S. Chrysostome sayes of the mother of the Maccabees or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two doores of the Sunne as the Philosopher calls a mans eies in his bodie to let in knowledge and erudition to vs concluding of them either with Iustine Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or with Clemens Alexandr fine Protreptici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To GOD onely wise immortall inuisible be all praise and glorie through IESVS CHRIST our Lord for euermore AMEN The thirteenth to the ROMANES expounded by S. CHRYSOSTOME so farre foorth as it concerneth the SVPREMACY OF KINGS and the Subiection of all persons to their authoritie of what sort soeuer remaining in their Dominions Which I thought good to annexe here not onely as a strengthening to diuers passages of this Booke and namely to the last of all consisting in the defence of his MAIESTIES ROYALL SVPREMACIE against the Adioynders peeuish cauills but as an opening of the main controuersie about the oath of Allegeance which hath giuen the occasion to all these labours as the Powder-plot gaue iust cause to that viz. that we are to obserue it by the Laws of CHRIST and his Apostles towards our King and Prince of whatsoeuer relligion or profession they shall bee VER 1. Let euerie soule be subiect to the higher Powers THe Apostle insists much vpon this matter not onely in this but in other Epistles planting subiection in Subiects towards their Princes as wel as in Seruants towards their Masters And this he does by shewing that Christ gaue no Lawes with the intent to subuert Common-wealths or States but directed all to their better gouernement and taught vs not to rush into superfluous garboyles and vnprofitable attempts For in very truth the traines that are laid for godly men and the dangers that await vs for the truths sake they are enough of themselues and we ought not to augment them by superfluous tribulations contriued by our owne ill-deseruings Consider also how seasonably the Apostle makes his mention hereof in this place For hee exhorts to this when After he had required passing accuratenesse and strictnesse at their hands after he had made them tractable both to friends and foes both to them in prosperity and them in aduersitie to them in want and them that felt no want to all in generall after he had setled a kind of life among them more fit for Angels then for men after hee had purged choller and rebated pride and euery way smoothed ouer their dispositions most handsomely then I say hee brings in this exhortation For it stands to reason that if we may not requite them with crosse dealing and euill turnes that haue iniutied vs first much more ought we to yeeld obedience to them that are beneficiall and kinde towards vs. But this string the Apostle touches not vpon as yet till towards the latter end of his exhortation In the meane while he stands onely vpon such reasons and arguments as may seem to claime it for a dutie at our hands And insinuating that he giues this precept to all not onely to temporall men but to Priests and to Monks his very first words import as much saying Let euerie soule bee subiect to the higher powers viz. Though thou beest an APOSTLE though an EVANGELIST though a PROPHET or whosoeuer thou beest For this subiection is not repugnant to relligion whatsoeuer they talke Neither saies hee barely Let them obey but let them be subiect And the first iustification of this his precept and that which worketh most vpon godly mindes is because God hath so commanded it For there is no power saith he but from God What sayest thou Paul Is euery Ruler and Magistrate appointed of God I say not so quoth he neither speake I now of particular Magistrates but onely of the matter of gouernement in generall For that there should be a Magistracy and that some should beare rule others be subiect and that all things should not be hurried at aduenture vp and downe people raging like waues rolling in the broad Sea to and fro this I say is a worke particularly proceeding from Gods high wisedome And for this cause he said not For there is no Magistrate but from God but he speakes of the generall and frames his speach thus For there is no authoritie or no power but from God And the Powers that are are ordained of God So when the wiseman sayes Prou. 19. That a wife is prepared for a man of the Lord he meanes thus that God appointed marriage in generall and not that hee is the author of each particular copulation between man and woman For we see many that marrie nothing auspiciously many also that come together against the Lawes of marriage and we must not lay the fault hereof vpon God But that which Christ pronounced Matth. 19. Hee that made them at first created them male and female and said for this shall a man leaue father and mother and shall cleaue to his wife this and no other did Salomon meane in that place of the Prouerbs For for so much as paritie induceth to strife and dissension oft-times God therefore hath ordained many relations of gouernements of subiections as between the man the wife between the parent and the child between the auncient and the nouice betweene the seruant and the freeman between the Magistrate and the subiect and lastly also betweene the Scholler and the Master And why shouldest thou wonder that it is so in men when thou maiest obserue the same in the creation of thine owne body For God hath not made all the members of it equall between themselues but one meaner another better and this member to gouerne and that to be gouerned Likewise a man may discerne the same in the very bruit beasts and vnreasonable creatures As not onely in Bees first but also in Cranes and in flocks or heards of wilde cattell Neither is the Sea a stranger to this good order but euen there also diuers kinds of fishes are ranked and regimented vnder the conduct of some one fish and so make their long voyages For want of gouernment brings inconuenience euery where euery where confusion both at sea and land The Apostle therefore hauing shewed of whome gouernement comes inferres in this wise VER 2. Wherefore he that resisteth the power resisteth the ordinance of God Loe how high he fetches this matter and with what he feares them and how he shewes that subiection is meere debt and dutie For least the faithfull should say Why Paul thou debasest vs and makest vs vile contemptible doest thou subiect them to ciuill Magistrates that are in the way to enioy the Kingdome of heauen and eternall saluation least any one should reply thus I say he shewes that in exhorting vs to be subiect to Magistrates he subiects vs to God himselfe and not to men onely For he
yet he talkes of a King if you be remembred one time as chasing away all wickednesse with his eye suppose heresies and all another time enacting and decreeing righteousnesse sculpens iustitiam c. 8. which cannot be without the cheife part of it that is relligion as we read in Theodoret. l. 4. c. 5. that Valentinian taught all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all equitie as Salomon here saies beginning with piety another time as one against whom there is no rising vp and with many such like elogiums he aduances him as supreame in each kinde Neither Salomon onely but Aristotle himselfe as if it were the lawe of nature in the third of his politicks Assuerus Cyrus the King of Nineue were they not all supreame ordainers in relligion who neuerthelesse were strangers to the law of Moses This Eudoemon might haue told you who twits the Bishop for ioining those aforesaid with the kings of Israel Belike then they are distinct Therefore not onely Israel or they that were guided by the law of Moses but meere Naturalists haue acknowledged thus much that supremacie is the kings by originall right and not of ceremony So as our Sauiour said once about circumcision Non ex Mose sed ex Patribus in like sort here It is neither ceremonie nor iudiciall neither from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. this authoritie of Kings in all causes and ouer all persons which you so carpe And if it be lawfull as you tell vs to argue from the old Testament to the newe by way of signe to the thing signified we haue enough in that kind to maintain our assertion though wee had no other argument For who found a type in Nabuchodonosor euen now first fierce against Daniel and Daniels God afterward making lawes as zealously in his behalfe The ouen that was heated to consume the three children consumed their aduersaries And so Daniels Lyons prepared against him deuoured his accusers These are types if you beleeue S. Austen of heathen Emperours turning Christian and countenancing religion with all their might as before they vsed the aduantage of their place onely to suppresse it and destroy it I might tell you of other types that haue gone before in the old testament touching the supremacie of Kings appertaining to the newe As Abrahams harnessing 318. houshold seruants against Kedar-Laomer for the redeeming of Lot which is a type of Constantine say the Fathers of a certain Councell managing and mustering iust so many Bishops in the Nicene Synode to the confusion of Arius The lyon that slew the transgressing Prophet is a figure of Leo the Christian Emperour suppressing heresies c. as Varadatus whome they call excellentissimus Monachus in his Epistle to Leo aforesaid construes it In a word though you be impudent and your fore-head full of blasphemies yet mee thinks you should bee ashamed to bewray your selues so much as to affirme that Kings lost any part of their stroke by our Sauiours appearing in the new Testament as needs they must if the authoritie was but ceremoniall or iudiciall either which they exercised before And therefore I spare from further confutation § 39. As for that the Emperours in the new Testament were heathen and so neither by