Have they not challenged propriety in both Swords Ecce duo Gladii How many Princes have they pretended to depose and dispossess of their Authority Consider the Pragmatical Sanctions Provisors Compositions Concordats c. which Princes have been forced to make against them or with them to secure their Interest Many good Princes have been forced to oppose them as Henry the Second of England King Lewis the Twelfth of France that Just Prince Pater Patriae Perdam Babylonis nomen How often have they used this as a pretence of raising and fomenting Wars confiding in their Spiritual Arms interdicting Princes that would not comply with their designs for advancing the interests not onely of their See but of their private Families Bodin observeth that Pope Nicholas I. was the first who excommunicated Princes Platina doth mention some before him But it is remarkable that although Pope Leo I. a high spirited Pope Fortissimus Leo as Liberatus calleth him was highly provoked against Theodosius Junior Pope Gelasius and divers of his Predecessours and Followers Pope Gregory II. against Leo Vigilius against Justinian c. yet none of them did presume to excommunicate the Emperours All these dealings are the natural result of this Pretence and supposing it well grounded are capable of a plausible justification for is it not fit seeing one must yield that Temporal should yield to Spiritual Indeed granting the Papal Supremacy in Spirituals I conceive the high flying Zelots of the Roman Church who subject all Temporal Powers to them have great reason on their side for co-ordinate Power cannot subsist and it would be onely an eternal Seminary of perpetual discords The quarrel cannot otherwise be well composed than by wholly disclaiming the fictitious and usurped power of the Pope for Two such Powers so inconsistent and cross to each other so apt to interfere and consequently to breed everlasting mischiefs to mankind between them could not be instituted by God He would not appoint two different Vicegerents in his Kingdom at the same time But it is plain that he hath instituted the civil Power and endowed it with a Sword That Princes are his Lieutenants That in the ancient times the Popes did not claim such Authority but avowed themselves Subjects to Princes 9. Consequently this Pretence is apt to engage Christian Princes against Christianity for they will not endure to be crossed to be depressed to be trampled on This Popes often have complained of not considering it was their own insolence that caused it 10. Whereas now Christendom is split into many parcels subject to divers civil Sovereignties it is expedient that correspondently there should be distinct Ecclesiastical Governments independent of each other which may comply with the respective civil Authorities in promoting the good and peace both of Church and State It is fit that every Prince should in all things govern all his Subjects and none should be exempted from subordination to his Authority As Philosophers and Physicians of the Body so Priests and Physicians of the Soul not in exercising their Function but in taking care that they do exercise it duly for the honour of God and in consistence with publick good otherwise many grievous inconveniences must ensue It is of perillous consequence that foreigners should have authoritative influence upon the Subjects of any Prince or have a power to intermeddle in affairs Princes have a natural Right to determine with whom their Subjects shall have intercourse which is inconsistent with a Right of foreigners to govern or judge them in any case without their leave Every Prince is obliged to employ the power entrusted to him to the furtherance of God's Service and encouragement of all good works as a Supreme power without being liable to obstruction from any other power It would irritate his power if another should be beyond his coercion It is observable that the Pope by intermeddling in the affairs of Kingdoms did so wind himself into them as to get a pretence to be Master of each Princes being his Vassals and Feudatories 11. Such an Authority is needless and useless it not serving the ends which it pretendeth and they being better compassed without it It pretendeth to maintain Truth but indeed it is more apt to oppress it Truth is rather as St. Cyprian wisely observeth preserved by the multitude of Bishops whereof some will be ready to relieve it when assaulted by others Truth cannot be supported merely by humane Authority especially that Authority is to be suspected which pretendeth dominion over our minds What Controversie being doubtfull in it self will not after his Decision continue doubtfull his Sentence may be eluded by interpretation as well as other Testimonies or Authorities The opinion of a man's great wisedom or skill may be the ground of assent in defect of other more cogent Arguments but Authority of