That the Power of summoning Councils even in Rome it self appertained to this King of Italy not to the Pope 3ly That the King upon the complaints exhibited to him against the Pope suspended him both from his temporalties benefices and Papal office by his Regal authority before the Council summoned till he had purged himself from the Crimes objected 4ly That though most of the Synod held it just this Pope should not answer the Articles against him till he was first restored to his Patrimony benefice and office yet they would determine nothing therein till this Kings approbation pleasure first known 5ly That the King would not take off this Popes Suspension till he answered his Articles and purged himself notwithstanding the Synods request and opinion to the contrary 6ly That thereupon they received and read the Articles against him 7ly That the Pope appeared by this Kings summons before this Council to answer the crimes against him where at his appearance he denies to answer in point of Law till his Suspension first released and his restitution which the Emperor overruled against him After which he appeared the second time upon Summons to answer the Articles and purge himself but was interrupted by the tumultuous force and assaults of his accusers made upon him and his followers who were wounded and had been slain by them had not the Kings Great Officers rescued them from their fury and guarded them back to their lodgings That after this upon new Summons the Pope was willing to answer and purge himself before the Synod but that he was informed he could not do it without danger of being slain by his tumultuous opposites 8ly That the Synod thereupon repaired to the King as the Supream Judge to direct them how to proceed in this cause by reason of these Tumults 9ly That thereupon the King referred the whole businesse to them to proceed therein as they should think best for the Peace of the Church and of all Christians in the City of Rome 10ly That they hereupon by vertue of this Kings regal authority and command not their own inherent Episcopal or Synodal Jurisdiction referred the merits of the cause being secret and difficult to Gods judgement and restored the Pope to his Ecclesiastical Rights and exercise of his Ministry within the City of Rome and perswaded an amicable Christian peace and agreement between him his adversaries the Senate and Citizens of Rome Where then is that transcendent Jurisdiction of Popes over Kings Councils all other Bishops and his absolute exemption from their Judicatures for any scandalous sins or heresies which succeeding Popes and their Parasites boast of in the premised Chapters To evade this undeniable president Ennodius and other flatterers of Popes pretend That Pope Symmachus out of meer humility and of his own accord submitted himself to this Kings and Councils Judgement But the premises evidence the contrary that most of these proceedings especially his Suspension overruling of his demurrer c. were much against his will and that he had no real desire to purge himself what ever he pretended And John Gerson Chancellor of Paris one of the learnedest profoundest Pontificians in his notable Book De Auferibilitate Papae resolves That Symmachus and other Popes did undergo the judgements of Councils nequaquam ex humili condescentione sicut nonnulli fingunt sed ex debito et obligatione Yea this Pope himself in his Apology to Anastatius the Emperor stiles him Principem rerum humanarum adding Thou O Emperor governest human and secular affairs Bishops dispence the divine Mysteries without any addition that Bishops govern all Ecclesiastical affairs which this King and the Emperor then did in Italy not Popes nor Bishops This Theodoricus King of Italy made and published divers Ecclesiastical Lawes intermixed with his Temporal concerning Clergy-men Churches Sanctuaries Pagan Sacrifices Sepulchers and burials in Rome it self Marriages Espousals Jews the observation of the Lords day c. commanding them to be generally observed by his Edictum Theodorice Regis Lex 26. 70. 71. 92. 93. 108. 110. 111. 125 126. and that as well by the Romans as Barbarians and Goths under pain of banishment if violated Quia quod pro omnium provincialium securitate provisum est universitatis debet servare devotio Cassiodorus a Noble learned Roman Senator tutor to this King Theodoricus in his Exposition in Psal 50. Tibi soli peccavi hath this passage De populo si quis erraverit Deo peccat Regi Nam quando Rex delinquit soli Deo reus est quia hominem non habet qui eius facta diâ—udicet Merito ergo Rer Deo dicit se solum peccasse quia solus erat qui eius potuisset admissa discutere Therefore not the Pope or any other Conclave of Prelates In his other works he registers the Epistle of Theodohardus to Justinian the Emperor wherein he recites In toto orbe simile nihil habet as supream for power and dignity Pope Hormisda the 1. having condemned the Eutychians in a Council at Rome by the exhortation and command of King Theodoricus by his Letters and Messengers exhorted John then Patriarch of Constantinople and Anastatius the Emperor to renounce this Heresy and believe the two natures in Christ But they taking this message in high indignation and scorn put the messengers into an old leaking Ship and Anastatius commanded them to return directly into Italy and not to touch upon the shoare of Grece enjoyning them to return this answer to the Pope Scire se Augustorum or Imperatoris proprium esse non Pontificis imperare nec Imperata Pontificis accpiere et si quid foret in quo hunc cui divina curae sunt jubere oporteat se eum esse a quo alii multo melius sua jussa expectent quam sua proponant exequenda Nos jubere volumus non Nobis juberi This Pope Hormisda after Anastatius his death in his Epistle to the Emperor Justinus adversus Nestorii Eutychetis blasphemias informs him Inter eq quae ad unitatem Ecclesiae pertinent propter quam Deus Clementiae vestrae elegit Imperiam hoc quoque venerabilis Imperator Cura fidei cui multipliciter vos studere declarastis adiecit Making the care of the Christian faith and Peace of the Church by establishing the Orthodox faith and suppressing heresies by his Imperial authority the principal cause of Gods advancing him to the Empire In pursuance whereof this Emperor Justinus by his Letters Decrees endeavoured to reconcile the differences between the Bishops Churches of Rome and Constantinople ut unitatem individuae Trinitatis ipsi quoque colant in unitate mentium Quid enim gratius reperiri potest quid justius quid illustrius quam quos idem Regnum continet idemque fidei cultus irradiat eos non diversa contendere sed collectis in eisdem sensibus instituta venerari non humana mente
14. If she have brought up children I will therefore that the young women marry bear children guide the house all used in a proper litteral sense in the same Epistle Therefore children must be thus interpreted in these Texts too not in a strained Metaphorical sense or construction 5ly If by this one Wife be only meant one Bishoprick or Benefice then why do Popes or Popish Prelates dispense with their having Pluralities against sundry Councils and their own Canons Decrees Constitutions prohibiting Pluralities of benefices as contrary to the Apostles institution in the Primitive Church instituting many Bishops Elders Deacons in and over one particular Church Diocess not one over many as is evident by Acts 11. 30. c. 13. 1 2. c. 14. 23. c. 15. 2. 4 6 22 23. c. 16. 4. c. 20. 17 28. c. 21. 18. c. 22. 5. Rom. 16. 3 9 12. Phil. 1. 1. Col. 1. 7. c. 4 9 12 27. 1 Cor. 14. 29 30 31. 1 Thess 5. 12. 15. 1 Tim. 5. 17. Tit. 1. 5. 7. 1 Pet. 5. 1 2 3. James 5. 14. Hebr. 13. 17. See my Unbishoping of Timothy and Titus p. 35 36 37. c. Which Pluralities have been frequently complained written against as not only scandalous but pernicious to the Church of God the peoples souls and occasions of manifold inconventences grievances as well by conscientious Popish as Protestant Writers in most ages by sundry Notable Petitions even in Popish Parliaments yea why do they authorize Cardinals Archbishops Bishops Priests Deacons to hold Pluralities of Bishopricks Benefices Abbeys Priories and Ecclesiastical Dignines by way of Commendams notwithstanding these expresse prohibitions to Timothy and Titus yet will not dispense with them to hold one lawfull wife upon any termes which God himself expresly allowes them though they dispense with them for money to keep as many Concubines as they have Livings enforcing Priests to pay annual Pensions to their uses for every Living they enjoy which they must duly pay though they keep no Concubine at all because they have license to do it if they please as the German Princes in their Diet at Norimberg Anno 1522. in Gravamina Germaniae Cornelius Agrippa and others complain and publish to the world 6ly A Layman is utterly uncapable of any Bishoprick Benefice or Ecclesiastical preferment before he be in Orders And if the husband of one wife that is of one Bishoprick or Benefice be a previous qualification to his ordination a Lay-man shall then be capable of a Bishoprick or Benefice before he is in Orders so as this Text remains unanswerable to justifie the Lawfulnesse of Bishops Priests Deacons Marriages notwithstanding Pope Hildebrauds or others Decrees as Claudius Espencaeus a learned Popish Bishop acknowledgeth in his Commentaries on 1 Tim. 3. 2. Tit. 1. 5 6. 12ly God himself by a prophetical Spirit not only predicted but in precise terms pre-condemned in this very Epistle of Paul where he permits prescribes Bishops Priests Deacons to be the Husband of one wife the forbidding of Priests wives mariage as unlawfull as the very doctrine of Devils and seducing spirits speaking lies in hypocrisie having their consciences scared with an hot iron commanding Timothy to put the brethren in minde of these things as a good Minister of Jesus Christ Which compared with Hildebrands fore-alledged confession at his death that suadente Diabolo he had raised up Gods wrath and hatred amongst Christians by his prohibiting of Priests Marriages as well as receiving investitures from Laymens hands is a sufficient motive eternally to explode it 13ly The Glosses on Gratian resolve Matrimonium est res sacratissima yea the Church Popes Bishops Priests of Rome have enrolled Marriage in the very list of of their 7. Sacraments as a Sacrament and most sacred Ordinance of divine institution by this device they have made Popes Bishops Priests in their Ecclesiastical Consistories the sole and only competent Judges of aell causes questions concerning matrimony which no Kings nor other Laymen may any wayes examine or determine Moreover they have canonized Orders for another of their Sacraments and joyned it and Marriage to each other in the Catalogue of their Sacraments It seems therefore very strange irrational contradictory that this their Sacrament of Marriage should so defile their Popes Bishops Priests and all other persons admitted to their Sacrament of Orders as to render them utterly uncapable of executing or enjoying their Orders That these 2. Sacraments should be so incompatible inconsistent adverse to each other as to null destroy one another that the sole Judges solemnizers of all Marriages between other men and women should be only uncapable of this Sacrament of Marriage yea that it should more pollute disable them to receive retain execute their Sacrament of Orders then professed single fornication whoredom or adultery which they generally connive at tolerate dispence with in their Prelats Priests and other Votaries of single life They must therefore either henceforth disclaim both Marriage and Orders from being Sacraments of their Church which thus destroy pollute each other the rather because Marriage was instituted at the creation not under the Gospel is common to all Pagâ—n Nations out of the Church as well as to Christians in it yea to many Birds and Beasts as Doves Swallows c. which couple and live together by Pairs as well as man and wife by a divine natural instinct precept given equally to both at the very creation Be fruitfull and multiply and replenish the earth Or else admit marriage to be not only lawfull but most proper for Bishops and persons in holy Orders because it is a Sacrament of which they are as capable as any Laymen or of any other of their seven Sacraments to which they freely admit them without restraint 3ly I shall cloze up the History of Hildebrands Papacy with these memorable Censures of his Antichristian proceedings against the Emperor Henry the 4th written by learned Bishops of that age in justification and defence of the Emperors Soveraignty against his New Usurpations Valtramus Naumbergensis Episcopus shall lead the Van who in his Notable Treatise De Unitate Ecclesiae written about the year 1077. asserts from Scripture and other Evidences Papam non habere politicum gladium multo minus aliquod Dominium super Imperatorem Nullo jure posse eum subditos Imperatoris aut aliorum Dominorum a juramento fidelitatis absolvere Quod omnis anima sit subjecta superioribus potestatibus atque ideo etiam Spirituales summos infimos politicis Magistratibus obedire debere Papas Episcopos non tantum nullas justas causas habere quod Caesarem Henricum 4. persequantur sed etiam in ipsa persecutione adeo modum excellere ut plane scelerate et impie contra omnia divina et humana jura fecerant His arguments against the Popes Supremacy from Scripture are principally these Nolite plures Magistri fieri fratres
defecerant in deditionem recipit totum Petri patrimonium brevi pacatum reddidit This year Conrade the Emperors sonne after 9. years revolt from and rebellion against his Father wholly swayed by the Pope and Machtylda cui ut quidam dicunt sicut sanguine ita connubio conjunctus died in rebellion being poysoned as some relate whereupon this Pope endeavoured to engage his Sonne Henry whom his Father had declared to succeed him in the Empire in a publike assembly of the States and all the Hildebrandian faction to depose and usurp his Fathers throne by force and treachery For which end Pope Paschal Anno 1102. summoned a General Council at Rome wherein he resumed the old quarrel about Investitures passing this Decree therein and other subsequent Councils thus registred by Gratian caus 16. qu 7. Si quis Clericus Abbas vel Monachus per Laicos Ecclesias obtinuerit secundum Sanctorum Apostolorum Canones to wit of Urban and Hildebrand Antiochieni Concilii capitalium excommunicetur Constitutiones Sanctorum canonum sequentâ—s of Hildebrand and Vrban Statuimus ut quicumque Clericus ab hac hora investituram Ecclesiae vel Ecclesiasticae dignitatis de manu Laici acceperit et qui ei manum imposuerit gradus sui periculo subjaceat Nullus Laicorum Ecclesias vel Ecclesiarum bona occupat vel disponat qui vero secus egerit ab Ecclesiae liminibus arceatur ratifying all his Predecessors forecited Decrees against Investitures Henry the Emperor having notice of the Popes intention and designes to call this Council Habito cum Principibus colloquio Roman se profecturum ac Generale Concilium circa Febr. Kalend. inibi convocaturum according to his Imperial Priviledge to summon Councils of which this Pope would deprive him condirit quatenus tam sua quam Domini Apostolici causa canonice ventilata Catholica inter Regnum et Sacerdotium confirmaretur unitas Constat tamen nec ipsum juxta placitum venisse nec nuncia dignitati Apostolicae subjectonem profitentia misisse as he had no reason Nec hoc latet quod alterum Papam ipsi Domino Paschali superponeret he being unduly elected without his Imperial assent by the power and confederacy of his rebellious usurping Sonne Conrade si fieri posset conatus sit The ground of his absenting himself was his just fear of the Popes treachery and designs to dethrone or murder him to establish himself in his usurped Papal Chair Whereupon this Pope taking advantage of his absence convententibus universis Apuliae Campaniae Siciliae Tuscaniae totiusque simul Italiae Praesulibus Ultramontanorum autem quamplurimorum Legatis all or most of the Hildebrandian faction Synodus magna Romae est habita ubi praeter antiqua Patrum instituta to wit against Investitures more solita reverenter confirmata etiam saepedictum hujus temporis Schisma inter prâ—â—cipuas haereses computatur ac perpetuo cum suis authoribus atque sequacibus anathemate hujusmodi subscripta professione condemnatur Anathematizo omnem haeresim praecipue eam quaestatum praesentis Ecclesiae perturbat quae docet asserit Anathema contemnendum Ecclesiae ligamenta spernenda esse And to make sure his Title superadded this new Oath of absolute Canonical obedience Promitto autem obedientiam Apostolicae sedis Pontifici Domino Paschali ejusque successoribus sub testimonio Christi et Ecclesiae affirmans quod affirmat et damnans quod damnaâ— sancta universalis Ecclesia Ibi etiam quam sententiam in Imperatorem vel Patricium Romanum Heinricum idem Apostolicus Paschalis promulgaverit by no Apostolical president nos quoque inter innumeras diversarum Gentium catervas proxima coena Domini in Ecclesia Lateranensi ab ipsius ore didicimus Nimirum postquam 8. Kalend. Octobris maris fluctibus Joppae traditi Romae sumus per gratiam Christi praedicta majore hebdomada