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cause_n	authority_n	ecclesiastical_a	power_n	2,792	5	5.0447	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07192	Of the consecration of the bishops in the Church of England with their succession, iurisdiction, and other things incident to their calling: as also of the ordination of priests and deacons. Fiue bookes: wherein they are cleared from the slanders and odious imputations of Bellarmine, Sanders, Bristow, Harding, Allen, Stapleton, Parsons, Kellison, Eudemon, Becanus, and other romanists: and iustified to containe nothing contrary to the Scriptures, councels, Fathers, or approued examples of primitiue antiquitie. By Francis Mason, Batchelour of Diuinitie, and sometimes fellow of Merton Colledge in Oxeford.	Mason, Francis, 1566?-1621.	1613 (1613)	STC 17597; ESTC S114294	344,300	282

her raigne admonished all her louing subiects not to giue credit to such persons professing that she neither did nor would challenge any other authority then was challenged and vsed by king Henry the 8. and Edward the 6. and was of ancient time due to the imperiall crowne of this realme that is vnder God to haue the soueraignty and rule ouer all manner persons borne within her realmes dominions and countries of what estate either ecclesiasticall or temporall soeuer they be so as no other forraigne power shall or ought to haue any superiority ouer them And that no other thing was is or should bee meant or intended by the same oath Which was also further declared man act of Parliament the fifth yeare of her raigne with relation to the former admonition and moreouer fully explained in the Articles of religion in these words We giue not to our Princes the ministring either of Gods word or of the Sacraments which things the iniunctions lately set foorth by Queene Elizabeth doe most plainely testifie but onely that prerogatiue which wee see to haue beene giuen alwaies to all godly Princes in the holy Scripture by God himself that is that they should rule all estates and degrees committed to their charge by God whether they bee ecclesiasticall or temporall and restraine with the ciuill sword the stubborne and euill doers This is the substance of the title due to the imperiall crowne of the Kingdome PHIL. If it be due to the imperiall crowne then it skilleth not whether the Prince be man woman or child nor of what religion For the Princely power was no lesse in Traiane then in Theodosius in K. Henry then in Q. Mary In Q. Mary the enemy of the new Gospellers then in Queene Elizabeth their protectour yea it was no lesse in King Lucius before hee was baptized then after And consequently the Emperour of the Turkes may bee called supreme gouernour in causes ecclesiasticall within his owne dominions ORTHOD. Here are two things to be considered First the princely power and authority Secondly the ability rightly to vse and exercise the same The princely power and authority is giuen immediatly frō God both vnto Christian Princes and also vnto Ethnickes which are guided only by the light law of nature and by constitutions thence deduced by the wit of man For this is true in all By me kings raigne And Daniell said to Nabuchodonosor O king thou art a king of kings for the God of Heauen hath giuen vnto thee a kingdome power and strength and glory But the ability rightly to vse and exercise this authority by refering it to the true end that is the glory of God for all our riuers should run into that Ocean the eternall good of the subiects is communicated from the Lord aboue onely to such as know him in Christ Iesus and are guided by his grace The fountaine therefore of al power is God himselfe as the Apostle witnesseth saying there is no power but of God To which purpose it is well said of Saint Austin Qui dedit Mario ipse Caesari qui Augusto ipse Neroni qui Vespasiano vel patri vel filio suauissimis imperatoribus ipse Domitiano crudelissimo ne per singulos ire necesse sit qui Constantino Christiano ipse Apostatae Iuliano i. He that gaue it to Mar●●s gaue it to Caesar hee that gaue it to Augustus gaue it to Nero he that gaue it to Vespasian the Father or his sonne most sweete Emperours gaue it also to Domitian the most cruell And that I should not neede to recken vp the rest in particular hee that gaue it to Constantine the Christian gaue it also to Iulian the Apostata But though domination and power were in the law of nature yet the right vse of it is not from nature but from grace A Prince as a Prince be he good or bad Christian or Pagan in respect of his princely calling hath sufficient power and authoritie to gouerne his people according to the will of God And it is his dutie so to doe The Lord said vnto Cyrus I will goe before thee and make the crooked streight I will breake the brasen doores and burst the Iron barres And I will giue thee the treasures of darkenesse and the things hid in secret places that thou maiest know that I am the Lord. Vpon which wordes Saint Ierom noteth that God giueth kingdomes vnto wicked men not that they should abuse them but as for other reasons so for this that being inuited by his bountie they should bee conuerted from their sinnes So it is their dutie to serue God not onely as they are men but as they are Kings And Kings saith Saint Austin doe in this serue God as Kings when they doe those things to serue him which none but Kings can doe But what is that It may appeare by these wordes Seruiant reges terrae Christo etiam leges ferendo pro Christo. i. Let the Kings of the earth serue Christ euen by making lawes for Christ. For though the immediate end of humane societes be peace and prosperitie yet the last end of all and most principally to bee respected is the glory of God and eternall happinesse For which purpose it is the dutie of all subiects to pray for their Prince though hee bee a Pagan that vnder him they may liue a godly and peaceable life in all godlinesse and honestie But though euery Prince in that hee is a Prince hath authoritie to serue God as a