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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12215	A surreplication to the reioynder of a popish adversarie VVherein, the spirituall supremacy of Christ Iesus in his church; and the civill or temporall supremacie of emperours, kings, and princes within their owne dominions, over persons ecclesiastical, & in causes also ecclesiasticall (as well as civill and temporall) be yet further declared defended and maintayned against him. By Christopher Sibthorp, knight, one of his majesties iustices of his court of Chiefe-place in Ireland.	Sibthorp, Christopher, Sir, d. 1632.	1637 (1637)	STC 22525; ESTC S102608	74,151	92

87. But secondly when the Text it selfe speaketh of this fact of King Solomon by way of approbation of it doth it become you or any man else to say or suppose that it was error facti in him Or that it was an Act not lawfull for him so to doe For hath not the Scripture it selfe before expressely tould vs That Solomon deposed or cast out Abiathar from being Priest unto the Lord 1. King 2.27 that hee might fulfill the words of the Lord which hee spake against the house of Ely in Shiloh Now then can that be said to bee erroniously or unlawfully done which God himselfe well liked and allowed and would have to bee done for the performance and fulfilling of his owne wordes Yea consider yet further that the Kings of Israel and Iudah had power and authoritie over the Priests not onely to depose them but also to put them to death And this you may see in King Saul who put to death divers Priests ● Sa. 22.18 ● Chron. 24. ●0 21. and in King Ioash also who put to death Zachariah the sonne of Iehoida the Priest How justly or unjustly worthily or unworthily these Priests were put to death I here dispute not but I mention these examples to shew the power authoritie that the Kings had in those times namely even to put Priests to death aswell as lay-persons upon just cause and if they did offend so farre as to deserve it 11. But now though there were a supremacy over the high Priests aswell as over the other Priests and Levites in the Kings under the Old Testament and that they also dealt in maters Ecclesiasticall yet thereupon it followeth not say you That Kings and Princes under the New Testament have the like Supremacy over Bishops and other Clergy men or the like Authority in causes Ecclesiasticall and concerning religion Why so because say you there is now a change and alteration of the Priesthood and of the Law Heb. 7.12 But doth not the same Epistle to the Hebrews which you cite tell you wherein that Alteration and change consisteth namely that it is in respect of the Leviticall Priesthood under the ould Law or under the ould Testament which is now changed into the Priesthood of Christ under the new Law or under the new Testament why then will you stretch and extend it any further yea neither doth that Epistle nor any other sacred or canonicall Scripture testifie an Alteration or change in this Point or as touching this Particular whereof we now speake but the cleane contrary videlicet that aswell under the new Testament as under the ould Kings and Princes are to have a supremacy over all Bishops Pastors and other Ecclesiasticall Ministers and an Authority also in causes Ecclesiasticall aswell as civill and temporall within their dominions The first part of this Assertion is manifest by that Text in the new Testament which I have so often recited and where S. Paul saith expressely thus Rom. 13.1 Chrysost in Rom. hom 23 Let every soule be subiect to the higher Powers yea Though you be an Apostle though an Evangelist though a Prophet or whosoever you be saith S. Chrisostome But what shall I neede to prove this so cleere a Point so many times and so often For both in my first Booke Cap. 1. pag. 1. 2. 3. c. and in my Reply chap. 1. pag. 39. 40 41. c. and pag. 51. 52. 53. 54. c. this pointe is fully and abundantly proved Yea the Bishops of Rome themselves in former an ancient times for the space of divers hundreth yeares after Christ did acknowledge this Subiection to these higher powers namely to their Emperors as I have demonstratively shewed by the examples of Milciades Leo and Gregorie the great mentioned in my first Booke pag. 23. 24. 25. 26. And by Anastasius the second Pelagius the first Agatho Hadrian and Leo the fourth mentioned in my Reply chap. 1 pag. 11. 12. 13. 