introâ—ucti Quia inquit tunicam Christi scindere id est Ecclesiam rapinis incendiis devastare luxuriis perjuriis atque homicidiis commaculare non cessavit Primo a beatae memoriae Gregorio Papa deinde a sanctissimo viro Vrbano predecessore meo propter suam inobedientiam excommunicatus est atque condemnatus Nos quoque in proxima Synodo nostra judicio totius Ecclesiae perpetuo eum anathemate tradidimus Id notum volumus omnibus et maxime Vltramontanis esse quatenus se ab ipsius contineant iniquitate After this Excommunication the Pope dispatcheth his Legates and Letters into Germany exciting Princes and Prelates of the Hildebrandian faction to take up arms afresh against the re-excommunicated Emperor and all his adherents Amongst others he sent one Letter to Robert Earl of Holland newly returned from the wars against the Saracens in the holy Land to this effect Hoc est legitimi militis ut sui Regis hostes instantius persequatur Gratias ergo prudentiae tuae agimus quod praeceptum nostrum in Cameâ—acensi parochiae executus es id ipsum de Leodiensibus excommunicatis Pseudoclericis praecipimus who adhered faithfully to the excommunicated Emperor Nec in hac tantum parte sed ubique cum poteris Henricum haereticorum caput et ejus fautores pro viribus persequaris Nullum profecto gratius Deo sacrificium offerre poteris quam si eum impugnes qui se contra Deum erexit qui Ecclesiae Dei regnum auferre conatur c. Hoc tibi et Militibus tuis in peccatorum remissionem pricipimus c. Hereupon the Bishop Canons and Clergy of the Diocesse and Church of Leodium in their own just defence writ a memorable answer to this Popes Letter wherin they thus notably oppugned his antichristian proceedings against the Emperor and his adherents oppugne his pretended Supremacy Tyranny Blood-thirstinesse vindicate this Emperors cause supremacy over Popes Prelates prove Rome to be Babylon and the Pope Antichrist Stupendo gemendo exâ—â—laâ—…o inquit Ecclesia Leodiensis cum Esia qui onus deâ—â—â—â—… exaggerans exclamat sicut turbines ab Africo veniunt de deserto venit de terra horribili vuio dura nunciata est mihi c. Qui hactenus non intelligebat loquendo quid sit desertum mare nunc intelligat videndo quid per desertum mare significetur non solum Babylonia sed etiam mundus Ecclesia c. Ecclesia 〈◊〉 se desertam a sano praesulum consilio Quae enim major olim confusio fuit in Babylonia quam hodie est in Ecclesia In Babylonia confusae sunt lingua gentium in Ecclesia dividuntur linguae mentes credentium Ait Petrus in Epistola sua Saâ—â—taâ— vos Ecclesia quae est in Babylone collecta Hactenus interpretabar ideo voluisse Patrum per Babyloâ—em sâ—gâ—are Romam quia tunc temporis Roma confusa erat Idoloâ—atria omni spurcitia At nunc dolor meus mihi interpretatur quod Petrus Prophtico spiritu dicens Ecclesiam in Babylone collectam praevidit confusionem dissensâ—onâ—s quia
contra te in testimonium erit sed ipsi Apostoli Martyres tui stabunt in magna constantia adversus eos qui se angusti verunt qui abstulerunt labores eorum Sed jam finem loquendi omnes pariter audiamus Annunciavi justitiam praenunciavi periculum veritatem non tacui hortatus sum ad meliora superest ut aut de vestra citius correctione laetemur aut de justa imminenti damnatione certi inconsolabiliter lugeamus arescentes tabescentes prae timore expectatione quae supervenient universae Vrbi The Romans notwithstanding this Letter persisting obstinately in their Oppositisition against Eugenius to cast off his Papal Usurpation over them this Pope thereupon veterum Pontificum exemplo in Franciam ire constitutit ut absentia desiderium sui Romanis efficeret accordingly he retired into France to avoid the fury and treachery of the Romans and that principally by St. Bernards perswasion who gave him this black Character of them Quid de populo loquar Populus Romanus est Nec brevius potui nec expressius tamen aperire de tuis Parochianis quod sentio Quid tam notum seculis quam protervia et fastus Romanorum Gens insueta paci tumultui assueta Gens incivilis et intractabilis usque adhuc subdi nescia nisi cum non valet resistere En plaga tibi incumbit cura haec dissimulare non licet Rides me forsitan fore incurabilem persuasus Noli diffidere curam exegeris non curationem Denique audisti curam illius hab non cura vel sana illum Verum dixit quidam Non est in medico semper relevetur ut aeger c. Quem dabis mihi de tota maxima urbe qui te in Papam receperit precio seu spe precii non interveniente Et tunc potissimum volunt dominari cum professi fuerint servitutem Fideles se spondent ut oportunius fidentibus noceant Ex hoc non erit consilium tibi à quo se arcendos putent non secretum quo se non ingerant Si stante prae foribus quoquam illorum moram vel modicam fecerit ostiarius ego tunc pro illo esse nolo Et nunc experire paeuciâ— noverim ne ego vel aliquatenus mores gentis Ante omnia sapientes sunt ut faciant mala bonum ante facere nesciunt Hi invisi terra coelo utrique iniecâ—ere manus impii in Deum temerarii in Sancta seditiosi in invicem aemuli in vicinos inhumani in extraneos quos neminem amantes amat nemo cum timeri affectant ab omnibus omnes timeant necesse est Hi sunt qui subesse non sustinent praesse non norunt superioribus infideles inferioribus importabiles Hi inverecundi ad petendum ad negandum frontosi Hi importuni ut accipiant inquieti donec accipiant ingrati ubi acceperint Docuerunt linguam suam grandia loqui cum operentur exigua Largissimi promissores parcissimi exhibitores Blandissimi adulatores mordacissimi detractores simplicissimi dissimulatores malignissimi proditores Excurrimus usque huc plenius te atque expressius ad monendum putantes horum quae circa te sunt in hac parte jam ad ordinem recurramus St. Bernard perceiving the Romans to persist obstinately in their Rebellion against Eugenius whom they forcibly expelled without hopes of any amicable reception of him by Letters or mediation endeavoured to stirr up the French King and other Princes to restore him and reduce the Romans by force of arms to obedience both to the Pope and Emperor to which end he writ this memorable Epistle to Conrade King of the Romans evidencing the Emperors and Kings Supremacy in causes Ecclesiastical that the defence care of the Church and Religion belongs primarily to them not the Pope and that Rome was the head Inheritance of the Empire though the See of the Papacy Ad Conradum Regem Romanorum Nec dulcius nec amicabilius sed nec artius omnino Regnum Sacerdotiumque conjungi seu complantari in invicem poterunt quam ut in persona Domini ambo haec pariter convenirent utpote qui factus est nobis ex utraque tribu secundum carnem Summus Sacerdos Rex non solum autem sed et commiscuit ea nihilominus ac confederavit in sue corpore quod est populus Christianus ipse caput illius ita ut hoc genus hominum Apostolica voce genus electum regale Sacerdotium appelletur In alia quoque scriptura quotquot sunt praedestinati ad vitam Noâ—ne omnes Reges Sacerdotes nominantur Ergo quae Deus conjunxit Homo non separet Magis autem quod divina sanxit authoritas humana studeat adimplere voluntas jungant se animis qui juncti sunt institutis Invicem se foveant invicem se defendant invicem onera sua portent Ait Sapiens Frater adâ—uvans fratrem ambo consolabuntur Quod si alterutrum se quod absit corroserint momorderint nonne ambo desolabuntur Non veniat anima mea in consilia eorum qui dicunt vel Imperio pacem et libertatem Ecclesiarum vel Ecclesiis prosperitatem et exaltationem Imperii nocituram Non enim utriusque institutor Deus in destructionem ea connexuit sed in aedificationem Si hoc sâ—â—is quousque vos communem contumeliam communem dissimulatis injuriam Nonne ut Apostolica sedes ita et caput Imperii Roma est Ut ergo de Ecclesia taceam num honor Regi est truncum in manibus tenere Imperium Et quidem ignoro quid vobis super hoc consulent Sapientes vestri Principes Regni sed ego in insipientia mea loquens quod sentio non tacebo Ecclesia Dei ab exortu suâ— usque ad haec tempora pluriâ—s tribulata est pluries liberata est to wit by Christian Kings anâ— Emperors Denique audite quid ipsa de se loquatur in Psalmo Ipsius enim vox est Saepe expugnaverunt me à juventuâ—e mea etenim non potuerunt mihi supra dorsum meum fabricaverunt peccatores proloâ— gaverunt iniquitatem suam Certus esto O Rex quod nec nunc quâ—que relinquet Dominus Virgam peccatorum super sortem justorum Non est abbreviata manus Domini nec facta impotens ad salvandum Liberabit hoc tempore absque dublo sponsam suam qui suo sanguine redemit eam suo spiritu dotavit donis caelestibus exornavit ditavit nichilominus terrenis Liberabit inquam Liberabit sed si in manus alterius viderint Regni Principes id ne honor Regis regnive utilitas sit non est utique Quamobrem accingere gladio tuo super femur tuum potentissime et restituat sibi Caesar quae Caesaris sunt et quae sunt Dei Deo Vtrumque interesse Caesaris constat et propriam
is but one God incommutable so there is but one his Vicar General upon Earth Cui omnes Angeli i. homines debent esse subjecti in omnibus obedire to whom all Angels that is Men ought to be subject and to obey in all things whose Ship is stable and immutable For thus the inferiour Hierarchy accords with the superiour when all men serve and obey his Vicar in earth as all Angels serve and obey God in heaven but when they grow proud and resist the inferior is disturbed and the superiour Hierarch is offended Gratian caus x. qu. 3. All things are put under the Popes feet except God alone who hath put all things under him 1 Cor. 15. In another article he asserts That the Pope is King of Kings of the Emperor and Spiritual Kings and every Member of the Church Militant who ought Iure Divino to be subject to him That he hath a plentitude of all Temporal and Spiritual power in him in several respects 1. Because it is a universal power No person in the Militant Church nor Infidel in some sense being exempted from but subject to it 2ly Because all temporal and spiritual power whatsoever ordained by God for the government of christians or men is comprehended in his power 3ly Because all power in the Church is derived from his and ordained for it and he is the beginning and end of any power whatsoever Therefore every human power is DE JURE subject to him 4ly Because it is not exceeded nor overcome by any other human power but overcomes and exceeds all other powers 5ly Because it is limited or ordained or judged by no other power but it limiteth ordaineth judgeth all other powers 6ly Because it is not restrained nor bound by any Lawes made by the Pope himself for it may act mediately by other powers or immediately by it self whatsoever it shall think sit It may likewise act both according to the Lawes it sets down and besides them when it shall judge convenient And for this cause his Power is said to be Sine Numero Pondere et Mensura Without number because it extends to innumerable persons even all men in the world whether Beleevers or Infidels Without weight because it is not confined to one place but extends it self to all Churches throughout the world And without measure as to the act and manner of acting because it is after a sort Immense both in acting and in the manner of acting For as the Spirit was given to Christ man without measure John 3. and to others it is given only according to the measure of the gift of Christ 1 Cor 12. Eph. 4. Rom 12. So to Christs Vicar the Pope is given a Power without measure to wit in a certain Immensity Exâ—rav de Major Obedientia Solita c. Nos autem But to others is given a power according to their measure of participation of this Immense Power And although this Power of Christs Vicar is without Number Weight or Measure yet notwithstanding it determinates to other powers Number Weight and Measure Causa xv qu. 1. pervenit 13. qu. 1. c. 1. Therefore this power is deservedly called FULL proper quod multum veneranda metuenda est wherefore it is much to be Reverenced and Feared And indeed all Kings Princes Kingdoms Churches of the World had need to fear yea to keep watch and ward against it and for ever to abandon it as our and other Kings Kingdoms Churches have both justly and prudently done and more are now about to do For haec plenitudo potestatis est plentitudo potestatis est plenitudo tempestatis I omit his other Passages to the same effect in above 30. Articles more Upon these pretences of the Popes transcendent plentitude of power Pope Gregory the 7. that impious Hildebrand and pest of the world in his generation in his ratification of the Emperor Henry the seconds Excommunication presumed to make this most impious Antichristian appeal to Peter and Paul themselves Go to now O ye blessed Apostles do you confirm what I have done that all men may know that if you being in heaven can bind and loose that I also here on Earth can give and take away Empires Kingdomes Principalities quicquid habere mortales possunt and what ever Mortals can possess And two of his late Successors new-named Paul when crowned Popes with their Parasites are of the same judgment with their predecessors point-blank against Saint Pauls doctrin evidencing them to be the very Antichrist man of Sin decyphered by him 2 Thess 2. which they demonstrated by their two late Portraitures cut and printed in Brasse-pieces prefixed to two Books dedicated to them printed in Italy it self Permissu Superiorum to wit Benedicti à Benedictis Jacula Ecclesiae Catholicae Bononiae 1608. Caraffae Theses Neapoli 1609. in one of which as the Noble Lord Morney observes Pope Paul the 3d is Pourrayed with this blasphemous Inscription Paulo 3. Opt. Max. in terris Deo And in the other Pope Paul the V. with this Motto Paulo V. Vicedeo Christianae Reipublicae Monarchae Invictissimo et Pontificiae Omnipotentiae Conservatori acerrimo In both which Pourtraitures under their respective Papal feet the Scepters Crowns of Kings and Emperors are prostrated and Princes Kings Emperors themselves stand pourtrayed by them bare-headed excommunicated astonied and adoring these Pontifs One of them having this inscription over his head Vultu Imperium portendit Besides these sacred Texts are engraven round about them Jer 27. intended only of King Nebuchadnezzer the great subverter persecuter of Gods Church Kings Kingdoms whom the Pope it seems will now succeed as his Vicar General rather then Christs That Nation and Kingdom which will not serve him will I punish saith the Lord with the sword and with the pestilence untill I have consumed them by his hand Dan 7. 14. The Lord hath given to him Power and a kingdom and all people shall serve him his power is an everlasting power which shall not be taken away and his Kingdom that which shall not be destroyed Isay 49. 23. Kings and Queens shall bow down to thee with their faces towards the earth and lick up the dust of thy feet The two last texts pertain to Christ alone as King of his Church You have seen a pretty full View of Popes and their parasites blasphemous claims of an unlimited Universal Supremacy in all causes and over all persons whatsoever throughout the world yea over the Persons Crowns Scepters Kingdoms Empires of all Kings Princes Emperors vested in Christs pretended Vicar General S. Peters Successors the Pope enough to awaken alarum all Monarchs Realms Churches throughout the Universe as well Papal as Pagan to keep watch and ward against and for ever to exterminate such Antichristian Antimonarchical Usurpers out of their Dominions as all Protestant Kingdoms Churches have done upon very good grounds without the least guilt of Schisme wherewith they
