Lord their God which brought them and their fathers out of the land of Egypt c. Whereupon all the people resolved and answered again and again The Lord our God will we serve and his voice will we obey and they made a statute ordinance and covenant before the Lord to perform it compared with Joshua 22. 11. to 34. 4ly By King Davids manifold exhortations and precepts to his Subjects to this purpose throughout the Psalms especially Psalm 34. 37. O magnifie the Lord with me and let us exalt his name together O taste and see that the Lord is good blessed is the man that trusteth in him O fear the Lord ye his Saints Come ye children and hearken unto me I will teach you the fear of the Lord. Depart from evil and do good seek peace and pursue it dwell for evermore c. And by his charge to his son Solomon all his Princes Officers and Congregation of Isrel 1 Chron. 28. 9 10. Now therefore in the sight of all Israel the congregation of the Lord and in the audience of our God keep and search for all the commandements of the Lord your God that ye may posses this good land and leave it for an inheritance for your children after you for ever And thou Solomon my sonne know thou the God of thy Fathers and serve him with a perfect heart and with a willing mind for the Lord searcheth all hearts and understandeth the imagination of the thoughts if thou seek him he will be found of thee but if thou shalt forsake him he will cast thee off for ever Seconded with this his publike prayer to God for them 1 Chron. 29. 18 19 20. O Lord God of Abraham Isaac and Israel our Fathers keep this for ever in the thoughts of the heart of thy people and prepare their heart unto thee And give unto Solomon my Son an understanding heart to keep thy commandements thy testimonies and statutes and to do all these things and to build the house for which I have made provision Which ended David said to all the Congregation Now blesse the Lord your God And all the congregation blessed the Lord God of their fathers and bowâ—d down their heads and worshipped the Lord and the King 5ly By Ecclesiastes 1. 12 c. 12. 9 10 11. recording that Solomon King of Israel was also a Preacher and taught the people knowledge and that which was upright even words of truth for their everlasting welfare 6ly By 2 Chron. 15. 12. to 19. Where King Asa made the people to enter into a covenant to seek the Lord God of their fathers with all their heart and with all their soul and that whosoever would not seek the Lord God of Israel should be put to death whether great or small whether man or woman To omit all other particular examples of this nature already touched From these Texts it is apparent That the primary office duty end of Kings especially Christian is to promote the honour worship service fear love of God true religion eternal salvation of their Subjects souls and suppresse what ever is repugnant thereto 12ly That which was Gods principal end design in creating the World it self redeeming mankind by the bloud of Jesus Christ and the King of Kings giving both the Law and Gospel to men must certainly be Gods chief end design in instituting Kings Princes and Supream Civil Governors the eminentest chiefest of men to be his Viceroyes to rule over men of inferiour rank or quality and the most essential real considerable part of their Regal or Magistratical office duty Now Gods principal end and design in creating the world and men the Lords of all other Creatures redeeming mankind by the bloud of Christ and giving both the Law and Gospel to them was only this that all mankind might worship adore fear honor praise blesse obey love and glorify him according to his word and will whiles they live on earth that Jesus Christ might rule in and reign over them as his kingdom Church Saints and they might reign with and enjoy perpetual felicity in by under him in his heavenly kingdom for all eternity as the Scripture resolves Therefore it must necessarily be Gods chief end design in instituting Kings Princes and Supream Civil Magistrates the eminentest choicest of all men to rule over those of inferiour quality and the most essential real considerable part of their Regal or Magisterial office trust duty upon which Account among others God specially enjoyned the Kings of Israel to have a Copy of the Book of his Law alwayes in their custody and to read therein all the dayes of their lives the better to observe it themselves and to enjoyn all their subjects to observe obey and do nought against it yea God himself with greatest majesty enacted this Royal Law by King Davids own mouth for all Kings Rulers to square their Government by He that ruleth over men must be just ruling in the fear of God which he can never do without taking special care to maintain promote the true Worship service fear love obedience of God according to his word among all his Subjects for Gods glory and their temporal and eternal felicity as David did 13ly This I shall evidence even from the very light of nature and practice among the Heathen Nations Plato in his Book De Regno asserts That the King hath Universae humanae Societatis curam that Regia cura ut quae principalis in omnes homines ars est consisting not only in this that Rex est humanus Curator but also Divinus Pastor over all his Subjects That the chief care of Religion Worship of the Gods and feeding of the people belongs to Kings they being a kind of Priests Quare in Egypto neque imperare licet Regi absque Sacerdotio Sed si quis ex alio genere per vim Regnum invasit postea tamen necesse est cum hoc genere initiari Quin et in multis locis apud Graecos Summis Magistratibus maxima sacrificia demandata esse quis compererit et sane etiam apud nos non minus clarum est quod dico Ei enim qui Rex sorte creatus est augustissima et maxima patria vetera sacrificia huic attributa esse tradunt Hos itaque sorte creatos Reges simulque Sacerdotes considerare convenit c. Aristotle his Scholar resolves us that in the heroical times Reges provinciam habebant bellorum et sacrorum nisi forte ad Sacerdotes attinerent Postea autem partim quidem ipsis Regibus omittendis partim vero populis recusantibus apud quasdam Civitates sacra solis Regibus relicta sunt Rex autem et Dux belli et Iuder erat rerum divinarum moderator And among the Romans themselves as their Historians and others relate their antient King and after that their Emperors were both Kings and Priests and had the chiefest hand in performing the Rites and Ceremonies of
him unto the Israelites his peculiar people the Supreme Paternal Regal Magistratical together with that now stiled Spiritual Pontifical Ecclesiastical Authority or Jurisdiction both in and over the Family State Church Militant was by Divine and Natural Right vested united in one person not divers to wit First in Adam himself but after his decease in the First-born unlesse disinherited by God for some crime or cause or in the Patriarch or Master of the Family Tribe who was both King and Priest having the Priesthood annexed to his Paternal or Regal Office not these to his Priestship _â—O evidence the truth of this Proposition so far as the light of Scripture or Nature in the first remote obscure age of the world have revealed it for the Readers satisfaction I find it generally acknowledged by all or most Divines and Christian Authors who have written of the Church or the Original of Republikes Jurisdictions or Chronologies 1. That as God the Original of all power at the very Creation gave Adam a Soveraign Dominion over the fish of the sea over the foul of the ayr and over all the earth the cattle and every creeping thing therin to which he gave their several names as a badge of his Soveraignty over them by Gods own direction So he likewise ordained him as well after as before his fall to be both a King and Priest over the little world his family posterity issuing from him during his life not only to govern correct them when they transgressed but to offer sacrifices prayers to God for and instruct them in his Worship Laws fear Hence Cedren makes Adam the first KING Governor and that with reason enough as Mr. Selden notes because he governed and commanded all mankind as long as he lived who by the Law of Nature and Fifth Commandement are enjoyned To honor and obey their Father in the flesh and he not only obliged to provide for protect defend and correct as a Father but likewise to * instruct and educate them in the fear and admonition of the Lord as a Priest Now Adam being a King and Lord not only over all Creatures but Eve his wife before he was a Father and over his Posterity by his Paternal right before they were capable of instruction And the Title of King being alwaies prefixed before that of Priest as most honourable and first in order when ever mentioned and meeting together in one person as in Melchisedec Christ Others who were both Kings and Priests and the High Priests alwayes inferiour subordinate to the Chief Civil Governors and Kings of Judah and in Heathen Nations It thence most clearly follows that the Priesthood and Spiritual Jurisdiction in Adam was at first united and subordinate to his Kingly Soveraign Magistratical Office and Authority and so continued whiles residing in one person from the Creation till the Law given in mount Sinâ—i 2ly That Cain Adams first-born having forfeited his birthright and life too by the murther of his Brother Abel and thereby Seth becomming his first-born when Adam deceased his Kingship and Priesthood descended first to Seth and after him successively to the Patriarchs who were not only the Princes and Chief Governers of their Families Tribes to rule protect and correct them when they offended but likewise their Priests to erect Altars and Houses to God for his publique worship to offer Sacrifices prayers vows to God for them to blesse them in his Name to teach them his Lawes Fear and the Covenants made by God to them and their seed and commanded them to put away their strange gods and idols as Jacob did All which is evident by the examples of Noah Gen. 8. 20 21. c. 9. 25 26 27. Abraham Gen. 12. 7. c. 13. 4 18. c. 17. 1 2 8 c. 23 to 27. c. 18. 19 23 c. c. 20. 7. 17. c. 21. 23. c. 22. c. Melchisedec both King of Salem and Priest of the most High God Gen. 14. 18 19. Heb. 7. 1. Isaac Gen. 26. 23 24 25. â— 27. 21 28 to 41. of Jacob Gen. 28. 8. to the end c. 31. 54. c. 32. 9 to 13. c. 33. 20. c. 35. 1. to 16. c. 43. 14. c. 46. 1. c. 47. 7. 10. c. 48. 3. to the end c. 49. 1. to 33. Heb. 11. 21. and affirmed by St. Jerom the Ordinary Glosse with most other Commentators on these Texts Alexander Alensis and other Schoolmen Bishop Jewel Dr. Field Jacobus Bouldoc De Ecclesia a Mundi principio usque ad Mosen Salianus in his Annales Ecclesiasticae and other Annalists in the times before the Law 3ly Upon this account after the Law given and Priesthood vested in Aaron and the Tribe of Levi the firstborn though they lost this priviledge of exercising the Priests Office as before yet they were still the Lords to redeem themselves with an oblation of five shekels by the poll for their exemption from the Priesthood because God had taken the Levites from among the Israelites instead of all the firstborn among the children of Israel which redemption was given to Aaron and his Sonnes who officiated in their steads 4ly That upon this original right priviledge of Primogeniture Christ himself as Gods firstborn was not only made Higher then the Kings of the Earth King of Kings Lord of Lords but likewise Head over all the Church that in all things he might have the Preeminence And had like the First-born before the Law the Supream Priestly Office and Power united to his Kingly Yea in some sence Christ hath fully restored this antient Right to all who are spiritually Gods First-born and the First-fruits of his Creatures as the Gospel stileth them having the First-fruits of the Spirit growing in them whom he hath MADE KINGS AND PRIESTS UNTO GOD HIS FATHER as the Marginal Texts resolve 5ly That the very Gentiles and Pagan Nations by the Law and Light of Nature vested the Supream Ecclesiastical Authority and oft times the Priesthood it self in their Kings and chief Temporal Magistrates who erected consecrated Temples Altars Groves constituted by their particular Lawes the several Orders Offices of Priests the Number Worship Services of their Gods and the Sacrifices Ceremonies and whole manner of their Worship To instance in some particulars Fanus the antientest of the Kings in Italy was the first who brought in thither the form of Religion He cousecrated Groves erected Temples from whom they were called Fana ordained Priests and Sacrifices Evander his next Successor introduced many other Ceremonies in the Worship of the Gods Anius as Virgil relates was at once REX IDEM HOMINUM PHAEBIQUE SACERDOS After Rome was built Romulus the first King thereof and Numa Pompilius who succeeded him made several Lawes concerning the whole Worship Service Holy-dayes Ceremonies of their Gods instituted their distinct Orders of Priests as highest Priest
chief Priests and lesser Priests Vestals Salii distinguishing and limiting all their respective Offices Jurisdictions habits by special Laws recorded by Dionysius Halicarnasseus Plutarch Livy and others Yea Godwin observes That it was A CUSTOME among the Graecians as likewise afterwards among the Romans THAT THEIR KINGS SHOULD PERFORM AS WELL THE CEREMONIES AND HOLY RITES OF RELIGION as Civil businesses being BOTH KINGS AND PRIESTS till Numa perceiving that foreign wars did often occasion the Kings absence whereby the service of the Gods was neglected thereupon ordained several Orders of Priests as their Vicars generals or Curates to discharge their priestly function Yet after this institution their Consuls Censors and some of their Pagan Emperors as Tiberius Veâ—â—atian Trajan were created PONTIFEX MAXIMUS their Highest Priest or POPE and managed the Supream Civil and Pontifical affairs and that by election of the Senate and the people only without the Priests as Alexander ab Alexandro and the Roman Histories record I shall close this Chapter with that of the Roman Historian PRINCIPIO RERUM GENTIUMque IMPERIUM PENES REGES ERAT populus nullis legibus tenebatur arbitria Principum pro legibus erant and that as well in all Sacred Religious as Civil and Military affairs BOOK I. CHAP. II. 2. My Second Proposition is That God after the Israelites deliverance from the Egyptian bondage when he first new modelled them into a Commonwealth and afterwards into a Kingdom setled their State and Church government and divided the Priesthood from the Supream Civil Magistracy and Kingship vesting the one in Moses Josuah David Solomon and their Royal Successors the other in Aaron his Sons and the Tribe of Levi did even then leave the Soveraign Ecclesiastical Power and Jurisdiction over all persons and causes still annexed to and residing in the Supream Civil Magistratical Office and Officers transferring only the Ministerial Priestly Offices to the Priests not the Ecclesiastical Jurisdiction being not different in kind from but the very same with the Civil varyed only by the Object not Subject of it THis I shall evidence as clear as the noon-day Sunne 1. By Ten memorable particulars recorded in Sacred History concerning Moses the first Supream Temporal Governor in the Israelites Commonwealth demonstrating his Soveraign Jurisdiction in all Sacred Religious Church affairs 1. God himself by the Ministry of Moses not Aaron instituted described celebrated the feast and Sacrament of the Passeover and sanctified all the firstborn of the children of Israel unto God and was to Aaron INSTEAD OF GOD Exod. 4. 16. 2ly Moses not Aaron penned and prescribed that memorable Song of Praise which all the Israelites sang unto the Lord immediately after their deliverance out of Egypt and drowning of the Egyptians â—n the Red Sea 3dly Moses not Aaron gave them instructions concerning the gathering and for reserving of an Omer of Manna to be kept before the Lord as a Type of Christ the true Manna 4ly God himself immediately appeared unto Moses in Mount Sinai and by his Mouth and Ministry alone not Aarons delivered the first Covenant and the Moral Ceremonial and Iudicial Law unto his people Israel the only rule of their Worship Obedience Government Sacred and Civil 5ly That when Moses Aaron Nadab Abihu and seventy of the Elders were afterwards called up into Mount Sinai by God Moses alone was called to come near to God and Aaron left behind That Moses alone wrote all the words of the Lord built an Altar for the 12 Tribes of Israel read the Book of the Covenant to them sprinkled the blood of the Covenant both on the Altar Book all the people received the Tables of stone and Law written therein by God himself and the pattern of the Tabernacle Mercy-seat Altar and all the furniture and utensils thereof the garments of Aaron and the Priests the manner and ceremonies of their respective Consecrations and all the oblations sacrifices and parts of Gods worship to be therein performed both by the Priests and people from God Hence it is specially recorded both in the Old Testament and New That these precepts concerning the Sanctuary of God Let them make me a Sanctuary that I may dwell amongst them according to all that I shew thee after the pattern of the Tabernacle and the pattern of the instruments thereof even so shall ye make it And look that thou make them after the pattern which was shewed thee in the Mount were given only to Moses the Chief Temporal Magistrate Not to Aaron nor the Priests or Levites who alone directed all things to be made accordingly And when all the work of the Tabernacle with the Curtains and the Priests Garments were finished by the Workmen Moses not Aaron survayed and looked upon all the work and behold they had done it as the Lord commanded even so had they done it and Moses not Aaron blessed them 6ly After all the work was thus finished Moses not Aaron was particularly commanded to rear up the Tabernacle with all its furniture and to anoint and consecrate them unto God 7ly Which is most observable Aaron and his Sonnes did not anoint Moses to be the Supream Civil Magistrate but on the contrary God by Moses not only prescribed all the spiritual Offices duties qualifications vestments wives marriages maintenance and appurtenances belonging to Aaron and his sons but also specially designed and commanded Moses to anoint and consecrate them to their Priesthood recorded in these words Exod. 40. 12 to 17. And the Lord spake unto Moses saying THOV shalt bring Aaron and his sonnes to the door of the Tabernacle of the Congregation and wash them with water and THOU shalt put upon Aaron the holy Garments and anoint him and sanctifie him that he may Minister unto me in the Priests Office And Thou shalt bring his Sonnes and cloath them with coats and Thou shalt anoint them as Thou didst their Father that they may Minister unto me in the Priests Office For their anointing shall surely be an everlasting Priesthood throughout their generations Thus did Moses according to all that the Lord commanded him so did he So Moses finished the Work without Aarons or his Sonnes assistance Never did Aaron nor his Sons consecrate or anoint any part of the Tabernacle Ark or utensils thereof their own garments oyntment nor any one High Priest or Levite of their Tribe but Moses the Supreame Temporal Magistrate only by Gods own special command whose consecration alone for ever sanctified all their Successors to the High Priests and Priests respective offices which I desire all Popes and Romish Prelates who now appropriate all consecrations whatsoever of persons or things to themselves alone by a pretended Divine right excluding the Civil Magistrate seriously to consider and from thence argue a superiority over Kings Emperors as well as Priests and exact Canonical obedience from them 8ly When Aaron the