Prince yet for the due execution thereof there is required grace Authoritie is in a Pagan the due execution requireth a Christian. The King of Niniuie had authoritie long before to proclaime a fast Nabuchodonosor had authoritie to commaund that all nations and languages should worship the God of Daniel but they put it not in execution till God touched their hearts and when they put it in execution it was not by any new authoritie but by vertue of their former Princely power heretofore abused but now vsed rightly by direction of Gods Spirit and assistance of his grace The truth of which answere that you may see in another glasse let vs a little remooue our speech from the Prince to the Priest I demande therefore if the Priestes the sonnes of Aaron were not the messengers of the Lord of hosts PHIL. Yes verely as saith the Prophet Malachy ORTH. But he may be a false prophet an Idolater an Apostata he may turne Pagan or Atheist Is such a Priest the messenger of the Lord of hosts PHIL. A Priest in respect of his office ought so to be ORTH. But the Prophet speaking of the wicked Priest which seduceth the people saith not he ought to be but he is the messenger of the Lord of hosts PHIL. A Priest as a Priest be he good or bad in respect of his priestly calling and authoritie is the messenger of the Lord of

confined and circumscribed with in his boundes and limits But the authority of the Bishop of Rome is like vnto the Ocean inuironing the earth or to the highest heauens incompassing all therefore in such cases wee must haue recourse to the Bishop of Rome ORTHOD. To whom had Frumentius recourse for the conuerting of India The Story whereof is this A Tyrian Philosopher arriuing in India was slaine by the Barbarians with all his company except two little children which were gone out of the shippe and were learning their lessons vnder a tree These children were brought vp by the King and aduanced by him one of them that is Adesius beeing made his Steward the other that is Frumentius his Secretary Afterward the King dying and leauing his sonne in his nonage the Queene intreated them both but especially Frumentius to assist her in the Gouernement of the kingdome While Frumentius was in this authority hee inquired among the Romane Merchants for Christians hee shewed them all fauour and countenance and admonished them to haue their assembles for praier and the seruice of God When the King came to age they deliuered him the kingdome and departed Adesius to Tyre Frumentius to Alexandria where hee went to Athanaesius and told him what was done intreating him to send some worthy Bishop to those multitudes of Christians and to those Churches which were built in that barbarous place Then Athanasius calling an assembly of Priests said Where shall we finde such a man in whom is the spirit of God to performe these things so hee made Frumentius Bp. sent him into India and the Lord blessed his labours signes and wonders were wrought by him and an infinite company of those barbarous people were conuetted to the faith This Story is recorded by Ruffinus who liued at the same time not out of the rumors of the people but by the relation of Adesius himselfe the companion of Frumentius who was afterward a Priest of Tyre And Socrates Theodoret and Sozomen doe all borrow the same from Ruffinus Thus Athanasius sent a Bishop to conuert India without consulting with the Bishop of Rome which verely he would haue done if hee had thought it necessary But the Pope then did challenge no such thing neither did that age ascribe it to him Wherefore the Kings sending to Eleutherius was not of necessity but because it stood most with his conueniencie PHIL. You are vnthankefull and vnwilling to acknowledge your obligation to Rome ORTHOD. We confesse a singular blessing from thence deriued vnto vs. For Ele●ther●us sent Fugatius and Danatianus otherwise called Damianus by whom ioyning with Eluanus and Meduinus Christian Religion was aduanced Then King Lucius was baptised and many of his people Then the Druides were remoued and in their roomes christian Preachers placed Then the Temples which had beene founded to the honour of their many Gods were dedicated to the one and onely true God thus Idolatry was dispoiled of her pray and Dagon did fall downe before the Arke of Israel For the better vnderstanding whereof it must be obserued that the Romanes before this time had diuided Britaine into three Prouinces one of them was called Maxima Caesariensis the Metropolis wherof was Yorke Another Britannia prima the Metropolis wherof was London the third Britannia secunda the Metropolis wherof was Caerlegion Now in other cities they had their Flamines In these three noble Cities were the seates of the Arch flamines so there were 28. Flamines and three Archiflamines in stead of which so many Bishops Arch-bishops were appointed This is denied by Gultelmus Paruus but Lelandus confuteth him first by Asserius Meneuensis who was schoolemaster to King Alfred secondly by Geraldus in Dialogo Syluestri thirdly by Ptolomeus Lucensis who saith in the life of Eleutherius that the three Protoflamines of Britaine were conuerted into so many Archbishops Concerning their seates Lelandus addeth London of the Trinobantes and Yorke of the Brigantes did vndoubtedly shine with this dignitie therefore where is the third seate where but in Wales in which point though I hold my peace Trithemius is an euident witnesse Hitherto Lelandus Now although Britaine was after the Nicen Councell diuided into fiue Prouinces Valentia and Flauia Caesariensis being added to the former yet there were no new Archbishoprickes erected The reason whereof was because those two new Prouinces were taken out of the former and consequently could not haue Bishoprickes without the diminishing of the authoritie of the former in whose iurisdiction originally they were which was not sufferable because it was against the Canon of the Nicen Councell decreeing that in Antioch and in other Prouinces the dignities prerogatiues and