall feed you with knowledge and understanding Jer 23. 4. And I will set up shepherds over them which shall feed them both meant of the times of the Gospel by these expresse Gospel Texts Acts 20. 28. where Paul gave this strict charge to all the Elders and Bishops of Ephesus Takeheed therefore unto your selves and to all the Flock over which the holy Ghost hath made you Bishops to what end to feed the Church of God which he hath purchased with his own blood Which words Feed the Church of God are certainly as universal as Feed my sheep feed my Lambs 1 Cor 9. 7. Who Feedeth a Flock and eateth not of the milk thereof applied by St. Paul to all Ministers and Preachers of the Gospel who ought to live of the Gospel Yea which is most observable St. Peter himself as if he had purposely foreseen his pretended Successors ambitious Monopoly and claim of Feeding Christs Sheep to himself to erect a new Monarchy tyranny over them by a prophetical Spirit and purposely writ against it for ever refutes their pretences in this memorable passage 1 Pet. 5. 1 to 5. The Elders that are among you I exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Compresbyter or Consenior as the Vulgar Jerom Arias Montanus and other Latin Translations render it as your fellow Elder yea fellow-shepherd too not chief Head Pastor Feeder of the Universal Church of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed the Flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as Lords over or as Domineering and ruling over the Lords heritage but being ensamples to the flock And when the Chief Shepherd acknowledged by Peter himself after Christs Resurrection to be Christ alone not himself shall appear ye shall receive a Crown of glory that fadeth not away Whence St. Peter expresly enjoynes them to feed the flock as Shepherds only not as Kings or Lords
holy is he that hath part in the first Resurrection on such the second death hath no power but they shall be Priests God and of Christ From which Texts Tertullian thus argued Nonne Lalci Sacerdotes sumus Regnum quoque nos et Sacerdotes Deo Patri suo fecit St. Ambrose resolves Omnes filii Ecclesiae Sacerdotes sunt St. Hierom determines Genus Sacerdotale Regale sumus omnes qui baptizati in Christo Christi censemur nomine Which St. Chrysostom thus backs Et tu in baptismo Rex essiceris Sacerdos Propheta adding St. Peter calls the whole Church of Christ A Kingly Priesthood St. Augustin concludes Hoc Sacerdotio Regali consecrantur omnes pertinentes ad corpus Christi Summi veri Principis Sacerdotum Omnes sunt sacerdotes quia membra sunt unius Sacerdotis Yea St. Bernard most Commentators and all Protestant Divines from these Texts resolve That every faithfull Christian is after a spiritual and ghostly manner both a Priest to offer up spiritual Sacrifices unto God and likewise a King to rule over his sins and corruptions Therefore Mr. Hardings inference from this Text of Peter That the Pope being a Bishop may be a King But on the other side a King may in no wise be a Bishop or Priest That the Priesthood which is the greater may contain the Kingship being the lesse but not è converso And Dormers inference thence You are a Kingly Priesthood as who should say the Priesthood before was not Kingly for that their Kings under the Law ruled over Priests but now is the Priesthood Kingly for that to it be subiect even Kings themselves So that unlesse the Pope yea every Popish Priest may rule over Kings and Princes as their Lords paramount and that in Temporals as well as Spirituals and all the world at their pleasures they think they are no Kingly Priestood must needs vanish into smoak since not only every Christian King but private Christian is as much as really a Spiritual Priest and King too by St. Peters and St. Johns resolutions as the Pope or St. Peter himself Especially if we believe Johannes de Parisiis his decision Sacerdotium dicitur Regale a Regno non hujus mundi sed coeli and the Glosse on Gratian from St. Cyprians resolution Christus actibus propriis Dignitatibus distinctis potestates utriusque discrevit Hinc est argumentum as the Glosse resolves quod Papa non habet utrumque gladium or at least it evidenceth that every private Christian being both a Spiritual King and Priest hath both swords as well as the Pope who upon this account can have no superiour Spiritual or Temporal Jurisdiction over them since Par in parem non habet Imperium To cloze up this Chapter I can discover upon serious disquisition nothing in all or any of the Evangelical Commissions or Titles given to the Apostles or Ministers of the Gospel that can invest St. Peter or any other Apostle Pope Bishop Presbyter Minister Priest with Supream Ecclesiastical Jurisdiction or Dominion much lesse advance the Pope to such a transcendent superiority over the whole Church all Bishops yea Emperors Kings themselves as now they exercise prescribe expect by their very Caeremoniale wherein they inform us Papa nemini omnino mortalium reverentiam facit assurgendo manifeste aut Caput inclinando aut detegendo Such is his Antichristian pride But on the other side the Emperor himself when he is to be crowned by the Pope ut primum videt Pontificem detecto capitc illum genu terram contingens veneratur iterum cum appropinquat ad gradus sedis genu flectit Demum ut ad Pontificis pedes pervenit illos in reverentiam Salvatoris who never received nor required any such reverence from Emperors or Kings devote osculatur Yea the Empresse Imperatrix Coronata mox osculatur pedem Pontificis Moreover the Emperor himself like a Groom of the Popes Stable or Footman must hold the Popes stirrop and lead his horse as Pepin did to Pope Stephen and Frederick to Pope Hadrian and as Constantine the Great did to Pope Silvester if we credit Mr. Harding If more Kings be present then the more worthy King must lead the Popes horse on the right side and the other on the left And if he be not pleased to ride then four of the greatest Kings whereof the Emperor to be one if present must bear the Popes chair on their shoulders and the Pope sitting therein At his feast the Emperor or greatest King must bring water to wash his hands they must carry the first dish of meat and set it on his Table At his Coronation two Cardinal Deacons must hold up the sides of his Pluviale or loose upper Garment and the Emperor or in his absence two of the chiefest Kings must hold up the tayl thereof If they happen to offend the Pope they must dance attendance barefooted at the Popes gates as did Henry the 4th the Emperor and that for divers dayes and nights and in a cold frosty snowy sharp season Or they must be whipped with rodds on their naked body as was Henry the 2d of England who received three stripes on his naked body from many religious persons and from others 4. or 5. who in great numbers resorted to his pennance Or else suffer the Pope to trample on their necks as Pope Alexander the 3d. did on the neck of the Emperor Frederick Barbarossa justifying this his proud insulting over him by a blasphemous wresting of this sacred Text Thou shalt tread upon the Adder and the Basiliâ—k And when the Emperor replyed He shewed this humility Non tibi sed Petro this insolent Pope retorted et Mihi et Petro Yea Caelestine the 3d. when he crowned Henry the 3d. Emperor and had set the Imperial Crown on his head which he bowed down to him the proud Pope sitting in his chair Statim pede in terram excussit presently struck the Crown off his head with his foot to the ground designans per hoc quod ipse Papa haberet potestatem coronandi Imperatorem si meruerat dejiciendi si demeruerit Antoninus averrs Non minor honor debetur Papae quam Angelis Vnde Papa recipit a fidelibus yea a Regibus et Imperatoribus Adorationes Prostrationes et Oscula pedum quod non permisit Angelus a Iohanne Evangelista fieri Therefore he learned this humility and prostration not from this good Angel but the Apostate Angel the Devil who usurped a power to give all the kingdoms of the world and the glory of them to Christ if he would thus fall down unto him and worship him as Kings and Emperors do to the Pope who though he stiles himself Servus servorum Dei in his Epistles yet displayes himself to be Rex superbiae Rex Regum Dominus Dominorum in and by this his
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
Lord their God which brought them and their fathers out of the land of Egypt c. Whereupon all the people resolved and answered again and again The Lord our God will we serve and his voice will we obey and they made a statute ordinance and covenant before the Lord to perform it compared with Joshua 22. 11. to 34. 4ly By King Davids manifold exhortations and precepts to his Subjects to this purpose throughout the Psalms especially Psalm 34. 37. O magnifie the Lord with me and let us exalt his name together O taste and see that the Lord is good blessed is the man that trusteth in him O fear the Lord ye his Saints Come ye children and hearken unto me I will teach you the fear of the Lord. Depart from evil and do good seek peace and pursue it dwell for evermore c. And by his charge to his son Solomon all his Princes Officers and Congregation of Isrel 1 Chron. 28. 9 10. Now therefore in the sight of all Israel the congregation of the Lord and in the audience of our God keep and search for all the commandements of the Lord your God that ye may posses this good land and leave it for an inheritance for your children after you for ever And thou Solomon my sonne know thou the God of thy Fathers and serve him with a perfect heart and with a willing mind for the Lord searcheth all hearts and understandeth the imagination of the thoughts if thou seek him he will be found of thee but if thou shalt forsake him he will cast thee off for ever Seconded with this his publike prayer to God for them 1 Chron. 29. 18 19 20. O Lord God of Abraham Isaac and Israel our Fathers keep this for ever in the thoughts of the heart of thy people and prepare their heart unto thee And give unto Solomon my Son an understanding heart to keep thy commandements thy testimonies and statutes and to do all these things and to build the house for which I have made provision Which ended David said to all the Congregation Now blesse the Lord your God And all the congregation blessed the Lord God of their fathers and bowâ—d down their heads and worshipped the Lord and the King 5ly By Ecclesiastes 1. 12 c. 12. 9 10 11. recording that Solomon King of Israel was also a Preacher and taught the people knowledge and that which was upright even words of truth for their everlasting welfare 6ly By 2 Chron. 15. 12. to 19. Where King Asa made the people to enter into a covenant to seek the Lord God of their fathers with all their heart and with all their soul and that whosoever would not seek the Lord God of Israel should be put to death whether great or small whether man or woman To omit all other particular examples of this nature already touched From these Texts it is apparent That the primary office duty end of Kings especially Christian is to promote the honour worship service fear love of God true religion eternal salvation of their Subjects souls and suppresse what ever is repugnant thereto 12ly That which was Gods principal end design in creating the World it self redeeming mankind by the bloud of Jesus Christ and the King of Kings giving both the Law and Gospel to men must certainly be Gods chief end design in instituting Kings Princes and Supream Civil Governors the eminentest chiefest of men to be his Viceroyes to rule over men of inferiour rank or quality and the most essential real considerable part of their Regal or Magistratical office duty Now Gods principal end and design in creating the world and men the Lords of all other Creatures redeeming mankind by the bloud of Christ and giving both the Law and Gospel to them was only this that all mankind might worship adore fear honor praise blesse obey love and glorify him according to his word and will whiles they live on earth that Jesus Christ might rule in and reign over them as his kingdom Church Saints and they might reign with and enjoy perpetual felicity in by under him in his heavenly kingdom for all eternity as the Scripture resolves Therefore it must necessarily be Gods chief end design in instituting Kings Princes and Supream Civil Magistrates the eminentest choicest of all men to rule over those of inferiour quality and the most essential real considerable part of their Regal or Magisterial office trust duty upon which Account among others God specially enjoyned the Kings of Israel to have a Copy of the Book of his Law alwayes in their custody and to read therein all the dayes of their lives the better to observe it themselves and to enjoyn all their subjects to observe obey and do nought against it yea God himself with greatest majesty enacted this Royal Law by King Davids own mouth for all Kings Rulers to square their Government by He that ruleth over men must be just ruling in the fear of God which he can never do without taking special care to maintain promote the true Worship service fear love obedience of God according to his word among all his Subjects for Gods glory and their temporal and eternal felicity as David did 13ly This I shall evidence even from the very light of nature and practice among the Heathen Nations Plato in his Book De Regno asserts That the King hath Universae humanae Societatis curam that Regia cura ut quae principalis in omnes homines ars est consisting not only in this that Rex est humanus Curator but also Divinus Pastor over all his Subjects That the chief care of Religion Worship of the Gods and feeding of the people belongs to Kings they being a kind of Priests Quare in Egypto neque imperare licet Regi absque Sacerdotio Sed si quis ex alio genere per vim Regnum invasit postea tamen necesse est cum hoc genere initiari Quin et in multis locis apud Graecos Summis Magistratibus maxima sacrificia demandata esse quis compererit et sane etiam apud nos non minus clarum est quod dico Ei enim qui Rex sorte creatus est augustissima et maxima patria vetera sacrificia huic attributa esse tradunt Hos itaque sorte creatos Reges simulque Sacerdotes considerare convenit c. Aristotle his Scholar resolves us that in the heroical times Reges provinciam habebant bellorum et sacrorum nisi forte ad Sacerdotes attinerent Postea autem partim quidem ipsis Regibus omittendis partim vero populis recusantibus apud quasdam Civitates sacra solis Regibus relicta sunt Rex autem et Dux belli et Iuder erat rerum divinarum moderator And among the Romans themselves as their Historians and others relate their antient King and after that their Emperors were both Kings and Priests and had the chiefest hand in performing the Rites and Ceremonies of
