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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	pope_n	power_n	1,442	5	4.9516	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80756	The royal prerogative vindicated in the converted recusant convinced by Scripture, reasons, fathers, and councils, that the oath of abjuration (compared with those of allegiance, and supremacy) containeth nothing, but what may be lawfully taken by every pious Christian, and loyal subject; and that the known doctrine, and discipline of the Church of England, in opposition to Popery on the one hand, and all sects, and schisms on the other, is the safest way to peace and loyalty here, and salvation hereafter. To which is annexed The King's supremacy in all causes, ecclesiastical, and civil, asserted in a sermon preached at the assises at Monmouth before Sir Robert Hide, one of his Majestie's judges, March 30. 1661. / By John Cragge, M.A.	Cragge, John, M.A.	1661 (1661)	Wing C6790; Wing C6786; Thomason E2261_1; Thomason E2261_2; ESTC R210148	173,676	266

disclaim the lawfulness of it avouching that (h) In vita Sylvestri Johannes de Parisiis cap. 22. In donatione illa audita est vox Angelorum in aere dicentium Hodie venenum effusum est in Ecclesiam At the time of the confirming and passing of this Donation there was a voice of Angels heard in the Air This day poyson is poured upon the Church Gent. Enough of this tell me in order the other Romish Principles upon which Papal Transcendency leans Minist The second is That His triple-Crowned Sovereignty hath a direct power to depose and instate Princes and that Romish Catholicks are obliged to assist the Pope in the execution of his sentence of decrowning chief Magistrates and translating their Crowns Which is falsely fathered upon Pope Zacharie the First but indeed is no elder then Pope Gregory the Seventh a brand of Hell and it was ripened by many of his Successours and fomented by sundry Parasites and Assassines of Rome and by (i) Carerius De potestate Romani Pontificis lib. 2. cap. 3. Boskier Legat. Aposiol con 14. pag. 35. Baron Annal. Tom. 11. many Moderns as Marta Simancha Baronius Bosius Carerius Paulus Cararia defended of which Gratian gives an instance (k) Zacharias Regem Francorum non tam pro suis imquitatibus quàm pro co quòd tantae potestati erat mutilis à regno deposuit Gratian. caus 15. quaest 6. cap. Atius Pope Zachary deposed the King of France not so much for any Delinquency of his but that he was not competently qualified to manage such a power Gent. The novelty of this with other reasons you have formerly given speaks sufficiently the unlawfulness of it what is the next Minist The third is pendulous with shew of limitation and mitigation to wit The Pope hath an indirect power limited and circumscribed by many cautions provisions in deposing Princes This is maintained by (l) Bellarmin De Pontif. lib. 5. cap. 1. 6. 7. 8. Gretser Defens Bellarm De Pontif. Victoria De potest Eccles quaest 2. Cajetan Apol. cap. 13. Bellarmin and may seem for manner of speaking to be more moderate then the former but in weight and consequence is equally false and pernicious for it hath the same effects yielding authority to Popes to depose Princes when the same appeareth to themselves reasonable and for the benefit of the Roman cause Then saith (m) Si quid tale accidat Spiritualis potestas potest ac delet coërcere Temporalem omni ratione ac viâ quae ad id necessaria vidibitur Bellarm. De Romano Pontifice cap. 6. Bellarmine the Spiritual power may and ought to curb the Temporal by all means and ways which may seem conducible to that end It armeth also Subjects to rebellion and enemies to mischief and it provideth that regal or supreme Magistracy shall depend upon Papal discretion and devotion Thus the cunning Jesuite brings water in the one hand and fire in the other saying (n) Quantum ad personas non potest Papa ut Papa ordinariè temporales Principes deponere etiam justa de causa eo modo quo deponit Episcopos id est tanquam ordinarius Judex tamen potest mutare regna uni auferre atque alteri conferre tanquam summus Princeps Spiritualis si id necessarium sit ad animarum salutem Bellarm. De Rom. Pontif. lib. 5. capp 6 7. As to the persons the Pope as Pope cannot ordinarily depose temporal Princes though the cause be just after that manner as he deposeth Bishops that is as an ordinary Judge yet he can change Kingdoms and take from one and collate upon another as the Chief Spiritual Prince if it shall be requisite for the health of Souls But the most malignant venom is yet behind in the sting for saith he quod Christiani olim non deposuerunt Neronem Dioclesianum Julianum Apostatam Valentem Arrianum similes id fuerat quia deerant vires Temporales Christianis That Christians formerly deposed not Nero and Dioclesian and Julian the Apostate and Valens the Arrian and such the reason was because Christians wanted temporal forces To these three pestilential Principles all the Romish Doctrine that relates to deposing or annoying of Princes may be reduced Gent. Are these Doctrines