Regem non est Crimen loesae Maiestatis quia non est subditus Regis The Rebellion of a Clergie man against the king is no Treason because he is not the kings subiect And so likewise saith Bellarmine Non sunt amplius Reges Clericorum Superiores Kings be no longer Soveraignes or superiors to Clergie men Doe not these appeare to bee most grosse disloyall and detestable opinions But thus a New King is raised over the Popes Clergie that the Scripture might be fulfilled which saith They have a King over them vvhich is the Angel of the bottomlesse pit who in Hebrew is called Abaddon and in Greeke Apollyon that is in English a Destroyer namely the degenerate Bishop of Rome that grand 〈◊〉 as 〈…〉 proved who hath thus bereaved and robbed Kingâ— of 〈◊〉 naturall borne subiects and of their ancient Supremacie and most rightful authoritie over them 2 That the King is a Governour within his owne kingdomes and dominions is a matter so evident as that it needeth no proofe for he is called Rex à Regendo â— King in respect of his rule and governement And S. Peter agreeing hereunto teacheth that not onely the King but even other Magistrates also that be under the King be Governours and instituted for the punishment of evill doers for the praise of them that doe well S. Paul also speaketh the like of Princes or Governours that beare the sword that They are not to be feared for good vvorkes but for evill vvilt thou then be vvithout feare of the power Doe vvell saith hee so shalt thou have praise of the same for he is the minister of God for thy good But if thou doe evill then feare for he beareth not the sword in vaine for he is the minister of God to take vengeance on him that doth evill You here then cleerely perceive that Kings and Princes bee Governors and 〈…〉 before that they be supreme which being put together necessarily concludeth them to be under God the supreme Governors within their owne Dominions Now that their governement and authoritie extendeth to causes Ecclesiasticall as well as 〈…〉 is a thing likewise verie manifest for as there is here no exception of anie person so is there also no exception or difference put of anie cause but whosoever transgresseth or offendeth or doth evill be it in what kinde of cause soever hee is here made subiect to this sword power and authoritie of Kings and Princes and punishable by it And doth not verie reason it selfe also perswade this For even in Christian States it is possible for Bishopâ— and other Ecclesiasticall ministers to transgresse and offend as touching the execution and administration of their Ecclesiasticall offices and functions as well as other men may in their offices and places As for example If they or anie of them would not suffer a childe or anie other to bee baptized which were not to be denied baptisme or if they should excommunicate anie upon meere spleen and malice without anie iust cause or if after a iust excommunication the person excommunicate should afterward publiquely testifie his repentance and thereupon desire to be reconciled and received againe into the Church and yet for all that should most uniustly be held out and be denied absolution or reconciliation Do not these and such like offences though committed by Ecclesiasticall persons and in causes Ecclesiasticall deserve punishment by the Civill Sword and authoritie of a Christian King If you say That such an offendor may be censured by such as be Clergie men and have Ecclesiasticall authoritie over him That hindreth not but that a King may neverthelesse punish him also civilly especially where the Lawes of the kingdome do so permit or appoint For in such cases without anie wrong or iniurie may one and the selfe same offence be punished both wayes viz. both Civilly and Ecclesiastically Your selves doe know that Bishops and Clergie men cannot by vertue of that their Ecclesiasticall office and authoritie punish anie offendors civilly but onely Ecclesiastically as namely by deprivation or excommunication or such like censures of the Church But Kings and Princes punish offendors in ecclesiasticall causes after another sort namely not ecclesiastically as Bishops doe but Civilly as by corporall imprisonment pecuniarie punishment and such like temporall paines belonging to their authoritie So that both Civill and Ecclesiasticall authoritie doe and may well stand together without doing anie wrong yea as friends and helpers the one to the other But to illustrate this matter yet further Admit Clergie men have excommunicated a man or sentenced him to be deprived or pronounced him to be an Hereticke or done all they can against him by the power of the keyes and of the Church censures and that neverthelesse he still and evermore persisteth a scorner and contemner of all that they can doe against him Is it not meete and requisite thinke you that such a one should be punished civilly and by the Kings authoritie For what other remedie is there left in such a case You see then how expedient and necessarie the governement and authoritie of a Christian King is even in respect of the Church and Church affaires as well as of the Common-weale and Common-weale causes and that in respect of offendâ—rs in Ecclesiasticall causes that be unruly wilfull obstinate and contemptuous the Church hath as much neede of him as the Common-weale Whilest therefore the king punisheth offendors in Ecclesiasticall causes not ecclesiastically and by Church censures as Clergie men doe but civilly and by a regall power and authoritie it is such a cleere evident a right as none can with anie colour of reason gainsay or disallow Yea even Heathen and Pagan Kings have this power and authoritie to make lawes and proclamations for the worship and service of the true GOD and to inflict punishment upon the breakers violaters of those their lawes and proclamations although they doe not alwayes put that their power and authoritie in execution for God as they ought but most commonly abuse it against him And yet sometime we see they doe extend it and put it in execution for God as it is evident in the examples of Artashast King of Persia Nebuchadnezar King of Babell and Darius King of the Mâ—des as also by some other Heathen Emperors mentioned in Eusebius If then as is manifest Heathen and Pagan kings have this power and authoritie albeit they doe noâ— alwaies extend it and put it in execution for God by what right or reason can it be denied to Christian Kings and Princes so to doe Yea by Gods owne most gracious providence Christian Kings and Queenes are to be nursing fathers and nursing mothers to his Church and Religion for so the Prophet Esay directly witnesseth And therefore is it that they not onely may make Lawes for Christ for so S. Augustine likewise saith that Serviunt reges Christo leges ferendo pro Christo Kings serve Christ
some have done that the King is therein called Supreme head of the Church they are deceived The words of the Oath at this day to take away all offence that any might conceive in that point being not supreme HEAD but supreme GOVERNOR And as touching this Title of Governor within his owne Dominions none can with anie reason gainesay it inasmuch as beside that which is before spoken King Alfred reigning long sithence was likewise called Omnium Britanniae Insulae Christianorum Rector The Governor of all the Christians vvithin the Isle of Britanny The Councell also held at Mentz in Germanie the yeare 814 in the time of the Emperor Charles the great and Pope Leo the third calleth likewise the Christian Emperor Carolus Augustus Governor of the True Religion and Defendor of the holy Church of God c. And a little after they say thus VVee give thankes to God the Father almighty because he hath granted unto his holy Church a Governor so godly c. In the yeare 847. there was also held another Councel at Mentz in the time of Leo the fourth and Lotharius the Emperor where they againe call the Emperor Verae Religionis strenuissimum rectorem a most puissant Governor of the true Religion The like was ascribed to King Reccesumthius in a Councell held at Emerita in Portugale about the yeare 705 in these words VVhose vigilancie doth governe both secular things vvith very great piety and ecclesiasticall by his vvisedome plentifully given him of God Where you see it expressely acknowledged that the King is a Governor both in causes secular and ecclesiasticall And