all their tithes offerings first-fruits for the maintenance of Gods worship Priests and Levites whom he set in their courses and respective offices as is recorded at large in Neh. cap. 5. to the end of the Book penned by himself as is conceived though a Layman and no Priest 5ly Mordecai the Jew who was next to King Ahashuerus and Esther the Queen by this Kings consent instituted and by their own Decrees confirmed the dayes and feast of Purim wherein God gave them rest and deliverance from their Enemies to be dayes of feasting and gladnesse and of sending portions to one another and gifts to the poor and that these dayes should be remembred and kept through every generation every family every province and every City and that these dayes of Purim should not fail from among the Jews nor the memorial of them from their seed And many conceive Mordecai was the penman of this Canonical History though no Priest 6ly King Nebuchadnezzer as he exercised the Supream Ecclesiastical Authority within his Empire in Erecting a golden image and commanding all his Subjects of what condition or Nation soever to fall down and worship it under pain of being cast into the fiery furnace which Decree all but Shadrac Mesac and Abednago obeyed he commanding them to be cast into this furnace for disobeying his Decree So after their miraculous preservation in and deliverance out of this furnace without any touch or smell of fire he made this memorable pious Decree That every people Nation and Language that spake any thing amisse against the God of Shadrac Mesac and Abednago shall be cut in pieces and their houses shall be made a Dunghill because there is no other God that can deliver after this sort 7ly The King of Nineveh when he heard tydings of Jonah his Message from God which he cryed in the streets thereof by Gods command Yet forty dayes and Nineveh shall be overthrown to prevent this denounced Judgement caused it to be proclaimed and published throughout Nineveh BY THE DECREE OF THE KING AND HIS NOBLES not Priests saying Let neither man nor beast herd nor flock taste anything let them not feed nor drink waeer but let man and beast be covered with sackcloth and cry mightily unto God yea let them turn every one from his evil way and from the violence that is in their hand who can tell if God will turn and repent from his fierce anger that we perish not whereupon they fasted and put on sackcloth from the greatest unto the least and the King himself was covered with sackcloth and ashes and they turned from their evil way and God pented of the evil he said he would do unto them and did it not By all these presidents recorded by the Spirit of God in Canonical Scripture it is infallibly evident That from Moses till the last King of Judah and Israel and during their Captivity yea from the very first chapter in Genesis till the last of Malachi the Supream Ecclesiastical Jurisdiction in and over all persons things causes in and over the Church and people of God resided totally in and was executed by the Supream Temporal Magistrates Kings Governours and so in Pagan kingdomes too and was never so much as once seated in claimed usurped or managed by any one High Priest Priest Levite or other Ecclesiastical person whatsoever no not in divine and sacred affairs much lesse is there the least shadow of any such transcendent Jurisdiction in them over Kings and Civil Magistrates or their Subjects as all Popes and most Popish Prelates Priests too of inferiour rank now claim usurp exercise by a pretended Divine Right not to be found out or really grounded in the least on any place or president in the Old Testament from Adam till our Saviours incarnation 7ly After the Jewes return from the Babylonish Captivity though the High Priests during their unsetled estate frequent warrs with and captivity to the Romans and others usurped exercised some kind of Ecclesiastical and Civil Jurisdiction too which God never transferred to them by divine Authority nor any of their predecessors exercised under their Judges or Kings yet the Supream Civil and Ecclesiastical Authority which they frequently annexed to the Civil remained alwayes in their Chief Temporal Princes Kings whom they made their High Priests too or they made themselves both Princes Kings and High Priests by usurpation fraud and bloodshed After the extinction of the whole linage of Aaron the Kings of Syria translated the high Priestood to Simon and his family of the Asmoneans in which there were 20. high Priests as Paul Eber and others observe whereof 5. were likewise Princes and Chief Temporal Governours to wit Matthias Judas Maccabeus his Son Jonathan his Brother Simon and Hyrcanus six usurped the Crown styling themselves both Kings and High Priests as Aristobulus the 1. and 2. Alexander 1. 2. Hyrcanus and Antigonus After their Conquest by the Romans the Roman Emperours and their Deputies had the Soveraign power even in Ecclesiastical things and causes though the high Priests Princes Elders and Rulers of the people assembled in a Council in imitation of their Sanhedrim usurped to themselves both a Civil and Ecclesiastical power in religious matters having a Captain of the Temple Officers and Souldiers under them whom they sent forcibly to apprehend our Saviour Jesus Christ and bring him before them Prisoner in their Council where they examined and accused him first of blasphemy and then delivered him to Pontius Pilate the Roman Governour where he was accused by them in the Judgement hall before Pilate and at last condemned to be crucified as the Evangelists record at large By which it is evident that Pilate had the Soveraign power they having no power to put any man to death but only to put men out of the Synagogue scourge beat imprison them at their discretion After Christs death this Conventicle of Chief Priests Elders Priests Pharises and Scribes twice apprehended examined the Apostles for preaching in the Temple commanding them to preach no more in the name of the Lord Jesus which they refused to do whereupon they only threatned and let them go at first but when brought before them the second time for preaching openly in the Temple and filling Jerusalem with their doctrine notwithstanding their threats and inhibitions they then beat and let them go charging them not to speak any more in the name of Jesus Yet they were so farr from obeying their commands as Legal or them as the Supream Ecclesiastical power to which they were bound in conscence to submit that on the contrary they daily in the Temple and in every house ceased not to teach and preach Jesus Christ Soon after Stephen was brought before this Council and there accused of blasphemy and in the midst of his Apology stoned to death by the rude multitude Yea Paul by Letters and Authority from the High Priest made
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
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
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
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.
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
to cut off that ambitious usurping Antichristian Power of Roman Pontifs which opposeth exalteth it self above all that is called God and trampleth under feet both the Crowns Scepters of all Christian Kings I shall first clear and confirm it by Gods own distribution of various Gifts and powers to the Members of his mystical body the Church and members faculties of the bodies souls of men by one the self-same spirit thus emphatically expressed 1 Cor. 12 4 to 12. Now there are diversities of Gifts but the same Spirit and there are differences of administrations but the same Lord and there are diversities of operations but it is the same God which worketh all in all For to one is given by the Spirit the word of Wisdom to another the word of Knowledge by the same Spirit to another Faith by the same Spirit to another the Gifts of Healing by the same Spirit to another the working of Miracles to another Prophecy to another Discerning of spirits to another divers kinds of tongues to another the interpretation of tongues But all these worketh that one the self-same spirit dividing to every man severally as he will Compared with v. 18. 25. God hath set the members every one of them in the body natural AS IT PLEASETH HIM that there should be no Schism in the body appointing them all their distinct Offices places under one head the seat of the soul which rules and directs all the other Members in the discharge of all natural civil moral and divine actions diversified denominated only by from their various objects so stiled not the person power head or facultie by which they are all performed being but one and the same As God the great King over all the earth whose is the Kingdom and the power from whom all Kings and Potentates of the Earth derive their Jurisdiction as their Ordainer and Orderer alwayes Soveraignly ruleth in the Kingdoms of men and giveth them to whomsoever he will he removeth Kings and setteth up Kings at his pleasure by his indivisible Supream authority And as by one and the self-same power spirit he also distributes varieties of Gifts Graces Offices to the Members of his Spiritual body the Church distinct faculties to one and the same reasonable Soul in man in which they are united as vegetation sense reason memory will judgment affections c. with distinct offices places to every member in the body natural without erecting any plurality of Supream Powers parts principles heads souls in himself or them from which these diversities of Gifts and their operations issue So Kings and Soveraign Powers Gods Vicars and Ministers upon earth by that one and the same Supream Authority vested in them by God for Government of all sorts of Subjects and all sacred or civil Corporations under them whether Pagans or Christians may and do exercise all sorts of civil and Ecclesiastical Jurisdictions under them in person or by their Delegates and Substitutes without any real division in their Soveraign power continuing still one the same or erectâ—ng two distinct specifical Powers the one Civil the other Ecclesiastical in themselves or others â—or as their Soveraign Royal Power when exercised about Martial affairs is stiled a Military power and the Courts wherein it is judiciaâ—â—y executed are stiled Martial Courts because the matters persons in and about which it is exercised are such And when employed in matters Courts of Law and Justice is called a Civil or Legal Power and their Courts Courts of Common or Civil Law because the businesses are such And when versed in Maritine affairs or causes is called A Maritime or Admiralty Power and Admiralty Court and when in Civil matters of Equity only it is then phrased a Chancery or Equitable Power and the Court wherein it is acted a Court of Chancery So by the self-same reason when it is employed in or about divine sacred Ecclesiastical things or persons it is then stiled An Ecclesiastical power the Laws concerning them and Courts wherein these Laws powers are exercised the Kings Ecclesiastical Laws Courts without making any