Name or Dignity is not proper to convince a man's understanding Men obey but not believe Princes more than others if not more learned than others It pretendeth to maintain Order but how by introducing Slavery by destroying all Rights by multiplying Disorders by hindring Order to be quietly administred in each Countrey It pretendeth to be the onely means of Unity and Concord in Opinion by determining Controversies which its Advocates affirm necessary But how can that be necessary which never was de facto not even in the Roman Church Hath the Pope effected this do all his followers agree in all points do they agree about his Authority Do not they differ and dispute about infinity of questions Are all the points frivolous about which their Divines and Schoolmen dispute Why did not the Council of Trent it self without more adoe and keeping such a disputing refer all to his Oracular Decision Necessary points may and will by all honest people be known and determined without him by the clear Testimony of Scripture by consent of Fathers by General Tradition And other points need not to be determined That he may be capable of that Office he must be believed appointed by God thereto which is a question it self to be decided without him to satisfaction His power is apt no otherwise to knock down Controversies than by depressing Truth not suffering any Truth to be asserted which doth not favour its Interests Concord was maintained and Controversies decided without them in the ancient Church in Synods wherein he was not the sole Judge nor had observable influence The Fathers did not think such Authority needfull otherwise they would have made more use of it A more ready way to define Controversies is for every one not to prescribe to others or to prosecute for then men would more calmly see the Truth and consent It pretendeth to maintain Peace and Unity But nothing hath raised more fierce Dissentions or so many bloudy Wars in Christendom as it It is apt by tyrannical administration to become intolerable and so to break the
bulk whereas so long ago when it was but in its budd and stripling age it was observed of it by a very honest Historian that the Roman Episcopacy had long since advanced into a high degree of power beyond the Priesthood 3. This pretence doth thwart the Scripture by destroying that brotherly co-ordination and equality which our Lord did appoint among the Bishops and chief Pastours of his Church He did as we before shewed prohibit all his Apostles to assume any domination or authoritative Superiority over one another the which command together with others concerning the Pastoral function we may well suppose to reach their Successours so did St. Hierome suppose collecting thence that all Bishops by original Institution are equals or that no one by our Lord's order may challenge Superiority over another Whereever saith he a Bishop is whether at Rome or at Eugubium at Constantinople or at Rhegium at Alexandria or at Thanis he is of the same worth and of the same Priesthood the power of wealth or lowness of poverty do not make a Bishop higher or lower but all are Successours of the Apostles where doth not he plainly deny the Bishop of Eugubium to be inferiour to him of Rome as being no less a Successour of the Apostles than he doth he not say these words in way of proof that the authority of the Roman Bishop or Church was of no validity against the practice of other Bishops and Churches upon occasion of Deacons there taking upon them more than in other places as Cardinal Deacons do now which excludeth such distinctions as Scholastical fancies have devised to shift off his Testimony the which he uttered simply never dreaming of such distinctions This consequence St. Gregory did suppose when he therefore did condemn the Title of Vniversal Bishop because it did imply an affectation of Superiority and dignity in one Bishop above others of abasing the name of other Bishops in comparison of his own of extolling himself above the rest of Priests c. This the ancient Popes did remember when usually in their compellation of any Bishop they did style them Brethren Collegues fellow-Ministers fellow-Bishops not intending thereby complement or mockery but to declare their sense of the original equality among Bishops notwithstanding some differences in Order and Privileges which their See had obtained And that this was the general sense of the Fathers we shall afterward shew Hence when it was objected to them that they did affect Superiority they did sometimes disclaim it so did Pope Gelasius I. a zealous man for the honour of his See 4. This pretence doth thwart the Holy Scripture not onely by trampling down the dignity of Bishops which according to St. Gregory doth imply great pride and presumption but as really infringing the Rights granted by our Lord to his Church and the Governours of it For to each