this Councell of Emerita had also good allowance of Pope Innocent the third in his Epistle to Peter Archbishop of Compostella as Garsias witnesseth So that the Title of Governor even as touching matters ecclesiasticall as well as civill or secular attributed to the King he governing in them after a Regall manner and not in that Ecclesiasticall manner which Bishops and Clergie men use can no way justly be misliked but must in all reason be well approved and allowed Howbeit I grant that King Henry the eight and King Edward the sixt had that Title of Head in their times given unto them but not of the universal Church upon earth as the Pope hath but of the Church onely within their owne Dominions and not within their owne Dominions neither in such sort and sense as the Pope taketh upon him to be Head over all the Churches in the world that is to rule and governe them at his own pleasure and as he lift himselfe Indeed Stephen Gardner Bishop of Winchester when he was in Germanie upon the Kings affaires was there a very ill Interpretor of that Title Supreme head of the Church vvithin his owne Dominions given to King Henry the eight reporting that the King might thereby prescribe and appoint new ordinances in the Church concerning faith and doctrine as namely forbid the marriage of Priests and take away the use of the Cup in the Sacrament of the Lords Supper and in things concerning Religion might do what he listed This manner of declaring the Kings power and authoritie under that Title did so much offend the reformed Churches that Calvin and the writers of the Centuries did complaine of it and that iustly and worthily bearing that sense but in no other sort or sense did they dislike it Yea even that Title of Supreme head being rightly understood needed not to have offended anie for they had iâ— in no other sort or sense then the King of Israel likewise had the title of Head of the Tribes of Israel of which Tribes the Leviticall Tribe was one Or then Theodosius that Christian Emperor had the like within his Empire of whom Saint Chrysostome saith that non habet parem super terram He hath no peere or equall upon earth and affirmeth moreover of him that hee was summitas Caput omnium super terram hominum the Head and one that had the Supremacy over all men upon earth Yea by the Title of supreme Head attributed to King Henry the eight and King Edward the sixt was no more meant but the verie same that was afterward meant to the late Queene Elizabeth of blessed memorie or to King Iames our now Soveraigne Lord under the title of Supreme Governor for that they are both to be taken intended in one the selfe same sense is verie manifest even by a direct clause in an Act of Parliament viz. the Statute of 5. Eliz. cap. 1. in which also is declared how the Oath of Supremacie is to be expounded And the words of that Statute be these Provided also that the Oath viz of Supremacie expressed in the said Act made in the said first yeare of her raigne shall be taken and expounded in such forme as is set forth in an Admonition annexed to the Queenes Maiesties Iniunctions published in the same first yeare of her Maiesties raigne that is to say to confesse and acknowledge in her Maiestie her heyres and successors none other authoritie then that vvhich vvas challenged and lately used by the noble king Henry the eight and king Edward the sixt as in the said Admonition more plainly may appeare Where first you may observe the Authoritie attributed to King Henry the eight and to King Edward the sixt and to Queene Elizabeth as touching this point intended and declared to be all one And secondly you see it enacted how the Oath of Supremacy is to bee expounded namely that it is to be taken expounded in such forme as is set forth in an Admonition annexed to the Queens Majesties Iniunctions published in the same first yeare of her Raigne The words of which Admonition therefore as more amply conteyning the explanation of the same Oath I have here thought good to adde for your better and most full satisfaction in this matter The Title whereof is this An Admonition to simple men deceived by the malicious HEr Maiesty forbiddeth all her subiects to give eare or credite to such perverse and malicious persons vvhich most sinisterly and maliciously labour to notifie to her loving subiects how by the vvordes of the Oath of Supremacy it may be collected that the Kings or Queenes of this Realme possessioners of the Crowne may challenge authoritie and power of Ministery of Divine offices in the Church vvherein her said subiects be much abused by such evill disposed persons for certainly her Maiestie neyther doth nor ever vvill challenge any other authority then that vvhich vvas of ancient time due to the Imperiall Crowne of this Realme that is to say under God to have the Soveraignety and rule over all maner of Persons borne vvithin these her Maiesties Dominions and Countries of vvhat estate eyther Ecclesiasticall or Temporall soever they be So as no forraine Power shall or ought to have any superioritie over them And if any person that hath conceived any other sense of the
good ends and purposes and not to satisfie the severity of his Iustice by that meanes for their sinnes and the punishment thereto belonging p. 125. c There is no iust cause to be shewed vvhy the pretended Catholicks should refuse to take the oath of Supremacy or refuse to come to our Churches Their obiections and reasons answered p. 1 2 c p. 407 c. See also throughout the vvhole booke for this purpose Concerning auricular Confession and to vvhom confession of sinnes is to be made and that it ought to be free and voluntarie and not forced or compelled pag. 302 303 c. pag. 253 254 D FOr vvhom Christ Dyed and to vvhom hee is a Redeemer pag. 187 188 189 c Every sinne Deadly in his owne nature although all sinnes be also veniall and remissible in respect of Gods mercie grace and bounty except the sinne against the holy Ghost pag. 114 115 E THe Emperor in ancient time had the Supremacy and not the Pope pag. 30 The Emperor in times past had power to place and displace Popes pag. 27 The Emperor in ancient time banished imprisoned and otherwise punished aswell Bishops of Rome as other Bishops pag. 22 Hee did make Lawes concerning Ecclesiasticall causes and religion pag. 24 As also Commissioners in an Ecclesiasticall cause and the B. of Rome himselfe vvas one of those Commissioners pag. ibid. An appeale to the Emperor in an Ecclesiasticall cause pag 24 Generall Councils in ancient times called by the Emperor and his Authoritie pag. 24 The Christian Emperor did and vvas to meddle in matters of the Church and concerning Religion pag. 25 The Christian Emperor in ancient time did nominate and appoint Bishops of Diocesses and Provinces and even the Bishop of Rome himselfe pag. 25 Emperors in ancient time did ratifie the decrees of Councils before they vvere put in execution pag 28 Miltiades Leo and Gregory all Bishops of Rome in their severall times subiect to the Emperor and at his command pag 24.26 Ancient Fathers Popes of Rome and Councils aswell generall as provinciall may erre even in matter of faith aswell as in matter of fact pag. 49 50 51 52. c See also the Preface for this point The Romane Empire dissolved ever since the Emperors have ceased to have the soveraigne command and rule of Rome and that the Popes have gotten to be the heads and supreme Rulers of that City and to be above the Emperors pa. 331.332 and pag. 391.392.393 The Pope of Rome hath no power or authoritie from Christ to Excommunicate any pag. 299 c Excommunications be they never so iust and lawfull be by Gods law and appointment of no force to depose from Earthly kingdomes or to dissolve the dutie and allegeance of subiects pag. 299 300 301 c F OVr Forefathers and ancestors not to be followed in any vices or errors they held pag 34 35 Foretold in the Booke of God that an apostacie from the right faith and a mysterie of iniquitie otherwise called an Antichristianisme should come upon the Church and that so the Church by degrees should grow corrupted and deformed pag. 35 36 280 Foretold also how long the Church should lye in those her corruptions and errors and vvhen she should begin to be clensed and reformed pag. 35 36 VVhat is to be thought of our Forefathers that lived and dyed in the time of Popery pag 39.40 41 42 Foretold that a strong delusion