High Priest during Moses his absence in the Mount had at the peoples request made erected a golden calf who committed idolatry with it Moses calls him to a strict account for it to whom he made an excuse with this memorable preface Let not the anger of MY LORD wax hot which stile he likewise gave him Nu. 12 11. Yea Moses not he Pronounced the Judgment and punishment upon the people for this Sin of Idolatry as likewise on him that gathered sticks on the Sabbath day the manner of whose punishment he inquired not Aaron and received from God 9ly When the Tables of stone formerly broken were renewed redelivered by God to the people it was alwayes done even after Aarons consecration by the hand mouth ministry of Moses who with his own mouth alwayes spake and delivered Gods Laws Messages to all the Congregation Elders people during all his Government and gave them a special charge of things future and a blessing at his death 10thly God made choice of Moses a Lay-man and Civil Magistrate to be the firâ—â— pâ—â—man and Register of all his sacred Laws and first Five Books of holy Scripture not Aaron or any other Priest And to shew that Kings and Temporal Magistrates were the principal keepers of both Tables God particularly enjoyned when the Israelites came into the Land of Canaan and had set a King over them that the King when he sate upon the Throne of his Kingdom shall write him a Copy of this Law in a Book out of that which is before the Priests the Levites that it may be well with him and he shall read therein all the dayes of his life that he may learn to fear the Lord his God and to keep all the words of this Law and these Statutes to â—o them That his heart be not lifted up above his brethren and that he turn not aside from the Commandement to the right hand or to the left to the end that he may prolong his dayes in his kingdom he and his children in the midst of Israel All which particulars laid together relating to and acted by the very first Supream Civil Magistrat that God himself set up over his own peculiar people Church when he first instituted modelled both their Magistrates and Priests with their distinct Offices and powers will infallibly clear the Superiour Jurisdiction of the Supream Civil Magistrate in and over all Ecclesiastical persons and causes by Gods own institution and that the Ecclesiastical Jurisdiction is united to the Temporal The reason why God reserved the Supream Ecclesiastical Jurisdiction to Moses the Chief Civil Magistrate and afterwards to Kings when he transferred the Priesthood to Aaron and his Sons and severed it from the Kingship was because it would be inconsistent with Monarchie and the Peace Unitie of the Republike Kingdom Church to erect two distinct Supream Powers independent on unsubordinate to each other in one and the same Body Politick Nation Kingdom united under one Supream Civil Head and a Cause of perpetual Wars Schismes Contentions between these different powers by reason of mens Natural ambition and desire to enlarge their Juriisdictions to the prejudice of each other This we find experimentally verified in the Israelites themselves immediatly upon their division into two independent kings kingdoms of equal power unsubordinate to each other which produced not only perpetual Warres between them all their dayes in their Realms as sacred Story oft records but a more sad division in their Religion Worship Church Jeroboam erecting two Calves and a new idolatrous worship with suitable Priests to promote it and a new place of worship contrary to that prescribed by God himself to keep his Subjects from Gods true worship at Jerusalem and returning to their allegiance and obedience to their rightfull Kings of the seed of David which all his Successors persevered in till their final captivity and utter desolation for their idolatry And it is infallibly evidenced by the manifold sad Divisions Schismes Wars Rebellions in most Christian Empires kingdoms ever since the ambitious Popes of Rome and other Prelates have claimed by a pretended divine independent right and usurped to themselves the Supream Ecclesiastical Jurisdiction over all Persons Causes inseparably united by God himself to the Crowns of Christian Emperonrs and Kings As God therefore out of his infinit Wisdom at the very Creation constituted but one natural head over every natural body of Men Beasts Fowls Fishes and creeping living creatures though they consisted of two different substances Soul and Body not two distinct heads the one corporal the other spiritual to govern each body because two Supream headâ— would have destroyed the unity harmony operations of these Creatures in their respective orbes and made a Schisme in their bodies So he at first united the Supream Spiritual and Temporal Jurisdiction over Men at the Creation in one person Adam the first sole Monarch of the World And afterwards when his Church and people multiplyed into such a vast dispersed multitude that one person could not possibly execute or discharge the Kingly and Priestly Offices as at first he conveniently might did whiles all united in one Tribe and Family so that there was an absolute necessity to divide them into several Hands Tribes God did even then reserve the Supream Ecclesiastical Government and Jurisdiction as absolutely necessary for inseparable from the Supream Civil Head and Governor of his people to prevent Schismes Confusions and preserve Unity Tranquillity both in Church and State not transferr it from Moses to Aaron the Church with all its Officers Members being included in branches of the Kingdom Republike not divided from it as a distinct independent spiritual corporation Therefore still to remain under the sole Government and protection of the Supream Politick Head This is most clearly and significantly expressed by Ezechiels uniting the two divided sticks into one rod in one hand typifying the uniting of the two divided Kingdomes of Israel and Iudah into one Kingdom Church PEOPLE under one King and Shepheard Jesus Christ and making them all but ONE in their Government and true Worship of God according to his Statutes Hence it is most apparent that the Civil and Ecclesiastical Powers Authorities or Jurisdictions are not thus denominated because they are vested in different persons hands or flow from various fountains or distinct in their natures as the Pontificians and others generally assert and mistake but meerly because they are exercised upon or about different things or objects the persons wherein they originally and supreamly reside and from whence they flow and the very Powers Authorities Jurisdictions themselves in their nature being but one and the same only the objects matters in upon or about which they are exercised various and distinct from whence they have these different Epithites To evidence this truth past all contradiction being the surest Oracle to resolve all future Controversies concerning these Jurisdictions yea keenest axe
propugnacula And Jacobus Crucius Rector of the Jesuites Novices at Landsperg An. 1584 writes Miles esse debet nostrae Societatis pater as Ignatius a fiery Souldier was quia ut Militis est totis viribus in hostem irruere nec desistere donec victor evadat ita nostrum est in omnes irruere qui Pontifici Romano resistunt illosque consiliis dictis et scriptis vocato etiam seculari brachio hoc est ferro igne tollere et abolere sicut Pontifex et nostra vota contra Lutheranos suscepta volunt et mandant Nay Edmond Compian the English Jesuit in his Dissertatio Ecclesiae Catholicae or Letter to Qu. Elizabeths Council printed Treveris Anno 1583. p. 22. proclaims to all the world Quod ad Societatem nostram attinet velim sciatis omnes nos qui per totum orbem longè lateque diffusi sumus quorum est continua succesâ—io magnus numerus sanctum faedus iniisse nec quamdiu vel unus nostrum supererit studium consilia nostra de salute vestra that is as his own Treasons against Queen Elizabeths person shew to destroy her and her Kingdoms together and as Ludovicus Lucius and Hospinian truly interpret it id est Religionis Reginae et Regni vestri eversione aut sub Papae iugum reductione intermissuros Iampridem inita ratio est et inchoatum certamen nulla vis nullus Anglorum impetus superabit And this whole Society as Watson a secular Priest in his Quodlibets informs us have long since boasted That they were the men miraculously constituted by God who should turn all things in England upside down and make such an universal dismal change in Church Lawes Parliaments in such sort as from the beginning of the world the like was never heard of before and turn our Kingdom into a Japonian or Helvetian Commonwealth which they lately effected Therefore it cannot consist with the safety of our King kingdoms Church State Religion to tolerate any of this spreading Desperate order of Jesuites amongst us banished out of most forraign Popish as well as Protestant Kingdoms States for their manifold Treasons seditions against their Kings Magistrates Government and who made very many attempts to destroy the sacred persons of Queen Elizabeth King James were the principal contrivers of the late horrid Gunpowder Treason to blow up our King Queen Prince all the Royall Issue Lords Commons Church Kingdom Religion Parliaments at once had a principal hand in the unparallel'd murder proceedings against our late King Charles of glorious memory and had no small influence in the late metamorphosis of our Hereditary Kingdomes into the confused Chaos of a new Free Commonwealth Having as the General of the English Jesuites confessed to a Noble English Lord in their Colledge at Rome Anno 1653. in England above 1500 of their Society able to work in several trades which the Buâ—l of Pope Gregory the 13th inables them to exercise as well as to preach without Orders They having a Consistory and Council that ruled all the affairs of the Kings in England into which they never came over in those swarms as they did during our late confusions as Cromwell himself relates in his printed Speech Sept. 4. 1654. p. 16 17. and being the Heads and Lay-preachers to most of our New sects as well as Soldiers in our late Armies and Garisons Their 5th Title whereunto all Ecclesiastical Jurisdiction and that by divine right is now pretended to be annexed as inseparable incommunicable to Kings Temporal Magistrates or to ordinary Priests Presbyters Ministers is that of Bishop or Overseer and their office a Bishoprick or good work Acts 20. 28. Phil 1. 8. 1 Tim. 3. 1. Tit 1. 7. To which I answer first That if the Supream Titles offices of Apostles Disciples Evangelists have no such Jurisdiction included in or conferred by them as is pretended then this of Bishop or Overseer inferior to them can have none at least none greater or so great as they 2ly It is only a Title of Ministry not of Dignity of Labour not Honor of Operation not Denomination of Watching not Lording or loytering as Fathers and Councils in all ages have defined I shall present you with a short view of their resolves herein to abate that Timpany of Ambition pride superciliosnesse luxury which Popes others challenge only from this Title of Bishop Origen within 220. years after Christ resolved Qui Principatum desiderat Ecclesiae debet fieri omnium servus in humilitate servili ut obsequatur omnibus in his quae perrinent ad salutem haec docet nos sermo divinus Ecclesiarum Principes Principum mundalium imitatores esse non debent sed imitari debent Christum accessibilem mulieribus loquuentem pueris manus imponentem discipulis suis pedes lavantem atque tergentem exemplum eis dantem ut ipsi similiter faciant suis fratribus Neque enim ad Principatum Ecclesiae venit qui salvari vult etsi praeest sed ad servitutem Ecclesiae Et si oportet discere de Evangelio Principes quidem Gentium dominantur eis qui potestatem habent in illis Magistratus vocantur vos autem non sic Qui vocatur ergo ad Episcopatum non ad Principatum vocatur sed ad servitutem totitius Ecclesiae Si vis credere de Scripturis quia in Ecclesia servus sit omnium qui praeset Propter quod ait Apostolus Ita nos existimet homo ut ministros Christi dispensatores mysteriâ—ram Dei. Peccat autem in Deum quicunque Episcopus qui non quasi conservis servus ministrat sed quasi Dominus Frequenter autem et quasi amarus Dominus dominans per vim similis constitutus Egyptiis qui affligebant vitam filiorum Israel vi c. St. Ambrose resolves Nisi bonum opus amplecturis Episcopus esse non potes a Bishoprick being not a Dignity or Dominion but a good work c. St. Chrysostom Hom. 11. in Ephesios Non dominamur ait fidei vestrae thus resolves O Dâ—lecti nec Domini more haec imperamus Doctrinae verbi praefecti sumus non est nobis mandatus Magistratus nec data Auctoritas Consiliariorum admonentium locum tenemus Opus Imperfectum in Matth. Hom. 35. Principes Gentium dominantur eis c. Christus fructum humilitatis terrestris posuit primatum caelestem et primatus terrestris fructum posuit confusionem caelestem Quicunque ergo desiderat primatum caelestem sequatur humilitatem terrestrem quicumque autem desiderat Primatum in terra inveniet confusionem in coelo ut jam inter servos Christi non sit de Primatu certamen nec festinet unusquisque eorum quomodo aliis major appareat sed quomodo omnibus inferior videatur Conversatio igitur melior est desideranda non dignior gradus Principes autem Ecclesiae fiunt ut serviant minoribus suis et ministrent iis