Flavitas afterwards upon a difference between him and Peter of Alexandria who condemned the Synod of Chalcedon suis ipse manibus in sacris tabulis Mogge nomen expunxit Felicis appellationem reposuit Peter continuing Bishop still by the Emperors restitution and protection notwithstanding the Popes and Roman Synods sentence of deprivation Pope Gelasius succeeding Felix takes upon him to declare the Emperors restitution of Peter after his deprivation by a Synod to be void if the Decrees and Epistles be his own and not forged as I suspect by the stile and subject matter improper to and unknown in that age upon these mistaken Papal grounds Imperatori tantum de humanis rebus judicare permissum est non etiam praeesse divinis quomodo de his per quos divina ministrantur judicare praesumant Fuerint haec ante adventum Christi ut quidam figuraliter adhuc tamen in carnalibus actionibus constituti pariter Reges existerent et pariter Sacerdotes quod Sanctum Melchisedechem fuisse sacra prodit historia Quod in suis quoque Diabolus imitatus est utpotè qui semper quae divino cultui convenirent sibimet tyrannico spiritu vindicare contendit ut Pagani Imperatores iidem et maximi Pontifices crearentur Sed cum ad verum ventum est eundem Regem atque Pontificem ultra sibi nec Imperator Pontificis nomen imposuit nec Pontifer Regale fastigium vindicavit In that age 't was true but divers Popes since have usurped it as of right Quamvis enim membra ipsius veri Regis atque Pontificis secundum participationem naturae magnificè utrumque in sacra generositate sumpsisse dicantur ut simul Regale genus et Sacerdotale subsistant attamen Christus memor fragilitatis humanae quod suorum saluti congruerit dispensatione magnifica temperans sic actionibus propriis dignitatibusque destinatis officia potestatis utriusque discrevit suos volens medicinali humilitate salvari non humana superbia rursus intercipi ut et Christiani Imperatores pro aeterna vita Pontificibus indigerent as to their doctrin instruction advice not supream inherent Ecclesiastical Jurisdiction et Pontifices pro temporalium cursu rerum dispositionibus yea of Ecclesiastical and divine too as the premised and subsequent Authorities infallibly evidence though this Pope here denyes it uterentur quatenus spiritualis actio a carnalibus distaret incursibus Et ideo militans Deo minime se negotiis secularibus implicaret why then do all Popes and most Bishops the contrary ac vicissim nolle rebus divinis praesidere videatur qui esset negotiis secularibus implicatus his Argument holds not è converso since all Christians especially Kings ought to meddle with divine matters and things of faith without which they can neither know serve worship God or be saved themselves nor govern their Christian subjects as they ought et ut modestia utriusque ordinis conaretur ne extolleretur utroque suâ—fultus et competens qualitatibus actionum specialiter professio aptaretur From which mistaken premises this Pope draws this conclusion one of the first I meet with directly opposing the Emperors Ecclesiastical Authority except that of St. Ambrose in a different case when Emperors command things directly against God and the Scriptures Quibus omnibus rite collectis evidenter satis ostenditur a seculari potestate nec ligari prorsus nec solvi posse Pontificem Quo manifestius approbatur Alexandrinum Petrum per Imperialem solummodo sententiam nullo modo potuisse absolvi being condemned deprived by the Synod at Rome Pope Felix ubi si Pontificum quoque sociatur assensus quaerimus utrum praecesserit an fuerit subsecutus Si subsecutus est nihilominus ad id reditur ut absolutio seculari potestate praecepta et principaliter inchoata valere non possit pontificumque secutus assensus adulationis potius fuerat quam legitimae sanctionis Si praecessit doceatur a quibus ubi ille sit gestus secundum Ecclesiae regulam celebratus si paterna traditione profectus si majorum more prolatus si competenti examinatione depromptus Ubi proculdubio requirendum est Si Synodali congregatione celebratus quod in receptione damnati depulsione catholici quia nova est causa fieri debuisse certissimum est In fine he concludes that Peter and Acacius being condemned a prima sede by which he means the See and Council of Rome could not be absolved nor restored by the Emperor himself nor by a Synod of the Clergy held at Constantinople or elswhere but only by the See of Rome nec ab inferiore quolibet praecipue cum de secundae sedis ageretur Antistite to wit Acacius of Constantinople sed a prima sede jure possit absolvi Inferior quippe potiorem absolvere non potest sola ergo potior inferiorem convenienter absolvit A doctrin inconsistent with the practise and proceedings of that age as the premises and the deprivations restitutions of many Bishops by the Emperors as well Orthodox as Heterodox recorded by Eusebius Socrates Scholasticus Sozomen Tripartita Historia Nicephorus and others abundantly evidence This Pope Gelasius in his Commonitorium ad Faustum his Legate sent to Constantinople hath the like passages Quod si dicunt Imperator hoc fecit that he restored Peter and Acacius hoc ipsum quibus canonibus quibus regulis est praeceptum As if Emperors must do nothing but what Popes and Bishops prescribe or permit them by their Canons In his Epistle to Anastasius the Emperor about the same businesse after this complement Romanus natus Romanum Principem amo colo suspicio sicut Christianus cum eo qui zelum Dei habet secundum scientiam veritatis habere desidero qualiscumque Apostolicae sedis Vicarius a phrase not usual in that age quodcunque plenae fidei catholicae deesse comperero pro meo modulo snggestionibus opportunis supplere contendo He thus proceedâ— Pietatem tuam absit quaeso à Romano Principe ut intimatam suis sensibus veritatem arbitretur injuriam Duo quippe sunt Imperator Auguste quibus principaliter Mundus hic regitur authoritas sacra Pontificum et Regalis potestas In quibus tanto gravius est pondus sacerdotum quanto etiam pro ipsis regibus hominum in Divino reddituri sunt examine rationem And must not Kings too give an account for Bishops and Priests under them if they permit unworthy ones or enforce them not by their Lawes to discharge their pastoral duties No doubt they must Nosti etenim fili Clementissime quod licet praesideas humano generi dignitate rerum tamen Praesulibus divinarum devotus colla submittis this is untrue in point of Jurisdiction atque ab eis causas tuae salutis expetis as from his Ministers not Superiors inque sumendis Coelestibus Sacramentis eisque ut competit disponendis subdi te debere cognoscis in point
That the Power of summoning Councils even in Rome it self appertained to this King of Italy not to the Pope 3ly That the King upon the complaints exhibited to him against the Pope suspended him both from his temporalties benefices and Papal office by his Regal authority before the Council summoned till he had purged himself from the Crimes objected 4ly That though most of the Synod held it just this Pope should not answer the Articles against him till he was first restored to his Patrimony benefice and office yet they would determine nothing therein till this Kings approbation pleasure first known 5ly That the King would not take off this Popes Suspension till he answered his Articles and purged himself notwithstanding the Synods request and opinion to the contrary 6ly That thereupon they received and read the Articles against him 7ly That the Pope appeared by this Kings summons before this Council to answer the crimes against him where at his appearance he denies to answer in point of Law till his Suspension first released and his restitution which the Emperor overruled against him After which he appeared the second time upon Summons to answer the Articles and purge himself but was interrupted by the tumultuous force and assaults of his accusers made upon him and his followers who were wounded and had been slain by them had not the Kings Great Officers rescued them from their fury and guarded them back to their lodgings That after this upon new Summons the Pope was willing to answer and purge himself before the Synod but that he was informed he could not do it without danger of being slain by his tumultuous opposites 8ly That the Synod thereupon repaired to the King as the Supream Judge to direct them how to proceed in this cause by reason of these Tumults 9ly That thereupon the King referred the whole businesse to them to proceed therein as they should think best for the Peace of the Church and of all Christians in the City of Rome 10ly That they hereupon by vertue of this Kings regal authority and command not their own inherent Episcopal or Synodal Jurisdiction referred the merits of the cause being secret and difficult to Gods judgement and restored the Pope to his Ecclesiastical Rights and exercise of his Ministry within the City of Rome and perswaded an amicable Christian peace and agreement between him his adversaries the Senate and Citizens of Rome Where then is that transcendent Jurisdiction of Popes over Kings Councils all other Bishops and his absolute exemption from their Judicatures for any scandalous sins or heresies which succeeding Popes and their Parasites boast of in the premised Chapters To evade this undeniable president Ennodius and other flatterers of Popes pretend That Pope Symmachus out of meer humility and of his own accord submitted himself to this Kings and Councils Judgement But the premises evidence the contrary that most of these proceedings especially his Suspension overruling of his demurrer c. were much against his will and that he had no real desire to purge himself what ever he pretended And John Gerson Chancellor of Paris one of the learnedest profoundest Pontificians in his notable Book De Auferibilitate Papae resolves That Symmachus and other Popes did undergo the judgements of Councils nequaquam ex humili condescentione sicut nonnulli fingunt sed ex debito et obligatione Yea this Pope himself in his Apology to Anastatius the Emperor stiles him Principem rerum humanarum adding Thou O Emperor governest human and secular affairs Bishops dispence the divine Mysteries without any addition that Bishops govern all Ecclesiastical affairs which this King and the Emperor then did in Italy not Popes nor Bishops This Theodoricus King of Italy made and published divers Ecclesiastical Lawes intermixed with his Temporal concerning Clergy-men Churches Sanctuaries Pagan Sacrifices Sepulchers and burials in Rome it self Marriages Espousals Jews the observation of the Lords day c. commanding them to be generally observed by his Edictum Theodorice Regis Lex 26. 70. 71. 92. 93. 108. 110. 111. 125 126. and that as well by the Romans as Barbarians and Goths under pain of banishment if violated Quia quod pro omnium provincialium securitate provisum est universitatis debet servare devotio Cassiodorus a Noble learned Roman Senator tutor to this King Theodoricus in his Exposition in Psal 50. Tibi soli peccavi hath this passage De populo si quis erraverit Deo peccat Regi Nam quando Rex delinquit soli Deo reus est quia hominem non habet qui eius facta diâ—udicet Merito ergo Rer Deo dicit se solum peccasse quia solus erat qui eius potuisset admissa discutere Therefore not the Pope or any other Conclave of Prelates In his other works he registers the Epistle of Theodohardus to Justinian the Emperor wherein he recites In toto orbe simile nihil habet as supream for power and dignity Pope Hormisda the 1. having condemned the Eutychians in a Council at Rome by the exhortation and command of King Theodoricus by his Letters and Messengers exhorted John then Patriarch of Constantinople and Anastatius the Emperor to renounce this Heresy and believe the two natures in Christ But they taking this message in high indignation and scorn put the messengers into an old leaking Ship and Anastatius commanded them to return directly into Italy and not to touch upon the shoare of Grece enjoyning them to return this answer to the Pope Scire se Augustorum or Imperatoris proprium esse non Pontificis imperare nec Imperata Pontificis accpiere et si quid foret in quo hunc cui divina curae sunt jubere oporteat se eum esse a quo alii multo melius sua jussa expectent quam sua proponant exequenda Nos jubere volumus non Nobis juberi This Pope Hormisda after Anastatius his death in his Epistle to the Emperor Justinus adversus Nestorii Eutychetis blasphemias informs him Inter eq quae ad unitatem Ecclesiae pertinent propter quam Deus Clementiae vestrae elegit Imperiam hoc quoque venerabilis Imperator Cura fidei cui multipliciter vos studere declarastis adiecit Making the care of the Christian faith and Peace of the Church by establishing the Orthodox faith and suppressing heresies by his Imperial authority the principal cause of Gods advancing him to the Empire In pursuance whereof this Emperor Justinus by his Letters Decrees endeavoured to reconcile the differences between the Bishops Churches of Rome and Constantinople ut unitatem individuae Trinitatis ipsi quoque colant in unitate mentium Quid enim gratius reperiri potest quid justius quid illustrius quam quos idem Regnum continet idemque fidei cultus irradiat eos non diversa contendere sed collectis in eisdem sensibus instituta venerari non humana mente