authorities of Churches should be maintained PHIL. Were not all these Bishoprickes erected or at least confirmed by the authoritie of the Bishop of Rome ORTHOD. When the King desired to receiue from him the Romane Lawes hee returned this answere That there were already in Britaine the olde and new Testament out of which by the Councell of his kingdome hee might take a Law to gouerne his people For he was the Vicar of Christ in his owne Kingdome And as hee did not interpose himselfe in matters temporall so neither doth it appeare that hee did in matters spirituall or ecclesiasticall Hee sent not one Preacher into Britaine before hee was entreated by the King Neither doe wee finde that hee assumed to himselfe any authoritie in erecting of Bishoprickes Neither did that age ascribe it vnto him as may appeare by the former example of Athanasius but it seemeth that the King being supreme Gouernour euen in religious causes within his owne Kingdome and assisted by learned Preachers established such gouernment and in such places as was most conuenient Yet make we no doubt but Eleutherius both gaue them instructions what hee thought fittest to be done if the Lord should blesse their labours and likewise approued it with ioy of heart when hee heard it was done not by vertue of any iurisdiction but out of a Christian deuotion Their diuersitie of ceremonies and their reiecting of Austin may induce vs to think that they had neuer beene vnder the Romane Patriarch And it is most likely that as the Churches of Cyprus had a gouernment within themselues exempt from the Iurisdiction of all others so the Churches of Britaine a little world without the world might bee gouerned by Primates of their owne and exempt from all forraine Iurisdiction PHIL. DId not the Bishop of Rome deliuer them from Arianisme and Pelagianisme ORTHO If it were so yet this would not argue any Papall Iurisdiction but onely Christian compassion But indeed it was not so We read in Bede that the land was infected with these heresies That Rome did recouer it we reade not He telleth how that at the request of the Britaines the French met in a Synod and sent Germanus and Lupus two reuerend Bishops by whose

strangers a common courtesie is a token of arrogancie And a proud looke doeth argue a proud heart according to the saying A man may be knowen by his looke PHIL. It is the iudgement of S. Iohn the Apostle That we must vouchsafe such men as are diuided from the Catholicke Church no honour or office of courtesie in these words If any man come to you and bring not this doctrine receiue him not into house neither say vnto him God saue you ORTHO How can you apply this to the British-Bishops who confessed as Bede relateth That they vnderstood that to be the true way of righteousnes which Austin had preached Yea Parsons the Iesuite affirmeth That the faith which S. Austin brought and that which the Britaines had before must needs bee one and the selfe same in all materiall and substantiall points PHIL. They were all Schismaticks and guiltie of departing from the Church of Rome ORTHOD. How could they depart from it seeing they were neuer lincked to it by any bond of obedience For when should Rome haue any such iurisdiction ouer Britaine At the first planting of Religion You cannot proue it In the dayes of Eleutherius it doeth not appeare that euer he chalenged any such thing And euen their maner of Baptizing obseruing Easter and other Ecclesiasticall institutions contrary to the customes of the Church of Rome make more then probable proofe that Britaine was not vnder the iurisdiction of the Bishop of Rome Wherefore though we cannot excuse the Britaines for refusing to ioyne with him in the conuersion of the Saxons yet wee must needs say they had iust reason to refuse to put their necks vnder his yoke And surely if Austin had not had a proud spirit hee would onely haue requested their helping hand for the Lords worke and not haue sought dominion ouer them for himselfe and for his lord the Pope Yet the pride of his spirit and his aspiring cogitations may further appeare in that he demaunded of Gregorie i How he should deale with the Bishops of Britaine and France thereby affecting not only to haue iurisdiction ouer the Britaines but ouer the French also Which Gregory well ynough perceiuing answered We gaue thee no authoritie ouer the Bishops of France for that of ancient time of my predecessours the Bishop of Arles receiued his Pall whom we must not bereaue of his authoritie Thus much of his pride NOw whether he were the cause of the massacre following I will not define You shall heare the opinion of Amandus Xierixensis a Frier Minorite When the Brittans saith hee were Catholiks the Saxons were Gentiles for the conuersion of whom blessed Gregory sent Austin and Mellitus which conuerted the Saxons but when Austin would haue brought the Bishops and Abbots of the Brittans by Apostolicke authority that they should receiue him as Legate and preach with him to the English discord was mooued for their disobedience to Saint Austin and so warre was raised betweene the Kings of the Brittans and of the Saxons which now beeing conuerted would haue subdued the Brittans to Austin Bede himselfe testifieth how Austin threatfully prophesied that if they would not take peace and bee at concord with their brethren they should receiue warre from their enemies and if they would not preach to the Englishmen the way of life they should suffer at their hand and by their power the vengcance of death Now because the euent did answere to the speech it is called a prophesie For what followed Edilbert King of Kent moued Edelfride King of Northumberland to ioyne with him against the Brittans and there was made a bloudy massacre the narration whereof is thus set downe by Galfridus Monemutensis In a part of the Brittans Christianity yet flourished the which beginning in the daies of Eleutherius neuer failed among them When Austin came hee found seuen Bishopricks and an Archbishopricke supplied with very godly Gouerners