above the earth gold above drosse the Sun above the Moon and God himself above man 4ly That the Ecclesiastical Sword Iurisdiction Lawes and Constitutions are paramount and may controll the Temporal not the Temporal command or restrain the Ecclesiastical 5ly That Popes Prelates Priests may interdict excommunicate judge censure depose dethrone Emperors Kings Princes and all Secular powers persons but they have no power nor commission to judge censure deprive them for any Temporal or Ecclesiastical crimes 6ly That not Emperors Kings but Popes Prelates Priests and other Ecclesiastical persons have the sole power of summoning Councils Synods and voteing in them as Members framing promulging Ecclesiastical Lawes Canons Injunctions punishing Ecclesiastical persons and offences so stiled reforming abuses corruptions in matters of Religion Worship Doctrine Discipline Church men and Church-Government 7ly That Emperors Kings are made only by men but Popes Bishops Priests immediately and directly by God himself and Quantum Deus praestat Sacerdoti tantum Sacerdos praestat Regi 8ly That Papa est summa virtus creata That Papam nullus mortalium iudicare potest Quod Synodus etiam universalis in eum praesertim corrigibilem jurisdictionem non habet nec in eum sententiam depositionis profert etiam in haeresi sed dicit Ore tuo judica causam tuam Quod nullum crimen privat Papam ipso jure Papatu 9ly Quod qui Romanae Ecclesiae vel Papae Jurisdictionem vel Primatum subtrahit vel denegat haereticus est censendus Rebellis 10ly Quod Politia Christiana est una et ejus est unus Princeps regens eam et quod iste primus et supremus Princeps est Summus Pontifex qui est Monarcha Ecclesiasticus The clearing of this Proposition will give a fatal and final overthrow to all these Papal Pontifical Sacerdotal Paradoxes and Pretences In Order thereunto I shall desire you to take special notice of what Alvarus Pelagius confesseth asserteth Quod Politia unius Civitatis est Politia unius Principatus nec possunt esse plures Principes Regentes in una Civitate Quod omnes illi qui eodem signo charactere consignantur eisdem legibus eiusdem Legislatoris subjiciuntur ad eundem Principem pertinent Quod omnes Christianae Religionis sunt eiusde Principatus c. Quod Principatus civilis non distinguitur a Principatu Ecclesiastico sicut una species ab alia sed sicut partes integrales unius Principatus c. Nec potest dici quod Christiani sunt unius principatus quantum ad spiritualia alterius quantum ad corporalia temporalia quia nullus Princeps vel Subditus Christianus potest aliquid licâ—â—è possidere vel acquirere nisi in eo qui militat sub Principatu Christiano Ex quo liquido patet quod civilitas Christiana et politia et quantum ad spiritualia et quantum ad temporalia ad eundem Principatum pertinet Et hoc clamat tota sacra scriptura quod sumus omnes Christi fideles una communitas et unus populus nos et nostri profecto qui nos sectantur una enim fides unus Principatus et una Ecclesia collectio fidelium Eph. 4. Viâ—o autem quod politia Ecclesiastica sit 〈◊〉 una tunc facile est videre quod unus est Princeps regens et dirigens eam quia pluralitas Principatuum non est bona ut dicitur 13 Metaphysic In una ergo politia unus Princeps ut preca in apibus quia diversitas Principatuum divisio regni et politiae est â—t materia guerrae et divisionis Mat. 12. Lu. 11. Omne regnum c. Caus 25. qu. 2. Si ea Nec poteit dici quid sit unus Princeps in ratione 〈◊〉 〈◊〉 in ratione agenus et moventis quia â—icut declaratur 2 Metaphys in quoâ—â—â—â— genere causae oporter unum primum dare ad quod omnia posteriora reducantuâ— Et ita oportet in Principatu Christiano esse unum priorem Principâ—m regentem et moventem sive gubernantem totam politiam Praeterea pouere plures Principes non subalternos regentes et moventes eosdem subditos unum videlicet ratione spiritualium et alium ratione temporalium est facere ordinem illius politiae incounerum et non stabilem quia interdum contingit Principem corporatium praecipere pugnare Principem spiritualium prohibere illum pugnam ut tota die contingit inter Christianos Ista ratio opâ—me probatur 19. Dist ita Dominus Contingit etiam illos duos Dominos et Principes eodem tempore pracipere diversa ut unus praecipâ—et 〈◊〉 ad agrum alius ad ecclesiam quae in eodem tempore non possant fieri quia nemo potest duobus dominis servire Mat. 6. Luc. 16. â—â—ubaudi contrariis Quare sequitur ordinem talis politiae esse inconnerum et non stabilem quod est inconveniens Hoc etiam potest manifestari eâ— unitate finis Omnes enim de civilitate Christiana ad eundem finem et sub eadem ratione ordinantur scilicet ad gratiam charitatem unitatem quae sunt vincula perfectionis in via Col. 3. Eph. 4. Et ad finalem beaticudinem in patria ubi est illa unitas de qua Psal 121. de que Augustinus non erit ibi aliqua invidia disparis claritatis ubi in omnibus regnat unitas charitatis â—e qua Gregorius Tanta vis charitatis omnes sibi ibi assâ—ciâ—â— ut bonum quod quisq â—e in se non accepit in alio se gaudeat accepisse Sed cuilibet uni sini correspondet unum ageâ—â— dirigens in finem illum plura enim agentia distincta specie et natura non habentia ordinem ad manum non possunt dirigere ad unum finem sub una ratione Ergo in civitate Christiana debet esse unâ—â— primus Princeps dirigens emnes ejusdem politiae ad finem proprium ejus Et sicut unus homo secundum Augustinum primo creatus est ut in eo et ex eo constitueretur una creatura ut Caus 33. qu. 5. Ita unus rector principalis totius illius naturae qui cam deducat ad unum Deum qui creavit eum Gen. 1. Thus far his reasons are solid evidencing the Supream Government of Christ over the whole Church whereof he not the Pope is the head to be incommunicable the government of every particular visible Church on earth in each kingdom to be vested only in one King Soveraign Prince not in the Pope Prelats Clergy â—or divided between them both and quite subverts his conclusion thence Quod 〈◊〉 primus supremus Princeps est Summus Pontifex especially if compared with his Passages in another Article defining the greatest good eternal happinesse and be 〈◊〉 not wordly glory wealth greatnesse to be the chiefest end aim and reward of all good Kings where he thus describes the
their Citizens reviling the King and his mother drinking and whoring day and night were again removed by the King from their Bishopricks and thrust into the Monastery of Marcellus This King the next year summoned another Synod in urbe Valentina which met juxta imperium Domini Gunthrami Regis pro diversis pauperum querimoniis c. Et quia praedictus Rex per virum illustrem Asclepeiadorum referendarium datis ad Sanctam Synodum Epistolis injunxit to subscribe what ever he his Queen and daughters had given to holy places they thereupon accordingly subscribed About the year 590. Gunthramus Rex Francorum issued this memorable Precept De observando die Dominico to the Bishops summoned by him to the second Council of Matiscon omnibus Pontificibus universis Clericis cunctis Judicibus in regione nostra consâ—itutis beginning thus Per hoc supernae Majestatis authorem cujus universa reguntur Imperio placari credimus si in populo nostro justitiae jura praeceptorum divinorum monita servamus Dum ergo pro Regni nostri stabilitate salvatione Populi solicitudine pervigili attentius pertractavimus agnovimus infra regni nostri spatia universa scelera quae canonibus et legibus pro divino timore puniri consuerunt suadente adversario boni operis perpetrari to the drawing down of Gods judgements on them which sinnes he thereupon enjoynes the Bishops and Ministers to endeavour to suppresse by their Preaching and Holy Lives Nam nec nos quibus facultatem regnandi superni Regis commisit authoritas iram eius evadere possumus si de subiecto populo solicitudinem non habemus Idcirco hujus Decreti ac definitionis generalis vigore decernimus ut in omnibus diebus Dominicis in quibus sanctae resurrections mysterium veneramur quando ex more ad veneranda templorum oracula universae plebis connectio devotionis congregatur studio praeter quod victum praeparari convenit ab omni corporali opere suspendantur enjoyning all Bishops and Priests thereon constanti praedicatione populi universam multitudinem corrigere c. And the Judges to punish them according to Law Concluding Cuncta ergo quae hujus Edicti tenore decrevimus perpetualiter volumus custodiri quia in sancta Synoda Matisconensi haec omnia sicut nostis studuimus diffiniri quae praesenti authoritate vulgamus wherein were 20. Canons made the first for the strict observation of the Lords day which he ratifyed by this Royal Edict All the Bishops in this Council concluded Propterea indeâ—inenter omnes nos orare oportet ut Dei omnipotentis Majestas Regis nostri incolumitatem solita pietate conservet nos omnes illa operari concedat quae Serenitati ac Maâ—estati ejus ritè complaceant instead of quarrelling at his zeal for religion Gods worship and regal care of his own and his Subjects salvation for whom he was to give an account to God who had constituted him their King Justus Orgelitanus a Spanish Bishop present in the 2d Council of Toledo in his Explicatio in Cantica Carâ—icorum thus expounds these words Quia caput plenunâ—â—â—â— Hi qui Principali honore in Ecclesia praeminere videntur quasi caput in Christi corpore adverâ—enture not the Pope Et qui in ipsa fidelium congregatione Sacramenta visibilia administrant veluti cincinni de cribuntur which flow only from the head and are no part thereof The Spanish Kings being the Supream head on earth of the Spanish Church as will appear by the 3d. Council of Toledo Anno 589. Regnante gloriosissimo atque piissimo Deo fidelissimo Domino Reccaredo Rege cum idem gloriosissimus Princeps omnes regiminis sui Pontifices in unum convenire mandasset in Civitate Regia Toletana the Metropolis of Spain this pious King sitting in the midst of this Council where 72 Bishops assembled made an Oration to them so soon as they were sate shewing the reasons of its summons wherein are these remarkable passages evidencing the supream care of the orthodox faith religion and peoples souls to reside in Kings and that himself was the instrument raised by God to convert the Gothes and Swedes to the Orthodox faith a Summary whereof he had drawn up and tendred to this Council to be read professed ratified throughout his Kingdom for the future Non credimus vestram latere sanctitatem quanto tempore in errore Arrianorum laborasset Hispania non multos post decessum genitoris nostri dies quibus nos vestra beatitudo fidei sanctae Catholicae cognovit esse sociatos credimus generaliter magnum et aeternum gaudium habuisse et ideo Venerandi Patres ad hanc vos peragendum congregandos decrevimus Synodum ut de omnibus nuper advenientibus ad Christum ipsi aeternas Domino gratias deferatis Quicquid vero verbis apud Sacerdotium vestrum nobis agendum erat de fide atque spe nostra quam gerimus in hoc Tomo conscripta atque allegata notescimus Relegatur ergo in medio vestri et in Iudicio Synodali examinata per omne succiduum tempus Gloria nostra ejusdem fidei Testimonio decorata clarescat Susceptus est autem ab omnibus Dei Sacerdotibus offerente Rege sacrosanctae fidei tomus et pronunciante Notario clara voce recensitus est ita c. Here this King himself draws up a Confession of his Faith and commands it to be publickly read in the Synod which was generally received by all the Bishops and Priests present in this Council was read with a lowd voyce in this memorable form Quamvis Deus omnipotens pro utilitatibus populorum regni nos culmen subire tribuerit et moderamen gentiumnon paucarum regiae nostrae curae commiserit meminimus tamen nos mortalium conditione perstringi nec posse felicitatem futurae beatitudinis aliter promereri nisi nos cultui verae fidei deputemus et conditori nostro saltem confessione qua dignus est ipse placeamus Pro qua re quanto subditorum gloria regali extollimur tanto providi esse debemus Let Baronius Popes and Popish Prelates observe it who deny that Kings have ought to do in matters of Faith and Religion in his quae ad Deum sunt vel nostram spem augere vel gentibus nobis a Deo creditis consulere Caeterum quid pro tantis beneficiorum collationibus omnipotentiae divinae valemus tribuere quando omnia ipsius sint et bonorum nostroum nihil egeat nisi ut in eum sic tota devotione credimus quemadmodum per scripturas sacras se ipse intelligi voluit et credi praecepit id est ut confiteamur esse Patrem qui genuerit ex substantia sua Filium sibi coequalem et coaeternum Non tamen ut idem ipse sit natus genitor sed persona alius sit Pater qui genuit alius sit
An Exact CHRONOLOGICAL HISTORY AND FULL DISPLAY OF POPES Intollerable Usurpations Upon the antient just Rights Liberties of the Kings Kingdoms Clergy Nobility Commons of ENGLAND and IRELAND THE design of this Chronological History and Display being principally to remonstrate to the world by irrefragable Testimonies and Records the manifold unsufferable Vsurpations of the Bishops and See of Rome from time to time upon the antient indubitable just Rights and Liberties of the Kings Churches Nobles Commons of England and Ireland whiles they continued under their Foreign Jurisdiction More especially by Excomâ—unications Interdicts absolving Subjects from their Oathes of Allegiaâ—ce raising Rebellions dethroning our Kings enforcing them to resign their Crowns to become their sworn Vassals Tributaries exempting Bishops Clerks from their Homage Judicatures collating Bishopricks Monasteries Ecclesiastical Dignities Benefices by Provisions to Aliens or others translating swearing Bishops Abbots to them and their Papal See vacating due Elections at their pleasures Appeals to Rome Dispensations Tenths Procurations First-Fruits Bribes Symony Crossadoes varieties of Extortions Oppressions by their Legates and other Instruments To discover their originals progresse growth revivals suppressions with the manifold memorable Complains Letters Oppositions Writs Prohibitions Declarations against them both in and out of Parliament and the frequent Treacheries Usurpations of our Popish Prelates Spiritual Courts Officers upon our Kings just Rights Prerogatives Regalities Courts Subjects Liberties to the extraordinary dâ—â—ger mischief of the Crown Realm Church Christian Religion and peoples grievance And what Soveraign Ecclesiastical Jurisdiction our Kings as Gods Vicars have exercised from King Lucius his Conversion Anno 183. till the total extirpation of the Popes usurped Authority by King Henry the 8. and Edward the 6. by Histories and memorable Records in the Tower and Rolls for the most part unknown to our greatest Clerks Antiquaries worthy publick view yea adding much light to our Ecclesiastical and Political Histories very defective in these Transactions of grand Importance I apprehended it absolutely necessary by way of Introduction like a Wise Builder to lay a deep sure Foundation whereon to bottom this Weighty Structure that so if any Floods shall hereafter come or Windes blow and beat upon it from Rome or other Quarters they may not be able to shake or overturn it because it is founded upon a Rock To this end I shall by Gods assistance in one intire Book Chronologically and Historically remonstrate and where necessity requires Polemically examine discusse the Original of Soveraign Jurisdiction in what Persons God himself hath setled the Primitive Right and Exercise thereof as well over the Churches Militant as Civil State from Adams Creation till Christs Ascension and from thence till this present age And irrefragably demonstrate by Scripture Heathen Philosophers Fathers Councils Ecclesiastical Histories Imperial Laws Edicts Popes own Epistles Decretals Bulls Archbishops Bishops Popish Divines School-men Canonists Protestant Writers Testimonies and Presidents in all ages That the Supreme Ecclesiastical Jurisdiction in governing protecting reforming the Church and people of God maintaining propagating the Orthodox Christian Faith the true publike worship of God suppressing all Heresies Errors Blasphemies Idolatries Schisms sinnes against both Tables in all Persons as well Ecclesiastical as Temporal taking care of the souls and salvation of men is originally vested by God himself in Kings Emperors or Soveraign Princes as Gods Vicegerents and Christs Vicars upon Earth as the principal part of their Royal Authority Office Trust not in High-Priests Priests Apostles Popes Patriarchs Archbishops Bishops or any other Ecclesiastical persons whatsoever who are all Subjects to and subordinate Ministers under them in the Churches Militant within their respective Empires Kingdoms Dominions as all inferiour Civil Magistrates Officers of Justice are in their Civil States Kingdoms Courts And that the received Distinction of two supreme Jurisdictions Powers specifically different from and independent on each other in their very essence nature by Divine Institution and at least ever since our Saviours Ascension immediately vested in two distinct callings professions of men to wit the Soveraign Civil Jurisdiction in and over all secular persons affairs in Emperors Kings and Temporal Powers alone the Supreme Ecclesiastical or Spiritual Jurisdiction in and over all Churches Militant Bishops Priests Church-Members Divine and Ecclesiastical affaires only in Popes or Patriarchs not Emperors Kings Secular Princes States is but a meer Popish Imposture Forgery Fancy Stratagem to cheat rob deprive all Christian Emperors Kings Princes of the richest Pearl Jewel chiefest Branch and Flower of their Diadems to exempt the Clergy from their Jurisdictions under this pretext and to subject both their Persons Crowns Kingdoms Subjects to the Antichristian Usurpations Tyrannies Exorbitances Oppressions of Ambitious Popes Prelates Priests as Ecclesiastical Histories evidence ever since this Heresie of two distinct Soveraign Authorities delegated by Divine Institution to two several Functions was first broached in the Christian Church being the same in substance with that of Duo Principia condemned by Popes themselves and the greatest Champions of their Universal Soveraign Monarchy as a most dangerous Heresie invented first by Marcion Manes Hermogenes and other Hereticks against whom Tertullian thus long since argued Quid erit unicum singulare nisi cui nihil adaequabitur Quid principale nisi quod super omnia nisi quod ante omnia in quo omnia Haec Deus solus habendo est solus habendo Deus est Si alius habuerit tot jam erunt Dii quot habuerint quae Dei sunt Quod summum sit Deus est summum autem non erit nisi quod unicum fuerit Unicum autem esse non poterit cui aliquid adaequabitur Veritas autem sic unum Deum exigit defendendo ut solius sit quicquid ipsius est Ita enim ipsius erit si fuerit solius Et ex hoc alius Deus non possit admitti dum nemini licet habere de Deo aliquid Ergo inquis nec nos habemus Dei aliquid Imo habemus habebimus sed ab ipso non à nobis Nam Dii erimus si meruerimus illi esse de quibus praedicavit Ego dixi vos Dii estis stetit Deus in Ecclesia Deorum sed ex gratia ipsius non ex nostra proprietate quia ipse est solus qui Deos faciat I may most aptly apply it to Emperors Kings who are Earthly Gods made such by God in their own Kingdoms as his Vice-roys The Soveraign Power Jurisdiction over all persons Churches causes as well Civil as Ecclesiastical within their respective Realms must be but one inâ—ire indivisible Soveraign Authority incommunicable unto any other subject or person whatsoever but by subordinate derivation and delegation by from or under them else they should presently cease to be Earthly Gods had Popes or Bishops a distinct Supreme Ecclesiastical Power within their Realms coequal with underived from or independent on them Whence St.