aliter ordinari permittemus nisi literas sciant rectam fidem vitamque habeant honestam c. Presbyterum autem minorem 35 annos fieri sed neque Diaconum vel subdiaconum minorem 25. c. Sed neque curialem aut officialem Clericum fieri permittimus Episcopi Clerici in Vrbe Constantinopolitana degentes ibi conveniendi Si vero lis nondum inchoata est apud Gloriosissimum Praefectum oricutis praetoriorum aut apud eos qui a Nobis fuerint deputati Iudices Iubemus Archiepiscopos Seniores Romae c. Whence Papa temporalibus immiscere se non debet Papa Iurisdictionem temporalem Imperii non habet is the Glosse resolves After which he adds this memorable cloze to his Law concerning Bishops Priests Deacons and their respective ordinations Quae igitur a Nobis sancita sunt sacrum ordinem statumquâ— custodiunt secundum sacrarum regularum observationem virtutem de caetero observent perpepetue integra et sanctissimi Patriarchae uniuscujusque Ecclesiae whereof the Bishop of Rome was one et Deo amabiles Meâ—ropolitae et reliqui reverendi Episcopi atque Clerici ubique Dei culturam et sacram disciplinam custodientes inviolatam poena imminente haec praevaricanti quo penitus alienus sit a Deo et imposito sibi Sacerdotii ordine nam velut indignus hoc excluditur Licentiam vero universis damus cujuscunque sint officii vel conversationis respicientibus aliquid horum praevaricari nunciare Nobis et ad Imperium quod semper est ut Nos qui hoc secundum sacrarum regularum explanationem Apostolicamque traditionem constituimus decentem etiam indignationem praevaricantibus inferamus Sanctissimi siquidem Patriarchae uniuscujusque Diocesis haec proponant in Ecclesiis sub se constitutis et manifesta faciant quae a nobis constituta sunt Illi quoque rursus etiam ipsi proponant in Metropolita sanctissima Ecclesia et constitutis sub se Episcopis haec manifesta faciant illorum vero singuli in propria Ecclesia haec proponant ut nullus nostrae Reipublicae ignoret quae a Nobis ad honorem et ad augmentum magni Dei et Salvatoris nostri Iesu Christi disposita sunt To which end he commanded Copies of these Laws to be sent to all Metropolitans Johanni vero gloriosissimo praefecto sacrorum praetoriorum secundo exâ—onsuli expatricio commanding him to see these Laws duly observed to inform him of all violations of them ut decens super eis imponatur correctio cunctis Utatur quoque praeceptis ad clarissimos Provinciarum Iudices ut et ipsi qui fiunt inspicientes non permittant aliquod ertra hoc quod a Nobis constitutum est fieri imminebit enim eis et poena quinque Librarum auri si quidem et ipsi praevaricari videntes non denunciaverint aut sedi tuae aut Imperio ut undique decens ornatus ordinationis gradui conservetur 5ly By the Prologue of this Law Ut Ecclesia Romana centum annorum gaudeat praescriptione Vt legum originem anterior Roma sortita est et Summi Pontificatus apicem apud eam esse nemo est qui dubitet Yet not in the Pope but King Emperor as he thus declares in the very next words Vnde et Nos necessarium duximus patriam legum fontem Sacerdotii speciali nostri numinis lege not of the Pope illustrare ut ex hac in totas Catholicas Ecclesias quae usque ad Oceanum fretum positae sunt saluberrimae legis vigor extendat et sit totius occidentis necnon et orientis ubi possessiones sitae inveniuntur ad Ecclesias nostras not vestras sive nunc pertinentes seu postea eis acquirendae Lex propria ad honorem Dei consecrata c. Quod igitur nostra aeternitas ad omnipotentis Dei honorem venerandae sedi summi Apostoli Petri dedicavit hoc habeant omnes terrae omnes Insulae totius occidentis quae usque ad ipsas Oceani recessus extendantur nostri Imperii providentiam prae hoc in aeternum reminiscentes hujus legis praerogativam non solum in occidentalibus partibus Romanae Ecclesiae condonamus sed etiam in Orientalibus partibus in quibus Ecclesiasticae Vrbis Romae possessiones sunt vel postea fuerint scilicet omnibus judicibus minoribus et majoribus qui Christiani Orthodoxi sunt vel postea fuerint hanc nostram constitutionem servantibus Nihilominus hujusmodi Legis temeratoribus post coelestes poenas etiam legitimam super vigorem pertimescentibus poenam quinquaginta librarum auri formidantibus hac lege non solum postea in emergentibus causis suum tenorem exercente sed etiam in his quaenam sunt deductae in judicium Sanctitas itaque tua praesentem nostrae mansuetudinis legem piissimam sive sacrosanctam oblationem quam Deo dedicamus accipiens inter sacratissima vasa reponat et a nobis servandam et in omnes Ecclesiasticas possessiones servaturam Dat. xviij Kal. Maii. Capite Bilisario Proconsule This Law the Emperor sent to Pope John the 3d. with this inscription Joanni viro beato sancto Archiepiscopo Patriarchae Veteris Romae which being an Universal Law extending to all parts of the Roman Empire to the possession of all Churches to Isles in the East and West as well as those of Rome equally binding Popes and the Church of Rome as all others and made by the Emperors own inherent Ecclesiastical Jurisdiction without the Pope as the sole Original fountain of Lawes to whom the chief Pontifical Legislative power appertained Compared with his precedent Lawes binding both Popes Patriarchs Metropolitans Bishops Priests all sorts of Ecclesiastical or religious persons and subjecting them to punishments of deprivation imprisonment and other censures to be inflicted on them by the Emperor himself and by his temporal Officers Judges who were to inquire and inform him of all violations of them are pregnant evidences of this Pious Emperors Legislative Coercive Supream Ecclesiastical authority transmitted in Perpetuity by these Laws to the Roman Empire and his Successors therein most perspicuously demonstrate that it was a principal part of his Imperial office duty care to make such Ecclesiastical Laws for the conservation of Gods sacred faith worship Laws and good Government of the Church Clergy as well as Laws for the Government of the Commonwealth 6ly By his declaring resolving Imperator Pater est Legis Nullum genus rerum est quod non sit penitus quaerendum authoritate Imperatoris Is enim recepita Deo coronam gubernationem et Principalitatem super omnes homines Whence Paulus Bishop of Apamea in the 5. General Council of Constantinople upon the death of Pope Agapetus used these words to Justinian Transtulit ipsum Dominus ut plenitudinem directionis vestrae custodiret Serenitati 7ly By declaring That if any Bishop by Doctrine or otherwise move any tumults he shall be punished
intra eas suam manifestaret sententiam During the Councils Sessions Pope Vigilius published his Apostolical Constitution and definitive sentence in defence of the Three Chapters Which Constitution and sentence of his this General Council contradicted anathematised even in the cause of faith censuring his definitive opinion as heretical condemning the Catholick faith and justifying the heresie of Nestorius as Bellarmin himself confesseth All the godly Bishops in the cloze of the 6. Collation cryed out unanimously Multis Annis Imperatorem orthodoxum Imperatorem multis annis And in the Conclusion of the 7. Session or Collation they all give him this Encomium Sancta Synodus dixit Evidenter et nunc Deum placans intentio piissimi et tranquillissimi Imperatoris ostensa est qui omnia semper fecit et facit quae sanctam Ecclesiam et recta dogmata conservant qui et modo recitatas Chartas direxit manifestantes et ipsas quod nec latuit aliquem alienam ab initio esse istorum Capitulorum impietatis sanctam Dei Ecclesiam Et Christianissimus quidem Imperator mercedem pro his habebit de Christo magno Deo qui talia multiplicare solet nos autem Orationes quotidianas facientes pro ejus Serenitate pro tribus Capitulis altero die adjuvante Deo Synodicam sententiam proferemus This Emperor ratifying the definitions of this Council by his royal assent and Decrees afterwards writ a Confession of his own faith wherein he refutes and anathematizeth all Heresies condemned by former Councils in nature of an Imperial Decree which he enjoyned to be observed within his Empire sending it to Pope John the 2d and approved by Pope Agatho his Successor printed in Surius with this Title Edictum Piissimi Imperatoris Justiniani fidei Confessionem continens refutationem haereseos quae adversantur Catholicae Ecclesiae c. With this Note in the Margin Confessio Justiniani Imperatoris Erudito Pio et Catholico Imperatore digna The ground of his compiling and publishing it is thus expressed in the Prologue Scientes quod nihil aliud sic potest misericordem Deum placare quam ut omnes Christiani unum idemque sapiant in recta immaculata fide nec sint dissentiones in sancta Dei Ecclesia necessarium putavimus c. to compile and publish this his Edict and Confession of Faith for these ends Upon reading whereof Pontianus a Bishop writ thus to him Exultat autem spiritus noster hoc firmiter te piissime esse Imperator quod Apostolica fides praedicat credentes quod à rectae credulitatis tramite non declines Talem enim decet esse Imperatorem pium justum fidelem qualem te nos esse cognovimus Yet notwithstanding all these deserved Encomiums of his transcendent Piety Christianity Orthodoxy Zeal c. Cardinal Baronius is so much enraged against this godly Emperor for his proceedings against Pope Silverius and Vigilius and for his Ecclesiastical Laws that like another Hercules furens he most unchristianly belyes slanders reviles and damnes him to the pit of hell as the most illiterate unworthy impious tyrannical presumptuous heretical wretch that ever breathed What Christian Princes such a one as Justinian to make Laws for Popes or Bishops Laws concerning faith c. who should receive all such Lawes from and only obey the Lawes made by Popes and Prelates Vides quanta iactura cum Principes indicere audent ipsis Sacerdotibus leges a quibus sancitas servare ipsi debent Then slandering this most learned Emperor as homo penitus illiteratus adeo ut nec alphabetum aliquando didicisset illiteratus Theologus legere nescius ut qui nec prima elementa calluit qui nunquam legere sciverit vel ipsum foris inscriptum titulum Bibliorum Fecit analphabetum Imperatorem repente palliatum apparere Theologum Clero ut sibi subditum aggressus erat praescribere leges Sacrarum legum conditorem agit de Sacerdotibus leges ferre in eisque poenas statuere praeter jus fasque praesumens Ille furore percitus mente amotus correpâ—us malignospiritu agitatus a Satana Sacrilegus c. a quo accepturi essent Leges Episcopi Such a one as this Justinian to make Lawes for Bishops What is it else but to confound all things Confundi omnia necesse est Canones ipse conculcat penitusque confundet Ecclesiasticam oeconomiam Sicque omnem in Ecclesia dissolveret ordinem faceretue ex regno coelorum ergastulum infernorum Ne sutor ultra crepidam c. Yea he not only taxeth him of Curiosity temerity and arrogancy for medling in sacred affairs but for a perverse mad-man an Antichrist setting up his chair throne in the temple of God and exalting himself above all that is worshipped making Sacrilegious Lawes for exercising Infidelity and writing Edicts for heresie And that when he died ad supplicia apud infernos luenda profectus est This insolent impudent Cardinal had quite forgotten First not only the presidents of King David Solomon Hezekiah and others in the Old Testament making Laws for Priests and Levites in matters of Worship Order c. but of Constantin the Great Theodosius other his religious Predecessors Ecclesiastical Lawes mentioned in this Generall Council Secondly That Pope Agatho himself in the 6. general Council of Constantinople in his Proposals and Confession of the Orthodox faith received professed in the Church of Rome sent to the Emperor Constantius this Council gives this honorable testimony of Justinian his Orthodox faith Edicts Book in defence of the Catholick faith Justinianus Augustus cujus fidei rectitudo quantum pro syncera confessione Deo placuit tantum rempublicam Christianam exaltavit Et utique ab omnibus gentibus ejus religiosa memoria veneratione digna censetur cujus fidei rectitudo per Augustissima ejus Edicta in toto orbe diffusa laudatur quorum unum quod ad Zoilum Alexandrinum praesulem adversus Achephalorum haeresin missum est pro Apostolicae fidei rectitudine satisfacere sufficiens cum hac nostrae humilitatis suggestione vestrae tranquillissimae Christianitati dirigentes per praesentium latores as Delegates to him this Council under him of 120 Bishops offerimus 3ly That this Pope and the whole Synod of Rome in their Epistle to their Delegates sent to the Emperor and Council and Instructions to them read in this General Council after their mention and applauses of the Piety Orthodoxy and Zeal of the Emperors Constantine the Great Theodosius and Martianus in summoning the Councils of Nice Constantinople Ephesus and Chalcedon against Arrius and other Heretiques instantly subjoyn Iustinian who summoned the Council of Constantinople as excelling all the former godly Emperors in Piety and Zeal Et sicut extremi quidem praestantissimi tamen omnium magni illius Iustiniani cujus et virtus ita et pietas omnia in meliorem ordinem restauravit cujus justitia
Si vero Laicus fuerit honestioris loci persona est medietatem facultatum suorum amittat fisci juribus profuturam si vero minoris loci persona est amissione rerum suarum mulctatus in exilium deputetur Flavius Reccaredus Rex hanc deliberationem quam cum sancta diffinimus Synodo confirmans subscripsi It is very observable that this King Reccaredus by his power piety and example converted all the Bishops Clergy Nobles and others of the whole Gothish Nation from the Arrian Heresie which they anathematized to the Orthodox faith as they all thus acknowledged in this Council Tunc Episcopi omnes una cum Clericis suis Primoresque gentis Gothicae pari consensione dixerunt Licet hoc jam olim conversionis nostrae tempore egerimus quando secuti gloriosissimum Dominum nostrum Reccaredum Regem ad Ecclesiam transivimus et perfidiam Arrianam cum omnibus superstitionibus suis anathematizavimus pariterque abjecimus After which protesting their unanimous cordial believing embracing profession of the Kings Orthodox faith they denounced many Anathemaes against the Arrian heresy and each branch thereof subjoyning this ingenuous confession of their Conversion from their heresie by this Kings means and their cordial embracing of his faith Comfitemur nos ex haeresi Arriana toto corde tota anima tota mente nostra ad Ecclesiam catholicam fuisse conversos Nulli dubium sit nos nostrosque decessores errasse in haeresi Arriana fidem Evangelicam atque Apostolicam nunc intra Ecclesiam Catholicam didicisse Proinde fidem sanctam quam religiosissimus Dominus noster patefecit in medio Concilii et manu sua subscripsit hanc et nos tenemus hanc confitemur pariter et suscipimus hanc in populis praequicare atque docere promittimus Haec est vera fides quam omnis Ecclesia dum per totum mundum tenet Catholica esse creditur probatur Cui haec fides non placet aut non placuerit sit Anathema Maranatha in adventu Domini nostri Jesu Christi c. All of them unanimously embracing subscribing professing perpetually to adhere to that Confession of the Catholick faith which this their religious King who converted them had made and read unto them in this Synod anathematizing all such who disliked or assented not thereunto I have transcribed these Speeches passages Confession and Charter of Confirmation of this pious King and Synod even in Spain it self where the Pope now most predominates because they justifie the Emperor Justinians Ecclesiastical Authority Laws Proceedings so much decryed by Baronius demonstrate the care and duty of the antientest Christian Kings in Spain and elsewhere to promote the orthodox faith true worship service of God conversion salvation of their Subjects souls as the principal means of their temporal and eternal felicity and utterly subvert the antichristian assertions of Popes Popish Canonists Prelats Priests Quaecunque a Principibus terrae in ordinibus vel in Ecclesiasticis rebus decreta inveniuntur authoritatis nullius esse monstrantur cum Laici deâ— rebus Ecclesiasticis nihil possunt constituere That this matter is so clear that no secular Prince from the beginning of the world till this day can be named who by the ordinary power of a Prince without the gift of Prophecy or special Revelation did laudably meddle with Religion as a Judge or ruler of spiritual causes c. And refutes the received answer of Civilians and Canonists on Justinians most excellent Law concerning Bishops and Priests to this Question Ad quid se intromittat Imperator de Spiritualibus vel Ecclesiasticis cum sciat ad se non pertinere To which if any answer be given it must be principally this Dic quod authoritate Papae hoc