to beleeve lyes shouâ—d possesse them of the Antichristian Church because they received not the love of the truth extant in the divine Scriptures pag. 307 308 Men are iustified in Gods sight and before his tribunall by Faith only and good vvorkes be the fruits and declarations of that faith pag. 99 100 101 c. to the end of that chapter and pag. 116 117 118 c. to the end also of that chapter G God is not the author of sinne pag. 168 169 c. H NOt Protestants but Papists be the Heretickes pag. 72. and Schismaticks pag. 37 38. pag. 413.414 c Not the Pope but Christ onely is the Head of the universall militant Church as well as of the triumphant pag 94 95 96 97 98 I VVHo is to be the infallible Iudge of controversies in religion or vvhich commeth all to one effect in the conclusion vvhat is the infallible Rule vvhereby men must iudge and be directed for the finding out of truth in those controversies pag. 49 50 51 c. See also the Preface for this matter The Implicita fides of Papists reproved pag 78 79 80 K KIngs have the Supremacie over all maner of persons aswell Ecclesiasticall as Civill vvithin their own Dominions pa. 1. to p. 5 Their Supremacie in all kinde of causes aswell Ecclesiasticall as Civill pag. 5 c Kings and Princes although they have the Supremacie yet thereby claime not nor can claime to preach to minister the Sacraments to excommunicate absolve or to consecrate Bishops or to doe any other act proper to the function of the Ecclesiasticall ministers pag. 32 c Kings and Princes be notwithstanding their Supremacies under God and subiect to him and his vvord pag. 33 Even heathen Kings may command and make Edicts and Proclamations for God and his service pag. 7. c Christian Kings and Queenes are by Gods appointment to be nursing fathers and nursing mothers to his Church and Religion p. 7. The authoritie of a Christian King in respect of contemptuous disorderly and unruly persons requisite and necessary in the Church as vvell as in the Common-weale pag. 6 c Kings and Princes may command and compell their subiects to externall obedience for God pag. 6 7 8 9 10 Christian Kings may make lawes about matters Ecclesiast p. 7 8.24 Hee may make Commissioners in Ecclesiasticall causes pag. 24 He may have Appeales made unto him in a cause Ecclesiastical ib. He may nominate and appoint Bishops of Diocesses and Provinces pag. 27. Councels and Convocations to be assembled by his authoritie and the decrees thereof by him to be ratified and confirmed before they be put in execution pag. 26 27 28 Christian Kings doe punish offendors in Ecclesiasticall causes not Ecclesiastically but Civilly pag. 6 7.32 Subiects ought not to rebell against their Kings and Princes though they be adversaries to the Christian Religion and though subiects have power force enough to do it pa. 20 21 22.299 300 Kings of Rome did sometimes send the Bishops of Rome as their Ambassadors pag. 22 How thankefull subiects ought to be unto God for Christian Kings and Princes pag. 33 The power of the Keyes most grossely abused by the B of Rome to vvorke his owne exaltation above Kings and Princes pag 299 300 301 c The Keyes of the kingdome of heaven no more given to S. Peter then to the rest of the Apostles pag. 292 293 294 295 L NO Licentiousnesse or impiety in the doctrine of Iustification by faith or in the doctrine of predestination or
and to declare the Supremacie of the Emperor then this that the Emperor in ancient time exiled banished imprisoned and otherwise also by his Authoritie punished even some of the Bishops of Rome themselves as well as other Bishops and when the Emperor said moreover thus that If anie did grow tumultuous or unruly Illius statim audacia Ministri Dei hoc est mea executione coercebitur his boldnesse shall forthwith be repressed by the sword or execution of Gods Minister that is of my selfe For as S. Paul saith the Emperor King or Prince or anie of those higher powers that beare the civill sword is Gods Minister and a revenger unto VVrath to him that doth evill whosoever he be Yea such was the demeanour and loyaltie which even Gregory the Great Bishop of Rome performed to the Emperor that when the Emperor had commanded a law to be published which Gregory himselfe misliked yet neverthelesse he obeyed the Emperors commandement as a good subiect unto him Ego quidem iussioni tuae subiectus eandem legem per diversas Terrarum partes transmitti feci I being subiect to your command saith hee have caused the same law to bee transmitted through diverse parts of the earth By which one example of Gregory if there were no more spoken you may perceive that for the space of manie hundred yeares after Christ even unto his time and in his time the Bishops of Rome themselves were subiect to the Emperors and at their commands Which doth yet further appeare by this thaâ— even Kings of Rome did also sometimes send the Bishops of Rome as their Embassadors as for example King Theodorick sent Iohn Bishop of Rome Embassador to the Emperor Iustinian And King Theodatus about the yeare 537 sent Pope Agapetus as his Embassador likewise to the Emperor about a Treatie of peace But yet together with the Supremacie of Emperors let me shew unto you more fully their Authoritie in Ecclesiasticall things or causes for of their Authoritie in civill or temporall causes there is no question made 8 When the Donatists therefore alledged that Emperors were to meddle onely with civill causes and not with Ecclesiasticall or concerning Gods Religion Optatus held this to be a point of madnesse in Donatus and those his followers Ille solito furore accensus in haec verba prorupit Quid Imperatori cum Ecclesia Donatus inflamed with his accustomed furie or Madnesse saith he brake forth into these words What hath the Emperor to doe with the Church Where you see he calleth it expressely a Madnesse to hold that opinion And this S. Augustine likewise censureth and condemneth accounting it an absurd thing for anie to say thus unto kings Take yee no care in your kingdomes vvho oppugneth the Church and vvho defendeth it vvho is religious and vvho sacrilegious c. For if the King be to regard and punish by civill punishment the offences done against the second Table as disobedience to parents murder theft trespasses wrongs and iniuries done by one man against another is hee not much more to regard and punish by civill punishment the greater offences namely those that be done immediately against God being breaches of the first Table as Atheisme Idolatry false vvorship vvrong relâ—gion heresie schisme blasphemy breach of the Sabbath and such like For is there anie comparison or proportion betweene Man and God But to declare this matter yet further by some particulars The Christian Emperors in ancient time made lawes for God and his Religion and caused them to be executed and so dealt in matters Ecclesiasticall as well as civill as beside that which is before spoken is further evident even by the Titles of the Civil law it selfe viz. De summa Trinitate fide Catholica De sacrosanctis Ecclesijs De Episcopis Clericis De Haereticis c. They likewise made Commissioners in Ecclesiasticall causes For when Caecilianus Bishop of Carthage was accused by Donatus and some other of that faction Constantine the Emperor commanded Caecilianus to come to Rome with a certaine number of Bishops that accused him And by his Commission extant in Eusebius authorised and appointed Miltiades the then Bishop of Rome and some others with him for the hearing and ending of that matter These Commissioners condemned Donatus who appealed from their sentence to the Emperor himselfe which Appeale also the Emperor at last received Where beside that you see that this Christian Emperor made Commissioners in this Episcopall and Ecclesiasticall cause observe withall that Miltiades the then Bishop of Rome was one of those Commissioners and therewithall you may note that the Bishops of Rome were then verie cleerely subiect and not superior to the Emperor So that a Christian King or Prince not only may make Commissioners in Ecclesiasticall causes but may also have Appeales made unto him as is here apparant Yea even S. Paul himselfe Appealed not unto Peter which no doubt hee would have done if Peter had then had the Supremacie but unto Caesar. The Councell also of Affrick would allow of no Appeales to the Pope of Rome or beyond the Sea but made a