19. To all which though particularly alledged by me you according to your wonted wise maner thought it best to answere nothing Yea both the parts of this Assertion namely that Emperors Kings and Princes under the new Testament have Authority not onely over Persons Ecclesiasticall but in causes also Ecclesiasticall I have so sufficiently proved throughout the first Chapter of my first Booke and throughout the first Chapter of my second Booke which is my Reply and in this booke also as that all the Power and force you have brought or can bring against it will never be able so much as to shake it much lesse to subdue or overthrow it Yet for the more abundant proofe of this Authority of Emperors and Kings in maters Ecclesiasticall and concerning religion I alledged in my Reply chap. 1. pag. 13 14. the president and Example of that famous Christian Emperor Constantine the Great whereunto in your Reioynder you have as well became your great learning and wisedome answered iust nothing at all I alledged also in the same my Reply pag. 15. the example of Iustinian that Christian Emperor where you deny not this Emperors making of Constitutions and Lawes in Ecclesiasticall causes and concerning Bishops and other Ecclesiasticall Persons But you say those Lawes be not observed by the Protestant Cleargie and you give an instance in one particular What is this to the purpose For the question was not nor is whether our Protestant Cleargie observe those Lawes and Constitutions yea or no But whether Iustinian that Christian Emperour made those or any such lawes and Constitutions concerning Ecclesiasticall causes and Ecclesiasticall persons Now then whilst you graunt that hee made those Lawes and Constitutions concerning Ecclesiastic●ll causes and concerning Ecclesiasticall persons you graunt so much as I contended for that is to say you graunt the whole matter that was in question And therefore why should I dispute any longer with you Neverthelesse you yet further say that I much disadvantage my cause by alleadging Iustinian the Emperour who accounted called the Bishop of Rome the chiefe and head of all the holy Churches But you should doe well to observe in what sence and respects the Emperour so called and accounted him namely not that hee had in those dayes a supremacie over Iustinian who was then the Emperour ●uthen const 〈◊〉 15. Novel ● 3. For Iustinian himselfe testifieth the cleane contrarie to that conceit Wee commaund saith hee the most holy Archbishops and Patriarkes of Rome of Constantinople of Alexandria of Antioch and of Ierusalem ●vag lib. 4. c. 1 ●iceph libr. ●7 cap. 27. Yea the fifth generall Councell it selfe was also called by the commandement of this Emperor Iustinian So that it clearely appeareth that hee had the supremacie commanding authoritie over them all But in respect of the soundnesse of the faith which the Bishop of Rome held in those times against heresies and errors it was that the Emperour preferred him before the other Bishops accounting himselfe chiefe or head

is a King hee serveth God in setting forth lawes to commaund that which is good and to remove the contrarie So that Kings as Kings serve God in doing that for his service which none but Kings can doe Yea that Kings may punish Idolatrie blasphemie sacriledge schisme heresie and all the offences against the first Table aswell as Thefts Rapes Murthers Adulteries and other offences against the second Table of his law Aug. cont 2. Gaudentis epist li. 2. c. 11 S. Augustine yet further directly sheweth against the Donatists saying Cry thus if you dare let murthers be punished let adulteries be punished let other degrees of lust and sinne be punished onely sacriledges that is wronging of Gods truth and his Church we will not have to be punished by Princes lawes Againe Aug. contr epist Parmen lib. cap. 7. Galat. 5.19.20.21 he speaketh thus Will the Donatists though they were convinced of a sacrilegous schisme say that it belongeth not to the Princes power to correct or punish these things Is it because such powers doe not extend to corrupt false religion The workes of the flesh S. Paul reckoneth to be these Adulterie fornication uncleannesse wantonnesse idolatrie witchbraft hatred debate emulation wrath contentious seditious Cont. Epistol ●armen libr. cap. 7. heresies envie murthers drunkennesse gluttonie and such like What thinke these men saith S. Augustine May the crime of idolatrie bee iustly revenged by the Magistrate or may witches be rightly punished by the rigor of Princes lawes and yet will they not acknowledge that heretikes and s●bismatickes may be repressed by the same when S. Paul rehearseth them al ogether with the other fruites of iniquitie W●ll they reply that earthly powers are not to meddle with such matters ●o what end then doth he beare the sword Luke 14.23 which is called Gods minister serving to punish malefactors Christ saith in the Gospell Goe out into the high wayes and hedges and compell them to come in Aug. cont 2. Gaud. Epist. lib 2 