fraction division or distinction in the Supream power which remains still but one and the same residing intirely in the King himself alone though the execution of it be distributed to sundry subordinate Courts persons who are but the Kings meer Ministers and act or ought to act all in his Name Right without claiming any share at all in the Soveraign Regal power as vested in themselves by this distribution being thus distinguished denominated only by and from the diversity of the respective objects which make no more multiplications of nor divisions in the power it self then diversities of colours specâ—es in the eyes or varieties of sounds tasts in the ears or pallate make so many distinct faculties in the Eyes Ears Pallate or as many different eyes ears pallats as there are species sounds tasts discerned by them All which doth evidently appear in this Orâ—ginal President of Supream Jurisdiction in Moses the first Soveraign Governour over Gods people when originally made both a Kingdom Church by Gods own institution wherein the High Priest Aaron and his Sonnes had no share at all in the Ecclesiastical Jurisdiction though the Priesthood was setled on them but Moses enjoyed exercised it intirely without any Partition made by God between him and Aaron to divide these powers equally between them as Co-heirs Hostiensis and out of him Alvarus Pelagius Thomas Bozius and Marta resolve That as it is Heretical to hold duo principia Two Principles or Authors of the World So it is Heretical to hold that there are Two Vicars of God or Christ upon Earth the one in Spirituals the other in â—emorals Therefore it is of necessity that Supream Temporal and Spiritual Jurisdiction should be intirely vested in the Pope not in the Emperor or Kings who derive all their power from him and it is of necessity to believe that every creature should be subject to the Pope as well in Temporal as Spiritual things to avoid the Heresie of duo principia Dante 's the Florentine who held the contrary being coudemned by the Pope for an Heretick after his death Indeed their position That there is but one Supream Head and Fountain of all Spiritual and Regal power on Earth in every distinct Kingdom and Church is an undubitable truth as these Pontificians and Popes themselves assert But that it was ever vested in the High Priest under the Law or Popes under the Gospel but in Moses Kings and other Supream Magistrates and that they derive all their Temporal Authority from Priests Popes not they from Kings and Supream Civil Governors is a notorious untruth as this Original president of Moses and Aaron with others following will irrefragably evince This I the rather mention and have more largely insisted on because some Usurping Popes not only ground their Pontifical Crowns Priestly garments with
people had avenged themselves of their enemies at his not the Priests prayer to the Lord. 8ly He not the Priests assembled all the Congregation of Israel to Shiloh and there set up the Tabernacle of the Congregation 9ly He by Gods special command with advice of the Heads of the Tribes of the children of Israel appointed and set out the Cities of refuge and the 48 Cities with their Suburbs given to the Priests and Levites out of all the other Tribes Lots 10thly Joshua a little before his death not the Priests assembled all the Tribes of Israel to Sechem and there calling all their Elders Heads Judges Officers who presenting themselves before God he repeated the Histories of Gods great mercies to them from Terah his time till then and commanded them to serve the Lord in sincerity and truth and to put away all the gods which their Fathers had served renewed the Covenant between God and them set them a Statute and an Ordinance in Sechem and wrote all the words thereof in the Book of the Law of God and set up a stone for a witnesse unto them lest they should deny their God And penned the History stiled Joshua During all this time of Moses and Joshua's Governments we find not one syllable of any Ecclesiastical Supream Authority exercised or claimed by the High Priest Priests or Levites severally or joyntly but only by Moses and Joshua themselves in all the forecited particulars Which Popes and Popish Prelates would repute most strange and uncouth should Christian Emperors Kings Princes now exercise the like Ecclesiastical Jurisdiction and confine them only to Preaching Administration of the Sacraments reading Masse or Common-Prayers and those other essential Ministerial duties which they delegate for the most part to poor Curates as they do their pretended Ecclesiastical Jurisdiction and Judicatories to their Vicars Generals Chancellors Officials Commissaries and other such party Officers the more to fleece the people and ease themselves from Trouble or Clamors 3dly After the death of Joshua though the High Priest Priests and Levites were all setled in their possessions and offices in his life yet we read of none of them in all the Book of Judges when the people of Israel were very idolatrous wicked and most needed Ecclesiastical censures to reform them that did ever use the least Ecclesiastical Authority over them Therefore doubtlesse they had none vested in them or else were intollerably negligent and blame-worthy And to put it past Dispute it is no less then four several times specially recorded in that sacred story Judg. 17. 6. c. 18. 1. c. 19. 1. c. 21. 25. IN THOSE DAYS THERE WAS NO KING IN ISRAEL Every man did what seemed good in his own eyes First as the chief cause of Micah his making a graven and molten image and setting them up in the house of God and making an Ephod Teraphim and consecrating one of his sons who became a Priest to his Idols and after that in consecrating a Levite to be his Idols Priest 2ly b As the occasion of the Danites plundring and taking away Micahs Idol god and setting up his graven Image in the Tribe of Dan and making Priests unto it all the time that the house of God was in Shiloh 3ly Of a Levites taking to him a Concubine instead of a lawful Wife and the Gibionites ravishing her to death 4ly Of the Benjamites forceable taking away of the Virgins who came up to the feast of the Lord at Shiloth and making them their wives against their will and that by the Israelites advice and concurrence contrary to the curse and oath they had made All properly spiritual and ecclesiastical Crimes belonging rather to Papal and Pontifical then regal Jurisdiction and Coertion as they are now reputed yet all and every of these are recorded to be perpetrated but not corrected in the least because in those days there was no King in Israel Therefore questionless all the supreme Civil Ecclesiastical power to restrain punish these offences was wholly vested in the King not in the high Priest Priests or Levites of which they had then store in Israel And had this supreme spiritual Authority been in them these Texts had been very impertinently inserted and should rather have run in this Dialect In those days there was no high Priests or Priests in Israel nor any Ecclesiastical Court or Judge therefore every one did that which was right in his own eyes If any object that Ely the high Priest judged Israel forty years Judg. 4. 18. and that Samuel next high Priest after him judged Israel all his days till he was old built an Altar unto the Lord at Ramah and when he grew old made his two sons Judges over the people Judg. 7. 15 16 17. c. 8. 1. to 8. Therefore the high Priests had then the soveraign Jurisdiction as Priests I answer The Argument is most absurd for by the like Consequence they may argue Deborah a woman the wife of Lapidoth judged Israel and the Children of Israel came up to her for Judgement and she delivered them out of Sisera his hands who sorely oppressed them with his Chariots and Army Ergo Debora as a woman had then Soveraign Jurisdiction over them 2ly They judged them not as Priests but supreme Magistrates 3ly It seems the chief Ecclesiastical power was not in Ely when he judged Israel but in the Elders of Israel by their sending for and fetching the Ark of the Covenant of the Lord out of Shiloh unto them in the Camp to save them from the enemies against Ely his Will 4ly He was very remiss and indulgent to inflicting no civil nor ecclesiastical punishment upon his sons though sons of Belial whose wickednesse was great before the Lord both in lying with the women that assembled at the door of the Tabernacle of the Congregation and forceably taking away from those that sacrificed to the Lord the flesh of the Sacrifices of those that came to offer how much when they pleased without burning the fat presently so that they made men abhor the offerings of the Lord His Sons presumed thus impudently to abuse the people because their father judged Israel who only gave them a mild Reprehension when he heard of their evil reports from all the people Which miscarriages of his sons in their Priest-hood and himself in his Judicature sharply reproved by a man of God were most severely punished of God by their slaughter and untimely deaths the ruine of their families and loss of the Priest-hood the taking of the Ark of God by the Philistines and slaughter of thirty thousand footmen in one day This was the Judgement befel the first Priest and his house who took upon him the supreme civil power and magistracy 4ly Though Samuel himself was a just Judge yet his sons were wicked n turning aside after Lucre perverting Judgement in so much that all the Elders of Israel
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