facit by whose Authority neither any pious Emperors nor this Spanish King ever held summoned Councils or made confirmed the recited orthodox Confessions of faith nor their Ecclesiastical Laws or Constitutions but by their own Regal Supremacies Pope Gregory the 1. sirnamed the Great most frequently prayes to God for the Emperor Mauritius and stiles him his Lord and most excellent Lord adding Deus vos universo mundo praeesse constituit Potestas Dominorum meorum caelitus data est super omnes homines himself subjecting his Papal Miter to his Imperial commands not out of meer humility but bounden duty and conscience as his Ego sum servus vester O Imperator ego vestrae jussioni subjectus ego quod debui erolvi qui Imperatori obedientiam praebui attest He begins one of his Epistles to him thus Inter animarum curas et innumerabiles solicitudines quas indefesso studio pro Christianae reipublicae regimine sustinetis magna mihi et universo mundo saetitiae causa est quod pietas vestra Custodiae fidei qua Dominorum fulget Imperium praecipua solicitudine semper invigilat Vnde omnino confido servat vos Deus causa Religiosae mentis amore tuemini ita Deus vestras Majestates sua gratia tuetur et adjuvat Another Epistle begins thus Omnipotens Deus qui pietatem vestram pacis Ecclesiasticae fecit esse custodem ipse vos fide servat c. Pro qua re totis precibus deprecamur ut bonum hoc Omnipotens Deus Serenitati Dominorum piaeque eorum soboli et in praesenti seculo atque in perpetua remuneratione retribueret And he concludes another Epistle to him thus Omnipotens autem Deus serenissimi Domini nostri vitam et ad pacem sanctae Ecclesiae et ad utilitatem Reipublicae Romanae both coupled together by him as his office duty in and towards both alike per tempora longa custodiat In another Epistle Leontiae Augustae he thus prayes to Almighty God ut cor vestrae pietatis sua semper dextra teneat ejusque cogitationes caelestis gratiae ope dispenset Ouatenus tranquillitas vestra rectius valeat sibi servientes regere quanto Dominatori omnium noverit minus deservire In amore catholicae fidei faciat Defensores suos quas fecit ex benigno opere Imperatores nostros Infundat vestris mentibus zelum simul mansuetudinem ut semper pro fervore valearis et quicquid in Deo exceditur non inultum relinquete et si quid vobis delinquitur parcendo tolerare c. Yea he thus declaims against and censures that Title of Universal Bishop and Head of the Vniversal Church which his successors so much contend for as Antichristian Ego fidenter dico quod quisquis se Vniversalem Sacerdotem vocat vel vocari desiderat in elatione sua Antichristum praecurrit quia superbiendo se caeteris praeponit Yea he tells Mauritius the Emperor that this Title is contra statuta Evangelica contra Canonum Decreta That Nullus unquam praedecessorum suorum hoc tam prophano vocabulo uti consenserit Quia si unus Patriarcha universalis dicetur
a Law concerning the Lands and goods purchased by their Kings which of them should go with the Crown and which they might dispose of to their Sons These Councils being all properly Parliaments wherein the King and Nobles sate voted subscribed as well as Bishops and Priests and made Civil Laws for the King kingdom as well as Ecclesiastical for the orthodox Faith and Church The 9. Council of Toledo Anno 655. with the 10th 566. and the Council of Emeritan Anno 666. were all summoned by this King Recessuinthus his command who prescribed what they should decree ratified their Canons enjoyed their special praises and prayers to God Obsecrantes ejus misericordiam largam ut serenissimo nostro amabili Christo Recessuintho Principi glorioso ita praesentis vitae felicitatem impendat ut Angelicae beatitudinis gloriam post longaeva tempora concederet Enacting that every one who attempted any thing contra salutem Principum gentisque aut patriam violated his Oaths of allegiance to them mox propria dignitate privatus loco honore habeatur exclusus reserving only a power and liberty to the King to restore him to his place or honor or both if he saw cause And the 1. Council of Cabellon in France summoned about the same year 656 ex evocatione ordinatione gloriosi Domini Clodovei Regis pro zelo religionis vel orthodoxae Fidei dilectione to reform what was amisse or wanting in the Church made the like prayers for him The Bishops assembled in Aurelianensi Concilio 1. summoned by K. Clodoveus the 1. An. 500. when they had concluded and drawn up 33. Canons upon particular heads recommended to them by this King sent and submitted them to his Majesty with this preface Domino suo Catholicae Ecclesiae filio Clodoveo Gloriosiss Regi omnes Sacerdotes quos ad Concilium venire jussistis Quia tanta ad Religionis Catholicae cultum gloriosae fidei cura vos excitat ut Sacerdotalis mentis affectu Sacerdotes de rebus necessariis tractaturos in unum colligi jusseritis secundum vestrae voluntatis consultationem et titulos quos dedistis ea quae nobis visa sunt definitione respondimus ita ut si ea quae nos statuimus etiam vestro recta esse judicio comprobantur tanti consensus Regis ac Domini Majori authoritate servanda tantorum firmet sententia sacerdotum Their Canons being all subjected to his will to alter reject or ratify them according to his royal pleasure without whose authority they were invalid The 11. Council of Toledo was convened Excellentissimo religiosissimi Vuambani principis praecepto Cujus providae solicitudinis voto et lur Conciliorum renovata resplenduit alterna charitas se mutuo in corrigendis et instruendis moribus excitavit dum aggregandi nobis hortatu Principis gloriosi facultas data est et opportuna corrigendis praeparata est disciplina They cloze up their Canons and Synod with their thanks and this prayer for him Post haec religioso Domino amabili Principi nostro Vuambano Regi gratiarum actiones persolvimus cujus etiam studio aggregati sumus Qui Ecclesiasticae disciplinae nostris seculis novus reparator occurrens omissos Conciliorum ordines non solum restaurare intendit sed etiam annuis recursibus celebrandos instituit ut ad alternam morum correctionem annuo tempore alacriter concurrentes juxta Prophetae vaticinium quod in nobis defractum est alligetur quod abjectum est reducatur Det ergo eidem Principi Dominus pro hujus sacrae sollicitudinis voto cursum praesentis vitae in pace transire et post diuturna tempora ad se in pace remissis iniquitatibus pervenire qualiter felicia tempora ducat felix cum omnibus quibus principatur ad Christum sine confusione perveniat ut quia per eum corona nostri ordinis in melius restauratur coronam futuri regni capiat ex hoc in regione vivorum regnans cum Christo in secula seculorum Amen The 3. Council of Bracara summoned the same year by this King Vuambanus concludes with these thanks to God him prayer for him Gratias itaque Omnipotenti Deo peragimus posthaec sit pax salus diuturnitas piissimo amatori Christi Domino nostro Vuambano Regi cujus devotio nos ad hoc decretum salutiferum convocavit divinam postulantes clementiam ut gloria Christi regnum ejus corroboret usque ad ultimam senectutem praestante ipso qui cum Patre Spiritu sancto vivit gloriatur in Trinitate Deus in secula seculorum Amen It is evident by Fredericus Lindebrogus his Codex Legum Antiquarum Legis Wisigothorum lib. 1 2. Lex Burgundiorum Lex Bohemorum Lex Longobardorum that these Councils of Toledo forecited and those under Chilperick and other Kings of France and Italy were in nature of parliaments wherein these Kings made and promulged Ecclesiastical Lawes intermixed with their Temporal by the advice and assistance Principum Ducum Optimatum Primatum consulente multitudine as well as of their Bishops and Clergy who only did what they prescribed and directed them The 6. General Council of Constantinople was convened by the religious Emperor Flavius Constantinus Pogonatus who summoned Donus then Bishop of Rome to come to this Council as well as George Archbishop of Constantinople whom he stiles in his summons or Divalis sacra universalis Patriarcha as well as Donus Archbishop of old Rome Vniversalis Papa Which summons by reason of Donus his death before the Council was delivered to his Successor Pope Agatho who sent two Delegates in obedience to the Emperors command to this Council wherein the Emperor himself sate President with many of his Great Officers and Nobles as the Acts of this Council record The 1. Action or Session begins thus In nomine Domini Dei Salvatoris Jesu Christi imperantibus a Deo cosonatis et Serenissimis nostris Dominis Flaviis Constantino quidem piissimo et a Deo decreto Magno Principe perpetuo Augusto et Imperatore anno 27. et post consulatum ejus a Deo institutae mansuetudinis anno 13. die 7. mensis Novembris indictione nona PRAESIDENTE IIDEM PIISSIMO CHRISTO DILECTO MAGNO IMPERATORE CONSTANTINO in secretario sacri Palatii quod cognominatur Trullus et ex jussione ejus a Deo instructae serenitatis praesentibus et audientibus Niceta glorioso exconsule Patricio magistro Imperialium officiorum Theodoro glorioso exconsule Patricio Comite Imperialis obsequii Substratega Thraciae Sergio glorioso exconsule Patriciâ— Paulo glorioso exconsule Patricio Juliano glorioso exconsule Patricio militari logotheta Constantino glorioso exconsule Patricio Curatore Imperialis domus Hormisdae Anastasio glorioso exconsule Patricio locum agente Imperialis comitis excubiti Joanne glorioso exconsule Patricio
glorioso Eringii Regis jussu in the first year of his reign whereto he summoned Omnes in commune religiosos Provinciarum Rectores Clarissimorum ordinum totius Hispaniae illustres aulae regiae viros who sate and voted therein as well as his Bishops In the beginning of this Council the King making a short pious Oration to them declaring how destructive all sins were to Kingdoms if not corrected by severe Laws and how much true faith and piety did advance secure honor both Kings and Kingdoms with his desire to consecrate the beginning of his reign to God by promoting the one and suppressing the other He delivered them a writing containing the sum of what he desired to settle in this Council with these expressions Ecce in brevi complexa vel exarata devotionis meae negotia in hujus tomo complicationis agnoscenda perlegite perlecta discutite discussa elimatis discretis titulorum sententiis definite ut pura et placens Deo vestrarum definitionum valitura discretio regni nostri primordia decoret exhortatione justitiae errores plebium digna cohibeat severitatis censura Whereupon they receiving the writing inserted into the Acts of this Council pursued it accordingly in their proceedings First they began with a publique Confession of their faith agreeable to that of Nice former Councils After which they added 13 Chapters more The 1. whereof declares and confirms the Kings just Title to the Crown prohibiting from thenceforth all attempts against his Title or Government by word or deed the other Canons concern the Jews Religion and Ecclesiastical affaires which they clozed with a devout prayer for the King regnare feliciter habere de clementia fructum obtinere de justitia proemium de pietate trophaeum c. the Bishops and Nobles too subscribing them This King afterwards ratified them by his royal Decree signed with his own hand commanding them not to be contemned omitted violated subverted by any but punctually inviolably and perpetually observed by all his Subjects under pain of excommunication confiscation of the tenth part of their goods who had any and fifty stripes with perpetual infamy to be inflicted on such who had no goods to forfeit The 13. Council of Toledo was summoned by the same King Eringius consisting of all his Nobles and Great Officers as well as Bishops to whom he made a pious short speech and then delivered them a writing containing in grosse the things he called them to consult of and to digest into particular Titles which they accordingly pursued the first part of them concerned the forfeiture and confiscations of his Subjects and the Nobility the later Church affairs All these Councils of Toledo were like our antient Saxon Councils consisting of the Nobility and Clergy and enacting temporal as well as Ecclesiastical Lawes which the King confirmed by his Subscription and Edicts They began with a Confession of faith because Praeconabile fignum est illis semper negotiis interesse quae a pietate incipiunt per pietatis viscera temperantur Pietas enim ut ait Apostolus ad omnia utilis est Constantinus Pogonatus the Emperor by his Divales jussiones or Imperial Edicts ad venerabilem Clerum populum foelicissimum exercitum Romanae Civitatis concessit Vt persona qui electus fuerit ad sedem Apostolicam è vestigio absque tarditate Pontifex ordinaretur When as he could not be installed before that time till the Emperor or his Exarch in Italy had given his Imperial assent to his election Anno 685. Pope John the 5. received the Emperor Justinian the 2d his Edictum confirmans sextam Sanctam Synodum alias divales jussiones concerning several annual rents and payments due to the Emperor from the Church of Rome which he mitigated because Ecclesia Romana annue minime exurgebat persolvere This Pope yielded all ready obedience to the Emperor as his Soveraign Lord. Conon being elected Pope after Johns death by the joynt consent of the Clergy Army and people of Rome who were at first divided the Clergy electing Peter and the Army Theodorus a Priest they all ut mos est sent their instrument of his election subscribed with their hands by some of the Clergy and people to Theodorus the Exarch for his approbation without which he had not been admitted to the Papacy Where this Pope received Divalem jussionem Domini Justiniani Principis for confirmation of the 6. General Synod of Constantinople held by his Father quam Synodum permisit ejus pietas illis palam inconcussam perenniter custodire conservare After the death of Conon the Clergy and People of Rome being divided in their election of a Pope one part chusing Theodorus another Paschal both obstinately maintaining their parties at last the greater part of the Souldiers and Clergy elected Sergius in sacrosanctum palatium exinde in Lateranense Episcopium deduxerunt whereupon Theodorus gave over his pretence and submitted to Sergius his election but Paschal would by no means do it till enforced at last volens nolens sending privily to John Platyn the Exarch of Ravenna to come to Rome with his Judges whither he marched very privately who forced Sergius to give him not only divers Ornaments antienly hanging before St. Peters Altar but also One hundred pounds weight of gold to confirm his election and purchase his peace If Popes were thus subject to the Emperors Exarchs and chief Officers in Italy much more then to the Emperors themselves The Emperor Justinian An. 710. commanded Theudor his General to apprehend Felix Archbishop of Ravenna and send him prisoner to Constantinople for his offences which being accordingly executed he had his eyes put out and was afterwards banished into Pontica At which time this Emperor sent an Imperial Edict to Pope Constantine per quam jussit eum ad regiam ascendere urbem Constantinople qui jussis Imperialibus attemperans illico navigia fecit parari and went to Constantinople the Emperor being then at Nice commanded him to meet him at Nicomedia which he did where the next Lords day he said Masse and administred the Communion to the Emperor The Emperor there renewing all the Priviledges of the Church gave this Pope leave to return again to Rome After which Anastatius the Emperor sent a second Edict by the Exarch of Italy to Rome per quam verae se orthodoxa fidei praedicatorem sancti Sexti Concilii confessorem esse omnibus declaravit The Emperor Leo Isaurus in the 9th year of his reign published a Decree against Images Ut nulla Imago cujustibet Sancti aut Martyris aut Angeli ubicunque haberetur maledicta enim omnia asserebat sending word to Rome to Pope Gregory the 2d Si acquiesceret in hoc Pontifex gratiam Imperatoris haberet Si et hoc fieri praepediret a suo gradu decideret that