Decree directly against it appointing Presbyters Deacons or other inferior Clerkes if they were grieved with the sentence of their owne Bishop to resort to the next Bishops Quod si abâ—ijs provocandum putaverint non provocent nisi ad Affricana Concilia vel ad Primates Provinciarum suarum Ad Transmarina autem qui putaverit appellandum à nullo intra Affricam in Communionem suscipiatur And if they shall think fit to Appeale from them let them not appeale but to Councels within Affrick or to the Primates of their owne Provinces But he that shall thinke it fit to appeale beyond the Sea let him be admitted to the Communion by none within Affrick This Canon which was thus established in the Affrican Councell purposely for the defeating and disanulling of the ambitious courses and claimes of the Bishops of Rome is againe repeated and confirmed in the Milevitane Councell In the time likewise of King VVilliam Rufus Anselmus the Archbishop of Canterbury would have appealed to Rome But not onely the King but the Bishops of England also were therein against him And afterwards in the dayes of Henry the second King of England this Law was made Si quis inventus fuerit c. If anie shall be found bringing letters or a mandate from the Pope c. Let him be apprehended and let Iustice be done upon him vvithout delay as upon a Traytor to the Law and kingdome Againe it is there said Generaliter interdictum est ne quis appellet ad Dominum Papam That it was generally given in charge that none should Appeale to the Pope Moreover the Christian Emperors in ancient time had the authoritie of summoning and calling Councels as for example the first generall Councel of Nice was assembled by Constantine
the second at Constantinople was called by Theodosius the elder the third at Ephesus by Theodosius the yonger the fourth at Calcedon by Valentinian and Martian And this is so manifest a truth that Cardinall Cusanus confesseth and affirmeth that the first eight generall Councells were called by the Emperors And so also witnesseth Socrates that Since Emperors became Christians the businesses of the Church have seemed to depend upon their vvill and therefore the greatest Councels saith he have beene and still are called by their appointment But here Bellarmine steppeth in and would perswade that howsoever Emperors did call Councels yet it was done authoritate Papae by authoritie of the Pope A verie strange assertion and untrue for even Leo himselfe Bishop of Rome in his time made supplication to the then Emperor Theodosius the yonger Supplicationi nostrae dignetur aâ—nuere That hee vvould be pleased to yeeld to his Supplication for the calling of a Councell in Italy But the Emperor for all that contrarie to the Popes will and desire and notwithstanding that his humble petition caused the Councell to bee called and assembled not in Italy as the Pope desired but at Ephesus Afterward againe the same Leo Bishop of Rome made a second supplication alledging withall the sighes and teares of all the Clergie for the obtayning of a Councell in Italy He sollicited the Princesse Pulcheria to further his supplication to the Emperor He wrote to the Nobles Clergie and people of Constantinople to make the like supplication to the Emperor and yet for all this he could not obtaine it this second time neither For although then a Councel were granted yet it was not in Italy as the Pope would have had it but at Calcedon It is then more then manifest by this example of Leo that Councels in those times were assembled and convocated not by the commandement and authoritie of the Popes but of Emperors Yea by the subscription also to those constitutions you may further discerne that the Pope in those times had no authoritie to command the Emperor but contrariwise the Emperor had to command the Pope for thus saith the same Leo to the then Emperor Because saith he I must by all meanes obey your sacred and religious vvill I have set downe my consent in writing to those Constitutions If then there were no other evidences or proofes doe not these three former examples viz. of Miltiades Leo and Gregory all Bishops of Rome in their severall times make plaine demonstration and openly proclaime to the world that in those dayes the Bishops of Rome were without all question or contradiction inferior obedient and subiect to the Emperors and not superior to them But yet further ye know that King Solomon removed the high Priest Abiathar and put Zadoc in his place The Emperor Theodosius the elder did likewise nominate and appoint Nectarius to be Bishop of Constantinople Honorius also appointed Boniface to be Bishop of Rome And other Emperors did the like Is it not then lawfull for King IAMES our Soveraigne Lord likewise to nominate appoint a Bishop of a Diocesse or Province and upon iust cause againe to remove and displace him For as touching the sacration or consecration of Bishops or other Minister ecclesiasticall otherwise called the ordination of them by imposition of hands the King medleth not but leaveth those kind of Acts to be done by Bishops and such to whom they belong Yea King VVilliam Rufus likewise in his dayes nominated appointed Anselmus to be Archbishop of Canterburie And before him King VVilliam the Conqueror used the like authority nominating and appointing Lanfrancus to be the Archbishop as is also testified by the same Author And even before the Conquest King Edward the Confessor appointed one Robert first Bishop of London and afterward an Archbishop And before that King Alfred nominated and appointed Asserio Bishop of Sherborne and Denewulfus Bishop of Winchester And more then 200. yeres before that Edelwalk King of the South Saxons appointed VVilfred to an Episcopall Sea Grantzius speaking of the ancient times saith thus The Emperor placed a Bishop in Monster And mervaile not saith he that a Bishop vvas appointed by the Emperor for this vvas the Custome of those times vvhen Emperors had power to place and displace Popes And further he saith That vvhomsoever the Prince did nominate that man vvas to be consecrated a Bishop by the next adioyning Bishops And he addeth further That concerning this Iurisdiction there vvas a long contention betweene the Papacy and the Empire This vvas the Iurisdiction vvhich the Two Henries the father and the sonne and vvhich the Two Fredericks likewise the grandfather and the grandchilde sought long to Defend and maintaine but the sword of the Church saith he prevayled and forced the Emperors to relinquish their right to the Church Thus you see how namely That partly by fraude and partly by force the Popes after much striving and contending prevayled at last against the Emperors and made them to loose their rights And therefore worthily is that Statute which giveth these rights againe to our Kings and Princes entituled An Act restoring to the Crowne the ancient Iurisdiction over the state Ecclesiasticall and Spirituall and abolishing all forraine power repugnant to the same The premisses then well and advisedly considered what is there in all the authoritie concerning Ecclesiasticall causes attributed or belonging to the King that can iustly offend anie of you For I doubt not but such authorities in Ecclesiasticall causes as were in ancient time yeelded to the godly Kings of Iudah or unto the godly Christian Emperors yee will well allow as in all right and reason ye ought unto Christian kings Princes within their dominions And amongst the rest of their rights and authorities this also was one that the Emperors approved ratified and confirmed even the Constitutions and Decrees of Councels before they were promulged or put in execution For so did Constantine that Christian Emperor confirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Decrees of the Councell Againe Rogamus clementiam tuam saith the Councell to the Emperor Theodosius ut per Literas tuae pietatis ratum esse Iubeas confirmesque Concilij Decretum Wee beseech your clemencie that by your Letters you will ratifie and confirme the Decree of the Councell Sacro nostrae Serenitatis Edicto saith also Martian the Emperor venerandam Synodam confirmamus We by the sacred Edict of our Serenity doe confirme the reverend Synod This then is a right which must likewise be acknowledged due and to belong to King IAMES our Soveraigne Lord. What obiection then or exception can be taken against his Maiesties Supremacie in any point or why should not all his subiects most readily and willingly acknowledge it and in testimonie thereof take the Oath concerning the same whensoever they bee thereunto lawfully required For if anie suppose as