Church our Lord hath imposed a Duty and imparted a Power of maintaining divine Truth and so approving it self a pillar and support of truth of deciding Controversies possible and proper to be decided with due temper ultimately without farther resort for that he who will not obey or acquiesce in its Decision is to be as a heathen or publican Of censuring and rejecting Offenders in Doctrine or Demeanour Those within saith Saint Paul to the Church of Corinth do not ye judge But them that are without God judgeth wherefore put away from among your selves that wicked person Of preserving Order and Decency according to that Rule prescribed to the Church of Corinth let all things be done decently and in order Of promoting edification Of deciding Causes All which Rights and Privileges the Roman Bishop doth bereave the Churches of snatching them to himself pretending that he is the Sovereign Doctour Judge Regulatour of all Churches over-ruling and voiding all that is done by them according to his pleasure The Scripture hath enjoyned and empowered all Bishops to feed guide and rule their respective Churches as the Ministers Stewards Ambassadours Angels of God for the perfecting of the Saints for the work of the Ministery for the edification of the Body of Christ To them God hath committed the care of their People so that they are responsible for their Souls All which Rights and Privileges of the Episcopal Office the Pope hath invaded doth obstruct cramp frustrate destroy pretending without any warrant that their Authority is derived from him forcing them to exercise it no otherwise than as his Subjects and according to his pleasure But of this Point more afterward 5. This pretence doth thwart the Scripture by robbing all Christian People of the Liberties and Rights with which by that Divine Charter they are endowed and which they are obliged to preserve inviolate Saint Paul enjoyneth the Galatians to stand fast in the liberty wherewith Christ hath made us free and not to be entangled again with the yoke of bondage there is therefore a liberty which we must maintain and a power to which we must not submit and against whom can we have more ground to doe this than against him who pretendeth to dogmatize to define Points of Faith to impose Doctrines new and strange enough on our Consciences under a peremptory obligation of yielding assent to them to prescribe Laws as Divine and necessary to be observed without warrant as those Dogmatists did against whom Saint Paul biddeth us to maintain our Liberty so that if he should declare vertue to be vice and white to be black we must believe him some of his Adherents have said consistently enough with his pretences for Against such tyrannical Invaders we are bound to maintain our Liberty according to that Precept of Saint Paul the which if a Pope might well alledge against the proceedings of a General Synod with much more reason may we thereby justify our non-submission to one man's exorbitant domination This is a Power which the Apostles themselves did not challenge to themselves for We saith Saint Paul have not dominion over your faith but are helpers of your joy They did not pretend that any Christian should absolutely believe them in cases wherein they had not Revelation general or special from God in such cases referring their Opinion to the judgment and discretion of Christians They say Though we or an Angel from heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed If any man c. which Precept with many others of the like purport injoyning us to examine the truth to adhere unto the received Doctrine to decline heterodoxies and novelties doth signify nothing if every Christian hath not allowed to him a judgment of discretion but is tyed blindly to follow the dictates of another St. Austin I am sure did think this liberty such that without betraying it no man could be obliged to believe any thing not grounded upon Canonical Authority for
onely bring much grist to his Mill but did enable him highly to oblige divers persons especially great ones to himself For to him they owed the quiet of their Conscience from scruples To him they owed the satisfaction of their desires and legitimation of their issue and title to their possessions 36. So the device of Indulgences did greatly raise the veneration of him for who would not adore him that could loose his bands and free his Soul from long and grievous pains SUPPOSITION VI. The next Supposition is this That in Fact the Roman Bishops continually from Saint Peter's time have enjoyed and exercised this Sovereign Power THIS is a Question of Fact which will best be decided by a particular consideration of the several Branches of Sovereign Power that so we may examine the more distinctly whether in all Ages the Popes have enjoyed and exercised them or not And if we survey the particular Branches of Sovereignty we shall find