fratres erant nondum Presbyterii gradu potiti ac verisimile est illud idem in aliis locis fieri quamvis nobis obscurum et minime cognitum Not long after this Aedesius and Frumentius two godly Christian Merchants trading among the Indians occasionally preached the Gospel to them and converting them to the Christian faith exhorted them to meet together and celebrate divine Mysteries which they exhibited to them Upon their return from thence and reporting the Indians conversion to the faith by their means Athanasius thought sit to give them Orders make them Bishops and send them again to the Indians for their further instruction and conversion to compleat that work which God had so happily began by them Neither can Popes nor Popish Prelats decry this for Bart. Buxiensis Dr. Thierry with other Glossers upon Gratian Panormitan Angelus de Clavasio and most Canonists resolve That the Pope Bishops yea and Priests too may license a meer Lay-man to preach to the people and excommunicate Priests themselves yea authorize women to preach against Saint Paul resolution 1 Cor 14. 33 34. 1 Tim. 2. 11 12 13. Upon which ground about the year 1620. there sprang up a new order of Iesuitesses or She-Iesuites in Italy Germany and other places who took upon them to preach publikely and privately to others of their sex and under pretext of promoting the salvation of souls alia opera permulta sexus et ingenii imbecillitati modestiae muliebri virginali praesertim pâ—dori minime convenientia aggrediantur The scandal whereof grew so great that Pope Vrban the 8. by his Bull dated in Ianuary 1630. was enforced utterly to suppress their Congregation Order Houses Pope * Gregory the 13. Anno Domini 1584. by a speciall Bull granted this special Priviledge to the whole Society of the Jesuites and their Emissaries to preach in all places without interruption though not in Orders Explaining and ratifying the Bull of Pope Paul the 8th which as Gregories Bull recites had granted them this Priviledge Ex illo concessionis hujusmodi tempore etiam Scholares alii Religiosi vestri sacris Ordinibus nondum initiati alias tamen idonei ad praedicandum verbum Dei passim ubique mittuntur Verum quia nonnullis dubitatio curiosius incessit anâ—dictum privilegium praedicandi etiam eos comprehendat qui ad Ordines ipsos nondum ascenderunt Nos quemcunque hoc scrupulo eximere volentes praesentium authoritate declaramus ac etiam decernimus vestrum unicuique etiam ad sacros Ordines praedictos non promoto praedicationis munus in vim privilegii hujusmodi exercere potuisse posse Vobis insuper concedentes ut etiam Clerici vestri prima tantum tonsura insigniti prout hucusque fecerunt valeant deinceps ipsum Dei verbum ubique populo praedicare Districtius inhibentes universis singulis locorum Ordinariis quibusvis aliis quacunque dignitate Authoritate fungentibus quemquam vestrum quovis pretextu praemissorum occasione impedire vel molestare audeant quoquo modo Non obstantibus Apostolicis ac in generalibus provincialibus Conciliis edâ—ctis generalibus vel specialibus constitutionibus ordinationibus caeterisque contrariis quibuscunque Therefore this Title of an Evangelist or Preacher can derive no supream Jurisdiction power to the Pope who seldom preacheth or any other in and over the Church of God since every Jesuit though not in Orders may preach This Liberty of preaching indulged by this Popes Bull to Lay-Jesuits in all places without controll hath been one cause of the growth of such Preachers during our late Confusions many of these disguised Jesuits having bin preachers among us of the prodigious increase of the Jesuites beyond all other Orders of the Roman Church through the extraordinary favours assistances of the Pope and King of Spain they being the most active Instruments to promote the Popes Vniversal Monarchy over the Church and Spaniards Universal Monarchy over the whole world worthy our special Observation Their Order Society by Ignatius Loyola his sollicitation the Founder thereof was first ratified by the Bull of Pope Paul the 3d. October 5. 1540. their Number at first not being above 15. or 16. increasing by Degrees was ordered not to exceed 60. at most but 3. years after the Pope left it free to Ignatius and his successors to admit so many as they pleased into their Society Whereupon they increased so exceedingly that Petrus Rabadeniera Anno 1608. and Aubertus Myraeus Anno 1620. published a Catalogue of the Number of their Colleges Houses Cells in all quarters of the world and of the fellowes of their Society therein besides their Novices and Scholars Their Domus Professae then within the compasse of 80. years announted to 21. their Colledges to 371. their Domus professae separatae to 43. their Houses and Residentiaries to 103. in all 538. and their Socii or Patres societatis in them to 13010. The Numbers of these Locusts being then so augmented that Claudius Aquaviva their General boasted That he could raise an Army sooner then any Christian King and in the time of the Venetian Interdict when Pope Paul the 8th was in some danger covenanted to raise him an Army of forty thousand men upon this condition that whosoever was slain in that war should be reputed a martyr In the year 1640. being their Jubile or 100. year from their Societies institution they published in print new Tables of their Houses Colleges Cells then printed at Antwerp with additions to the former wherein Ignatius was pourtrayed lying along on the ground with an olive-tree springing out of his Loyns as the root of Jesse spreading it self over all parts of the world Europe Asia Africa and America with the names of every Colledge House Cell in every leaf of this tree in the Province whether its branches extended they then amounting in the total to 935. Houses Colledges Cells and their Socii societatis in them to no lesse then 15591 their Scholars Novices and others admitted into their Society being ten times more in number Amongst these they enumerated no lesse then 15 private Houses Colledges Cells in Provincia Anglicana in the Province of England wherein they had then 267. Socii sociâ—tatis besides 4. Colledges of English Jesuites in forreign parts one of them in Rome it self another at Lovain another at Audomar in the Netherlands and the fourth at Valladolid in the Kingdom of Castel in Spain Moreover they had then in Ireland and elsewhere 8. Colledges of Irish Jesuites two of them at Salmantica and Compostella in Spain in Scotland some Residences of Scotish Jesuites who had besides two Colledges in forraign parts the one of them in Rome it self being so many seminaries or professed Traytors against our Kings Church State Ribadeneira a Spanish Jesuit informs us Collegia Seminaria Jesuitarum esse Hoereticorum exitia Apostolicae sedis
An Exact CHRONOLOGICAL HISTORY AND FULL DISPLAY OF POPES Intollerable Usurpations Upon the antient just Rights Liberties of the Kings Kingdoms Clergy Nobility Commons of ENGLAND and IRELAND THE design of this Chronological History and Display being principally to remonstrate to the world by irrefragable Testimonies and Records the manifold unsufferable Vsurpations of the Bishops and See of Rome from time to time upon the antient indubitable just Rights and Liberties of the Kings Churches Nobles Commons of England and Ireland whiles they continued under their Foreign Jurisdiction More especially by Excomâ—unications Interdicts absolving Subjects from their Oathes of Allegiaâ—ce raising Rebellions dethroning our Kings enforcing them to resign their Crowns to become their sworn Vassals Tributaries exempting Bishops Clerks from their Homage Judicatures collating Bishopricks Monasteries Ecclesiastical Dignities Benefices by Provisions to Aliens or others translating swearing Bishops Abbots to them and their Papal See vacating due Elections at their pleasures Appeals to Rome Dispensations Tenths Procurations First-Fruits Bribes Symony Crossadoes varieties of Extortions Oppressions by their Legates and other Instruments To discover their originals progresse growth revivals suppressions with the manifold memorable Complains Letters Oppositions Writs Prohibitions Declarations against them both in and out of Parliament and the frequent Treacheries Usurpations of our Popish Prelates Spiritual Courts Officers upon our Kings just Rights Prerogatives Regalities Courts Subjects Liberties to the extraordinary dâ—â—ger mischief of the Crown Realm Church Christian Religion and peoples grievance And what Soveraign Ecclesiastical Jurisdiction our Kings as Gods Vicars have exercised from King Lucius his Conversion Anno 183. till the total extirpation of the Popes usurped Authority by King Henry the 8. and Edward the 6. by Histories and memorable Records in the Tower and Rolls for the most part unknown to our greatest Clerks Antiquaries worthy publick view yea adding much light to our Ecclesiastical and Political Histories very defective in these Transactions of grand Importance I apprehended it absolutely necessary by way of Introduction like a Wise Builder to lay a deep sure Foundation whereon to bottom this Weighty Structure that so if any Floods shall hereafter come or Windes blow and beat upon it from Rome or other Quarters they may not be able to shake or overturn it because it is founded upon a Rock To this end I shall by Gods assistance in one intire Book Chronologically and Historically remonstrate and where necessity requires Polemically examine discusse the Original of Soveraign Jurisdiction in what Persons God himself hath setled the Primitive Right and Exercise thereof as well over the Churches Militant as Civil State from Adams Creation till Christs Ascension and from thence till this present age And irrefragably demonstrate by Scripture Heathen Philosophers Fathers Councils Ecclesiastical Histories Imperial Laws Edicts Popes own Epistles Decretals Bulls Archbishops Bishops Popish Divines School-men Canonists Protestant Writers Testimonies and Presidents in all ages That the Supreme Ecclesiastical Jurisdiction in governing protecting reforming the Church and people of God maintaining propagating the Orthodox Christian Faith the true publike worship of God suppressing all Heresies Errors Blasphemies Idolatries Schisms sinnes against both Tables in all Persons as well Ecclesiastical as Temporal taking care of the souls and salvation of men is originally vested by God himself in Kings Emperors or Soveraign Princes as Gods Vicegerents and Christs Vicars upon Earth as the principal part of their Royal Authority Office Trust not in High-Priests Priests Apostles Popes Patriarchs Archbishops Bishops or any other Ecclesiastical persons whatsoever who are all Subjects to and subordinate Ministers under them in the Churches Militant within their respective Empires Kingdoms Dominions as all inferiour Civil Magistrates Officers of Justice are in their Civil States Kingdoms Courts And that the received Distinction of two supreme Jurisdictions Powers specifically different from and independent on each other in their very essence nature by Divine Institution and at least ever since our Saviours Ascension immediately vested in two distinct callings professions of men to wit the Soveraign Civil Jurisdiction in and over all secular persons affairs in Emperors Kings and Temporal Powers alone the Supreme Ecclesiastical or Spiritual Jurisdiction in and over all Churches Militant Bishops Priests Church-Members Divine and Ecclesiastical affaires only in Popes or Patriarchs not Emperors Kings Secular Princes States is but a meer Popish Imposture Forgery Fancy Stratagem to cheat rob deprive all Christian Emperors Kings Princes of the richest Pearl Jewel chiefest Branch and Flower of their Diadems to exempt the Clergy from their Jurisdictions under this pretext and to subject both their Persons Crowns Kingdoms Subjects to the Antichristian Usurpations Tyrannies Exorbitances Oppressions of Ambitious Popes Prelates Priests as Ecclesiastical Histories evidence ever since this Heresie of two distinct Soveraign Authorities delegated by Divine Institution to two several Functions was first broached in the Christian Church being the same in substance with that of Duo Principia condemned by Popes themselves and the greatest Champions of their Universal Soveraign Monarchy as a most dangerous Heresie invented first by Marcion Manes Hermogenes and other Hereticks against whom Tertullian thus long since argued Quid erit unicum singulare nisi cui nihil adaequabitur Quid principale nisi quod super omnia nisi quod ante omnia in quo omnia Haec Deus solus habendo est solus habendo Deus est Si alius habuerit tot jam erunt Dii quot habuerint quae Dei sunt Quod summum sit Deus est summum autem non erit nisi quod unicum fuerit Unicum autem esse non poterit cui aliquid adaequabitur Veritas autem sic unum Deum exigit defendendo ut solius sit quicquid ipsius est Ita enim ipsius erit si fuerit solius Et ex hoc alius Deus non possit admitti dum nemini licet habere de Deo aliquid Ergo inquis nec nos habemus Dei aliquid Imo habemus habebimus sed ab ipso non à nobis Nam Dii erimus si meruerimus illi esse de quibus praedicavit Ego dixi vos Dii estis stetit Deus in Ecclesia Deorum sed ex gratia ipsius non ex nostra proprietate quia ipse est solus qui Deos faciat I may most aptly apply it to Emperors Kings who are Earthly Gods made such by God in their own Kingdoms as his Vice-roys The Soveraign Power Jurisdiction over all persons Churches causes as well Civil as Ecclesiastical within their respective Realms must be but one inâ—ire indivisible Soveraign Authority incommunicable unto any other subject or person whatsoever but by subordinate derivation and delegation by from or under them else they should presently cease to be Earthly Gods had Popes or Bishops a distinct Supreme Ecclesiastical Power within their Realms coequal with underived from or independent on them Whence St.
him unto the Israelites his peculiar people the Supreme Paternal Regal Magistratical together with that now stiled Spiritual Pontifical Ecclesiastical Authority or Jurisdiction both in and over the Family State Church Militant was by Divine and Natural Right vested united in one person not divers to wit First in Adam himself but after his decease in the First-born unlesse disinherited by God for some crime or cause or in the Patriarch or Master of the Family Tribe who was both King and Priest having the Priesthood annexed to his Paternal or Regal Office not these to his Priestship _â—O evidence the truth of this Proposition so far as the light of Scripture or Nature in the first remote obscure age of the world have revealed it for the Readers satisfaction I find it generally acknowledged by all or most Divines and Christian Authors who have written of the Church or the Original of Republikes Jurisdictions or Chronologies 1. That as God the Original of all power at the very Creation gave Adam a Soveraign Dominion over the fish of the sea over the foul of the ayr and over all the earth the cattle and every creeping thing therin to which he gave their several names as a badge of his Soveraignty over them by Gods own direction So he likewise ordained him as well after as before his fall to be both a King and Priest over the little world his family posterity issuing from him during his life not only to govern correct them when they transgressed but to offer sacrifices prayers to God for and instruct them in his Worship Laws fear Hence Cedren makes Adam the first KING Governor and that with reason enough as Mr. Selden notes because he governed and commanded all mankind as long as he lived who by the Law of Nature and Fifth Commandement are enjoyned To honor and obey their Father in the flesh and he not only obliged to provide for protect defend and correct as a Father but likewise to * instruct and educate them in the fear and admonition of the Lord as a Priest Now Adam being a King and Lord not only over all Creatures but Eve his wife before he was a Father and over his Posterity by his Paternal right before they were capable of instruction And the Title of King being alwaies prefixed before that of Priest as most honourable and first in order when ever mentioned and meeting together in one person as in Melchisedec Christ Others who were both Kings and Priests and the High Priests alwayes inferiour subordinate to the Chief Civil Governors and Kings of Judah and in Heathen Nations It thence most clearly follows that the Priesthood and Spiritual Jurisdiction in Adam was at first united and subordinate to his Kingly Soveraign Magistratical Office and Authority and so continued whiles residing in one person from the Creation till the Law given in mount Sinâ—i 2ly That Cain Adams first-born having forfeited his birthright and life too by the murther of his Brother Abel and thereby Seth becomming his first-born when Adam deceased his Kingship and Priesthood descended first to Seth and after him successively to the Patriarchs who were not only the Princes and Chief Governers of their Families Tribes to rule protect and correct them when they offended but likewise their Priests to erect Altars and Houses to God for his publique worship to offer Sacrifices prayers vows to God for them to blesse them in his Name to teach them his Lawes Fear and the Covenants made by God to them and their seed and commanded them to put away their strange gods and idols as Jacob did All which is evident by the examples of Noah Gen. 8. 20 21. c. 9. 25 26 27. Abraham Gen. 12. 7. c. 13. 4 18. c. 17. 1 2 8 c. 23 to 27. c. 18. 19 23 c. c. 20. 7. 17. c. 21. 23. c. 22. c. Melchisedec both King of Salem and Priest of the most High God Gen. 14. 18 19. Heb. 7. 1. Isaac Gen. 26. 23 24 25. â— 27. 21 28 to 41. of Jacob Gen. 28. 8. to the end c. 31. 54. c. 32. 9 to 13. c. 33. 20. c. 35. 1. to 16. c. 43. 14. c. 46. 1. c. 47. 7. 10. c. 48. 3. to the end c. 49. 1. to 33. Heb. 11. 21. and affirmed by St. Jerom the Ordinary Glosse with most other Commentators on these Texts Alexander Alensis and other Schoolmen Bishop Jewel Dr. Field Jacobus Bouldoc De Ecclesia a Mundi principio usque ad Mosen Salianus in his Annales Ecclesiasticae and other Annalists in the times before the Law 3ly Upon this account after the Law given and Priesthood vested in Aaron and the Tribe of Levi the firstborn though they lost this priviledge of exercising the Priests Office as before yet they were still the Lords to redeem themselves with an oblation of five shekels by the poll for their exemption from the Priesthood because God had taken the Levites from among the Israelites instead of all the firstborn among the children of Israel which redemption was given to Aaron and his Sonnes who officiated in their steads 4ly That upon this original right priviledge of Primogeniture Christ himself as Gods firstborn was not only made Higher then the Kings of the Earth King of Kings Lord of Lords but likewise Head over all the Church that in all things he might have the Preeminence And had like the First-born before the Law the Supream Priestly Office and Power united to his Kingly Yea in some sence Christ hath fully restored this antient Right to all who are spiritually Gods First-born and the First-fruits of his Creatures as the Gospel stileth them having the First-fruits of the Spirit growing in them whom he hath MADE KINGS AND PRIESTS UNTO GOD HIS FATHER as the Marginal Texts resolve 5ly That the very Gentiles and Pagan Nations by the Law and Light of Nature vested the Supream Ecclesiastical Authority and oft times the Priesthood it self in their Kings and chief Temporal Magistrates who erected consecrated Temples Altars Groves constituted by their particular Lawes the several Orders Offices of Priests the Number Worship Services of their Gods and the Sacrifices Ceremonies and whole manner of their Worship To instance in some particulars Fanus the antientest of the Kings in Italy was the first who brought in thither the form of Religion He cousecrated Groves erected Temples from whom they were called Fana ordained Priests and Sacrifices Evander his next Successor introduced many other Ceremonies in the Worship of the Gods Anius as Virgil relates was at once REX IDEM HOMINUM PHAEBIQUE SACERDOS After Rome was built Romulus the first King thereof and Numa Pompilius who succeeded him made several Lawes concerning the whole Worship Service Holy-dayes Ceremonies of their Gods instituted their distinct Orders of Priests as highest Priest
