Laws Minist It is true your modern Court Parasites have fawned upon the Pope with such Blandishments of fulness of power yet as Baldus saith this plenitudo potestatis est plenitudo tempestatis fulness of power is fulness of tempest or disorder And your own barbarous Gloss confesses (m) Imperator in Temporaelibus habet potestatem a solo Deo imperium fuit antequam Apostolus esset Extravag De Majoritate Obedientia The Emperour in temporal things hath his authority not from the Pope but from God onely and the Emperour was before the Apostles were The Emperour Ludovicus the Fourth asserted his own right thus (n) Mea potestas non pendet a Papa sed a Deo immediaté vanum quod dici solet Papam non habere superiorem Paralipomena Uspergensia in Ludovico iv My power hath no dependance of the Pope but immediately of God alone and it is a vain tale that they say The Pope hath no superiour Johannes Major your own Colleague saith (o) Bonifacius Octavus multùm apparenter definivit quòd Romanus Pontifex est supra Reges in Temporalibus quod tamen oculatissimi Theologi dicunt esse falsum Johannes Major 4. Sent. 20. q. 2. Pope Boniface the Eight hath defined many things with great shew of reason that even in temporal causes the Pope is above Princes but I may tell you saith he the wisest Divines say it is false And your Romish Ceremoniary you so confide in declares to the world Ante Carolum Magnum neminem Imperii Romani coronam ex manu Romani Pontificis Romae suscepisse That before the Emperour Charles the Great that is for the space of eight hundred years after Christ no man ever received the Crown of the Romane Empire at Rome by the hands of the Bishop of Rome Therefore Bernard though an Abbot living in the mists of Popery tells Pope Eugenius without mincing (p) Esto ut alia quacunque ratione tibi vendices non tamen Apostolico jure nec illud tibi dare quod non habuit Petrus potuit Bernardus De Consideratione ad Eugenium lib. 2. Be it he may claim this pretended right by some other means yet by Apostolical right he cannot claim it neither could Peter give him that right he never had Gent. But to your Testimonies which I approve be pleased to add some reasons why the Pope hath not any authority to discharge any of the people of these Nations from their obedience to the chief Magistrate Minist The reasons are two First (q) Colimus Imperatorem ut à Deo secundum quicquid est a Deo cousecutum solo Deo minorem Tertull. ad Scapulam The chief Magistrate receiveth his authority onely of God and may acknowledge none above him within his Territories but God Secondly The Ty or Obligation whereby people are obliged in Duty to the chief Magistrate is perpetual indissoluble and may not lawfully be broken The former will be pertinent to this Article the latter will fall in in the next And that not only primitive Fathers and Protestants but even moderate Papists maintain this Doctrine appears by those (r) Primò Rex statum suum non nisi à Deo gladio suo debet recognoscere Secundò Rex solum Deum mortalem verò neminem in regno suo superiorem agnoscit Tertiò Papa non potest nec Regem nec regnum ejus supponere Interdicto seu Sacris interdicere nec subditis relaxare Sacramentum fidelitatis ei debitae propter quamcunque causam occasionem Alphonsus de Vargas pag. 123. three Articles agreed upon by the French Parliament at Paris and subscribed unto by the Sorbonists and other Divines First That the King or chief Magistrate ought to hold his state of none but God and his Sword Secondly He acknowledges onely God but no mortal man superiour in his Kingdom Thirdly That the Pope cannot interdict or excommunicate the King or his Kingdom or absolve his Subjects from the Oath of Allegiance for any cause or pretext whatsoever Gent. Make good your former reason which you say pertains to this Article That the chief Magistrate receiveth his authority onely of God and may acknowledg none above him within his Territories but God Minist The latter Branch of this Proposition That the chief Magistrate may acknowledge none above him within his Tertories but God alone is partly proved already but that all scruple may be removed I will add two Texts of Scripture more with the Fathers descant upon them and then proceed The former 2 Sam. xii ii where the Prophet Nathan having convinced David of his murder and adultery and using this Preface Haec dicit Dominus Thus saith the Lord onely as Leo (s) Haec dicit Dominus monuit Regem Davidem ut per poenitentiam peccata sua expiaret non tulit in eum sententiam quae tanquam Adulter Homicida juxta Legem morti addiceretur Leo Quartus 2. q. 7. cap. Non si competenter saith admonished him to expiate his sins by repentance but passed no sentence upon him that as a murderer or adulterer according to the Law he might be put to death Hence we may collect if Nathan a Prophet extraordinarily commissioned by God was not impowered to sentence David the chief Magistrate or stir up his Subjects against him much less may a Roman Prelate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put his sickle into another's harvest and out of his Diocess molest Princes Potentates and States Gent. Perhaps Nathan who was an extraordinary Prophet had an extraordinary dispensation to spare David who was an extraordinary Prince Minist No the other Text I shall produce relating to the same History overthrows that which is Psalm li. 4. Tibi soli peccavi Against thee thee onely saith David unto God have I sinned St. Ambrose gives the reason (t) Rex utique erat nullis ipse legibus tenebatur humanis neque enim Reges ullis ad poenam vocantur legibus tuti imporii potestate homini ergo non peccavit cui non tenebatur obnoxius Ambros in Apolog Davidis cap. 4. lib. 2. ep 7. He was saith he a King or supreme Regent and so subject to no Law of man for Princes beeing freed by Royal Prerogatives of Imperial power are not punishable by humane Laws he therefore sinned not to man to whom he was not subject With him agrees Euthymius in these words (u) Cùm sim Rex te solum commissorum à me scelerum judicem habeam tibi soli peccasse videor hoc est tibi soli judici subjicior caeterorum enim omnium ego Dominus sum ob potentiam meam licere mihi videtur quaecunque libuerit Euthym. in Psalm li. Seeing I am a King and have thee onely my Judg over my sins I seem to sin onely to thee that is I am subject onely to thee as to my Judg for I am Lord over all others and in regard of my power
Soul which as Saint Augustine (a) Creando infundituâ— infundendo creatur Lombard 2. Sent. Distinct 17. saith is created by Infusion and infused by Creation but are not the causes of Creation or Infusion of it for that is God's peculiar Prerogative qui format animas in medio eorum Even so that of constituting Rulers and Governours as Tertullian saith (b) Indè ille potestas unde spiritus Tertul. in Apologeâ— cap. 30. Thence is their power from whence is their Spirit or Soul and Irenaeus (c) Cujus jussu nascuntur homines ejus jussu constituuntur Principes Irenaeus lib. 5. Contra Haeres By whose command men are born by the same power are Princes or Governours made which is onely Gods This the Romish Extravagants approve determining that (d) Imperator non habet gladium a populo sed imperium est a solo Deo Extravag De Majoritate Oledientia Dist 96. The Emperour hath not his Sword of the people but the Empire is onely from God Gent. I see it perspicuously evident by Scriptures Fathers and Imperial Constitutions that Chief Magistrates receive their Authority onely of God and that None is above them within their Dominions but God What say the antient Laws of our Nation to this Minist Bracton who executed the office of Lord Chief Justiciarie for twenty years together under Henry the Third treating of the antient rites and customs of England saith that (e) Sunt sub Rege liberi homines servi ejus potestati subjecti omnes quidem sub eo ipse sub nullo nisi tantum sub Deo Iâ—émque râ—â—sus Si ab eo peccatur cùm Breâ—e non currat contra ipsâ—m locus erit supplicationi quod factum suum corrigat emendeâ— quod quidem si non feâ—â—rit satis erit ei ad poenam quod Dominum expectet ultorem nemo enim de factis suis praesumat disquirere â—ouâ—â—o minus contra factum suum venire Bracton De lege consuetudine Angâ—â—â—â— lib. â— cap. 8. num 5. Under the King are Freemen and Servants subject to his power and all are under him and he under none therefore not the Pope of Rome but onely under God and iâ— he offend seeing no Brief can issue out against him much less a Romish f This