generally maintained by Catholicks or an aspersion fastened upon them for some few or who are they that foment them Minist That they are not maintained by all I have hinted to you already and shall haply more fully hereafter If the Disease be not hectical but of a few that asperse the rest you may more rationally abjure them which is the scope I aim at but you shall finde that the maintainers and fomenters of them are neither few nor inconsiderable I 'le instance in two or three By a drop you may discern the saltness of the Ocean Baronius saith (o) Non eos homicidas arbitramur qui adversus excommunicatos zelo Catholicae matris ardentes eorum quoslibet trucidasse contigerit Baron Annal. Tom. 11. Anno 1089. We judge not them murderers who enflamed with a zeal of their Catholick Mother against excommunicated persons shall chance to kill any of them Alvares Pelagius saith that (p) Apud illum reside● Regalis sive Imperialis dignitatis plenitudo cui de jure competit imperium transferre Sicut nullus fidelis dubitat quòd Christus fuerit Rex Sacerdos Rex coeli terrae c. sic nullus Catholicus dubitare debet quin summus Vicarius Generalis in terris pariter utramque habet potestatem imò uon longè abesset ab Haeresi contrarium affirmare Alvares Pelagius De planctu Ecclesia lib. 1. Art 37. With the Pope resides the fulness both of Regal and Imperial dignity who hath lawful power to translate Empires And as no Believer doubts that Christ was both King and Priest King of Heaven and Earth so no Catholick ought to doubt that the chief Vicar General upon earth hath both powers Spiritual and Temporal it would not much fall short of Heresie to affirm the contrary Bosius saith (q) Bosius De Ecclesiae signis lib. 7. cap. 4. In quo elucescit authoritas Papae qui potest justis de causis vel sine culpa ab aliis in alios jura maxima qualia sunt imperia summa decreto suo transferre Herein appeareth the authority of the Pope that he can for just causes or when there is no fault transfer by his greatest interests as chief Empires Augustine ab Ancona saith (r) August ab Ancona Sum. de Eccles Quaest 1. Art 1. Immediata potestas jurisdictionis omnium Spiritualium Temporalium est solum in Papa All power of Spiritual and Temporal jurisdiction is onely in the Pope It seems to me a prodigious Tenet to hold The Pope hath power to depose and translate Empires for no fault as well as for condigne causes But what are the principal causes they assign Minist Bosius

are many more besides them that hold this negative to wit The Pope by virtue of his office hath not any power or authority to depose Princes or to dispose of their crowns or lives for any cause crime end or good whatsoever So that I think I may safely conclude That which is contrary to Scripture antient Fathers the Annals and Gests of our own Nation hath been attended with signal judgments (n) Qui Summi Pontificis omne de re qualibet judicium temerè ac sine delectu defendunt eos sedis Apostolicae authoritatem labefactare non sovere non firmare Cand. lib. 5. Quaest 5. and is disclaimed by moderate Papals themselves ought to be abjured But such is the Popish pretended power to depose the chief Magistrate c. Therefore it ought to be abjured But we shall have this more fully discussed in the next Article which is The Eighth Article I do sincerely testifie and declare That the Pope hath not any authority to discharge any of the people of these Nations from their obedience to the chief Magistrate or to give licence or leave to any of the said people to bear Arms raise Tumults or to offer any violence or hurt to the persons of the said chief Magistrates or to the state or government of these Nations or to any of the people thereof Minist BY reason of cruel Positions and practises of Jesuits in the year one thousand five hundred eighty two it was made high Treason (a) Si non vis esse obnoxius Caesari noli habere qu● sunt mundi si habes divitias obnoxius es Caesari Ambros in Lucam lib. 9. cap. 20. to disswade any Subject from (b) Dices Quid mihi Regi quid tibi ergo possessioni per jura Regum possessiones possidentur August in Johan Allegiance to their Prince and from the Religion that was established in England This Article intends the Abjuration of that which was then enacted as treasonable Gen. What difference is there betwixt this Article and the former it is not obvious to me easily to distinguish between them Minist They are principally differenced in this that the former Article excluded the Pope's authority to excite any forein power to annoy depose the chief Magistrate of these Nations or to dispose of his Territories This disclaims the Pope's power to arm Subjects against their Sovereign or being disobliged by him from their obedience to move commotions seditions or rebellions Gent. Doth the Pope arrogate by his pleni-potentiary power to stir up any forein Prince against another and collate their Dominions upon them Minist Yes (c) Papa Johannes nonus conspiratione facta cum Gallorum Regibus à Germanis Imperii Majestatem studebat transferre in Carolum Calvum deinde in Ludovicum