he would degrade him from the Papacy as he deposed Heraclius Patriarch of Constantinople for disswading opposing his suppressing defacing of Images and refusing to subscribe his Decree against them making Anastatius Patriarch in his stead who concurred with him against Images This Pope Gregory instead of obeying the Emperor herein Tributa Romanae Vrbis prohibuit et Italiae scribens ad Leonem Epistolam dogmaticam non oportere Imperatorem de fide facere verbum a falshood in the highest degree against all his Predecessors doctrine unlesse qualified with the ensuing words in a right sence and subject here misapplyed novitate violare antiqua dogmata Ecclesiae Catholicae And to preserve himself in his See he mutinied all the Officers and Souldiers in Rome and Italy against the Emperor so farr as to resolve to march to Constantinople to depose him and chuse another Emperor in his place upon this quarrel of Images Some write that Pope Gregory the 2d excommunicated the Emperor Leo in a Synod at Rome and that the Emperor derided his excommunication saying Idolatra est et ipse excommunicatus a Deo However all accord that he removit Romam Italiam necnon omnia tam Reipublicae quam Ecclesiastica jura in Hesperiis ab obedientia Imperatoris as Paulus Diaconus and others express it Leonem per Epistolas tanquam impie agentem redarguens Romam cum tota Italia ab illius Imperio recedere faciens wherupon the Emperor appointed several of his Officers in Italy to apprehend depose or kill him for his Treasons whom he by mutinies caused to be slain themselves John Damascen a Monk opposed the Emperor in Syria writing in defence of Images Regum est civilis administratio We obey thee O King in things that belong to civil secular affairs quantum ad nos spectat the government wherof is committed to you But in Ecclesiastical matters Pastors and Bishops have delivered Lawes and Constitutions to us We may not remove those lawfull bounds which are set unto us as if their Canons or Decrees were of absolute force to bind Kings or Emperors without their consents which they never did This Emperor proceeded to put many Priests as well as others to death in Constantinople and elswhere who presumed to erect Images and disobeyed his Imperial Edicts Hereupon Pope Gregory the 3d. who succeeded Gregory the 2. Anno 731. writ commonitory Letters to this Emperor Leo three times one after another to disswade him from his opinion and proceedings against Images and the defenders of them sending them by special Messengers who were apprehended their Letters taken from them and they imprisoned for sundry moneths then sent away with reproaches by the Emperor An Argument of this Emperors Supremacy and the Popes subjection to him Constantine the Emperor surnamed Copronimus in the 13th year of his reign Contra Imagines Concilium 38. Episcoporum congregavit in Palatio Hieriae which continued together from the 3. of February to the 16. of August After which ascendit Constantinus Imperator in ambonem tenens Constantinum Monachum qui fuit Sylei Episcopus cum orasset voce magna pronunciavit dicens Constantino universali Patriarchae multos annos creating him Patriarch of Constantinople by his Imperial power Et deinde ascendit Imperator cum Constantino scelerato Praesule reliquis Episcopis forum divulgantes orthodoxam cacodoxam writes Paulus Diaconus fidem in conspectu totius plebis anathematizantes Germanum Patriarcham Gregorium Cyprium Johannem Chrysoroan Damascenum Our Venerable Beda in his Commentarius in Ps 50. On these words Tibi soli peccavi resolves thus Rex enim si peccat soli Deo peccat quia nullus alius eum pro peccatis suis puniet Therefore not the Pope And he determines that Reges Sacerdotes merito omnes in Ecclesia perfecti vocantur cum sint membra Reges Sacerdotis summi cum seipsos bene regere cum sua corpora Domino hostiam veraciter exhibere didicerunt as well as Popes or Priests Synodus Suessionensis sub Childerico Rege Duce Pipino consisting of the Nobility as well as Clergy was summoned by Pipin the Kings Vicegerent and all the Canons were made and consented unto by the Nobility as well as Clergy as this ratification implies Si quis contra hoc Decretum quod 23. Episcopi cum aliis Sacerdotibus una cum consensu Principis Pipini Optimatum Francorum consilio constituerunt transgredi vel legem irrumpere voluerit vel despexerit judicandus sit ab ipso Principe vel Episcopis vel Comitibus componat secundum quod in lege scriptum est To pretermit the manifold humble supplications and obsecrations of Pope Zacharias elected Pope by the People to Luitprandus King of the Lombards and Thrasimundus with his Presents to them to restore the Cities and Lands they had seised in Italy to the Church of Rome which they denied or deferred to do Aistulphus King of the Lombards demanding an annual Tribute from the Citizens of Rome Per unumquodque scilicet caput singulos auri solidos annue inferri threatning to besiege the City if they refused to pay it Pope Stephen the 3d. his successor quem cunctus populus consona voce sibi elegit Pontificem not the Clergy alone when he could not pacify Aistulphus neither by his Petitions nor Gifts sent unto him by his Embassadors obnixe per eas postulavit pacis foedera He therupon sent to Constantinople to the Emperor Constantinus intreating Imperialem clementiam ut cum exercitu ad tuendas Italiae partes modis omnibus adveniret de iniquitatis filiis mansolas Romanam hanc urbem vel cunctam Italiam liberaret But receiving no ayd thence and Aistulphus proceeding in his menaces and Invasions upon the Popes Territories he thereupon writ humble Letters and sent Messengers to Pepin and Charles Kings of France to relive them from their oppressions Afterwards this Pope repaired in person to King Aistulphus to Papiae where presenting him with many rich gifts nimis eum obsecratus est atque lachrymis profusis eum petivit ut dominicas quas abstulerat redderet over propria propriis restitueret sed nullo modo apud eum haec impetrare valuit Sed imperialis missus simisi modo petiit Imperiales literas illi tribuit non obtinere potuit Herupon he petitioned Aistulphus who detained him prisoner that he would grant him leave to go into France telling him Si tua voluntas est me relaxandi mea omnino est ambulandi c. Upon which he released and permitted him to walk into France where coming to King Pipin and Charles his sonne Christianissimum Regem lachrymabiliter deprecatus est ut per pacis foedera causam beati Petri Reipublicae Romanorum disponeret having writ a Letter to them before in St. Peters and all the Saints Martyrs
Ecclesiastical matters expressed in his Epistle he concludes it thus Tu prosperitas regni tu salus populi Tu Decus Ecclesiae tu omnium protectio fidelium Christi Nobis igitur sub umbrae potentiae sub tegmine pietatis tua divina concessit gratia religiosam ducere vitam atque secura quiete Deo Christo deservire Ideo sollicita mente pia intentione pro tua prosperitate salute curam habere intercedere justum necessarium habemus Domine desiderantissime atque omni honore dignissime David Rex In his Epist 106. ad Karolum Imperatorem he hath this passage Unde patenter cognosci poterit non tantum Imperatoriae vestrae prudentiae potestatem a Deo ad solum mundi Regimen SED MAXIME AD ECCLESIAE PRAESIDIUM et sapientiae decorem collatum Siquidem praeter Imperiales et publicas curas evangelicas quaestiones Academicis vestris a nobis enucleandas inquiritis c. Epistola 83 84. contain an Admonition of this Charles to Pope Leo where he stiles himself Karolus Dei gratia Rex Defensor Sanctae Ecclesiae Wherein among other things he admonisheth this Pope who promised to do him Fealty upon the certificate of the Charter of his Election sent to him De Simoniaca subvertenda haeresi quae sanctae Ecclesiae corpus multis malè maculat in locis Then informs the Pope Nostrum est secundum aurilium divinae pietatis sanctam ubique Christi Ecclesiam ab incursu Paganorum et ab infidelium devastatione armis defendere foris et intus Catholicae fidei agnitione munire Vestram est sanctissime Pater elevatis ad Deum cum Moysi manibus nostram adjuvare militiam quatenus vobis intercedentibus Deo ductore et datore populus Christianus super inimicos sui sancti nominis ubique semper habeat victoriam c. In his Poemata Section 221. he writes thus to him Tu decus Eccleclesiae Rector defensor amator And elsewhere Rex Carolus Caput orbis Europae venerandus apex altaque disponens venturae moenia Romae Pâ—urima nempe tibi sunt emendanda per orbem O Rex O Rector O Decus Ecclesiae Grex est quippe tuus populus tu pastor ovilis Ipsa caput mundi spectat te Roma Patronum Rector et Ecclesiae per te rex rite regatur c. O pater O Pastor Rector spes alma tuorum Sit tibi vita salus sit sine fine Vale. Most of his Writings Poems Epistles are full of the like expressions In few words he writes of him Plurimos convertit populos ad caritatem Christi et laudes Antiqui Saxones et omnes Frisones populi instante Rege Karolo alios praemiis alios minis sollicitante ad fidem Christi conversi sunt besides many others Charles the Great whiles King of France the greatest Protector of the Pope and See of Rome by his Soveraign Ecclesiastical Authority out of sacred Councils and Synods collected a Book of Ecclesiastical Lawes and Constitutions for the preservation and propagation of the Orthodox Faith the peace good government and discipline of the Church the discharge of his regal trust duty and salvation of his peoples souls which he enjoyned all Archbishops Bishops Abbots Priests Monks Clergymen and other his Subjects to observe thus prefaced by himself Regnante Domino nostro Jesu Christo in perpetuum Ego Karolus gratia Dei ejusque misericordia donanâ—e Rex et Rector regni Francorum et devotus Sanctae Dei Ecclesiae defensor humilisque ad utor omnibus Ecclesiasticae pietutis ordinibus seu seculari potentiae dignitatibus in Christo Deo aeterno perpetuae pacis et beatitudinis salutem Considerans pacifico piae mentis intuitu una cum Sacerdotibus consiliariis nostris abundantem in nos nostrumque populum Christi Regis â—clementiam et quam necessarium est non solum toto corde ore ejus pietati agâ—regratias incessanter sed etiam continuo bonorum operum exercitatione ejus insistere laudibus quatenus qui nostro regno tantos contulit honores sua protectione nos nostrumque regnum in aeternum conservare dignetur Quapropter placuit nobis vestram rogare solertiam O Pastores Ecclesiarum Christi Ductores Gregis ejus clarissima mundi luminaria ut vigili cura et sedula admonitione populum Dei per pascua vitae aeternae ducere studeatis et errantes oves bonorum exemplo operum seu adhortatione humeris intra Ecclesiasticae firmitatis muros reportare satagatis ne lupus insidians aliquem canonicas sanctiones transgredientem vel paternas traditiones Vniversalium Conciliorum excedentem quod absit inveniens devoret Ideo magnae devotionis studio admonendi adhortandi sunt imo compellendi ut firma fide et infatigabili perseverantia intra paternas sanctiones se contineant In quo operis studio sciat certissime sanctitas vestra nostram vobis cooperari diligentiam Quapropter et nostros ad vos direximus missas qui ex nostri nominis authoritate una vobiscum corrigerent quae corrigenda essent Sed et aliqua Capitula ex Canonicis institutionibus quae magis vobis necessaria videbantur subjunximus Ne aliquis quaeso hujus pietatis admonitionem esse praesumptuosam putet vel judicet qua nos errata corrigere superflua abscindere recta coarctare studeamus sed magis benevolo charitatis animo suscipiat Nam legimus in Regnorum libris quomodo sanctus Josias Regnum sibi a Deo datum circumeundo corrigendo admonendo cultum veri Dei studuit revocare Non ut me ejus sanctitati aquiparabilem faciam sed quod nobis sint ubique Sanctorum semper exempla exsequenda et quoscunque poterimus ad studium bonae vitae in laudem et in gloriam Domini nostri Iesu Christi congregare necesse est Quapropter ut praedirimus aliqua Capitula notare jussimus ut simul nec eadem vos admonere studeatis et quaecunque vobis alia necessaria esse scitis ut et ista et illa aequali intentione praedicetis Nec aliquid quod vestrae sanctitati populoque Dei utile videatur omittatis sed pio studio admoneatis quatenus et vestra solertia subjectorum obedientia aeterna faelicitate ab omnipotenti Deo remuneretur These Ecclesiastical Lawes of his with the Lawes of Ludovicus Pius his sonne and Lothorius collected 〈◊〉 into 7 Books by Abbot Ansegisus upon the command of Ludovicus Pius contain in them all matters concerning the Orthodox faith the Canonical Scriptures the Sacraments of Baptism Lords Supper Preaching Catechising sanctification of the Lords day the Ordination qualification duty electing installing of Archbishops Bishops Abbots Priests Monks Deacons their respective offices duties orders excesses holy dayes Churches Chappels Tithis Churchlands Excommunications Masse Sacriledge Simony Appeals Ecclesiastical Judges Synods Consistories Visitations Vowes Marriage Viâ—ginity Altars Church-ornaments Sanctuaries