cap. 17. Epistol So. ●ont 2. Gaud. epist lib. 2. cap 17. epistol 48. that mine house may be filled Wee take wayes saith S Augustine for heresies and hedges for schismes because wayes in this place signifie the diversenesse and hedges the perversenesse of opinions If then those that be found in the high wayes and hedges that is in heresies and schismes must be compelled to come in let them not mislike that they be forced For this commanding by Princely power occasioneth many to be saved who though they be violently brought to the feast of the great housholder and compelled to come in yet being there they finde cause to rejoyce that they did enter though at first against their wills But here you tel me though somewhat unseasonably that you cited in your Answere a Decree or Canon made in the first Councell of Nyce declaring evidently that the Bishop of Rome whom you unjustly and untruely call the supreame Pastor of the whole Militant Church had the Supreamacie in that time that unto this pregnant proofe produced by you I onely reply as Maskers doe with Mumme Why what needed any reply at all unto it For I had answered it before in my first Booke cap. 1. pag. 12. Where I affirmed and shewed it to bee a forged and counterfeyte Canon by diverse Councels as namely by the sixth Councell of Carthago cap. 3. by the Affrican Councell cap. 92. 101. 105. and by the Milevitane Councell cap. 22. Yea the verie fifth and sixth Canons which bee confessed to bee undoubtedly true Canons of the Councell of Nyce doe themselves sufficiently declare that other Canon which you and other Papists also alledge to bee false and forged And not onely those Councels but the Decrees of other Councels also decreeing against the supremacie of the Bishop of Rome as is shewed in the same my first booke c. 1. p. 16. 17. 18. do therby likewise consequently declare that Canon of the Councell of Nice which you speake of to be a new forged thing But if you desire yet further proofe thereof against the objections and allegations that Papists make in this case then reade that Booke of jurisdiction Regall Episcopall Papall made by that worthy learned and reverend Bishop Doctor Carleton cap. 5. pag. 69. 70. 71. 72. 73. 74. 75. 76. 77. And reade also for the same purpose The Catholicke Appeale for the Protestants made by that reverend worthy and learned Bishop Doctor Morton lib. 4. cap. 8. pag. 467 468 469. 470. 471. 472. 473. 474. 475. 476. and there shall you see this Canon so fully maintayned to bee forged against the adversaries as that it is now a shame for you or any other Papist to cite or produce it for a witnesse of the Popes supremacie But upon such false and forged testimonies it is that the Popes supremacie is chiefely founded Howbeit I hope by this time you perceive that howsoever the Pope and Poperie have beene heretofore long maskers in the world and gone disguised yet at last they have beene discovered and made knowne to bee such as they bee indeede and that it had beene much better for you to have beene mute or mum then by this your provocation to have occasioned the shame and ignominie of the Pope and Popish Church in the point of forgerie to be thus displayed and layd open as also you may here see that I have no way wronged S. Augustine or wrested him to a wrong construction as you calumniate when I alledged him to prove the Kings authoritie aswell in matters Ecclesiasticall and concerning Religion as in matters Civill and Temporall Which that you and everie man else may yet the better and the more fully perceive I have here thought it good to set downe his owne verie wordes in Latine Aug. contra Crescon lib. 3. cap 51. and they be these In hoc enim Reges sicut eis divinitus praecipitur Deo serviunt in quantum Reges sunt si in suo regno bona iubeant mala prohibeant non solum quae pertinent ad humanam societatem verumetiam quae ad divinam religionem For in this saith he doe Kings as is commaunded them from God serve as they be Kings if in their kingdomes they commaund good things and forbid euill things not onely those things which belong to humane societie but those things also which belong to Gods Religion Can any thing be more plainely or more directly spoken for proofe of this point 7. Here then you may withall perceive the truth of that distinction which I used in my Reply cap. 1. pag. 4. For whereas you in your Answer amplifying the Sacerdotall or spirituall power had said that how much the foule in perfection exceeds the bodie the eternall blisse the temporall felicitie the divine lawes the humane lawes By so much did the spirituall authoritie exceede the temporall Thereunto I replyed and sayed that whilest you thus spake you should have remembred