that the Pope hath no just title to them in reason by valid Law or according to ancient practice whence each of them doth yield a good argument against his pretences 1. If the Pope were Sovereign of the Church he would have power to convocate its supreme Councils and Judicatories and would constantly have exercised it This power therefore the Pope doth claim and indeed did pretend to it a long time since before they could obtain to exercise it It is manifestly apparent saith Pope Leo X. with approbation of his Laterane Synod that the Roman Bishop for the time being as who hath authority over all Councils hath alone the full right and power of indicting translating and dissolving Councils and long before him To the Apostolical authority said Pope Adrian I. by our Lord's command and by the merits of Saint Peter and by the decrees of the Holy Canons and of the Venerable Fathers a right and special power of convocating Synods hath many-wise been committed and yet before him The authority saith Pope Pelagius II. of convocating Synods hath been delivered to the Apostolical See by the singular privilege of Saint Peter But it is manifest that the Pope cannot pretend to this power by virtue of any old Ecclesiastical Canon none such being extant or produced by him Nor can he alledge any ancient custome there having been no General Synod before Constantine and as to the practice from that time it is very clear that for some Ages the Popes did not assume or exercise such a power and that it was not taken for their due Nothing can be more evident and it were extreme impudence to deny that the Emperours at their pleasure and by their authority did congregate all the first General Synods for so the oldest Historians in most express terms do report so those Princes in their Edicts did aver so the Synods themselves did declare The most just and pious Emperours who did bear greatest love to the Clergy and had much respect for the Pope did call them without scruple it was deemed their right to doe it none did remonstrate against their practice the Fathers in each Synod did refer thereto with allowance and commonly with applause Popes themselves did not contest their right yea commonly did petition them to exercise it These things are so clear and so obvious that it is almost vain to prove them I shall therefore but touch them In general Socrates doth thus attest to the ancient practice We saith he do continually include the Emperours in our history because upon them ever since they became Christians Ecclesiastical affairs have depended and the greatest Synods have been and are made by their appointment and Justinian in his prefatory type to the Fifth General Council beginneth thus It hath been ever the care of Pious and Orthodox Emperours by the assembling of the most religious Bishops to cut off Heresies as they did spring up and by the right faith sincerely preached to keep the Holy Church of God in peace and to doe this was so proper to the Emperours that when Ruffin did affirm Saint Hilary to have been excommunicated in a Synod Saint Hierome to confute him did ask tell me What Emperour did command this Synod to be congregated implying it to be illegal or impossible that a Synod should be congregated without the Imperial command Particularly Eusebius saith of the first Christian Emperour that as a common Bishop appointed by God he did summon Synods of God's Ministers so did he command a great number of Bishops to meet at Arles for decision of the Donatists cause so did he also command the Bishops from all quarters to meet at Tyre for examination of the affairs concerning Athanasius and that he did convocate the great Synod of Nice the first and most renowned of all General Synods all the Historians do agree he did himself affirm the Fathers thereof in their Synodical remonstrances did avow as we shall hereafter in remarking on the passages of that Synod shew The same course did his Son Constantius follow without impediment for although he was a favourer of the Arian Party yet did the Catholick Bishops readily at his call assemble in the great Synods of Sardica of Ariminum of Seleucia of Sirmium of Milan c. Which he out of a great zeal to compose dissentions among the Bishops did convocate After him the Emperour Valentinian understanding of dissensions about divine matters to compose them did indict a Synod in Illyricum A while after for settlement of the Christian State which had been greatly disturbed by the Persecution of Julian and of Valens and by divers Factions Theodosius I. did command saith Theodoret the Bishops of his Empire to be assembled together at Constantinople the which meeting accordingly did make the Second General Synod in the congregation of which the Pope had so little to doe that Baronius saith it was celebrated against his will Afterwards when Nestorius Bishop of Constantinople