havock of the Church and apprehended those that professed Christ whether men or women and haled them to prison persecuting them even to strange Cities and left them in bonds Yet when he was converted and preached Christ himself was apprehended and brought before the Council and Ananias the High Priest who commanded him to be smitten on the face when he began to speak and he was 5. times beaten with rods receiving 40. stripes save one as a penal punishment Yet neither the high Priest nor the Council were the Supream Judges in Causes Ecclesiastical but the Roman Governours Rulers and Caesar Hence the high Priest with the Elders and Council by Tertullus their Orator accused Paul first before Felix the Governor for being a stirrer up of sedition among all the Jewes in the world and ringleader of the sect of the Nazarens before whom Paul made his defence Afterwards he was accused by them before Portius Festus the succeeding Governour who demanded of him Wilt thou go up to Jerusalem and THERE BE JUDGED BEFORE ME not the High Priest or Council of those things whereof he was accused Whereupon Paul doubting his justice made this Appeal to Caesar himself as Supreamest Judge in all Ecclesiastical causes I STAND AT CAESARS JUDGEMENT SEAT WHERE I OUGHT TO BE JUDGED c. No man may deliver me to the Jews I APPEAL UNTO CAESAR Then Festus when he had consulted with the Council answered Hast thou appealed unto Caesar UNTO CAESAR SHALT THOU GO Festus soon after informing King Agrippa that Paul had referred himself to the hearing and Judgement of Augustus heard him again the second time before King Agrippa who resolved This man might have been set at liberty had he not appealed unto Caesar to whose Tribunal he was thereupon sent a prisoner to Rome to Caesar himself as the Soveraign Judge as well in Religious as Civil causes persons though a Pagan Moreover Saint Paul having cast a spirit of divination out of a Damsel at Philippi the chief City of that part of Macedonia it is specially recorded When her Masters saw that the hope of their Gains was gon they caught Paul and Silas and drew them into the market-place unto the Rulers and brought them to the Magistrates saying These men being Jews do exceedingly trouble our City and teach customes which are not lawfull for us to receive neither to observe being Romans And the multitude rose up together against them and the Magistrates rent off their cloathes and commanded to beat them And when they had laid many stripes upon them they cast them into prison charging the Jaylor to keep them safely who having received such a charge thrust them into the inner prison and made their feet fast in the flocks But the next morning upon Pauls message the Magistrates released and brought them out of prison themselves In fine our Saviour foretold his Apostles They shall lay their hands on you and persecute you delivering you up to the Synagogues and into Prisons being brought before KINGS RULERS for my name sake for a testimony against them compared with Christs prohibition to his Disciples The Kings of the Gentiles exercise Lordship over them and they that exercise Authority upon them are called Benefactors But ye shall not be so and with the forecited Texts are a most clear convincing Evidence that although the Jewish high Priests and Priests usurped rather a Temporal then Ecclesiastical power to fetch the Apostles before and scourge them in their Synagogues to apprehend them by their Officers Souldiers drag and cast men and women into prison for preaching and professing Christ and that not severally by themselves but in a mixt Councel of Elders Scribes and Pharises who were no Priests sitting advising and voting with them Yet the Supream power in matters of Doctrine and Religion even amongst the Jews during our Saviours abode with them and after his Ascension continued in the Roman Deputies Kings Emperors and chief Civil Magistrates alone as they did by divine institution in Moses Joshua David Solomon and other their own forementioned Kings and Supream Temporal Governours As for the Jewish Supream Court generally stiled their Sanhedrim consisting of 71. persons of the Elders Heads and Princes of Israel as the Jewish Rabbins and those who write of the Jewish Courts collect from Numb 11. 16. where they hold it was first erected and conceive it was like our Parliaments having conusance of all highest affairs I confesse I could never yet be satisfied by any Text of Scripture or solid Antiquity 1. That this Court of 71. or Sanhedrim was a setled standing Court sitting usually at Jerusalem and that during the Judges Kings and inter-regnums too till Herod put it down 2ly That the high Priests or any Levites were antiently Members of it which Godwin and others utterly deny 3ly That they intermedled with any Ecclesiastical causes as Supream Judges of them as some alleadge they did in the case of the Prophet Jeremiah where when the malicious Priests Prophets and all the people pronounced him I conceive only by way of accusation as in the case of Christ before Pilate when they cryed out Let him be crucified not vote or Judgement to be worthy of death the Princes of Judah who heard tydings thereof came up from the Kings house and sate down in the Porch of the house of the Lord and when they had heard Jeremiah his Apology and their clamours adjudged voted the contrary that he was not worthy to die and saved his life which proves the Princes only not the Priests or Prophets to be Judges paramount even in Ecclesiastical causes persons not the Priests in their imaginary Consistory Church Council 4ly It is granted by Sigonius Dr. Field most Jewish Rabbies Antiquaries that the Princes of Judah and Israel before the Babilonish captivity sat Chief Presidents in this high Court as they do in our Parliaments and that nothing was there passed but by their assents thereto till the high Priest after that restitution by usurpation not right sat Chief therein Therefore if we admit any such Soveraign standing Court erected and continuing so long as some pretend to erect such a Presbytery in themselves having conusance of Ecclesiastical persons or causes as well as Temporal or a kind of Ecclesiastical Consistory stiled a Council which some would difference from it though I hold them both one and the same erected devised by their Elders Princes Priests after their return from the Babilonish captivity it will no wayes enervate but ratifie my second Proposition That the Soveraign Ecclesiastical Authority in the Israelitish Church of God under the Law remained alwayes setled by Divine and Natural Right in their Kings and chief Civil Magistrates Princes Councils not in their High Priest Priests or Levites separated or conjoyned and that the Civil and Ecclesiastical power are but one and the same in nature distinguished only by the Civil or Ecclesiastical
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
universal precept to all present and future Saints and Members of the Roman Church as well Popes Prelates Priests and other Ecclesiasticks as Lay-Christians or Pagans as the Fathers resolve Let every Soul be subiect to the higher Powers not to Paul or Peter who enjoyn obedience to them acknowledged by all to be the Roman Emperors Senate though then meer Pagans not abolished nor translated to Peter by Christ himself and that upon these unanswerable reasons 1. Because there is no power but of God 2ly The power that are then in being and so not abolished by Christ but ratified are ordained and ordered by God 3ly Whosoever therefore resisteth much more then who usurp abolish as Popes and their Parasites do the power resisteth the Ordinance of God 4ly Those that resist shall receive to themselves damnation not a Papal canonization 5ly For rulers are not a terrour to good works but to evill 6ly Those that do good need not fear the Power yea they shall have praise and rewards as well as protection from the same 7ly For he is the minister of God to thee for good 8ly But if thou do that which is evil He not the Pope beareth not the sword of Justice in vain for he is the Minister of God a Revenger in God stead to execute wrath upon him that doth evil 9ly From all these premises he drawes this peremptory conclusion Wherefore ye must needs be subiect not only for wrath but also for conscience sake 10ly For for this cause pay you tribute also for they not Bishops or Priests are Gods not Saint Peters or the Popes Ministers attending continually upon this very thing 11ly From all which he thus concludes Render therefore to All Higher powers that are their Dues by Divine Evangelical right Tribute to whom Tribute is due custom to whom custom fear to whom fear honor to whom honor in the affirmative Owe nothing to any man in power as well as out but to love one another obeying them out of love not fear What now is become of St. Peters or his pretended successors Monarchy Headship over the Church or Emperor of Rome himself which St. Pauls sword hath for ever decapitated Yet some Popes and their Janizaries are so impudent as to assert it cannot be argued or inforced from this Text that the Pope Church Clergy are subject to Emperors and Kings though they pay Tribute to them as a badge of their subjection even out of their Church-lands as St. Ambrose and others confesse they ought to pay by Christs and Peters examples and that Popes Clergymen are not within these universul words Let every Soul be subject to the higher Powers Surely St. Bernard was of another Judgement in his memorable Epistle to Henry Archbishop of Sienna Omnis anima inquit potestatibus sublimoribus subdita sit Si omnis et vestra Quis vos excipit a Vniverstate Si quis tentat excipere conatur decipere Nolite eorum acquiescere consiliis qui cum sint Christian Christi tamen vel sequi facta vel obsequi dictis opprobrio ducunt Ipsi sunt qui vobis dicere solent Servate vestrae sed is honorem Though they violate this expresse command of Christ and the Apostle Theodoret Bishop of Cyprus thus expounds this Text Let every Soul be subject to the higher powers whether he be any Priest or my Bishop then certainly any Pope or Popish Prelate or any Monk he must yeeld subiection to those to whom Magistracy is given Theodulus Bishop of Caelosyria concurs with him upon this reason For that the Gospel was not given for the subversion of the publike Civil Government and order St. Chrysostom Patriarch of Constantinople Romes and Popes Corrivals for precedency goes one step higher in his Exposition of this Text For All whether thou be a Priest or a Prophet or an Apostle therefore a Pope or a Monk which his next words certainly include or whosoever else thou be every one is commanded to obey these Higher Powers The like do Oecumenius Theophylact and sundry others conclude against these Papal Impostors and praevaricators of this unanswerable Text for Regal Supremacy 8ly To put this out of doubt the same St. Paul in his First Epistle to Timothy whom Popes and all Prelates assert to be the first and sole Bishop of Ephesus exhorts him that First of all supplications prayers intercessions and giving of thanks should be made For Kings and for all that are in Authority that We including himself and Timothy as well as other Christians may lead a quiet and peaceable life under them as all expound it in all Godlinesse relating to Gods Worship Religion and Spiritual affairs and Honesty extending to all temporal matters For this is good and acceptable in the sight of God our Saviour And in his Epistle to Titus whom they repute Archbishop of Crete he gives him this express charge Put them in minde to be subiect to Principalities and Powers to obey Magistrates c. For we our selves also were sometimes foolish disobedient deceived In both which Texts he peremptorily enjoynes not only continual prayers for but also subjection and real obedience to all Civil Magistrates Principalities Powers Kings Governours as the Higher powers to which himself then submitted and obeyed since he was an Apostle of Christ though formerly disobedient to them while foolish and deceived and to which Timothy and Titus themselves submitted as well as their flocks it being a moral universal duty tending to the Churches and all Christians peace quietnesse advancement of all godlinesse honesty yea good and acceptable in the sight of God and Christ our Saviour by and for whom all Thrones Dominions principalities powers both in heaven and earth were created To evade these and other Texts Alvarus Pelagius Bartholmeus Buxiensis Johannis Thierry Panormitan Angelus de Clavasio and other Canonists blasphemously assert Quod Papa est major Paulo authoritate potest dispensare contra Apostolum Paulum in omni casu cum teneat locum Petri sit Vicarius Christi Quod potest dispensare contra Jus Divinum yea contra Novum Testamentum And if this be not sufficient Papa potest dispensare de omnibus praeceptis Veteris Novi Testamenti in some particular cases Aliter ut dicit Ricardus 4. Distinct 38 non videretur Deus fuisse bonus Pater familias nisi dimisisset Pastorem super Gregem suam qui possit consulere omnibus occurrentibus necessario expediendis Nic etiam posset dici quod Papa est generalis Commissarius Dei assumptus in plenitudine potestatis cujus contrarium determinatur 2 qu 6. c. Qui se scit 24. qu. 1. Quodcumque But these Transcendent Blasphemies and even Atheistical Delusions will satisfie no sober Christians conscience nor yet evade these and St. Peters own forecited Texts Precepts which the Pope cannot dispense with unlesse he will make the