is to be understood either in relation to the Pope onely or of them which are alsolutely supreme in legislative and executive power whether Monarchs Optimates or Senate which is to be referred to the Laws of every Nation as His Majesty is supreme with us both in legislative and executive power Bull there is onely place for Supplication that he would correct and reform his Errour which if he will not do it is sufficient punishment for him that he must expect God will revenge for none may presume therefore not the Pope judicially to enquire into his actions much less to make insurrection against him Gent. I understand that not onely the modern but antient Laws of this Nation are against Papal Jurisdiction if not expresly yet consequently but at this present you need not fear his annoying the Chief Magistrate State or people of this Nation Minist There was never more cause of fear then now and unless you dissemble you must confess the (g) Regno privare atque etiam interficiendos atque populos subjectos relaxato juris jurandi vinculâ— potestate eorum eximere atque ab obedientia sidei debito liberare ipsum regnum alteri Principi donare armis invadendum sibique subjugandum permittere Regem a Papa sive Haeret cum sine alià s vitiâ—sâ—m auâ— inuâ—â—lem judicaâ—um ac propterea per sententiam ejus velut superioris regni jure privatum jam jus authoritatem imperandi amisisse nec ultra Regem esse sed Tyrannum a quovis de populo occidi posse Clericos etiam nequaquam ulli Regum esse subditos ac propterea nullam ab eis laesae Majestatis crimen commiâ—â—â— etiamsi rebellionem in Reges moliaâ—â—ur monitis atque exemplo populos rebellare obedientiam fidelitateÌ„ tribuluÌ„ omnia obsequia Principibus negare doâ—eâ—t Apostolos Regibus de facto tantum non etiam de jure subjectos fâ—iâ—se Sanctarel apud Alphonsum de Vargas pag. 117 118. Brood of Ignatius Loyola were never more active then now at this present That Romish Argus in the Apocalyptical Beast full of eyes he rides upon is intensly vigilant to widen the breaches he hath made taking advantage of our distractions haud tanto cessabit cardine rerum I will give a glance of his attempts in this kind since Queen Elizabeth's Inauguration In the fourth year of Her Reign Arthur Pole of the Race of George Duke of Clarence and Fortescue his brother-in-Brother-in-Law conspired by an army in Wales to proclaim the Queen of Scots Pope Pius the Fifth in the year 1569. sent out an Excommunication against her absolving all her Subjects from the Oath of Allegiance By him and the King of Spain the Duke of Norfolk was excited to stir up what Forces he could and to join with the Earls of Northumberland and Westmerland who were seduced by Nicholas Morton a Priest sent from his Holyness The same year Johannes Mendoza was sent out of Spain to inflame the Rebellion begun in Ireland by Edmund and Peter Botelers Brethren to the Earl of Ormond In the year 1570. Don John of Austria disappointed of the Kingdom of Tunis practised secretly with the Pope the overthrow of England Gregory the Thirteenth promised a Cruciata as was used in the Holy Wars if the Spaniard and Stukeley an Englishman whom he had furnished with men and ammunition would turn their Forces against England Sanders and Allen two Popish Priests with Power Legantine a consecrated Banner and Letters of Commendation came to Spain from thence to Ireland with three Ships and a few Soldiers to stir up Commotions In the year 1580. these Emissaries House Main Nelson Sherwood Campian Parsons all Romish Priests taught that Queen Elizabeth was an Heretick and therefore worthily deposed The Jesuits by their seditious Libels encouraged Summervile and Arden to attempt the Queen's death Anno 158â— And Bernardinus Mendoza the Spanish Embassadour was thrust out of England for secret Conspiracies against the State At Venice Parry a Doctour of Civil Law had communication with Benedictus Palmius a Jesuit who recommended him to Campegius the Pope's Nuncio and Campegius to the Pope so that Letters of Credence were sent to him by the Cardinal of Come and he excited to attempt the Queen's death by a Stab which they called special service for the Catholick cause which he consented unto having got a plenary indulgence by Ragazonius the Pope's Nuncio Ballard a Rhemish Priest perswaded Babington with Chernock and other of his Complices to assault Her Majesty commending the Scots who had lately intercepted their King at Sterling and Gerard the Burgonian who killed the
of Rome to send him Preachers to instruct him in the Christian Faith and he as the Chronicles record sent him two Priests Damianus and Fugatianus So it should seem that Britain received the Faith from Rome Minist How can that be Seeing Britain received the Faith the fourty fourth year of our Saviour and Lucius was not inaugurated King till the hundred seventy nineth year By this Computation it appears the Britains had been Christians above an hundred thirty five years before Lucius which Baronius a Romane Cardinal confesses saying (e) Cum diu alioqui Evangelium Christi illuc perlatum fuisset ut testatur Gildas Sapiens Baron Annal. Long before Damianus and Fugatianus came here the Gospel was preached as witnesseth Gildas the Wise It is true (f) Beda Asser Flores Historiarum Record of Saint Asaph 's Church John Capgrave Marianus Scotus Lucius being already a Christian himself sent Elvanus and Meduvinus two learned men in Scriptures with his loving Letters (g) The Epistle of Eleutherius to Lucius King of Britain is extant lib. Constitut Londinens to the Bishop of Rome importuning him to send the Romane Imperial Laws for reiglement of his Kingdom but he refers him to the Laws of Christ expressed in the Old and New Testament whence he tells him by the Grace of God and the advice of his Senatours he may gather Instructions for ordering of his Subjects Where observe First that the Britains were Christians long before Secondly That Lucius himselfe was also a professed Christian Thirdly That the Messengers he sent were mighty in the Scriptures Fourthly That they were sent for a directory in the Imperial or Civil Laws Fifthly That the Bishop of Rome challenges no Power of Judicature but refers him to Scripture and his Council Gent. Well though you have driven me out of these four Holds That the Church of Rome is not the Catholick Church That it is not the Head upon which other Churches as Members depends That Communion with Rome is not necessarie to Salvation That Rome is not the Mother of all Churches nor of our British yet I hope I may communicate with Rome as with a Member of the Catholick Church and a Sister having prescription of a thousand years since Ethelbert (h) W. Malmesburiensis Marianus Florian Beda in whose time Augustine Melitus and Justus Commissioned by Gregory the First converted the Saxons and made them with the Britains conformable to the Romane Church Minist Augustine and his Companions were not the first Converters of the Saxons whose Queen Berta (i) Stow Chronicl page 90. was Christianed long before having a Bishop with her of incomparable Holiness whose Name was Letardus Neither were the Britains conformable till almost two hundred years after King Osuvius his inclination and Ecbertus his blandishments betrayed them thereto how ever it is not lawfull (k) Vbi incurritur crimen Haeresis ibi sides naufragium patitur perinde ratio verae Ecclesiae amâ—â—titur Perez Pâ—â—â—aâ—cuch sid vol. 1. cap. 14. for you to communicate with the Church of Rome being shamefully Apostated and not so much as a sound Member of the Catholick Church Gent. Your own Doctours approve the Church of Rome to be a true Church as expressly Bishop Hall in a Sermon for which when he was checked he Apologized that he had delivered the same twentie years before at Paul's Cross without controul and appears to Doctour Davenant Bishop of Salisbury Doctour Prideaâ—x and Doctour Ward Professours in the two Vniversities Doctour Primrose Preacher of the French Church in London who all accord with him as appeareth by their Determinations Minist They all accord it is true that the Church of Rome in a Metaphysical sence is a true Church for so to be (l) Veritas transcendentalis nihil positivum reale addit Enti Eustachius Metaphys pag. 42. a Church and a true Church is all one Ens Verum convertuntur nihil hoc modo falsum dici potest nisi quod fictitium impossibile est Every thing thus is True and nothing saith (m) Eustachius Metaphys pag. 43. Eustachius can be called false but that