Balbum ejus filium sed Imperium per vim retinuerunt Germani Carion Chronic. pag. 179. Pope John the Ninth atempted though in vain to translate the Romane Empire from the Germans to the French and first collated the Diadem upon Carolus Calvus and afterwards upon Ludovicus Balbus his Son Kings of France He encouraged at the last (d) Sicut Zacharias transtulit imperium á Graecis ad Teutonicos ita nos possumus illud transferre ab Alemannis ad Graecos Carion Chronic. pag. 179. Lewis Son to the French King to raise arms against John King of England In the beginning of Queen Elizabeth's Reign Paul the Fourth being Pope Sebastianus Martignius could hardly be perswaded from entring England with a thousand foot and some horse afterwards he stirred up the Duke D'Alva against her and promised if need were to go himself in person against England and engage the goods of the Apostolick See It were too tedious to relate the Stories of the Scottish Queen the Duke of Norfolk Stucklie James Boncompagno Bastard-son to Gregory the Thirteenth Squire Babington Parry Lopez Tyrone the intended Invasion in Eighty eight by Pererius Guzmannus Duke of Medina the Gun-powder-Treason to invade or embroil this Nation as Bishop Carlton (e) Thankful Remembrance of God's Mercies by G. Carleton Bishop of Chichester hath faithfully discovered at large to whose Book I refer you Gent. I perceive by these Histories (f) Ecce in potestate nostra est ut demus illud cut volumus propterea constituti sumus à Deo super Gentes regna ut destruamus evellamus aedificemus plantemus Dictum Adriani Frederico Aventinus in Adriano iv 1154. Popes have been Incendiaries to stir up one Prince against another for advantage of their Romane Jurisdiction have they been as busy to unrivet the obediential tye of people to the chief Magistrate Minist Yes you cannot but have heard of their pragmaticalness also herein that Cornelius Agrippa one of your own saith (g) Cornelius Agrippa De vanitate Scientiarum cap 6. ex Camatensi Legati Romanorum Pontificum sic debacchantur in Provinciis ac si ad flagellandam Ecclesiam Satan egressus sit a facie Domini The Pope's Legates keep such Revels and Rackets in Kingdoms and Countries as if Satan were sent abroad from the face of the Lord to scourge the Church Witness that (h) Ipsam pratenso regni jure nec non omni quocunque dominio dignitate privilegióque privatam praecipimus interdicimus universis singulis Proceribus subditis populis nè illi ejusque monitis mandatis legibus audeant obedire qui secùs egerint eos simili Anathematis sententia innodamus Bulla Pii Quinti Bull of Pius Quintus fastened by that Ardelio Felton upon the Bishop of London's Palace-Gate wherein he makes it known that he had deprived Queen Elizabeth from the right she pretended to have in her Kingdoms and also from all and every her authority dignity and privilege charging and forbidding all and singular Nobles Subjects and people that they adventure not to obey her her Monitions Commands or Laws upon pain of his Grand Anathema or Curse Gent. They pretend great reason for this for (i) In Concilio Lateranen si sub Leone Decimo Sess 10. Stephanus Bishop of Patrica in our Laterane Council said In Papa est omnis potestas supra omnes potestates tam eoeli quam terrae All power is in the Pope above all powers as well of heaven as of earth and in the Ceremoniary it is written (k) Ceremoniat lib. 1. cap. 2. Moderatio Imperii Romani pertinet ad Papam Dei vices gerentem in terris tanquam ad eum per quem Reges regnant The Government of the Romane Empire belongeth unto the Pope being God's Vicar on earth as unto him by whom Kings rule Johannes Andreas compares the Pope to the Sun and the Emperour to the Moon and by Mathematical Proportion makes him seventy seven times greater then the greatest Prince Abbot Panormitan saith (l) Plenitudo potestatis sisperat omnem legem positivam Panormitan Extravag De constitut cap. 1. His. fulness of power passeth all positive

ab aliis tanquam à majoribus sed contuli cum illis tanquam cum amicis paribus Glossa Ordinaria ad Galat. 2. I learned not of Peter and others as of my betters but I had Conference with them as with my equals and Friends So that this Distinction of extraordinary and ordinary Jurisdiction which gives Saint Peter a special Legislative Power is Scriptureless and a mere Popish Chimera Gent. Though there be no ground for it in Scripture yet it may be demonstrated from Tradition of the Church as the Cause from the Effect that St. Peter had this Power and delegated it to his Successours who without interruption have enjoyed it since Nil dat quod non habet as our Gerson once Chancellour of Paris avers saying (n) Sicut Christo collata est omnis potestas in coelo in terra sic eam Christus omnem Petro suisque Sucessoribus dereliquit Gerson De potestate Ecclesiae Consid 12. part 3. As all Power in Heaven and in Earth is collated upon Christ so Christ hath delegated it to Peter and his Successours Minist This is that third thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haereticum a notorious falsitie which Franciscus a Victoria a Friar of your own and once Professour of Divinity in the Vniversitie of Salmantica confesses saying (o) Victor De potestate Ecclesiae Relect. 