and Abbies a great number in which the flocke of Christ was kept in good order Besides other Cities in the Citie of Bangor there was a most noble Church of 21. hundred monks all liuing with the labour of their hands Their Abbot was named Dinooch a man marueilously well learned who by diuerse arguments made it appeare when Austin required the Bishops to bee subiect vnto him that they ought him no subiection Edilbert therefore the King of Kent as soone as hee saw them refuse to yeeld obedience to Austin and despise his preaching stirred vp Edelfride and other Princes of the Saxons to gather a great army and goe to Bangor to destroy Dinooch and his Clergie Who taking the City commaunded the swords of his men to bee turned first vpon the monkes so twelue hundred of them the same day decked with martyrdome entred the kingdome of Heauen If they were martyrs what were they that made them Martyrs If the Saxons were persecutors and did persecute them to that end that they might make them subiect to Austn what then is to bee thought of Austin It had beene the dutie of Austin saith Lelandus to haue admonished the Saxons that perfidious nation that if they would admit Christianity sincerely they should restore to the iust Lords and possessours the Empire of Brittaine which contrarie to the oath of warfare they had occupied by tyranny If Austin sought by any sinister meanes to enlarge his owne iurisdiction hee was farre vnlike to Palladius Bishop of Scotland who as Polydor witnesseth besought Constantine their king with many prayers that hee would not assist with armes the idolatrous nation of the Saxons against the Christian Brittans PHIL. Saint Bede saith that Saint Austin long before that time was taken out of this life to the kingdome of Heauen ORT. That is not Saint Bedes but some false finger hath foysted it in For a learned antiquary skilfull in the Saxon language affirmeth that it is not found in the Saxon copie Hitherto of circumstances incident to his person Now at last let vs come to his ordination and I hope you will confesse him to be a canonicall Bishop PHIL. HEe was most canonicall For as Doctor Stapleton declareth out of Saint Bede hee was sent from the Bishop of Rome the successor of Peter and consecrated by the Bishops of France ORTHOD. Pope Gregory saith hee was consecrated by the Bishops of Germany PHIL. That is the fault of the copie for it should not bee Germaniarum but Galliarum as Baronius thinketh ORT. When did the French Bishops ordaine him PHIL. After he had bin a while in Brittaine and had conuerted diuers ORTHO Baronius is perswaded by a place of Gregory that it was before the conuersion of the English but by whom was hee ordained PHIL. Saint Bede saith that it was performed by Aetherius Archbishop of Arles ORTHOD. Baronius saith that Aetherius was Bishop of Lyons not of Arles and that Virgilius was then Bishop

same reason of this and the former ORTHOD. There is so For as Christ is the chiefe Baptizer so hee is the chiefe Ordainer It is hee that giueth d Pastours and teachers vnto the Church therefore the personall iniquitie of the seruant cannot disanull the gracious gift of the master For who conferred Priesthood among the Iewes After the consecration of Aaron and his sonnes which was performed by the hands of Moses and was extraordinary there is no doubt but the honour of it belonged ordinarily to the high Priest But did not Aaron make a golden calfe Did not Eli see his sonnes runne into a slander and stayed them not Yet so long as they liued they did execute the Pontificall office neither were their Ordinations called in question no not the Ordinations of Annas and Caiaphas But is there the same reason here also of Hereticks and schismatiks PHIL. Card. Bell saith Quis ignorat Catholicorum Baptizatos ab Haereticis verè esse Baptizatos similiter Ordinatos verè esse Ordinatos quādo Ordinator Haereticus verè Episcopus fuerat adhuc erat saltem quantum ad Characterem i. Which of the Catholicks is ignorant that the Baptized of Hereticks are truely Baptized and those that are likewise Ordained of Hereticks are truely Ordained when the Hereticall Ordainer had bene truly a Bishop and was still at least in respect of the Character ORTHOD. S. Basill affirmeth That of all the Arch heretickes of the whole world whereof many were then very famous none euer durst reordaine the Ordained except one Eustathius Ancyrogalata whose wicked crime the Councel of Gangren declareth In the 2. Councel at Nice the Monks said According to sixe holy and generall Councels we receiue those that returne from Heresie vnlesse there be some intolerable cause Tharasius the most blessed Patriarch said And all we also being instructed of our holy fathers doe so define And againe Tharasius the most blessed Patriarch said What say you of Anatolius was not he President of the fourth Synode yet he was Created of that wicked Dioscorus Therefore let vs also receiue the Ordained of Hereticks as Anatolius was receiued And againe Tharasius the most blessed Patriarch said Truely very many which were Presidents in the sixt Synod were created of Sergius Pyrrhus Paul and Peter teachers of the Heresie of the Monothelites Yea these likewise diuided the Constantinopolitan Sees among the Clergie From Peter their last teacher vnto the sixth Synode there came betweene no fewer then fifteene yeeres in which space were Thomas Iohn and Constantine ordained of heretikes who notwithstanding were not for this cause reiected The heresie lasted about fiftie yeeres yet the fathers in the sixth Synod condemned onely the forenamed foure whereby it is euident that heresie in their iudgement doth not take away the power of giuing orders which you confesse and must needes because one of your owne Popes was ordained by heretikes if Felix the second were a Pope PHIL. In the time of Gregory the thirteenth the Roman Martyrologe was set out at Rome where there was a great controuersie among learned men concerning Felix whether his name were to bee spunged out and Baronius