Christ nor his Apostles obeyed I hope Sir it is enough they were not resisted And if they made no good lawes yet they might haue made them and the Church in such case had beene bound to obey them Neither do the Bishops I trow alwaies preach the truth in which case S. Austen and S. Cyprian giue vs leaue to abandon them So is it when Kings transported by error forsake their dutie yet forfeit not their supremacy Though our Sauiour and his Apostles did no more turne away frō the edicts of Princes cōcerning relligion then from the Scribe and the Pharisee and the chaire of Moses it selfe which you perhaps would haue heard and obeyed in all things Will you say therefore that the chaire was not supreame in those matters To omit that if Princes had been neuer so impious for the time present yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. the Scripture that foresees might haue confirmed the type that went of their authoritie in spirituall matters euen in the old Testament against such time as God should raise vp better in the new Yet you say that in the new Testament there is not the least syllable to that purpose Not Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Minister v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. which is rather more then the other but still Gods or to God belonging And not in Gods matters trow you In terrorem malis that is to hereticks and all In laudem bonis yet no goodnesse without true relligion in S. Pauls estimation who saies soone after that whatsoeuer is without faith is sinne the last verse of the next chapter So Coge intrare Luk. 14. to the spirituall banquet that is Kings in speciall haue this compelling power saies S. Austen often So Gal. 5. where heresies are reckoned among the works of the flesh which flesh at least the kings authoritie stretches to according to the similitude that you are wont to quote out of Gregorie Nazianzene of the flesh and the spirit though Athanasius Orat. de incarnat verbi makes the King to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vnderstanding part that sets all on worke Lastly 1. Tim. 2. 1. where shewing that God would haue all men saued the Apostle from thence argues to prayers for Kings knowing Kings if they be Christian are the notablest instruments to worke the worlds saluation Can this be if Kings be not supreame in relligion and the causes thereof as wel in the new as in the old Testament For least you say they are to doe these things indeed but at the Clergies becke and subordinate to them they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supreame Magistrates in the places that assigne them what to doe Rom. 13. 1. 1. Pet. 2. 13. c. But now if a man should aske you where your Pontificall supremacie is established in the new besides that you may fetch it by authoritie frō Moses which we may not and so from Aaron his sonnes nay à maiori saies Bell. de Pontif. Rom. l. 4. c. 16. though Moses figured not the Pope but Christ Heb. 3. 2. and so likewise Aaron Heb. 5. 4. yet perhaps you would quote Luk. 22. Vos autem non sic for that is more pregnant then Duo gladij in the same chapter or Qui maior vestrum est fiat sicut minimus or Regnum meum non est de hoc mundo or for loue to Peter Non dominantes Cleris 1. Pet. 5. 3. Doe not these shew the meaning of Pasce oues meas § 40 You say againe the Bishop equiuocates in this that though Dauid and Peter were both called to
the right sense and his most vpright quoting of S. Ambrose his words to the same purpose § 1. AS Eusebius describing the raigne of Constantine the Great after the Nicene Councell calls it a blessed time when all things beeing established both for Religion and Gouernment nothing was in mention but the Trinitie in heauen and the Emperour vpon earth with his Royall issue that prayed to these prayed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul couples them 2. Thess 2. 4 euen twice a day praied for in the publike seruice without any flatterie witnesse S. Chrysostome Com. in 1. Tim. 2. So the Adioynder spends it selfe in the defacing of them both the KINGS Supremacie and the Invocation of the one and onely true GOD by his Sonne Iesus Christ And first the Supremacie then the other because Kings beeing as ramparts to fortifie Religion when they goe downe Gods worship consequently goes to wracke For Kings doe not minde matters of warre so much or of the State saies the same Chrysostome else-where and Leo subscribes by vertue of their calling which they haue from God as of Religion and Pietie and of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore many other particulars occurring in the Bishops Answer to Card. Bellarmine as indeede each of his bookes for their admirable varietie is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather an artificiall embroiderie then a single monument this man singles out onely these two in effect not ignorant of the relation or the connexion that they haue betweene themselues That it is fatall in a manner as the Orator said of himselfe nec vinci sine Republica posse nec vincere so that Christ should be dishonoured without the King were impeached nor the King disparaged vnles Christ were dishonoured And againe Nemo alteri bellum indicit qui non eodem etiam tempore alteri no man assaults the one but he oppugnes the other for the most part at the same time § 2. FIue Chapters he spends about the first of these two points fiue more about the second and certaine other driblets which he interlaces to the end of his booke In the first is first quarelled S. Austens exposition of Pasce oves meas feede my sheepe which the Bishop alleadged out of his booke de agone Christiano c. 30. Cùm Petro dicitur ad omnes dicitur Pasce oves meas when it is said to Peter it is said to all Feed my sheepe And therfore he is not made by vertue of those words at least Vniuersall Gouernour of Christs Church The strength of F. T. his replie to this authoritie sparing the more ample quotation of the place which in the ende I shall quote perhaps more amply then he though he pretend to quote it somewhat more amply then the Bishop lies in this That whereas S. Austen saies the commission giuen to Peter Feede my sheepe was giuen to all ad omnes dicitur it was because S. Peter bare the person of the Church which with him imports as much as to be indued with Supreame authoritie ouer the Church And to this end Tullies Offices are quoted very freshly Est proprium munus magistratûs c. It is the proper office or dutie of a Magistrate to vnderstand that he beareth the person of the citie And so saies he Peter looses no authoritie by this authoritie but gaines rather § 3. Where first when S. Austen saies that Peter bare the person of the Church and by that expounds his ad omnes dicitur as this man fancyeth I should thinke vnder correction that he meanes the Church onely representatiue consisting of the Apostles and Pastors and no more for they onely feede which will hardly amount to so great a summe as the Papists would make S. Peter chiefe Magistrate of viz. to beare authoritie ouer the whole Church militant and euery member thereof Yea and in some cases of extention not onely ouer them which are without holy orders and so no Feeders but ouer them also which are cleane fallen away from the Church and which is yet more ouer them which neuer set foote within it For thither also reacheth their ierke as they call it of indirect power And though this should be granted in S. Austens sense that S. Peter bare the person of all the members of the Church as no question but he figured the communitie in many things as may be afterward not onely yeilded to but declared at large yet who would euer beleeue that whē the precept is of Feeding the flock of Christ this precept is giuen to the flocke it selfe which neuerthelesse must needes be I say if it be giuen to S. Peter bearing the person of the flocke as he must needs beare that if he beare the person of the whole Church euen in that that he was bid to feede the flocke Doe you see then what a confusion you haue brought vs in already how you haue pulled down the partition wall betweene the Laitie and the Clergie so as now Theodosius may sit him downe where he will though it be at Millan it selfe without any scrupulositie how you haue vtterly remooued the inclosures about the mountaine and made way for M. Saunders his Aclerus as he calls him while you would seeme to set vp a Nauclerus in Christs Church and to be the onely true friend to the beautie of Gods house Yet you are wont to say that this is our fault to take away distinction betweene the sheepe and the shepheard betweene the people and the Pastors and to lay all open to the wild boare out of the wood Nay not onely you confound the Laitie and the Clergie but you make as many Popes by this meanes as there be Christians For placing the Popedome in Pasce oves meas in feeding Christs sheepe you graunt that this commission was giuen to Peter representing their persons c. Which is as much to say as they are all made Feeders of the whole flocke by vertue of these words no lesse then he § 4. As for that you expound the bearing of the person by Tullies Offices to be no other then to be made Supreame Magistrate though it be first vncouth to expound Austen by Tullie whose phrase for the most part is not so sutable yet let S. Austen deliuer his owne minde for this point lib. de pastor for wee speake of pasce and hee handles this argument in the very place that I quote cap. 12. Quemadmodum loquantur authores mundi quid ad nos As much to say as What care wee how Tully speakes Besides that if S. Austen had meant to decipher Peter by those words to be cheife magistrate of the Church vnder Christ for so you conceiue perhaps he would rather haue said that he bore Christi personam then Ecclesiae the person of Christ then of the Church As the deputy Regent of a