which is fained or impossible So a Leprous and Hectically diseased Body is a true body a Monstrous conception a true conception Thus the Church of Rome though she hath lost (n) Tot in Ecclesia abusus gravissimos morbos irrupisse quibus ad sanitatis desperationem ferè laboret Espenc Comment Tit. cap. 1. pag. 71. as much of her Primitive composure as Jason's Ship did and consisteth in a great part in a Patcherie of Traditions hath not lost her truth But they never acknowledged the Church of Rome was a true Church more then a Thief is a true man in a Moral sence as being notoriously depraved And to prove that the Church of Rome in this sence which is the Question is not a true Church I will demonstrate four things First That it is corrupted in Doctrine Secondly In Manners Thirdly That Rome is Apocalyptical Babylon Fourthly That the Romish Hierarchie is Anti-Christian Gent. Prove these four and conclamatum est the Controversie is at an end Minist First The Church of Rome is manifestly corrupted in Doctrine and therein fallen from the Apostolick and Primitive puritie To give some Instances Christ (o) Nec caro sine sanguine nec sanguis sine carns jure communicatur Paschas De corpore sanguine Domini cap. 9. instituted and gave the Sacrament in both kinds They rob the Laitie of the one moitie with a non obstante in the Council of Constance notwithstanding Christ appointed both Elements Sit Anathema Let him be accursed that saith one is not sufficient Christ (p) Non recedet liter Legis hujus ex ore tuo sed meditaberis die nocte ut observes facere omnia quae scripta sunt in eo Cyprian Epist 74. ad Pom peium enjoyned the reading of the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Search the Scriptures They forbid and bring under the Inquisition all Lay-men even Regulars unlicenced that in known Language read the Scriptures God saith Thou shalt not make to thy self any graven Image They wholly defalk the second Commandment and to make up the Decade Dichotomize the last The Scripture saith â—psum conteret The Seed of the woman Christ shall bruise the Serpent's Head so (q) See the several places as they are quoted by Doctour Raynolds Ad Anglic. Seminar Hierom Irenaeus Cyprian Leo Serapion Moses Bar-cepha Rupertus Pererius Isiodorus Clarius Lipomanus and Stâ—uchus interpret it Costerus the Jesuit Picus de Mirandula Canisius Gregorie de Valentia Guido Fabricius maugre the Original correct it and make the Vulgar speak Ipsa conteret She the Virgin Mary shall bruise c. Anacletus and Calixtus both Bishops of Rome decreed (r) Distinctio 1. Episcop 2. pacta that after Consecration all (s) Dominica coena debet omnibus esse communis Hieron 1. Cor. xi present
and Majesty whatsoever pleaseth me seemeth to be lawful for me Lyranus his Note is concentrick with the former (x) Lyranus in Psal li. Tibi soli peccavi scilicet tanquam Judici punire potenti peccaverat enim contra Uriam alios occasione hujus interfectos tamen quia erat Rex non habebat Judicem superiorem qui posset eum punire nisi Deum To thee onely have I sinned that is to say To thee onely as to my Judg and to him that can punish me for he had now sinned against Vrias and others whom he caused to be murdered by that occasion yet because he was a King or supreme Magistrate he had no superiour Judg that could punish or controll him save God alone With these accord Saint Hierom Arnobius Cassiodorus Beda Didymus Cyril and Nicetas Gent. Perhaps all the Antients brought in their verdict that none of his Subjects were competent Judges to punish or controll him this makes nothing against the Pope's jurisdiction Minist It makes against all alike especially any pretended authority above Supreme Magistrates which even your Ordinary Gloss upon this Psalm confesses saying (y) Rex omnibus superior tantùm à Deo puniendus est Glossa Ordinaria in Psalm li. The King or Regent is above all and he can be punished by none but by God alone If that suffice not hear a Romane Cardinal to thee onely saith (z) Tibi soli quia non est super me alius quà m tu qui possit punire ego enim sum Rex non est aliquis praeter te super me Hugo Cardinalis in Psal li. Hugo because there is not any above me but thy self alone that hath power to punish me for I am a King and so besides thee is none above me And if my Sophister with Bellarmine shall say There was none above Kings under the Law but now his Holyness of Rome is above Emperours and Dynasts under the Gospel Gregory himself a Roman Pope shall decide the controversie for thus he writes to the Emperour (a) Ego quidem jussioni vestrae subjectus eandem legem per diversas terraruÌ„ partes transmitti feci quia lex ipsa omnipotenti Deo minime concordat Ecce per suggestionis nicae paginam serenissimis Dominis nuntiavi Vtroâ—â—… ergo quod debui exsolvi qui Imperatori obedientiam praebui pro Deo quod sersi minimè tacui Gregor lib. 2. Epist 61. cap. 100. I being your subject and at your command have caused the same Law to be sent through divers parts of the Land and because the Law it self doth not accord to God's will behold I have signified so much unto Your Majesty by my Epistle and so I have discharged my duty in both respects as having rendred mine Obedience to the Emperour and have not concealed what I thought in God's cause Gent. Nothing is more clear then this yet Pope Adrian thus advanced himself above the Emperour Frederick By means of us saith (b) Imperator per nos imperat unde habet imperium nisi à nobis ecce in potestate nostra est ut demus illud cui volumus Aventinus lib. 9. pag 616. he the Emperour hath his Diadem for whence hath he his Empire but of us behold it is in our power to bestow the Empire upon whom we list Minist Emperours Kings and all Chief Magistrates by what title soever they be called receive their authority onely of God not of any Roman Priest which is the former branch of the Proposition I engaged to prove It is I saith (c) Psalm lxxxii 6. God not any Creature that have said Ye are Gods It is he (d) Daniel iv 32. the most High that ruleth in the Kingdoms of men and giveth them to whomsoever he will (e) Job xxxvi 7. It is his omnipotent hand as the Vulgar Edition hath it qui Reges collocat in solio places Kings upon their Throne (f) Proverbs viii 15. by whom Kings reign and Princes decree Justice He that said by Nathan to David (g) 2 Sam. xii 7. I have anointed thee King over Israel He by whom Solomon confesseth he was (h) 1 Kings ii 24. established and set on the Throne of David his Father In whose name the Prophet Ahias said to Jeroboam (i) 1 Kings xi 31. I will give unto thee ten Tribes who challenges (k) Psalm xxi 3. Crowns (l) Psalm lxxxix 20. Anoynting Scepters and (m) 2 Paral. 9. 8. Thrones as his peculiar and stiles them (n) 2 Sam. xiv 17. Angels of God and (o) Psalm lxxxii 6. Sons of the most High whom he empowers Gent. But it is said (p) 1 Sam. xi 15. All the people went to Gilgal and there they made Saul King before the Lord And (q) 2 Sam. ii 4. The men of Judah and Elders of Israel anoynted David over Judah and Israel how then received they their authority from God Minist (r) 2 Sam. v. 3. The Elders of Judah and Israel anoynted David not as Masters of the substance but of the ceremony not making him but declaring him to be King whom by (s) 1 Sam. xvi special command God had designed before And Saul was first anoynted by the Lord (t) 1 Sam. x. 1. Captain over his inheritance chosen immediately of him by lots as Matthias (u) Acts i. 26. was so that he had all his jura regalia from God not the people who are also said to have (x) 1 Sam. xi 15. made Saul King because they approved the election made of God and admitted him into the (y) Constituere Regem est Verbum tertiae Conjugationis quod cùm esserat duplicem actionem propriè significat facere tenare regnate est regiam exercere potestatem quasi diceret Fecerunt ut regiam potestatem exerceret Jesuita Pineda De rebus Solomonis possession and administration of the Kingdom whom the Sons of Belial impiously by contempt had rejected For the Jews had a special command Deut. xvii 15. to set him King over them whom the LORD their God should choose And as in spiritual things (z) 1 Cor. iii. 7. Paul may plant Apollos water yet it is God that gives the whole encrease So it is his sole act to set on high whom he pleases though the votes and suffrages of the people may be subservient and obediential instruments Gent. But Government and Principality sometimes descends by Succession or are conferred upon victorious Commanders as Trophies of their Conquests lawfully atchieved how then are they immediately conferred of God Minist Order of Succession and victorious event of lawful war are onely qualifications preparative or concomitant to the Investiture of Government but are not the principal or conjunct cause of it as heat cold moysture dryness with the Crasis or Temperature that crises of the mixture of them are dispositions prerequisite in an organized humane body to the receiving of the