universal precept to all present and future Saints and Members of the Roman Church as well Popes Prelates Priests and other Ecclesiasticks as Lay-Christians or Pagans as the Fathers resolve Let every Soul be subiect to the higher Powers not to Paul or Peter who enjoyn obedience to them acknowledged by all to be the Roman Emperors Senate though then meer Pagans not abolished nor translated to Peter by Christ himself and that upon these unanswerable reasons 1. Because there is no power but of God 2ly The power that are then in being and so not abolished by Christ but ratified are ordained and ordered by God 3ly Whosoever therefore resisteth much more then who usurp abolish as Popes and their Parasites do the power resisteth the Ordinance of God 4ly Those that resist shall receive to themselves damnation not a Papal canonization 5ly For rulers are not a terrour to good works but to evill 6ly Those that do good need not fear the Power yea they shall have praise and rewards as well as protection from the same 7ly For he is the minister of God to thee for good 8ly But if thou do that which is evil He not the Pope beareth not the sword of Justice in vain for he is the Minister of God a Revenger in God stead to execute wrath upon him that doth evil 9ly From all these premises he drawes this peremptory conclusion Wherefore ye must needs be subiect not only for wrath but also for conscience sake 10ly For for this cause pay you tribute also for they not Bishops or Priests are Gods not Saint Peters or the Popes Ministers attending continually upon this very thing 11ly From all which he thus concludes Render therefore to All Higher powers that are their Dues by Divine Evangelical right Tribute to whom Tribute is due custom to whom custom fear to whom fear honor to whom honor in the affirmative Owe nothing to any man in power as well as out but to love one another obeying them out of love not fear What now is become of St. Peters or his pretended successors Monarchy Headship over the Church or Emperor of Rome himself which St. Pauls sword hath for ever decapitated Yet some Popes and their Janizaries are so impudent as to assert it cannot be argued or inforced from this Text that the Pope Church Clergy are subject to Emperors and Kings though they pay Tribute to them as a badge of their subjection even out of their Church-lands as St. Ambrose and others confesse they ought to pay by Christs and Peters examples and that Popes Clergymen are not within these universul words Let every Soul be subject to the higher Powers Surely St. Bernard was of another Judgement in his memorable Epistle to Henry Archbishop of Sienna Omnis anima inquit potestatibus sublimoribus subdita sit Si omnis et vestra Quis vos excipit a Vniverstate Si quis tentat excipere conatur decipere Nolite eorum acquiescere consiliis qui cum sint Christian Christi tamen vel sequi facta vel obsequi dictis opprobrio ducunt Ipsi sunt qui vobis dicere solent Servate vestrae sed is honorem Though they violate this expresse command of Christ and the Apostle Theodoret Bishop of Cyprus thus expounds this Text Let every Soul be subject to the higher powers whether he be any Priest or my Bishop then certainly any Pope or Popish Prelate or any Monk he must yeeld subiection to those to whom Magistracy is given Theodulus Bishop of Caelosyria concurs with him upon this reason For that the Gospel was not given for the subversion of the publike Civil Government and order St. Chrysostom Patriarch of Constantinople Romes and Popes Corrivals for precedency goes one step higher in his Exposition of this Text For All whether thou be a Priest or a Prophet or an Apostle therefore a Pope or a Monk which his next words certainly include or whosoever else thou be every one is commanded to obey these Higher Powers The like do Oecumenius Theophylact and sundry others conclude against these Papal Impostors and praevaricators of this unanswerable Text for Regal Supremacy 8ly To put this out of doubt the same St. Paul in his First Epistle to Timothy whom Popes and all Prelates assert to be the first and sole Bishop of Ephesus exhorts him that First of all supplications prayers intercessions and giving of thanks should be made For Kings and for all that are in Authority that We including himself and Timothy as well as other Christians may lead a quiet and peaceable life under them as all expound it in all Godlinesse relating to Gods Worship Religion and Spiritual affairs and Honesty extending to all temporal matters For this is good and acceptable in the sight of God our Saviour And in his Epistle to Titus whom they repute Archbishop of Crete he gives him this express charge Put them in minde to be subiect to Principalities and Powers to obey Magistrates c. For we our selves also were sometimes foolish disobedient deceived In both which Texts he peremptorily enjoynes not only continual prayers for but also subjection and real obedience to all Civil Magistrates Principalities Powers Kings Governours as the Higher powers to which himself then submitted and obeyed since he was an Apostle of Christ though formerly disobedient to them while foolish and deceived and to which Timothy and Titus themselves submitted as well as their flocks it being a moral universal duty tending to the Churches and all Christians peace quietnesse advancement of all godlinesse honesty yea good and acceptable in the sight of God and Christ our Saviour by and for whom all Thrones Dominions principalities powers both in heaven and earth were created To evade these and other Texts Alvarus Pelagius Bartholmeus Buxiensis Johannis Thierry Panormitan Angelus de Clavasio and other Canonists blasphemously assert Quod Papa est major Paulo authoritate potest dispensare contra Apostolum Paulum in omni casu cum teneat locum Petri sit Vicarius Christi Quod potest dispensare contra Jus Divinum yea contra Novum Testamentum And if this be not sufficient Papa potest dispensare de omnibus praeceptis Veteris Novi Testamenti in some particular cases Aliter ut dicit Ricardus 4. Distinct 38 non videretur Deus fuisse bonus Pater familias nisi dimisisset Pastorem super Gregem suam qui possit consulere omnibus occurrentibus necessario expediendis Nic etiam posset dici quod Papa est generalis Commissarius Dei assumptus in plenitudine potestatis cujus contrarium determinatur 2 qu 6. c. Qui se scit 24. qu. 1. Quodcumque But these Transcendent Blasphemies and even Atheistical Delusions will satisfie no sober Christians conscience nor yet evade these and St. Peters own forecited Texts Precepts which the Pope cannot dispense with unlesse he will make the
Antichristian Pride actions and Kings villain service It is St. Bernards instruction to Pope Eugenius Bonus fundus humilitas in quâ—â—mne aedificium spirituale constructum crescit in Templum sanctum in Domino Nulla splendidior gemma in omni praecipue conatu Summi Pontificis Quo enim celsior caeteris eo humilitate apparet illustrior in seipso And it is the determination of Thomas Waldensis a great Patron of the Popes Supremacy Petrus sicut in Apostolatu primus erat sic etiam in humilitate I wish Popes who pretend themselves to be St. Peters successors disclaiming all their premised Luciferian Ceremonies Services Exorbitances with all other Bishops and Clergy-men may from henceforth demonstrate themselves to be Christs real Disciples Apostles successors exceeding all others in humility by preaching diligence in the Ministry not in the usurpation of such Ecclesiastical Authority for which they have neither precept nor president in the Gospel as the premises demonstrate I shall cloze up this Chapter with St. Bernards words to Eugenius which I cordially desire all ambitious Popes and Prelates seriously to consider En quis es sed noli oblivisci etiam quid Quid desinas intueri quod non desiisti esse Hoc ergo consulo consideres maxime quod maximus es hominem videlicet quod natus es Tolle ergo nunc haereditaria haec perizomata ab initio maledicta Dirumpe velamen foliorum celantium ignominiam nec plagam curantium Dele fucum fugacis honoris hujus malae coloratae nitorem gloriae et unde es nude nudum consideres quia nudus egressus es de utero matris tuae Nunquid infulatus nunquid micans gemmis aut floridus sericis aut coronatus pennis aut suffarcinatus metallis Si cuncta haec veluti nubes quasdam matutinales velociter transeuntes cito pertransituras dissipes exsuffles a facie considerationis tuae occuret tibi homo nudus pauper miserabilis Homo dolens quod homo sit erubescens quod nudus sit plorans quod natus sit murmurans quod sit Homo natus ad laborem non ad honorem Homo natus de muliere ab hoc cum reatu brevi vivens tempore ideoque cum metu repletus multis miseriis ideoque cum fletu vere multis quâ—â— corporis animae simul Proinde si consideras quantus es cogita etiam qualis maxime Haec te sane consideratio tenet in te nec te avolare sinit nec ambulare in magnis neque in mirabilibus super te In te consistito non infra dejici non attolli supra non evadere in longius non extendi in latius Tene medium si non vis perdere modum Locus medius tutus est Medium sedes modi modus virtus Omnem extra modum habitationem sapiens exilium putat BOOK I. CHAP. V. That Gods principal end and intention in ordaining Kings and Supream Civil Magistrates in the world was not the bare external administration of Justice between man and man the protection of their Subjects from violence oppression the preservation of them in wordly peace plenty prosperity the punishment of Malefactors rewarding of well-doers encouragement of Arts Virtue Trade industry or fighting their battels in times of War against Invading Enemies though considerable parts of their Regal Office and Soveraign Authority But the advancement of Gods Honor Worship Service Glory and spiritual Kingdom whose Vice-royes they are the suppression of all Idolatry blasphemy sinne wickedness the promotion of the eternal salvation felicity of their people and to be Kings for the Lord their God by advancing his interest all they can Vpon which ground in order to effect these ends God himself as well under the Gospel as Law hath delegated the Supreme Ecclesiastical Jurisdiction only to Kings and other Soveraign Temporal Potentates not to Popes Bishops Priests who are subordinate to them as their Subjects not Copartners with them in their soveraign Ecclesiastical Authority in point of Interest nor yet in its actual execution no further then they are pleased by their Laws and Commissions to delegate it to them as their Substitutes With a specification of the chief particulars wherein this Supream Ecclesiastical Power of Christian Kings and Emperors consists THE Grand Engin by which Popes and Popish Prelats have robbed Christian Emperors Kings Princes Magistrates of their Supream Ecclesiastical Authority and monopolized it to themselves alone is this grosse Paradox and Imposture That God and Jesus Christ under the Gospel have committed to their trust care only the Administration Government of the Commonwealth and Secular not of the Church and Religious affairs of the bodies temporal estates of their Subjects not of their Souls for which they are not to give any account at all to God That the Government care reformation of the Church Religion divine Worship and their Subjects souls are by Christs institution wholly and solely delegated to Popes Bishops Priests and other Ecclesiastical persons not to Emperors Kings or Supream Civil Magistrates Upon which notorious Forgery and Mistake they have First usurped engrossed to themselves alone the Title of The Church when as the definition of a Church whether Militant Triumphant National or Provincial accords not with them but their flocks people rather and is no where given to them in Scripture and the stile of Churchmen Ecclesiastical sacred persons Clergy-men which Titles they deny to all others not in sacred Orders stiling them The world secular persons the Laity popularity prophane vulgar unconsecrated persons as if they were no members of the Church when as the Scripture stiles them the Church Members of Christs body the Church and so Church-men Ecclesiastical persons as well as Bishops Priests Saints sanctifyed holy consecrated persons yea an holy Priesthood being made such by their very calling the Sacrament of Baptism and the Lords Supper their internal sanctification by Gods holy Spirit and washing away of their sins by the bloud of Christ far nobler consecrations then their bare Clerical Orders which no Protestants esteem a Sacrament and St. Peter himself defines them to be Gods Clergy Heritage as well as much as any Popes Prelates Priests how great soever 2ly They have forged two distinct incompatible Swords Jurisdictions The one Ecclesiastical peculiar to Popes Bishops Priests and those they stile Ecclesiastical persons not belonging to Emperors Kings or secular Princes The other Temporal exercised about secular things and affairs belonging only or principally to Emperors Kings and Secular powers yet subordinate to the command of Ecclesiastical persons when they shall require or desire its protection or assistance to enforce their Ecclesiastical censures 3dly That every Pope Bishop Priest as he is an ecclesiastical person is as far above all Emperors Kings Secular persons of what quality or dignity soever as the soul is above the body heaven
Gods primitive instituting the First-born of every Family and Kings themselves before the Law to be not only Kings but Priests too as Melchisedech and others were And the very Romans Grecians with other Pagan Nations creating their Kings Emperors by the very light of Nature to be their high Priests likewise as I have formerly proved by sundry Testimonies and Alvarus Pelagius Lyra in Gen. 14. Numb 3. 12. 8. 16. Bellarmin De Romano Pontifice with other Romanists Bishop Carlton and sundry Protestants attest with one consent Because the care of Religion and Gods worship the instruction edification salvation and eternal felicity of all their Subjects souls did principally belong to them as a part of or appendant to their Regal dignity 8ly This truth is at large demonstrated by all the particulars I have formerly insisted on in the Second Chapter relating to Moses Joshua David Solomon Asa Jehoshaphat and Josiah as likewise of the Kings of Assyria Cyrus Darius Artaxerxes Nebuchadnezzar and the King of Niniveth which I shall not repeat All Kings and supream Magistrates under the Gospel having the self-same authority charge trust to promote preserve the purity syncerity of Gods worship suppress Idolatry Blasphemy Heresy all sorts of sins against the first and second Tables and indeavour the instruction salvation and eternal welfare of their Subjects as they had under the Law the ends uses grounds of Kingly and Magistratical institution Government under the Gospel continuing still the same as they were before and under the Law and being all moral perpetual not ceremonial 9ly This is most perspicuous by this precept given to all Kings by the King of Kings Psal 2. 10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the earth Serve the Lord with fear and rejoyce unto him with trembling Kisse the Son lest he be angry and ye perish from the right way Which they cannot do as Kings unlesse they command their Subjects to do it likewise Compared with these prophecies concerning Christian Kings under the Gospel Psalm 72. 2 10. The Kings of Tarshish and of the Isles shall bring presents the Kings of Sheba and Seba shall offer gifts Yea all Kings shall fall down before him and by their example and Regal authority all Nations shall serve him Psal 138. 4 5. All the Kings of the earth shall praise thee O Lord when they shall hear the words of thy mouth yea they shall sing in the praises of the Lord for great is the glory of the Lord. Isay 49. 22 23. Behold I will lift up my hand to the Gentiles and set up my standard to the people c. And Kings shall be thy Nursing-Fathers and Queens thy Nursing mothers they shall bow to thee with their faces toward the earth and lick up the dust of thy feet Kings shall see and arise Princes also shall worship Compared with Isay 41. 1 2. c. 52. 15 c. 60. 1 10 11 16. c. 62. 5. The Gentiles shall come to thy Light and Kings to the brightnesse of thy rising The Kings of the sons of Strangers shall come unto thee unto thee the rulers of the Gentiles and their Kings shall be brought c. And Psal 148. 