1. Sect. 1. 1. pag. 39. Glossatores Juris hoc Dominium dederunt Papae cum ipsi essent pauperes rebus doctrina The Glossers of the Canon-Law not Saint Peter gave the Pope this Dominion when they themselves were poor in estate and Petits in Learning Which Pope Zosimus (p) Zosimus in Concili Africano himself was conscious of when in that long contention with the Bishops of Africa touching his Supremacie he alleged not one word out of the Scriptures but only the Council of Nice which he himself had falsified And Meltiades (q) Meltiades in Epistola Ad Episcopos Hispaniae writing hereof to the Bishops of Spain claims it only by Custom not by Donation of Peter or Divine Right The Spring and Rise whereof Philip Mornay (r) Historia Papatus quibus gradibus ad id Fastigii enisus sit Philippus Mornaius Plessiacus in his Mystery of Iniquity or History of the Popedom discovers and is a Truth so clear that it extorts this Confession from Bellarmine (s) Bellarmin lib. 5. De Romano Pontifice cap. 9. Etiamsi nihil horum extaret abunde sufficeret praescriptio 800. Annorum nam etiam regna imperia per latrocinium acquisita tandem longo tempore fiunt legitima Though the Prescription of eight hundred years be sufficient for even Kingdoms and Empires gotten by robbery through continuance of time become lawfull Gent. This is a shrewd confession of so Learned a Cardinal and gives our cause a deadly blow There are four things wherein Supremacie consists First Reformation of the Church Secondly Calling of Councils and Synods Thirdly Promulgation of Church-Laws and Edicts Fourthly Receiving of Appeals and giving Decisions Have not Bishops of Rome exercised all these since the Apostles times According to Gerson (t) Sicut non est potestas nisi à Deo sic nec aliqua temporalis vel Ecclesiastica Imperialis vel Regalis nisi à Papa in cujus femore scripsit Christus REX REGUM DOMINUS DOMINANTIUM Gerson De potestate Ecclesiae Consider 12. part 3. As there is no Power but of God so neither any Temporal or Ecclesiastical Imperial or Regal Jurisdiction but of the Pope in whose Thigh Christ hath writ KING OF KINGS LORD OF LORDS Minist You shall finde upon Examination for all Gerson's Blasphemy that not one of these was exercised by the Bishops of Rome in the Primitive Times First Reformation of the Church by abolishing Idolatry Superstition and Heresie and placing of true Religion was practised by Constantine and all the godly Emperours his Successours The Emperour saith Eusebius (u) Tanquam communù Episcopus à Deo constitutus Eusebius De vita Constantini lil 1. cap 37. put down Idolatry established Christian Religion composed differences of Bishops suppressed Heresies and Schisms heard Causes of Religion and judged them in his own Person made Laws Decrees Edicts and Orders for Religion and all this as a common Bishop or Over-seer ordained of God This in special Constantine engaged to perform against the Fomenters of Arrianism and Fautours of Arrian Bishops saying (x) Pestium illarum audacia ministri Dei hoc est meá executione coercebitur Theodoret. lib. 1. cap. 19. The Boldness of such Bishops and others shall be brought in order by the execution of God's Minister that is my self And the sixth Toletan Council speaking of Chintillanus the King saith (y) Concil Toletan vi cap. 14. Nefas est in dubium deducere ejus potestatem cui omnium gubernatio superno constat delegata judicio It is an heinous Offence to call his Power not the Pope's into Question to whom it is apparent that the Government of all is delegated by the Divine Decree Secondly Calling of Councils and Synods was by the Authority of Emperours not Bishops of Rome As the four first General Councils were called by four Emperours The Nicene Council against Arrius by Constantine The Council of Constantinople against Macedonius by Theodosius the Elder The Council of Ephesus against Nestorius by Theodosius the Younger The Council of Chalcedon against Eutyches by Martian The Council of Sardis by Constans and Constantine And many more for many Centuries after Christ and that not as Bellarmine (z) Bellarm. De Cenciliis lib. 1. cap. 13. saith Authoritate Rapae By the Pope 's Authority which appears in that Leo Bishop of Rome made Supplication (a) Supplicationi nostrae dignetur Imperator annu●●c Leo. Epist 9. to Theodosius that he would call a Council in Italy but the Emperour called it at Ephesus and the Bishops of Italy could not come in time so that Eutyches his Heresie was there countenanced by means of Dioscorus Bishop of Alexandria Then Leo made a second Supplication (b) Leo Epist 24. and alledged the Tears of all the Clergy for to obtain a Council it Italy Then he solicited the Emperess Pulcheria (c) Leo Epist 26. to further his Supplicaon to the Emperour he wrote (d) Leo Epist 23. to the Nobles Clergy and People of Constantinople to join with him in Supplication to the Emperour yet could not obtain it in the time of Theodosius When Martian succeeded by the favour of Pulcheria a Council was called not in Italy but at Chalcedon Then Leo made a fresh Suit (e) Leo Epist 43. that the Emperour would command the Bishops of the Council that the Faith of the Nicene Council might stand in full force unaltered which the Emperour did at his Request and the Emperour's Oration (f) Oratio Martiani in Concilio Chalcedoneusi to that purpose is extant Now if Supplication