Dominu triple deniall of his Lord and Sauiour To which answers as you haue beene told his triple confession which makes way to the mandate of Pasce oues meas exciting care and studie and diligence but importing nothing lesse then Monarchicall iurisdiction Though S. Austen also finde an other mysterie there namely of Trinitie in vnitie in the threefold confession exhibited by one man in the name of the Church as we heard before out of his Tractate vpon S. Iohn Confirmat Trinitatem vt consolidet vnitatem § 25. The fift last is his superstitious simulation as S. Aust calls it that at Antioch no doubt of which Gal. 2. This also the Adioyner thought good to leaue out celans peccata sicut Adam either because it drawes so neare an error in faith or at least for subiecting the Monarch of the whole world to the open resistance and reproofe of an abortiue though S. Chrysostome be so farre from vnderualuing Paul therefore that he doubts not to call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that of last was made first where is primus Apostolus now and Petrus Damiani that he was antepositus omnibus fratribus preferred before all his brethren like little Beniamin saith he of whose tribe he came And againe S. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no bodie comes neere Paul no not any thing neere Vpon the first to the Coloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethico And Aquinas in his commentarie on the first to the Galatians saies Paul is wont to be painted on the right hand and Peter on the left for euen your Schoolemen are miserably troubled with arguments drawne from pictures because Christ from heauen called the one to the Apostleship from earth the other But so much of these I might adde more § 26. For so it followes in S. Austen Pax in Domino reddita Ecclesiae à Principibus saeculi peace in the Lord was afforded to the Church by the secular Princes Which is as pleasant to a Iesuits eare to heare as vineger to the teeth or smoake to the eyes as Salomon saies to thinke that the outward welfare of the Church should depēd on the Princes gratious aspect who if they be auerse they knowe a meanes worth two of S. Pauls to reduce them to order not by prayer or supplication to God for them 1. Tim. 2. 1. for either they will inforce them or make them rue it either bow or breake as the prouerb is But S. Austen euery where acknowledges Kings to be those kind nursing fathers from whose gouernment flowes the Churches peace And it is well knowne how he deriues it out of the second Psalme Et nunc Reges intelligite ver 10. as if the meanes to order well the Church and to promote the kingdome of which it is said a little before in the same Psalme Yet haue I set my King vpon my holy hill of Sion were the right perswasion of Princes concerning the faith So as against Faustus the Manichee lib. 12. cap. 32. he saies the Emperours raging were the lyons deuouring S. Paul himselfe calls Nero the lyon not for nothing but because king of beasts but againe when they conuerted and embraced the faith and gaue succour and supportance to such as professed relligion then was Sampsons riddle verefied then was honie foūd in the lyons mouth then exforti exiuit dulce and the mouth that afore roared against God and his truth Quare fremuerunt is the lyons propertie in the Psalme aforesaid then munimenta latebrasque dabat dulcedini verbi Euangelici became a refuge or a couering to the honie-combe of the Gospel And because we speake of lyons which are soueraigne in their kind kings of beasts saies Epiphan haer 77. it may not be forgotten how the same S. Austen more then once or twice compares the enemies of Christian religion Kings and Emperours to the lyons that Daniel was cast vnto amōgst whose hands neuerthelesse God preserued his Saints for they that hurt the bodie could not hurt the soule by our Sauiours saying but when once they turned Christians and enacted Lawes and decreed punishments for the suppressing of Atheisme or heresie or Paganisme or whatsoeuer is contrarie to the glorious Gospel of our Lord Iesus Christ then they were like the lyons which deuoured not Deniel but Daniels accusers and reuenged vpon them the wrong that they had done to him before I see I should be long if I would bring not all but the least part of the store that is found here of in S. Austens workes I will point onely to that in another place of his of the like argument where as here he ascribes the temporall peace and prosperity of the Church to the fauourable countenance of Christian Kings so there to shew what authoritie they haue in the matters of God he doubts not to set out their suppressing of heresies and Atheisme and schismes in such a peremptory sort as to say that they haue whipped scourged the very deuills the authors of the aforesaid both by sea and land both out of towne and countrey It is well knowne what enemies the Iesuits are to the Kings entermedling with matters of this nature to his handling the whip to lash the deuill for his sowing of cockle amongst good corne whome they perhaps would exempt as a spirituall person from the Kings iurisdiction besides that the cause is a cause of faith But S. Austen though he knewe well that the deuill is not onely spirituall but euen one of the spiritualia nequitiae in coelestibus as S. Paul styles him Eph 6. 12. one of the spirituall wickednesses in heauenly places and so in regard euen of his place to be priuiledged yet doubts not to put a whip into the Emperours hand I say nor cares not though he crie out or the Iesuits for him Who art thou that torments vs thus without a calling But we stray too farre Howsoeuer it be as I promised our gentleman to giue him good measure so S. Austens ending must by no meanes be passed ouer for the elegancie of it § 27. Speaking then against the Hereticks descended of one Lucifer that denied pardon to the conuerts of the Church from which occasion sprang all this treatie about S. Peter he thus saies Hanc illi matris charitatem superbè accipientes impièrepudiantes quia Petro post galli cantum surgentinon gratulatisunt cum Lucifero qui mane oriebatur cadere meruerunt That is These men either proudly and scornfully receiuing or wickedly reiecting the charitie of their mother because they reioyced not with Peter rising after the cock-crow they iustly fell with Lucifer that earely-rising starre § 28. We haue gone thorough the Chapter which the Adioyner condemnes the Bishop for lamely quoting Yet I can hardly abstaine from yeilding him somewhat out of the next Chapter too to fulfill his measure to mingle him double in the cup whereofhe complaines of the scantnes Itaque miseri
feeding yet Peter to one kind of feeding Dauid to another Peter to spirituall Dauid to temporall As if the Bishop could not discerne the difference of their feedings vnlesse you taught him But Sir thus it is For so much as you Iesuits would picke a feeding of state that is of regiment and Monarchy out of Peters feeding we demand whether it be not likely that if any gouernment be implied in the word Pasce it is rather in Dauids whom you confesse to haue bin a King then in Peters whome we neuer acknowledged to be a Monarch And therefore we say your argument for the Popes supremacie followes not well from Pasce oues meas Rather Dauids Pasce giues him some interest euen in matters of religion to which Pasce belongs after a special sort as it is vsed in Scriptures and Peter is bidde to feed rather then to rule to shew his authority is not temporall nor coactiue but of a milder kind That you say Cyrus was no head of Gods Church though styled Pastor and Pastor meus by Gods owne mouth how do you prooue it No member you say therefore no head But this Eudoemon will help you to vnriddle Though neither hee was ingrafted into the bodie mysticall nor yet linked in the bond of outward profession yet a head he might bee of Gods people by a certaine deputation or assignement outward that is by bearing authority ouer the multitude of subiects committed to his charge of what relligion soeuer which is the onely headshippe that we attribute to Kings I haue read some both Fathers and moderne writers that thinke Cyrus was illuminate and faithfull and perhaps saued Who knowes what the reading of that prophesie might preuaile vpon him Esa 44. as Iosephus witnesses in the 11. of his Antiq. cap. 1. quoted by S. Hierome vpon Esa 45. wherein he was called by his name certaine hundred of yeares before he was borne If this be so then he might bee both member and head in your sense but howsoeuer a Pastor by office and vocation as God intitles him Shall wee see what followes § 41. Whereas the Bishop in like sort had instanced from Ioshua Numb 27. whome God called to feed his people after Moses one temporall magistrate after another least they should be as sheep which haue no shepheard he answers that Iosua was to be directed by the high Priest not è contrà As if direction were not one thing and commaundement another For the Priest may direct though the King command And we speake of authoritie now not of abilitie to counsell Though Dauid is so little affixed to the Priests that he sayes Gods statutes are the men of his counsell that is his priuie counsellors The Common-wealth no doubt is happie where Heman the Kings Seer is admitted neere vnto him vt exaltet cornu 1. Chron. 25. or Benaiah placed ad auriculam Dauid 2. Chron. 