well though of the Romish stamp when they discovered unto their Prince treason made known unto them onely by Auricular Confession whereupon the Plotters were executed and they for their Loyalty rewarded (g) Nobilis quidam Normannus cùm propositum habuisset Regem Franciscum occidendi consilium illud suum Fratri cuidam Minoritae inter confitendum aperuit qui rem totam ad Regem detulit qua Judicilus Curiae Parisiensis communicata reus ipse capitis damnatus est Sacerdote qui denuntiaverat nulla violati Sacramenti poena ab Ecclesia mulctato Bodinus lib. 2. De Republica cap. 5. A Nobleman of Normandy having confessed to a Minorite Fryar that he had a purpose to murder the King of France of which he repented and received Absolution yet so as the Fryar discovered all to the King which being examined by the Judges of the Court of Paris the Noble-man was sentenced to death and the Fryar honourably dismissed without Misprision or Irregularity Gent. But if no power derived from the Pope or Church of Rome can absolve or grant Pardons or Dispensations from Oaths is there no other power can do it for it is further asserted in this Article Nor any other person can absolve me from this my Oath Minist No single person can nor any society or corporation who interpretatively in Law make a person can absolve or dispense with an Oath that Subjects have justly made to their chief Magistrate while according to the intention of the Legislative power it was obligatory In that the People of Athens and Sparta were discharged from obedience to their Princes and Governours it was because the Areopagites had the chief legislative and executive power in the one and the Ephori in the other as the Senate of Venice hath over their Dukes at this present But where in the fundamental Laws of any Nation one person whether Emperour Sultan King or by what Title soever is declared Sovereign or Supreme Magistrate as the King with us and subject to no superiour Legislative and executive power all Dispensations and Absolutions from Oaths that were taken to such a Prince are in vain That confession of Henry the Third was declared by a succeeding Parliament to be unlawful and extorted by force That (h) Liceat omnibus de regno Nostro contra Nos insurgere ad gravamen Nostrum opem operam ferre ac si Nobis in nullo tencantur 15. Parliamento Henrici Tertii Londini ordinat inter Record Civitatis Londinensis Charta Originalis sub Sigillo It might be lawful for all his Subjects to rise against him and to annoy him with all their power as if they were tyed in no bond of Allegiance unto him Sed vela reprimam I love not to launch into this tempestuous Sea it is enough for our purpose to know in general (i) Non minorem injuriam Deo faciunt potestatem de Regibus judicandi quam ipse sibi soli reservavit ei praeripientes quà m Regibus ipsis solius Dei judicio subjacentibus magna metiam injuriam faciunt fidei qui eam putant salvam esse non posse nisi Regum jus pereat gentium jura subvertantur Parisiensis Academia as propriè Sorbonicum Theologorum Collegium apud Alphonsum de Vargas that no Papal or any other subordinate power can absolve from Oaths legally taken to the Supreme Magistrate leaving it to the discussion of the Fundamental Laws of every Nation in particular who are Supreme Magistrates as the King is doubtless here But if neither the Pope nor his Conclave nor any inferiour Priest by delegated authority from them can dispense with this Oath of Abjuration which I think is the purport of this Article you may rest satisfied Gent. I am fully satisfied in this and all the precedent Discourse if one inconvenience be met withall which is this If the Ty and Oath of Subjects to their Sovereign be so sacred and inviolable that no Papal or other subordinate power can dispense with it if Supreme Magistrates turn Tyrants and make havock of Church and Common-wealth what remedy is left Minist Persecuting and Idolatrous Princes like Nero and Julian may project the ruine of the Church but in vain because Christ hath builded it upon a Rock against which the Gates of Hell cannot prevail Matth. xvi 18. Oppugnare possunt expugnare non possunt The onely defensive and offensive Weapons we have against such raging Monsters are Prayers and Tears bewailing our sins which have exposed us to this calamity and importuning him in whose hands the hearts of Kings are as Rivers of water that he would turn them Prov. xx 1. You may remember the visible Church before the Incarnation was confined onely to the Nation of the Jews who while they were under the captivity of the Persian King a Decree went out by the procurement of Haman to destroy to kill and to cause to perish all Jews both young and old little children and women in one day Esther iii. 13. Thus una litura with one wipe the whole Church was to be blotted out now (k) At quid illi non seditionem movent non ad arma convolant non Assuerum aut Hammanem veneno tollendi consilium capiunt non ad libertatem suam vindicandam Sicartos quaerunt parricidines Andreros what course take the people of God to countermine such an Hellish Plot They move no seditions take up no Arms contrive not the death of Haman suborn no Assasines to vindicate their liberty by blood or poyson Haec panoplia this is their whole Magazine in every Province whither soever the King 's Commandment and his Decree came there was great mourning among the Jews and fasting and weeping and wailing and many lay in Sack-cloth and Ashes Esther iv 3. that they might humble themselves under the mighty hand of God and divert his heavy wrath ready to be executed by the merciless hand of the Barbarous Tyrant And under the Gospel Primitive Christians have followed the same president for when Julian the Apostate had projected the extirpation of the Christian name as Gregory Nazianzene (l) Cùm Julianus Apostata totius Christiani nominis cladem atque internecionem minaretur inoibitus atque repressus est Christianorum lacrymiâ— quas multas multi profâ—derunt hoc unum adversus persecutorem medicamentum habentes Nazianzen Orat. i. in Julian saith He was hindered and repressed by the tears of Christians which many in abundance poured out having this onely remedy and Preservative against the Persecutour As often therefore as any shall finde themselves ready to be swallowed up of the deluge of Persecution issuing from the hand of Supreme Authority it is the counsel of (m) Ad patrocinium clementiae Dei humiliati confugiant puras manus levantes ad Dominum devotis precibus stagellum quo asstiguntur avertant Peccata enim delinquentium vires sunt Tâ—rannorum Sarisb lib. 8. cap. 23. Sarisburiensis a man who lived in the thick mists of Popery with humility to fly for Sanctuary to the Divine protection and lifting up of pure hands to the Lord by devout prayers to divert his scourge that afflicteth us for the Sins of Transgressours are the Arms of Tyrants Gent. But what if after many tears and prayers and addresses to the Throne of Grace God shall leave us under the scourge Minist That is the onely remedy in this case not any Papal Dispensation which St. Augustine of yore spake of The rod saith (n) Sentitur virga peccatorum super sortem justorum sed non in aeternum veniet tempus quando unus agnoscetur Deus veniet tempus quando unus Christus in claritate sua apparens congreget ante se omnes gentes dividat eos sicut dividit pastor haedos ab ovibus oves ponet ad dextram haedos ad sinistram videbis ibi multos servos subditos inter oves multos Dominos ac Principes inter haedos è contrá Augustin in Psalm cxxiv he of sinners is felt upon the back of the righteous but not for ever the time will come when one God will be acknowledged the time will come when one Christ appearing in his brightness shall gather all Nations before him and divide them as the Sheepherd divides the Goats from the Sheep he will place the Sheep on his right hand the Goats on his left There you shall see many Servants and Subjects among the Sheep many Lords and Princes amongst the Goats and again many Lords and Princes amongst the Sheep and many Servants and Subjects amongst the Goats If all humane relief be denyed us look for a Crown of Martyrdom to be reveiled that day when all tears shall be wiped from our eyes till then wait with patience leaving vengeance to him whom it concerneth to repay and take not the Sword out of his hand or use inordinate means as Papal Excommunications Pardons Absolutions or Dispensations with Oaths much less popular Insurrections Gen. Well Sir by the demonstrative clearness of your Arguments I am convinced of the legality of this Oath of Abjuration as also of Allegiance and Supremacy and am willing to conform to the Doctrine and Discipline of the Church of England especially under so gracious a Sovereign who is truly the Defender of the Faith Minist You have reason to say so if you consider his Restauration which was more then miraculous his Constancy which renders him a Confessour his Sufferings a Martyr his Piety and unparallel'd Virtues which make him a peerless Paragon of the present Age and a President unimitable to posterity whose Sacred Majesty God long preserve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS
Intercession of Friends Sighs and Tears of Priests be the Authority of the Pope let him in God's name use it still And as in the Calling so in the Subscription of the Council you may further see his Authority Because saith Leo (g) Leo Epist. 56. to the Emperour I must by all means obey your Sacred and Religious Will I have set down my Consent in writing to those Constitutions Here you see it is plain Councils were called by Princes at the Pope's Petition and subscribed at their Command Therefore when Ruffinus (h) Doce quis eum jusserit Imperator convocariâ—è Hieron in Apologia contra Ruffinum alledged the Canon of a Council against Saint Hierom his Answer was Shew what Emperour commanded this Council to be called I will shut up this Point with Socrates his words who giving a reason why in his Church-Story he made so often mention of Emperours saith (i) Propterea quòd ex illo tempore quo Constantini esse ceperunt negotia Ecclesiae ex eorum nutu pondere visa sunt atque adeò maxima Concilia de eorum sententia convocata faerunt adhuc convocantuâ— Socrat. lib. 5. in Prooemio Since Emperours became like Constantine Fathers of the Church the Causes of the Church have depended upon their ill and therefore the greatest Councils have been and yet are called by their Authority The third work of Supremacy is Promulgatio Legum Promulgation of Church-Laws and Edicts expedient for Ecclesiastical Government And this was performed by Kings and Emperours not Pope's as Church-Stories are pregnant Proofs Constantine made many Laws concerning Confessours and Martyrs Christians and Heathens Eusebius (k) Euseb De vita Constantini lib. 2. cap. 20 21 24 44. mentioneth two Laws one that abolished Idolatry Images Sacrifices and Divinations another concerning building and enlarging of Churches at the Emperour's Charge Theodosius made a Law against the Arrians occasioned thus Amphilochius Bishop of Iconium having been a long Suitour in vain used this Stratagem saluting the Emperour slighted his Son Arcadius newly Created Caesar which the Father interpreting as a Contempt of his Son grew angry till Amphilochius discovering himself said (l) Theodoret. lib. 5. cap. 5. Art thou offended Emperour that I reverence not thy Son And thinkest thou that God is not offended with the Arrians that blaspheme his Son The Emperour overcome with these words Legem scribit made a Law against the Assemblies of the Arrians I will not enter particulars but refer you to the Titles (m) De summa Trinitate side Catholica De sacro sanctis Ecclesiis De Episcopis Clericis De Haereticis c. of the Civil Law which were promulgated by Justinian Theodosius Valentinian Honorius Arcadius and other Godly and Religious Emperours There is a Collection of Ecclesiastical Laws made by Charls the Emperour Lodovick and Lotharius gathered by (n) Ansegmus Anno 827. Ansegmus Of Charls his Laws there be an hundred sixtie eight of the Laws of Lewis and Lotharius an hundred fiftie seven In the Preface the Emperour Charls professeth (o) Quapropter nostros missos ad vos direximus qui ex nostri nominis authoritate una vobiscum corrigerent quae corrigenda essent that he hath directed his Commissioners here you see Princes Commissioners and Visitours are antient that shall joyn with others to redress those things which need Reformation according to his Canonical Constitutions in his name and by virtue of hiâ— authoritie Gregory the First (o) Gregor Epist Bishop of Rome wrote a submissive Letter to Mauritius the Emperour and another to Theodorus his Physician to intreat the revocation of a Law invented by Julian and that in a very humble Stile (p) Vtrolique ergo quod debui exolvi qui Imperatori obedientiaÌ„ praebuiâ— pro Deo quod sensi non tacui Gregor Epist 61. lib. 2. Ego quidem jussioni vestrae subjectus I your Servant and subject to your command have sent this Law to many parts of the World and now I write my opinion to your Majestie in both I have done my duty I have performed mine obedience to the Emperour and I have not concealed what I thought fit for God's cause And Saint Augustine saith (q) Hoc jubent Imperatores quod Christus jubet quia cùm bonum jubent nemo jubet nisi per eos Christus August Epist 166. of this power of Laws When Emperours command that which is good it is Christ and no man else that commandeth by them The fourth work of Supremacie is receiving of Appeals giving Decisions Restitutions and Deprivations and other punishments of Bishops for Causes Ecclesiastical which in Primitive Times fell to the judicature of Princes not Popes for when Donatus (r) Vide Optatum libr. 1. August Epist 162 166. had procured Cecilianus to be condemned by seventy African Bishops and had set up another Bishop in his See of Carthage he appealed to Constantine the Emperour and desired him to assigne him Judges Constantine by Commission extant in Eusebius (s) Eusebius lib. 1. cap. 5. delegated and authorised Meltiades Bishop of Rome to hear the cause who gave Sentence for Cecilianus upon a second Appeal (t) Euseb lib. 10. cap. 5. Constantine made a second Delegacy to Chrestus Bishop of Syracuse who likewise gave Sentence with Cecilianus upon the third Appeal Constantine appointed Elianus a Civil Magistrate to examine Felix who acquitted Felix also Then the Emperour called both Parties before him and gave final Sentence for Cecilianus and made a severe Law against the Donatists In which Passage I pray you observe First that Meltiades not as supreme Judg of all Controversies but as delegated by Constantine did judg of Cecilianus his Cause and Saint Augustine (u) August Epist. 162. defended him from usurpation upon the seventie African Bishops because the Emperour not Saint Peter appointed it Next the Bishop of Syracuse did judg the same Cause after Meltiades without any wrong to the See of Rome no man in that Age found fault with it And Thirdly It is apparent that Constantine was superiour to Meltiades and both made him his Delegate and Judge of his Sentence and Judgement which Saint Augustine (x) Vltimum Judicium ultra quod Causa pertransire non potest Augustin contra Parmenian lib. 1. cap. 6. calleth the last Judgement beyond which the Cause could not pass (y) Socrates lib. 5. cap. 10. Theodosius calling a Council of all Opinions where Nactarius and Agilius made the Confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Consubstantiality Demophilus delivered up the Arrian Faith Eunomius the Eunomian Faith Eleusius the Macedonian Faith Then the Emperour alone separated from all Company saith (z) Tum solus separatus precatur Deum Socrates suprá Socrates made his Prayers to God to direct him in the Truth and then he read the several Faiths and condemned and rent all the rest that rent and divided