Intercession of Friends Sighs and Tears of Priests be the Authority of the Pope let him in God's name use it still And as in the Calling so in the Subscription of the Council you may further see his Authority Because saith Leo (g) Leo Epist. 56. to the Emperour I must by all means obey your Sacred and Religious Will I have set down my Consent in writing to those Constitutions Here you see it is plain Councils were called by Princes at the Pope's Petition and subscribed at their Command Therefore when Ruffinus (h) Doce quis eum jusserit Imperator convocari●è Hieron in Apologia contra Ruffinum alledged the Canon of a Council against Saint Hierom his Answer was Shew what Emperour commanded this Council to be called I will shut up this Point with Socrates his words who giving a reason why in his Church-Story he made so often mention of Emperours saith (i) Propterea quòd ex illo tempore quo Constantini esse ceperunt negotia Ecclesiae ex eorum nutu pondere visa sunt atque adeò maxima Concilia de eorum sententia convocata faerunt adhuc convocantu● Socrat. lib. 5. in Prooemio Since Emperours became like Constantine Fathers of the Church the Causes of the Church have depended upon their ill and therefore the greatest Councils have been and yet are called by their Authority The third work of Supremacy is Promulgatio Legum Promulgation of Church-Laws and Edicts expedient for Ecclesiastical Government And this was performed by Kings and Emperours not Pope's as Church-Stories are pregnant Proofs Constantine made many Laws concerning Confessours and Martyrs Christians and Heathens Eusebius (k) Euseb De vita Constantini lib. 2. cap. 20 21 24 44. mentioneth two Laws one that abolished Idolatry Images Sacrifices and Divinations another concerning building and enlarging of Churches at the Emperour's Charge Theodosius made a Law against the Arrians occasioned thus Amphilochius Bishop of Iconium having been a long Suitour in vain used this Stratagem saluting the Emperour slighted his Son Arcadius newly Created Caesar which the Father interpreting as a Contempt of his Son grew angry till Amphilochius discovering himself said (l) Theodoret. lib. 5. cap. 5. Art thou offended Emperour that I reverence not thy Son And thinkest thou that God is not offended with the Arrians that blaspheme his Son The Emperour overcome with these words Legem scribit made a Law against the Assemblies of the Arrians I will not enter particulars but refer you to the Titles (m) De summa Trinitate side Catholica De sacro sanctis Ecclesiis De Episcopis Clericis De Haereticis c. of the Civil Law which were promulgated by Justinian Theodosius Valentinian Honorius Arcadius and other Godly and Religious Emperours There is a Collection of Ecclesiastical Laws made by Charls the Emperour Lodovick and Lotharius gathered by (n) Ansegmus Anno 827. Ansegmus Of Charls his Laws there be an hundred sixtie eight of the Laws of Lewis and Lotharius an hundred fiftie seven In the Preface the Emperour Charls professeth (o) Quapropter nostros missos ad vos direximus qui ex nostri nominis authoritate una vobiscum corrigerent quae corrigenda essent that he hath directed his Commissioners here you see Princes Commissioners and Visitours are antient that shall joyn with others to redress those things which need Reformation according to his Canonical Constitutions in his name and by virtue of hi● authoritie Gregory the First (o) Gregor Epist Bishop of Rome wrote a submissive Letter to Mauritius the Emperour and another to Theodorus his Physician to intreat the revocation of a Law invented by Julian and that in a very humble Stile (p) Vtrolique ergo quod debui exolvi qui Imperatori obedientiā praebui● pro Deo quod sensi non tacui Gregor Epist 61. lib. 2. Ego quidem jussioni vestrae subjectus I your Servant and subject to your command have sent this Law to many parts of the World and now I write my opinion to your Majestie in both I have done my duty I have performed mine obedience to the Emperour and I have not concealed what I thought fit for God's cause And Saint Augustine saith (q) Hoc jubent Imperatores quod Christus jubet quia cùm bonum jubent nemo jubet nisi per eos Christus August Epist 166. of this power of Laws When Emperours command that which is good it is Christ and no man else that commandeth by them The fourth work of Supremacie is receiving of Appeals giving Decisions Restitutions and Deprivations and other punishments of Bishops for Causes Ecclesiastical which in Primitive Times fell to the judicature of Princes not Popes for when Donatus (r) Vide Optatum libr. 1. August Epist 162 166. had procured Cecilianus to be condemned by seventy