chief Priests and lesser Priests Vestals Salii distinguishing and limiting all their respective Offices Jurisdictions habits by special Laws recorded by Dionysius Halicarnasseus Plutarch Livy and others Yea Godwin observes That it was A CUSTOME among the Graecians as likewise afterwards among the Romans THAT THEIR KINGS SHOULD PERFORM AS WELL THE CEREMONIES AND HOLY RITES OF RELIGION as Civil businesses being BOTH KINGS AND PRIESTS till Numa perceiving that foreign wars did often occasion the Kings absence whereby the service of the Gods was neglected thereupon ordained several Orders of Priests as their Vicars generals or Curates to discharge their priestly function Yet after this institution their Consuls Censors and some of their Pagan Emperors as Tiberius Veâ—â—atian Trajan were created PONTIFEX MAXIMUS their Highest Priest or POPE and managed the Supream Civil and Pontifical affairs and that by election of the Senate and the people only without the Priests as Alexander ab Alexandro and the Roman Histories record I shall close this Chapter with that of the Roman Historian PRINCIPIO RERUM GENTIUMque IMPERIUM PENES REGES ERAT populus nullis legibus tenebatur arbitria Principum pro legibus erant and that as well in all Sacred Religious as Civil and Military affairs BOOK I. CHAP. II. 2. My Second Proposition is That God after the Israelites deliverance from the Egyptian bondage when he first new modelled them into a Commonwealth and afterwards into a Kingdom setled their State and Church government and divided the Priesthood from the Supream Civil Magistracy and Kingship vesting the one in Moses Josuah David Solomon and their Royal Successors the other in Aaron his Sons and the Tribe of Levi did even then leave the Soveraign Ecclesiastical Power and Jurisdiction over all persons and causes still annexed to and residing in the Supream Civil Magistratical Office and Officers transferring only the Ministerial Priestly Offices to the Priests not the Ecclesiastical Jurisdiction being not different in kind from but the very same with the Civil varyed only by the Object not Subject of it THis I shall evidence as clear as the noon-day Sunne 1. By Ten memorable particulars recorded in Sacred History concerning Moses the first Supream Temporal Governor in the Israelites Commonwealth demonstrating his Soveraign Jurisdiction in all Sacred Religious Church affairs 1. God himself by the Ministry of Moses not Aaron instituted described celebrated the feast and Sacrament of the Passeover and sanctified all the firstborn of the children of Israel unto God and was to Aaron INSTEAD OF GOD Exod. 4. 16. 2ly Moses not Aaron penned and prescribed that memorable Song of Praise which all the Israelites sang unto the Lord immediately after their deliverance out of Egypt and drowning of the Egyptians â—n the Red Sea 3dly Moses not Aaron gave them instructions concerning the gathering and for reserving of an Omer of Manna to be kept before the Lord as a Type of Christ the true Manna 4ly God himself immediately appeared unto Moses in Mount Sinai and by his Mouth and Ministry alone not Aarons delivered the first Covenant and the Moral Ceremonial and Iudicial Law unto his people Israel the only rule of their Worship Obedience Government Sacred and Civil 5ly That when Moses Aaron Nadab Abihu and seventy of the Elders were afterwards called up into Mount Sinai by God Moses alone was called to come near to God and Aaron left behind That Moses alone wrote all the words of the Lord built an Altar for the 12 Tribes of Israel read the Book of the Covenant to them sprinkled the blood of the Covenant both on the Altar Book all the people received the Tables of stone and Law written therein by God himself and the pattern of the Tabernacle Mercy-seat Altar and all the furniture and utensils thereof the garments of Aaron and the Priests the manner and ceremonies of their respective Consecrations and all the oblations sacrifices and parts of Gods worship to be therein performed both by the Priests and people from God Hence it is specially recorded both in the Old Testament and New That these precepts concerning the Sanctuary of God Let them make me a Sanctuary that I may dwell amongst them according to all that I shew thee after the pattern of the Tabernacle and the pattern of the instruments thereof even so shall ye make it And look that thou make them after the pattern which was shewed thee in the Mount were given only to Moses the Chief Temporal Magistrate Not to Aaron nor the Priests or Levites who alone directed all things to be made accordingly And when all the work of the Tabernacle with the Curtains and the Priests Garments were finished by the Workmen Moses not Aaron survayed and looked upon all the work and behold they had done it as the Lord commanded even so had they done it and Moses not Aaron blessed them 6ly After all the work was thus finished Moses not Aaron was particularly commanded to rear up the Tabernacle with all its furniture and to anoint and consecrate them unto God 7ly Which is most observable Aaron and his Sonnes did not anoint Moses to be the Supream Civil Magistrate but on the contrary God by Moses not only prescribed all the spiritual Offices duties qualifications vestments wives marriages maintenance and appurtenances belonging to Aaron and his sons but also specially designed and commanded Moses to anoint and consecrate them to their Priesthood recorded in these words Exod. 40. 12 to 17. And the Lord spake unto Moses saying THOV shalt bring Aaron and his sonnes to the door of the Tabernacle of the Congregation and wash them with water and THOU shalt put upon Aaron the holy Garments and anoint him and sanctifie him that he may Minister unto me in the Priests Office And Thou shalt bring his Sonnes and cloath them with coats and Thou shalt anoint them as Thou didst their Father that they may Minister unto me in the Priests Office For their anointing shall surely be an everlasting Priesthood throughout their generations Thus did Moses according to all that the Lord commanded him so did he So Moses finished the Work without Aarons or his Sonnes assistance Never did Aaron nor his Sons consecrate or anoint any part of the Tabernacle Ark or utensils thereof their own garments oyntment nor any one High Priest or Levite of their Tribe but Moses the Supreame Temporal Magistrate only by Gods own special command whose consecration alone for ever sanctified all their Successors to the High Priests and Priests respective offices which I desire all Popes and Romish Prelates who now appropriate all consecrations whatsoever of persons or things to themselves alone by a pretended Divine right excluding the Civil Magistrate seriously to consider and from thence argue a superiority over Kings Emperors as well as Priests and exact Canonical obedience from them 8ly When Aaron the
High Priest during Moses his absence in the Mount had at the peoples request made erected a golden calf who committed idolatry with it Moses calls him to a strict account for it to whom he made an excuse with this memorable preface Let not the anger of MY LORD wax hot which stile he likewise gave him Nu. 12 11. Yea Moses not he Pronounced the Judgment and punishment upon the people for this Sin of Idolatry as likewise on him that gathered sticks on the Sabbath day the manner of whose punishment he inquired not Aaron and received from God 9ly When the Tables of stone formerly broken were renewed redelivered by God to the people it was alwayes done even after Aarons consecration by the hand mouth ministry of Moses who with his own mouth alwayes spake and delivered Gods Laws Messages to all the Congregation Elders people during all his Government and gave them a special charge of things future and a blessing at his death 10thly God made choice of Moses a Lay-man and Civil Magistrate to be the firâ—â— pâ—â—man and Register of all his sacred Laws and first Five Books of holy Scripture not Aaron or any other Priest And to shew that Kings and Temporal Magistrates were the principal keepers of both Tables God particularly enjoyned when the Israelites came into the Land of Canaan and had set a King over them that the King when he sate upon the Throne of his Kingdom shall write him a Copy of this Law in a Book out of that which is before the Priests the Levites that it may be well with him and he shall read therein all the dayes of his life that he may learn to fear the Lord his God and to keep all the words of this Law and these Statutes to â—o them That his heart be not lifted up above his brethren and that he turn not aside from the Commandement to the right hand or to the left to the end that he may prolong his dayes in his kingdom he and his children in the midst of Israel All which particulars laid together relating to and acted by the very first Supream Civil Magistrat that God himself set up over his own peculiar people Church when he first instituted modelled both their Magistrates and Priests with their distinct Offices and powers will infallibly clear the Superiour Jurisdiction of the Supream Civil Magistrate in and over all Ecclesiastical persons and causes by Gods own institution and that the Ecclesiastical Jurisdiction is united to the Temporal The reason why God reserved the Supream Ecclesiastical Jurisdiction to Moses the Chief Civil Magistrate and afterwards to Kings when he transferred the Priesthood to Aaron and his Sons and severed it from the Kingship was because it would be inconsistent with Monarchie and the Peace Unitie of the Republike Kingdom Church to erect two distinct Supream Powers independent on unsubordinate to each other in one and the same Body Politick Nation Kingdom united under one Supream Civil Head and a Cause of perpetual Wars Schismes Contentions between these different powers by reason of mens Natural ambition and desire to enlarge their Juriisdictions to the prejudice of each other This we find experimentally verified in the Israelites themselves immediatly upon their division into two independent kings kingdoms of equal power unsubordinate to each other which produced not only perpetual Warres between them all their dayes in their Realms as sacred Story oft records but a more sad division in their Religion Worship Church Jeroboam erecting two Calves and a new idolatrous worship with suitable Priests to promote it and a new place of worship contrary to that prescribed by God himself to keep his Subjects from Gods true worship at Jerusalem and returning to their allegiance and obedience to their rightfull Kings of the seed of David which all his Successors persevered in till their final captivity and utter desolation for their idolatry And it is infallibly evidenced by the manifold sad Divisions Schismes Wars Rebellions in most Christian Empires kingdoms ever since the ambitious Popes of Rome and other Prelates have claimed by a pretended divine independent right and usurped to themselves the Supream Ecclesiastical Jurisdiction over all Persons Causes inseparably united by God himself to the Crowns of Christian Emperonrs and Kings As God therefore out of his infinit Wisdom at the very Creation constituted but one natural head over every natural body of Men Beasts Fowls Fishes and creeping living creatures though they consisted of two different substances Soul and Body not two distinct heads the one corporal the other spiritual to govern each body because two Supream headâ— would have destroyed the unity harmony operations of these Creatures in their respective orbes and made a Schisme in their bodies So he at first united the Supream Spiritual and Temporal Jurisdiction over Men at the Creation in one person Adam the first sole Monarch of the World And afterwards when his Church and people multiplyed into such a vast dispersed multitude that one person could not possibly execute or discharge the Kingly and Priestly Offices as at first he conveniently might did whiles all united in one Tribe and Family so that there was an absolute necessity to divide them into several Hands Tribes God did even then reserve the Supream Ecclesiastical Government and Jurisdiction as absolutely necessary for inseparable from the Supream Civil Head and Governor of his people to prevent Schismes Confusions and preserve Unity Tranquillity both in Church and State not transferr it from Moses to Aaron the Church with all its Officers Members being included in branches of the Kingdom Republike not divided from it as a distinct independent spiritual corporation Therefore still to remain under the sole Government and protection of the Supream Politick Head This is most clearly and significantly expressed by Ezechiels uniting the two divided sticks into one rod in one hand typifying the uniting of the two divided Kingdomes of Israel and Iudah into one Kingdom Church PEOPLE under one King and Shepheard Jesus Christ and making them all but ONE in their Government and true Worship of God according to his Statutes Hence it is most apparent that the Civil and Ecclesiastical Powers Authorities or Jurisdictions are not thus denominated because they are vested in different persons hands or flow from various fountains or distinct in their natures as the Pontificians and others generally assert and mistake but meerly because they are exercised upon or about different things or objects the persons wherein they originally and supreamly reside and from whence they flow and the very Powers Authorities Jurisdictions themselves in their nature being but one and the same only the objects matters in upon or about which they are exercised various and distinct from whence they have these different Epithites To evidence this truth past all contradiction being the surest Oracle to resolve all future Controversies concerning these Jurisdictions yea keenest axe