had he thus tartly to inveigh against introduction of Images Minist He might and we have sufficient reason First The Canon of the Old Testament is diametrically opposite to Image-Worship Exod. xx 5. Levit. xxvi 1. Deut. v. 9. Psal cvi 9. Isai xxviii Micha v. 13. that the best-learned among your Romish Rabbies are forced to confess it was prohibited to the Jews The Angelical Doctour saith (u) Prohibitum est in veteri Lege nè Imagines flerent ad adorandum Aquin 3. Sent. Dist 9. q. 2. The making of Images to be worshipped was interdicted in the Old Law The same is affirmed by (x) Alexand. Hales pa. 3. q. 30. m. 3. Art 3. Alexander Hales (y) Albert. 3. Dist 9. Art 4. Albertus (z) Bonavent 3. Dist 9. Bonaventure Marsilius Gerson Abulensis and vouched by the modern Schole-men to wit Soto Corduba Cabrera Palacius Tapia Oleaster amongst whom the Jesuit Vasques shall bring up the Rear who declares That (a) Lege veteri non fuisse vetitam omnem similitudinem aut effigiem quomodocunque sed omnem cultum adorationem ipsius atque adeo quoque omnem Imagmem seu effigiem modo accommodato adorationi erectam aut constitutam Vasques De Ador. lib. 2. Dis 4. cap. 6. In the Old Law every Image and Portraicture was not forbidden but every Worship and Adoration of Images and therefore every similitude or representation erected or constituted by way of application to Adoration was prohibited Secondly The Brazen Serpent was a figure of Christ John iii. 14. was formed by God's Commandment Numb xxi 9. yet the worship thereof being as Vasques (b) Vasques De Ador. lib. 2. Dis 4. cap. 5. saith cultus qualem etiam imaginibus deferre nos consuevimus no other then such as Romists use towards their Images was unlawful 2 Kings xviii 4. Thirdly The Scriptures of the New Testament neither expresly nor by consequence maintain the worship of Images neither is there in all the Apostles Doctrine any abrogation of the negative Precept delivered to the Jews concerning the worship of Images and therefore the same Law is (c) Morale simpliciter quod omni tempore ab omnibus servandum est Alexand. Hales 4. q. Art 1. moral and obligeth Christians as it did the Jews Fourthly The worshipping of Images was not practised or held lawful by the Primitive Fathers as Cassander (d) Quantum veteres initio Ecclesiae ab omni veneratione Imaginum abhorruerunt declarat unus Origenes adversus Celsum Cassand Consult De Imag. Simulachr gathers out of Origen against Celsus and Gregory the Great six hundred years after Christ condemned the same for writing to a Bishop he useth this Suasive (e) Gregor lib. 7. Epist 109. lib. 9. Epist 9. Tua fraternitas ab earum adoratu populum prohibere debuit Your Brother-hood ought to hinder the people from worshipping of them and adorare imagines omnibus modis devita avoid the worshipping of Images by all means The Council of Frankford seven hundred ninety and fourscore years after Christ opposed the Definition of the second Nicene Synod concerning worshipping of Images as Ado saith (f) Ado Chron. atatis 6. fol. 181. Pseudo-Synodus quam septimam Graeci appellant pro Imaginibus adorandis abdicata penitus The false Synod which the Greeks call the seventh for worshipping of Images was wholly disclaimed And our Historian (g) Carolus Rex Francorum misit librum Synodalem ad Britanniam in quo libro multa inconvenientia verae fidei contraria maximè imagines debere adorari quod omnino Ecclesia Dei execratur Roger Hoveden Annal. part 1. pag. 232. col 2. Roger Hoveden though a Papist informs us that Charles the French King sent a Book of the Synod to Britain in which Book many Inconveniences and contrary to the true faith were asserted especially that Images ought to be adored which saith he the Church of God altogether execrates And this was done even with the authority of the Pope for saith Cassander (h) Cassander Consult De Imagin Cum Legati Romani Pontificis interfuerunt c. When the Legates of the Bishop of Rome were present by uniform consent of Fathers that Synod the second Nicene so far as it judged Images to be adored was condemned as contrariant not onely to Scriptures and the antient tradition of Fathers but also to the custom of the Roman Church Agobardus the Bishop of Lyons who lived as Ado saith about the year 815 in his Book De Picturis Imaginibus avers that (i) Nullus antiquorum Catholicorum unquam eas colendas vel adorandas existimavit nemo se fallat quicunque aliquam picturam vel fusilem adorat statuam non exhibet cultum Deo c. Agobard Bibliothec Patr. edit Colon Tom. 19. p. 598. None of the antient Catholicks thought that Images were to be worshipped or adored and delivering his own judgement he saith Nemo se fallat c. Let no man beguil himself whosoever worshippeth any Picture or carved Statue neither honoureth God himself nor Angels or Saints but Idols Fifthly Many modern Pontificians have condemned the worship of Images according as the same was practised by the vulgar and maintained by Aquinas and other prime Scholemen Holcoth saith (k) Holcoth in dibr Sap. cap. 13. pag. 524. Nulla adoratio debetur Imagini nec licet aliquam Imaginem adorare No adoration is due to an Image neither is it lawful to worship any Image Cassander writeth in this manner (l) Sanioribus Scholasticis displicet sententia Thomae qui censeat imaginem eadem adoratione colendam qua res ipsa colitur c. Cassand Consult De Pictur The Opinion of Thomas Aquinas who holdeth that Images are to be worshipped as their samplers is disliked by sounder Scholemen and they affirm that it is not very safe unless it be qualified with favourable interpretation among these is Durand and Holcoth Gabriel Biel reports the Opinion of them to be more sound which say that an Image neither as considered in it self materially nor yet according to the nature of a sign or Image is to be worshipped Peresius Ajala saith m All Scholemen n Omnes ferè Scholastici in hoc sunt quôd imago Christi Sanctorum adorari debent c. neque Scripturam neque traditionem Ecclesia neque communem sensum Sanctorum neque Concilii generalis determinationem aliquam adducunt Peres De Trad. part 3. De Imag. in a manner hold that the Images of Christ and the Images of Saints are to be worshipped with the same adoration that their samplers but they produce so far as I have seen no sound proof of this Doctrine to wit neither Scripture nor Tradition of the Church nor consent of Fathers nor the determination of a general Council nor any other effectual reason sufficient to perswade believers Gent. But we finde that the Crucifix or the sign of the Cross was in great
60. None of the Roman Bishops my Predecessours assumed to himself the name of Universal Bishop and if any man else assume the same I say it is a swelling of arrogancy a proud novel pompous perverse temerarious superstitious profane and impious Title a name of singularity a title of error a word of vanity and blasphemy and whosoever taketh upon him or desireth this arrogant title by this exalting himself he is a fore-runner of Antichrist and if he be permitted to usurp the same it will prove the bane of the faith of the universal Church Thus far Gregory Gent. This zealous acknowledgement of so learned so pious a Pope is very prejudicial to their cause but let me hear Scriptures Minist When the Kingdom and Priest-hood were divided in Moses and Aaron Moses the civil Magistrate exercised a supremacy over Aaren the High Priest not onely in causes Civil but Ecclesiastical whom he reproved Exod. xxxii 21. for making the golden Calf and in his time the breach of the Sabbath by gathering of sticks was punished by the civil Sword Numb xv 31. Joshua a Prince no Priest succeeded Moses in his charge and by this Commission Joshua v. 2. he circumcised the Sons of Israel erected an Altar of Stone Jos viii 30. Read the Law Jos viii 32 34. did execution on him that concealed things dedicated to Idols Jos vii 24 25. caused the people to put away strange Gods and renued the Covenant between God and the people Jos xxiv 23 25. David's whole study was well for causes Ecclesiastical as Civil after he had freed Israel from all enemies then did he compose (l) 1 Paral. xvi 7. Psalms to be sung by Asaph and his Brethren then did he set (m) 1 Paral. xxiii orders in the Temple appointed (n) 1 Paral. xxiv Priests Levites (o) 1 Paral. xxv Singers and other (p) 1 Paral. xxvi inferiour Servitours and assigned to them their (q) 1 Paral. xxvii dignities courses and offices Solomon by this commission built the (r) 1 Kings vi Temple and (s) 1 Kings viii dedicated it deposed (t) 1 Kings ii 35. Abiathar the High-Priest and placed Sadock in his room I hope this is matter and argument of express Supremacy Asa took away (u) 2 Paral. xiv 3 4 c. altars of strange Gods the High-places and groves He put down his (x) 2 Paral. xv 8 12 13 14 15. Mother because she had made an Idol He took an (y) 2 Paral. xv 13. Oath of Judah and Benjamin which may be paralleled with this Oath that whosoever would not serve the LORD and abjure Idolatry should be slain Jehoshaphat sent his (z) 2 Paral. xvii 6 7. Princes to reform Religion in the cities of Judah and with them Priests and Levites himself went from (a) 2 Paral. xix 4. Beer-sheba to Mount Ephraim and brought the people again to the God of their Fathers He (b) 2 Paral. xix 8. set of the Priests and Levites and chief of the families of Israel for the Judgment and causes of the LORD (c) 2 Paral. xxix 3. 