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cause_n	bishop_n	council_n	rome_n	4,497	5	7.4489	4	true

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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

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

noxa injustitiae perjurii absolvatur Sigebert Anno 1088. teach the people that they ow no subjection to wicked Princes and that although they have taken the Oath of Fealty yet do they ow them no Allegiance neither are they perjured that think ill against their Supreme Majesty yea he that obeyeth the King or Supreme Magistrate is reputed an excommunicate person and he that taketh part against him is absolved from the crime of injustice and perjury From this Diabolical Principle it was that Pope Boniface the Third absolved Phocas from his fealty to the Emperour Mauritius Pope Zachary assoiled Pipine and other Frenchmen of their Oath of Allegiance and fidelity made to Childerick King of France (c) Caesar â Summo Pontifice non est excommunicatus solum sed reliquis potentioribus Principibus mandatum est ut Imperaterem alium designarent Carion Chron. lib. 3. pag. 202 Pope Hildebrand or Gregory the Seventh dispensed with Rodolph Duke of Suecia for his Oath he had taken to the Emperour Henry the Fourth his liege Lord. Histories are as full of such examples as the Deserts of Arabia of Quick-sands or dangerous wilde Beasts Gent. There are very few Catholicks but are convinced that Bishops of Rome have transgressed in the frequency of their Absolutions and misapplication of their Pardons and Dispensations yet this prejudices not the Papal power to grant Absolutions and Dispensations when there is just cause Minist There can be no just cause for absolving Subjects of their Oath and ty of fealty to their Sovereign for the reason formerly assigned that I engaged to insist upon in this last Article which was (d) Vinculum illud officii quo majestatis suae subditi ad ipsum teneantur perpetuum esse solvique sine piaculo non posse Andreros The Bond and Obligation whereby people are obliged in duty to their chief Magistrate is perpetual indissoluble and may not lawfully be broken In so much as it is grounded upon the fifth Commandment and so the Law of Nature which even your own Angelical Doctour acknowledgeth to be out of the reach of Papal absolution or dispensation as being (e) Naturale jus ab exordio rationalis creaturae nec variatur tempore sed immutabile permanet Aquinas 1. 2. Quaest 94. Art 5. immutable from the very beginning of the rational Creature and that moral Commandments are such as they are altogether (f) Praecepta Decalogi sunt omnino indispensabilia Aquin. 1. 2. q. 100. Art 8. in Decreto Dist 5. indispensable by any power Gent. What if Supreme Magistrates be Tyrants Infidels Hereticks Apostates or Renegadoes from the truth may not the Pope absolve their Subjects from former Oaths and Engagements To what end serve those Arrows of Dispensation Excommunication the Seal of Confession if they may not be levelled at such Marks Minist Even Tyrants Infidels Hereticks Apostates are so harnessed with the Panoplie of the Law of Nature and the Moral Law that they are impenetrable by these pretended Papal Darts maugre the Romish Conclave which I shall demonstrate in order First Tyrants are shot-free as appeareth by Saul who injuriously hunted David's Soul sought his life 1 Sam. xxiv 12. 1 Sam. xxii 23. who was faithful amongst all his Servants 1 Sam. xxii 14. recompensed him good for evil 1 Sam. xxiv 18. who commanded Doeg to fall upon the Priests of the Lord and slew fourscore and five persons that did wear a linen Ephod and smote Nob the City of the Priests with the Edg of the Sword both men and women children and sucklings 1 Sam. xxii 18 19. with a conflux of many other crimes which importuned the Lord to revenge yet David though no private man but designed to a Kingdom and General of the King's Army durst presume of no dispensation from the High Priest to disingage himself to Saul when he had him at an advantage but out of tender touch of conscience cryed out when his Servants pressed him to lay violent hands upon him The LORD forbid that I should do this thing unto my Master the Lord 's Anointed to stretch forth mine hand against him seeing he is the Anointed of the LORD Which signal Loyalty presidential to all Posterity Optatus elegantly describeth saying (g) Occasionem victoriae David habet at in manibus incautum securum adversarium sine labore poterat jugulare sine sanguine constictu multorum poterat bellum mutare in caedem pucri ejus occasio sua debant ad victoriam opportunitas hortabatur stringere jam caeperat ferrum tre jam caeperat armata manus hostium in jugulos sed obstabat plena divinorum memoria mandatorum hortantibus se puerts occasionibus contradicit tanquam hoc diceret Sine causa mr Victorit provocas frustrà me in triumphū invitas vole●am host●● vincere sed prius ost divina praecepta serva re non inquit mutam manum in Vnctum Domini repressit cum gladio manum dum timuit o'cum servabat inimi●um Optatus lib. 2. Adversits Parmenianum David had the opportunity of victory in his hands he might have slain his unwary and secure Adversary without labour have changed War into Slaughter without Blood and Skirmish of many both his Servants and the occasion perswaded the opportunity encouraged to Victory now he began to draw his Sword now his armed Troops began to make at the Enemies throats but the perfect Remembrance of God's Countermand did hinder he checks his Servants and occasions that egged him on as if with this Soliloquie O Victory thou causelesly provokest me th●● invitest me to triumph in vain I am willing to conquer mine Enemie but more willing to observe the precepts of the Deity I will not saith he lay mine hand upon the Lord 's Anointed He plucked back his hand with his Sword and while he feared the Oil he preserved his Enemy Gent. David and Saul lived under the Law it may be pretended that the Bishop of Rome the Evangelical High-Priest hath more superlative Power then the Legal High Priest had Minist A pretense indeed but groundless for the Apostle Saint Paul bids every Soul be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the higher Powers which was then the Tyrannical Emperour Nero and his Commissioners Tertullian adviseth to submit to the Emperour Severus who was the (h) Severus quintâ post Neronem severissima Persecutione Ecclesiam excruciavit Anno Christi 205. Orosius Baronius fifth Persecutour of Christians after Nero for having declared that (i) Malè velle malè facere malè dicere malè cegitare de quoqudin ex aequo vetdri quod in neminem licet cò forsitan magis nec in ipsum qui per. Deum tantus est licere hoc est Imperatorem Tertul Apol. 1. cap. 36. we are interdicted by the word to do evil speak evil think evil of any he gathers that we are much more interdicted to act any of these things