affecting to seem wiser than others in explaining the mystery of Christ's Incarnation had raised a jangle to the disturbance of the Church for removing it the Emperour Theodosius II. did by his edict command the Bishops to meet at Ephesus who there did celebrate the Third General Council in the beginning of each Action it is affirmed that the Synod was convocated by the Imperial decree the Synod it self doth often profess it the Pope's own Legate doth acknowledge it and so doth Cyril the President thereof The same Emperour upon occasion of Eutyches being condemned at Constantinople and the stirs thence arising did indict the Second General Synod of Ephesus which proved abortive by the miscariages of Dioscorus Bishop of Alexandria as appeareth by his Imperial Letters to Dioscorus and the other Bishops summoning them to that Synod We have decreed that the most holy Bishops meeting together c. After the same manner the other most reverend Bishops were written to to come
or inferiour to a Senate or any Assembly in his Territory Therefore the Pope doth claim a Superiority over all Councils pretending that their determinations are invalid without his consent and confirmation that he can rescind or make void their Decrees that he can suspend their Consultations and translate or dissolve them And Baronius reckons this as one errour in Hincmarus Bishop of Rhemes that he held as if the canons of councils were of greater authority in the Church of God than the decrees of Popes which says he how absurd and unreasonable an opinion it is c. That the authority of the Apostolick See in all Christian Ages has been preferred before the universal Church both the canons of our predecessours and manifold tradition do confirm This is a question stiffly debated among Romanists but the most as Aeneas Sylvius afterward Pope Pius II. did acutely observe with good reason to adhere to the Pope's side because the Pope disposeth of Benefices but Councils give none But in truth anciently the Pope was not understood Superiour to Councils for greater is the authority of the world than of one city says St. Hierome He was but one Bishop that had nothing to doe out of his precinct He had but his Vote in them He had the first Vote as the Patriarch of Alexandria the second of Antioch the third but that order neither gave to him or them any advantage as to decision but common consent or the suffrages of the majority did prevail He was conceived subject to the Canons no less than other Bishops Councils did examine matters decreed by him so as to follow or forsake them as they saw cause The Popes themselves did profess great veneration and observance of Conciliar Decrees Pope Leo I. did oppose a Canon of the Synod of Chalcedon not pretending his Superiority to Councils but the inviolability of the Nicene Canons but it notwithstanding that opposition did prevail Even in the dregs of times when the Pope had clambred so high to the top of power this Question in great numerous Synods of Bishops was agitated and positively decided against him both in Doctrine and practice The Synod of Basil affirmeth the matter of these Decrees to be a verity of the Christian faith which whoever doth pertinaciously resist is to be deemed a heretick Those Fathers say that none of the skilfull did ever doubt of this truth that the Pope in things belonging to faith was subject to the judgment of the same General Councils that the Council has an authority immediately from Christ which the Pope is bound to obey Those Synods were confirmed by Popes without exception of those determinations Great Churches most famous Vniversities a mighty store of learned Doctours of the Roman Communion have reverenced those Councils and adhered to their Doctrine Insomuch that the Cardinal of Lorrain did affirm him to be an Heretick in France who did hold the contrary These things sufficiently demonstrate that the Pope cannot pretend to Supremacy by universal Tradition and if he cannot prove it by that how can he prove it not surely by Scripture nor by Decrees of ancient Synods nor by any clear and convincing reason XV. The Sovereign of the Church is by all Christians to be acknowledged the chief Person in the world inferiour and subject to none above all commands the greatest Emperour being his Sheep and Subject He therefore now doth pretend to be above all Princes Divers Popes have affirmed this Superiority They are allowed and most favoured by him who teach this Doctrine In their Missal he is preferred above all Kings being prayed for before them But in the primitive times this was not held for St. Paul requires every soul to be subject to the higher powers Then the Emperour was avowed the first person next to God To whom says Tertullian they are second after whom they are first before all and above all Gods Why c. we worship the Emperour as a man next to God and less onely than