demonstrated by Mat. 18. 17. If he shall neglect to hear them tell it to the Church or Congregation and if he shall neglect to hear the Church let him be unto thee not the Church as an heathen man and a publican This word Church or Congregation is never taken throughout the Scripture for any one particular person whether High Priest Priest Apostle Bishop or Presbyter nor yet for two three or more Apostles Bishops Priests Ministers assembled together without or as contradistinct from the Laity but ever for the whole Church or congregation either as conjoyned with the Apostles Bishops Ministers and sometimes without them for Lay christians alone as severed from their Bishops and Pastors particularly in these signal Texts Acts 15. 3 4 5. And when Paul Barnabas and other of them were come to Jerusalem they were received of the Church and of the Apostles and Elders being brought on their way by the Church And he went through Syria and Cilicia confirming the Churches Acts 14. 23 27. And when they had ordained them Elders in every Church they commended them to the Lord. And when they were come to Antioch and had gathered the Church together they rehearsed all that God had done with them which Church is stiled the multitude gathered together not Bishops or Priests Acts 15. 30. c. 16. 5. So were the Churches established in the faith c. 20. 17. 28. And from Miletus he sent to Ephesus and called the Elders of the Church not Elders the Church And then gave them this charge Take heed to your selves and to all the flock over which the holy Ghost hath made you Bishops to feed the Church distinguished from the Bishops feeding them which he hath purchased with his own bloud Acts 21. 18 to 25. The day following Faul went in with us to James and all the Elders were present And when he had saluted them they heard his relation and what was reported of him by the Jewish Proselytes they concluded The Multitude or Church must needs come together to hear the businesse put in distinction from Iames and the Elders of the Church at Ierusalem Rom 16. 16. The Churches of Christ salute you Gaius my host and of the whole Church saluteth you Thus the words Church and Churches are used 1 Cor. 1. 2 3. c. 7. 17. c. 11. 16. 18. c. 12. 28. c. 14. 4. 23 33 34. c. 16. 1. 5. 2 Cor 1. 1. c. 8. 18 19 23 24. c. 11. 8. 28. c. 12 13 Gal 1. 19. 22. Ephes 4. 11 13. c. 5. 25 27 32. Col. 4 15. 1 Tim 5. 16. 1 Thess 1. 1. c. 2. 14. c. 5. 27 2. 2 Thess 1. 1 4. 2 Tim. 3. 2 4 5. A Bishop must be one that ruleth his own house well For if he knoweth not how to rule his own house how shall be take care of not rule the Church of God Here put as distinct from him Iam 5. 14. Let him call for the Elders of the Church 1. Iohn 3 v 9 10. I wrote unto the Church but Diotrephes who loveth to have the preheminence among them receiveth not us nor the brethren and casteth them our of the Church Rev 1. 20. The seven Stars are the Angels of the seven Churches and the Candlesticks are the seven Churches distinguished from them Rev 2. 1. 11 c. c 3. 1. 6. 13. 22 c. The Angel of the Church of Ephesus Pergamos and the other 5. Asian Churches interpreted to be the Ministers of Bishops of them are distinguish'd from the people who are stiled alwayes the Church of Ephesus c. but the Angel Bishop or Ministers thereof whether singly or joyntly considered are never once stiled the Church throughout the New Testament or Old Therefore tell the Church never signifies St. Peter or the Pope a single person only and so no Church nor yet the Jewish Sanhedrim as many fancie being never stiled a Church but Councel only in the New Testament and no divine institution but only the particular congregation or Church collectively considered whereof the person offending was a member And if meant of it or of the Jewes Sanhedrim or Councel St. Peter and the Pope with his Conclave of Cardinals being no such Council or Church consisting of the Princes of the Tribes of Israel and 72 Laymen not of Priests alone and no Successors to them by Divine institution the Jewish State Priesthood Church ceremonies being totally abolished by Christ the Pope and other Prelates can pray in no ayde from this much wrested abused mistaken Text to support their pretended Supremacy and divine Ecclesiastical Jurisdiction principally vested in the whole Church which is to rebuke loose seclude retain or absolve penitent or impenitent scandalous sinners as St. Paul himself resolves 1 Cor 5. throughout When ye are gathered together in the name of our Lord Iesus Christ to deliver such a one to Satan Purge out therefore the old leven that ye may be a new Lump Do not ye judge them that are within Therefore put away from Your selves that wicked person spoken to and of the whole Church of Corinth not to the Ministers of Elders thereof 2 Cor 2. 6 7. Sufficient for such a man is this censure inflicted by many the whole Church not the Apostle Pope Bishop So that contrariwise ye ought rather to forgive and comfort him lest perhaps such a one should be swallowed up of grief Wherefore I beseech you that you would confirm your love towards him To whom ye forgive any thing I forgive also 2 Thess 3. 14. If any man obey not our Epistle note ye that man and have no company with him that he may be ashamed Rom 16. 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the doctrines ye have heard and avoyd them 2 Tim 3. 5. From such turn away All directed to the Church Saints Brethren not the Bishops or Ministers of the Church in whom the power of the Keyes of binding and loosing originally resides and in them only ministerially as servants of and to the Church Whence St Augustine thus determines Cum Christus Petro diceret tibi dabo claves Regni caelorum Vniversam significabat Ecclesiam Whereupon in the Primitive Church sinners and penitent persons desired the prayers pardon and absolution of the whole Church and all the Members of it when they were restored to it as Tertullian Origen Bishop Iewel Albispinaeus and others relate 3dly This binding and loosing remitting and retaining sinnes was not by any judicial sentence pronounced by the Apostles in any Consistory Court where they sate as Supream Judges as Popes and other Prelates since have done the Apostles having no such Courts nor exercising such a Soveraign Jurisdiction in them as these since have done for which St Jerom thus sharply reprehends them Istum locum Episcopi Presbytâ—ri non intelligentes aliquid sibi de Pharisaeorum assumunt supercilio ut vel damnent innocentes
all the Commandements of the first as well as of the second Table and punish all violations of them by Bishops Priests or Deacons as well as others of their subjects 3ly Though not to intrude like Vzziah on the Priests Ministers Bishops office in administring the Sacraments or constant publike Preaching the Gospel yet strictly to command all Bishops Clergy-men of what degree soever within their Realms diligently faithfully constantly to discharge their Pastoral duties by frequent preaching Catechising Administring the Sacraments living answerably to their professions And to enjoyn all other their Subjects to frequent Gods publike Ordinances embrace the true Religion lives as becomes the Gospel and to punish all their negligences extravagances and scandalous offences against their respective trusts and Christian profession 4. To summon General National Provincial Councils Synods to make ratifie Ecclesiastical Lawes Canons and constitute Courts Commissions Officers under them for the examination suppression of Errors Heresies Schisms and better Government of the Church and Church affairs when and where there is occasion 5. To erect new Churches Parishes Bishopricks divide or unite old place godly Bishops Pastors in them for Gods publike worship the better edification instruction salvation of the souls of their subjects and to provide competent maintenance for them 6. To receive Complaints decide Controversies Differences in Religious or Ecclesiastical matters by way of final Appeal to them to restrain redress all Incroachments exactions usurpations of Popes Bishops or other Clergymen upon their Ecclesiastical or Civil Jurisdictions Courts Rights or Subjects Liberties by Prohibitions or other means and promote as much as in them lies as well the spiritual and eternal as temporal felicity of all their subjects This Supream Jurisdiction of Emperors Kings in and over all Ecclesiastical causes persons as well as Secular for their spiritual good together with Christians professed acknowledgement of and submission to it as well under Pagan as Christian Emperors Kings Governors I shall evidence by these ensuing Authorities Aristaeas ad Philocratem fratrem informs us That King Ptolomeus Philadelphus before Christs Nativity demanding of Eleazar and other of the 70. Interpreters Quonam pacto regnum incolumè in finem usque à Rege conservetur Et quemadmodum singula juste perficere possit quomodo recte omnia servans illaesa cundem filiis salvum tradat c. Received these answers Si Dei mansuetudinem Rex in omnibus imitatur Si considerat omnem sensum à Deo esse proponatque ante omniae Dei timorem Si non potentiae suae fidat sed Deum semper imploret ut juste sibi agendi consilia dirigat Si Deum assidue imploraverit ut rectos sibi sensus ad ea quae in posterum peragenda sunt tribuat filiis imperaverit ne gloria divitiisque superbiant sed arbitrentur Dei benignitate sua sermonis sui pulchritudinem principium a Deo deducat And to this question Quid sit in gloria Regis potissimum He received this answer Deum venerari non sacris neque muneribus at cum animi puritate ac fide candida ejus voluntutem sequi All this they must do not only in their own private persons as men but as Kings and Soveraign Rulers by inducing commanding their subjects to imitate their piety examples that they may both arrive at the same ends temporal and eternal felicity Ignatius Bishop of Antioch St. Johns disciple and contemporary with the Apostles writes thus Honorare oportet et Regem nec enim Rege quisquam praestantior nec quisquam similis ei in rebus omnibus creatis therefore not the Pope or Bishops being creatures nec Episcopo qui Deo consecratus est pro totius mundi salute quicquam majus in Ecclesia The