11 12. Praise the Lord from the earth ye Kings of the earth in the first place and then by their examples and edicts Princes and all Judges of the earth both young men and maidens old men and children let them praise the name of the Lord this being the prime end of their creation and Gods instituting Kings Princes and Judges in the earth both before and under the Gospel 10ly This is most perspâ—cuous by the example of Jesus Christ himself the King of Kings of whom as Davis Solomon and other forecited Kings of Judah were types under the Law so himself is the president pattern for all Christian Kings under the Gospel Now the principal end scope of the Kingly Authority power 〈◊〉 of Jesus Christ is the propagation of Gods Kingdom Gospel worship glory the destruction of the Kingdoms of Satan sinne and all kind of wickednesse error heresie 〈◊〉 and the conversion sanctification salvation eternal beatitude of his Subjects souls that they may reign for ever with him in his heavenly kingdom in endlesse felicity Therefore it is and ought to be the principal end aym office duty of all Christian Kings who are his Viceroyes and ought to imitate his example 11ly This I shall more specially and peculiarly evidence by some few texts and examples 1. By Gen. 18. 18 19. Abraham shall surely become a great and mighty Nation and all the Nations of the earth shall be blessed in him For I know him that he will command his children are houshold after him that they shall keep the way of the Lord to do Iustice and Iudgement that the Lord may bring upon Abraham that which he hath spoken Abrahams 〈◊〉 care being then a mighty Prince over his great and numerous family and to become a great and mighty Nation was to instruct and command his children and houshold after him to keep the way of the Lord that so they and all the Nations of the earth might be blessed in him 2ly By the whole Book of Deuteronomy especially ch 4. 5. 6. 26. 28. to 34. where Moses the supream Governour of Gods own people Israel with all earnestnesse exhorts and presseth them to keep do and observe all Gods commandements judgements and statutes that they might fear the Lord their God and love and serve him with all their heart and with all their soul and with all their might they and their sons and their sons 〈◊〉 all the dayes of their life that it might be well with them and their children after them for ever c. This day the Lord thy God hath commanded thee to do these statutes and judgements thou shalt therefore keep and do them with all thy heart and with all thy soul thou hast avouched the Lord this day to be thy God and to walk in his wayes and to keep his statutes and his commandements and his judgements and to hearken unto his voyce And the Lord hath avouched thee to be his people and that thou shouldest keep all his commandements and to make thee high above all Nations which he hath made in praise and in name and in honor and that thou mayest be an holy people unto the Lord thy God as he hath spoken This is the chief end of Gods instituting Kings and Magistrates in the earth to make their subjects an holy people to the Lord their God 3ly By Joshua his last Speech and Exhortation to the children of Israel and their chief Heads and Officers before God Josh 23. 24. where he severally charges them To fear the Lord and to serve him in sincerity and truth to put away the gods which their fathers served on the other side of Jordan and in Egypt and to serve the
their Religion as I have proved and shall further evidence by this passage of Cicero de Divinatione lib. 1. Apud veteres qui rerum potiebantur iidem auguria ferebant ut enim sapere sic divinare Regale ducebant ut testis est nostra Civitas in qua et Reges augures et postea privati eodem Sacerdotio praediti rem religionum auctoritate rexerunt eaque divinationum ratio nec in barbaris quidem gentibus neglecta est To which I shall subjoyn this observation of Alexanderab Alexandro Cum a principio urbis multa et magna sacra Reges obirent ad quos de religione deque sacrificiis et ceremoniis deorum Sacerdotes saepe consultum ibant qui etiam rem divinam facientibus aderant ne bonis auspiciis coeptum confirmatumque regium nomen post exterminatos Reges aboleretur penitus neve de relictis sacris regium nomen expeterent longe antiquissimum rati sacra quae penes Reges erant alicui demandare Regem sacrificulum crearunt qui sacrorum Rex dictus sine regio imperio solo nomine rex sacra quaepenes reges erant obiret ac Ceremoniis praeesset quem creatum aut in locum decedentis suffectum sicut reliquos sacerdotes inaugurari oportebat Eratque non annuum sed perpetuum sacerdotium immune ab omni belli tumultu Neque enim Rex sacrorum militare stipendia facere aut castris et Legionibus praeesse poterat propter suspectum invisumque regium nomen neque magistratum gerere aut concionem habere vel cum populo agere Namque eius potestas sola religione et templis tenebatur Primus enim Manlius Papyrius ex Patricus Bruto Consule rex creatus fuit cui jus sacrificandi de sacris decernendi reliquerunt eumque Pontifici maximo subjecerunt ideo in sacris epulis post maximum Pontificem supra Flaminem Dialem Martialem Quirinalem accumbebat Atque licet a principio a populo crearetur ex patriciis multis honoribus functis post aliquot aetates a minore parte populi selectis relatisque comitiis quibus fiunt Sacerdotes ex plebe creari coepit tunc cum Maximus Curio plebeius homo rex sacrorum fuit cujus uxor regina sacrorum hoc habet proprium ut quoties sacra facit ex malo punico virgulam quam in arculum dicunt pro infula deferat quae omnibus cal Junonis sacram faceret eique porcum vel agnum mactare debet in regia Ad quem vestales virgines die constituta annis singulis ventitare ne sacra negligerentur quae suae fidei tutelaeque credita erant praemonere solebant Erat ergo tegis sacrorum munus quinto Idus Jan Jano arietem immolare diesque fastos praedicere nefastos sacra procurare quae sacrificia sui essent ministrare Ideo sacra facturi lanam farra fruges lauros verbenas quaeque sacrificio opportuna sunt regem petunt Adeoque tam intra quam extra pomarium populi civesque quique in agris agunt imperiti morum civilium atque una agricolae de sacris festisque diebus consultum vadunt sacra postulant Ipseque feriarum causas quid quoque mense faciendum a quibusque cavendum esset praedicebat praemonebatque Cui hoc proprium dicunt fuisse ut sacrificium in comitio peragat quo perfecto nulla cunctatione vel mora se ex foro proripiat quando vero divinis rebus perfectis in Comitium venit in fastis notabatur utque Cal Martiis fores regis sacrorum Flaminis Pontificis maximi nova exornentur lauro sicut Palatinae aedes Augustae quercus virides nunquam lauros habuere Cujus filiae ad sacerdotium Vestae invitae eligi nequeunt nam privilegio honoris ab hoc onere immunes erant volentes vero non vetantur Quae autem ejusmodi sacra fuerint solis Regibus credita This was the power trust the antient Kings amongst the Romans had in all matters of Religion and worship of their Gods which their Pagan Emperors enjoyed as High Priests till they became Christians The like power we read of in other Pagan Kings in Diodorus Siculus Boemus de Moribus Gentium Strabo and Purchas his Pilgrimage among other Nations Hence Theodorus Gaza Thessaloniensis ad Alphonsum Regem Praefat in Orationes de Incomprehensibili Dei Natura D. Johannis Chrysostomi quasâ—e Graeco in Latinum vertit Operum Tom. 5. Parisiis 1588. p. 360. asserts Eundem Regem et Pontificem olim fuisse accepimus tanquam Regis officio is fungi non posse qui minus jura et rationes rerum sacrarum teneret quas nosse Pontifices certe interest Which he proves to be the practice among the Grecians Athenians Romans Egyptians Jewes out of Josephus contra Apâ—ouem and likewise adds Atque etiam Persos Medos Indos gentes nominis magni suos Reges vel ex Sacerdotium ordine facere vel maxima familiaritate Sacerdotibus devinctos habere solitos legimus And he thereupon concludes that though of later times the offices of Kings and Priests are distinguished for the better discharge of both being over-burdensom for one person to manage and thereupon Quod etsi Rex minus divinam rem facit minusque Iudex constitutus est rerum sacrarum quas Ecclesia suo vocabulo spirituales appellar Rationes tamen nosse earum rerum et quemadmodum singula Christianae religionis debeant minime ignorare proculdubio pulchrum est et Majestati Regiae consentaneum since Kings themselves ought to observe them and to take special care that all their subjects do the like as he there proves at large quo plus apud eos as it did apud te Alphonsum Religionis Chatitas quam civile negotium valet 14ly Because Popes with other ambitious Prelates Priests and Clergy-men deny this truth together with Emperors and Kings Supremacy in Ecclesiastical affairs to avoid mistakes I shall briefly inform you 1. Wherein the Supream Ecclesiastical Jurisdiction belonging to all especially to Christian Emperors Kings exercised by them in all ages as part of their regal Office consists and then 2dly evidence the truth of my Proposition by the resolutions of Fathers Councils Popes themselves Popish and Protestant Divines of chiefest note in a Chronological manner For the First This their Supream Ecclesiastical Jurisdiction is reducible to these short Heads 1. By their royal Lawes Edicts as well as examples to maintain establish propagate encourage protect the publike sincere worship orthodox faith service honour glory religion of the true and only God throughout their Dominions according to the holy Scriptures to encourage defend love all the Ministers and Professors hereof to preserve peace unity concord in all Churches under them and prevent suppresse all Atheism Heresie Blasphemy Idolatry false or superstitious Worships Heresies Errors Schisms Profanesse Impiety repugnant to Gods Word 2. To preserve inviolable
hominis et hominem sua causa Deum fecisse quam quod ex omnibus animantibus solus ita formatus est ut oculi ejus ad coelum directi facies ad Deum spectans vultus cum suo parente communis sit quasi porrecta manu allevatum ex humo ad contemplationem sui excitasse Propterea igitur coli se Deus expetit honorari ab homine tanquam Pater ut virtutem et sapientiam teneat quae sola immortalitatem parit Idcirco mundus factus est ut nascamur ideo nascimur ut agnoscamus factorem mundi ac nostri Deum ideo agnoscimus ut colamus ideo colimus ut immortalitatem pro mercede capiamus quoniam maximis laboribus cultus constat ideo praemio immortalitatis afficimur ut similes Angelis effecti summo Patri ac Domino in perpetuum serviamus et simus aternum Deo Regnum Haec summa rerum est hoc arcanum Dei hoc mysterium mundi Yea this is the sum mysterie of all the Kings and kingdoms in the world instituted by God for these only ends that all the kingdoms of the world might thereby become the temporal kingdoms of God and of his Christ on earth and his eternal kingdom in heaven All these recited Fathers lived under Heathen not Christian Emperors Kings to whom they Addressed their Apologies Appeals Defences of the substance truth of the Christian Religion they professed under them as the highest powers on earth the properest Judges of Religion and bound in duty to protest both it and them in the true profession thereof When the Roman Emperors and other Kings became Professors Protectors and Propagators of Christianity the Fathers Councils Bishops Clergy and Christians under them thus set forth their Supremacy in and over all Ecclesiastical and Religious affairs persons as well as temporal To pretermit the Ecclesiastical Jurisdiction attributed to and exercised by Constantine the Great the first Christian Emperor which I shall insist on in the First Chapter of the 2d Book Athanasius Bishop of Alexandria as he constantly prayed to God in publike for Constantius the Emperor though an Arrian with all expressions of Loyalty duty and dedicated a special Apology to him in Justification both of his faith and loyalty useth this expression therein If I were accused to others I would appeal to your Majesty as Paul did to Cesar but seeing they accuse me unto you ad quem a te appellare potero nisi ad Deum There being none paramount the Emperour to Appeal to neither Pope nor Council but God alone How this Emperor Constantius twice removed and banished Athanasius Bishop of Alexandria and Paulus Bishop of Constantinople from their Bishopricks and placed Gregory and George two Arrian Bishops in their Sees and how upon their Complaints and Appeals to his Brother the Emperor Constans reigning in the West who summoned their accusers to appear before him which they did they were restored to their Bishopricks by the advice and decree of the Council of Sardis Anno 350 summoned by both these Emperors Edicts at the requests of Athanasius and Paulus to hear and decide their cause referred to them by the Emperors and the special Letters of Constantius sent to Athanasius What Creeds or forms of Christian faith both the Arrian and Orthodox Bishops compiled in the Councils of Antioch Sardis Jerusalem Smyrna Millain Arimino and Seleucia all summoned by the Emperors Edicts presented to the Emperors for their approbations and ratifications as Supreme Judges Moderators in such cases are at large recorded in Socrates Scholasticus Ecclesiast Hist l. 2. cap. 7 to 44. Nicephorus Calixtus Eccles Hist l. 9. c. 20. to 44. Sozomen Eccles hist l. 2. Cent. Magd. 4. cap. 8. and sundry others to whom I referr the Readers for brevity sake Only I shall recite the memorable requests of the Orthodox Bishops in the Council of Arimino to the Emperor Constantius in their second Epistle to him Wherefore we humbly request your Majesty of your gracious Favour and wonted Clemency to accept this our Message That you admit no novelty to creep into the Church of God to the contumely of such as are already departed this life but that you grant us your license and lawfull favor firmly to persevere in those things which our Ancestors have decreed in as much as it is evident to all men that whatsoever they did it was through well advised counsel prudent consideration and the aid of the holy Ghost Also We humbly request that the exiled Bishops which wander in farre and foraign Regions grievously afflicted by reason of great years and the misery of want and necessity may by your safe conduct return home from exile to the end the Churches remain not desolate and desolate of their Bishops being thus farr asunder Last of all Our humble sute is to your Majesty that nothing may be diminished from or added to the Old and Antient Decrees but that all whatsoever have been observed unto this day through the godly procurement of your Father may henceforth be of force strength and virtue and that hereafter there may arise no molestation to us about those things and that you suffer us not to be banished our Churches c. Saint Hillary Bishop of Poictiers wrote thus to this Arrian Emperour Constantius not long after At hanasius in the Orthodox Christians behalf We beseech your Clemency to permit that the people may have such teachers as they like such as they think well of such as they chuse and let them solemnize the divine mysteries and make prayers for your safety and prosperity In which Book to this Emperor he acknowledgeth his Supremacy in and over all Ecclesiastical persons causes though he justly censures his force imposed on them in their Councils to make them vote against their wills and the Orthodox faith in behalf of the Arrian Hereticks The Godly Western Bishops assembled by this Arrian Emperor Constantius his Edict to the Council of Ariminum and there long detained by him from their Cures wrote two supplicatory Epistles to him from thence to dismisse them to their Bishopricks before the cold Winter approached In the first they thus petitioned them We beseech your Majesty that you cause us not to be banished nor stayed from our Churches but that the Bishops together with the people may live in peace and tranquillity and may humbly pray for your health kingdom and safety in which the Divine Majesty long preserve you Pro tua salute Imperio prolixo So Nicephorus renders it but others thus Supplicantes Deo pro pace tui Imperii pariter et salutis quam tibi Dominus in perpetuum largiatur They concluded their second Letter to him with this Supplication For this cause we beseech your Clemency the second time most religious Lord and Emperor that you command us to depart to our Churches if it so please your Godlinesse before the sharpnesse of Winter come That we