11. I meane where Bishops are of the consultation of estate In multitudine boum implentur praesepia and where such labourers are all goes well But yet Eleazar shall onely runne betweene Iosua and the Lord while we neither denie the Lord to be supreme nor yet suffer the messenger to turne the Kings master To the place quoted out of Theodoret. quaest 48. in lib. Num. that Moses diuided his double glorie betweene Iosua and Eleazar as giuing his supremacie in spirituals to one in temporals to another as the Adioynder would haue it we finde no such thing in the Scripture it selfe Num. 27. but only that God appointed Moses to giue Iosua of his glory ver 20. without naming Eleazar And Theodoret meanes no more but that Moses gaue of his Prophesie to Eleazar which was aureola gloriae as your Schoolemen would call it or an additament to the maine not any branch of dignitie or of authoritie His words are Ex rationali iudicij humeris Eleazari adiacente discat Iosua quid sit agendum Let Iosua learne what to doe from the Iudgement plate that rests vpon Eleazars shoulders A great prerogatiue beleeue me and to top Kings Is it not rather to waite vpon them and to serue their vses Lastly thus Ex quo discimus quomodo qui à sacerdotibus ordinantur gratiam consequuntur spiritualem that is Whereby we learne how they that are ordained of Priests attaine spirituall grace We call not the Kings primacie spirituall howsoeuer it extends to spirituall matters though you imputing such a thing vnto vs as you doe afterwards you may see what a hint Theodoret giues vs here if we list to vse it And before he had told vs that Iosua was consecrated by imposition of hands Does not that sauour of somewhat spirituall And how does Moses pray here when he praies for a man to be set ouer the Congregation namely Iosua Lord God of the spirits of all flesh As if spirit and flesh temporall and Ecclesiasticall were the gouernours charge And straight after ver 18. God saies to Moses Take Iosua in whome is the spirit So Platina in the life of Clement the seauenth Corona caeremoniae per quas inauguratur Imperator testimonium sunt diuini spiritus accepti The crowne and the ceremonies saies he whereby the Emperour is installed are a token of the diuine spirit receiued And he addes Qui animum Imperatoris iam augustum augustiorem diuinioremque reddat Which makes the Emperours mind alreadie royall of it selfe more royall and more diuine Was not Saul changed into another man vpon his attaining the kingdome And how but by the grace which he receiued in his inauguration Salmeron your fellow-Iesuit but too learned I feare to be your fellow throughout saies Kingdomes themselues turne spirituall in a manner vnder Christian Kings The same saies Rossaeus with more store of words Sacrum Ecclesiasticum spirituale sacerdotale pag. 526. I might giue you more but this shall suffice in this place § 42. THE third exception saies he that the Bishop takes to the argument drawne from Pasce oues meas is this That albeit S. Austen and S. Cyrill haue amply commented vpon the Gospel of S. Iohn and vpon those very words of our Sauiour to S. Peter Pasce oues meas yet neither of them saw illustrem hunc fidei articulum de prematu Petri temporali This notable as he construes it article of faith concerning the temporall primacie of Peter c. What saies Father Thomas to this For some thinke F. T. to haue that mysticall signification to note vnto vs his Fatherhood which euery hedge-priest and beardlesse boy vsurps now a daies among the Iesuits to beard Bishops with and what Bishops As if the Cardinall saies he did teach that S. Peters primucie is a tēporall primacie because in some cases it extends it self to temporall matters As for the spirituall primacie saies he the Bishop himselfe grants that sometimes as far forth in effect as we demand What the Bishop graunts we shall see hereafter when
them that shall receiue the inheritance of saluation And yet it followes againe a little after to refute Celsus his fonde distinction of satrapae aulici and satrapae coelestes or elementares which is the Papists distinction at this day and likewise their comparison of earthly fauourites in Princes Courts with celestiall spokesmen and mediators for vs in the kingdome of heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Looke you saies he how Celsus hath deuised his Satrapae and Consuls and Praefecti vnder-officers of the great God after the fashion of silly mortallmen c. But this beeing formerly refuted by Ambrose we shall need no longer to insist vpon it here Pag. 430. thus we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is How much better is it to entrust our selues with the God which is aboue all things hee would haue trust to bee put in none but in God through Iesus Christ which hath taught vs this lesson and to craue of him all aide and preseruation euen that which the holy Angels and righteous spirits may afford vs that they may rescue vs from the naughtie deuills which hover about the earth are plunged in sensualitie c. The preseruation through Angels is to bee sought for from God not from Angels themselues What then shall we pray to them for if wee may not pray to them for that which themselues immediately and of themselues may afford But I will conclude for Origen and his opinion of this matter with that one famous sentence of his and reiection of Celsus which is extent in the foresaid booke pag. 432. of the Greeke Celsus therefore hauing endeauoured diuers manner of waies as is the fashion of all such to diuert the minde from her dependance vpon God alone insomuch as after he had sought to enfeoffe them to Angels at last hee was not ashamed to enthrall them to mightie Princes Potentates here in earth not caring which way so he discouraged pietie and decayed relligion like that vngodly Law-giuer which forbad Daniel and all his subiects to aske any thing of God for the space of certaine dayes but onely of himselfe To this subtill deuice of Celsus I say thus Origen replyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is Wee must endeauour to please onely God alone who is aboue all things AND VVEE MVST PRAY TO HIM ALONE THAT HE VVOVLD BE MERCIFVLL TO VS procuring his fauour with godly pietie and all manner vertue And yet if Celsus would needs haue vs to insinuate into the fauour of any more besides the most high and supreame God let him consider that as when the bodie is mooued the motion of the shadow doth infallibly accompanie it In like sort if Almightie God be but propitious vnto vs it followes that all his friends both Angels and spirits and soules of the righteous will be freindly to vs and take our parts For they are priuy vnto such as are thought worthy to finde fauour in the eies of Almightie God And not onely they meane well to such as are found worthy but they assist all such as are forward at the worshipping of God Almighty and they pray together with them and they entreat together with them and together with them they encline him to fauour Insomuch as wee may boldly say that with godly vertuous men praying to God an innumerable companie of heauenly powers pray together with them VNPRAYED VNTO or vnspoken to succouring with ioynt consent our mortall and fraile nature whom they see so many deuills to make head against and to seeke by all meanes to subuert their saluation specially such as haue committed themselues to God forsaking and abandoning all other created patronages Of Origen thus much Is there yet any more § 54. You say the Saints were neuer honoured in like manner as the heroes of the heathen Yet you may remember what Mantuan saith Vt Latij Martem sic nos te sancte Georgi And many such like testimonies out of your owne mouths might be alleadged to conuince your idolatries if we list to obserue them Or if the Saints are not honoured like the heroes of the heathen when as questionlesse they stand in like proportion to God in your opinion it must needs be because you are borne downe with that truth that none are to be honoured with relligious worship but onely GOD in what proportion or distance soeuer they stand vnto him Culius relligionis or the relligious worship is not to be giuen to any creature but to God onely saith S. Austen no meane Father and in no meane worke of his but another palmare if I may say it without offending you which the Bishop cannot doe of his de ciuit Dei but you will be euer touching vpon that string And I meane contr Faustum lib. 14. c. 11. Apostolus vetat culium relligionis exhiberi creaturae The Apostle forbids relligious worship to be giuen to the creature If the Apostles authoritie may mooue with you forbidding it let S. Austen be beleeued deliuering the message and telling you that he forbids it S. Chrysostome had said vpon Matth. 26. in the homily quoted not long before to the like purpose that when the Apostles disswaded our Sauiour from suffering he referred them to the Scriptures Else saith he how shall the Scriptures be fulfilled And so repugnantibus quamvis Apostolis vicit sententia Scripturarum But this is two in one that we bring you now not an Apostle without Scripture but an Apostle in his writing or the Apostolicke Scripture And for interpretation of it you haue the iudgement of S. Austen The Apostle quoth he forbids relligious worship to be giuen to the creature And there the Scripture preuailed against the Apostles to the destroying of our Sauiour How much more shall Scripture and Apostolicke Scripture preuaile against all such pitiful deponents as you rely vpon to the maintenance of Christs honour which is dearer to him then his life So as these things are more if they be laid together then arguments ab authoritate merè negatiuâ which you so scoff at numb 73. as if that were the only argument that the Bishop brought or not sufficient to beat you down as he vrges it And now to shew what a Clerke you are you charge the Bishop in the last place with false quoting of Athanasius You graunt that in his third oration contra Arianos he prooues the diuinitie of our Sauiour Christ from our adoration of him Of which it is consequent that no meere creatures are at all to be adored neither Saints nor Angels We take this grant of yours concerning Athanasius his authoritie As for your trifling distinctions wherewith you would elude it they haue beene huffed out before And yet more may be said in the next chapter where you shal heare your owne Doctor Dr. Gregor de Valent. to renounce this distinction and cleane wash his hands of it Meane while S. Austens testimonie so lately quoted is a choake-peare that you