Emperors being then Pagans Nec inter Principes quisquam similis Regi qui in pace optimis legibus subditos moderatur Polycarpus Bishop of Smyrna and all the Elders with him in their Epistle to the Philippians thus exhort them Orate pro Regibus Potestatibus Principibus as supream Governours though then enemies to the crosse of Christ ut fructus vester manifestus sit in omnibus sitis in illo perfecti Justin Martyr in his Apologia secunda pro Christianis as well Bishops and Presbyters as believers ad Antoninum Pium Imperatorem stiles him and the Senate Ii quae praesunt qui non vi vel tyrannide sed religione sapientia ducti ferant sententiam of Christians and their Religion the grounds principles and summary whereof he relates and refers unto his and the Senates judgements consciences Subjoyning Tributa verò census iis qui a vobis constituti sunt Vbique in primis conamur pendere quemadmodum a Christo instituti sumus c. Deum solum adoranus vobis autem in aliis rebus laeti servimus Regesque vos et Principes hominum esse profitemur rogamusque ut vos cum Regali potestate sanam bonamque mentem habere inveniamini And he concludes his second Apology in defence of the Christians and their Religion which he submits to the Emperors and Senates Judgements thus Haec vobis queque consideranda permittimus ac si vobis rationi vertitatique consentanea videntur comprobate sin nugae vobis videntur ut verba nugarum plena contemnite non in eos qui nullam injuriam inferunt nec scelus admittunt ut in hostes mortem statuite And ends his first Apology with these words Qua◠vestrum quoque erit pro Religionis Philosophiaeque dignitate quod jus aequum est secundum nos Christianos judicare Theophilus Patriarch of Antioch living about the year 180. under the Empeperors Marcus Aurelius and Commodus writes thus of himself and all Christians too in that age Contra Christianae Religionis calumniatores Simulacra Dii Gentium opera sunt quae confecit manus humana daemonia impurissima c. Quae cum ita sint magis honorabo Regem sive Caesarem non tamen eum adorabo verum pro eo orabo Deum qui verè Deus est adorabo sciens Caesarem ab ipso esse ordinatum Dicas ergo Quare Regem sive Caesarem adorare recusas Quia non ad id institutus est ut adoretur sed ut legitimo qui ipsi congruit honoretur honore Rex enim sive Caesar Deus non est sed meminerit se esse hominem a Deo in hanc dignitatem promotum non ut adoretur sed ut juste quemadmodum justitia exigit judicet Nam Regnum sive Imperium rerumque administratio ipsi a Deo commissa et demandata est Hinc Caesar sive Rex neminem subjectorum aut Regem aut Caesarem appellari vult Regium enim sive Caesareum nomen ipsi soli competit nec alius id vendicare audet Ita adorandi cultus nemini nisi Deo soli deferendus est Regem quidem sive Caesarem
ut mei providentiam fieri et causam meam examinari praecipiatis Ego enim a puero eram in Monasterio dispensator omnium rerum nihil de Episcopatu cogitans neque rogans quemquam hujus gratia dignitatis Dum ergo essem in Monachorum providentia constitutus adstitit mihi repentè illius temporis Metropolitanus Episcopus cum provincialibus Episcopis me Paros ordinavit Episcopum de qua in scriptis dejectus est Athanasius ex gravissim is capitibus accusatus nec volens pro illatis sibi criminibus reddere rationem qui aliquando quidem Episcopatum repudiabat Frequenter vero citationes vocantium cum ad Synodorum judicium declinabat Is enim in Ephesina Synodo ex praecepto Alexandrini praesulis in meam Ecclesiam superingressus est ego praeter voluntatem meam ordinatus expulsus sum Et haec quidem ecta sunt habitatoribus illius civitatis dolentibus lugentibus meam expulsionem Supplico igitur et vestrae potentiae ut jubeatis meam causam sub praesentia vestrae pietatis examinari et placitum terminum dari ut et ego cum cunctis aliis consuetas orationes pro perpetua vestra potentia semper exolvam Piissimi atque victores Principes Salvianus Episcopus dictata et subscripsi et offero vestrae pietati Baeronicianus vir devotissimus Secretarius divini Consistorii legit This Cause and all the proceedings in it in two former Councils of Ephesus and Antioch were fully heard read and considered and at last referred by the Judges themselves to Maximus Bishop of Antioch to settle Salvianus in the mean time being to enjoy the Title of the Bishop of Paros and receive maintenance out of it I find in Evagrius but not in the Acts of this Council a like Petition from Eusebius Bishop of Dorileum beginning thus It behoveth your Majesties most noble and puissant Emperors to provide carefully for the quieting of all your loving Subjects and to defend from injuries all other men but especially the sacred Senate of Priesthood And herein the divine Godhead which hath granted unto you the rule and domination of the whole world is truly honored wherefore seeing the Christian faith and we our selves also have been oppressed and unjustly molested by extreme wrong by Dioscorus the most Reverend Bishop of the most Noble City of Alexandria we are now come unto your wonted Clemency to crave Iustice at your hands Then complaining of his and Flavianus Bishops of Constantinoples unjust depositions from their Bishopricks in the Council of Ephesus by the power and unjust practises of Dioscorus and accusing him of Blasphemy and Heresie he Petitions the Emperors on his bended knees that his Petition might by his Letters be referred to the Council that both their doings might therein by justly examined and indifferently heard before them and then certified to their Imperial Majesties to do them right By all which Petitions even of these Bishops themselves the Soveraign Authority of Christian Emperors and Kings in and over all Ecclesiastical causes persons and in matters of faith religion and final Right of Appeals to them from unjust Judgements given not only by Bishops but General Councils in the very case of deprivation of Bishops for Heresie and Ecclesiastical offences is so clearly set forth by words and actions that nothing can be more full and satisfactory The Emperor Leo by his Letters to all Metropolitans in the very beginning of his reign confirmed the Orthodox faith professed heretofore by his Predecessors yet notwithstanding the Heretical faction at Alexandria in the absence of Dionysius Captain of the Garrison elected Timotheus Aelius an heretick and oppugner of the Council of Chalcedon for their Bishop and barbarously slew Proterius their orthodox Bishop thrusting Timotheus into his place whereupon all the Bishops of Aegypt and Clergy of Alexandria by a supplicatory Epistle complained to this Emperor Leo the 1. of this outrage desiring Justice and redresse wherein they relate A superna gratia modo divinitus condonatus justè non cessas pro communi utilitate cogitare post Deum cunctorum venerabilis Imperator Quapropter omnis fortitudo verborum tuis vincitur actibus Nuper enim electus a Deo et purpura exornatus optimum judicasti propositum tuum magnum ostendere quem ipse omnium Creator elegit benignius initiis largitatem remunerando bonorum quando repentè in ipso principio voce vestra ex scripto procedente piissimo ad Sanctissimos Metropolitanos Episcopos inerumpibilem Ecclesiae Catholicae crepidinem roborasti et priorum omnium piiss imorumque Principum constituta pro Orthodora religione firmasti Insuper ea quae nuper a sanctae memoriae Martiano Principe nostro sancita sunt consona decernente nihil 〈◊〉 estis mercati quam pacem omnium stabilitatem reipublicae fraenantes linguas eorum qui adversus Ecclesias consurgunt et blasphemant Deum aut in cum quecunque modo delinquunt Injuria namque Dei manifesta est haereticorum alscindentium semetipsos à recta â—ide licentia Quapropter hoc optime sciens venâ—rabilis Imperator maligni prolem existere insidiantes quieti sanctarum Christi semper Ecclesiarum earumque immutilatam pacem consistere non scientes recte proviâ—â—â—â—rum tuam studuisti mox adhiberi ei per omnia resistentem QUOD EST OPUS PIISSIMORUM PRINCIPUM let Popes and Prelates observe it pro orthodoâ—a wfide pugnantium et resistentium 〈◊〉 malis extrinsecus venientibus ET ANIMABUS FIDELIUMADVERSANTIBUS Hunc igitur animum te possidente religiosum et tutorem humani generis tantumque circa Christum studium demonstrantem adimus ex nos importabilia mala passi licet peccatores Christi Pontifices Then relating their grievances the election of Timotheus the murder of Proterius the growth of heresie opposing the orthodox faith and violent thrusting them out of their Churches at large to the Emperor thus pray redresse from him as their only Supream Ecclesiastical Judge and Protector Sanciri praecipite ut expulsi sine calumnia ad suas Ecclesias in pace celebrantes pro vestra pietate solennes orationes cum quiete servari urbemque pariter et in ea sanctas Ecclesias constitutas ad Christi gloriam et salutem et perpetuitatem vestrae Christianissimae pietatis Literas dirigentes pro his quae poscimus ad magnificentissimum Dionysium Ducem necnon ad singularum provinciarum Iudices not to the Pope or any Clergy-men quatenus ea quae a vestra mansuetudine sunt sancita et servantur et effectui contradantur Hereupon this pious Emperor presently sent abroad his Letters to all the Cities Bishops and Churches under his Empire wherein he declares Votum quidem mei pietatis fuit universas orthodoxorum sanctas Ecclesias necnon et Civitates sub Romano Imperio constitutas maxima frui quiete nihilque contingere quod possit earum statum tranquillitatemque turbare c. Then
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