African Bishops and had set up another Bishop in his See of Carthage he appealed to Constantine the Emperour and desired him to assigne him Judges Constantine by Commission extant in Eusebius (s) Eusebius lib. 1. cap. 5. delegated and authorised Meltiades Bishop of Rome to hear the cause who gave Sentence for Cecilianus upon a second Appeal (t) Euseb lib. 10. cap. 5. Constantine made a second Delegacy to Chrestus Bishop of Syracuse who likewise gave Sentence with Cecilianus upon the third Appeal Constantine appointed Elianus a Civil Magistrate to examine Felix who acquitted Felix also Then the Emperour called both Parties before him and gave final Sentence for Cecilianus and made a severe Law against the Donatists In which Passage I pray you observe First that Meltiades not as supreme Judg of all Controversies but as delegated by Constantine did judg of Cecilianus his Cause and Saint Augustine (u) August Epist. 162. defended him from usurpation upon the seventie African Bishops because the Emperour not Saint Peter appointed it Next the Bishop of Syracuse did judg the same Cause after Meltiades without any wrong to the See of Rome no man in that Age found fault with it And Thirdly It is apparent that Constantine was superiour to Meltiades and both made him his Delegate and Judge of his Sentence and Judgement which Saint Augustine (x) Vltimum Judicium ultra quod Causa pertransire non potest Augustin contra Parmenian lib. 1. cap. 6. calleth the last Judgement beyond which the Cause could not pass (y) Socrates lib. 5. cap. 10. Theodosius calling a Council of all Opinions where Nactarius and Agilius made the Confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Consubstantiality Demophilus delivered up the Arrian Faith Eunomius the Eunomian Faith Eleusius the Macedonian Faith Then the Emperour alone separated from all Company saith (z) Tum solus separatus precatur Deum Socrates suprá Socrates made his Prayers to God to direct him in the Truth and then he read the several Faiths and condemned and rent all the rest that rent and divided

not his promise that is of rewarding merits And whereas you pretend Romists hold not works simply meritorious of themselves but in complexion with many exquisite Graces it implies a contradiction for that which is of merit is not of grace but of debt and divine grace doth not elevate virtuous actions by adding unto them a force of meriting but onely by making them susceptible of a free and liberal reward and by placing them in the state and order of causes impetrant or dispositive conditions This Andradius clears saying (u) Paulus cùm demonstrare statuisset Abraham side fuisse justificatum non ex operibus hac una potissimism id ratione efficit Ei qui operatur me ce non imputatue secundum gratiam sed secundum debitum ergò si justitia Abrahae esset operum illius merces sa●è debitum potus quam gratia dici debuisser An●●●● Orthod Explic. lib. 6. pag. 518. Paul when he would demonstrate Abraham to have been justified by Faith and not by works effected that principally by that one reason To him that worketh reward is not imputed according to grace but according to debt therefore if Abraham's righteousness was of works his wages ought rather to be called a debt then grace But what are those divine graces that are required to make works meritorious Gent. They are seven whereof the first is Divine preordination by which Man and his actions are ordained by God to a supernatural end otherwise not seisable Minist By Divine preordination virtuous Actions have reference not of desert but of disposition and instrumental tendency to beatitude or the last supernatural end as Saint Bernard saith (x) Si propriè appellentur ea quae dicimus nostra merita spei quaedam sunt seminaria charitatis incentiva occultae praedestinationis indicia futurae felicitatis praesagia via regni non causa regnandi Bern. De lib. Arbitr If we do not nickname those things that are called our Merits they are certain Seminaries of hope incentives of Charity discoveries of hidden predestination presages of future Felicity the way to the heavenly Kingdom but not the meritorious cause of reigning But what are your other Graces Gent. The second is the grace of Redemption by Christ whereby God giveth us the inestimable Treasure of his Son's merits The Third is the grace of Adoption in Baptism whereby we have God for our Father Christ for our head the Holy Ghost for our Paraclete who works in us making our works meritorious Minist The grace of Redemption purchaseth for us the influence and inestimable efficacy of Christ's merits both for pardon of Sins and the new Creature but that Christ's merits makes man's actions meritorious and that his (y) Satisfactio est redditio ejus quod debetur secundum justitiam Johannes de Coloma Quaest Magistrat q. 363. satisfaction enableth man to satisfie God's justice is as unsavory an Inference as if one should say Christ hath redeemed us by his passion and he communicates to us the grace of Redemption Therefore he makes us Redeemers The grace of Adoption it is true in Baptism makes the