forme of the said Oath shall accept of the same Oath vvith this interpretation sense or meaning her Maiestie is vvell pleased to accept every such in that behalfe as her good and obedient subiects and shall acquite them of all maner penalties contayned in the said All against such as shall peremptorily or obstinately refuse to take the same Oath The words of that Admonition being thus set downe I shall need to say no more For hereby you see I trust verie fully the true certaine and undoubted sense scope meaning and interpretation of the Oath Why therefore should anie be so contentious or malicious as to wrest or wring it to a contrarie meaning or such as it never intended For hereby appeareth that although the king be supreme Governor within his owne Dominions yet it is explained That he is supreme Governor under God so that by reason thereof the King neither doth nor can take upon him anie authoritie over Gods word or ordinances to devise alter or frame religion as he list as some verie odiously and no lesse strangely have inferred Such thoughts be farre from his godly minde Neither when it is said at anie time That the King hath Authoritie or Iurisdiction ecclesiasticall is anie other thing meant thereby but his Iurisdiction or Authoritie in Ecclesiasticall causes and over ecclesiasticall persons and thereby is not meant or intended as some againe verie absurdly and malignantly have imagined That the King hath anie such authoritie as is meerely Ecclesiasticall and proper to Bishops Pastors and such like Ministers of the Church as namely to preach to minister the Sacraments to excommunicate to absolve to consecrate Bishops or such like for the exposition of the Oath which is before delivered in the Admonition and ratified by an expresse Act of Parliament directly declareth the contrarie to that conceit And therefore his Majesties authoritie in Ecclesiasticall causes must not be conceived to be anie such as is properly Sacerdotall or Episcopall but such as is rightly and properly Regall and Imperiall Which Regall and Imperiall Authoritie ought no more to be denied unto him then that which is meerely and properly Sacerdotal or Episcopal may be denied to Priests or Bishops What should hinder then but that yee all may as ye ought utterly renounce and forsake for ever the Papall and all forraine Iurisdictions whatsoever and further also promise according to the tenor of the Oath to your power to assist and defend all jurisdictions priviledges preeminences and authorities granted or belonging to the King his heires and successors or united and annexed to the Imperiall Crowne of this Realme considering that there is no Authoritie in these matters ecclesiasticall granted or belonging to the King or united or annexed to his Crown but such as appeareth to be lawfull and is rightly Regall and Imperiall and which withall in no sort wrongeth the authoritie of anie other Church governors of Gods institution whosoever Yea the King is so farre from encroching or intruding upon or impugning or hindering anie of the offices or authorities granted or belonging unto them from God that contrariwise he leaveth all those rights and authorities wholly and entirely unto them to be executed and which is more such is his most godly and Christian disposition that to that their divine Calling Ambasâ—age and Ministerie enioyned them from God and by them sincerely and faithfully administred himselfe in his owâ—â— person most readily and willingly yeeldeth both reverence and obedience as wel knowing that in respect of God whose Ambassadors and Ministers they be and whose word and will onely they are to teach and deliver the greatest King is but a subiect Howbeit neverthelesse otherwise and in respect of their owne persons it must be confessed that they be subiect unto him and owe him obedience and are in all dutie and humilitie to performe the same unto him So that I hope you now sufficiently perceive that his Maiesties Supremacie under God his government and authoritie as touching causes persons ecclesiasticall being such as is only Regal and Imperial and no way derogatorie preiudiciall or iniurious to anie Bishops Pastors or Ministers that be of divine Institution or to their offices and functions but rather verie much helpfull to them in their places is so farre from being to be disliked that contrariwise being rightly understood it is ever to be allowed and that with much praise thanks unto God for the same whose gracious ordinance it is for the further good greater comfort and benefit of his Church and Religion CAP. II. Wherein is shewed That our Church was in the Apostles dayes and in all times and ages since howsoever that which we call Popery did as an Infection or Corruption grow unto it whereof it was againe to be purged and so to become as we call it a reformed Church and that all these things came thus to passe in the Church according to the Prophecies thereof formerly delivered in Gods owne Booke AND What is to be thought of those forefathers of ours that lived and dyed in the time of Poperie AS ALSO That long before the Dayes of King HENRY the eight and long before LUTHER or CALVIN were borne the Pope of Rome was complayned of and exclaymed against and affirmed and published to be Antichrist as also Popish Rome affirmed to be the whore of Babylon mentioned in the Revelation of S. Iohn BEfore I enter to speake of the other particular points hereafter mentioned it will not be amisse here to speake something in a generall sort concerning Gods Church and his Religion For how confident and resolute soever some take upon them to be in that Popish Religion they hold and professe yet is that no proofe that therefore they be right for not only those of a right Religion but those also of a wrong be verie resolute and confident as appeareth by all Sectaries Heretickes and Schismatickes who be verie pertinacious and resolute for the maintenance of their severall errors and opinions Neither is it a reason sufficient for them to say they follow the waies of their forefathers and ancestors except they be sure that they went the right way for we are not to follow our forefathers and ancestors in anie vices or errours they held be they otherwise never so deare unto us VValke not yee saith God in the ordinances of your fathers nor observe yee their maners nor defile your selves vvith their Idols I am the Lord your God vvalke yee in my statutes and keepe my Iudgements and doe them Yea ye may remember that it is written thus of some people who are therefore much reproved So did their children and their childrens children As did their fathers so doe they unto this day Where further it is said that notwithstanding this following of their forefathers and doing after their old custome yet they obeyed not God Nor is it sufficient for them to say they follow the doctrine or direction of their
at my vvords But thirdly be not Lay-men of the Church of God aswel as those that be Church-Ministers And may not these be Theodidactoi that is taught of God and instructed by his spirit aswell as others for the right understanding of the Scriptures especially in all points necessarie to salvation Yea doe wee not see and finde experimentally that manie great Scholers and learned men doe notwithstanding all their learning erre verie much in the exposition and understanding of the Scriptures for why else doe they differ so much and hold contrarie opinions All which what else doth it shew but that indeed not anie humane spirit how learned soever but a divine spirit onely is the opener and the right expositor and understander of those sacred and divine writings And this S. Paul also hath before assured us that the things of God no man knoweth but the spirit of God Now this Spirit of God none can denie to be grantable as well to lay-men as to those that be of the Ecclesiasticall Ministerie Yea everie childe of God hath Gods Spirit given unto him For if any man hath not the Spirit of Christ the same is none of his as S. Paul witnesseth Inasmuch therefore as lay persons have received or may receive the spirit of GOD whereby it is that the Scriptures be rightly