beata quiete dignatur oft stiling him holy blessed divine happy semper eum qui in sanctis est Justinianum dicunt 17ly Learned Dr. Crakenthorp gives this testimony of him There cannot be found in all Scripture more fair evidence nor a more authentick Charter for the happy estate of any one in particular that lived since the Apostles times then is for this Justinian For what were the works which did accompany and follow him Truly the works of sincere faith of fervent zeal to God of love to the Church and children of God the works of piety of prudence of justice of fortitude of munificence of many other heroical vertues with these as with a garment and chain of pure gold Justinian being decked was brought unto the bridegroom Every Decree made or ratified by him for confirming the truth every Anathema against Heresies and hereticks particularly those against Vigilius and all that defend him that is against Baronius and all that defend the Popes infallibility in defining matters of faith every Temple or Church every Monastery and Hospital every City and Town every Bridge Haven and Highway every Castle Fort and Munition whether made or repaired by him tending either immediately to the advancing of Gods service in strengthening the Empire against his and Gods enemies Every Book in the Digest Code and Authenticks every Title yea every Law in every Title whereby the Christian faith or Religion or preaceable order and tranquillity have been either planted or propagated or continued in the Church or Commonwealth all these and every one of them and many other the like which I cannot either remember or recount are like so many Rubies Chrysolites and Diamonds in the costly Garment or so many links in the golden chain of his faith and virtues Seeing they who offer but one mite into the Treasury of the Lord or give but one cup of cold water to a Prophet in the name of a Prophet shall not want a reward O what a weight of eternity and glory shall that Troop of Vertues and Train of Good works obtain at his hands who rewardeth indeed every man according to their works but withall rewardeth them infinitely above all the dignity or condignity of their works I have the longer insisted in clearing Justinians Ecclesiastical Supremacy in matters of faith worship over all Ecclesiastical persons and Popes themselves with his piety as well as Regality in making collecting the forecited Ecclesiastical Laws because they are most punctual to my present Theam and most oppugned by Baronius Agapetus a famous learned Deacon of Constantinople in his Admonitorium to the Emperor Justinian hath these memorable passages Honore quolibet sublimiorem quanto habeas dignitatem O Imperator honora supra omnes qui hoc te dignatus est Deum quoniam juxta similitudinem caelestis Regni tradidit tibi sceptrum terrenae potestatis ut homines doceas justi custodiam Super omnia praeclara quae regnum habet pietatis cultusque divini corona regem exornat Sceptrum Imperii quam a Deo susceperis cogitato quibusnam modis placebis ei qui id tibi dedit quumque omnibus hominibus ab eo sis praelatus therefore above the Pope and all other Prelates magis omnibus eum honestare festina porro id ipse honestamentum arbitratur maximum si quasi te factos a se tuearis atque ut debiti solutionem benefaciendi munus adimpleas c. And he positively asserts Essentia corporis aequalis cuilibet homini Imperator potestate autem dignitatis cunctorum praesidi Deo nec enim habet in terris se quenquam altiorem oportet igitur ipsum ut Deum non irasci ut mortalem non efferri c. His Imperator non habet in terris se quenquam altiorem making much against the Popes Supremacy recited by Antonius Abbas in his Melissa the Roman Censurers in their Index Expurgatorius Romae excus Anno 1607. p. 200. and the Spanish Inquisitors in their Index librorum prohibitorum expurgand excus Madreti Anno 1612. in Agapeto p. 797. not deeming it expedient totally to expunge it are contented to yield the Emperors Supremacy in Temporals by adding this exposition of them in the Margin of future Impressions Intellige de Potestate politica seculari enough to subvert the Popes Secular Monarchy asserted by them and their flatteres when as Agapetus meant it of his Supremacy in Spirituals as well as Temporals as his precedent and subsequent words assure us against this false new marginal Glosse He adds Imperator ut est omnium Dominus therefore the Popes ita cum omnibus Dei servus existat his whole Admonitorium tends to prove that the advancement of Piety Religion and Gods Worship is and ought to be all Kings Emperors chiefest study care as well as honor and safety Pope Pelagius the 1. in his Epistle to King Childebert writes We must endeavour to declare the obedience of our succession unto Kings quibus nos even us who are Popes as well as others etiam subditos esse sanctae Scripturae praecipiunt to wit Rom. 13. 1 Pet. 2. Chilpericus King of France accused Pretextatus Bishop of Rhoan for Theft Treason against him and divers other crimes for which he declared se de jure in eum agere potuisse but yet he summoned a Synod to examin and hear the cause because he would not seem to crosse the Canons whereupon a Synod being called at Paris Gregorius Turonensis Episcopus though a great favourer of Pretextatus thus ingenuously professed and told the King Si quis de nobis Episcopis O Rex Justitiae tramitem transcendere voluerit a te corrigi potest but if you transgresse them who shall punish you We speak unto you If you be willing you obey but if you be unwilling who can condemn you but he only who hath pronounced that he is iust Not the Pope nor a whole Synod of Bishops as this Bishop confesseth Pretextatus being convicted of the crimes by his own confession was thereupon apprehended imprisoned and afterwards banished by this King but recalled and restored by King Gunthram his Successor This King Gunthram summoned a Synod at Lyons against Salonius Ebredunensis Episcopus and Sagittarius Vaxiensis Episcopus who being complained against for drunkennesse whoredom and other crimes and convicted thereof were deprived of their Bishopricks and thrust into a Monastery as Prisoners by the King for a time Afterwards complaining to the King that they were unjustly injured by the Synod they petitioned him sibi tribui licentiam ut ad Papam urbis Romae accedere debeant Whereupon Rex annuens petitionibus eorum datis Epistolis eos abire permisit When they came to Rome and compâ—â—ined to Pope John of their misery and unjust removal he writ to the King desiring him to restore them which he did After which they falling into new crimes by bearing arms murdering and oppressing
a Law concerning the Lands and goods purchased by their Kings which of them should go with the Crown and which they might dispose of to their Sons These Councils being all properly Parliaments wherein the King and Nobles sate voted subscribed as well as Bishops and Priests and made Civil Laws for the King kingdom as well as Ecclesiastical for the orthodox Faith and Church The 9. Council of Toledo Anno 655. with the 10th 566. and the Council of Emeritan Anno 666. were all summoned by this King Recessuinthus his command who prescribed what they should decree ratified their Canons enjoyed their special praises and prayers to God Obsecrantes ejus misericordiam largam ut serenissimo nostro amabili Christo Recessuintho Principi glorioso ita praesentis vitae felicitatem impendat ut Angelicae beatitudinis gloriam post longaeva tempora concederet Enacting that every one who attempted any thing contra salutem Principum gentisque aut patriam violated his Oaths of allegiance to them mox propria dignitate privatus loco honore habeatur exclusus reserving only a power and liberty to the King to restore him to his place or honor or both if he saw cause And the 1. Council of Cabellon in France summoned about the same year 656 ex evocatione ordinatione gloriosi Domini Clodovei Regis pro zelo religionis vel orthodoxae Fidei dilectione to reform what was amisse or wanting in the Church made the like prayers for him The Bishops assembled in Aurelianensi Concilio 1. summoned by K. Clodoveus the 1. An. 500. when they had concluded and drawn up 33. Canons upon particular heads recommended to them by this King sent and submitted them to his Majesty with this preface Domino suo Catholicae Ecclesiae filio Clodoveo Gloriosiss Regi omnes Sacerdotes quos ad Concilium venire jussistis Quia tanta ad Religionis Catholicae cultum gloriosae fidei cura vos excitat ut Sacerdotalis mentis affectu Sacerdotes de rebus necessariis tractaturos in unum colligi jusseritis secundum vestrae voluntatis consultationem et titulos quos dedistis ea quae nobis visa sunt definitione respondimus ita ut si ea quae nos statuimus etiam vestro recta esse judicio comprobantur tanti consensus Regis ac Domini Majori authoritate servanda tantorum firmet sententia sacerdotum Their Canons being all subjected to his will to alter reject or ratify them according to his royal pleasure without whose authority they were invalid The 11. Council of Toledo was convened Excellentissimo religiosissimi Vuambani principis praecepto Cujus providae solicitudinis voto et lur Conciliorum renovata resplenduit alterna charitas se mutuo in corrigendis et instruendis moribus excitavit dum aggregandi nobis hortatu Principis gloriosi facultas data est et opportuna corrigendis praeparata est disciplina They cloze up their Canons and Synod with their thanks and this prayer for him Post haec religioso Domino amabili Principi nostro Vuambano Regi gratiarum actiones persolvimus cujus etiam studio aggregati sumus Qui Ecclesiasticae disciplinae nostris seculis novus reparator occurrens omissos Conciliorum ordines non solum restaurare intendit sed etiam annuis recursibus celebrandos instituit ut ad alternam morum correctionem annuo tempore alacriter concurrentes juxta Prophetae vaticinium quod in nobis defractum est alligetur quod abjectum est reducatur Det ergo eidem Principi Dominus pro hujus sacrae sollicitudinis voto cursum praesentis vitae in pace transire et post diuturna tempora ad se in pace remissis iniquitatibus pervenire qualiter felicia tempora ducat felix cum omnibus quibus principatur ad Christum sine confusione perveniat ut quia per eum corona nostri ordinis in melius restauratur coronam futuri regni capiat ex hoc in regione vivorum regnans cum Christo in secula seculorum Amen The 3. Council of Bracara summoned the same year by this King Vuambanus concludes with these thanks to God him prayer for him Gratias itaque Omnipotenti Deo peragimus posthaec sit pax salus diuturnitas piissimo amatori Christi Domino nostro Vuambano Regi cujus devotio nos ad hoc decretum salutiferum convocavit divinam postulantes clementiam ut gloria Christi regnum ejus corroboret usque ad ultimam senectutem praestante ipso qui cum Patre Spiritu sancto vivit gloriatur in Trinitate Deus in secula seculorum Amen It is evident by Fredericus Lindebrogus his Codex Legum Antiquarum Legis Wisigothorum lib. 1 2. Lex Burgundiorum Lex Bohemorum Lex Longobardorum that these Councils of Toledo forecited and those under Chilperick and other Kings of France and Italy were in nature of parliaments wherein these Kings made and promulged Ecclesiastical Lawes intermixed with their Temporal by the advice and assistance Principum Ducum Optimatum Primatum consulente multitudine as well as of their Bishops and Clergy who only did what they prescribed and directed them The 6. General Council of Constantinople was convened by the religious Emperor Flavius Constantinus Pogonatus who summoned Donus then Bishop of Rome to come to this Council as well as George Archbishop of Constantinople whom he stiles in his summons or Divalis sacra universalis Patriarcha as well as Donus Archbishop of old Rome Vniversalis Papa Which summons by reason of Donus his death before the Council was delivered to his Successor Pope Agatho who sent two Delegates in obedience to the Emperors command to this Council wherein the Emperor himself sate President with many of his Great Officers and Nobles as the Acts of this Council record The 1. Action or Session begins thus In nomine Domini Dei Salvatoris Jesu Christi imperantibus a Deo cosonatis et Serenissimis nostris Dominis Flaviis Constantino quidem piissimo et a Deo decreto Magno Principe perpetuo Augusto et Imperatore anno 27. et post consulatum ejus a Deo institutae mansuetudinis anno 13. die 7. mensis Novembris indictione nona PRAESIDENTE IIDEM PIISSIMO CHRISTO DILECTO MAGNO IMPERATORE CONSTANTINO in secretario sacri Palatii quod cognominatur Trullus et ex jussione ejus a Deo instructae serenitatis praesentibus et audientibus Niceta glorioso exconsule Patricio magistro Imperialium officiorum Theodoro glorioso exconsule Patricio Comite Imperialis obsequii Substratega Thraciae Sergio glorioso exconsule Patriciâ— Paulo glorioso exconsule Patricio Juliano glorioso exconsule Patricio militari logotheta Constantino glorioso exconsule Patricio Curatore Imperialis domus Hormisdae Anastasio glorioso exconsule Patricio locum agente Imperialis comitis excubiti Joanne glorioso exconsule Patricio