regenerate partakers in a sence of the divine nature and communicates divine rays from the distinct Persons in the Trinity yet makes not the works of man so qualified condignely meritorious for the divine persons work according to a certain degree and measure of grace and not according to the fulness of power or as an elicitive cause Alioquin saith Vasques sequeretur nostra opera esse infiniti valoris Otherwise it would follow that our works were of infinite value (z) Cum opera nostra non alia ratione tribuantur Christo tanquam capiti mystico nisi quia ab eo accipimus gratiam justitiam auxilia omnia nequaquam autem sicut eliciente illa fit ut minimè accipiunt dignitatem neque dignitatis incrementum à Christo sed solùm à persona ipsa eliciente suam dignitatem justitiae sanctitatis alioqum sequeretur nostra opera esse infiniti valoris Vasques 1. 1. Dis 214. cap. 7. seeing our works upon no other account are attributed unto Christ the mystical head but that we receive grace of him righteousness and all aids but in no wise as the cause elicitive it falls out that they cannot receive their dignitie nor encrease of dignity of Christ but onely of the person that acts them according to the dignity of his righteousness and sanctity from whom as Bonaventure (a) Bonaventur 3. Dist 20. q. 4. evidenceth vitium humanae originis nunquam separatur a carne peccati the fleshly stain traduciary from original sin can never be separated And our Adversaries that pretend to so much acuteness might know that the Persons in the Trinity in effecting our adoption concur not as simply (b) Pro exclusione virturis mediae in eodem genere causarum secundarum in hac significatione sola causa proxima est immediata Keckerm System Log. pag. 148. immediate but remote not as total but partial not as univocal but aequivocal not as natural but voluntary causes dispensing graces according to the necessity of the receiver and the wisdom and good pleasure of the donour But it is neither necessary for men nor stands with the good pleasure of God to receive power of meriting properly seeing it is most honourable for God to bestow life eternal freely Non est volentis nec currentis sed operantis Dei Gent. The fourth grace requisite to make works meritorious is prevenient and adjuvant whereby our actions are sublimed to a supernatural pitch above humane capacity The fifth is the grace of merciful Indulgence whereby God exacts not of us in rigour what he might by the title of Religion the title of Justice the title of Gratitude but is content that we make use of our good works for the gaining of glory Minist It is granted that the will of Man by preventing adjuvant and subsequent graces produceth works supernaturalin their kinde yet so as it is principium vulneratum wounded with sin and soyled with many imperfections We know but in part Rom. vii 18 19. Gal. v. 17. Heb. xii 1. Whence Tertullian professeth that (c) In optimis nonnihil est pessimi solus enim Deus sine peccato Tertul. De Anima cap. 23. In the best men there is something of that which is worst for onely God is without sin Hereupon it is consequent that regenerate men cannot challenge a reward by merit of debt because they offend in many things James iii. 2. according to Gregorie's (d) Magni viri licèt jam magna vitae charitate luceant aliquas tamen peccati nebulas velut quasdam noctis reliquias trahunt Non de meis meritis confidens ut me salvum facias supplico sed de sola misericordia tua praesumens impetrare quod non de meritis meis spero Gregor in 1 Psal poenitent Litany I supplicate saith he that

flock much less over these Nations which are no part of his charge Gent. But Salmero Gregorius de Valentia Bellarmine Suarez Sa Richeomus Heissius and Antonius Sanctarellus have proclaimed to the world the contrary Doctrine whereof the last in his Treatise Of Heresie and the Pope's power affirms That (n) Papae ac Christi unum esse tribunal Papá jus potestatem habere in spiritualia simul in omnia temporalia in eo de jure divino esse utramque potestatē nec eam modò in aedificationem sicut Apostolis data fuerat sed etiam in destructionem adeóque Papam etiam sine Concilio posse Imperatores Reges non tantùm propter Haeresin c. regno privare Anton. Sanctarell Tract De potestate Summi Pontificis the Pope and Christ have but one Tribunal That the Pope hath right and power both in Spiritualities and all Temporalities and to claim both powers by Divine right not onely for Edification as the Apostles did but for Destruction and therefore the Pope even without a Council may depose Emperours and Kings not onely for Heresie Schism or any other crime not tolerable to the people but also for insufficiency and that their persons are unprofitable c. with much moreof the same leaven Minist It is true which Seneca saith Nullum facinus caret Exemplo No wickedness is so abominable but it hath some President as this Diabolical Doctrine hath the patronage of the Jesuits yet that it was disrellished and detested even by the Romists themselves appears in that as soon as the Book of Sanctarellus was brought into