Sed ipsi cum tibi confitentur cum laudant te non terrena desiderent à te Quid enim Reges terrae desideraturi sunt Nonne â—am habent ipsius imperium Quid amplius potest Altior sublimitas necessaria est Sed fortasse quanto altior tanto periculosior est Ideoque reges quanto sunt in majore felicitate terrena tanto magis humiliari Deo debent Vt quid faciant Quoniam audierunt omnia verba oris tui cantent in viis Domini quoniam magna est gloria Domini Cantent in viis Domini Reges terrae In quibus Domini viis cantant De quibus supradictum est In misericordia tua veritate tua quoniam universae viae Domini misericordia veritas Non ergo sint Reges terrae superbi sed humimiles sint Tunc cantent in viis Domini si humiles sint ament cantabunt Canticum novum pertinet ad hominem novum Ambulent ergo Reges terrae in viis tuis ambulent cantent in viis tuis Quid cantent Quoniam magna est gloria Domini non Regum Vide quomodo Reges voluit cantare humiliter in viis Domini non se extollentes adversus Dominum He elsewhere resolves how Kings do serve the Lord even in taking care of things belonging to God and Religion In hoc Reges Deo serviunt sicut eis Divinitus praecipitur in quantum sunt Reges si in suo regno bona jubeant mala prohibeant non solum quae pertinent ad humanam societatem verum etiam quae ad divinam Religionem Quomodo ergo Reges Domino serviunt in timore nisi ea quae contra iussa Domini fiant religiosa severitate prohibendo atque plectendo Aliter enim servit quia homo est aliter etiam quia Rex est Quia homo est ei servit vivendo fideliter quia vero etiam Rex est servit leges justa praecipientes et contraria prohibentes authoritate sanciendo Servit Deum ut Ezechias templum restaurando c. and as King Josiah and Nebuchadnezzar after his restitution and Darius did c. Quicunque ergo legibus Imperatorum quae pro Dei veritate feruntur attemperare non vult acquirit grande supplicium Nam à temporibus Prophetarum omnes Reges qui in pâ—pulo Dei non prohibuerunt nec everterunt quae contra praecepta Dei fuerunt instituta culpantur qui prohibuerunt everterunt super aliorum merita laudantur Quando autem Imperatores pro veritate contra falsitatem constituunt bonas leges tenentur servientes corrigentur intelligentes c. And De quaestionibus Novi Veteris Testamenti cap. 13. Non nescivit David divinam esse traditionem in officio ordinis Regalis 〈◊〉 Saul in eadem adhuc traditione positum honorificat ne Deo injuriam facere videretur qui his ordinibus honorem creavit Dei enim imaginem habet Rex ut Episcopus Christi Whence our English Apostle John wickliff thus argued the Kings superiority above the Popes or Bishops Quod Episcopus est Vicarius Christi secundum humanitatem REX AUTEM EST DEI VICARIUS Dignior ergo Vicariatus incumbet Regi quam Episcopo Christus ordinavit seculare brachium per potentiam coactivam esse Divinitatis Vicarium dando ei gladium corporalem ordinavit Sacerdotium esse humanitatis Christi Vicarium patiendo et ipsum in humilitate et tribulationibus imitando ut docet Augustinus in loco multiplici To which Thomas Waldensis replies Ecce jam habis Regem imaginem Deitatis sed ut per gladium quem accepit Solum Dei servis humana ministret Ecce habes quod Rex siâ— Divinitatis imago non tantum qualiter omnis homo est imago Dei a primordialis creationis effectu sed speciali etiam praerogativa potestatis acceptae et Regiae dignitatis intuitu Ad quid putas ad dispensandum humana ut supra dixit Gregorius Regnas regno Christi quae sunt humana dispensare Sacerdos est imago Christi et cujus Christi Nonne Dei hominis et quid efficiens nonne divina dispensans Pluris ergo est ut nulli est dubium imago Christi Episcopus dispensans divina quam Deitatis Vicarius vel Imago Rex dispensans humana As if God himself whose Image and Vicar a King is were only and principally imployed about human affairs not divine Now if God himself doth most of all in the very first place mind intend command promote his own worship service glory divine things and the salvation of mens souls then certainly Kings who are his Image Vicars must do so too or else they were neither his Image nor Vicars but most unlike unto him Wherefore God called David from the Sheepfold to the Throne for this very end To feed Jacob his people and Israel his inheritance as well as Peter or Bishops to feed his sheep and flock who thereupon fed them according to the integrity of his heart especially with heavenly instructions exhortations prayers precepts Psalms and guided them by the skilfulnesse of his hands by setting up Gods publike worship Ark Temple amongst them as the premises evidence to which St. Augustine here principally referrs and so Waldensis his evasion conclusion is most absurd and Wickliffs position orthodox The Bishops convened in the Council of Aphrick whereof St. Augustine was one cap. 25. to 35. 42 51 59 60. resolved That the Emperors Honorius Theodosius should be petitioned and requested by them 1. A Religiosis Imperatoribus postulandum ut Reliquias Idolorum per omnem Aphricam jubeant penitus amputari templa eorum jubeant omni modo destrui 2. A religiosissimis Imperatoribus postulandum Petendum etiam ut statuere dignentur ut nullum ad testimonium dandum Ecclesiastica cujuslibet persona pulsatur 3. Illud etiam petendum ut quae contra praecepta divina convivia multis in locis exercentur quae ab errore Gentilium attracta sunt c. prohibeantur 4. Necnon et illud petendum ut spectacula Theatrorum caeterorumque luâ—orum die Dominica vel caeteris religionis Christianae diebus celeberrimis amoveantur 5. Et illud petendum est ut statuere dignentur ut si quis cujuslibet hominis Clericus Iudicio Episcoporum quocunque crimine fuerit damnatus non liceat eum sive ab Ecclesiis quibus praefuit sive a quolibet homine defensari interposita poena damni pecuniae atque honoris quo nec aetatem nec sexum excusandum esse praecipiant 6. Et de his etiam petendum ut si quis ex qualibet iudicra arte ad Christianitatis gratiam venire voluit ac liber ab illa macula permancre non eum liceat a quoquam iterum ad eadem exercenda reduci vel cogi 7. Ab Imperatoribus universis visum est postulandum propter afflictionem pauperum
ut mei providentiam fieri et causam meam examinari praecipiatis Ego enim a puero eram in Monasterio dispensator omnium rerum nihil de Episcopatu cogitans neque rogans quemquam hujus gratia dignitatis Dum ergo essem in Monachorum providentia constitutus adstitit mihi repentè illius temporis Metropolitanus Episcopus cum provincialibus Episcopis me Paros ordinavit Episcopum de qua in scriptis dejectus est Athanasius ex gravissim is capitibus accusatus nec volens pro illatis sibi criminibus reddere rationem qui aliquando quidem Episcopatum repudiabat Frequenter vero citationes vocantium cum ad Synodorum judicium declinabat Is enim in Ephesina Synodo ex praecepto Alexandrini praesulis in meam Ecclesiam superingressus est ego praeter voluntatem meam ordinatus expulsus sum Et haec quidem ecta sunt habitatoribus illius civitatis dolentibus lugentibus meam expulsionem Supplico igitur et vestrae potentiae ut jubeatis meam causam sub praesentia vestrae pietatis examinari et placitum terminum dari ut et ego cum cunctis aliis consuetas orationes pro perpetua vestra potentia semper exolvam Piissimi atque victores Principes Salvianus Episcopus dictata et subscripsi et offero vestrae pietati Baeronicianus vir devotissimus Secretarius divini Consistorii legit This Cause and all the proceedings in it in two former Councils of Ephesus and Antioch were fully heard read and considered and at last referred by the Judges themselves to Maximus Bishop of Antioch to settle Salvianus in the mean time being to enjoy the Title of the Bishop of Paros and receive maintenance out of it I find in Evagrius but not in the Acts of this Council a like Petition from Eusebius Bishop of Dorileum beginning thus It behoveth your Majesties most noble and puissant Emperors to provide carefully for the quieting of all your loving Subjects and to defend from injuries all other men but especially the sacred Senate of Priesthood And herein the divine Godhead which hath granted unto you the rule and domination of the whole world is truly honored wherefore seeing the Christian faith and we our selves also have been oppressed and unjustly molested by extreme wrong by Dioscorus the most Reverend Bishop of the most Noble City of Alexandria we are now come unto your wonted Clemency to crave Iustice at your hands Then complaining of his and Flavianus Bishops of Constantinoples unjust depositions from their Bishopricks in the Council of Ephesus by the power and unjust practises of Dioscorus and accusing him of Blasphemy and Heresie he Petitions the Emperors on his bended knees that his Petition might by his Letters be referred to the Council that both their doings might therein by justly examined and indifferently heard before them and then certified to their Imperial Majesties to do them right By all which Petitions even of these Bishops themselves the Soveraign Authority of Christian Emperors and Kings in and over all Ecclesiastical causes persons and in matters of faith religion and final Right of Appeals to them from unjust Judgements given not only by Bishops but General Councils in the very case of deprivation of Bishops for Heresie and Ecclesiastical offences is so clearly set forth by words and actions that nothing can be more full and satisfactory The Emperor Leo by his Letters to all Metropolitans in the very beginning of his reign confirmed the Orthodox faith professed heretofore by his Predecessors yet notwithstanding the Heretical faction at Alexandria in the absence of Dionysius Captain of the Garrison elected Timotheus Aelius an heretick and oppugner of the Council of Chalcedon for their Bishop and barbarously slew Proterius their orthodox Bishop thrusting Timotheus into his place whereupon all the Bishops of Aegypt and Clergy of Alexandria by a supplicatory Epistle complained to this Emperor Leo the 1. of this outrage desiring Justice and redresse wherein they relate A superna gratia modo divinitus condonatus justè non cessas pro communi utilitate cogitare post Deum cunctorum venerabilis Imperator Quapropter omnis fortitudo verborum tuis vincitur actibus Nuper enim electus a Deo et purpura exornatus optimum judicasti propositum tuum magnum ostendere quem ipse omnium Creator elegit benignius initiis largitatem remunerando bonorum quando repentè in ipso principio voce vestra ex scripto procedente piissimo ad Sanctissimos Metropolitanos Episcopos inerumpibilem Ecclesiae Catholicae crepidinem roborasti et priorum omnium piiss imorumque Principum constituta pro Orthodora religione firmasti Insuper ea quae nuper a sanctae memoriae Martiano Principe nostro sancita sunt consona decernente nihil 〈◊〉 estis mercati quam pacem omnium stabilitatem reipublicae fraenantes linguas eorum qui adversus Ecclesias consurgunt et blasphemant Deum aut in cum quecunque modo delinquunt Injuria namque Dei manifesta est haereticorum alscindentium semetipsos à recta â—ide licentia Quapropter hoc optime sciens venâ—rabilis Imperator maligni prolem existere insidiantes quieti sanctarum Christi semper Ecclesiarum earumque immutilatam pacem consistere non scientes recte proviâ—â—â—â—rum tuam studuisti mox adhiberi ei per omnia resistentem QUOD EST OPUS PIISSIMORUM PRINCIPUM let Popes and Prelates observe it pro orthodoâ—a wfide pugnantium et resistentium 〈◊〉 malis extrinsecus venientibus ET ANIMABUS FIDELIUMADVERSANTIBUS Hunc igitur animum te possidente religiosum et tutorem humani generis tantumque circa Christum studium demonstrantem adimus ex nos importabilia mala passi licet peccatores Christi Pontifices Then relating their grievances the election of Timotheus the murder of Proterius the growth of heresie opposing the orthodox faith and violent thrusting them out of their Churches at large to the Emperor thus pray redresse from him as their only Supream Ecclesiastical Judge and Protector Sanciri praecipite ut expulsi sine calumnia ad suas Ecclesias in pace celebrantes pro vestra pietate solennes orationes cum quiete servari urbemque pariter et in ea sanctas Ecclesias constitutas ad Christi gloriam et salutem et perpetuitatem vestrae Christianissimae pietatis Literas dirigentes pro his quae poscimus ad magnificentissimum Dionysium Ducem necnon ad singularum provinciarum Iudices not to the Pope or any Clergy-men quatenus ea quae a vestra mansuetudine sunt sancita et servantur et effectui contradantur Hereupon this pious Emperor presently sent abroad his Letters to all the Cities Bishops and Churches under his Empire wherein he declares Votum quidem mei pietatis fuit universas orthodoxorum sanctas Ecclesias necnon et Civitates sub Romano Imperio constitutas maxima frui quiete nihilque contingere quod possit earum statum tranquillitatemque turbare c. Then
ei qui tibi potentiam largitus est hanc gratiam recompensa his quae a nobis gesta sunt signaculum tribue vestram inscribito Imperialem ratihabitionem et per Edicta divalia atque per pias Constitutiones ex more eorum omnium firmitatem quatenus nullus his quae gesta sunt aut contradicat novamve quaestionem machinetur Scito enim Serenissime Imperator quod nihil horum quae in Synodis universalibus a probabilibus patribus constituta sunt falsavimus verum potius confirmavimus Etenim omnes unanimiter atque consonanter acclamamus Domine salvum fac Regem nostrum qui post te corroboravit fidei fundamentum benedicito vitam ejus dirige gressus cogitationum ejus Conterat virtutem inimicorum suorum resistentes ei continuo corruant quia fecit judicium justitiam sempiternam periclitanti veritati manus porrexit populumque tuum salvavit ad eadem sapere eos concilians Gaude Civitas Nova Roma Constantinopolis glorificata nomine principali Ecce Rex tuus fidelis sedet fortissimus accipiet armaturam amulatricem ejus virtutem indutus est loricam Justitiae Sanctitatis circumposuit sibi galeam prudentiam quae est specula virtutum scutum assumpsit inexpugnabile in Deum pietatem His armatum eum adspiciant Barbari speramus in Deum eos obtemperare dominanti Laetare Civitas Sion Cacumen Orbis terrarum atque Imperium Constantinus te purpura praeornavit et per fidem Coronavit Constantinus utrisque supercoronavit Portaeque inferi adversum tuum orthodoxum Imperium non praevalebunt Gaude fiducialiter age Imperator speciosissime Dominus Deus tuus in te potens praecingens te virtute salvabit te adducet super te jocunditatem exultationem ampliabiturque imperium tuum exaltabitur brachium tuum et dominabitur cunctis Adversis Deumque non agnoscentibus atque attestantibus et lamentabitur quidem hostilitas gaudebit autem obedientia quia ego potens sum dicit Dominus Omnipotens Hereupon the Emperor ratified the Confession of their Faith by this his Imperial Edict into which he inserted it verbatim In nomine Domini et Dominatoris Jesu Christi Salvatoris nostri Imperator Piissimus pacificus Flavius Constantinus fidelis in Jesus Christo Deo Imperator Christo dilecto omni populo habitanti in occiduis partibus Firmamentum ac fundamentum superno nutu creditae nobis Christianissimae existit Reipublicae sides in Deo inflexibilis et inconcussibilis in qua Christus Deus noster tanquam propriam Domum suam construxit Ecclesiam sicut Rex omnium imperii nostri sedem constituit principatusq nobis Sceptra commisit sicut enim quandam Petram excelsamet sublimem ut coeli terraeque in consortio constitutam mysticam confessionem quae in eum cum Patre et Spiritu est Salvator nobis ostendit ut per eam tanquam per mediam scalam ad caelestem conversationem reducamur diviniorisque regni potentia coronemur Super hanc petram cogitationis nostrae gressus infiximus super quam firmiter stare praecipimur quamque cautius tenere subjectos praecipimus ne quisquam ut minus attentus exagitetur a maligno et instabili spiritu expulsusque atque praecipitatus in impietatis voraginem delabatur c. Idcirco et nos quae ab eis definita sunt corroborare atque firmare cupientes praesens pium edictum dedimus verae circa divinitatem fidei secundum ecclesiastica statuâ—â— adnuncians confessionem Then reciting the Confession of the faith therein comprised he thus proceeds In hac fide vivimus et regnamus et conregnanti nobis Deo conregnare denuo speramus Hanc Comitem hinc recedentes habere deposcimus cum hac ante Christi tribunal assistere Ad hanc confessionem omnes hortamur et deservire Deo nobiscum invitamus ac super montem excelsum Imperii stantes praedicamus atque ecclesiasticam pacem totius populi solennitatem adnunciamus c. Si quis vero hominum personis gratiam exhibet Charitatis autem in Deum aemulatorem se non demonstrat Praesentemque nostram piam constitutionem non recipit siquidem Episcopus est vel Clericus aut Monachico circundatus est habitu deportationis poenam exolvet Si vero in ordine dignitatum insertus est supplicio proscriptionis mulctatur eique Cingulum adimitur Si autem idioticae sortis est ex hac Regia omnique penitus Civitate extorris addicitur et super haec omnia etiam terribilis atque inexpiabilis judicii non effugiet cruciatum Besides this general the Emperor sent a particular coppy of his Edict Divinae Jussionis concerning his ratification of this general Synod to the Synod at Rome whereupon Pope Agatho being dead and Leo the second succeeding him writ this Epistle ad Constantinum piissimum August by way of gratitude most clearly demonstrating his supreme Ecclesiastical Jurisdiction care of Religion and of his Subjects souls as well as of their bodies and estates Regi Regum in cujus potestate sunt Regna mundi pusilli cui magnas gratias agimus qui ita in vobis terrenum contulit Regnum ut coelestia vos magis ambire concederet Pius est enim quod in Deo defixa mente confiditis quam quod de collato vobis Divinitus honore regnatis Illud enim vobis hoc proficit omnino subiectis Nam triumphalem Paterni Diadematis gloriam nascendo superna miseratione obtinetis pietas enim vestrae fructus misericordiae est potestas autem Custos est disciplinae Per illa igitur regia mens Deo jungitur per istam vero censura subditis adhibetur illius opes inopes adjuvant hujus autem sagacitas a vero tramite deviantes emendat Non enim minor regnantium cura est prava corrigere quam de adversariis triumphare quia ei nimirum potestatem suam serviendo subjiciunt cujus profecto munere et protectione imperare noscuntur Vnde divinitus praeordinata vestra Christianissima pietas habitaculum dignissimum Sancti Spiritus in sui cordis arcano praeparans quando Caput Ecclesiae Dominum Jesum Christum verae pietatis regulam amplectendo concessi sibi ab eo Regni demonstrat authorem Sanctum venerabile corpus ejus quae est Sancta Mater Ecclesia ut syncerus et principalis filius largiendo atque fovendo inconcussa facit soliditate gaudere Scriptum est igitur de vobis Clementissime Principum de eadem Sancta Ecclesia toto terrarum orbe diffusa Erunt inquit Reges nutritii tui pariterque scriptum est Honor Regis judicium diligit quia dum divina rebus humanis praeponitis et Orthodoxam fidem curis secularibus incomparabiliter antefertis quid aliud quam judicium rectum Dei cultui mancipatis et sacrificium purissimum atque holocaustum divinae suavitatis odore flagrans in