with many other were of that opinion but it fell out as it were by a diuine miracle the very day before Saint Felix his day that some digging for treasure found a chest wherein was this inscription The body of Felix Pope and Martyre which condemned Constantius so Baronius yeelded to Felix as it were pleading his owne cause especially seeing Pope Gregory himselfe was of that iudgement Therefore we confesse that Felix was a lawfull Pope although his entrance is much to be misliked For according to the common sentence of the Fathers hee was intruded by the Arians and ordained of them therefore at the first while Liberius suffered persecution for the Catholicke Faith hee was a Schismaticall Anti-pope but as Binius saith from such time as hee aduanced the banner of faith by excommunicating Constantius Vrsacius Valens and other Arians and Liberius for his manifest Communion with Hereticks was plainely accounted banished from the Communion of Catholikes omnium Catholicorum iudicio quanquam antea schismaticus fuisset legitimus Ecclesiae Catholicae Pontifex haebericaepit that is Although before he had beene a schismatick yet then he began to bee accounted the lawfull Bishop of the Catholick Church by the iudgement of all Catholickes ORTHOD. Then you confesse that Felix which was ordained of Arians was notwithstanding a lawfull Bishop yea and a lawfull Pope by the iudgement of all Catholicks for if you should say otherwise what would become of those fiue Deacons 21. Priests 19. Bishops which hee ordained If heretikes haue no power to ordaine then Felix was no Bishop and consequently according to your owne positions al ordinations deriued from him were mere nullities PHIL. You heard before out of the councels of Florence and Trent that the Character is indeleble whereupon it followeth that neither schisme nor heresie nor any censure of the Church can take it away wherefore seeing the Episcopall character whether it be a diuerse from the Presbyterall or the same more extended is an absolute perfect and independent power of conferring the Sacraments of Confirmation and Order therefore a Bishop may not onely without any further dispensation confirme and order but hee cannot bee hindered by any superiour power but that hee may trulie confer these Sacraments if it please himselfe as our learned Cardinall affirmeth which is also the common opinion of the schoolemen Heretiks saith Dominicus a Soto whosoeuer they be euen such as are cut off although they were not formerly promoted lawfully by the Church but by heretikes doe verily conferre the Sacrament of order although they bee forbidden by the Church and therefore while they doe conferre it they sinne mortally Gabriel Biel although a Bishop being an heretike and Apostata degraded cut off or publikely excommunicated bee depriued of all iurisdiction by the law it selfe neither can he absolue any man from his sinnes yet hee may actually ordaine any man capable of the order being willing yea though he be not subiect to his iurisdiction notwithstanding that the Church doth iustly prohibit him And Capreolus Bishops although they bee heretikes schismatickes and degraded may confer orders This is agreeable to the Decree of Pope Anastasius concerning those whom Acasius ordained after his condemnation to wit That no harme at al should befal them By al this it appeareth that the orders thus ministred are effectuall ORTHO But doth not degradation depriue a man of the degree PHIL. Non est dubitandum saith Petrus a Soto per haeresim vel excommunicationem siue etiam degradationem non amittipotestatem quae sacramento collata est siue characterem vt dicunt baptismi confirmationis ordinis quanquam vsus illius amittatur that is It is not to bee doubted that the power

Hitherto of the circumstances now we come to the deposition it selfe CHAP. II. The Deposition of the Bishops iustified by the example of Salomon deposing Abiathar PHIL. IN a lawfull Deposition there must be sufficient authority proceeding vpon a iust and sufficient cause Now let me aske you by what authoritie were the old Bishops deposed ORTHOD. And I might aske you by what authoritie Salomon deposed Abiathar PHIL. You are still telling vs of Salomon and Abiathar If a king depriued this high Priest an other high Priest that is Iehoiada depriued Queene Athalia both of her kingdome and life ORTHOD. Q. Athalia No Queene sir by your leaue Ioas the true heire of the kingdome was then aliue and he was the true King by right of inheritance therefore she was no Queene but a wicked vsurper Your Defence of Catholicks might teach you so much which calleth her A pretenced Queene and saith That she vsurped the kingdome Yet behold with what blindnesse and giddines they are stricken which traiterously oppose themselues against their Prince and countrey Cardinall Allen is not ashamed to bring the example of Iehoiada deposing Athalia that vsurping and pretenced Queene to proue that the Pope hath authoritie to depose lawfull Princes Neither did Iehoiada this as being high Priest but whatsoeuer he did in this case he might haue done it though he had not bene high Priest For Iehosheba his wife was daughter to king Iehoram and sister to king Ahazia who was father to Ioas and consequently she was aunt to King Ioas So Iehoiada her husband was of the next alliance that the yong King had Yea and when Athalia like a bloodie Tyger murthered the kings seed Iehosheba the wife of Iehoiada conueyed away her nephew Ioas out of the middest of the kings sonnes which were massacred and hid him and his nurse in a chamber and kept them close 6. yeeres in the House of the Lord. So Iehoiada by Gods prouidence was made Protector of the Kings person yea and when the time came wherein he thought fit to disclose him he first acquainted the Fathers of Israel and the Captaines and so proceeded with their consent Therefore what did hee herein but protect the person age innocencie and title of his Lord and Soueraigne whereto he was bound by the Law of Nature and Nations Therefore when