the Bishop had alleadged to prooue that other straunge peruersitie of his or change of the question as no lesse textually then marginally both waies you blaze it that no adoration of creatures is lawfull First say you he makes S. Iohn ignorant vntill the Angell instructed him Novum crimen c. No doubt a great scandall and vnworthie of S. Iohn either to offer for his ignorances with the high Priest in the old law Heb. 9. 7. and yet S. Iohn no high Priest nor proportionall to him but onely Peter to be so paragoned especially when the ignorance was not iuris but facti or to haue an Angel to be his schoolemaster We may call for the oxe and the asse to be yours Esay 1. which forget neither their Master nor their masters cribbe whiles you runne a gaddng post greges sodalium not content with one or two vnlesse you heape vp deities to your selues as they doe doctors 1. Tim. 4. 3. But this is one exception which you take to the Bishop Another that he reasoneth you say as substantially as if some holy man of modestie and humilitie refusing some extraordinarie honour done vnto him saying it were to be done not to him but to God one should inferre that no such reuerence should be done to men For such no doubt was the case betwixt S. Iohn and the Angell either of them shewing their humilitie and their respect they bare the one to the other c. Thus you changing very handsomly the law of relligion and those absolute and peremptory words of the Angel vide ne into meere complements and courtings betweene S. Iohn and the Angel as who would say Remember your selfe Be not so courteous a shadow whereof there was betweene our Sauiour Christ and S. Iohn Baptist I graunt Matth. 3. but betweene the Angel and the Euangelist here for certaine none at all Is adora Deum and vide ne feceris of no more force with you thē so And to your noble instāce of a godly man putting off a great honour done vnto him c. If that godly man were wel learned withall seene in points of faith aboue the other whom he should charge to keepe such honour for God not to cast away vpon him would you doubt but he were to be listened to and obeyed in his good counsell not idle complement as you madly decipher it So did they in the Acts I meane Paul and Barnabas refusing the Lycaonians and their wild honours so Peter to the Centurion so Gregorie so your Vincentius so many more not by complement or courtship but by horror of the fact and straight cōmandement to desist You quote in the same Numb S. Gregorie S. Bede Anselme Rupert Richardus de Victore to this effect that the Angell refused S. Iohns adoration in regard of the incarnation of our Sauiour Christ since which our nature is reuerenced and respected by the Angells and they presume not to take such obeisance at our hands Does not this confute you then for worshipping them still and ascribing soueraignty to them as your relligious submissions to them can import no lesse who not onely are our conservi by right of creation but inferiour to vs in so much as our nature is vnited vnto the god-head which theirs is not § 6. You tell vs in your 13. Numb of three kinds of adoration and say it is instruction for ignorant readers Wee know but two Sacred and Ciuill You would faine cogge a third as it were semi-sacred Whereas secunda relligio or relligio secundae maiestatis as Tertullian calls it is for earthly Kings not for heauenly Saints who by your distinction should inherit it before the other if it were properly so called But God hauing the first relligion the Emperour the second as wee speake at least the Saints is none now because it must not be the third Therefore they are banished from relligious adoration To your authorities that you bring out of Gen. 8. Gen. 19. c. where Angels appeared in visible formes and corporall shape for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 13. 2. they that entertained them knew not whome they entertained what maruaile if they receiued ciuill adoration going for men and not knowne to be other Or why should we thinke that that was relligious The same I might say of Abrahams the same of Lots respect which they shewed to Angels And so likewise of Iosuahs Ios 5. Though as I signified before sometimes Christ is called the Angel when he makes apparition Athanas cont Gent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word that is Christ is iustly tearmed his Fathers Angel or Messenger and sometimes also God is honoured in his ambassadour Which aduantageth you nothing that vendicate a proper and a standing worship to the Angels due by kind or by excellencie of their order not onely to the person which they casually sustaine You say Saul adored Samuels soule Though I beleeue it not of Saul and there is no reason to load him with more infirmities then his owne yet if you will needes haue it so let him be your example hardly as also of going to a witch and consulting with the deuill How well did you transforme idolatrie into sorcerie in your 6. Chapt. where you laboured to put off the Laodicean Councell who now so confound sorcerie with idolatrie that by the example you bring of Saul you may defend the one as well as the other if at least any such euer were Abdias you say was a man in temporall dignitie farre greater then Elias yet Abdias fell on his face before him and therein did an act of relligion to Elias Beleeue it who list And did the Emperours performe acts of relligion to the Pope whē they vsed the like reuerent demeanour towards him or perhaps the Popes were not so relligious of late daies that the honour done to them should be an honour of relligion For you would haue it to be relligious when it is done to relligious men and for relligions sake and so to differ from the Ciuill forsooth Likewise the children of the Prophets worshipt Elizeus with relligious adoration because they saw him passe the riuer by miracle a thing which euery damned wretch might haue done to haue wrought a miracle yet this must challenge relligious adoration But if S. Austens notation of the word relligion be true de verâ rell c. 54. quòd vni deo religet animas nostras because it binds our souls to God onely then sure though S. Austen had not put in vni Deo but onely told vs of religation or of binding it had been enough to shew that S. Austens meaning was that relligious worship belonged onely to God as to whom only we are bound in knots of soules-seruice otherwise free beeing fellow-seruants betweene our selues as you heard the Angel say but lately to S. Iohn What else is there The children of the Prophets adorauerunt Eliam proni in
non longiùs extendam sermonem sufficiant nobis relata Maria in honore sit Dominus adoretur Iusti enim nemini exhibent errorem Neque tentat Deus aliquem neque serui ipsius ad deceptionem That is And that I may prolong my discourse no farther it shall suffice to haue said thus much Let Mary be honoured but let God be worshipped or adored The Saints lead none into errour God tempts none nor his seruants tempt none to deceiue them Meaning that if visions or apparitions of Saints bee brought to prooue the lawfull worshipping of them wee should not beleeue them What bring you next § 26. Num. 58. You challenge the Bishop for saying that Gregorie siluit de quinto generali Concilio said nothing of the fift generall Councell viz. when he professed his deuotion to the other fowre And though you might answer your self by his words in the same place Quatuor prima tantum honore HOC dignatus est he honoured onely the fowre first with THIS honour or with so much honour so as his meaner commendations of the fift generall Councell may seem to be a certaine comparatiue silence thereof I say though you might answer your selfe thus out of the place which you quote pag. 160. Respons ad Apolog. yet suppose that all this did but goe to the obiection as I see you take it in to no other purpose neuerthelesse you might haue found the plaine solution thereof if you had turned but a little further viz. pag. 182. in summo paginae where the Bishop both acknowledgeth that which you here oppose him with out of S. Gregories words Quintum quoque pariter veneror c. and giues you answer euen afore your obiection was hatched by explaining his meaning to this effect Gregorius quatuor prima Concilia sicut quatuor Euangelia veneratur suscipit Quatuor prima Concilia quadratus lapis ei sunt in quo fidei vitaeque structura consurgit Qui etsi veneratur quintum non de eo tamen tam sensit honorificè That is Gregorie reuerenceth and receiueth the 4. first Councells like the fowre Gospels The fowre first Councells are to him that fouresquare stone vpon which the building of faith and manners ariseth Who although he reuerenceth the fift Councell too in proportion yet holds it not in so great estimation as the others These are the Bishops words are they not What then haue you brought to confute him by more then is answered in his owne writings Let me speake vnto you in your owne words here Num. 63. What more palpable fraud or foolerie can there be thē to take the obiection out of ones aduersaries books and to dissemble the solution though it be to be found there And if S. Gregories meaning had beene to auouch that infallibilitie of generall Councells which you dreame of as if all that were ordained by an vniuersall consent did for certaine descend of the Holy Ghost he would not haue professed this reuerence onely to those Councels which himselfe had seene and knowne but to all those which should bee held with like order and solemnitie in after times euen to the worlds ende But now if you marke him hee speakes onely de praeterito nothing of the time to come which