France the Vniversity of Paris and especially the College of Sorbone publickly condemned and proscribed by a sharp Decree the Jesuitical Doctrine as (o) Parisiensis Academia c. praescripsit veluti exitialem ac pestilentem cùm sit falsa nova erronea verbo Dei contraria schismati occasionem praebens supremae Regum authoritati à Deo solo dependenti derogans regnorum statuum rerumpublicarum eversiva subditos ab obedientia subjectione avocans ad factiones rebelliones seditiones Principum parricidia excitans Alphonsus de Vargas pag. 118. destructive and pestilent and detestable and that it was new false erroneous contrary to the word of God giving occasion of Schism derogating from the supreme authority of Kings depending on God alone disturbing publick peace destructive to Kingdoms States and Common-wealths withdrawing Subjects from obedience and subjection stiring them up to rebellions seditions and murder of Princes and I may add contradictory to Scriptures as is already demonstrated and also all the antient Fathers Gent. That this Decree of the Vniversity of Paris and the Doctours of Sorbone is consonant to Scripture I make no scruple let me hear what the Primitive Fathers say to this Point which is the second proof you promised Minist I will only give you a few of many that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may discern Hercules his whole Dimensions by his foot Tertullian speaking of Imperial or Civil power saith (p) Colimus Imperatorem ut hominem a Deo secundum quicquid est à Deo consicutum sold Deo minorem Tertul. ad Scapulam We honour the Emperour as a man second to God obtaining of God whatsoever he hath and inferiour to God onely not the Pope Opatus saith (q) Optatus lib. 3. contra Parmenianum Super Imperatorem non est nisi solus Deus qui fecit Imperatorem Above the Emperour there is none but onely God not the Romane Prelate that made the Emperour Saint Chrysostome speaking of the Emperour Theodosius saith (r) Non habet parem supra terram summitas caput omnium supra terram hominum Chrysost Homil. 3. Ad populum Antioch He hath no Peer upon earth the height and head of all men upon earth therefore of the Romish Bishop Saint Cyril writing to Theodosius the Younger saith (s) Cyril Epistol ad Theodosium praefixa libro adversus Julianum Vestrae Serenitati nullus status est aequalis There is no state therefore not the Romish Hierarchy equal to your Sovereignty Agapetus affirms of the Emperour Justinian (t) Agapetus Paraenet num i. num 21. Eum hominem quolibet sublimiorem habere dignitatem That His dignity was more sublime then any other man's Non se habere in terris quemquam altiorem That He had no man upon earth therefore not a Priest sitting in the Romane Vatican higher then himself This was the continued Doctrine of the Church in Primitive and pure times for betwixt Optatus and Agapetus were well nigh two hundred years Pelagius first of that name Bishop of Rome five hundred years after Christ salutes Childebert King of France with this submissive language (u) Quanto nobis studio labore satagendum est ut proferendo suspi●ionis scandalo obsequium confessionis nostrae Regibus ministremus quibus nos etiam subditos sanctae Scripturae praecipiunt Epistol 16. ad Chil●eb apud Bin. Tom. 2. Concil pag. 6●3 How studiously and painfully ought we to endeavour that we may avoid the suspicion of scandal to perform obedience to Kings meet for our Christian profession to whom the holy Scriptures commands even us the Bishops of Rome to be subject And Gregory the Great who sate in the Romane See six hundred years after the Incarnation piously confesses That (x) Potestatem supra omnes homines Dominorum suorum pietati caelitus da●um esse utrobique quod debui exsolvi qui Imperatori obedientiam praebui pro Deo quod sensi minimè tacui Gregor lib. 2. Epist 61. Power was given from Heaven to his Lords the Emperours over all men in which universal Catalogue he also compriseth himself Ego jussioni vestrae subjectus I also subject to your command and that not out of fained humility but conscience and duty for he subjoyns On both sides I have discharged my duty who both performed obedience to the Emperour and concealed not what I thought for God's cause This Holy Mount was not touched for nine hundred years after the Passion during which time Princes kept their power and jurisdiction unimpeached over the Roman Prelates sometimes deposing them from their Episcopal charge for impurity of life as (y) Reversus est Otho Romam ut Papam Johannem corriperet quod plurimorum criminum reus ageretur proinde sceleris sui conscius sibi Pontifex ob metum Othonis profugit Carion Chror lib. 3. pag. 190. Otho the Emperour ejected John the Twelfth for his wickedness and Necromancy Gent. But this Emperour Otho was crowned by John and performed an Oath of Fealty to him therefore some think he was unjustly deposed Minist He was crowned by him and (z) Forma Juramenti extat 63. Distinct capite Tibi Domina swore Fealty but as Carion the Historian saith (a) Carion supra Otho hic primus est Imperator qui Pontifici juramentum praestitit This