you bring this to proue the Popes Supremacie you mistake the matter you cannot shew vs in Scripture where euer a Priest deposed a lawfull Prince The Kings of Israel were all of them idolaters and so were 14. of the Kings of Iuda yet not one Priest or Prophet did so much as euer offer to depose any one of them but we shew you in Scripture this plaine example where Salomon the Prince remoued Abiathar the lawfull Priest PHIL. IT is one thing to relate the actions of kings and another thing to approue the authoritie ORTHOD. Did the Spirit of God thinke you relate this onely as an Historian and not approue the action or dare you accuse Salomon as proceeding in this case without authoritie If Salomon had no authoritie to depose Abtathar then there must needs be a nullitie in the Deposition For how can any Iudiciall action be of validitie when there is no authoritie in the Agent If the Deposition were a nullitie then Abiathar still retained the true right title and interest to be high Priest But what could there be two high Priests at one time PHIL. Surely no for though S. Luke say that the word of the Lord came vnto Iohn when Annas and Caiaphas were high Priests yet we must not thinke that they were both high Priests in equall authoritie at once For the word Summus Sacerdos or princeps Sacerdotum is taken three wayes First whereas the Priests were diuided into 24. Orders the chiefe of each Order was called Princeps Sacerdotum The Prince of the Priests or high Priest Secondly there was a Colledge of 72. Seniours which was called Synedrin the first or chiefe whereof was also called The Prince of the Priests or high Priest Thirdly it is taken both most properly and most vsually for him that had the first and chiefest place of all to whom the other Princes of the Priests were subiect Now Baronius thinketh that S. Luke called Annas an high Priest because he was both the Prince and highest of his Order and also the Prince and highest of the Synedrin but Caiaphas in his iudgement was called high Priest because he was simply and absolutely highest of all in which sence there can be but one high Priest at once nor euer was Vnum tantummodo non duos simul ante post haec tempora summum Sacerdotem penes Iudaeos fuisse certum exploratumque habeatur That is It is certaine and a tried trueth that there was one onely high Priest among the Iewes not two at once both before and after these times speaking of the time of Annas and Caiaphas Hence Cardinall Bellarmine with other of our learned diuines doe commonly conclude that As there was but one visible gouernour in the Church of the old Testament so there should bee but one in the Church of the New ORTHOD. If there could be but one high Priest at one time and Abiathar notwithstanding that hee was put from the possession still retained the true right title and interest to be high Priest then Sadok was not a lawfull high Priest but an intruder vpon another mans right what say you to this PHIL. It were hard to call Sadok an intruder for Sadok idem est quod iustus reuera fuit Sadok nomine factis that is Sadok doth signifie iust and indeed he was iust both in name and deeds ORTHO If Sadok were no intruder but a lawfull high Priest then Abiathar ceased to bee high Priest for you say there could not bee two at once If Abiathar ceased to bee high Priest then the place was lawfully voide but how was it void Not by death for Abiathar was still aliue not by resignation or voluntary cessation for wee finde no such matter How then no other reason can with reason bee imagined but onely because h●e was deposed by Salomon If the place were iustly and lawfully voide by vertue of this deposition then it must needes bee a lawfull deposition and consequently it must bee done by lawfull authority For if the deposer had no authority then could not the deposition bee lawfull wherefore as you confesse that Sadok was lawfull high Priest so you must likewise confesse that Salomon in casting out Abiathar and placing Sadok had lawfull authority PHIL. WHat if he had was he not a Prophet as well as a King ORTHO All the bookes of the old Testament are called by the name of Prophecy because they prophecied of Iesus Christ therefore the pen men thereof which did speake as they were moued by the holy ghost amongst which was

videtur c. It seemeth we may say seeing an Abbot gouerneth his Monastery by ordinary Iurisdiction and an Abbatesse is equall vnto him in freedome of administration that she hath ordinarie Iurisdiction as well as the Abbot Yea the same Stephen striueth to attibute vnto her the power of excommunication which is more then the Church of England ascribeth to Princes For it attributeth vnto them onelie that prerogatiue which wee see to haue beene giuen alwayes to godly Princes in the holy Scripture by God himselfe that is that they should rule all estates and degrees committed vnto their charge by God whether they be Ecclesiasticall or temporall and restraine with the ciuil sword the stubborne euill doers When the B hath vsed his spirituall censures he can proceed no further but as Iosias compelled all that were found in Israel to serue the Lord So may euery Prince by his royall authority compell all his subiects to do their duty and those which refuse to be reformed by the Church he may restraine with the ciuil sword inflicting tēporal punishments as the qualitity of the offence requireth When Paulus Samosatenus was excommunicate and deposed in the Councell of Antioch he did notwithstanding hold his Church and chaire by violence whereupon the Councell knowing that of themselues they could proceed no further were forced to seeke the aide of Aurelian the Emperour by whose commandement he was expelled PHIL. IF the Iurisdiction of the Prince and the Prelate be so different how then is the Prelates deriued from the Prince ORTHOD. Heere wee must consider the matters handled in the consistories of Bishops and the manner The matters originally and naturally belonging to those Courts are onely such as are originally