came to Samuel complaining against them and peremptorily desired him o TO MAKE THEM A KING OVER THEM to judge them like all the Nations not a Priest being so weary of Priests supreme Government that they would never permit him nor his sons to judge and govern them any longer and were never satisfied till they had a King which he made them by Gods direct on and Election much against his own will 5ly All the Priestly Offices and Jurisdiction he used towards them and Saul was but to pray without ceasing for them giving them good instructions and reprehending them for their sins telling them But if ye shall still do wickedly ye shall be consumed both you and your King his declaring Saul King by Gods election and the people 's doubled peremptory demand of a King and approbation of Saul when presented to them and his anointing David when a privat person with oyl King after Sauls rejection by God they were only Acts of Ministry not of Supream Ecclesiastical Jurisdiction in the High Priest above the King as I shall prove in its due place more largely in the cloze of this Chapter 4ly When God setled the Kingdom of Israel upon David and his posterity in performance of his promises to Abraham Sarah and Iacob that KINGS should come out of their loynes he translated the Supream Ecclesiastical as well as Civil Jurisdiction to them which they enjoyed exercised by Gods approbation not the high Priest Priests or Levites as the Scripture Annals attest 1. Davia a man after Gods own heart which fulfilled all his will not long after he was anointed King over Israel and Iudah assembled all the whole Congregation Priests Levites of Israel and went and removed the Ark of God from Gibeah with great triumph joy and shouting to the House of Obed-Edom and afterwards into the place tabernacle in the City of David which David had there chosen pitched for it and offered there burnt-offerings peace-offerings before the Lord and he blessed the people in the name of the Lord. 2ly At the second removal of the Ark he assembled not only the Elders but the chief Priest and Levites informing them of their error in carrying the Ark in a cart at its first removal contrary to Moses command for which God made a breach upon them and that None ought to carry the Ark of the Lord but the Levites for them had the Lord chosen to carry the Ark of God and to minister unto him for ever For violating which precept Uzza was smitten to death before the Lord Hereupon David commanded the Priests and Levites to sanctify themselves to bring up the Ark of the Lord God of Israel upon their shoulders as Moses commanded and to appoint Singers with instruments of musick and lifting up their voices to sing before it when they removed it to the City of David which command they punctually obeyed 3ly He appointed ordained certain of the Priests and Levits to minister by turns before the Ark of the Lord and to thank and praise the Lord God of Israel continually prescribing them what instruments of musick they should use what Psalms and Praises they should sing most or all of them compiled by himself what burnt-offerings they should offer upon the altar of the Lord morning and eveing continually according to the Law of the Lord and to minister before the Ark continually as every dayes work required And appointed others of the Priests and Levites to minister continually in like manner before the Tabernacle of the Lord that was in the high place at Gibeon 4ly He purposed contrived propounded to Nathan and ordained the building of a standing House and Temple instead of a moving Tabernacle and Tent for the Ark and worship of God and intended himself to build it had not God inhibited him because he was a man of Warre and had shed much blood and appointed Solomon his Son and successor to build it he provided all sorts of materials for the building and exhorted all the Princes and Elders of the people to a liberal contribution towards it 5ly The Angel of the Lord commanded David to go and set up an Altar to the Lord in the threshing-floor of Ornan who accordingly went up at the saying of the Lord and build there an Altar and offered burnt-offerings and peace-offerings and called upon the Lord who answered him from heaven by fire upon the altar of burnt-offering 6ly When he was old and had made Solomon King he gathered together all the Princes Priests and Levites and when he had numbred the Priests and Levites he appointed them their several Courses Services Offices Duties they should perform before the Lord from time to time as well before as after the Temple was built all which he set down in writing 7ly He as Moses assembled all the Princes of Israel and before all the Congregation in the audience of God gave Solomon them charge to serve and fear God and build the Temple Which done he gave to Solomon the pattern of the Temple and of the Houses thereof and of the Treasures thereof and of the upper chambers thereof and of the inner parlours thereof and of the Mercy-seat and the pattern of all that he had BY THE SPIRIT of the courts of the House of the Lord and of all the chambers round about of the Treasuries of the house of God and of the dedicated things AND FOR THE COURSES OF THE PRIESTS AND LEVITES and for all the work of the Service of the House of the Lord and for all the vessels of service in the house of the Lord. And David said unto Solomon Be strong and of a good courage and do it fear not nor be dismayed for the Lord God even my God will be with thee he will not fail thee nor forsake thee untill thou hast finished all the work for the service of the House of the Lord And BEHOLD THE COURSES OF THE PRIESTS AND THE LEVITES FOR ALL THE SERVICE OF THE HOUSE OF GOD and there shall be with thee for all manner of wâ—rkmanship every willing skilfull man for any manner of service and ALL THE PEOPLE WILL BE WHOLLY AT THY COMMAND 7ly David as King not the Priests compiled all or most of the Psalms and Prayers afterwards sung or used in the Temple recorded in the Books of Samuel the Chronicles and compiled together her in the Book of Psalms continually read sung used not only in the Temple and elsewhere by the Jewish but in all Christian Churches generally and more frequently read sung commented upon then any other Book of Canonical Scripture By all which memorable particulars and command to the Priests to annoint Solomon King it is most evident that the whole Supream Ecclesiastical Jurisdiction over persons causes things relating to Gods Worship remained intirely in David as King and no part of it in the Priests 5ly King Solomon his Sonne succeeding David
and your King Because thou Saul hast rejected the word of the Lord he hath also rejected thee from being King thou hast not kept the commandement of the Lord thy God which he commanded thee therefore thy kingdom shall not continue the Lord not I hath rent the kingdom of Israel from thee The Lord hath sought him a man after his own heart and the Lord hath commanded him to be Captain over his people because thou hast not kept that which the Lord commanded This was that rooting up pulling down rending removing of Kings kingdoms Nations used by all the Prophets and Prophecies in the Old Testament and particularly by Gods own denunciation against Niniveh by Jonah Yet forty days and Niniveh shall be destroyed which the Kings and peoples joynt humiliation and repentance upon his preaching in turning from their evil wayes prevented 7ly S. Bernard when Pope Eugenius like his Predecessors insisted on this Text as giving him and them a transcendent power Dominion over Kings and kingdoms returned this answer thereunto That it gave them no Dominion at all over their Persons Crowns possessions but only to extirpate their Vices Non est quod blanditur Celsitudo Sollicitudo major Quale est hoc de paupere abjecto levari super Gentes et regna Non ad dominandum opinor Nam Propheta cum similiter levaretur audivit Ut evellas destruas disperdes dissipes aedifices plantes Quid horum fastum sonat Rusticani magis sudoris schemate quodam labor spiritualis expressus est Et nos igitur ut multum sentiamus de nobis impositum senserimus Ministerum non dominium datum Non sum ego major Propheta si fortè potestate sed meritorum non est comparatio Haec loquere tibi doce teipsum qui alias doces Puta te velut unum aliquem de Prophetis An non satis ad te et â—mium Sed gratia Dei es quod es Quid Esto quod Propheta nunquid plus quam propheta Si sapis eris contentus mensura quam tibi mensus est Deus nam quod amplius est a malo est Disce exemplo Prophetico praesidere non tam ad imperitandum quam ad sactitandum quod tempus requirit disce sarculo tibi opus esse non sceptro ut opus facias prophetae Et quidem Ille non regnaturus ascendit sed extirpaturus Putas ne et tu invenias aliquid elaborandum in agro Domini tui Et plurimum Non planè totum quivere emundare Prophetae aliquid filiis suis Apostolis quod agerent reliquerunt aliquid ipsi Parentes tui tibi Sed nec tu ad omne sufficiens Aliquod profecto tuo relicturus es Suecessori ille aliis alii aliis usque in finem This was St. Bernards sence of this Text and severe check to the Pope himself for abusing it against the true scope and meaning 8ly It is Gods incommunicable Prerogative which no meer mortal is authoritativly capable of To loose the bond of Kings and gird them with a girdle to lead Princes away spoiled overthrow the mighty and powr contempt upon Princes To strike through Kings in the day of his wrath and break Kingdoms in pieces like a Potters vessel To bind Kings in chains and Nobles in fetters of iron for their crying Rebellions against his Soveraign Majesty as he did Hoshea Zedekiah Manasseh Jehoiakim others thus bound and carried away captive to Aegypt and Babilon by their invading Kings He removeth Kings and setteth up Kings The most high King of heaven only ruleth in the kingdom of men and giveth it to whomsoever he will and those Kings that walk in pride against him he is able to abate and translate their kingdoms to others as he did Nebuchadnezzer and Belshazzer who recognised this Soveraign Empire to be peculiar to him alone Let Popes therefore beware how they usurp or intrench upon this Prerogative of the most high to the prejudice of any anointed Christian Kings who sit upon his throne as his Viceroyes and highest affront to the Soveraign Jurisdiction of Christ himself the King of Kings The Fourth and most colourable pretext is from the president of Azariah the Chief Priest and other Priests withstanding King Uzziah to burn incense upon the altar and thrusting him out of the Temple the only example in the Old Testament of any Ecclesiastical Jurisdiction exercised by the Jewish high Priest and Priests on Prince or Subject Whence Bellarmin and others conclude That it is Lawful for Popes Bishops and Priests by their own inherent Ecclesiastical Jurisdiction to excommunicate dethrone Kings and Emperors too and absolve their Subjects from their allegiance for disobeying their Papal commands and injunctions I answer 1. That all this president warrants is That Chief Priests may lawfully diswade ambitious wilfull Kings from doing any unlawfull actions against the expresse will of God and perchance resist them too when they attempt to offer sacrifices or act ought belonging peculiarly to their own office in their own Churches But that they may either excommunicate resist or thrust them forth of the Temple for any other Offence especially for violating or not obeying their own Papal or Pontifical Orders Injunctions Mandares not expresly grounded on Gods word this president will no wayes warrant 2ly They did not thrust King Uzziah out of the Temple where he actually invaded their function against Gods word till God himself the King of Kings whose Law he had violated had first miraculously passed sentence upon and smitten him with the plague of Leprosie in the forehead which they all visibly beheld Therefore Popes and Priests may not thrust any King or Prince out of the Church for any Crime till God himself the only King and Judge of Kings hath first given visible sentence against him by some signal Judgement 3ly They thus thrust him out of the Temple not principally because he attempted to burn incense but because God had thus miraculously smitten him with Leprosie in his forehead and so by Gods expresse command he was to be shut out of the Congregation and Church by the Law and dwell in a house alone that he might not infect others this the Text renders to be the sole or main cause of his thrusting out of the Temple dwelling in a several house and of his Sonnes judging the people in his stead not by the Priests but his own appointment 4ly This King himself when God had thus smitten him as the Text precisely records hasted to go out of the Temple of his own accord voluntarily dwelt in a house alone and delegated the government of his house and people to his Sonne So as there was only a voluntary expulsion of him out of the Temple by the Priests with his own consent not against it but no sequestring or deposing of him by them from his throne he
Submit your selves therefore Regi praecellenti as this Innocent would have Peter vary it it would have extended only to one King alone then most eminent or to Christ whereas now it relates to all Kings and Governours too who have Regal or supream Authority and the addition after it as Supream is so far from extenuating the Kings Supremacy that it more fully emphatically asserts it not with a forsitan as he mistakes which would have made the Supremacy disputable but with a quasi or sicut supereminenti which puts it out of question like that of Rom. 1. 21. Because when they knew God they glorified him not sicut Deus as God which last clause as God adds lustre yea Divine Glory to his Deity which it identically not comparatively sets forth and asserts His 4th evasion that this precept extends only to Lay-christians as to Kings and Governours civil power not to Bishops Priests especially to Popes exempt from above all human judicature is most false For this Epistle is general to all the elect of God to whom he directs it whereof some no doubt were Elders and Ministers of the Church as himself informs us c. 5. 1 2 3. 2ly He gives this command in precise terms To all who came unto Christ the living and precious stone and were built up on him not Peter as lively stones a spiritual house an Holy and Royal Priesthood to offer up spiritual sacrifices unto God I hope Popes Popish Prelates and Masse-priests dare not assert that Lay-Christians only are this Holy and Royal Priesthood since they wholly appropriate it to themselves as no wayes belonging to the Laity though St. Peter equally extends it to both without distinction Therefore this precept most belongs to them 4ly They of all others have in all ages most invaded oppugned the temporal magistratical Supremacy of Kings and Emperors Therefore they were principally intended by Saint Peter who would not presse that submission only on the Laity from which himself all Bishops and Clergymen their guides and presidents of obedience were totally exempted 3dly St. Peter makes no such distinction as Popes now do between Lay-Christians and Clergy-men yea he defines those now stiled the Laity to be Cleri the Lords Clergy or Heritage 1 Pet 5. 3. not the Elders nor between himself Popes Prelates and other Presbyters as Popes and others since make yea such a distinction would have not only verified but aggravated the calumnies accusations of the Pagans against the Christians For had he informed those to whom he writes and the Roman Pagan Emperors Kings Governors then ruling that all Lay Christians ought to be subject to them as Supream in all temporal things held of them but that himself and all Christian Bishops Elders Ministers were totally exempted from their power and had the sole Ecclesiastical Jurisdiction originally in themselves by virtue whereof they could root up and pull down build up and plant them their Empires Kingdoms Nations at their pleasures and were set over them for that very purpose as Jeremiah was in this Popes sence not Gods This certainly would have incensed all Emperors Kings and Governours against them to their total and final extirpation as the archest Traytors Rebels that ever the world produced This Popes distinction therefore was as farr from St. Peters meaning as he was from his humility 6ly St. Peter in this very Epistle as he stiles himself only an Elder yea fellow Elder not Christs Vicar Viceroy Head of his Church c. as Popes since have done so he exhorts the Elders of the Church only as his fellows not commands them as their Lord to feed the flock of Christ which is amongst them neither as being Lords over Gods heritage as Popes now make themselves but being ensamples to the flock Therefore those Kings and Governors to whom he enjoyned them to submit themselves not Peter nor these Elders as Supream were Supream over them in all temporal and ecclesiastical Causes as well as over their flocks to whom they were to be examples herein as well as in other particulars 7ly Bellarmin affirms Saint Peters first Universal Epistle to be written from Rome from this salutation in the cloze thereof The Church which is at Babylon saluteth you affirming this Babylon to be Rome to prove Peters being Bishop thereof and his Universal Supremacy as Christs Vicar since devolved unto Popes Wherein he makes the Church of Rome a true Antichristian Babylon and mother of confusion in perverting this Epistle from Rome so pregnant for the Temporal and Ecclesiastical Supremacy of Kings and Temporal Magistrates over all their Christian subjects as well of the Clergy as Laity so far as to give the Pope an absolute Supremacy over Kings and Emperors themselves which never entred into St. Peters heart nor was ever claimed or exercised but abominated by him and thus Decreed against in his unerring chair Yet Alvarus Pelagius concludes with Pope Innocent from this very Text of Peter ex praedictis clarè patet Papa est Universalis Monarcha totius populi christiani denuo totius mundi ita quod velit nolit quicunque viator Papae de jure subjicitur ut Praelato 6ly Saint Peter in his second Vniversal Epistle chap 2. gives a most lively character of Popes Apostacy ambition covetousnesse uncleannesse injustice and presumption more especially in despising all Dominion over them by Emperors Kings and Magistrates in speaking evil of Dignities without fear of God or Man in defiance of his first Epistle and bringing many railing accusations against them as they do in their Epistles Decrees Bulls Books against their Supremacies whereas Angels who are greater in power and might dare not do it Yet these as natural brute beasts made to be taken and destroyed speak evil of those Dignities they understand not and shall utterly perish in their own corruption and receive the reward of unrighteousnesse as many Popes Popish Prelates Rebels Regicides have done both in the field and Courts of Justice for maintaining the Popes Unchristian Usurpations over the Crowns kingdomes persons lives of their Lawfull Emperors Kings and Princes Therefore Popes must henceforth either for ever renounce their Universal Vicarship Soveraignty as neither enjoyed exercised owned but professedly and eternally subverted by St. Peter himself from whom alone they derive it or else St. Peter will eternally disclaim them by these General Texts and Universal Epistles to be either his Successors or Christs Vicars but meer Antichristian Impostors 7ly St. Paul the first real Apostle and sole Bishop of Rome to whom he only writ if any Apostle was so at least joynt Bishop with Peter if ever Bishop there as Epiphanius Eusebius and others attest even in his very Epistle to the Saints and Church of Rome it self hath put in an eternal Bar against the pretended Supremacy of Popes as St. Peter did in his Epistles from it Rom 13. 1 to 3. where he gives a