God And Optatus since there is none above the Emperour but God who made him while Donatus extolleth himself above the Emperour he raises himself as it were above humanity and thinks himself to be God and not Man For the King is the top and head of all things on earth Then even Apostles Evangelists Prophets all men whoever were subject to the Emperour The Emperours did command them even the blessed Bishops and Patriarchs of old Rome Constantinople Alexandria Theopolis and Jerusalem Divers Popes did avow themselves subject to the Emperour XVI The Confirmation of Magistrates elected by others is a Branch of Supremacy which the Pope doth assume Baronius saith that this was the ancient custome and that Pope Simplicius did confirm the Election of Calendion Bishop of Antioch Meletius confirm'd the most holy Gregory in the Bishoprick of Constantinople But the truth is that anciently Bishops being elected did onely give an account of their choice unto all other Bishops especially to those of highest rank desiring their approbation and friendship for preservation of due communion correspondence and peace So the Synod of Antioch gave account to the Bishops of Rome and Alexandria and all their Fellow-ministers throughout the world c. of the election of Domnus after Paulus Samosatenus So the Fathers of Constantinople acquainted Pope Damasus and the Western Bishops with the Constitution of Nectarius Flavianus c. This was not to request Confirmation as if the Pope or other Bishops could reject the Election if regular but rather to assure whom they were to communicate with We have say the Fathers of the Synod against Paulus Samosatenus signified this our chusing of Domnus into Paulus his room that you may write to him and receive letters of communion from him And St. Cyprian That you and our Collegues may know to whom they may write and from whom they may receive letters Thus the Bishops of Rome themselves did acquaint other Bishops with their Election their Faith c. So did Cornelius whom therefore St. Cyprian asserteth as established by the consent and approbation of his Collegues When the place of Peter and the Sacerdotal Chair was void which by God's will being occupied and with all our consents confirmed c. and the testimony of our Fellow-bishops the whole number of which all over the world unanimously consented The Emperour did confirm Bishops as we see by that notable passage in the Synod of Chalcedon where Bassianus Bishop of Ephesus pleading for himself saith Our most religious Emperour knowing these things presently ratified it and by a memorial published it confirming the Bishoprick afterwards he sent his rescript by Eustathius the Silentiary again confirming it XVII It is a Privilege of Sovereigns to grant Privileges Exemptions Dispensations This he claimeth but against the Laws of God and Rights of Bishops Against the Decrees of Synods against the
the state of men canonizing them declaring them to be Saints and proposing them to be worshipped and on the other side he damneth curseth and censureth his Fellow-servants God in his Law doth command us not to bow down our selves unto any image or worship the likeness of any thing in heaven or earth or under the earth the which Law whether Moral or Positive the Gospel doth ratifie and confirm charging us to keep our selves from idols and to fly worshipping of idols that is to observe the Second Commandment the validity whereof the Fathers most expresly assert and divers of them were so strict in there opinion about it that they deemed it unlawfull so much as to make any Image But the Pope and his Adherents in point-blank opposition to Divine Law and Primitive Doctrine doth require us to fall down before and to worship Images Moreover we decree that the Images of Saints be especially had and retain'd in Churches and that due honour and veneration be imparted to them so that by those Images which we kiss and before which we uncover the head and fall down we adore Christ and venerate the Saints whose likeness they bear Neither is he satisfied to recommend and decree these unwarrantable venerations but with a horrible strange kind of uncharitableness and ferity doth he anathematize those who teach or think any thing opposite to his decrees concerning them so that if the ancient Fathers should live now they would live under this curse The Holy Scripture under condition of Repentance and amendment of life upon recourse to God and trust in his Mercy through Jesus Christ our Saviour doth offer and promise Remission of sins Acceptance with God Justification and Salvation this is the tenour of the Evangelical Covenant nor did the Primitive Church know other terms But the Pope doth preach another Doctrine and requireth other terms as necessary for Remission of sins and Salvation for he hath decreed the confession of all and each mortal sin which a man by recollection