and naturally Ecclesiasticall the manner to ratifie their iudgements is not properly vnder any corporall mulct but onely by spirituall censures as suspension excommunication and such like In both which respects the Iurisdiction of Bishops hath beene much inlarged by the fauour and indulgence of Christian Princes Concerning the matter Constantine the Great gaue libertie to Clerkes to decline the iudgement of ciuill Iudges and to bee iudged by their owne Bishops By occasion whereof many Ciuill Causes were brought to the cognisance of Ecclesiasticall Courts Hee made also a law to ratifie those iudgements As though they had beene pronounced by the Emperour himselfe Now all the Iurisdiction which Bishops haue in Ciuill Causes is meerely from the Prince Concerning the manner it seemeth sometimes expedient to annex coactiue power to the Episcopall office both for the honour of Prelacie and also to make their spirituall censures the more regarded which also without controuersie must bee acknowledged to proceede from the Prince For as the Lord hath compacted the light into the body of the Sunne that thence it might be communicated to Moone and Starres So hee hath put all ciuill and coactiue Iurisdiction into the person of the Prince from whom as from a glorious Sunne or fountaine all other inferiour lampes doe borrow their light But if wee speake of that Episcopall Iurisdiction which both in respect of matter and manner is meerely spirituall the immediate fountaine of it is God himselfe as our most learned and religious King with his royall Penne hath thus witnessed to the world That Bishops ought to bee in the Church I euer maintained it as an Apostolicke institution and so the ordinance of God contrary to the Puritanes and likewise to Bellarmine who denyeth that Bishops haue their Iurisdiction immediately from God If his Maiesties iudgement bee contrary to Bellarmines who holdeth the negatiue then his Princely wisedome embraceth the affirmatiue to wit that Bishops haue their Iurisdiction meerely spirituall immediately from God Notwithstanding for so much as they exercise the same in a Christian Common wealth at the holy direction and command and vnder the gracious protection of a religious King within the kings dominions vpon the Kings subiects according to the Canons and statutes established by the Kings authoritie wee may iustly call those Courts the Kings Ecclesiasticall Courts and the Archbishops and Bishops the kings Ecclesiasticall iudges Wherefore though this spirituall power in regard of it selfe be immediately from God yet in these respects it may rightly be said to be deriued from the king So it is a Christo tanquam ab authore conferente a Rege tanquam a iubente dirigente promouente protegente PHIL. If your Bishops haue their spirituall Iurisdiction immediately from God when doe they receiue it ORTHO When they are made Bishops that is in their Consecration For the partie to be Consecrated is presented to the Archbishop in these words Most reuerend Father in God wee present vnto you this godly and well learned man to be Consecrated Bishop Where the word Bishop is taken in the vsuall Ecclesiasticall sense for a Timothy or a Titus an Angel or gouernour of the Church And the Archbishop with other Bishops present imposeth hands saying f Take the holy Ghost that is such ghostly and spirituall power as is requisite to aduance a Presbyter to the office of a Bishop so here is giuen him whatsoeuer belongeth to the Episcopall office as the prayers going before the pronouncing of these words and following after doe declare wherein humble petition is made for Gods blessing and grace that hee may dulie execute the office of a Bishoppe faithfullie serue therein and minister Episcopall discipline PHIL. If it be giuen in Episcopall Consecration how then is it giuen immediatly from God ORTHOD. I will answere you if you will answere me a few questions And first I demaund whence is the power of Order PHIL. It is immediatly from God because it requireth a Character and grace which onely God can effect For though it be said to be giuen with Imposition of hands yet the meaning is not that either the Imposer or the Imposition of hands doeth giue it but God himselfe while hands are Imposed To which purpose it is excellently said of S. Ambrose O brother who giueth the Episcopall grace God or man Thou answerest without doubt God but yet God giueth it by man Man imposeth hands God giueth the grace The Priest imposeth an humble hand and God blesseth with a mightie hand ORTHOD. And whence commeth the grace of Baptisme PHIL. This also without question is immediatly from God ORTHOD. And whence commeth faith in the hearing of the Gospel PHIL. It is likewise immediatly from God ORTHOD. And doeth not God in all these vse the ministerie of man PHIL. There is no doubt of it ORTHOD. Then you see a thing may be giuen immediatly from God though in giuing it he vse the meanes and ministery of man for in such like speeches the word Immediatly is not so taken as excluding meanes but as distinguishing the action of God from the meanes When the children of Israel were stung of the fierie serpents God in healing them vsed the