may make our accustomed prayers together with the people to the Almighty God and our Lord and Saviour Christ for your Empire or Reign as we have alwayes accustomed in times past and yet cease not to doe and now wish to continue Not daring to depart from this Council without his License Gregory Nazianzen Oratio 17. informs the Prince and Governour Cum Christo Imperium geris cum Christo munus hoc administras Ab illo gladium accepisti non tam ut eo utaris quam ut mineris ut teneas Quare tibi videndum est ut illi tanquam donarium quoddam purum integrum ei qui dedit serves Imago Dei es verum imaginem quoque Dei Regis quae quidem hic certa dispensatione gubernaretur ad aliam autem vitam migrat ad quam omnes quoque concedemus Moneat te exemplar tuum ad Deum te rejunge non ad mundum ad benignum Dominum non ad acerbum tyrannum Oratio 27. He thus describes the Supremacy office of Kings Orbis universus manui vestrae subjectus est diademate parvo atque exiguo panno retentus Supera solius Dei sunt infera autem Vestra etiam sunt Subditis vestris Deos vos praebete liceat enim audacius aliquid dicere Cor Regis in manu Dei est ut ex Scripturis audimus credimus Hic imperium vestrum sit non autem in auro et exercitibus Aulici proceres fidem Imperatoribus servate sed prius Deo propter quem his etiam quibus commissi traditi estis And Oratio 46. to Nectarius Bishop of Constantinople he exhorts him to stirr up the Emperor to suppresse the Apollinarian hereticks concluding thus ut potentissimum Imperatorem doceat nihil et reliquo ipsius erga Ecclesias studio rediturum esse utilitatis si tale malum ad fidei sanae eversionem per eorum libertatem licentiamque praevaleat St. Basil the Great Bishop of Caesarea Homil. in Psal 32. Non servatur Rex per multam virtutem descants thus Non exercitus militaris quantavis munitio non civitatum moenia non peditum phalanx non equestris turma non navalis muniminis praeparatio Regi salutem parit Dominus enim Reges constituit et destituit sive transfert nulla est potestas nisi a Deo constituta Servatur ergo Rex non per multam virtutem sed per Dei gratiam Therefore it should be his principal care to serve please obey honor God promote his glory and make his kingdom Regnum supra omnes Principaâ—um peccato minime obnoxium as he there defines a kingdom Optatus Milevetanus resolves Super Imperatorem non est nisi solus Deus qui fecit Imperatorem And justifies his authority to suppresse and punish the Donatists with death it self for their heresie schism and sedition St. Ambrose resolves That Kings are exempted from human punishment Tuti Imperii potestate as having no Superiors to punish them And in his Oration De Exitu Vita Virtutibus Theodosii Imperatoris he gives him this applause Quis splendidius Pascha celebravit quam qui sacrilegos removit errores clausit templa simulacra destruxit In hoc Josias Rex superioribus antelatus est Manet ergo in lumine Theodosius sanctorum coetibus gloriatur Constantinus quod primus Imperatorum credidit post se haereditatem fidei Principibus dereliquit magni meriti locum reperit cujus temporibus completum est illud Propheticum In illo die erit quod supra frenum est sanctum Domino omnipotenti c. Then turning his Speech to the Emperor Honorius he adds Denique ideo te Imperatorem pater fecit Dominus confirmavit ut non solum militares Patri sed omnibus imperares stiling him Totius orbis Imperatorem In his 29. Epistle to Theodosius he hath this passage of his suppressing the Valentinian Hereticks Quis habet Valentinorum haeresin vindicare quam pietas tua quomodo vindicat cum eos excludi jusserit nec conveniendi usurpare copiam Si Joslam tibi objiciam regem Deo probatum hoc in illis damnabis quod in illo probatum est And in his 30. Epistle to the Emperour Valentinian beseeching him not to suffer the destroyed Altars of the Gentiles upon their Petition to him to be repaired by his decree He resolves Cum omnes homines qui sub ditione Romana sunt militent Imperatoribus timorem atque Principibus tam ipsi vos Omnipotenti Deo et sacrae fidei militatis aliter enim salus tuta esse non poterit nisi unusquisque Deum unum hoc est Deum Christianorum a quo cunctareguntur veraciter colat Ipse enim solus verus est Deus Dii autem Gentium daemonia Huic igitur Deo vero quisque militat qui intimo colendum recipit affectu non dissimulationem non irreverentiam sed fidei studium et devotionis impendit Postremo si non ista consensum saltem aliquem non debet colendis Idolis prophanis Caeremoniarum cultibus exhibere Haec si jam sublata non essent auferenda suo imperio comprobarem At cum per totum fere orbem a pluribus retro Principibus inhibita interdictaque sint Romae autem a fratre clementiae tuae augustae memoriae Gratiano fidei vera ratione sublata sunt et datis antiquata rescriptis ne quaeso vel fideliter statuta convelles vel fraterna praecepta rescindas De negotiis omnibus quod statutum nemo putat esse temerandum praeceptum de religione calcatur He likewise presseth the necessity of all Christian Bishops Churches Peoples publike prayers for Kings and chief Temporal Magistrates as well Pagans as Christians then generally used in all Churches And although he hath two or three Passages seeming to oppose the Emperors Supreme Jurisdiction in causes Ecclesiastical in the case between Auxentius the Arrian Bishop and himself at whose request the Emperor willed the case in difference might be heard in an Ecclesiastical Assembly and that the Emperor himself might be Iudge whether St. Ambrose ought to yeeld up his Church to this Arrian Bishop upon the Emperors command Ambrose utterly refused it and wrote thus to the Emperor Quando audisti clementissime Imperator in causa fidei Laicos de Episcopo judicasse Si vel Scripturarum seriem divinarum vel caetera tempora retractemus quis eo qui abnegat in causa fidei in causa inquam fidei Episcopo solere de Imperatoribus Christianis non Imperatores de Episcopo judicare Volens nunquam jus deseram in Ecclesia which he would not resign up to the Arrians upon the Emperors command as being Gods not his coactus repugnare non novi Ea quae divina sunt Imperatoris potestatati non sunt subjecta In consistorio non solet Christus reus esse sed Judex Causam fidei agendam
inquisitionem haberi c. assumpta sibi authoritate propria neque a Canonibus neque vestris edictis sibi concessa convertit ad omne deordinationis et iniquitatis genus c. Proinde obsecramus et oramus ut vestra Majestas quamprimum religioni quae impugnatur subsidium ferat et celerem correctionem imponat illorum insaniae et tyrannidi quae quasi turbo ad Haereticam perfidiam audaciores corripit Iustum enim est ut vestra pietas Persidis et earum quae inter Barbaros sunt Ecclesiarum curam gerens Ecclesias etiam quae sub Romanorum principatu turbantur non despiciat The Orthodox Bishops on the contrary writ for the restitution vindication of St. Cyril and Memnon to these Emperors Supplicamus igitur Regiae vestrae Deoque dicatae Majestati ut sanctissimos et Deo dilectissimos Episcopos Cyrillum Memnonem Sanctae Synodo restituatis nequaquam a Canonibus condemnatos c. et ut patrocinium orthodoxae fidei quam hactenus et semper custodire sategistis So that both the Orthodox and Heretical Bishops in this Council acknowledged this Supream Ecclesiastical Jurisdiction by all these passages to be in the Emperors and Kings not them In the year 433. Pope Sixtus the 3d. was accused to the Emperor Valentinian for defiling Chrysogonia a consecrated Virgin by one Bassus a Presbyter who thereupon commanded a Synod to be summoned to examine the accusation where this Pope appearing cum coram Synodo 56. Presbyterorum causam dixissset cum magna examinatione in the presence of Valentinian judicio Synodico purgatus est et condemnatus Bassus a Synodo Bassus Valentiniani jussu in exilium pulsus est Lo here this Pope himself is 1. accused to the Emperor for Ecclesiastical offences by a Priest as the Supream Ecclesiastical Judge 2. The Emperor causeth a Synod to be summoned to hear and examine the cause which he referrs unto them 3ly This Pope thereupon appears before this Synod and in the Emperors presence pleads his cause purgeth himself and is acquitted by their Sentence 4ly His accuser is condemned and banished by the Emperor who approved their Sentence I find in Surius De purgatione Sixti Papae 3. this Narrative That when the businesse was fully examined in the Synod Levavit se Augustus ac dedit in arbitrio Sexti Episcopi judicare judicium suum Et discesserunt cum Augusto omnes An Argument of his Supream Judicature even in Synods There is extant a Letter of this Popes in Gratian directed Omnibus Episcopis requiring an account of this difference and the proceedings therein to whom he returned this answer Mandastis ut scriberem c. Scitote me criminari a quodam Basso injustè me prosequi quod audiens Valentinianus Augustus nostra instead of sua authoritate Synodum congregari jussit et facto Concilio cum magna examinatione satisfaciens omnibus licet evadere aliter satis potuissemus suspicionem tamen fugiens coram omnibus me purgavi scilicet a suspicione et aemulatione me liberans Sed non aliis qui noluerint aut sponte hoc non eligerint faciendi formam dans On which Bartholmeus Buxiensis and Dr. Thierry to extenuate the matter and exempt Popes from all Judicatures make this Glosse Valentinianus Synodum congregavit in qua Papa sponte se purgavit non dans formam caeteris successoribus suis sic se purgandi si noluerint Mandastis Mandat his minor majori nam praecarium verbum est Potuissem aliter evadere Quia Papa a nulo potest judicari nec etiam ab universali Concilio preterquam in haeresi But whether these proceedings and Historians do not directly contradict this Gloss and Popes extenuation of his trial let all men judge Finally these very Glossers propound this question Nunquid Papa potest Imperatori potestatem dare ut deponeret ipsum Resolving it affirmatively Sic in Haeresi de consensu Cardinaliam imo in omnibus se potest subiicere se And if the Pope himself may give the Emperor such a power why may not the Emperor exercise it without his gift by his inherent Imperial Jurisdiction as Gods Supream Vicegerent upon earth as here he did especially in case of heresie into which some Popes have fallen It is storied that Pope Liberius was summoned to come from Rome and appear at Constantinople before the Emperor Constantius for defending Athanasius condemned and excommunicated by the Council of Tyre and the whole world who thereupon appearing accordingly after a large discourse Liberius refusing to renounce his communion and justifying Athanasius his cause was by the Emperors sentence banished to Berea in Thrace after three dayes respite given him to advise Whether he would subscribe against his communion and so return to Rome or go into exile In this conference he used these expressions to the Emperour Judicia quidem Ecclesiastica O Imperator summa cum aequitate fieri debent Quapropter si tuae Clementiae ita visum sit Iudicium haberiiubeto c. Then speaking for the Orthodox Bishops that were deprived he added Quapropter si placet iube Episcopos ad proprias sedes restitui though deprived by the Arrian Bishops in three Councils hereby acknowledging the Supream Ecclesiastical Judicature and power of depriving restoring Bishops for matters of Faith to be in the Emperor Liberius after two years exile upon the Petition of the Roman Matrons to this Emperor was restored to his See of Rome which Felix governed during his absence but with this direction in this Emperors Letters Vtrosque communiter inter se Ecclesiam illam regere Itaque lectis Imperatoris in Circo lit eris plebs clamat aequam esse Imperatoris sententiam Hereupon Ambobus porro Felici Liberio permissum est communiter sacra curare et munus Apostolicum administrare Qui quidem concordes fuere quicquid medio tempore accederat rerum adversarum tristium per amnestiam oblivionem absoluêre Sed paulo post Felix mortuus est solus Liberius Episcopatum administravit Quod sic Deus recte providit Ecclesiae ita ut decebat rebus consulens ne primaria Apostolorum sedes foedam illam et incommodam a duobus gubernata ducibus contraheret notam quae res ab Ecclesiae constitutionibus est aliena discordiamque ut plurimum conciliare solet write Nicephorus Sozomen and others This Pope Liberius before his return to Rome taedio exilii fractus et Imperatoris beneficio illectus Arrianis subscripsit et in omnibus cum Arrianus sensit praeterquam quod cum Catholicis sentiret haereticos ad fidem redeuntes non esse rebaptizandos which Baronius in vain denyes This Pope no doubt might be more justly removed banished deposed for his Heresie by the Emperor after his subscription and Apostacy than he was at first for his orthodoxy and friendship to Athanasius unlesse the
ut resipiscant ab infidelitate et transeant ad fidem Hoc enim est bonum coram salvatori nostro Deo qui vult omnes homines salvos fieri ad agnitionem veritatis venire Especially Kings and Princes the principal instruments to draw others to salvation and the knowledge of the truth by their Examples and Edicts Pope Symnachus being accused of Adultery and other horrid facts to Theodoricus King of Italy Sancta Synodus apud urbent Romanam ex praecepto Gloriosissimi Regis Theodorici diversis â—â—regionibus congregata in Christi nomine est this King not the Pope summoning this Council even in Rome it self Cum ex diversis Provinciis ad urbem Romam convenire Sacerdotes Regia praecepisset authoritas ut de his quae de venerabili Papa Symmacho Apostolici sedis praesul ab adversariis ejus dicebantur impingi sanctum Concilium judicaret â—egitime Liguriae Aemiliae vel Venetiarum Episcopis consulendi Regem incubuit necessitas concerning this accusation Who coming into the Kings presence respondit praefatus Rer piissimus bonae conversationis affectu plura ad se de Papae Symmachi actibus horrenda fuisse perlata et in Synodo oportere si vera esset inimicorum ejus objectio judicatione constare Whereupon the Examination of his crimes being referred to this 4th some reckon it the 3d. Synod held at Rome and that by the Popes desire to purge himself as well as by the Kings precept the Pope entred into the Synod et de evocatione Synodali â—lementissimo Regi gratias retulit et rem desiderii sui evenisse testatus est Upon his accusation to the King he was suspended ab officio beneficio by this King untill he had purged himself At his first appearance before the Council he complained of this his suspension as illegal being not made by the Council but out of it and prayed to be readmitted and restored by the Council et ut omnia quae per suggestiones inimicorum suorum a parte Cleri vel aliquibus laicis amiserat potestati ejus legaliter ab honorabili Concilio redintegrarentur seu redderenter et tanti loci Praesul regulariter prius statui pristino redderetur et tunc non ante veniret ad causam et si ita recte videretur accusantium propositionibus responderet Digna res visa est maximo sacerdotum numero quae mereretur effectum decernere tamen aliquid Synodus sine Regia notitia non praesumpsit Whereupon the Synod sent to the King to know his pleasure herein Sed suggestionibus per legatorum negligentiam non meruit secundum vota responsum But contrary to the Synods desire and opinion Iussus est Regis praeceptionibus Papa Symmachus ante Patrimonii vel Ecclesiarum quas amiserat receptionem cum impugnatoribus suis in disceptatione confligere qui potestatis suae privilegia et quae pro conscientiae quantum juste aestimamus emendatione submiserat nec hac voluit vice resumere Whereupon it was thought meet that the Libel prepared against the Pope by his accusers qui quotidie seditionibus appellabant should be received by the Synod Which being received accordingly and read there appeared two things in it which seemed either false or repugnant to their Ecclesiastical power The one that his Crimes whereof he stood accused apud Regiam constitit notitiam were pending before the Kings own conusans which was false he having referred him to the Council The second that they could prove him guilty of the Crimes objected by his servants addentes ut ipse mancipia traderet quibus quantum illi disserebant posset in judicatione superari Quae res Canonibus ipsis publicis erat legibus inimica c. Et dam inter ista quae essent facienda tractabatur praefatus Papa ut causam diceret occurrebat Qui veniens abirruentibus turbis aemulorum suorum ita tractatus est ut multis Presbyteris qui cum ipso erant per cadem ipsam mortis fuisset occasio quod probat recentium adhuc vestigia vulnerum nisi illustris vir Comes Alegerius