understood and are of the number of Gods Church and people no reason can be shewed why they should be debarred by others or why they should debarre themselves from the reading and searching of those Scriptures which they may possibly understand by the grace power of Gods Spirit within them aswell as others especially if they reade and search them as I said before in the feare of God and with all humble reverence and with often and earnest praiers unto God for the right understanding of them and with a godly purpose of minde to beleeve follow and doe thereafter For as S. Paul saith againe The spirit of God searcheth all things even the deepe things of God If anie finde difficultie and hardnesse in some places of the Scriptures he must not thereby be discouraged but provoked rather to use so much the more diligence in them For that which is difficult and hard in one place is as the ancient Fathers themselves have told us made more plaine and easie by another And touching such places of difficultie beside praier unto God and conference of Scriptures together it will be good also to reade Interpreters and to consult with godly and learned Pastors and Teachers and use all such good meanes for the understanding of them as God hath allowed For the godly and learned Pastors and Teachers be Gods own ordinance in his Church to them usually above others doth he give more speciall gifts for the edifying and instruction of his people and for the opening and unfolding of those harder and difficulter places of the Scripture so that they are not to be neglected but to be resorted unto and to be evermore much honored reverently esteemed If peradventure by all meanes used a lay-man or an ecclesiasticall Minister shall not understand some hard and obscure Scripture yet let him reverence as becommeth him that which he understandeth not and therein suspend his judgement and opinion untill it please God further to enlighten him For whereas some alledge that lay persons should not reade the Scriptures lest through misunderstanding of them they might possibly fall into some errors or heresies it hath beene before answered that such a reason is verie feeble and of no weight inasmuch as it may as well serve to disswade Pastors Doctors and Ministers of the Church from reading the Scriptures because there is also a possibilitie for them as well as for lay persons in the reading of them to misunderstand them and so to fall into errors and heresies as wee finde experimentally that sundry of them heretofore have done and still doe And whereas some againe imagine and feare not to say that the permitting of the Scriptures to bee read of the lay people in the vulgar tongue is the cause of all the schismes sects errors and heresies that now flow in the world they are herein mightily deceived by mistaking the cause for not the reading of the Scriptures either by lay persons or ecclesiasticall Ministers but the misunderstanding and misapplying of them through the frailtie and corruption that is in mens minds wresting and forcing them to serve their owne humors fancies and conceits is the cause of all those schismes sects heresies and errors and this is not the right using but abusing of the Scriptures Now even Reason and Philosophie doe teach as well as Divinitie that Of vvhat things there may be an use of the same things there may be also an abuse and it is a Maâ—â—ime with all that abusus rei non tollit usum an abuse of a thing doth not take away the lawfull use of it Manie men you know doe abuse meate and drinke to surfetting gluttony and drunkennesse shall that be therefore made an argument to perswade anie from all eating or drinking or is therefore eating and drinking the cause of mens gluttonie and drunkennesse or is not their owne excesse and intemperate humor the cause of it So albeit manie abuse the Scriptures wresting and wringing them to a wrong sense and to their owne humors and fantasies as doe Papists Anabaptists and other Sectaries and Heretickes yet must that bee no argument therefore to disswade anie from the reading of them or from taking that lawfull use comfort profit and benefite that may be had out of them and for which they were ordeined Yea the true cause both of the beginning and continuance of all the schismes sects errors and heresies that now be in the world is in verie deed for that men will not suffer themselves to be over-ruled by the Scriptures but will contrarie to the Scriptures and to the true sense of them follow their owne waies conceits and inventions or the devises of other men Let none therefore pretend or alledge excuses for their owne sloth or negligence in this case but with all alacritie betake your selves even ye that be lay persons as well as the rest to the reading of the Scriptures with reverence humilitie praier and a right inclined minde and affection to beleeve live and doe thereafter And then shall yee not need to make anie doubt of Gods blessing or good successe and profit unto you by the reading of them yea then shall yee see and discerne the errors heresies Idolatries filthinesse and other abhominations of the Popish Church and Religion which otherwise ye will not be able to discerne This is the condemnation saith Christ that light is come into the vvorld and men loved darkenesse rather then light because their deeds vvere evill for every one that evill doth hateth the light neyther commeth hee to the light lest his deedes should be reproved But
love Non quia futuros tales nos esse prâ—scivit sed ut essemus tales per ipsam Electionem gratiae Not because he foreknevv that vve should be such but that vvee might be such by the verie election of grace saith S. Augustine By all which you cleerely may perceive that not foreseene or foreknowne faith in Christ not anie foreseene good vvorkes the fruites of the same faith nor anie sanctitie or obedience that men have or performe unto God bee the cause of their predestination to eternall life but a consequent and an effect of it And this S. Paul also yet further and fully sheweth where he maketh mens effectual Calling and Iustification and consequently Sanctification and Glorification also it selfe to depend all upon this that God hath predestinated them And even this predestination likewise he maketh to depend upon his fore-knovvledge that is upon his fore-purposing of them to this eternal glory in his owne secret approbation of them and Counsell had with himselfe before the world was made And againe S. Paul yet further declareth it saying that God hath saved us and called us vvith an holy calling not according to our vvorkes but according to hâ—s ovvne purpose and grace vvhich vvas given to us through Christ Iesus before the vvorld vvas Be not these words most plaine direct and expresse for this purpose But yet againe he saith There is a remnant through the election of grace and if it be of grace it it is no more of vvorkes oâ—hervvise grace vvere no more grace But if it be of vvorkes then is it no more grace othervvise vvorke vvere no more vvorke Yea againe speaking of the two Children of Rebecca Iacob and Esau he saith that the one was loved and the other hated and that before they vvere borne and vvhen they had done neither good nor evill That the purpose of God according to election might stand and not of workes c. What would you have more For by all these Texts and sundrie other which might bee cited if neede were it is abundantly manifest that not future faith or future good workes but the meere good pleasure and will of GOD and his owne most free purpose and Counsaile had with himselfe otherwise termed his fore-knovvledge was and is the first primarie and original cause of mens predestination to eternal life And consequently you may withall perceive that not future unbeleefe or future bad works but Gods owne meere pleasure vvill and purpose was and is likewise the original cause of the Reprobation or refusal of them that were refused or not elected For the Election of the one sort from the rest and the reprobation that is the preterition or refusall of the rest that were not elected being done both at one time must needs both have one and the selfe same primarie and originall cause namely the free and uncontrollable vvill purpose and pleasure of the Almightie 9 For indeed beside the will of God which is ever Iust and the highest and supreame cause of all things