Of the Election of the Bishops of Rome vnder Christian Emperours before the diuision of the Empire PHIL. THe authoritie of Emperours began to bee interposed in the election of Damasus and first of all verely onely in Schisme to pacifie vproares and so the matter was composed by Valentintan betweene Damasus and Vrsicinus By Honorius betweene Boniface and Eulalius And by King Theodoricke betweene Symmachus and Laurentius Afterward Emperours intermedled euen when there was no Schisme to preuent least peraduenture there should be vprores Yea and the matter came by little and little to that passe that Bishops elected durst not receiue Consecration without their assent ORTHOD. The first Christian Emperour was Constantine the Great conuerted according to the calculation of Baronius in the yeere of Christ 312. the second yeere of Pope Melchtades and the 7. yeere of his sitting in the Imperiall Throne In his time succeeded three Bishops of Rome Siluester Marcus and Iulius whose elections Constantine dwelling farre of permitted to be performed as in ancient maner by the Suffrages of the Clergie and people Yet what authoritie he thought himselfe to haue in such matters may appeare by these his words to Athanasius If I shall vnderstand that any man which is desirous to be partaker of the Church shal be hindered or excluded by thee I will presently send one who by my commandement shall cast thee out and giue thy place to another After Iulius succeeded Liberius Anno 352 Constantius being sole Emperour who though he intermeddled not with this Election in the West yet he interposed himselfe before that time in the East For when the people had slaine Hermogenes the Captaine in defence of Proclus he came himselfe in person to Constantinople and cast Proclus out of the Church yet he deferred saith Socrates to pronounce Macedonius Bishop because he was wonderfully incensed against him as for other reasons so because he was chosen without his aduice and counsell notwithstanding hee gaue him licence to execute his function in that Church onely wherein hee was chosen but afterward vnderstanding that Paulus was placed againe he sent one Philip to cast out Paulus and to place Macedonius Thus you see how both Constantine and Constantius interposed their authoritie before the time of Damasus And had not Valentinian done the like Damasus could hardly haue obtained the Popedome because the contrary faction was so strong AFter Damasus who continued vnder fiue Emperours Valentinian Valens Gratian Valentinian the yonger and Theodosius succeeded Siricius in the yeere of Christ 385. being the tenth yeere of Valentinian and the seuenth of Theodosius whose election was confirmed by the Emperour Valentinian as may appeare by his Epistle to Pinianus extant in the Vatican and published by Baronius PHIL. This was extraordinary by reason of Schisme but it was no ordinary matter till the dayes of Iustinian For then as Onuphrius saith After the Gothes were driuen out of Italy which happened in the yeere 553. there grew a custome by the authoritie of Pope Vigilius to wit That so soone as the Pope was dead a new election should presently be made after the ancient maner by the Clergie the Senate and people of Rome but the elected might not bee Consecrated before the Emperour of Constantinople confirmed the election and gaue licence to the Pope elected that he might be ordained and Consecrated Now if this grew by the authoritie of the Pope it doeth not argue any right originally in the Emperour but onely deriued from the Pope ORTHO A constitution was made at that time That the new elected Pope should not onely craue licence of the Emperour to be ordained but also pay him a certaine summe of money which was done to this end as Onuphrius witnesseth That the Emperour might be assured of the behauiour and conditions of the new Popes least any turbulent spirit or enemy to the Emperour beeing ordained the City of Rome and the country of Italy might reuolt from the Easterne Empire for now the authority of the Pope began to bee great by reason that the Emperour liued farre off at Constantinople But though this paying of money begun in the time of Vigilius yet the authority of the Emperor in elections was before his time as witnesseth Platina in the life of Siluerius the Predecessor of Vigilius Siluerius saith he borne in Campania hauing for his father Hormisda a Bishop was created Pope by the commandement of Theodohatus cum antea non regum sed imperatorum authoritas interueniret whereas before that time the authority not of Kings but of Emperours was interposed So hee speaketh of it as a knowne ordinary and vsuall matter Yea and Iustinian tooke it so hainously to be robbed of this right that as Platina declareth this was one of the causes why hee sent Belisarius with an army into Italy Moreouer as it was the custome of the Emperor before Vigilius so it remained long after PHIL. Indeed this Tyranny continued til the daies of Benedict the second at which time Constantine moued with the holinesse of the man sent a Sanction that from thenceforth whomsoeuer the Clergie people and Roman army should choose him they should all presently beleeue to be the true Vicar of Christ not expecting the authority either of the Emperour or of the Exarch of Italy ORTHOD. This is your fashion If the Emperor doe any thing against the Pope it is mere tyranny if the Pope doe any thing against the Emperor it is cleere libertie But you confesse that this custome preuailed from Vigilius to Benedict the second in which space were 21. Popes of thereabout all created by Imperiall authority except Pelagius the second of whō Platina reporteth it as a strange accident that he was made Pope iniussu Principis without the Emperours commaund whereof he rendreth this reason That they could not send any man because the City was besieged and withall he affirmeth That whatsoeuer the Clergie then had done were nothing if the Emperor should not approue it wherefore Gregory the Deacon was sent to Constantinople to pacifie the Emperour Afterward when Gregory himselfe was chosen Pope Hee sent letters to the Emperor Mauritius earnestly intreating him to make voide the election of the Clergie and people but his letters being intercepted by the Gouernor of the City were torne in peeces other written to intreate the Emperour to confirme him Moreouer Platina hauing said that Se●erinus was confirmed in the Popedome by Isaatius the Exarch giueth this reason For then the election of the Clergie and people was counted vaine vnlesse the Emperours or their Exarehes had confirmed them And this you grant continued till Benedict the 2. but did it then cease Constantine did not absolutely refer it to the Clergy people but ioyned with them the Roman army which being for the gard of the Empire was at the Emperours command And his sonne Iustinian the yonger who presently