sublimes viri Gutela Vedecelsus Majores domus Regiae perspexissent quos secum unde egressus fuerat ad beati Petri Apostoli septa convexerat Upon these tumults and confusions the Synod reported the whole series of their proceedings to the King as Supream Judge iterum Nos ad Iustitiam contulimus principalem scientes vivinitare propitia regere Dominum quem ad gubernacula Itaâ—iae ipse providerat They informed the King Saepe nominatum Papam post caedem cui subjacuerat cum suis si voluntatem rursus haberet ereundi ad judicium fuisse commonitum but that he could not canonically purge himself without great dangers and that by reason of the tumults of his accusers who resisted justice he could not be compelled to answer against his will Ad haec serenissimus Rex taliter Deo adspirante respondit in Synodali esse arbitrio in tanto negotia sequenda praescribere nec aliquid ad se praeter reverentiam de Ecclesiasticis negotiis pertinere committens etiam potestati Pontificum ut sive propositum vellent audire negotium sive nollent quod magis putarent utile deliberarent dummodo venerandi provisione Concilii par in Civitate Romana Christianis omnibus redderetur Whereupon the Synod by vertue of this reference from the King thought best to proceed no further in the examination of the fact but to referre the cause to Gods judgement acquainting the Roman Senate with their resolutions and desiring them to consider quanta inconvenienter et praejudicialiter in hujus negotii principio contigissent That all men are sinners and have need of Gods mercy and that the examining of this cause would do more prejudice and dishonor then good to the Church Wherefore juxta mandatum Principis non discuterent but referr the whole cause to God the Judge of secret things and so acquitted him from the Articles exhibited against him as to men Vnde secundum Principalia praecepta quae nostrae hoc tribuunt potestati quicquid Ecclesiastici inter sacram Vrbem Romae vel foris Iuris est reformamus totamque causam Dei judicio reservantes universos hortamur ut sacram communionem sicut res postulat ab eo percipiant Dei animarum suarum meminerint quia ipse amator pacis est ipse Pax est qui monet Pacem meam do vobis c. From these memorable proceedings against this Pope it is most evident 1. That the Pope in this age was subject and submitted himself to the Judicature not only of the Emperor but of Thedoricus the Gothish King of Italy who removed Symmachus and Laurentius from the Papacie contending for it and placed Peter Altinat therin to appease the Schism till the cause between them was heard and to a Council of Bishops even for scandalous crimes objected against him 2ly
Burials Penance and all manner of Divine and Ecclesiastical affairs where those who please may peruse them for their satisfaction This pious Emperor to reform all corruptions abuses in Doctrine Discipline in the Churches of France Italy Germany summoned several Councils under him being present and president in most of them Pope Leo the 3d. being distressed misit ad Carolum claves Sancti Petri Urbisque Romae vexilla alia 〈◊〉 peteâ—s ut Romanum populum Papae Sacramento fidei data subâ—iceret against their wills upon this occasion Anno 799. there was a great sedition raised at Rome against this Pope whose Opposites as he was riding in procession from his Palace of Lateran to St. Laurence Church threw him from his horse put out his eyes and cut off his tongue as they imagined leaving him naked and half dead in the Streets and afterwards thrust him into the Monastery of St. Erasmus as a prisoner whence he escaping went into France complained of this injury to Charles the Great who Anno 800. marched to Rome accompanied with this Pope where after 7. days stay calling an Assembly of the Bishops Abbots et omnem Nobilitatem Francorum et Romanorum He acquainted them that the principal cause of his comming to Rome and convening them now was De discutiendis quae objecta sunt Pontifici criminibus ejus calumniatores mortiferum ei crimen imposuerunt Rege autem hoc inquirente cum nullus esset criminis probator Pontifer assumpto Evangelii textu coram Rege et omni populo ambonem conscendit astantibusque accusatoribus invocato sanctae Trinitatis nomine jure jurando ab objectis se expurgavit c. Lo here King Charls before he was crowned Emperor sat as Supreme Judge in Rome it self examining the Crimes objected against the Pope who when witnesses failed purged himself before him and all the people by his Oath and was thereupon acquitted Immediately after by way of gratitude for his restitution to the Papacy and absolution from his objected crimes King Charls comming on Christmas day to divine Service this Pope Leo on a sudden rising from prayers Carolo nihil minus speranti as Abbas Uspergensis relates though others conceive it was by his own appointment Papa coronam imposuit et Imperatorem Romanum pronunciavit et a cuncto Romano populo acclamatum est Carolo Augusto a Deo not Papa coronato Magno et Pacifico Imperatori Romanorum vita et victoria Post quas laudes unctus ab Apostolico et antiquorum more Principum ab eo adoratur ablato Patricii nomine Imperator et Augustus appellatus est Which Mantuanus the Poet thus expresseth Imperii tandem Roma applaudente Coronam Impoâ—uâ—t Carolo tantique insignia Regni Gratia Anastatius Onuphrius Platina Stella Baronius Alvarus Pelagius Marta 〈◊〉 Schioppius Bellarmin and other Pontificians conclude from lience that the Pope is above the Emperor and may de jure dispose of Empires Kingdoms and at his pleasure translate them from one Family and Nation to another Romani Imperii 〈◊〉 Gracis per Papam ad Gallos est translata postea a Gallis ad Germanos secundum beneplacitum ejus Ita est Imperium quod antea a coelo dari creditum fuit nunc ad Papae manus devolutum Pipinum queque Caroli hujus filium illius partis Itahae regem declaravit hic Pontifex quam nec ipse nec ullus praedecessorum suorum subjicere poterant writes Balaeus and others But whosoever shall impartially consider these ensuing particulars will at first discover the falsity and absurdity of these Conclusions 1. The several Letters supplications addresses of Pope Hadrian Stephen Leo and others to Pipin Carolomannus and this King Charles to protect and desend them against Aistulphus Desiderius the Lombards Romans Exarchs and other their opposites who deposed expelled and seised upon their persons possessions from time to time who thereupon restored these Popes to yea confirmed them in their Papacy by their swords and new Charters of Donations 2ly That they submitted themselves to them as their Lords Patrons Protectors surrendred up St. Peters Keyes and the Roman Ensigns to them 3ly That the Pope Council Nobles and people of Rome granted the power of electing confirming the Pope and the Government of the See and City of Rome to this Charles and his successors 4ly That before he was crowned Emperor he sat as Judge of this Popes crimes when others refused out of fear to Judge him that after his purgation he absolved and pronounced him innocent then gave judgement of death banishment against his false accusers and persecutors beheading no lesse then 300 of them as some record 5ly That Charles by way of conquest got actual possession of Rome and Italy made himself Emperor thereof his son Pipin King of Italy and this Leo actual Pope by his own sword alone not by this Popes antecedent gift or donation who never had any precedent right in or possession of them Hence Otto Frisingensis and sundry others truly observe Qualiter Carolus assumpto Pontifice totoque populo Augustus vocatus Imperium a Gracis ad Francos transtulit Hujus virtute Regnum Francorum plurimum augmentatum est omniumque Regnorum Maximum Romanum scilicet ab Oriente ad Occidentem translatum Not by the Popes or St. Peters authority as Pontificians fancre 6ly That all this Popes Predecessors were subject to the Emperors their elections approved yea their persons judged deposed by them from time to time as the premises evidence 7ly That the people of Rome by their unanimous acclamations and assents rather elected and made Charles their Emperor then the Pope who only declared anointed crowned him Emperor ministerially as other Archbishops and Bishops crown their Kings as Cardinals Bishops crown Popes themselves not authoritatively as disposers of their Crowns Empires Kingdoms as Supream Lords thereof 8ly That this Pope together with the people of Rome and all present at Charls his Coronation cryed out That God had made and crowned him Emperor by his providences and his own victorious successes not the Pope or Romans as Carolo Augusto A DEO CORONATO c. resolves 9ly That as the High Priests and Priests anointing and crowning of David Solomon and other Kings of Judah and Jerusalem by Gods appointment under the Law gave them no Jurisdiction or superiority over their persons or Kingdoms So the Popes and Bishops annointing crowning of Emperors Kings under the Gospel warranted by no Gospel precept or president of Christ Peter or any other Apostle Bishop Priest can much lesse do it Hence Thomas Waldensis though a great Champion for the Popes and Bishops Jurisdiction and Supremacy dogmatically resolves 1. Regia potestas prima sui origine a Deo est non a Sacerdoâ—e 2. Quanquam ministerio Episcoporum Regibus imponatur Corona et insignia conferantur non est propterea dicendum Regiam illam dignitatem ortum habere a sacerdote
erecrabile quod ipse curet dum alios contra Regem armet dum alios ad bellum quod ipse omnibus intendit excitet Inter has multiplices calamitates miserias quas patiatur et conqueritur sancta Ecclesia mihi quoque illata est ab eo tam superba quam violenta injuria c. Ut taceam mea ut praetermittam privata Quia malus non purus ejus introitus quae minatus est pervenit ad perditissima exempla ne plus per hunc sancta quae modo ertremum trahit spiritum periclitetur Ecclesia ex me dico quod nullam ei obedientiam posthac servabo nec meo judicio amplius sedebit in loco et vice Sancti Petri quem ipse non sequitur obstupenda abusione novitatis suae et inauditi Decreti against the Emperor This Letter was seconded by a notable Epistle of the Bishop of Verdunum in Germany to all the Archbishops Bishops Princes Dukes Marquesses Earls Nobles greater and lesse of the Roman Empire and all the Clergy and people of the holy Church in justification of the Emperors cause against Hildebrand thus recorded Dilectis in Christo â—ratribus et Dominis Archiepiscopis Episcopis Principibus Romani Imperu Ducibus Marchionibus Comitibus majoribus minoribus Clero et Populo Sanctae Ecclesiae Cultoribus N. Verdunensis Episcopus Dei Gratiâ id quod est fraternam dilectioneâ— debitam servitutem perpetuani in Domino salutem Regni nostri perturbatio ut verius dicam nisi Dominus avertat proxima nimis annullatio in maximum dolorem nos excitat in lachrymas vocat in miserabilem querimoniam coram Deo et hominibus nos animat Hildebrandus qui dicitur Caput jam est Cauda Ecclesiae qui fundamentm jam detrimentum est Ecclesiae Hic dispergit qui dicebatur congregare hic Ecclesiam odit qui dicebatur diligere jam usque ad omnimodam haeresim infirmat qudicebatur Ecclesiam sanctam confirmare O inaudita arrogantia hominis supra omnem Ecclesiam in se gloriantis supra omnem malitiam male agentis unitatem Ecclesiae scindentis quod inauditum est Regnum et Regem Catholicum destruere praesumentis impioâ—â— justificantis pios injustissime damnantis decreta Patrum pervertentis Regem adulterinum extollentis Regem liberum et legitimum etiam cum memoria nominis Regii extinguere meditantis Perjuria fidelitatem dicit fidem sacrilegium facit imoque ab initio fuit mendax pater ejus per omnia mentitur et in omnibus veritati contradicit Videat Deus judicet videte vos judicate Hominem impium hominem abominatum membra Ecclesiae subvertentem caput nostrum faceremus Vos omni Ecclesiastico honore verissime destituentem patrem nobis constitueremus Vita sua illum accusat perversitas damnat obstinatio malitiae illum anathematizat In qua re nobiscum esse nobiscum facere nobiscum laborem subire assensus consilium auxilium vestrum non recusat De eligendo autem Pontifice qui errata corrigat qui destructa restituat qui hujusmodi fortia confundat Deo cooperante vobiscum operabimur Deo consentiente vobiscum sentiemus et pro honore Ecclesiae et pro recuperatione Regis et regni in nullo vobis deerimus Valete Gotfridus Viterbiensis writing of Hildebrands excommunication and deposition of Hen. the 4th observes as Otto Frisingensis living in that age had done before him Ante hunc Imperatorem non legimus aliquem a Romano Pontifice excommunicatum aut Imperio privatum nisi forte illud pro excommunicatione reputetur quod Philippus primus Christianus Imperator ad breve tempus à Romano Pontifice inter poenitentes legitur collocatus aut illud quod Theodosius ob cruentam hominum caedem a liminibus Ecclesiae legitur sequestratus to wit by St. Ambrose his admonition to which he submitted not by any Papal excommunication as some Pontificians mistake The History of Philip the 1. Christian Emperor being much insisted on by Pope Hildebrand and other Romanists to justifie the Popes usurpations in excommunicating and deposing Kings and Emperors is thus related by Eusebius only as a bare report or fame not an undoubted truth without any mention of or relation to the Pope Fama est istum Christianus namque erat cum precationum in die postremae vigiliae Paschalis unà cum multitudine in Ecclesia Particeps fieri vellet non prius ab Episcopo qui tum Ecclesiae praerat without naming the Church where or Bishops name by whom this was reported to be done permissum est intrare quam se confessus fuisset inter eos qui peccatorum vinculis adhuc tenebantur astricti locumque poenitentiam agentibus praestitutum occupabant se sua sponte not by force of any formal Anathema Excommunication or Interdict denounced against him collocavisset Episcopumque dixisse eum non alia conditione nisi istud faceret propter multa delicta quae ab eo ferebantur admissa whereof the ingratefull treacherous murder of his Lord and Master Gordianus the Emperor to invade his Throne was not the least aliquando ab ipso in Ecclesiam receptum fore Imperatorem autem alacri animo lubenti Episcopo morem gessisse ingenuam modestiam ac religiosam piamque affectionem Dei timore incitatam reipsa declarasse memorant Moreover Niceph. Calistus relates the story only as a report aiunt or ferunt without informing us in what Church it was or by what Bishop but only indefinitely non prius tamen in conventum fidelium accedere intercessione impedimento ejus qui tum Ecclesiae praesuit Episcopi permissum esse quam confiteretur et poenitentium numero qui ordine loco suo segregati disciplina certa explorabantur aggregaretur quod non aliter licere ille diceret nisi hoc fecisset propter multas ejus noxas cum Ecclesiae multitudine conventus ejus festi participem fieri Eum vero rebus ipsis timorem divim nominis religionemque debitam rite atque sincere declarantem obsequentem ille esse ferunt In the margin I find these notes annexed Episcopalis libertatis exemplum exemplum Principis ecclesiasticae disciplinae sese submittentis Without one word of the Pope in the whole story Now because Fabianus was reputed Bishop of Rome at that time Eutropius a great advancer of the Popes authority makes bold to assert that he was the Bishop Isti primi omnium Imperatorum Christiani Romae facti sunt though converted to the faith by Origens Letters not the Popes as most record in die Paschae id est in ipsis vigiliis cum interesse voluisset communicare mysteriis a Fabiano Episcopo Romano though neither Eusebius Nicephorus nor others before him averre it non prius est permissum nisi confiteretur peccata sua inter poenitentes staret nec ullo modo copiam sibi mysteriorum