glorioso Eringii Regis jussu in the first year of his reign whereto he summoned Omnes in commune religiosos Provinciarum Rectores Clarissimorum ordinum totius Hispaniae illustres aulae regiae viros who sate and voted therein as well as his Bishops In the beginning of this Council the King making a short pious Oration to them declaring how destructive all sins were to Kingdoms if not corrected by severe Laws and how much true faith and piety did advance secure honor both Kings and Kingdoms with his desire to consecrate the beginning of his reign to God by promoting the one and suppressing the other He delivered them a writing containing the sum of what he desired to settle in this Council with these expressions Ecce in brevi complexa vel exarata devotionis meae negotia in hujus tomo complicationis agnoscenda perlegite perlecta discutite discussa elimatis discretis titulorum sententiis definite ut pura et placens Deo vestrarum definitionum valitura discretio regni nostri primordia decoret exhortatione justitiae errores plebium digna cohibeat severitatis censura Whereupon they receiving the writing inserted into the Acts of this Council pursued it accordingly in their proceedings First they began with a publique Confession of their faith agreeable to that of Nice former Councils After which they added 13 Chapters more The 1. whereof declares and confirms the Kings just Title to the Crown prohibiting from thenceforth all attempts against his Title or Government by word or deed the other Canons concern the Jews Religion and Ecclesiastical affaires which they clozed with a devout prayer for the King regnare feliciter habere de clementia fructum obtinere de justitia proemium de pietate trophaeum c. the Bishops and Nobles too subscribing them This King afterwards ratified them by his royal Decree signed with his own hand commanding them not to be contemned omitted violated subverted by any but punctually inviolably and perpetually observed by all his Subjects under pain of excommunication confiscation of the tenth part of their goods who had any and fifty stripes with perpetual infamy to be inflicted on such who had no goods to forfeit The 13. Council of Toledo was summoned by the same King Eringius consisting of all his Nobles and Great Officers as well as Bishops to whom he made a pious short speech and then delivered them a writing containing in grosse the things he called them to consult of and to digest into particular Titles which they accordingly pursued the first part of them concerned the forfeiture and confiscations of his Subjects and the Nobility the later Church affairs All these Councils of Toledo were like our antient Saxon Councils consisting of the Nobility and Clergy and enacting temporal as well as Ecclesiastical Lawes which the King confirmed by his Subscription and Edicts They began with a Confession of faith because Praeconabile fignum est illis semper negotiis interesse quae a pietate incipiunt per pietatis viscera temperantur Pietas enim ut ait Apostolus ad omnia utilis est Constantinus Pogonatus the Emperor by his Divales jussiones or Imperial Edicts ad venerabilem Clerum populum foelicissimum exercitum Romanae Civitatis concessit Vt persona qui electus fuerit ad sedem Apostolicam è vestigio absque tarditate Pontifex ordinaretur When as he could not be installed before that time till the Emperor or his Exarch in Italy had given his Imperial assent to his election Anno 685. Pope John the 5. received the Emperor Justinian the 2d his Edictum confirmans sextam Sanctam Synodum alias divales jussiones concerning several annual rents and payments due to the Emperor from the Church of Rome which he mitigated because Ecclesia Romana annue minime exurgebat persolvere This Pope yielded all ready obedience to the Emperor as his Soveraign Lord. Conon being elected Pope after Johns death by the joynt consent of the Clergy Army and people of Rome who were at first divided the Clergy electing Peter and the Army Theodorus a Priest they all ut mos est sent their instrument of his election subscribed with their hands by some of the Clergy and people to Theodorus the Exarch for his approbation without which he had not been admitted to the Papacy Where this Pope received Divalem jussionem Domini Justiniani Principis for confirmation of the 6. General Synod of Constantinople held by his Father quam Synodum permisit ejus pietas illis palam inconcussam perenniter custodire conservare After the death of Conon the Clergy and People of Rome being divided in their election of a Pope one part chusing Theodorus another Paschal both obstinately maintaining their parties at last the greater part of the Souldiers and Clergy elected Sergius in sacrosanctum palatium exinde in Lateranense Episcopium deduxerunt whereupon Theodorus gave over his pretence and submitted to Sergius his election but Paschal would by no means do it till enforced at last volens nolens sending privily to John Platyn the Exarch of Ravenna to come to Rome with his Judges whither he marched very privately who forced Sergius to give him not only divers Ornaments antienly hanging before St. Peters Altar but also One hundred pounds weight of gold to confirm his election and purchase his peace If Popes were thus subject to the Emperors Exarchs and chief Officers in Italy much more then to the Emperors themselves The Emperor Justinian An. 710. commanded Theudor his General to apprehend Felix Archbishop of Ravenna and send him prisoner to Constantinople for his offences which being accordingly executed he had his eyes put out and was afterwards banished into Pontica At which time this Emperor sent an Imperial Edict to Pope Constantine per quam jussit eum ad regiam ascendere urbem Constantinople qui jussis Imperialibus attemperans illico navigia fecit parari and went to Constantinople the Emperor being then at Nice commanded him to meet him at Nicomedia which he did where the next Lords day he said Masse and administred the Communion to the Emperor The Emperor there renewing all the Priviledges of the Church gave this Pope leave to return again to Rome After which Anastatius the Emperor sent a second Edict by the Exarch of Italy to Rome per quam verae se orthodoxa fidei praedicatorem sancti Sexti Concilii confessorem esse omnibus declaravit The Emperor Leo Isaurus in the 9th year of his reign published a Decree against Images Ut nulla Imago cujustibet Sancti aut Martyris aut Angeli ubicunque haberetur maledicta enim omnia asserebat sending word to Rome to Pope Gregory the 2d Si acquiesceret in hoc Pontifex gratiam Imperatoris haberet Si et hoc fieri praepediret a suo gradu decideret that
all the Bishops of Germany France Aquitain and other places met in this Synod to the Bishops and Clergy of Spain reciting their Summons by King Charles Domini Regis nostri praecipua pietate et laudabili sapientia adsedente et auriliante Nobis by whose direction and assistance they had read debated and refuted Elepandus his Epistle Then follows this Kings own Epistle to Elepandus and the Clergy of Spain with this inscription Carolus Gratia Dei Rex Francorum Longobardorum ac Patricius Romanorum Filius Defensor Sanclae Dei Ecclesiae c. Wherein he refutes Elepandus his Opinion makes a large pious Orthodox Consession of his faith in imitation of Constantine the Great adding Hanc igitur fidem orthodoxam ab Apostolicis traditam doctoribus ab univerâ—ali servatam Ecclesia Nos pro unione nostrarum partium utique in omnibus SERVARE PRAEDICARE PROFITEMUR quia non est in alia aliqua salus nisi in illa Exhorting them to return to the Church and embrace this faith Habetote Nos cooperatores salutis vestrae Catholicae pacis auriliares c. In this Council he likewise condemned the adoration of Images against the Epistle and resolution of Pope Adrian and the Council of Nice which this Council revoked as neither oecumenical nor as any thing ut nec septima nec aliquid diceretur quasi supervacua ab omnibus abdicata est writes Abbas Uspergensis Our famous Country-man Flaccus Alchuinus Abbas Scholar to our Venerable Beda and Tutor to the Emperor Charles the Great thus defines describes the Office duty of a King with the care he ought to have of the Orthodox Faith Church Religion and Ecclesiastical affairs asserting the Emperors Supremacy over the Church and Pope himself Regis est omnes iniquitates pietatis suae potentia opprimere c. Ecclesiarum Christi sint defensores et tutores ut servorum Dei orationibus longa vivant prosperitate In his Epistola 1. to King Charles the Great to whom he usually directed his Epistles under the stile of a Deo dilecto atque a Deo electo David Regi powring out many fervent thanksgivings and prayers to God for him both in Verse and Prose he writes Tota sancta Dei Ecclesia unanimo charitatis concentu gratias agere Deo omnipotenti debebit Qui tam pium prudentem justum his novissimis mundi periculosissimis temporibus populo Christiano perdonavit clementissimo munere Rectorem et Defensorem qui prava corrigere et recta corroborare et sancta sublimare omni intentione studeat et nomen Domini Dei excelsi per multa terrarum spatia dilatare gaudeat et Catholicae fidei lumen in extremis mundi partibus incendere conetur Haec est O dulcissime David gloria laus et merces tua in judicio diei magni c. Epist 11. he writes Tres Personae altissimae in mundo fuerunt Apostolica sublimitas quae beati Petri Principis Apostolorum sedem Vicario munere regere solet Alia est Imperialis dignitas et secundae Romae secularis potentia Terna est Regalis dignitas in qua vos Domini nostri Iesu Christi dispensatio Rectorem Christiani populi disposuit caeteris praefatis dignitatibus potentia excellentiorem sapientia clariorem regni dignitate sublimiorem Ecce in te solo tota salus Ecclesiarum Christi inclinata recumbit Tu vindex scelerum tu Rector errantium tu Consolator merentium tu exaltatio bonorum Nonne Romana in sede ubi religio maximae pietatis quondam claruerit ibi extrema impietatis exempla emerserunt Ipsi cordibus suis excaecati caput suum excaecaverunt Nec ibi timor Dei nec sapientia nec charitas esse videtur Then relating sundry abuses fit to be redressed both in Rome and elsewhere he infers Ex his omnibus tibi plena scientia data est a Deo ut per te sancta Dei Ecclesia not by the Pope in populo Christiano regatur exaltetur et conservetur Epist 12. he useth these expressions of this Charles O dulcissime decus populi Christiani O defensio Ecclesiarum Christi consolatio vitae praesentis Quibus tuam beatitudinem omnibus necessarium est votis exaltare intercessionibus adjuvare quatenus per vestram prosperitatem Christianum tueatur Imperium fides Catholica defendatur justitiae regula omnibus innotescat Ecce quid actum est de Apostolica sede in civitate praecipua Roma in dignitate excellentissima quae omnia vestro tantummodo servantur judicio not to the Popes nor Synods ut prudentissimo consilio sapientiae vobis a Deo datae temperata consideratione corrigantur quae corrigenda sunt et conserventur quae conservanda sunt et quae clementia divina gessit pietas extollentur in laudem illius qui salvum fecit servum suum Epist 13. Vestra clarissima voluntas in hoc omni laboret studio ut Christi nomen clarificetur ut ejus divina potentia per fortitudinis vestrae triumphos multis terrarum regnis innotescat quatenus non solum magnitudo potestatis te Regem ostendat sed etiam instantia seminandi verbi Dei in laude Domini nostri Iesu Christi PRAEDICATOREM EFFICIAT Ideo divina gratia his duobus mirabiliter te ditavit muneribus id est terrenae foelicitatis imperio et spiritalis sapientiae latitudine ut in utroque proficias donec ad aeternae beatitudinis pervenias foelicitatem Parce populo Christiano et Ecclesias Christi defende c. Epist 14. He adds Sanctae religionis fervore omnibus praecellis Felix populi qui tali Principe gaudet cujus solium dissipat iniquitatem Nam quod olim Apostolici Patres suis scriptis in confirmationem Fidei Catholicae diversis mundi partibus peragerunt hoc vestra sanctissima sollicitudo implere non cessat Hoc mirabile et speciale in te pietatis mi Domine praedicamus quod tanta devotione Ecclesias Christi a perfidorum doctrinis intrinsecus purgare tuerique niteris quanto forinsecus à Paganorum vastatione defendere vel propagare curaris His duobus gladiis the two swords then by Gods appointment belong to the Emperor not the Pope venerandam excellentiam dertra levaque armavit divina Potentia In quibus Victor laudabilis et Triumphator gloriosus existis His Epist 24. to the same King Charles hath this Exordium Gloria Laus Deo Omnipotenti pro salute prosperitate vestra Dulcissime mi David atque pro omni honore sapientia in quibus te speciali gratia omnibus supercellere fecit Perpetua gratiarum actio resonet assidua sanctarum intercessio orationum ad Deum dirigatur quatenus longaeva prosperitate feliciter vivas valeas et regnes ad correctionem et exaltationem sanctae suae Ecclesiae ut sub protectione tuae venerandae potestatis secura quiete Deo deserviat After which craving his favor in two