Burials Penance and all manner of Divine and Ecclesiastical affairs where those who please may peruse them for their satisfaction This pious Emperor to reform all corruptions abuses in Doctrine Discipline in the Churches of France Italy Germany summoned several Councils under him being present and president in most of them Pope Leo the 3d. being distressed misit ad Carolum claves Sancti Petri Urbisque Romae vexilla alia 〈◊〉 peteâ—s ut Romanum populum Papae Sacramento fidei data subâ—iceret against their wills upon this occasion Anno 799. there was a great sedition raised at Rome against this Pope whose Opposites as he was riding in procession from his Palace of Lateran to St. Laurence Church threw him from his horse put out his eyes and cut off his tongue as they imagined leaving him naked and half dead in the Streets and afterwards thrust him into the Monastery of St. Erasmus as a prisoner whence he escaping went into France complained of this injury to Charles the Great who Anno 800. marched to Rome accompanied with this Pope where after 7. days stay calling an Assembly of the Bishops Abbots et omnem Nobilitatem Francorum et Romanorum He acquainted them that the principal cause of his comming to Rome and convening them now was De discutiendis quae objecta sunt Pontifici criminibus ejus calumniatores mortiferum ei crimen imposuerunt Rege autem hoc inquirente cum nullus esset criminis probator Pontifer assumpto Evangelii textu coram Rege et omni populo ambonem conscendit astantibusque accusatoribus invocato sanctae Trinitatis nomine jure jurando ab objectis se expurgavit c. Lo here King Charls before he was crowned Emperor sat as Supreme Judge in Rome it self examining the Crimes objected against the Pope who when witnesses failed purged himself before him and all the people by his Oath and was thereupon acquitted Immediately after by way of gratitude for his restitution to the Papacy and absolution from his objected crimes King Charls comming on Christmas day to divine Service this Pope Leo on a sudden rising from prayers Carolo nihil minus speranti as Abbas Uspergensis relates though others conceive it was by his own appointment Papa coronam imposuit et Imperatorem Romanum pronunciavit et a cuncto Romano populo acclamatum est Carolo Augusto a Deo not Papa coronato Magno et Pacifico Imperatori Romanorum vita et victoria Post quas laudes unctus ab Apostolico et antiquorum more Principum ab eo adoratur ablato Patricii nomine Imperator et Augustus appellatus est Which Mantuanus the Poet thus expresseth Imperii tandem Roma applaudente Coronam Impoâ—uâ—t Carolo tantique insignia Regni Gratia Anastatius Onuphrius Platina Stella Baronius Alvarus Pelagius Marta 〈◊〉 Schioppius Bellarmin and other Pontificians conclude from lience that the Pope is above the Emperor and may de jure dispose of Empires Kingdoms and at his pleasure translate them from one Family and Nation to another Romani Imperii 〈◊〉 Gracis per Papam ad Gallos est translata postea a Gallis ad Germanos secundum beneplacitum ejus Ita est Imperium quod antea a coelo dari creditum fuit nunc ad Papae manus devolutum Pipinum queque Caroli hujus filium illius partis Itahae regem declaravit hic Pontifex quam nec ipse nec ullus praedecessorum suorum subjicere poterant writes Balaeus and others But whosoever shall impartially consider these ensuing particulars will at first discover the falsity and absurdity of these Conclusions 1. The several Letters supplications addresses of Pope Hadrian Stephen Leo and others to Pipin Carolomannus and this King Charles to protect and desend them against Aistulphus Desiderius the Lombards Romans Exarchs and other their opposites who deposed expelled and seised upon their persons possessions from time to time who thereupon restored these Popes to yea confirmed them in their Papacy by their swords and new Charters of Donations 2ly That they submitted themselves to them as their Lords Patrons Protectors surrendred up St. Peters Keyes and the Roman Ensigns to them 3ly That the Pope Council Nobles and people of Rome granted the power of electing confirming the Pope and the Government of the See and City of Rome to this Charles and his successors 4ly That before he was crowned Emperor he sat as Judge of this Popes crimes when others refused out of fear to Judge him that after his purgation he absolved and pronounced him innocent then gave judgement of death banishment against his false accusers and persecutors beheading no lesse then 300 of them as some record 5ly That Charles by way of conquest got actual possession of Rome and Italy made himself Emperor thereof his son Pipin King of Italy and this Leo actual Pope by his own sword alone not by this Popes antecedent gift or donation who never had any precedent right in or possession of them Hence Otto Frisingensis and sundry others truly observe Qualiter Carolus assumpto Pontifice totoque populo Augustus vocatus Imperium a Gracis ad Francos transtulit Hujus virtute Regnum Francorum plurimum augmentatum est omniumque Regnorum Maximum Romanum scilicet ab Oriente ad Occidentem translatum Not by the Popes or St. Peters authority as Pontificians fancre 6ly That all this Popes Predecessors were subject to the Emperors their elections approved yea their persons judged deposed by them from time to time as the premises evidence 7ly That the people of Rome by their unanimous acclamations and assents rather elected and made Charles their Emperor then the Pope who only declared anointed crowned him Emperor ministerially as other Archbishops and Bishops crown their Kings as Cardinals Bishops crown Popes themselves not authoritatively as disposers of their Crowns Empires Kingdoms as Supream Lords thereof 8ly That this Pope together with the people of Rome and all present at Charls his Coronation cryed out That God had made and crowned him Emperor by his providences and his own victorious successes not the Pope or Romans as Carolo Augusto A DEO CORONATO c. resolves 9ly That as the High Priests and Priests anointing and crowning of David Solomon and other Kings of Judah and Jerusalem by Gods appointment under the Law gave them no Jurisdiction or superiority over their persons or Kingdoms So the Popes and Bishops annointing crowning of Emperors Kings under the Gospel warranted by no Gospel precept or president of Christ Peter or any other Apostle Bishop Priest can much lesse do it Hence Thomas Waldensis though a great Champion for the Popes and Bishops Jurisdiction and Supremacy dogmatically resolves 1. Regia potestas prima sui origine a Deo est non a Sacerdoâ—e 2. Quanquam ministerio Episcoporum Regibus imponatur Corona et insignia conferantur non est propterea dicendum Regiam illam dignitatem ortum habere a sacerdote
librariorum imperitia lectorum oscitantia interpretum inscitia incuria temporum depravatos ad amussim et veritatem fontis correxit Extat publicum Decretum ut Canonici libri tantum legantur in Ecclesia nec sinit in divinis Lectionibus templisque inter sacra officia inconditos solae cismos barbarismo que inconcinnos obstrepere in quibus quidam religiosuli nostra memoria sanctitatem collocant as Joannes Aventinus informs us All these particulars abundantly evidence the Supremacy of Charles the Great and Ludovicus his sonne both as Kings and Emperors in and over all Ecclesiastical persons causes and Popes themselves during their reigns and that the care protection propagation of Religion the Church and their peoples salvation belonged principally to and were managed by them as the chief branch of their Kingly office This Emperor Ludovicus Pius collected published sundry Ecclesiastical Lawes and Constitutions which he thus prefaced Omnibus vobis aut visu aut auditu notum esse non dubitamus quia genitor noster progenitores postquam a Deo ad hoc electi sunt in hoc praecipue studuerunt ut honor Sanctae Dei Ecclesiae et status Regni decens maneret Nos etiam juxta modum nostrum eorum sequentes Exemplum saepe vestram devotionem de his admonere curavimus et Deo miserante multa jam emendata et correcta videmus Vnde et Deo justas laudes persolvere vestrae bonae intentioni multimodas debemus gratias referre Sed quoniam complacuit divinae providentiae nostram mediocritatem ad hoc constituere ut sanctae suae Ecclesiae et regni huius curam gereremus observe it ad hoc certare et nos et filios ac socios nostros diebus vitae nostrae optamus ut tria specialiter Capitula et a nobis et a vobis Deo opem ferente in hujus regni administratione specialiter conserventur id est ut defensio et exaltatio vel honor sanctae Dei Ecclesiae et servorum illius congruus maneat et pax et Iustitia in omni generalitate populi nostri conservetur In his quippe maxime studere et de his in omnibus placitis quae vobiscum Deo auxiliante habituri sumus vos admonere optamus sicut debitores sumus Sed quanquam summa hujus ministerii in nostra persona consistere videatur tamen divina authoritate humana or sinatione ita per partes divisum esse cogoscitur Vnde apparet quod ego omnium vestrum admonitor esse debeo et omnes vos nostri adiutores esse debetis Nec enim ignoramus quid unicuique vestrum in sibi commissa portione conveniat ideo praetermittere non possumus quin unumquemque juxta suum ordinem admoneamus Sed quoniam scimus quod specialiter pertineat ad Episcopos ut primum ad sacrum ministerium suscipiendum justè accedant in eodem Ministerio religiose vivant tam bene vivendo quam recte praedicando populis sibi commissis it er vitae praebeant ut in Monasteriis in suis Parochiis constitutis sancta religio observata fiat unusquisque juxta suam professionem veraciter vivat curam impendant Omnes vos in hoc sacro ordine constitutos et officio Pastorali functos monemus atque rogamus ut in hoc maxime elaborare studeatis et per vosmetipsos et per vobis subjectos quantum ad vestrum ministerium pertinet nobis veri adjutores in administratione ministerii nobis commissi existatis ut in judicio non condemnari pro nostra vestra negligentia sed potius pro utrorumque bono studio remunerari mereamur Et ubicunque per negligentiam Abbatis aut Abbatissae vel Comitis sive vassi nostri aut alicujus cujuslibet personae aliquod vobis difficultatis in hoc apparuerit obstaculum nostrae dignoscentiae id ad tempus insinuare non differatis ut nostro aurilio suffulti quod vestra auctoritas exposcit famulante ut decet potestate nostra facilius perficere valeatis This pious King and Emperor employed Abbot Ansegisus to collect all his own his Fathers King Charls the Great and other his Predecessors Ecclesiastical Lawes made by the advice of their Nobles as well as Bishops scattered in divers Schedules into one Volume and to present them to him for the honour and good of the Church who accordingly collected digested them into several Books Chapters intituled Capitularia Caroli Magni Ludovici consisting of 7. Books and near 1600 brief Chapters or Constitutions besides 4. Books of Additions to them printed all together in Fridericus Lindebrogus his Codex Legum Antiquarum wherein are comprised all sorts of Laws Canons Constitutions relating to the Orthodox faith worship service of God Scriptures Sacraments all Ecclesiastical persons duties matters Christians whatsoever to whom he prescribed these Laws by his Royal authority corrected augmented by advice of his Nobles as the Titles to each Book declare and sundry penalties as having the principal care of the Church and people of God committed to him for which trust he was to give a strict account at the day of Judgement In his 7th Book cap 375 376. he thus ratified all the precedent Lawes Has omnes Constitutiones quas summatim breviterque perstrinximus sicut plenius in Canone continentur manere perenni stabilitate sancimus Si quis ergo Clericus aut Laicus harum sanctionum obediens esse noluerit si Clericus fuerit excommunicationi subjaceat Si vero Laicus fuerit honestioris loci persona medietatem facultatum suarum amittat fisci juribus profuturam si vero majoris loci persona est amissione rerum suarum multatus in exilio deputetur Quaecunque a Parentibus nostris diversis sunt statuta temporibus manere invâ—olata et incorrupta circa sacrosanctas Ecclesias praecipimus Nihil igitur a privilegiis immutetur omnibus qui Ecclesiis serviunt tuitio deferatur Quia temporibus nostris addi potius reverentiae cupimus quam ex his quae olim praestituta sunt immutari About the year 824. Lotharius both Emperor and King of Italy in the time of Pope Eugenius the 2d appointed Magistrates in Rome and through all Italy qui jus Romano populo dicerent eo quod libertate qua sub Carolo Magno Ludovico usi essent abuterentur statuit etiam juxta antiquum morem ut ex latere Imp. miterentur qui judiciariam exercentes potestatem justitiaÌ„ omni populo facerent tempore quo visum foret Impâ—ratori aequa lance penderent Yea he made this Law to prevent the tumults about elections of Popes Volumus ut ad electionem Pontificis nemo audeat venire neque liber neque servus qui aliquod impedimentuÌ„ inferat exceptis illis tantuÌ„ Romanis quibus antiqua fuit consuetudo per constitutionem Sanctorum Patrum concessa eligendi Pontificem Quod si
Hincmarus Archbishop of Rhemes in France elected consecrated by the consent of Carolus Calvus succeeding Ebbo who for his Treason against the Emperor Ludovicus Pius to deprive him of the Empire and thrust him into a Monastery was deprived of his Archbishoprick upon the Emperors complaint against him in Synodo apud Theodonis Villam but after Ludovicus his death restored to it by Lotharius with whom he confederated the Kings of France having an antient Right and Prerogative annexed to their Crowns to conferre all Archbishopricks and Bishopricks within their Realms to grant Licenses to elect them to the Clergy and people and to approve or reject them when elected as Archbishop Hincmarus informs us in his Epistola ad Carolum Regem pro Sylvanectensi Ecclesia Pastore vidnata in his Epistola ad Clerum plebem Beluacensis Ecclesiae Epistola ad Hludovicum 3. Francorum Regem pro electione Episcopi Beluacensis and Pierre Pythou manifestly proves by many evidences as likewise to deprive imprison banish execute Bishops persons and confiscate their Estates for Treason and other crimes against their Oathes of Fealty and Homage to them being the Kings Lieges and Vassals as Pythou proves at large This Archbishop Hincmarus in his Epistola 1. ad Ludovicum Balbum Regem c. 9. resolves thus Sollicite unicutque ambulandum est cum Deo suo et Regi praecipue qui sub tantis erit poenis in futuro saeculo si malus fuerit super quantos fuit in isto saeculo in quo se a malitia non correxit et non fecit judicium et justitiam et non ambulavit sollicite cum Deo suo And in his Epistola 2. ad Carolum Crassum Imperatorem he exhorts and intreats him Vt Ecclesiam Gallicanam pene collapsam restituatis vestrique sapienti consilio et potestatis auxilio relevetis c. Then shewing him the means to effect it he concludes Si enim Domine mi Rex hujus Regni Ecclesia et ministri ejus ac populus haec per vos obtinuerint quantam mercedem et remunerationem inde apud Deum et bonum nomen apud saeculum habebitis ex verbis Apostoli pensare potestis Jam. 5. 20. Si ergo Apostolus spiritu Dei plenus de uno peccatore converso tantam remunerationem praemittit colligat sapientia vestra quantam de tantorum salute ac profectu remunerationem apud Deum habebitis Epistola 3. 