he knew hee might well doubt § 26. The Kings Supremacy is not well prooued you thinke out of Deut. 17. nor his authority to interpose in matters of relligion I knew you could not be so swallowed vp of your zeale to the Saints but that you would now and then haue a rush at the Supremacy though it lay not in your way But wherein failes the proofe out of Deuteronomie First Moses gaue no copy of the law to any King in his time for there were no Kings diuers yeares after Resp Though summus Magistratus be equiualent to a King in the Politie that he gouernes whatsoeuer it be and of Moses it be said Erat Rex in iustitia and not onely Iustine the Historian and a heathen man reckons Moses among the Kings of the people of Israel lib. 36. Hist but the Cardinall himselfe de Pontif. Rom. lib. 1. cap. 2. saies the same quoting Exod. 32. that as verus summus princept populi Iudaici as a true and soueraigne prince of the people of the Iewes he commaunded many thousands to be put to death in one daie for the golden calfe c. yet what then Does it not shew what right belongs to Kings when Kings at least should be established in time to come Will you allow nothing to Scriptures prouidence or to Gods fore-sight Does not this shew rather that the precept which was giuen for to be obserued by the Israelites diuerse yeares after came of God and not of man And doe not your selues argue out of the same bookes of Moses that a king is not to be chosen but onely exfratribus which you are carefull to haue obserued as you would seeme at least euen till this day though Kings as you say there were none in Moses time What then doe you tell vs that there were then no Kings Yea but this is no more then euery priuate man and woman might be allowed to haue the copy of the Law at home with them I am glad to heare you say so I pray God you hold you to your word and suffer Christian people hereafter both men and women to haue the copies of the Bible of the old and new Testament in their priuate houses Which you must needes doe according to your word here vnlesse you will make vs more Iewes then the Iewes themselues and bring a slauery vpon Christians more then euer they were put to that liued vnder the letter to take both letter and spirit from vs which will least of all befit you in your encounter with the Bishop that charge him with no fault more nor more often then that he enclines to Iudaisme and holds Iewish conclusions about ceremonies and Circumcision and a great deale more of such idle stuffe that you trauaile with I am sure S. Chrysostome vpon the 3. to the Coloss exhorts his people those of the lay-fort thus For I speake saies he to you of the lay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is buie you bookes particularly the Bibles which are the medicines of your soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No master like them And Thomas Aquinas your iolly Schoole-man handling the same words by occasion whereof S. Chrysostome was lead to say this namely That the word of Christ should dwell richly or plentifully in vs resolues thus Aliquibus sufficit modicum quid de verbo Christi sed Apostolus vult quòd habeamus multum Ideò dicit Abundanter That is Some men are content with a small portion or pittance God wot of the word of Christ this is not you nor your church at this day and that is pittie but the Apostle will haue vs to haue much of it or a great deale of it
faith in yours you both entertaine and MAKE to be obserued The Kings office is not onely custodire but facere custodiri as the Bishop told you if you had the grace to heare him The Kings keeping is keeping in Hiphil like spiritus interpellat for facit interpellare Rom. 8. Euen as God saith in Ezechiel Faciam vt faciatis but God by aide and by diuine inspiration the King by terrour by censure and by feare yet thus also is that fulfilled Dij estis whereas our part is Obsecramus vos loco Christi c. 2. Cor. 5. See Rom. 13. where all the good that is done in a common wealth is attributed to the King all the euill is auenged by him And 1. Tim. 2. 2. exhorting that praiers and supplications be made for all men he instanceth onely in Kings because the Kings courses haue an vniuersall influence and not onely for a quiet and peaceable estate but for a godly and an honest which refutes the Iesuites that thinke a Kings care is to extend no farther then bonum politicum or bonum reip to preserue the common-wealth from running to confusion from want from plague from hostility or seditions not regarding piety But most notably of all Psal 2. not onely the relligion of a priuate common-wealth but the conuersion of the whole bodie of the Gentiles is linked inseparably with the relligiousnesse of Kings For hauing said in the 8. verse I will giue thee the Gentiles for thine inheritance he points to the meanes in the 10. and 11. Be wise now therefore ô ye Kings nunc Reges intelligite Where nunc is pregnant to confute the Iesuites that thinke the care of Relligion as it should be in Kings is expired with the Kings of the old Testament But the Psal saith nunc prophesying of the conuersion of the Gentiles vnder the new And further he bids them serue the Lord whereas Kings saith S. August then serue the Lord when they doe that for the Lord which none can doe but they that are Kings But priuate honesty or priuate integritie is that which euery body may looke to and performe for themselues Therefore the Kings Office which Deuteronomy calls him to is an vniuersall inspection And as the piety of kingdomes dependes of their Kings as the latter end of the Psal shewes that I now quoted so the impiety and the irreligion of them is to be referred to none other as appeares by the beginning of it For whereas he had askt the question why doe the heathen and the people rage presently he addes or rather answers and giues the cause himselfe The Kings of the earth haue conspired together and the Rulers taken counsell c. § 27. What now though the Originall copy of the Bible was to remaine with the Priest is it not enough that the King was to haue a true copy and answerable to the Originall in all points For therefore he was bidde to prouide him a copy to be written out of the Leuites Originall But let it be that this makes the Priest to be Superiour since you will needes haue it so yet Superiour as Expositor or as Interpreter if you please not as guardian not as custos § 28. Lastly the King is bid to be obediēt vnto the Priest euen by the lawe it selfe which he was to copy out as appeares in the same chap. v. 10. I might say that the King is not named among those that are enioyned this obedience and therefore not comprehended For it must be liquidum ius that shall binde princes The Soueraigne is wont to be exempted in such cases Let one be free that all the rest may bee the better ordered As iura Maiestatis non sunt communicanda cum ciuibus both by Bodines rule and other Polititians so necessitates subditorū the taxations of subiects must not bee enforced vpon Princes Vnlesse the King were named therefore no reason to bring him in within the compasse of this statute And yet secondly there is an obedience to counsell and to aduice to resolution and instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely to authority The first way the King may bee subiect to his subiects and obedient to the Priests if you will needes haue it so but the second way the Priest is subiect to the King without all question and that is it with which Supremacy goes The Cardinall himselfe can tell vs so when his fit is ouer when it is his good day lib. 1. de Pontif. cap. 6. Ne Assuerus quidem Rex sapientibus illis viris subiectus erat quorum tamen faciebat cuncta consilio Ester 1. that is King Assuerus was not subiect to those wise men by whose aduice notwithstanding he managed all affaires As for matter of execution or coactiue iustice the Iudge is ioyned in commission with the Priest here v. 12. And is it possible that the King should be an vnderling to the Iudge § 29. That the Bishop should call Bellarmine dotard for mistaking our English affaires so much seemes a matter to you very abusiue and intolerable So as curiositie is but a light fault with you though in strange Common-wealths nor does it yrke you any thing to heare your nation accused which neither hath deserued ill at your hands nor is culpable of that which the erring Cardinall laies to her charge Though S. Paul would not accuse his owne nation albeit deseruing Act. 28. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not as if I had any thing saies he to accuse my nation of Where S. Chrysostome notes most excellently that not onely he accused them not though no doubt he had great cause hauing conspired to kill him before they either ate or dranke but insinuated to the companie and yet without a lie that he had nothing at all to accuse them of For so are his words Not as if I had any thing to accuse mine owne nation of But you renegates and runnagates forsakers of the Land make a trade of slaundering your owne natiue countrey and patronizing the slaunderours as here the Cardinall and whereas S. Paul with great dexteritie shunned the lie to saue his countrymens reputation you make no conscience of lying and slaundering to defame yours And why may not the Cardinall be said to doate Doth not the Poet say dulce est desipere in loco Which he did I trow when he accepted at last the Cardinal-ship against his will and after much refusall as Eudaemon tells vs. Cunctantem multa parantem Dicere To whome we may say in the same Poets words Quid si quod voce grauaris Mente dares And at last you see he yeilded indeede But to the point Doe not the English Puritanes pray dayly for his Maiesty by the title of supreame head and gouernour Doe they not set their hand to it and subscribe their name Et voce mann attesting to it least happily you should say vox quidem Iacob manus autem