what cause or reason can be shewed on mens behalfe why God should Elect and choose that particular man to salvation and refuse this why he should choose Iacob and refuse Esau or why hee should choose Paul and refuse Iudas Iscariot If you answer and say that originall sinne was and is the cause of that difference Doe you not consider that Iacob had original sinne aswell as Esau and that Paul had it aswell as Iudas and that all the Elect have it aswell as the Reprobate So that if Original sinne wherewith all are infected alike had beene the cause of Reprobation then should all have beene reprobated one aswell as another And this even Bellarmme himselfe saw affirming that the cause why God hated Esau before he was borne was not original sinne for if that had beene the cause he should for that cause saith he aswell have hated Iacob as Esau. Yea Gods electing of some and consequently his reprobating or refusing of the rest whom he did not elect was in respect of the purpose and decree of it before the foundations of the world were laid howsoever in respect of the manifestation of it it was not til after the Creation and fall of Adam How then could anie sinne either Orâ—gâ—nal or Actual be the cause when at the time of the purposing of this reprobation as also of Election neither men nor Angels nor world was made nor anie sinne committed If you answer that although sinne were not then committed yet God foresaw it should afterward bee committed and that sinne thus foreseene was the cause of the decree or purpose of reprobation you know that God did foresee sinne aswell in the Elect as in the Reprobate and therefore if sinne foreseene should be che cause of the purpose or decree of reprobation then again should all have beene purposed or decreed to bee reprobated in as much as sinne was foreseene to be in all the people of the world If you reply and say that although sinne was foreseene in all yet it was with a difference because some namely the Elect were foreseene to bee beleeving and repentant sinners new Creatures mortified regenerated iustified and sanctified persons and so were not reprobates I answer that this faith repentance effectuall calling mortification regeneration iustification sanctification and all saving graces whatsoever were so foreseene in the Elect not as antecedent causes but as consequents and effects of that their predestination and election and as dependants thereupon for so is it before proved and apparant and therefore the Reprobats on the otherside must be deemed to have their occecation and obduration in their sinnes and their vnregeneration unmortification unsanctification uneffectual calling and the absence defect or want of saving graces not as Antecedents but as Consequents likewise and Events following that Decree of their not Election otherwise called their Reprobation And this will be yet the more evident if we enquire search whence this difference of sinners ariseth namely that some bee mollified repentant regenerate iustified and sanctified persons and that some others be not so Is it not because God doth bestowe those his saving graces upon the one sort and not upon the other And why doth hee bestow them upon the one sort and not upon the other Is it not because the one sort be Elect and the other Reprobate And why be the one sort Elect and the other Reprobate can anie other reason be yeelded for it but Gods owne meere will and pleasure You see then that in the conclusion you must bee forced in this case to have recourse to the meere pleasure and will of God and to make that as indeed it is the true highest and supreame cause why God chooseth this man and refuseth that man and accordingly giveth his sanctifying and saving graces to the one and not to the other It is true neverthelesse that Reprobation hath an eye
the rest of their best works they doe be in them turned to sinne as being poysoned with a conceit of their owne merits and of making satisfaction to Gods Iustice for their sins by that means And be not even their Praiers also and Invocations which they make unto GOD poisoned become wicked and abhominable whilst they pray to bee heard and their petitions to bee granted them for the merit or merits of such a Saint or such a Saint or of all Saints or for the Intercession-sake of such a Saint or such a Saint or of all Saints and not for the merit or Intercessions sake of Iesus Christ only Yea doe they not direct and make their praiers manie times and too often not unto God himselfe as they ought but to his Creatures as namely to the blessed Virgin Mary and to other Saints and to Angells which is a most intolerable impietie Yea doe they not also suffer and allow a Psalter commonly called the Psalter of Bonaventure made in honour of the Virgin Marie For in that Booke sundrie parts of the Psalmes of David bee applied to the Virgin and her name put in the place of Gods name most audaciously blasphemously As for example in the 110 Psalme where it is said in Davids Psalter The Lord said unto my Lord sit thou at my right hand c. In that Psalter it is thus Dixit Dominus Dominae nostrae c. The Lord said to our Ladie sit thou at my right hand c. Againe the words in 130 Psalme be in that Psalter made thus De profundis claâ—â—avi ad te Domina c. Out of the deepe places have I cryed unto thee O Ladie O Ladie heare my voyce c. and sundrie such like whereby doth appeare that they not onelie verie dishonourablie and iniuriouslie to God praie to the Virgin Marie but further also falsifie and misturne the words of holy Scripture to serve their own bad humors and fancies There is moreover a Booke called Liber Taxarum or Taxa Cancellariae Aposâ—â—lica their Taxe-booke Printed at Paris with priviledge sub sole aureo which sheweth what intolerable Licentiousnes and Wickednesse is permitted and dispensed with in the Papacie For even Murthers Incests Sodomitrie and other most grosse sinnes be there rated and taxed at a certaine price which being paid the Popes Pardons Indulgences Licenses dispensations bee permitted to have passage in those cases Where together with this licentiousnesse permitted you may observe a most horrible licentiousnesse in the Pope and his Clergy For poore men that have not wherewithall to pay may not bee partakers of anie of those favours as appeareth by a note in the 23 leafe of that Booke in the Chapter of Matrimoniall causes where it is said thus Nota diligenter c. Note diligently that these favours and dispensations are not granted to the poore because they have not wherewithall and therfore they cannot receive consolation And there you may observe further that even the most monstruous sinnes as Incest Sodomitry Dealing with beasts sins not meet to be named or heard of amongst Christians bee not taxed at so high a rate as those bee that bee committed against the Popes lawes and the Commandments of his Church as the eating of White-meates of Butter of Flesh upon daies and times by them forbidden c. So that intolerable pride ambition ioyned with unmeasurable avarice and covetousnesse in the Pope and his Clergy together with abhominable licentiousnesse permitted to the people by reason of the Stewes Priests absolutions Popes pardons Indulgences Dispensations and such like and a great deale of Hipocrysie also under pretext of Pietie therewithall intermingled may and doe appeare to be the Founders Pillers Supporters and Vpholders of all Popery If a man feared Purgatorie either for himselfe or his friends though hee had done all the villanies of the world yea though hee had deflowred the Virgin Marie for such were the wicked and execrable speeches of Teceleus and other Preachers of the Popes Indulgences in times past yet so soone as ever hee had cast the money into the Bason the Soules were presently said to bee set at libertie The Abbot of Vsperge in the life of Philip the Emperor pag. 321 writeth in this sort Scarce is there saith hee any Bishopricke or Ecclesiastical dignitie or Parish Church remayning that is not made litigious and the cause by an appeale brought to be heard at Rome But it is in vaine to goe thither with an emptie hand Reioyce O Mother Rome because the floudgates of earthly treasures bee laid open unto thee that whole Rivers and heaps of silver might come flovving upon thee in great aboundance Reioyce thou because of the iniquities of the sons of Men for they pay thee