4. he prescribes many excellent rules pro recta novi juvenis Regis institutione making the care and defence of Religion and the Church the suppression of all heresies and sins the principal part of a Kings Office observing that in sacra Regum historia legimus quia Principes Sacerdotum quando sacra unctione Reges in Regnum sacrabant Coronam significantem victoriam ponentes super capita eorum legem in manum eorum debant ut scirent qualiter seipses regere et pravos corrigere et bonos in viam rectam deberent dirigere c. Unde Principi terrae magnopere providendum atque cavendum est ne in his Deus offendatur per quos religio Christiana consistere debet caeteri ab offensione salvari Et ideo quia res Ecclesiasticas divino judicio tuendas et defensandas suscepit consensu ejus electione Cleri ac plebis et approbatione Episcoporum provinciae quisque ad Ecclesiasticum regimen absque ulla venalitate provehidebet He describes the Office of a King at large out of the Scripture St. Cyprian Augustine and others Regum est Deum timere et colere c. as in the Council of Paris Adding Rex de administrationis talento sibi credito reddatrationem in die judicii Epist 6. c. 27 28. He records Imperatorum auctoritate convocatas generales Synodos et in historiis Ecclesiasticis et in Epistolis Apostolicae sedis Pontificum reperimus Et Sanctus Gregorius Reges Francorum Synodos in Gallicis et Beligicis provinciis convocare saepe commonuit Epist 9. c. 2. Habet vos Reges sancta mater Ecclesia pios pudicitiae et castimoniae custodes ac defensores Pope A rian the 2d writing to this Archbishop Hincmaerus to excommunicate Charles the Balde K. of France for seising upon the Realm of Lotharius to send Hincmarus Laudanensis Episcopus and other Bishops of France to a Synod at Rome and enjoyning him several other things to the prejudice of the Rights of the Crown and Church of France thereupon he communicated his Letter to the other Bishops King and Nobles of France writ a memorable Epistle to this Pope in answer thereunto wherein amongst other things he informes him That K. Charles and others denyed the matter fact wherewith he was charged as false averring the quite contrary for verity That nec legali nec regulari judicio convictus apparerent Nos vero querquam though the meanest Peasant à communione prohibere non possumus quinimo haec prohibitio non sit mortalis sed medicinalis nisi aut sponte consessum aut aliquo sive saeculari sive Ecclesiastico judicio nominatum aut convictum much less then could he excommunicate his King it being contrary to the Canons of the Council of Africk where St. Angustine was present yea to the very Laws Canons Decrees of the See Apostolick and Popes themselves there cited by him That the Nobles and French Bishops to whom he had shewed his Letter affirmed That Popes did not excommunicate K. Aâ—stulphus or Desiderius King of the Lombards who invaded their possessions in Italy Neither did this Kings Grandfather Pipin nor Father K. Charles conquer them restore the Pope Church to their Right Excommunicatione Apostolica sed virtute hostili Dicunt etiam secularem scripturam dicere quia omne Regnum saeculi hujus bellis quaeritur victoriis propagatur non Apostolici vel Episcoporum excommunicationibus obtinetur Scripturam divinam proponunt dicere Quia Domini est Regnum per quem Reges regnant cui voluerit dat illud ministerio Angelorum hominum not of Popes c. Sicut volumus de vestris orationibus habere adjutorium nolite quaere nostrum disâ—iendium petite Dominum Apostolicum ut quia Rex et Episcopus simul esse non potest sui antecessores Ecclesiasticum ordinem quod suum eu et non Rempublicam quod Regum est disposuerunt non praecipiat nobis habere Regem qui nos in sic loâ—gâ—nquis partibus adjuvare non possit contra subitanto et frequentes Paganorum impetus et nos Francos non jubeat servire cui nolumus servire quia istud jugum sui antecessores nostris antecessoribus non imposuerunt et nos illud portare non possumus qui scriptum esse in sanctis libris audimus ut pro libertate et haereditate nostra usque ad mortem certare debeamus c. Non convenit ulli Episcopo dicere
Nobiles quoque Romanos occisos et captivos et populorum stragem factam audiens ingemuerit et pro hujusmodi facinoribus Ecclesiae Hierosolymitanae consilio et zelo Dei animatus excommunicationis sententiam in Regem dictarit et eandem in Graecia Vngaria Saxonia Lotharingia Francia in quinque Conciliis consilio praedictarum Ecclesiarum renovando confirmarit Orare se demum ut sicut Dominus Papa Legationem suam confirmasset ita praesentes Concilii Patres Episcopi concorditer annuerent Ad eundem modum Legati literae Domini Viennensis postulabant Dum tali ratione et ordine tam variae dissonae multitudinis assensus exquiritur à saniori parte veritati apertae rationi nihil contradictum a paucis submurmuratum ab Episcopis vel Abbatibus nullo modo reclamatum The Emperors Excommunications being thus ratified by the Pope Council the sad consequences thereof are thus recorded by Abbas Uspergensis and others Hinc factiones extitêre altera alterius agros vastare coepit maximè vero Herbipolensis Dioecesis per Conradum Ducem qui Imperatoris frater erat affligebatur ac denique cuncta fere loca armis infesta erant Igni oleum Moguntinus qui serpente pejus Imperatorem oderaâ— addidit Imperatoris fidelibus quacunque ratione poterat malum creans Seditiones crebrae ejectiones Praesulum Castellorum demolitiones conflictus caedes mutuae oppressiones pauperum in frequenti usu fuere et neque pax Dei caeteraque Sacramentis firmata pacta custodiuntur sed uniuscujusque conditionis aetatis praeter solos Ecclesiasticae professionis homines quibus jam penè nihil praeter miseram restabat vitam caeteri hoc tempore belluino furore bacchantur The Emperor thus still vexed excommunicated by this Luciferian Pope his Prelates without any hopes of reconciliation by all his amicable Treaties being tyred out with Papal delayes exasperated by new affronts resolved to recover his right work out his peace by force of armes In pursute whereof Heinricus tantam inclementiam Papae aegerrime ferens exercitu conscripto ipsemet Romam contendit armis discreturus quod summa subjectione quotidianis precibus obtinere non poterat Sed Papa id animadvertens sese in pedes conjecit atque in Apuliam fugiens ibi Rogerium contra Imperatorem impellit Dum itaque Romae Imperator est in Apulia denuò suos convocat quieti non assuefactus Paschalis primum quidem fulminibus suis Acheronta movet deinde Rogerium hastis atque gladiis cruentis in Heinricum armat who thought to surprise the Emperor at unawares but being prevented by the Emperors sodain collecting of his forces resolving to give him battel he retreated with the Pope into Apulia The Emperor often petitioned the Pope to absolve him from his Excommunications but he still affirmed he could not do it without the consent of the Bishops who concurred with him in the sentence and that in a Synod where both parties might be heard the Bishops by their Letters urging him to continue it During these delayes the Emperor retyring with his forces from Rome into Germany to suppress the Insurrections there raised against him by the Archbishop of Mentz and other Prelates and Confederates of the Pope Paschal thereupon returned to Rome and repossessed himself of St. Peters Church whither the Emperor marching with a great Army to chastise him Paschal soon after breathed forth his seditious Antichristian spirit During these contests between the Emperor and Paschal concerning Investitures there fell out this Quarrel between the King of France and him About the year 1108. Pope Paschal presiding in the Synod of Treca in France therein published some Decrees against the Kings antient rights of Investitures and Bishops Oaths Homages Fealty to him In pursuance whereof he presumed to make Richard Archdeacon of Virodune Archbishop of Rhemes to withdraw him from the Emperors party and confirm his usurped Papal authority in France which preferment Richard refusing being made Bishop of Verdune by the Emperor Paschal thereupon constitured Rudolphus Archbishop of Rhemes by his own Papal authority without the consent of King Lewis the Grosse then newly come to the Crown and involved in wars with his Barons who thereupon taking possession of the Archbishoprick King Lewes on the contrary created Gervasius Archbishop Et Archiepiscopatu Rhemensi pro suo jure investit The City hereupon receiving Gervasius for their Archbishop was interdicted and excommunicated by Paschal who imployed Yvo Carnotensis to mediate with King Lewes to remove Gervasius as an intruder receive Rudolphus into his royal favour and grant him leave to enjoy the Archbishoprick The King at last upon Yvo his solicitation concessit ut eum ad Curiam suam quae Aurelianis in Natali Domini congreganda erat Rudolphum securè adduceremus ibi cum eo Principibus regni de hoc negotio quantum fieri posset salva Regni integritate tractaremus But what the issue of this Treaty was Yvo himself thus relates in his Epistle to Pope Paschal Sed reclamante Curia plenariam pacem impetrare nequivimus nisi praedictus Metropolitanus per manus et Sacramentum eam fidelitatem Regi faceret quam praedecessoribus suis Regibus Francorum antea fecerant omnes Rhemorum Archiepiscopi et caeteri Regni Francorum quamlibet Religiosi et sancti Episcopi Whereupon Yvo made this request to Paschal Petimus ergo flexis genubus ut hoc eodem intuitu charitatis pacis veniale habeat paterna moderatio quod illicitum facit non aeterna lex Dei sed intentione acquirendae libertatis praesidentium Pontificum sola Prohibitio So that this great Bishop and Canonist Yvo deemed Kings investing of Bishops and Bishops Oaths Fealty made to Princes constantly practised ever before at that time by all the holy religious Archbishops Bishops of France no wayes unlawfull by Gods Law but by Popes meer prohibitions Which he likewise asserted against John Bishop of Lions and Hugo the Popes Legate in France who expostulating that this King had invested the Archbp. of Sienna against the Popes Decretals Ivo declared it to be no Heresie nor crime as Popes deemed it cum hoc nullam vim Sacramenti in constituendo Episcopo vel admissum vel omissum quod fidei religioni officiat habeat cum Reges nihil spirituale se dare intendant sed tantum votis petentium annuere bona exteriora quae de munificentia Regum obtinent Ecclâ—siae ipsis electis conceder c. Whereupon he made this supplication and gave this good advise to Pope Paschal who attempted Hermanensem Episcopatum à Noviodunensi distrahere without the Kings royal assent Nos sicut filii fideles rogamus consulâ—â—â—s ut statum Ecclesiarum Galliae quae quadringentis fermè annis duravit inconcuâ—â—um manere concedatis ne hac occasione Schisma quod est in Germaâ—eo Regiis adversus sedem Apostolicam in
Galliarum regno susciterâ—s 〈◊〉 enim Paternitas vestra quod cum Regnum Sacerdotium inter 〈◊〉 conveniunt bene regitur mundus floret fructificat Ecclesia Cum vero inter se discordant non tantum parvae res non crescunt sed etiam maximae res miserabiliter dilabuntur whereupon this Pope made no further progresse in these Usurpations This Yvo Carnotensis asserts the Supremacy of Kings as well in Ecclesiasticals as Temporals That they ought not to be excommunicated That if they receive any Excommunicate persons into their royal favor and protection the Bishops Priests and people ought to absolve and receive them into their Communion Dispositiones rerum temporalium Regibus attributa sunt Basilei id est fundamentum populi et caput existunt Si aliquando potestate sibi concessa abutuntur non sunt a Nobis graviter exasperandi sed ubi Sacerdotum admonitionibus non acquieverint divino judicio sunt reservandi not to the Popes tribunal ubi tanto districtius sunt puniendi quanto minus fuerint divinis admonitionibus obnoxii unde habetur in libro Capitulorum Regalium auctoritate Episcoporum constitutorum Si quos culpatorum Regia potestas aut in gratiam benignitatis receperit aut mensae suae participes effecerit his etiam Sacerdotum et populorum conventus suscipere in Ecclesiastica communione debebit ut quod principalis pietas recipit nec a Sacerdotibus Dei alienum habeatur Upon which account Yvo thus justifyed his reception of Gervasius an Excommunicated person ad communionem in Paschali Curia Pro regia honorificentia hoc feci fretus auctoritate Legis praedictae which he there recites thus ratified and prefaced in his Decretals and in the 12. Council of Toledo Vidimus quosdam flevimus ex numero culpatorum receptos in gratiam Principum extorres extitisse a Collegio Sacerdotum quod notabile malum illa res agit quia Licentia principalis in qua se solvi licentius curat ibi alios alligat quos in suam communionem videtur suscipere à communione pace Ecclesiae eligit separare qui cum illa convescant sola Sacerdotum communione priventur Et ideo quia remissio talium qui contra Regem gentem vel patriam agunt per definitiones Canonum antiquorum in potestate solum regia ponitur cui et peccasse noscuntur adeo nulla se deinceps a talibus abstinebit Sacerdotum communio Sed quos regia potestas aut in gratiam benignitatis receperit aut participes mensae suae effecerit hos etiam sacerdotum ac populorum conventus suscipere in Ecclesiasticam communionem debebit ut quod Principalis pietas habet acceptum neque à Sacerdotibus Dei habeatur extraneum This was the received practice both of the Churches Realms of France Spain and of England too as the learned French Advocate Pierre Pithou proves at large by several Histories Presidents Authorities before and under Pope Gregory Vrban and Paschal the 2. whose excommunications of the Emperors Henry 3. 4. and their adherents by all these resolutions were meerly uncanonical and voyd by this approved antient Law which gave Emperors and Kings power to absolve their Excommunicated Subjects and exempted themselves much more from Excommunications which Priviledge the French Kings Clergy strenuously maintained against this usurping Pope Paschal who though he miscarried in his Design of stripping the Emperor and King of France of their right of Investitures yet he so terrified the King of Hungary with his Thunderbolts that after a great Schism and contention between them Literis graviter scriptis renunciavit Pontifici Investituras Episcoporum aliorum Praelatorum as the Century Writers inform us out of Martinus Capel But these Letters being not extant we cannot resolve upon what terms or how farre he quitted this his ancient indubitable Prerogative royal to this Pope Before I proceed to the next Popes Contests with the Emperor I cannot but inform you what censure Sigebertus Gemblacensis Monachus living and dying under Pope Paschal in the year of Christ 1112. hath given in his Chronicle of this Controversie between the Emperors and Popes about the right of Investitures Anno 1111. Henricus Rex Romam vadit propter sedandam discordiam quae erat inter Regnum Sacerdotium quae caepit a Papa Gregorio septimo qui Hildebrandus nominatus est et exagitata a successoribus ejus Victorie Urbano et prae omnibus a Paschali magno scandalo erat toto mundo Rex autem uti volens authoritate et consuetudine et authoralibus privilegiis Imperatorum qui à Carolo Magno qui post de Regibus Francorum imperavit Romanis jamque per trecentos et eo amplius annos imperaverant sub 63 Apostolicis dabat licite Episcopatus et Abbatias et per Annulum et per Virgam Contra hanc majorum authoritatem censebant Papae Synodali judicio non posse nec debere dari per Virgam vel per Annuium Episcopatum aut aliquam Ecclesiasticam Investituram a Laicali manu et quicunque ita Episcopatum aut aliam Ecclesiastici juris Investituram accipiebant excommunicabantur Propter hanc praecipue causam Rex Romam tendebat After which he reciteth the forementioned Charter and Oath of Pope Paschal and his Cardinals confirming this antient right of Investitures to the Emperor and their perfidious violations thereof upon which many prodigies and calamities ensued I shall hereunto subjoyn these passages out of Joannes Aventinus relating the original and progresse of the Contests between this Emperor Pope Paschal and his predecessors touching Investitures Per triginta tres annos a Gregorio Urbano continenter sanguine ovium belligratum est c. donec Augustum Paschalis per filium Henricum è fastigio rerum in privatum statum deturbavit pollicitus se in Germaniam ad Conventum solennem Augustam Rhaetiae venturum Dumque eo contendit certior fit de morte Augusti Henr. 4. ad Padum ergo substitit atque coacto suae partis Coetu acta Gregorii Urbanique comprobat Clementis tertii caeterorum Episcoporum atque Augusti rescindit pollui Religionem si quispiam sacrificus suffragio prophano cooptatus fuerit fidemve principi dederit Necesse est cuivis Christiano in Romani Pontificis leges jurare decernit c. Proinde debere homines consideratius jam loqui cum illo atque pro legibus habere quae dicat Quicquid adversus Romanum Senatum Pontificalemve se extulerit contundendum esse decernit Conventu peracto ad Caesarem Legatos cum mandatis mittit se in Germaniam venturum ubi de summis utriusque rebus colloquatur promittit Inde Romam ipse at Caesar Reginoburgum ad hyemandum petit adventum Paschalis praestolatur Verum is se in Gallias Cluniacum confert Postea Augustobonae in Trecassiorum Galliae Lugdunensis Vrbe