hic c. Christi Ministri sciant Apostolatum non esse Dominium sed summae Humilitatis Ministerium ut ponant animas pro fratribus suis And if this be not sufficient he thus quite subverts the foundation of Peters and the Popes Supremacy Christus super seipsum videlicet firmam petram suam aedificat Ecclesiam Et mutato nomine Petrus à petra denominatum per quod significatum est quia cunctis super illud fundamentum quod est Christus aedificantur juxta Prophetam vocandum sit nomen novum quod os Domini nunciavit And what that name is St. Peter himself defines 1 Pet. 2. 4 5. Ad quem accedentes quasi ad lapidem vivum ipsi tanquam lapides vivi the same with Peter superaedificamini domus spiritualis c. This Antichristian Pontiff dying of a feaver Anno Domini 1125. Lampertus Bishop of Hostia ambitione quorundam potius quam bonorum consensu arte magis astutia Leonis Frangepanis potentissimi Civis quà m cordatorum hominum suffragiis magna equidem contentione in Pontificem electus erat à populo the Cardinals electing creating Theobald Cardinal of St. Anastatia Pope calling him Coelestine against whom Lambert prevailing by Leo his power took upon him the name of Honorius the 2. cum potissimorum in Curia Romana judicio tanto censeretur dignus honore omnibus ejus superbissimis regni titulis insignitus His Papacy was more peaceable them his predecessors Omnibus enim terribiles erant Romani Pontifices excommunicationâ—s fulminae qui sibi adversantes ipso etiam Imperatores egregie compescere poterant But yet though the Emperor having quitted the right of Investitures as aforesaid durst not to claim or assert yet the Kings of England and France did strenuously exercise assert Ecclesiastical Jurisdiction over Bishops and their Churches and collated to all Ecclesiastical Dignities notwithstanding Calixtus Decrees as is evident by these memorable Passages in the Epistles of Hildebertus Caenomanensis Episcopus flourishing in that age who thus complained of H. 1. King of England Epist 19. Longum est enarrare quà m constanti tyrannide Rex Angliae in nos faevierit qui temperantia Regis abjecta decrevit non prius Pontifici parendum quà m Pontificem compelleret in sacrilegium quia etenim turres Ecclesiae nostrae dejicere nolumus transmarinis subjiciendi judiciis coacti sumus injurias pelagi sustinere singularem scilicet molestiam itineris atque unicam totius humanae compaginis dissolutionem Tantis igitur agitati turbinibus ad Apostolorum limina decrevimus proficisci magnum novae tribulationis arbitrati remedium si Romanus Pontifex nobis consilio subvenerit auxilio After which he being made Archbishop of Towers and taking upon him to dispose of the Deanery Archdeaconry Prebendaries thereof without and against the King of France his assent in obedience to Pope Paschals and Calixtus forecited Decrees the King thereupon confiscated his Churches temporalties whereof he thus complained in his 67. Epistle to this new Pope Honorius the 2. Quantis tribulationum turbinibus Turonensis agitatur Ecclesia vestram venerande Pater latere non credo sanctitatem Adhuc enim Francorum Rex innocentiam meam tantum persequitur odio ut traducar in gravamen Ecclesiae quod constate esse Sanctuarii fisco ascripsit Tota quoque terra ipsius ita mihi his qui mecum sunt in Domino suspecta est clausa ut nec ego nec illorum aliquis in ea pedem ponere audeant His aliisque permor angustiis quia zelo zelatus sum legem Domini Dei quia non sum transgressus terminos quos patres nostri posuerunt quia dignitates Ecclesiasticas nec ex Regis praecepto disposui nec ei disponendi facultatem indulsi Sciens enim quia Oportet magis Domino obedire quam hominibus personas elegi quae in exequendis Ecclesiae negotiiis Pondus diei portant aestus Alteri igitur Archidiaconatum alteri Decaniam dedi c. Haec idcirco vobis Pater sancte scripsi quatenus si quis aliud Sanctitati vestrae de praefato retulint negotio vos ipsam cognoscatis veritatem Not by way of Appeal And in his 75 Epistle he complains That not so much as one of his Friends defended his or his Churches cause with the King of France to procure their peace Silent amici silent Sacerdotes Jesu Christi denique silent illi quorum suffragio credidi Regem mecum in gratiam rediturum c. ne sagittas suas in sene compleret Sacerdote ne sanctiones Canonicas evacuaret ne persequeretur cineres Ecclesiae jam sepultae c. Although this Bishop complained thus of these Kings to this Pope and others yet he declaimed more bitterly against the Corruptions of the Pope and Court of Rome in one of his Epistles omitted in the Jesuites Edition of their Bibliotheca Patrum Romani sunt quos timent qui timentur Hi sunt quos haec peculiariter provincia manet inferre calumnias deferre personas afferre minas auferre substantias Hi sunt quorum laudari audis in otio occupationes in pace praedas inter arma fugas inter vina victorias Hi sunt qui causas morantur adhibiti impediunt praetermissi fastidiunt admoniti obliviscuntur locupletati Hi sunt qui emunt lites vendunt intercessiones deputant arbitros judicanda dictant dictata convellunt attrahunt litigaturos protrahunt audiendos trahunt addictos retrahunt transigentes Hi sunt quod si petas nullo adulante beneficium promittunt pudet negare paenitet praestitisse Hi sunt qui negant reverentiam Clericis originem Nobilibus consessum prioribus congressum aequalibus cunctis jura Nullum illis genus hominum ordinum temporum cordi est In foro Scythae in cubiculo viperae in convivio scurrae in exactionibus harpyae in collocutionibus statuae in questionibus bestiae in tractatibus cochleae in contratibus trapezitae Ad intelligendum saxei ad judicandum lignei ad succensendum flammei ad ignoscendum ferrei ad amicitias pardi ad facetias Vrsi ad fallendum Vulpes ad superbiendum Tauri ad consumendum Minotauri Spes firmas in rerum motibus habent dubia tempora certius amant ignavia pariter conscientiaque trepidantes Cum sint in praetoriis Leones in castris lepores timent foedera ne discutiantur bella ne pugnent Quorum si nares afflaverit rubiginosi aura marsupii confestim videbis illic occulos Argi manus Briarei ingenium Sphyngis In his 82 Epistle to Pope Honorius the 2. he thus declaimes against Appeales to Rome Honorio Deigratiâ Excellentissimo Reverendissimo Patri suo Sanctaeque Romanae Ecclesiae Summo Pontifici H. humilis Turonum Minister debitae integritatem obedientiae Philosophus ait colere officis non exasperare verbis oportet potestatem
Apostles but not drawn forth by Peter or Christ against those who laid violent hands upon and crucified him How then this later sword can belong to Peter Popes or Prelates alone by divine right let Pontificians resolve the world when they are able 2ly That he asserts the King to be the Supreame Member in the body of Christ to whom St. Peters sword appertains not the Pope Bishops or Priests who have only that sheathed sword which Peter and the other Apostles did not then draw forth 3ly That so long as the Kings sword is drawn exercised in and for the Church or its Members the Spiritual sword of Excommunication ought not to be drawn or used 4ly That the Ecclesiastical Sword equally belongs to every Bishop Angel Priest of God as much as to St. Peter or the Pope who may lawfully draw it out when ever there is occasion without the Popes Commission License Permission 5ly You may hence observe how much this Text hath been perverted by Popes and their Advocates to maintain the Popes title to the Supreame Temporal and Spiritual swords of Authority Jurisdiction in over all Christian Kings Kingdoms which as I have formerly evidenced make nothing at all for these two Metaphorical Swords Jurisdictions or St. Peters or his pretended successors Title to them For if we believe St. Ambrose and others these two swords which the Apostles then had and Christ resolved to be enough were only the Old and New Testament which Saint Peter and the other Apostles were to draw forth open explain and preach to all Nations for their instruction the slaying of their sinnes errors corruptions pricking them at their hearts arming them against all the assaults of the Devil and for the edification conversion defence and salvation of their souls Which exposition of theirs is warranted by Luke 24. 25 26 27. Rom. 1. 1 2 16 17 c. 10. 6. to 21. c. 16. 25 26. Eph. 2. 17 to 22. c. 3. 5 to 12. Mat. 28. 19 20. Mark 16. 15 16. compared with Eph. 6. 17 19. Hebr. 4. 12 13. Rev. 1. 16. c. 2. 12 16. c. 19. 14 15 16 21. Ps 45. 3. Ps 149. 6. Isay 49. 2. Mat. 10. 34. Duo Gladii unus veteris alter novi Testamenti quibus adversus Diaboli armamur insidias dixit Satis est quia nihil deest ei quem utriusque Testamenti doctrina munierit Gladius Sermo Domini Servatoris ideo anceps quoniam duo contineat Testamenta is the general and genuine resolution of St. Ambrose Augustine Chrysostom Jerome Beda Cassiodor Bruno Lyra Hugo de Sancto Victore the Ordinary Glosse most Orthodox Interpreters Old and New on these Texts This is the only sword proceeding out of Christs mouth which he came to send into the world which himself brandished or made use of whilst on earth committed to his Apostles Ministers Peter or the Roman Pontiffs admitting them to be his genuine Successors after his death and resurrection not the Supream Spiritual or Temporal Coercive Sword of Jurisdiction in and over all Persons Churches Kingdoms causes whatsoever as Popes and Pontificians most blindly inferr from hence against the Letter true scope of this Text Exposition of the Fathers and their own learned Expositors 6ly These words But now he that hath no sword let him sell his garment and buy one c. And they said Lord Behold here are two swords And he said they are enough are thus interpreted by the Fathers St. Ambrose hath this Meditation on these words in St. Peters name O Domine cur emere nos jubes gladium qui ferrire me prohibes Cur habere praecipis cum vetas promi nisi fortè ut parata sit defensio non ultio necessaria videar potuisse vindicari sed noluisse Lex tamen referire me non vetat ideo fortasse Petro duos gladios offerenti sat est dicit quasi licuerit usque ad Evangelium ut sit in Lege aequitatis eruditio in Evangelio bonitatis perfectio Multis hoc iniquum videtur sed non iniquus Dominus qui cum se possit ulcisci maluit immolari St. Chrysostom hath the like Cum illi dixissent Duos se gladios habere Christus satis esse respondit Cur igitur habere permisit ut facilius crederent quod tradetur Propterea dixit eis emat gladium non ut percutiant animat sed ut proditionem per hoc declararet Propterea Petrus gladio usus comminatione quidem vehementi repraehenditur Which Beda Theophylact Hugo de Sancto Victore Lyra Erasmus Aretius Calvin Beza Marlorat Heinsius Walaeus and others on this Text recite yea second and Origen before them Tract 35. in Matth. gives the like interpretation thereof The summe scope of which words they resolve to be this 1. To give a further check to the Disciples ambitious spirit and contest for precedency or worldly grandure which he had reprehended immediately before by minding them of the persecutions and hardships they should suffer after his passion ascention and thereby advising them to provide against them 2ly To instruct them that in times of persecution they might lawfully buy a sword to defend their persons against private violence but not to resist the publike Authority of persecuting Princes or revenge themselves 3ly That the Disciples misapprehending Christs meaning imagining he commanded each of them personally to buy a sword to defend him from the band of men armed with swords staves that should apprehend and put him to death they in their simplicity thought two swords sufficient to effect it when as not twelve nor two hundred swords much lesse two would be sufficient for that purpose Whereupon he replied It is enough either by way of Ironie as some hold Dominus ironia dixit Quia duo gladii sunt omnino multi sunt sufficiunt nobis contra multitudinem quae venit super nos Or else rather by way of diversion to some other discourse as Theophylact thinks Haec enim opinor aenigmaticè propterea dicebat ut postea recordantes intelligentes utilitateÌ„ capiant quoniam tunc adeo insipientes erant ut dicunt Domine hic duo gladii at ipse quia vidit ipsos non intellexisse inquit Satis est tametsi nequaquam sufficerent si humano auxilio contra honicidas illos uti oportuisset neque omnium gladii sufficissent si autem hoc â—oluissent diviniore subsidio opus erat superstui fuissent duo Veruntamen Dominus noluit eos arguere utpote nihil intelligentes sed dixit satis est processit Sic igitur etiam nos quando cum quodam conversantes vidimus cum non intellexisse quid diximus dicimus Bene dimitte quamvis non sit bonum sed ne conturbaremus remittimus Facit hic Dominus quando videt discipulos non intelligere dictum transit eventum rerum explicare dictorum intelligentiam c. 4ly That Christ by this
p. 448 449. e Chronicâ—n Hâ—saug anno 1106. f Chronicorum lib. 6. cap. 35. lib. 7. in Prologo p. 139 a Otto â—risingensis Chron. l. 6. c. 35 36 b Dan. 2. 40 41 42. Anno 1081 1082 1083. â—o Aventinus Annal. lib 5. p. 461. Anonimus Cuspinianus in Hen 4. Radulphus de Diceto Abbreviationes Chron col 487. Sim Dunelm Hist col 212 Herman Schedel chron Aetas 6. mundi f. 214 Marianus Scotus l. 3. Anno 1081. col 438. Grimstons imperial History in the life of â—â— 4. Helmoldus Chron Sclavorum l. 1. c. 29 30. * 〈…〉 Anno 1081. a Bertoldus Constantiensis Presbyter ad Hermannum Appendix p. 350 Anno 1081 b Ibid. p. 3â—0 c Ibidem p. 350 Anno 1082 d Ibid. p 351 352. Anno 1083. a Ibidem p. 357 354. * pâ—r * Chronicon Anno 1084. p. 225. * Ibidem * Bertoldi Constantiens ad Herman Appendix p. 355 Anno 1085 * Bertoldi Constantiensis ad Hermannum Appendix p. 355. See Abbas Vspergensis Chronicon Aventinus Annal Boiorum l. l. 5 Centur. Magd. 11. c. 10 * See Gratian Distinct 22 23 40. * Joan. 13. 16. c. 15. 20. * See Avent Annal Boiorum l. 5 Abbas Uspergensis anno 1085. p. 225. Centur. Magd. â—1 cap. 10. c Abbas Vspergensis Chronicon p. 225. Cent. Magd. 11 c. 10. Aventinus Annal. Boiorum l. 5. c Ad Hermannum Appendix p. 357. Anno 207â— e Oecumenius Enarrat in Epist ad Rom. c. 13. Parisiis 1547. f. 369 370. f Theophylacti Opera Basileae 1570 p. 37â— 375. * Rom. 1. 6 7 c. 16 3 4 5 7 12 15 17 18. a Aleâ—iados lib. 1. Edit August 1610. p. 31 32. * See Pietre de Pythou Pruvez des Libertez de Leglise Gallicane b Cromerus de Rebus Poloniae l 4. Crantzius l. 3. c. 13 14. Vandaliae Centur. Magd. 11. c. 10. col 606. c Alex. Guag Rerum Polâ—n Tom. 1. p. 76 78. d Ad Hermannum Appendix p. 3â—7 * The Popes triple Crown Miter c Hist Papatus p. 248 c. d Of the Popes Temporal Monarchy ch 6. e De Christianarum Ecclesiarum successione statu c. 5. f In their Books De Antichristo g Jac 〈◊〉 De Christianarum Eccles secessione statu c 5. 6 Aventinus Annal Bolorum l. 5. Onuphrius in vita Greg. 7 h Platina Onuphrius Martinus Polonus Barnes Balaeus in Gregor 7. Sigebertus Schaffnabergensis Anno 1074. Cent. Magd. 11. c. 10. col 485 486. Mat Paris Hist Angl. Ann. 1074 1077 1084. * Here p. 216 217 219 241 243 244 245 246. * Chron. Antonini Tit. 16 c. 1. Sect. 21 b De Gestis Regum l. 3. p. 107 108. * Hist Papatus p. 247. * Printed in Mat Flacii Illyrici Catalog Testium Veritatis Appendix p. 54 c Annal. Boiorum l. â— p. 241 * Here p. 171 225 226. d Annal. Boiorum l. 5. p. 446. d Aventinus Annal Boâ—orum l. 5. p. 448 449. * See Ant de Rosellis Monarchia pars 2. c. 15. * Chron. Antonini Tit. 1. c. 3. sect 21. f. 123. Tit. 17. c. 1. f. 177 * See Bodechini Abbatis appendix ad Chronica Maâ—â—ani Scotâ— an 1110. p. 465 Walthramus Naumburgens Episc de Investituris lib. Illyricus Catal. Test Veritatis Appendix p. 54 55. * Chronicon a Antonin tit 16. c. 1. sect 21 tit 17. c. 1. Cent. Magd. 11 c. 7. col 374 485. Gratian Caus 16. qu. 7. Distinct 33. â—ox Acts and Monuments Vol. 1. with sundry others a De Gestia Regum l. 2. c. 3. p. 84 * Doth not the same reason still remain b De Planctu Ecclesia lib. 2. artic 15. f. 118. L. et artic 2. f. 104. b De Planctu Ecclesia lib. 2. artic 15. f. 118. L. et artic 2. f. 104. c Ibid. l. 2. artic 10. d Ibid. l. 2. artic 20. e Ibid. l. 2. art 10. Gratian Caus 1. qu. 1. * Art 7. f. 102. Gratian Dist 96 Caus 1. q 1 f Ibidem l. 2â— Isay 53. * Opera Lugduni Bat. 1613 a Printed Coloniae 1531. * Episcopus Chiemnensis as some conjecture b Mat. 11. c cap. 13. sect 28. d Cap. 15. sect 32. a Claudium Eâ—pencaeum in Epistolam Pauli ad Titum Parisiis 1568. p. 71 72. * See Antonii de Rosellis Monarchia pars 2. cap. 15. * Simoniam in Pontif. Romanum non cadere fons abusuum b Ibid. pag. 66. 67 68 74 75. Vide p. 132 133. * Mantuani Eclog. 5. 9. a Willielmus Malmsburiensis Hist Angl. l. 3. p. 108. Chronicon Antonini Tit 16. cap. 1. Sect. 21. Paulus Bernreidensis in Vita Gregorii 7. Cent. Magd. 11. cap. 9. col 484 485. Chronicon Joannis Bromton col 973. Henricus de Knyghton de Event Angl. l. 2. c. 3. col 2350. * Si omnes pro Simoniacis haereticis fuissent damnandi ex Ecclesia excommunicandi qui gradus aut functiones ecclesiasticos pecunia emebant vel vendebant nulli pene hujus aetatis Pontifices aut Episcopi Romani pro membris Ecclesiae habuissent Centur Magd. 11. c. 5. col 146. Plerunque Pontifices Romani suam sellam conscendunâ— corruptelis Simoniacis Ibid. c. 7 col 382. a Gratian 22. Dist c. Omni. Distinct 7â— 40. Antonii de Rosellis Monarch pars 2. cap. 15. Goldasti Monarchia Hanc viae 1612. p. 346 347. Alvarus Pelag. Lib. 1. l. 2. Artic. 16. l. 1. Art 34. b Distinct 23. Sâ—ct in 〈◊〉 Antonii de Rosellis Monarch parsâ— cap. 61. c See here p. 239 240. * Bp. Jewels defence of the Church of England pars 1. c. 1. 〈◊〉 1. d Constitutiones Legit. Eccl. totiusque Regionis Angl. Paris 1504. De Concuâ— â—emovendis f 36. b. Gratian caus 32. quâ—â— e Concil Delect Card. Concil Tom. 3. p. 823. Bishop Jewels defence of the Apology 4 part ch 1. divis 1. p. 426. f In lib. Judicum c. 16. g Gratian caus 2. qu. 7 8. Summa Angâ— Test sect 18. 〈◊〉 d Histor Anno 1077. Aventinus Annal l. 5. p. 457. Centur. Magd. 11. c. 7. col 282. Jacob Usserius De Christ Eccleâ— successione statu c. 5. p. 135 136 137 g De Vita Mathildae Ingolstad 1212. l. 2 c. p. 188. h Morney Hist Papatus p. 2â—5 326. Herman Sehedel Cent. Magd 11 c. 10. col 544. i Art 10 11 c. * Anno 1049. i Burt. Melancholly p. 408 and sundry others k See Serm. 66 78 in Cant Serm. ad Pastores in Concil Rhemensi f. 370. Luc. 1â— * Ephes 5. 12. l Rom 1. 27. m Histor Angl. p. 819. Editione Lond. * Chronicon An. 1074 1377 g Histor Angl. An. 1074 h Chronicon An. 1106. i Chron. col 973. k Abbreviationes Chronicorum Anno 1074. col 486. l Annalium Boiorum l. 5. p. 448. m Centur. Magd 11. c. 7. col 382. c. 8 10. Gratian Distinct 32. * Gratian Caus 1. qu. 1. * Contrary to Concil Gangr c. 4. Constant Grat. dist 31.