4 5. Ezechias his execution of supremacy even over the High-Priest in this kinde is famous he opened the doors of the House of the LORD and brought the Priests and Levites in He (d) 2 Paral. xxix 30. commanded them to sanctify themselves and offer burnt-offerings which they did according to the (e) 2 Paral. xxx 1 6 12. King's commandment Here Priests are obedient to the King's Injunction even in their own Duties and Charge He commanded the Levites to praise God with the words of David There he enjoyned a Liturgy He commanded all Judah and Israel to keep the Pass-over Here is as Saint Augustine saith omnia cum imperio all for the civil power He (f) 2 Paral. xxxi 2. appointed the course of Priests and Levites by turns He (g) 2 Paral. xxxi 1. took away the high-places broke down the Images and brake the (h) 2 Kings xviii 4. Brasen-Serpent made by Moses because the people burned Incense unto it Manasses that had set up Altars Groves and Images before his captivity after his (i) 2 Paral. xxxiv 3 4 19 30 31 32 33. repentance he took away the strange Gods and the Image that he had put in the house of the Lord and restoring the worship of God commanded Judah to serve the Lord. The last instance I will produce is that of Josias who purged Judah and Jerusalem from (k) 2 Paral. xxxv 1 2 3 10 18. high-places Groves and Images he gathered all Israel read the Law renued the Covenant compelled them to serve the Lord kept the famous Pass-over and reduced the Priests and Levites to their courses set by David and Solomon I suprasede the allegation of any further evidence of this kinde seeing the Jesuite Salmeron confesses that (l) In Veteri Testamento sub lege naturae vel Mosis summi Sacerdotes Regibus subdebantur Salemron in Tractatu 63. De potestate Ecclesiastica Saeculari In the Old Testament under the Law of Nature or Moses the High-Priests were subject to Kings Gent. But I have known others of our (m) Allen. Defens Angl Cathol cap. 8. Catholick Doctours preferring the High-Priest's Crosiar before the King's Scepter and for their warrant alledged these examples out of Scripture (n) 2 Paral. xxvi first of Azarias the High-Priest who accompanied with fourscore other Priests magnanimously assaulted King Vzziah smit with leprosy because he had burned Incense to the Lord drave him out of the Temple according to the (o) Levit. xiii Levitical Law sent him out of the City and deposed him from his Kingly authority (p) Bellarm. lib. 5. De Roman Pontif. cap. 8. The other example is of Jehoiada who whilest he was executing the Priest's office commanded Queen Athaliah to be slain because she countenanced the worship of Baal and substituted Joash King in her place These are Presidents of High-Priests or Papal authority over Princes Minist These two Histories being truly understood make nothing for advancement of Papal above Civil power but rather give it a deadly blow for first the Scripture saith not that Azariah assaulted Vzziah the King or that he violently forced him out of the Temple for he was forced by the hand of God when the leprosy arose in his forehead And whereas Azariah the High-Priest ' with the rest of the Priests is said 2 Paral xxvi 20. festinato illum templo expulisse to have thrust and also hastened him to go out Josephus (q) Joseph Antiq. Judaic lib. 9. cap. 11. quem sequitur Cajetanus in 2. Paral. xxvi Visa lepra Sacerdotes Regem leprosū ad festinè egrediendum monent interprets it a perswasion onely by words not any compulsion by deeds whereof Chrysostome gives the reason saying (r) Sacerdotis est tantum arguere liberámque praestare admonitionem non movere arma non
clypeos usurpare non vibrare lanceam nec arcum tendere nec jaculum mittere sed tantum arguere liberā praestare admonitionem Chrysoft De verb. Isaiae Hom. 4. It is the Priest's office onely to reprove and freely admonish not to move arms not to use shields not to shake lances not to bend a bow or throw a dart but onely to argue and freely to reprove Neither did Azariah depose Vzziah from his royal authority which he retained till death for a Kings xv 2. he was sixteen years old when he began to reign and he reigned fifty two years in Jerusalem for he was sixty and eight years old as Josephus (s) Joseph lib. 9. Antiquit cap. 11. relates when he died And though he was (t) 2 Kings xv 5. 2 Paral xxvi 21 23. shut up according to the Law and his Son Jothan substituted as Lieu-tenant under him to oversee the King's house and judg the people of the land yet he arrogated not to himself the reins of government till Vzziah slept with his Fathers Gent. You have given a satisfactory answer to this of Azariah but methinks that of (u) 2 Kings xi Athaliah is more intricate and intangled with more difficulties Minist The Answer of both is alike easy which I shall clearly discover unto you if you will be pleased to remember first when (x) 2 Kings xi 1 2. Ahaziah the Son of Joram and King of Judah was dead his Mother Athaliah slew all the royal seed except Joah the Son of Ahaziah whom his Aunt Jehosheba the Wife of Jehoiada the Priest had privily hid for the space of six years in the house of the Lord then (y) 2 Paral. xxiii 1 2 11. Jehoiada not as High-Priest but as the King's Vnkle by affinity and his guardian nor he alone but the Captains of hundreds the Levites gathered out of all the cities of Judah and the chief of the Fathers of Israel brought out Joash the King 's Son and put upon him the Crown admitting him (z) In regnum quod ei tam jure haereditario tum ipsius Dei consilio debebatur adscivisse Andreros into possession of that Kingdom which was his own by right of inheritance and God's decree Lastly When Joash was thus invested with royalty Jehoiada the High-Priest commissioned with his authority (a) 2 Paral. xxiii 14. brought forth the bloody Vsurpress Athaliah and sentenced her to death as a condigne punishment for her cruelties Gent. I am convinced that they that prefer the Mitre before the Diadem that is Papal before Princely power have no countenance from the Old Testament is it disowned also by the New Minist If Civil Magistrates before the coming of Christ exercised supream authority both over Priests and people as subject to them it is not probable that Christ took it away or impeached it in the least which Saint Augustine proclaims in the Name and person of Christ (b) Audi circumcisio audi praputium audite omnia regna terrena Non impedio dominationem vestram in hoc mundo regnum menon est de hoc mundo sed celeste est August Tract 115. in Johan Hear circumcision hear uncircumcision hear all Kingdoms of the earth I do not hinder your dominion in this World my Kingdom is not of this World but is celestial or spiritual And St. Choysostom declares that (c) Christus leges suas non ad hoc induxit ut policias everteret sed ut melius institueret Chrysost Hom 23. in xiii ad Rom. Christ did not introduce his Laws for this end that he might overthrow States and Governments but that he might better instruct them Now among all the divine Aphorisms of Government registred in the New Testament that of Saint Paul is most solemn Rom. xiii 1. Let every soul be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the higher powers that is those that carry the Sword to whom tribute is due so that your Jesuit Pererius is forced to acknowledg that Augustine Chrysostome and almost all the Antients understood Paul to speak here onely of secular power Every soul saith Saint (d) Omnis omnino anima etiamsi Apostolus sit si Evangelista si Propheta quisquis tandem fuerit Chrysost in xiii ad Roman cui Theodoret. Theophylact Oecumenius assentiuntur Chrysostome whether it be Apostle or Evangelist or Prophet or whosoever He shall be Pope or Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be subject Which Paul confirms by his own example standing at Caesar's judgment seat of whom saith (e) Acts xxv 10. he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must be judged and no wonder seeing Christ (f) John xix 11. himself paied tribute to Caesar and confessed that Pilate the President of a little Province had power over him given from above And Saint Peter who exhorts his fellow Presbyters to (g) 1 Pet. v. 2. feed the flock of God admonishes them also to (h) 1 