a price in recompence of all their transgressions Reioyce thou because of Discord which is profitable for thee shee comming out of the bottomelesse Pit to beape store of money upon thee Thou hast that now which thou hast desired a long time Sing a Song because that by the wickednesse of men and not by any vertue of thy religion thou hast overcome the world Theodorick de Nihem also in his 6 Tractat. chap. 32 speaketh to the like purpose saying thus The Apostolicke Chamber is like to the Sea into which all Rivers doe runne and yet it doth never overflow For thither from most parts of the vvorld are there great suâ—â—es of gold caried by thousands and yet it is never full There is a generation in that place that have svvords instead of teeth for to devâ—ure the poore of the earth There are also many Hâ—rsleecheâ— vvhich cry Bring Bring And a little after hee saith thus O iust Men vvho if you had your right should have your portion with the Harpies infernal Furies and Tâ—â—talâ—â— that can never be satisfied Likewise Aeneas Sylviâ—â— afterward called Pope Pius Secundus in the 66 Epistle to Iohn Peregall speaketh to the same effect The Court of Rome saith he gives nothing vvithout mâ—ny yea the imposâ—â—ion of hands the gifâ—s of the holy Ghost hee sold And the remission of sâ—nnes is communicated to none 〈◊〉 haue not vvherevvithall to pay for it Never was there man that did more prostitute himselfe to uphold the ruinous and tottering Papacie then Baronius yet behold his owne words upon the yeare 912 and 8 Article VVith vvhat face saith hee did the Church of Rome then looke and hovv ill-favouredly Then vvhen famous Queâ—nes levvde Strumpets did domineerâ—â— Rome at vvhose pleasure Church livings vvere bestovved Bishoprickes vvere given and that vvhich is horrible to heare and not to bee spoken their Lovers false Popes thrust into the seate of Peter And then afterward hee addeth saying VVhat Priests Deacons Cardinal doe yee thinke vvere chosen by these Monsters There hee complaineth that Iesus Christ did sleepe But he speaketh of such a number of vitious and wicked Popes that it should seem by his reckoning that Iesus
literaâ— Petiliani lib. 2 cap. 38. Aug. ad Vincen. Epist. 48. Retract 2.5 Christian kings may compell their subiects though not to faith yet to the outward meanes of faith And it is the body only and not the soule or conscience that they coÌ„mand and compell August in Epist. 50. 204. August Epist. 48. Retract lib. 2. cap. 5. August contra Crescon lib. 3. cap. 51. Seâ— these Texts fully answered in the third part of this booke Cap. 2. sect 5. Cusanus de Cath. Concord lib. 2. cap. 13. Aeneas Sil. li. 1. de gestis Basil. Concil Gerson Serm. pro viagiâ— Reg. Rom. direct 1. Valla. Cont. Don. Constant. Volateran in vita Const. Antonin 1. part l. 8. c. 2. Ser. iniquit Catal. in practic cancel Apostol Balbus de Coron ad Carol. 5. Concil Carthag 6. c. 3. Concil Affâ—is c. 101. 105. 92. Concil Milevit c. 22. Bellarm de Rom. pont lib. 2. cap. 14. 2. Tom. Concil in Decret Pelag 2. Tom. 2 Concil edit Bin. pa. 693. Gregor lib. 4. Epist. 34. â—pist 32. Epist. 36. Epist. 34. 38. Epist. 24. Observe well this reason amongst the rest Lib. 6. Ep. 30. Paul Diacon lib 4. de gestis Longobard cap. 37. Ab. Vsperg Chronic. Platin. Boniface 3. Otho Frising li. 5. c. 8. Chron. c. Bellarm. de pont Rom. cap. 17. Iustinian in Epist. ad Ioh. 2. Idem Co de sacros Ecc. Iustin. Co de summa Trinit lib. 7. De Episcop audientia 2. certissime Novel 3.5.7 Idem Novel 2. sequent Concil Calced Concil Nic. 2. Act. 2. Conc. Nic. ca. 6.7 Conc. Constant. 1. can 5. Conc. Chalced. Actio 16. The Decrees of ancient generall Councels against the Popes Supremacie Concil Constantinopol 1. canon 5. Concil Constantinopol 6. canon 36. Cusan Concord li. 2. c. 34. 20. The Popes Supremacie over Councels is of a verie late standing condemned by Councels Naucl. gener 47 Gerson de Au Papae Câ—â—â—il Constan. Sess. 5. Concil Basil. Sess. 38. 33. The Popes Supremacie over Kings Princes most abhominable Prov. 8.15 Dan. 4.29 Revel 19.16 Matth. 16.19 Aug in Psa. 124. Bellarm lib 5. ca. 7. de Râ—m Pont. Râ—m 13.5 Tertull. in Apolog cap. 37. Tertull. Apolog. cap. 30. Sigebert Chron. An. Dom. 1088. New Trayterous opinions Vincent in spec Histor. lib. 15. cap. 84. Gre. Vesper haeretico polit pag. 159. Marian. de rege regis Institut cap. 6. c. Theod. hist. lib 2. ca. 16. Niceph. lib. 26. ca. 17. Platina Sigeâ—ertus t. Theodor. lib. 1. cap. 19. Rom. 13.4 Grego Ep. lib. 2. cap. 100. 10â— Gregory the great Bishop of Rome subiect to the Emperor and at his command Anastatius Platina Lib. pontif Diaconus Optat. contra Parm. lâ—b 3. It is a point of madnesse to say or hold that a Christian King may not deale in matters Ecclesiastical by the testimonie of Optatus August Ep. 50. A Christian King maâ— make Lawes concerning matters Ecclesiasticall A Christian King may make CoÌ„missioners in Ecclesiasticall causes Optat. lib. 1. August Ep. 162. 16â— Euseb. lib. 10. cap. 5. A Christian King may have Appeales made unto him in a cause Ecclesiasticall Miltiades a Bishop of Rome subiect to the Emperor at his command Act. 25.11 12. Concil Affrican cap. 92. Appeales in ancient time not allowed to be made to the Bish. of Rome Concil Milevit cap. 22. Malmesbury lib. 1 de gest pont Angliae Hoveden Hen. 2. Theod. lib. 5. c. 7. Sozom. lib. 7. c. 7. Theod. li. 1. c. 7. General Councels called in ancient time by the Christian Emperors and not by the Popes Evagr. l. 1. c. 3. Conc. Calc Act. 1. zon tom 3. pag. 39. Cusan de Concor lib 2. cap. 25. Socrat. lib 5. in Prooemio Bellar. de Concil lib. 1. cap. 13. Leo Epist. 9. Leo Epist. 24. Epist. 26. Epist. 23. Leo Epist. 59. Leo a Bishop of Rome subiect to the Emperor and at his command 1. Kin 2.27.35 Zozom l. 7. c. 8. Plat. Sigeb A Christian King may nominate appoint Bishops of Diocesses Provinces Malmesbur de gestu Pont. Angl. lib. 1. pag. 205. Ibidem lib. 1. pag 205. Lib. 1. pag 204. Malmesb. de gest Reg. Angl. lib. 2. pag 45. De gestis Pont. Angl. lib. 2. pag. 242. p. 257. Metrop Grantz lib. 2. cap. 29. The Christian Emperors in ancient time had power to place and displace Popes The Act is of 1. Eliz cap. 1 in England and of 2. Eliz. cap. 1. in Ireland Euseb. in vitae Const. lib. 3. Conc. Const. 5. Conc. Chalced. Actio 3. Emperors and consequently Kings within their Dominions are to ratifie and confirme the Decrees of Councels before they be put in execution Aser Menevensis praefat ad Alfred Concil Mogunt in praefat Bin. t. 3. p 462. Bin. t. 3. p. 631. Concil Emerit ex Garsia Louisa sect 23. Bin. t. 2. pag. 1183. Gars in not in Concil Emer Calvin in Amos 7.13 Praefat. in Centur 1 Sam. 15.17 Chrysost. ad pop Antioch hom 2. Statute of 5. Eliz cap 1. Ract Crowne 8. 1. Thess. 5 12. Heb 13.17 2. Cor 5.20 Matth. 28.20 Ezech. 20.18 19. 2. Kin. 18.40 41. Matth. 7.15 1 Ioh. 4.1 Matth. 15.14 2. Thess. 2.3 4 5 6 7 8. 1. Tim. 3.16 Matth. 13.30 2. Thess. 2.7 1. Ioh. 2.18 1. Ioh. 4.3 2. Ioh. 7. 2. Thess. 2.8 Revel 10.2.8 9 10 11. Rev. 9.13 c. Rev. 10.2.8 9 10 11. Rev. 10.7 Rev. 11.15 16 17 18. Revel 2.13 2. Thes. 2.4 Revel 11.12 Rev. 18.4 Rev. 11.12 c. Rev. 11.2 M White in his his Booke called The way to the true Church In opere imperf in Matth. 49. 2. Sam. 16.11 1. Tim. 1.13 Cyprian in Psalmo Ad quid justificationes meas assumis testamentuÌ„ meum per osâ— tuum c. In vita Bernard Bern. in Cantic Card Contaren Tract de Iustificatione Pigâ— de fide Iustificatione Colon. in Antidag 1. Cor. 3.10 11 12 13 14 15. Aug. lib. 1. cont Iulian. Pelag. cap. 6. Greg Niss de hom opific. ca. ult Luke 23.40 41 42 43. Bellar. de Iustificat lib. 5. c. 7. Bern. de cons. ad Eugen. lib. 2. cap. 2 lib. 6. cap. 3 cap. 8. Epist 42 ad Hen. Archiepisc. Seâ—onensis apud Hugon in postill super Iohan cap. 1. Epist. 125. Concil Rhemens sub Capeto eius filio Epist. Leodiensis Ecclesiae ad Paschalem 2. in 2. volumine Conciliorum Acta vita Paschalis Sigon lib. 9. de regno Itâ—l Radevie in Appendice Frisingensis Avent in Boiâ—rum histor In oratione Archimistae ad Proceres Imperij Petrus Blessens in Epist. ad queÌ„dam officialem Sigeb â—onach Gemblacens apud Aventin de Tyran Pontificiâ— Guilielm Episc. Paris lib. de Collat. Benefic Henric. de Erphordia de Haiabalâ— circa Ann. 1345. Petrarch lib. Epist 14 epist. 17. epist. 19. Nicho. Oresmus in Orat. habit coram Papa Vrban 5. Iohan. de rup sciss in lib. prophetico cui