librariorum imperitia lectorum oscitantia interpretum inscitia incuria temporum depravatos ad amussim et veritatem fontis correxit Extat publicum Decretum ut Canonici libri tantum legantur in Ecclesia nec sinit in divinis Lectionibus templisque inter sacra officia inconditos solae cismos barbarismo que inconcinnos obstrepere in quibus quidam religiosuli nostra memoria sanctitatem collocant as Joannes Aventinus informs us All these particulars abundantly evidence the Supremacy of Charles the Great and Ludovicus his sonne both as Kings and Emperors in and over all Ecclesiastical persons causes and Popes themselves during their reigns and that the care protection propagation of Religion the Church and their peoples salvation belonged principally to and were managed by them as the chief branch of their Kingly office This Emperor Ludovicus Pius collected published sundry Ecclesiastical Lawes and Constitutions which he thus prefaced Omnibus vobis aut visu aut auditu notum esse non dubitamus quia genitor noster progenitores postquam a Deo ad hoc electi sunt in hoc praecipue studuerunt ut honor Sanctae Dei Ecclesiae et status Regni decens maneret Nos etiam juxta modum nostrum eorum sequentes Exemplum saepe vestram devotionem de his admonere curavimus et Deo miserante multa jam emendata et correcta videmus Vnde et Deo justas laudes persolvere vestrae bonae intentioni multimodas debemus gratias referre Sed quoniam complacuit divinae providentiae nostram mediocritatem ad hoc constituere ut sanctae suae Ecclesiae et regni huius curam gereremus observe it ad hoc certare et nos et filios ac socios nostros diebus vitae nostrae optamus ut tria specialiter Capitula et a nobis et a vobis Deo opem ferente in hujus regni administratione specialiter conserventur id est ut defensio et exaltatio vel honor sanctae Dei Ecclesiae et servorum illius congruus maneat et pax et Iustitia in omni generalitate populi nostri conservetur In his quippe maxime studere et de his in omnibus placitis quae vobiscum Deo auxiliante habituri sumus vos admonere optamus sicut debitores sumus Sed quanquam summa hujus ministerii in nostra persona consistere videatur tamen divina authoritate humana or sinatione ita per partes divisum esse cogoscitur Vnde apparet quod ego omnium vestrum admonitor esse debeo et omnes vos nostri adiutores esse debetis Nec enim ignoramus quid unicuique vestrum in sibi commissa portione conveniat ideo praetermittere non possumus quin unumquemque juxta suum ordinem admoneamus Sed quoniam scimus quod specialiter pertineat ad Episcopos ut primum ad sacrum ministerium suscipiendum justè accedant in eodem Ministerio religiose vivant tam bene vivendo quam recte praedicando populis sibi commissis it er vitae praebeant ut in Monasteriis in suis Parochiis constitutis sancta religio observata fiat unusquisque juxta suam professionem veraciter vivat curam impendant Omnes vos in hoc sacro ordine constitutos et officio Pastorali functos monemus atque rogamus ut in hoc maxime elaborare studeatis et per vosmetipsos et per vobis subjectos quantum ad vestrum ministerium pertinet nobis veri adjutores in administratione ministerii nobis commissi existatis ut in judicio non condemnari pro nostra vestra negligentia sed potius pro utrorumque bono studio remunerari mereamur Et ubicunque per negligentiam Abbatis aut Abbatissae vel Comitis sive vassi nostri aut alicujus cujuslibet personae aliquod vobis difficultatis in hoc apparuerit obstaculum nostrae dignoscentiae id ad tempus insinuare non differatis ut nostro aurilio suffulti quod vestra auctoritas exposcit famulante ut decet potestate nostra facilius perficere valeatis This pious King and Emperor employed Abbot Ansegisus to collect all his own his Fathers King Charls the Great and other his Predecessors Ecclesiastical Lawes made by the advice of their Nobles as well as Bishops scattered in divers Schedules into one Volume and to present them to him for the honour and good of the Church who accordingly collected digested them into several Books Chapters intituled Capitularia Caroli Magni Ludovici consisting of 7. Books and near 1600 brief Chapters or Constitutions besides 4. Books of Additions to them printed all together in Fridericus Lindebrogus his Codex Legum Antiquarum wherein are comprised all sorts of Laws Canons Constitutions relating to the Orthodox faith worship service of God Scriptures Sacraments all Ecclesiastical persons duties matters Christians whatsoever to whom he prescribed these Laws by his Royal authority corrected augmented by advice of his Nobles as the Titles to each Book declare and sundry penalties as having the principal care of the Church and people of God committed to him for which trust he was to give a strict account at the day of Judgement In his 7th Book cap 375 376. he thus ratified all the precedent Lawes Has omnes Constitutiones quas summatim breviterque perstrinximus sicut plenius in Canone continentur manere perenni stabilitate sancimus Si quis ergo Clericus aut Laicus harum sanctionum obediens esse noluerit si Clericus fuerit excommunicationi subjaceat Si vero Laicus fuerit honestioris loci persona medietatem facultatum suarum amittat fisci juribus profuturam si vero majoris loci persona est amissione rerum suarum multatus in exilio deputetur Quaecunque a Parentibus nostris diversis sunt statuta temporibus manere invâ—olata et incorrupta circa sacrosanctas Ecclesias praecipimus Nihil igitur a privilegiis immutetur omnibus qui Ecclesiis serviunt tuitio deferatur Quia temporibus nostris addi potius reverentiae cupimus quam ex his quae olim praestituta sunt immutari About the year 824. Lotharius both Emperor and King of Italy in the time of Pope Eugenius the 2d appointed Magistrates in Rome and through all Italy qui jus Romano populo dicerent eo quod libertate qua sub Carolo Magno Ludovico usi essent abuterentur statuit etiam juxta antiquum morem ut ex latere Imp. miterentur qui judiciariam exercentes potestatem justitiaÌ„ omni populo facerent tempore quo visum foret Impâ—ratori aequa lance penderent Yea he made this Law to prevent the tumults about elections of Popes Volumus ut ad electionem Pontificis nemo audeat venire neque liber neque servus qui aliquod impedimentuÌ„ inferat exceptis illis tantuÌ„ Romanis quibus antiqua fuit consuetudo per constitutionem Sanctorum Patrum concessa eligendi Pontificem Quod si
est jam dicere ut populus sic sacerdos quia nec sic populus ut sacerdos Heu heu Domine Deus quia ipsi sunt in persecutione tua primi qui videntur in Ecclesia tua Primatum diligere gerere Principatum Arcem Syon apprehenderunt munitiones universam deinceps libere potestativè tradunt incendio Civitatem He alludes to Pope Calixtus conquest of the Emperor and wresting Investitures and Ecclesiastical preferment out of his hands under pretext of Simony that he and his successors might bestow them gratis on the best deserving Clergymen but it fell out quite contrary as his next words import Misera eorum conversatio plebis tuae miserabilis subversio est atque utinam hac parte sola nocerent Esset fortè qui Dominica praemonitus praemunitus exhortatione daret operam ipsorum non exempla imitari sed observare praecepta juxta illud Quae dicunt facite ad opera eorum nolite respicere Nunc autem dati sunt sacri Gradus in occasionem turpis lucri et quaestum aestimant pietatem Copiosissimae si quidem pietatis inveniuntur in suscipienda immo accipienda magis animarum Cura sed haec apud eos cura minor et de animarum salute novissima cogitatio est An vero Salvatori animarum gravior ulla esse poterat persecutio Inique agunt caeteri contra Christum multique sunt nostris temporidus Antichristi Meriâ—ò tamea crudeliorem eam censct persecutionem pro acceptis beneficiis graviorem sentit pro potestate quà m propriis sustinet à Ministris licet alii quoque multi contra proximorum salutem multiphariè multisque modis variis occasionibus agere videantur Agnoscite dilectissimi expavescite consortia eorum qui suggestione maligna exemplo pernicioso scandali occasione salutem impediunt animarum Horrendum penitus Sacrilegium quod ipsorum videtur excedere facinus quo Domino Majestatis manus Sacrilegos injecerunt Haec videt Christus silet Haec Salvator patitur dissimulat Proptereâ— dissimulemus nos quoque necesse est sileamus interim maximeque de Praelatis nostris magistris Ecclesiarum Sic nimirum sic placet et impiis ut evadant nunc humana judicia veniatque semel ejudicium grave his qui praesunt et potentes patiantur tormenta potenter How corrupt unjust and dishonourable this Pope Honorius and the Court of Rome were in their proceedings St. Bernard thus informed both himself and the world in several of his Epistles to him and Haimericus Chancellor of the Roman See Summo Pontifici Honorio pauperum Christi Abbates Hugo de Pontiniaco Bernardus de Claravalle quicquid potest peccatorum oratio Lachrymabilem Episcoporum imo totius Ecclesiae querimoniam nos quoque ejus filii si tamen digni dissimulare non possumus Quae vidimus loquimur magna siquidem nos necessitas de claustris ad publicum traxit ubi quod loquimur vidimus Tristes vidimus tristes eloquimur honorem Ecclesiae Honorii tempore non minime laesum Jam Regis flexerat iram humilitas vel potius constantia Episcoporum cum ecce a Summo Pontifice summa superveniens auctoritas heu dejecit constantiam superbiam statuit Scimus quidem id vobis per mendacium fuisse surreptum quod ex vestris literis palam datur adverti ut everti tam justum tamque necessarium interdictum juberetis Sed nunquid non vel tandem deprehenso mendacio mentitum se sentiret iniquitas sibi non tantae utique Majestati Est autem quod miramur qua nam ratione judicatum sit de parte abjudicatum absenti Quod tamen non temeraria praesumptione reprehendimus sed filiali amore paterno cordi suggerimus quantum ex hoc et superbit impius et incenditur pauper Caeterum quamdiu illum pati quantumve huic compati debeatis non est nostrum praescribere vobis Vos vestra hinc potius dulcissime Pater viscera consulite Valete The cause of which complaint is thus related in his next Epistle to this Pope written ex persona Gaufridi Carnotensis King Lewes of France for some pretended misdemeanor or just cause had seised the Temporalties of the Bishop of Paris who complaining thereof to the Archbishop of Sienna and his Suffragans excepta siquidem tam modesta praedicti Episcopi querimonia Senonensis Diocesis universi Episcopi una cum venerabili Metropolitano nostro ascitis etiam nobiscum quibusdam aliis Religiosis personis Regem super gravi injuria per nosipsos humiliter prout debuimus convenimus ut Episcopo nil quidem tale merito