Peter ii 13. submit themselves to every Ordinance of man for the Lord's sake whether it be to the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as supreme Gent. I see the New Testament also is clear for civil Princes Supremacy yet one scruple troubles me how Sheep should be superiour to their Pastours even civil Princes who are also Sheep are commanded Heb. xiii 17. to obey them that have the rule over them and submit themselves for they watch for their Souls Whereupon Saint Ambrose saith (k) Nihil in hoc saeculo excellentius Sacerdote nihil Episcopo sublimius reperiri Ambros De dignitate Sacerd cap. 3. There is nothing more excellent in this world then a Priest nothing higher then a Bishop How can these things agree Minist Well enough for Princes and Presbyters are mutually Pastours one to another in diverse respects which Saint Chrysostom lays open saying (l) Oves Pastor magnà potestate cogere ad perferendam morborum curationem queat quam non sustinent sponte easque ad feracia tuta pà scua compellere si vagae depascantur sterilia abrupta loca Chrvsost lib. 2. De Sacerdotio A Pastour can compel his Sheep with great power to submit to the cure of their diseases which willingly they would not and drive them to fruitful and wholsom Pastures when they stray to barren and infectious places Thus secular Princes are stiled Pastours by a borrowed Speech because they gather their Subjects whether Clergy or Laity into order by coercive and external power and fear of punishment But saith the same (m) Episcopi Presbyteri homines rationales Christi oves suadendo non vim afferendo commovere debent ut se curari sinant Chrysost ibid. Chrysostom Bishops and Presbyters which are Pastours of Souls ought to work upon men as the reasonable sheep of Christ by perswasion not by compulsion to suffer themselves to be cured Thus the Bishop of Rome hath onely a perswasive but no just coercive power over his own Italian
are many more besides them that hold this negative to wit The Pope by virtue of his office hath not any power or authority to depose Princes or to dispose of their crowns or lives for any cause crime end or good whatsoever So that I think I may safely conclude That which is contrary to Scripture antient Fathers the Annals and Gests of our own Nation hath been attended with signal judgments (n) Qui Summi Pontificis omne de re qualibet judicium temerè ac sine delectu defendunt eos sedis Apostolicae authoritatem labefactare non sovere non firmare Cand. lib. 5. Quaest 5. and is disclaimed by moderate Papals themselves ought to be abjured But such is the Popish pretended power to depose the chief Magistrate c. Therefore it ought to be abjured But we shall have this more fully discussed in the next Article which is The Eighth Article I do sincerely testifie and declare That the Pope hath not any authority to discharge any of the people of these Nations from their obedience to the chief Magistrate or to give licence or leave to any of the said people to bear Arms raise Tumults or to offer any violence or hurt to the persons of the said chief Magistrates or to the state or government of these Nations or to any of the people thereof Minist BY reason of cruel Positions and practises of Jesuits in the year one thousand five hundred eighty two it was made high Treason (a) Si non vis esse obnoxius Caesari noli habere qu◠sunt mundi si habes divitias obnoxius es Caesari Ambros in Lucam lib. 9. cap. 20. to disswade any Subject from (b) Dices Quid mihi Regi quid tibi ergo possessioni per jura Regum possessiones possidentur August in Johan Allegiance to their Prince and from the Religion that was established in England This Article intends the Abjuration of that which was then enacted as treasonable Gen. What difference is there betwixt this Article and the former it is not obvious to me easily to distinguish between them Minist They are principally differenced in this that the former Article excluded the Pope's authority to excite any forein power to annoy depose the chief Magistrate of these Nations or to dispose of his Territories This disclaims the Pope's power to arm Subjects against their Sovereign or being disobliged by him from their obedience to move commotions seditions or rebellions Gent. Doth the Pope arrogate by his pleni-potentiary power to stir up any forein Prince against another and collate their Dominions upon them Minist Yes (c) Papa Johannes nonus conspiratione facta cum Gallorum Regibus à Germanis Imperii Majestatem studebat transferre in Carolum Calvum deinde in Ludovicum Balbum ejus filium sed Imperium per vim retinuerunt Germani Carion Chronic. pag. 179. Pope John the Ninth atempted though in vain to translate the Romane Empire from the Germans to the French and first collated the Diadem upon Carolus Calvus and afterwards upon Ludovicus Balbus his Son Kings of France He encouraged at the last (d) Sicut Zacharias transtulit imperium á Graecis ad Teutonicos ita nos possumus illud transferre ab Alemannis ad Graecos Carion Chronic. pag. 179. Lewis Son to the French King to raise arms against John King of England In the beginning of Queen Elizabeth's Reign Paul the Fourth being Pope Sebastianus Martignius could hardly be perswaded from entring England with a thousand foot and some horse afterwards he stirred up the Duke D'Alva against her and promised if need were to go himself in person against England and engage the goods of the Apostolick See It were too tedious to relate the Stories of the Scottish Queen the Duke of Norfolk Stucklie James Boncompagno Bastard-son to Gregory the Thirteenth Squire Babington Parry Lopez Tyrone the intended Invasion in Eighty eight by Pererius Guzmannus Duke of Medina the Gun-powder-Treason to invade or embroil this Nation as Bishop Carlton (e) Thankful Remembrance of God's Mercies by G. Carleton Bishop of Chichester hath faithfully discovered at large to whose Book I refer you Gent. I perceive by these Histories (f) Ecce in potestate nostra est ut demus illud cut volumus propterea constituti sumus à Deo super Gentes regna ut destruamus evellamus aedificemus plantemus Dictum Adriani Frederico Aventinus in Adriano iv 1154. Popes have been Incendiaries to stir up one Prince against another for advantage of their Romane Jurisdiction have they been as busy to unrivet the obediential tye of people to the chief Magistrate Minist Yes you cannot but have heard of their pragmaticalness also herein that Cornelius Agrippa one of your own saith (g) Cornelius Agrippa De vanitate Scientiarum cap 6. ex Camatensi Legati Romanorum Pontificum sic debacchantur in Provinciis ac si ad flagellandam Ecclesiam Satan egressus sit a facie Domini The Pope's Legates keep such Revels and Rackets in Kingdoms and Countries as if Satan were sent abroad from the face of the Lord to scourge the Church Witness that (h) Ipsam pratenso regni jure nec non omni quocunque dominio dignitate privilegióque privatam praecipimus interdicimus universis singulis Proceribus subditis populis nè illi ejusque monitis mandatis legibus audeant obedire qui secùs egerint eos simili Anathematis sententia innodamus Bulla Pii Quinti Bull of Pius Quintus fastened by that Ardelio Felton upon the Bishop of London's Palace-Gate wherein he makes it known that he had deprived Queen Elizabeth from the right she pretended to have in her Kingdoms and also from all and every her authority dignity and privilege charging and forbidding all and singular Nobles Subjects and people that they adventure not to obey her her Monitions Commands or Laws upon pain of his Grand Anathema or Curse Gent. They pretend great reason for this for (i) In Concilio Lateranen si sub Leone Decimo Sess 10. Stephanus Bishop of Patrica in our Laterane Council said In Papa est omnis potestas supra omnes potestates tam eoeli quam terrae All power is in the Pope above all powers as well of heaven as of earth and in the Ceremoniary it is written (k) Ceremoniat lib. 1. cap. 2. Moderatio Imperii Romani pertinet ad Papam Dei vices gerentem in terris tanquam ad eum per quem Reges regnant The Government of the Romane Empire belongeth unto the Pope being God's Vicar on earth as unto him by whom Kings rule Johannes Andreas compares the Pope to the Sun and the Emperour to the Moon and by Mathematical Proportion makes him seventy seven times greater then the greatest Prince Abbot Panormitan saith (l) Plenitudo potestatis sisperat omnem legem positivam Panormitan Extravag De constitut cap. 1. His. fulness of power passeth all positive