et in futuro gloriam aeternam Quocirca consonam cum eo corde et ore promulgamus Deo placituram sententiam simul etiam cum suorum Optimatum illustriumque virorum consensu et deliberatione sancimus ut quisquis succedendentium temporum regni sortitus fuerit apicem non ante conscendaâ— regiam sedem quam inter reliqua conditionum sacramenta pollicitus fuerit hanc se Catholicam non permissurum eos violare fidem Can. 14 15 16 17 18. they provide for the safety succession of this King and his posterity against all Trâ—asons Usurpations Conspiracies and pretenders Nefas est enim in dubium deducere ejus potestatem cui omnium gubernatio superno constat delegata judicio Concluding the Acts of this Synod thus Gratias agimus Christianissimo gloriosissimo Chintillano Principi nostro cujus studio advocati instantia collecti sumus cujus voluntas probata ordinatio extitit religiosa Donet ei Dominus optimo Principi diuturnum in seculum triumphum in parte justorum perpetuum regnum felicibusque annis felix ipse in longa felicitate fruatur divinae dexterae protectione ubique muniatur Seveâ—inus being elected Pope by the Clergy and people of Rome Isacius Italiae Exarchus Roman veniens eum in Pontificatu confirmavit tunc enim temporis Cleri et populi electio nihil valebat nisi confirmatio Imperatoris aut eius Exarchi accederet A strong evidence of the Emperors Supream Jurisdiction over Popes not of Popes over them Honorius his predecessor having heaped up a great masse of monies in Episcopio Lateranensi Isacius intreated Severinus ut aliquid in militares sumptus conferret who denying it thereupon others stirred up the Roman Army against him saying Quid prodest quod tantae pecuniae congregatae sunt in Episcopio Lateranensi ab Honorio Papa Miles iste nihil subventus habet Whereupon all the Soldiers from the youngest to the eldest besieged and assaulted the Popes Pallace sealed up the Treasury till Isacius came from Ravenna to Rome qui misit omnes Primates Ecclesiae singulos per singulas Civitates in exilium ut non fuisset qui ei resistere debuisset de Clero and then entring the Popes Pallace continued there 8. dayes untill he had seised on and removed all the Treasure part whereof he sent to the royal City of Constantinople to Heraclius the Emperor So little Soveraign Authority had Popes in that age over the Emperor or his Officers who patiently submitted to this plunder without thundring out any excommunication against the Soldiers Officers or Emperor To passe by the 1. and 2. Councils of Bracara summoned ex regali praecepto gloriosissimi atque piissimi Ariamiri Regis about the years 640 and 642. adspirante sibi Domino as their Proemes recite The 7th Council of Toledo summoned Studio jussu amatoris Christi Chindasiundi Regis nostri cap. 1. provides against Perfidious Clerks and Laymen who in forraign parts plotted Treason against the King and Kingdom in necem regis seu eversionem that they should be excommunicated forfeit all their estates and made uncapable to enjoy them unlesse the King should please to allow them some part thereof upon their submission and after 5. other Canons of Ecclesiastical affairs Noâ— autem universali Deo glorioso Chindasiundo Principi ob cujus votum in hanc urbem sancta devotione convenimus gratias unanimiter offerentes optabili annisu deposcimus ut sanctae Ecclesiae catholicae fidei semper ac pacis cumuletur effectus memorato Principi cum prosperitate praesentis regni futuri etiam largiantur praemia gaudii c. There falling out some differences between Paulus Patriarch of Constantinople a proud imperious Prelate and Pope Martin this Pope by command of the Emperor Constantine the 2d was apprehended at Rome in the Church of our Saviour called Constantiniana by Theodorus the Exarch and others brought Prisoner from Rome to Constantinople and banished into a place called Chersona where he died for refusing to subscribe a Book sent to him by the Emperor through Paulus the Patriarch his direction which Pope Martin conceived to be heretical In the 8. Council of Toledo jussu orthodoxi atque gloriosi Recessuinthi regis congregati he pia religione plentissimus summo laudum Titulo gloriosus entring into this Council as soon as they took their places made an Oration to them there related grates deferens Deo virtutum quod suae jussionis implentes Decretum in unum fuissemus adunati Concilium Then tendring them a Tome or Book containing the Confession of his faith as his Predecessor K. Reccaredus did in the 3. Council of Toledo and what things else he desired to be done and voted in by this Council he exhorted them ut quaecunque illic tenentur asscripta valido attendatis intuitu sagaci perscrutamini studio et quaecunque extiterint placita Deo vestri oris ad nos sacro referantur oraculo The Council Accepto deinde oblato nobis Tomo agente Domino gratias acclamavimus Gloria in excelsis Deo c. Post eidem sacro Principi benediximus reseratoque Tomo haec inibi contexta reperimus which were read It begins with the confession of his faith which he recommended to the Council wherein there is this memorable Passage Primo itaque coram se reverentia vestra habeat quod nosse non ambigit me orthodoxae fidei veram sanctam et synceram regulam de corde puro et conscientia bona plenissime habere sicut eam sancta atque Apostolica traditio doceat si cut eam sancta Synodus Niceae constituit sicut Constantinopoli sanctorum Patrum congregatio definivit sicut Ephesini primi coetus unitas affirmavit sicut Chalcedonensi Concilii definitio protulit Hanc cum fidelibus servans ad hanc salvandos infideles invitans in hanc subjectos populos regens hanc propriis gentibus tenendam insinuans hanc populis alienis annuncians ut in illa glorificans Deum et inter mortales nos summae divinitatis felicitas assequatur et in terra viventium haereditas a me gloriae capiatur Then relating what good workes he desired to do and to be done by himself and others to adorn advance this faith that it might not prove a dead faith he concludes and subscribes it thus Item subscriptio In nomine Domini Flavius Recessuinthus Rex hanc fidei bonae voluntatis meae deliberationem manu mea subscripsi This whole Council relecta Tomi pagina cum glorificassemus Deum de fidei principalis auditu et de bonae voluntatis ejus effectu drew up a uniform profession of their faith and other Canons answerable to the Kings Which being subscribed by the Bishops Abbots viri illustres officii Palatini even 18. Earls and Dukes besides others were ratified by the King This Council by a Decree in the name of the King made
Quia igitur idem clarissimus Deo Princeps divinoque plenius amore succensus coelesti gratia adjutus Ludovicus eandem Ecclesiam sibi traditam instanter erudit armisque spiritalibus munit et dictis et exemplis incessanter ad alta sustollit dignum est ut sicut Pater illius Carolus Magistri ejusdem Claudii Tauronensi Episcopi adhibita sanctarum Scripturarum auctoritate damnavit errorem ita nihilominus iste gloriosus filius ejus Ludovicus nulli pietate sapientia fortitudine puritate secundus discipuli ejusdem Felicis Urgilitanensis Episcopi vesanias damnet blasphemias divinarumque Scripturarum telis confodiat ECCLESIAMQUE SIBI COMMISSAM Christo secum regnante ab his et huiuscemodi erroribus immunem liberamque reddat Quod quidem qualiter ejus pio sagacissimoque studio actum sit in processu huius operis patebit Moreover this Jonas Aurelianensis in his Praefatio Opusculo Carolo Regi porrecto adversus Haeresim Claudii Praesulis Taurinensis which he writ at the command of his Father Ludovicus Pius the Emperor gives this character of his religious zeal and care to defend the Faith and Church of Christ committed to his Government not the Popes Quantus Dominus noster gloriosissimus genitor vestor Deo dilectissimus Ludovicus Caesar religiosissimus in fidei synceritate totius bonitatis virtute proborum morum claritu line sapientiae sanctitatis dote divinique amoris ac favoris fervore et in Ecclesiasticis negotiis Domino administrante ad honorem et cultum divinum pertinentibus augmentandis et gubernandis emineret quantumque Ecclesiam Christi precioso sanguine redemptam SUOQUE REGIMINI DIVINITUS COMMISSAM motum Patris tui videlicet pii omonymi Caroh nobiâ—issimi Augusti imitatus imo supergrediens disciplina liberalâ—um artium educaverit et utriusque testamenti sancti paginis atque eximiorum Patrum dictis ad propellenda haereticorum dogmata venenata et instrurerat et instrui fecerit cunctis Catholicae Apostolicae que fidei filiis perspicuum esse non ambigitur quoniam revera id quod dicitur in promptu esse cernitur Is namque Deo dilectissimus Principâ— inter caeâ—era bonitatis suae studia erga divinum cultum amplificandum multiplici modo ferventia quendam Presbyterum c. ut Italâ—cae plebis quae magna ex part a sanctorum Evangâ—listarum sensibus procul aberant sanae doctrinae consultum ferret Taurinensi praesulem subrogari fecit Ecclesiae c. Then giving him an account of his Book against Claudius he thus prostrates it to his correction Quicquid minus responsum minusque praemissis pravis objectis contractum repererit suae sanioris uberiorisque intelligentâ—ae scriptis et dictis ob honorem et defensionem sanctae Dei Ecclesiae suppleat Lupus Abbot of Ferraria in his 64. Epistle ad Regem Carolum among other instructions to him ut pacificè foeliciterque regnatis hath this memorable passage Nec vos cuilibet ita vos subjiciatis ut ad ejus arbitrium omnia faciatis cur enim regium nomen praetenditis si regnare nescitis Ut pace cunctorum dixerim non expedit vobis et populo ut aliquem vobis aequetis whether Pope or Bishop nedum praeponatis c. Si filiis hoc non est concedendum quanto minus aliis VICEM VOS GERERE DEI QUIS IGNORAT At ipse dicit Gloriam meam alicui non dabo Non admittentur ergo a vobis monitores quos bejulos vulgus appellat c. Nemâ—tuatis Potentes quos cum vultis extenuare potestis Therfore neither Popes nor Prelates both made deposed by Emperors and Kings About the year 850. Pope Leo the 4th a Clero populo eligitur nescio Imperatore consecratur Pontifex interposita tamen cautione de salvo ejus Iure perchance by this Papal Decree Lothario Ludovico Augustis registred by Gratian. Inter Nos Vos pacti serie statutum est confirmatum quod electio consecratio futuri Romani Pontificis non nisi justè canonicè fieri debeat to wit by the Emperors consent This Pope afterwards super multis Criminibus accusatus praecipuè quod Consilium inisset de transferendo Imperio iterum de Gallis ad Constantinoplitanos Lotharius Imperator ergo profectus Roman ea de re Leonem apud se dilatum convenit wherupon Leo juramento se purgavit consueâ—o Pontificum more delatores delationis suae dant poeâ—as This Emperor therefore was paramount this Pope K. Charles Ludovicus his son summoned presided in directed ratified the Synod apud Medardum in suburbio Suessionensi Ann. 853. wherin Laymen as well as Bishops were present Idem Rex Carolus Episcopis apud urbem Suessionum in Monasterio Sancti Medardi convenire prâ—cepit ubi post habitis secularibus curis ipse quoque Rex adesse dignatus est Vt non solum devotione Ecclesiae se filium esse ostenderet verum etiam sicubi opus esset Protectorem Regia potestate monstraret Cum itaque praesulâ—s diversarum Ecclesiarum pio Rege multa humiliter et prudenter proponente tractata sunt potius quaedam quam deffinita essent c. Jaâ— Rex absque ulla ambitione Synodum solus ingressus simpliciter cum Episcopis resedebat where the degrading of Ebbo Archbishop of Rhemes was debated approved and the placing of Hincmarus in his See justified ratified Ebbo being deprived and thrust into a Monastery by Ludovicus Pius for sedition and Treason against him with other Bishops where he did 7. years penance After which the crimes and insufficiency of many Bishops were there examined Statuitque sancta Synodus annuente pio Principe 〈◊〉 Legati dirigerentur c. Et quae ipsi per se non valerent corrigere judicio proximi futuri Concilii et potestati Regiae revelarent Obtentum est etiam a devotissimo Rege ut incesti c. Postremo quod a quibusdam conservabatur praefixum est generaliter ab omnibus custodiendum ne ullae Res Ecclesiasticae absque Regis cohibentia some read it conniventia commutantur After which Cunctis secundum regulam ecclesiasticam canonice diligenter patratis decretum judicatum est a sancta et venerabili Synodo assentiente et favente Christianissimo et gloriosissimo Rege Domino CAROLD haec omnia gestis inseri et in conspectu Synodali relegi et rata omnia judicata cunctorum manibus et subscriptione canonica perpetuo inconvulsa et inviolabiliter permansura firmari Concilium Valentinum Anno 855. Convened propter causam Episcopi Civitatis ipsius criminibus diffamati ex Iussione pii Principis Lotharii Imperatoris having made 23. Canons and given judgement against an Archdeacon Ut vigor legis pax Ecclesiarum sub tutela pii Principis nostri integro jure salva consistere valeat they supplicated the King Quod judicium nostrum
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