can remember to a Priest to be necessary thereto anathematizing all who shall say the contrary although the Fathers particularly St. Chrysostome frequently have affirmed the contrary The which is plainly preaching another Gospel forged by himself and his abettours as offering Remission upon other terms than God hath prescribed and denying it upon those which Christianity proposeth He teacheth that no sin is pardoned without absolution of a Priest He requireth satisfaction imposed by a Priest besides repentance and new obedience as necessary Which is also another Gospel He dispenseth pardon of sin upon condition of performances unnecessary and insufficient such as undertaking Pilgrimages to the Shrines of Saints Visiting Churches making War upon Infidels or Hereticks Contributing money Repeating Prayers undergoing Corporal Penances c. Which is likewise to frame and publish another Gospel These Doctrines are highly presumptuous and well may be reputed heretical God hath commanded that every soul should be subject to the higher powers temporal as to God's Ministers so as to obey their Laws to submit to their Judgments to pay Tribute to them And the Fathers expound this Law to the utmost extent and advantage If every soul then yours if any attempt to except you he goes about to deceive you But the Pope countermandeth and exempteth all Clergy-men from those duties by his Canon Law excommunicating Lay-Judges who shall perform their Office in regard to them Because indeed some Lay-persons constrain Ecclesiasticks yea and Bishops themselves to appear before them and to stand to their judgment those that henceforth shall presume to doe so we decree that they shall be separate from the communion of the faithfull The Scriptures do represent the King or Temporal Sovereign as Supreme over his Subjects to whom all are obliged to yield special respect and obedience The Fathers yield him the same place above all next to God and subject to God alone The ancient good Popes did acknowledge themselves Servants and Subjects to the Emperour But later Popes like the man of sin in Saint Paul have advanced themselves above all Civil power claiming to themselves a supereminency not onely of Rank but of Power over all Christian Princes even to depose them Christ has committed the rights both of terrestrial and celestial government to that blessed man who bears the keys of eternal life If the secular power be believers God would have them subject to the Priests of the Church Christian Emperours ought to submit and not prefer the execution of their Laws to the Rulers of the Church God by indispensable Law hath obliged us to retain our obedience to the King even Pagan charging us under pain of damnation to be subject to him and not to resist him But the Pope is ready upon occasion to discharge Subjects from that obligation to absolve them from their solemn Oaths of Allegiance to encourage Insurrection against him to prohibit obedience We observing the Decrees of our holy Predecessours by our Apostolical Authority absolve those from their Oath who were bound by their Fealty and Oath to excommunicated persons and we forbid them by all means that they yield them no Allegiance till they come and make satisfaction Thus doth he teach and prescribe Rebellion Perjury together with all the Murthers and Rapines consequent on them which is a far greater Heresie than if he should teach Adultery Murther or Theft to be lawfull For they are enjoined by no authority to perform the Allegiance which they have sworn to a Christian Prince who is an adversary to God and his Saints and contemns their commands Not onely the Holy Scripture but Common Sense doth shew it to be an enormous presumption to obtrude for the Inspirations Oracles and Dictates of God any writings or Propositions which are not really such This the Pope doth notoriously charging us to admit divers writings which the greatest part of learned men in all Ages have refused for such as Sacred and Canonical anathematizing all those who do not hold each of them for such Even as they are extant in a Translation not very exact and framed partly out of Hebrew partly out of Greek upon divers accounts liable to mistake as its Authour St. Hierome doth avow According to which Decree all who consent with St. Hierome St. Austin St. Athanasius c. with common sense with the Authour of the Second of Maccabees himself must incur a curse what can be more uncharitable more unjust more silly than such a Definition He pretendeth to Infallibility or encourageth them who attribute it to him which is a continual Enthusiasm and profane bold Imposture The Scripture doth avow a singular reverence due to it self as containing the Oracles of God But the Pope doth obtrude the Oral Traditions of his Church divers of which evidently are new dubious vain to be worshipped with equal reverence as the Holy