our English which Eudaemon would haue vs thinke that there is no good man but would spoile it if he could and set fire to it or againe to awaite a time of easing their malice and powring forth of mischiefe at the best occasion Howbeit herein he mistakes whether wilfully or no let the reader iudge For the Bishop did not say that the Iesuit beeing in prison reuealed this concerning the Bulls mooued meerely thereunto by remorse of conscience though well he might say that he confessed it of his own accord without feare or compulsion or examination any at all Quid si in iurgio what if in a pet As the French prouerb is that the boyling pot discouers the little pea that is in the very bottome of it So enraged mindes disclose all But Mr. Adioynder thinks all is so holy among the Iesuits that if our compulsions and examinations be away nothing is done by them forsooth but of meere conscience § 32. The third and last about Father Garnet is otherwise sufficiently testified to the world though I say nothing both by the most reuerend Bishop in sundrie places of each his bookes out of the authenticall Records of this Kingdome and Father Garnets hand-writing yet to be seen Against all which Father Thomas opposes the credit of a certaine namelesse Gentleman that stood by Garnet as himselfe saies whiles he was executed and told him cleane otherwise viz. that he neuer confessed any such thing Is it not reason that he should be beleeued though he brought no more then euen so to refell the Bishop And indeede no more he brings to conuince our Acts by yea our eares and our eyes our knowledge and our senses that here liue and were present at the whole passage Yet he addes that false bruits were spread against Garnet ouer all Christendome As much to say belike as the whole Church was in an errour for censuring the Traytor But to his notable impudence brauing thus the Bishop that mirrour of grauitie of conscience and sinceritie himselfe a shadow and one of Homers sneakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to vpbraid him with the lie and the impudent lie as the margent hath it Numb 82. or as the text riseth afterward Numb 83. an egregious lie I will say no more but euen gently leading him by the hand and bringing him home to his owne doore remember him what libertie they in all likelihood take to themselues of lying farre beyond vs who thus dogmatize That a lie in a Sermon is no mortall sinne I suppose if it be to a good ende And from hence it is that we haue so many lies in Poperie prophecied of by S. Paul 2. Tim. 4. 5. vt si vult decipi populus decipiatur that if the people will be deceiued they may be deceiued their owne common saying Perhaps not thinking of that which they fit to their peoples backes but euen too handsomely by this meanes Qui non susceperunt amorem veritatis sed complacuerunt sibi in iniquitate 2. Thess 2. 11. 12. who refused to entertaine the loue of truth and delighted in falshood and in iniustice voluerunt decipi they would needes be deceiued the very marke of the beast and the character of them that are to liue vnder Antichrist But my wonder is not that Papists lie but that they lie in Sermons and then excuse it from crime or from mortall blame First lying in their very doctrines and in the course of their preaching then raising a doctrine of the lawfulnes of lies To the 10. Chapter The Reuerend Bishop most vpright and vniforme in his proceedings throughout the whole cause Concerning the Sacrament the Reward of good workes the name Catholike Monkerie Succession of Bishops Kingly Supremacie and the rest The Adioynder laying preuarication to his charge is found to fulfill the slaunder himselfe § 1. BEeing to speake to your tenth and last Chapter I think good to begin with setting downe the Title of it as it lies in your booke which is this That the Bishop ouerthroweth his owne cause and fortifieth the Popish graunting many important points of Catholike relligion That he is turned Puritan in the Kings Ecclesiasticall Supremacie and betrayeth his Maiesties cause vnder hand pretending to defend it and therefore is neither good English Protestant nor yet good subiect Lastly what is the opinion of learned straungers concerning him and his booke with a good aduise for a friendly farewell § 2. Doe you expect what I reply to this frantike inscription Spectatum admissi Or rather we will wish you some warme brothes to comfort your braine then either confound it with blowes as you euen now sentenced you may remember whom pro ingenitâ modestiâ tuâ or distresse it with gibings though neuer so iust already troubled And yet before you come to execute your late glorious title and denunciation of this your tenth Chapter you must doe as the Comoedians doe that in their last act bring in all the Actors vpon the stage afresh for pompe sake So you tell vs here what feates you haue wrought in the precedent part of your booke as if they had neuer beene dashed by any confutation nor your enterlude disturbed in the least sort In the first Chapter I haue done this say you and in the second Chapter this in the third Chapter the like and so you goe on blazing your trophees both in Text and Margent as if no bodie could reply to you none stand in your hands but you had carried all afore you wheresoeuer you came like a yong Alexander And yet more definitiuely as it were from your iudgement-seat thus you pronounce an other Herod that the world may take notice of your great equitie and vnpartialitie ioyned with like gift of discerning spirits Thou mayest remember good Reader that among many things which I censured and reprooued in Ms. Barlow I greatly allowed and approoued one c. No doubt terrible is your censure your reproofes dangerous and woe be to them vpon whome they light Yet the Prelate that you speake of were he aliue againe he would rest so little satisfied with your approbation of him in that one point whatsoeuer it is among the many that you disallowe in him that he would coniure you into a boote or into a bench-hole for your labour like a sawcy Sinckanter and make you an example for euer censuring him againe or any of his ranke But his vntimely death preuenting his paines the want of the like spirits nourishes insolencie and fleshes importunity in such bold companions as you and yours As for that you tell the Reader he may remember c. I assure you it is more then I can doe to remember that which I neuer read neuer heard of I guesse by the Margent you should meane your Supplement from which God excuse me for I would not read it if it were brought to me or I hyred to peruse it specially if it be like this that here you
first Bishop of Bath and Wells then of Chichester who was made both Priest and Bishop in the time of King Henry the 8. And therefore you may be sure by men of your Relligion and by Popish Bishops Bishop Scory Bishop of Chichester first and after of Hereford was another who was made Priest in King Henries time and Bishop in King Edwards Bishop Hodgkin Suffragan of Bedford made Bishop in Queene Maries time Miles Couerdale Bishop in King Edwards time c. So as neither did our Bishops consecrate themselues by compact or playing booty as you malitiously slaunder them and the other Bishops that were vsed in their consecration were partly made Priests partly Bishops in former Princes raignes those Popish but all before the raigne of Queene Elizabeth I might adde much more here as I haue read it taken out of the originall Archiues of the Church of Canterbury about the iudgment of 6. Doctors of the Ciuill Law who all subscribed that the Commission for their consecration graunted by the Queenes Maiesty to the persons abouenamed was iustifiable and lawfull viz. William Maye Robert Weston Edward Leeds Henry Haruey Thomas Yale Nicholas Bullingham I thinke your Neale himselfe if he had been of the profession and not reading his Ebria or addicted to lyes rather then to the lawes would not haue dissented from the opinion of so many sages Marry if you meane of Bishop Cranmer his consecration is more pregnant yet and confirmed by sundry Buls of Pope Clement the seuenth as if need were might be specified at large The first whereof was to King Henry the 8. two other to the elect himselfe Thomas Cant. the fourth to all the brethren and suffragans of the Church of Canterbury the fifth to the Clergy of the Citie and Diocesse of Canterbury And so diuers more which here I omit for breuitie sake He was consecrated 1533. ann Reg. Henrici 8. 