librariorum imperitia lectorum oscitantia interpretum inscitia incuria temporum depravatos ad amussim et veritatem fontis correxit Extat publicum Decretum ut Canonici libri tantum legantur in Ecclesia nec sinit in divinis Lectionibus templisque inter sacra officia inconditos solae cismos barbarismo que inconcinnos obstrepere in quibus quidam religiosuli nostra memoria sanctitatem collocant as Joannes Aventinus informs us All these particulars abundantly evidence the Supremacy of Charles the Great and Ludovicus his sonne both as Kings and Emperors in and over all Ecclesiastical persons causes and Popes themselves during their reigns and that the care protection propagation of Religion the Church and their peoples salvation belonged principally to and were managed by them as the chief branch of their Kingly office This Emperor Ludovicus Pius collected published sundry Ecclesiastical Lawes and Constitutions which he thus prefaced Omnibus vobis aut visu aut auditu notum esse non dubitamus quia genitor noster progenitores postquam a Deo ad hoc electi sunt in hoc praecipue studuerunt ut honor Sanctae Dei Ecclesiae et status Regni decens maneret Nos etiam juxta modum nostrum eorum sequentes Exemplum saepe vestram devotionem de his admonere curavimus et Deo miserante multa jam emendata et correcta videmus Vnde et Deo justas laudes persolvere vestrae bonae intentioni multimodas debemus gratias referre Sed quoniam complacuit divinae providentiae nostram mediocritatem ad hoc constituere ut sanctae suae Ecclesiae et regni huius curam gereremus observe it ad hoc certare et nos et filios ac socios nostros diebus vitae nostrae optamus ut tria specialiter Capitula et a nobis et a vobis Deo opem ferente in hujus regni administratione specialiter conserventur id est ut defensio et exaltatio vel honor sanctae Dei Ecclesiae et servorum illius congruus maneat et pax et Iustitia in omni generalitate populi nostri conservetur In his quippe maxime studere et de his in omnibus placitis quae vobiscum Deo auxiliante habituri sumus vos admonere optamus sicut debitores sumus Sed quanquam summa hujus ministerii in nostra persona consistere videatur tamen divina authoritate humana or sinatione ita per partes divisum esse cogoscitur Vnde apparet quod ego omnium vestrum admonitor esse debeo et omnes vos nostri adiutores esse debetis Nec enim ignoramus quid unicuique vestrum in sibi commissa portione conveniat ideo praetermittere non possumus quin unumquemque juxta suum ordinem admoneamus Sed quoniam scimus quod specialiter pertineat ad Episcopos ut primum ad sacrum ministerium suscipiendum justè accedant in eodem Ministerio religiose vivant tam bene vivendo quam recte praedicando populis sibi commissis it er vitae praebeant ut in Monasteriis in suis Parochiis constitutis sancta religio observata fiat unusquisque juxta suam professionem veraciter vivat curam impendant Omnes vos in hoc sacro ordine constitutos et officio Pastorali functos monemus atque rogamus ut in hoc maxime elaborare studeatis et per vosmetipsos et per vobis subjectos quantum ad vestrum ministerium pertinet nobis veri adjutores in administratione ministerii nobis commissi existatis ut in judicio non condemnari pro nostra vestra negligentia sed potius pro utrorumque bono studio remunerari mereamur Et ubicunque per negligentiam Abbatis aut Abbatissae vel Comitis sive vassi nostri aut alicujus cujuslibet personae aliquod vobis difficultatis in hoc apparuerit obstaculum nostrae dignoscentiae id ad tempus insinuare non differatis ut nostro aurilio suffulti quod vestra auctoritas exposcit famulante ut decet potestate nostra facilius perficere valeatis This pious King and Emperor employed Abbot Ansegisus to collect all his own his Fathers King Charls the Great and other his Predecessors Ecclesiastical Lawes made by the advice of their Nobles as well as Bishops scattered in divers Schedules into one Volume and to present them to him for the honour and good of the Church who accordingly collected digested them into several Books Chapters intituled Capitularia Caroli Magni Ludovici consisting of 7. Books and near 1600 brief Chapters or Constitutions besides 4. Books of Additions to them printed all together in Fridericus Lindebrogus his Codex Legum Antiquarum wherein are comprised all sorts of Laws Canons Constitutions relating to the Orthodox faith worship service of God Scriptures Sacraments all Ecclesiastical persons duties matters Christians whatsoever to whom he prescribed these Laws by his Royal authority corrected augmented by advice of his Nobles as the Titles to each Book declare and sundry penalties as having the principal care of the Church and people of God committed to him for which trust he was to give a strict account at the day of Judgement In his 7th Book cap 375 376. he thus ratified all the precedent Lawes Has omnes Constitutiones quas summatim breviterque perstrinximus sicut plenius in Canone continentur manere perenni stabilitate sancimus Si quis ergo Clericus aut Laicus harum sanctionum obediens esse noluerit si Clericus fuerit excommunicationi subjaceat Si vero Laicus fuerit honestioris loci persona medietatem facultatum suarum amittat fisci juribus profuturam si vero majoris loci persona est amissione rerum suarum multatus in exilio deputetur Quaecunque a Parentibus nostris diversis sunt statuta temporibus manere invâ—olata et incorrupta circa sacrosanctas Ecclesias praecipimus Nihil igitur a privilegiis immutetur omnibus qui Ecclesiis serviunt tuitio deferatur Quia temporibus nostris addi potius reverentiae cupimus quam ex his quae olim praestituta sunt immutari About the year 824. Lotharius both Emperor and King of Italy in the time of Pope Eugenius the 2d appointed Magistrates in Rome and through all Italy qui jus Romano populo dicerent eo quod libertate qua sub Carolo Magno Ludovico usi essent abuterentur statuit etiam juxta antiquum morem ut ex latere Imp. miterentur qui judiciariam exercentes potestatem justitiaÌ„ omni populo facerent tempore quo visum foret Impâ—ratori aequa lance penderent Yea he made this Law to prevent the tumults about elections of Popes Volumus ut ad electionem Pontificis nemo audeat venire neque liber neque servus qui aliquod impedimentuÌ„ inferat exceptis illis tantuÌ„ Romanis quibus antiqua fuit consuetudo per constitutionem Sanctorum Patrum concessa eligendi Pontificem Quod si
age what Theodoricus de Niem Nem. Vnionis p. 5. 137. Claâ—dius Espencaeus De Continentia lib. 4. Comment in Titum c. 1. Cornelius Agrippa De Vanitate Scientiarum cap. 62 63. Guicciardin Histor l. 1. Polydorus Virgilius De Inventoribus Rerum l. 5. c. 4. Mantuanus l. 3. 6. Cuyckius Speculum Concubinar Udoâ—ricus Epistola ad Nicolaum De Caelib Clericorum Alanus Charter cited by Joannes Marius De Scismate Concil p. 264 467. Gravamina Germaniae drawn up at the Diet of Noâ—inberg nu 31 91. with others of the Roman Religion have largely written of his Subject But I shall conclude with the noble Picus Mirandula his brief though sad complaint That in Elyes time the Priests slept with the Women at the door of the Tabernacle but in our time they break into the sacred Houses proh pudor Women are brought in to satisfie their Lusts and Boyes that are sodomitically abused against Nature are lent and given them by their Parents and these Boyes afterwards are made Priests with our own Robert Holcot his Confession of the Priests in his age Proh dolor Sacerdotes moderni sunt Angeli Sathanae per discordiam Angeli Apostatici per superbiam Angeli Incubi per luxuriam Sacerdotes Priapi vel Beelphegor Hunc vilissimum Deum Priapum whom he there describes excolunt non pauci Sacerdotes moderni Discipuli illius maligni Angeli de quo loquitur Paulus 2 Corinth 12. Datus est mihi stimulus carnis Angelus Sathanae qui me colophasset And with the complaints in Onus Ecclesiae written by a German Bishop of the Romish perswasion which are very observable cap. 8. sect 4. Oblationes fidelium hodie rarescunt non offerunt Decem quoniam Ecclesiastici plures expendunt in usus meretricantium quam indigentium pauperum c. cap. 21. sect 10. 15. Ecce modo Praelati Sacerdotes natant in comessationibus cubilibus impudicitiis solvunt fraenum carnalis concupiscentiae tam in se quam in suis subditis c. cap. 23. sect 8. Caeterum Sacerdotes frequenter fornicationibus coinquinantur maxime Curati sordescunt in concubinatu adeo manifesto quod nulla tergiversatione celari possint Et quamvis Concubinarii sunt ab ipso officio suspensi tamen a celebratione missarum aliisque actibus ecclesiasticis nequaquam abstinent quin divinis se continuo immisceant ob hoc irregularitatem incurrentes As for the chastity of Monks and Nunnes he renders us this account out of St. Catherine of Sienna and others cap. 22. sect 6. 12. Religiosi collocati sunt in religione velut Angeli sed quamplurimi sunt daemonibus deteriores incontinentes dissoluti c. Religiosi facti sunt arma Diaboli In Ecclesiis enim Cathedralibus quam Conventualibus hodie plerumque faeces mundi Ecclesiasticis gubernaculis praeficiuntur utpote quibus mundus uti vel frui nequit Tandem de moribus Monialium perversis non audeo imo pudeo dicere quia suspicor ne meis verbis quempiam virginum Deo dicatarum coetum reddam suspectum attamen istum quoque gradum paucis attingere conor Sunt namque nonnulla Monialium monasteria e quibus professas juxta regulae tenorem nunquam exire vel quempiam introire decet adeo propatula ut ipsa loca Veneris prostibulo sint similiora quam Dei sacrario Hinc procacitas stuprum incestus mulierum sacratarum hinc quoque verenda scandala offendicula oriuntur quamplurima quae singula recensere jam nolo What sinks of uncleaness whoredom adultery sodomy our English Monasteries were found to be before their dissolutions you may read at large in John Bales Acts of English Votaries the Records in the Augmentation-office Henry Stephen his Apology for Herodotus cap. 21. f. 183. Speeds History of Great Britain lib. 9. cap. 21. sect 161. p. 143 144. John Weaver his Funeral Monuments c. c. 12. 15. whose Sensualities Adulteries Whoredomes Sodomies Murders of Bastard-infants as they defiled their Cells to their final overthrow so let their remembrance for ever stain the memory of this leacherous Hildebrand and Religion of the Great whore of Babilon which defiles the bed of Priests lawfull marriage and yet dispenseth for mony with such prodigious crying sins sinners There being at the dissolution no less than 15. Sodomitical Monks in Battle Abby 8. in Canterbury besides Adulterers Whoremasters John White Prior of Bermonsey Abby keeping no lesse than 20. VVhores to satisfie his unsatiable lustfull cloystred Virginity which enforced Godly Christian Princes by their Supreme Ecclesiastical Authority to suppress when they could not reform these Nurseries of Uncleaness These prodigious unchast sodomical consequences of prohibiting Priests marriages are a sufficient evidence not only of the lawfulness but expedience yea necessity of their marrying when or where they cannot live chast without it Gratian himself confessing Copula Sacerdotalis nec Legali nec Evangelica nec Apostolica authoritate prohibetur the legality whereof in point of conscience I shall briefly evidence against all Hildebrandians by these following Scripture Arguments wherewith I long since so silenced a vaunting Romish Priest who held our Ministers no Priests because married that he had not one word to reply 1. That God himself instituted Marriage in the state of Innocency before Adam's fall when he had nearest communion with God therefore it cannot defile or incapacitate any of his posterity to be a Bishop Priest or Minister of God 2ly That Gods primitive command to Adam and Eve in the state of Innocency at the first institution of Matrimony and to Noah and his Sons after the stood Increase and multiply and replenish the earth by the use of lawfull Matrimony extended to Adam Noah and all their Posterity in succession to the end of the world and that as a special priviledge and benediction not a curse it being a curse to be childless but a blessing to have children posterity as the Scripture oft resolves Therefore to Priests Clergy-men they all being Adam's and Noah's posterity as well as much as others and so not to be debarred from this special blessing 3ly That Adam himself and the first born Patriarch of every Family during the law of Nature even from Adam's creation till the institution of the Levitical Priesthood were the only Priests and Ministers of God to offer Sacrifices instruct their Children Families in the fear and worship of God to bless them and pray for them Now these were married to propagate Mankind perpetuate Posterity and the Church by God's own precept without the least restraint or any impediment at all to their primitive Priesthood Therefore Priests may be so too under the Gospel 4ly That Aaron the first High-priest under the Law all the High-priests succeding him who were types of Christ himself and entred once a year at least into the Holy of Holyes were all married having
contra te in testimonium erit sed ipsi Apostoli Martyres tui stabunt in magna constantia adversus eos qui se angusti verunt qui abstulerunt labores eorum Sed jam finem loquendi omnes pariter audiamus Annunciavi justitiam praenunciavi periculum veritatem non tacui hortatus sum ad meliora superest ut aut de vestra citius correctione laetemur aut de justa imminenti damnatione certi inconsolabiliter lugeamus arescentes tabescentes prae timore expectatione quae supervenient universae Vrbi The Romans notwithstanding this Letter persisting obstinately in their Oppositisition against Eugenius to cast off his Papal Usurpation over them this Pope thereupon veterum Pontificum exemplo in Franciam ire constitutit ut absentia desiderium sui Romanis efficeret accordingly he retired into France to avoid the fury and treachery of the Romans and that principally by St. Bernards perswasion who gave him this black Character of them Quid de populo loquar Populus Romanus est Nec brevius potui nec expressius tamen aperire de tuis Parochianis quod sentio Quid tam notum seculis quam protervia et fastus Romanorum Gens insueta paci tumultui assueta Gens incivilis et intractabilis usque adhuc subdi nescia nisi cum non valet resistere En plaga tibi incumbit cura haec dissimulare non licet Rides me forsitan fore incurabilem persuasus Noli diffidere curam exegeris non curationem Denique audisti curam illius hab non cura vel sana illum Verum dixit quidam Non est in medico semper relevetur ut aeger c. Quem dabis mihi de tota maxima urbe qui te in Papam receperit precio seu spe precii non interveniente Et tunc potissimum volunt dominari cum professi fuerint servitutem Fideles se spondent ut oportunius fidentibus noceant Ex hoc non erit consilium tibi à quo se arcendos putent non secretum quo se non ingerant Si stante prae foribus quoquam illorum moram vel modicam fecerit ostiarius ego tunc pro illo esse nolo Et nunc experire paeuciâ— noverim ne ego vel aliquatenus mores gentis Ante omnia sapientes sunt ut faciant mala bonum ante facere nesciunt Hi invisi terra coelo utrique iniecâ—ere manus impii in Deum temerarii in Sancta seditiosi in invicem aemuli in vicinos inhumani in extraneos quos neminem amantes amat nemo cum timeri affectant ab omnibus omnes timeant necesse est Hi sunt qui subesse non sustinent praesse non norunt superioribus infideles inferioribus importabiles Hi inverecundi ad petendum ad negandum frontosi Hi importuni ut accipiant inquieti donec accipiant ingrati ubi acceperint Docuerunt linguam suam grandia loqui cum operentur exigua Largissimi promissores parcissimi exhibitores Blandissimi adulatores mordacissimi detractores simplicissimi dissimulatores malignissimi proditores Excurrimus usque huc plenius te atque expressius ad monendum putantes horum quae circa te sunt in hac parte jam ad ordinem recurramus St. Bernard perceiving the Romans to persist obstinately in their Rebellion against Eugenius whom they forcibly expelled without hopes of any amicable reception of him by Letters or mediation endeavoured to stirr up the French King and other Princes to restore him and reduce the Romans by force of arms to obedience both to the Pope and Emperor to which end he writ this memorable Epistle to Conrade King of the Romans evidencing the Emperors and Kings Supremacy in causes Ecclesiastical that the defence care of the Church and Religion belongs primarily to them not the Pope and that Rome was the head Inheritance of the Empire though the See of the Papacy Ad Conradum Regem Romanorum Nec dulcius nec amicabilius sed nec artius omnino Regnum Sacerdotiumque conjungi seu complantari in invicem poterunt quam ut in persona Domini ambo haec pariter convenirent utpote qui factus est nobis ex utraque tribu secundum carnem Summus Sacerdos Rex non solum autem sed et commiscuit ea nihilominus ac confederavit in sue corpore quod est populus Christianus ipse caput illius ita ut hoc genus hominum Apostolica voce genus electum regale Sacerdotium appelletur In alia quoque scriptura quotquot sunt praedestinati ad vitam Noâ—ne omnes Reges Sacerdotes nominantur Ergo quae Deus conjunxit Homo non separet Magis autem quod divina sanxit authoritas humana studeat adimplere voluntas jungant se animis qui juncti sunt institutis Invicem se foveant invicem se defendant invicem onera sua portent Ait Sapiens Frater adâ—uvans fratrem ambo consolabuntur Quod si alterutrum se quod absit corroserint momorderint nonne ambo desolabuntur Non veniat anima mea in consilia eorum qui dicunt vel Imperio pacem et libertatem Ecclesiarum vel Ecclesiis prosperitatem et exaltationem Imperii nocituram Non enim utriusque institutor Deus in destructionem ea connexuit sed in aedificationem Si hoc sâ—â—is quousque vos communem contumeliam communem dissimulatis injuriam Nonne ut Apostolica sedes ita et caput Imperii Roma est Ut ergo de Ecclesia taceam num honor Regi est truncum in manibus tenere Imperium Et quidem ignoro quid vobis super hoc consulent Sapientes vestri Principes Regni sed ego in insipientia mea loquens quod sentio non tacebo Ecclesia Dei ab exortu suâ— usque ad haec tempora pluriâ—s tribulata est pluries liberata est to wit by Christian Kings anâ— Emperors Denique audite quid ipsa de se loquatur in Psalmo Ipsius enim vox est Saepe expugnaverunt me à juventuâ—e mea etenim non potuerunt mihi supra dorsum meum fabricaverunt peccatores proloâ— gaverunt iniquitatem suam Certus esto O Rex quod nec nunc quâ—que relinquet Dominus Virgam peccatorum super sortem justorum Non est abbreviata manus Domini nec facta impotens ad salvandum Liberabit hoc tempore absque dublo sponsam suam qui suo sanguine redemit eam suo spiritu dotavit donis caelestibus exornavit ditavit nichilominus terrenis Liberabit inquam Liberabit sed si in manus alterius viderint Regni Principes id ne honor Regis regnive utilitas sit non est utique Quamobrem accingere gladio tuo super femur tuum potentissime et restituat sibi Caesar quae Caesaris sunt et quae sunt Dei Deo Vtrumque interesse Caesaris constat et propriam