24. March 30. by Iohn Bishop of Lincoln and Iohn Bishop of Exceter and Henry Bishop of Asaph The same day also accepit pallium Yea he paid the Pope 900. duckets in gold for his Bulls But as far as I perceiue you cauil not the consecration of Archbishop Cranmer but onely them that were made in Queene Elizabeths dayes viz. Archbishop Parker and the rest And the reason to me seemes to be this because the Pope had a fleece out of the ones consecration none out of the others nor neuer since Certamen mouistis opes All your stirres are for Peter-pence and smoak-pence and golden duckats and such were irritamenta malorum § 51. This which I haue assirmed of the consecration of these two Archbishops not onely Mr. Mason of his exact knowledge will iustifie to your head or any of you all notwithstanding your braue Appendix at the ende of your Adioynder then which I neuer saw a more filly plea but almost any nouice in the Church of England And if my leasure would permit or that were now my taske how easily might I detect the sundry absurdities that your Appendix containeth First Num. 4. you alleadge a statute of Ann. 1. Eliz. cap. 1. and Dr. Stapleton vrging it against Bishop Horne That no Bishop should be held for a Bishophere in England without due consecration before had c. Yet you argue in the same place but more importunately soone after Num. 9. that both Stapleton and Harding would neuer haue pressed Bishop Iewel and the rest with want of due consecration if this Register had been true or any such thing to haue beene shewed in those times But if Stapleton and Harding bee so authenticall with you that whatsoeuer they once vrge vs with is straight vnanswerable then I confesse we are in a wofull case And yet to say somewhat in defence of them too without graunting your slaunder of our first Bishops in the Queenes time what if the mislike that they had to those consecrations was because they were not consecrated by Popish Bishops for Protestant Bishops is of your putting in into Mr. Hardings words num 11. and not such as were ordained by the Popish Are you not ashamed to confound these things so grossely and vtterly to mistake the state of the question If Harding and Stapleton therefore were so considerate men that a false imputation could not proceed from them their meaning was this What Bishop consecrated you that is what Popish Bishop or Catholique Bishop in your sense But if they meant that they rusht in either without any consecration or basely agreed to consecrate one another a deuise meeter for boy-Bishops such as Popery aboundeth with then for godly and graue Prelates of the Church of England they were doubtlesse inconsiderate and if neuer before this time or neuer in any any other matter which is more then the fame that goes of them yet for this one part iustly to be so censured Vnlesse their absence from their country and not consulting of the Register might plead their pardon in tanto I graunt not in toto but howsoeuer it be this is a strange argument of yours to confront a Register with the life of things past the image of truth the memory of times the light of memory that Harding and Stapleton would neuer haue been so bold as to contradict it if it had beene so Nay then why should Queene Elizabeth prouide by Statute as your selfe here tell vs and her graue Counsellors deuise vnder her which Counsellours you may bee sure neither wanted foresight and were most faithfull to her in all her proceedings That no Bishops should goe for Bishops here in the Church of England which wanted due consecration if she meant shortly after to set vp and authorize a generation of Pseudo-Bishops in the same Church her selfe Had not this been to kill the very life of her intents and to alienate the people from embracing the Relligion that she was minded to promote with all her power For this Act of Parliament you say was Ann. 1. of Q Elizabeth But both the Arch-bishop the other Bishops were not consecrated till about the beginning of the second yeare of the Queenes raigne Bishop Parker in December Bishop Iewel in Ianuary c. Now then let me aske you a ratte trackt to death by the apparant euidence impression of your owne marks for I assure you but for your owne text here I had neuer considered of this statute of Queene Elizabeth let me aske you I say Is this good Logicke Harding and Stapleton though prickt with passion and enuying other folkes good fortunes would neuer haue accused Bishop Iewell their aduersary if the case had not been cleere And is not this much more forcible Queene Elizabeth and her sage Counsellors would not haue forbid that thing by act of Parliament which shortly after she meant to licence and to put in practise in the open view of the whole world But what should I stand arguing with such a beastly iangler that calls Bishop Iewells answer
which these Authors confiue to the old Testament Apolog contra Gentes When the late king of France Henrie 4. did M. Beza such like honour dismounting from his horse and running to embrace him maruaile but this was relligious adoration in our Adioynders fancie Adioynd cap 9. Numb 14. Greg. Hom. 29. in Huang Corporaliâ— miracula ostâ—â—dunt aliquâ—â—de sanctitatem no◠〈◊〉 Haymo hath the same wordâ—s with Primasius Respons ad Apolog pag. 201. Dan. 2. Com. in 11. ad Hebr. Homil. 26. in Ethico The Adioynder sinds a knot in a bulrush a contradiction in the Bishop where none is * Chrysost in Epist ad Coloss p 114. lin 20. edit D. H. Sauile Vide pag. 249. hâ—ius c. 6. adde eundem August de vnitat Eccl. pluribuâ— locis Hieron aduersus Vigilant Aeneid 4. Chap. 10. Adioynd sub finé 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serm. de Temp. Psalm Chrysost c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theod. lib. 3. histor cap. 10. Contr. Petili 〈◊〉 c. Contr. Parmen lib. 〈◊〉 In Lucam Noui multos sepulchrorum adoratores c. Et in Epist Hieron quoque Vid. Epist eius Imperâ—tores Honoriâ—s Theodosiâ—â— Augg. legeÌ„ tulerunt Nemo martyres distrahat this was to put the Martyrs to a second death I am â—os secunda 〈◊〉 maâ—et to speake with Boâ—thiâ—â— nemo mercetur By the way note the power of Kings commanding about matters of relligion But more fully read Gregor Tâ—â— l. 9. c. 6. and that hideous historie of a Rellique-monging impostor with his sachel full of rats-bones and roots and the teeth of moales and the fat of beares c. Yet hee concludes Multi sunt qui 〈◊〉 sâ—…ctiones exercent populum rusticum in errorem mittere non desinunt De quibus opinor Dominus in Euangelio Surrecturos in novissimis qui etiam electos in errorem inducant c. Is it not pitie that we Englishmen will not traffike with the Iesuits for such ghostly commodities De Civit. Dei l. 10 c. 1. quaest in Genes Quaest in Gen. 23. The two questions still crosse or rather kisse one another of our subiection to Princes and deuotion to God * I meane odious euen to the Saints theÌ„selues Witnesse Chrysost Homil. 9. in 3. ad Coloss See pag. 293 huius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5. 〈◊〉 * Falsly printed in Valentia 10. 3. Sic de moritus Eccl. c. 34. c. Heb. 12. 1. Aug. de Morib Eccl. Cath. c. 30. Meritò ecclesia Catholiea nullam nobis creaturam adorandam inducit cui servire iubeamur Remouet à creaturâ adorationem etiam eam quae cum simplici seruitute coniunctaest Quorsum ergò de Dulia S. Austen would haue both duliae and latria giuen to God not to Saints 1 〈◊〉 Lao Serm 8. de Nat. Dom. Neâ— sunt gradus 〈◊〉 〈◊〉 â—c 2 De obit Theodos Contra Faust Manich. Sed contrà Crese Grammat Grammat 2. c. 15. Honoramus Sacramenta in gestante The Adioynd of Helen numb 29. Vbi priùs Apolog 2. advers Ruff. The Card inferreth with the blessed Apostle that seeing the sinne of Adam was of force to make vs truly sinners the merits and grace of Christ are of farre greater force to purge and cleanse vs from our sinnes and to make vs truly iust otherwise our helpe is not equiualent to our harme our remedy to our disease our rising to our fall nor our gaine to our losse nor consequently Christ to Adam c. The Adioynders clo quence numb 40. To the 2. Pronihilo salvos facies eos which construction of the Fathers in this sense though deflected Andradius himselfe mislikes not but erounds a rule vpon it for the like expositions Defens Concil Trid. calling it expositio per accommodationem belike though praeter scopum * S Hierom Coâ—… in Epist ad Philem at those words Mihi imputa acknowledges the like betweene Christ and vs for matter of Imputation is was betweene Paul and Philemon saying immediatly Imitator domini sui ChristuÌ„ in se loquentem habens ea debet sacere quae Christus c. â—rat in S. Baptisâ—… 1. 15. Aug. l. 2. Réâ—r lib. de perfect iusticiae Hieron etiam in Hier. 31. Bernard in fest omn. Sanct. homil 3. Thom. part 3. q. 8. art 3. ad 1. To the I. Ista deceÌ„ menses non peperere bona Prop. Card. in Apol. c. 7. p. 84. l. 19. as the Adioynder quoteth him in this 9 cap. numb 33. pag. 387. Vbi priùs Iosh 17. Cor ipsum eum cupiditatibus evellendum Sen. Can 69. of approching the Altar This is like the woman-philosophers elench apud Laert. l. 8. in Hipparch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non sequitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * De vit Constant l. 1. c. 37. see ibid. l. 3. c. 13. item c. 22. 23. c. Of Felix his apparition after death ex Aug. de cutâ pro mortuâ—… c. 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt Apostolo Heb. 13. * I meane not a culpable obliuion in the Saints as was in the Butler but as they coÌ„plaine in Esay Israel nesciuit nos or Terra obliuionis in Iob and All his thoughts perish In sepulchre quis meminit tuâ—… Pl. 6. a Iosephs 2. Cor. 4. 4. Christ is the image of the inuisible God As who would say No image of God because inuisible but onely Christ In him we see God This fault is called by the Adioynder The Bishops abuse of Authors partly in wresting their sense partly in fraudulent citation of them And I will beginne saith he with his abuse of the Cardinall Adioynd Num. 54. Ostentation of merits so farre from the Cardinals humilitie and 〈◊〉 〈◊〉 And this not secundum exigentiam operis but either proportionem studierum or condecentiam bâ—… dâ—… They are the words of your owne shop Cap. 3. â—…s Faith in essentiali and as it is habitus For augmentum and intensio belong ad gradâ—… gloriae or ad cumulum praemâ—… as other vâ—…tues doe in their totall * Maria autem assidebat Christo while Martha attends other necessarie prouisions A semblant perhaps of Faith and her sister Charitie De Humilitate Com. in Epiâ—… ad Colos p. 114. Edit Etonensis Nobilissiâ—… D. Sauilij Stella Suarez with Bellarm and diuerse others plead for an honourable saluation which they thinke is by our works As if we were to God as Tully to Caesar Minus me debere tibi putarem si vt sceleratum me à te conseruatum existimarem Pro Marcell Which is nothing so But cum adhuc inimâ—ci essemus Rom 5. Mercy reioyceth against iudgement Iac. 2. 13. specially in that day and in altero saeculo saith S. Austen For he had said a little before as of the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Born in Cant. serm 71. Ego fidenter mihi vsurpo ex visceribus domini mei c. Anselme exhort al fratrem moriturum Obijcio mortent