suâ— quae tulerat restitueret rogavimus nec impetravimus Sentiens tandem nos ad arma Ecclesiae pro Ecclesia velle confugere they interdicting his Land and threatning to excommunicate him timuit annuitque se omnia redditurum Sed in eadem forte hora supervenientibus Literis vestris quibus ejus terram ab interdicto absolvi praecepistis male in maium confortatus quod bene promiserat minime executus est Die tamen nominata qua id se rursum promisit executurum ejus nobis conspectui praesentantes sustinuimus pacem non venit quae sivimus bona ecce turbatio Hoc denique literis vestris factam est ut male ablata pejus teneantur et reliqua passim indies rapiantur eo utique secure quo impune illa retinentur Soluto nempe ad vestrum imperium Episcopi justo ut putamus interdicto nostroque quando parabamus quo sperabamus pacem consequi vestro aeque timore uspenso interim facti sumus opprobrium vicinis nostris Quousque vestrae viderit pietatis compassio In two other Epistles he complains how much he was slandered misrepresented to this Pope and his Court at Rome yea persecuted for writing truth to them and doing well Etiamne pauperi inopi veritas odium parit ne ipsa quidem miseria declinare invidiam potest Sed hoc viderint fratres vestri qui contra legem maledicunt surdo maledictum propheticum non verentes dicunt bonum malum malum bonum Quid in me ô boni viri displicuit Paternitati vestrae c. Quousque durat illa sententia Omnes qui piè volunt vivere in Christo persecutionem patiuntur Quousque relinquitur virga peccatoris super sortem justorum Vtinam nuper non esâ—em ubi vidiisem adversum Ecclesiam Apostolica proh dolor auctoritate violentam armari tyrannidem quasi non satis per se insanisset Tuns demum sensi juxta Prophetam adhaerescere linguam meam palato meo cum subito pondus superjectum est nostris cervicibus atque irrefragabilis auctoritas literarum Obmutui humiliatus sum dolor meus renovatus est quoniam vidi repente ad illas literas impleri facies innocentium ignominia et laetari
Romans wherby he so obliged them to him that Innocent after his release out of prison thought it not safe to stay at Rome but taking ship with his Cardinals passed over to Pisa and there excommunicated Anacletus From thence sending a Legate to Ludovicus Crassus King of France to relate the equity of his cause desired he might be there received as Pope the French Bishops being doubtfull to which of these Popes they should adhere some of them siding with Anacletus against Innocent thereupon a Council was held at Stamps where by St. Bernards means who stickled for Innocent and writ many Epistles to Kings Princes Bishops in his behalf Innocent was received as Pope After which he posted into Germany to Lotharius where a Council of Bishops was called at Leodium which received him as Pope engaging Lotharius the Emperor by Oath to restore him if he would crown him Emperor After which returning into France having by St. Bernards Epistles travel mediation engaged the Kings of Germany England Scotland Spaine Jerusalem to receive him as lawfull Pope he held several Councils at Rhemes Placentia Pisa and Claremount wherein he solemnly excommunicated anathematized Anacletus and all his adherents with horrible execrations St. Bernard in his 125. Epistle renders this account of these two Popes elections and proceedings ad Magistrum Galfridum de Loratorio Tu tibi quiescis mater tua Ecclesia graviter conturbatur habuit sua tempora quies sanctum otium hactenus sua negotia licenter libenterque exercuit Tempus faciendi nunc quia dissipaverunt legem Bestia illa de Apocalypsi cui datum est os loquens blasphemias bellum genere cum Sanctis Petri Cathedram occupat tanquam Leo paratus ad prâ—dam he means Anacletus Altera quoque bestia penes vos subsibilat sicut catulus in â—bditis Illa ferocior ista callidor pariter convenerunt in unum adversus Dominum Christum ejus Demus operam cito dirumpere vincula eorum projicere à nobis jugum ipsorum Nos in nostris partibus una cum aliis Dei servis divino igne accensis Deo cooperante laboramus in conveniendo populo in unum Reges ad diripiendum pravorum consensum ad destxuendam omnem altitudinem extollentem se adversus scientiam Dei. Nec infructuosè Alemanniae Franciae Angliae Scotiae Hispaniarum Hierosolymorum Reges cum universo Clero populo favent adhaerent Domino Innocentio tanquam filii patri tanquam capiti membra solliciti servare unitatem Spiritus in vinculo pacis Merito autem illum recepit Ecclesia cujus opinio clarior electio sanior inventa est nimirum eligentium numero vincens merito At tu frater quid adhuc negligis quousque vicino serpenti tua malè secura dormitat industria Scimus quidem te filium pacis nulla posse ratione induci deserere unitatem sed profectò non sufficit nisi defensare atque ipsius quoque turbatores totis viribus debellare studueris Nec quietis timeas detrimentum quod non parvo tuae gloriae incremento compensabitur si fera illa vicina vobis tuo studio mansuescat vel obmutescat tantam Ecclesiae praedam Comitem dico Pictaviensem in man tua Dei pietas de ore Leonis eripiat In his Epistola 124. ad Hildebertum Senonensem Archiepiscopum qui nondum acceperat Papam Innocentium Epistola 126. ad Episcopos Aquitaniae contra Gerardum Engolismensem Episcopum Epistola 127 128. ex persona Ducis Burgundiae Guillermo egregio Comiti Pictaviorum Duci Aquitanorum Epist 129. to 140. he pleads Pope Innocents cause and election against Anacletus commending those who assisted Innocent exhorting them to persevere therein and menacing those who would not embrace him or adhered to Anacletus wherein he hath some strange Hyperbolical expressions Quidam juxta Esaiam vidi foedus percussisse cum morte cum inferno fecisse pactum Ecce namque Christus Domini Innocentius positus est in ruinam in resurrectionem multorum Nam qui Dei sunt libenter junguntur ei qui autem ex adverso stat aut Antichristi est aut Antichristus Cernitur abominatio stare in loco sancto quam ut obtineat incendit igni sanctuarium Dei. Persequitur Innocentium cum eo omnem innocentiam Fugit ille nimiram a facie Leonis sicut dicit Propheta Leo rugiet quis non timebit Fugit secundum praeceptum Domini dicentis Si vos persecuti fuerint in una Civitate fugite in aliam Fugit in hoc verè virum se Apostolicum probans quod Apostolica sese forma insignierit Nec enim Paulus erubuit in sporta dimitti per murum sic effugere manus querentium animam suam subfugit autem non parcens vitae suae sed dans locum irae non ut mortem evaderet sed ut vitam acquireret Merito Ecclesiae Innocentio concedit ipsius vicem quem per eadem vestigia gradientem 〈◊〉 Nec sanè otiosa fuga Innocentii Laborat quidem sed honestatur in laboribus suis pulsus urbe ab orbe suscipitur finibus terrae occurritur cum panibus fugienti Et si furor Semei Gerardi Engolimensis nondum ex toto quiescat maledicere David Velit nolit pictor qui videt irascitur magnificatur in conspectu Regum portans coronam Gloriae Nunquid non omnes Principes cognoverunt quod ipse est verè Dei electus Francorum Anglorum Hispanorum pestremo Romanorum Rex Innocentium in Papam suscipiunt recognoscunt singularem Episcopum animarum suarum Solus adhuc ignorat Achitophel suum jam patefactum ac dissipatum consilium Fructra molitur miser super populum Dei malignare consilium cogitare adversus Sanctos sanctofirmissime adhaerentes continentes curvare genua ante Baal Nulla fraude praevalebit parricidae suo obtinere regnum super Israel super Civitatem sanctam quae est Ecclesiae Dei viventis columna fidei firmamentum veritatis Funiculus triplex difficile rumpitur Electio meliorum approbatio plurium quod his efficacius est morum attestatio Innocentium apud omnes commendant summum confirmant Pontificem Ad quod sane vestra Pater expectatur sicut pluvia in vellus vel sera sententia Non improbamus tarditatem quia gravitatem redolet levitatis abolet notam Nam Maria non statim respondit Angelo salutanti prius cogitans qualis esset illa salutatio Et Timotheo praecipitur nemini ciâ—ò manum imponere Dico tamen ego vobis notus Pontifici ne quid nimis dico ut familiaris notus non plus sapere quà m oportet sapere Pudet fateor quod Serpens vetustissimus nova audacia relictis insipientibus mulieribus etiam robur pectoris vestri visus est attemptare tantam Ecclesiae columnam
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
Paraeus and others in locum l Espenceus Bishop Hall Bishop Bilson Bp. Downham and others My Vnbishopping of Timothy and Titus m 1 Tim 2. 1 2 3. †See the Collect for the King a See my Vnbishoping of Timothy and Titus b Tit 3. 1 c Col. 1. 16 d De Planctu Eccles l. 1. artic 46. e Glossa in Gratâ—anum Caus 16. qu. 1. Qucâ—mque caus 15 qu. 6. Auto-itate Distinct 34. Lector Distinct 82. Presbyter f Extravag de Divortiis c. Fia. g Sum. Angelicâ— tit Papa sect 1. * John 13. 16. c. 15. 20. h Mat. 15. 4 5 6. Mar. 7. 10 11 12. i Eph. 5 22 2â— 24. c. 6. 1 to 10. Col. 2. 18 to 25. 1 Tim. 6 1 2. k 1. Pet. 2. 18 1â— c 3. 1 2 3. l Rom. 13. 1 tâ—â—â— 1 Tim. 2. 1â— 2 3. a 1 Pet. 2. 12 to 17. c. 3. 16 Tertull Apol. Athenagoras apologia pro Christianis b 1 Pet. 2. 16. c Rom. 13. 1 to 10. d 2 Tim. 2. 3 4. e Rom. 13. 6. f Acts 6. 2 c. g Acts 6. 1 2 3 4 5 6 7. h Mat. 6. â—4 Lu. 10. 13. 1 John 2. 15. i Mat. 11. 27. Mar. 1. 18. Lu. 5. 11. k Acts 13. 2. l Rom 1. 1. m Rom 12. 6 7 8. n Gratian caus 21. qu. 3. Summa Angelicâ— Clericus 9. * Gul. Nubrigensis hist l. 4. c. 4. Antiqu. Eccles Brit. p. 140 141. a 1 Tim. 4. 13 14 15. b 2 Tim. 4. 1 2 c 1 Cor. 9. 16 17 d Acts 19. 8 9 10. c. 20. 20 31. c. 28. 30 31. Rom. 15. 19 20 Lu 21. 37 38. John 8. 1. 2 Acts 2. 48. c. 4. 31. c. 5. 41. f 1 John 2. 6. Phil 3. 17. Col. 4. 17. g See Matt. Parker Antiqu. Eccles Brit p. 138 to 142. in Vita Huberti Bernard de Consid l. 1. 3. h 1 Cor 6. 3 4 5 6. i 2 Thess 2 3 to 1â— k Exod 4. 16 Psal 82. 1. 6. l Rev 13. m Rev. 17. 12 n Gratian dist 96. Marta Alvarus Pelagius Dr. Crakenthorp of the Popes Temporal Monarchy o Abbot Powel Squire Dr. Beard De Antichristo Phil. Morney Mysterium Iniquitatis * Lu. 12. 13 14. * See Alvarus Pelagius lib. 2. Artic. 57. where he objects this the premised Texts returns most pitifull answers 〈◊〉 them a De Consideratione l. 1. b. 2. Acts 3. 6. Mat 20. 25 26 Lu. 22. 25 26. Hos 8. 4. Luke 22. 2 Cor. 11. 13 Gal. 6. 14. b De Consideratione lib. 1. Ps 19. 1 Cor. 6. 2 Tim. 2. Luc. 12. Nota Luke â—2 Mat 9. 4 De Consideratione l. 3. c. 1 3 4 Ps 45 138. Psal 49. Psal â— Mat. 2â— Rom. 1. Luke 1â— a De Considâ—ratione l. 4. Nota. John 21. Mat. 10. 1 to 16. Mar 3. 14. to 20. Lu. 9. 1 to 16. compared with c. 10. 1 to 14. b Mat 28. 19 20 c Maâ— 16. 16 17 1â— a Acts 2. 4. 42 46 47. c. 3. c. â— 1 2 18 19 33 c. 5. 28 29 42. c. 19. 8 9 10. c. 20. 20 31 c. 28. 30 31. Col. 1. 5 6 23 Rom 10. 18. c. 15. 19 20. b 1 Cor 9. 14. to 24. Rom. 1. 1 2. Gal. 1. 16 Eph 3. 8. 2. Cor 10. 14 16. 1 Thess 2. 9. Act. 20. 20. c. 28. 30 31. c 2 Tim 4. 1 2. d Leo 1. Epist 86 Concil Hisp Surius Concil Tom. 1. p. 500. Tom. 2. p. 719. Rabanus Maurus De Instit Cler. l. 1 c. 4. Concil Trident. Sâ—ssio 23. De Sacramento Ordinis Summa Angelica Rosella Tit. Ordo Jurisdictio John 20. 22. 23 e Mat 6. 13 14 15. c. 28. 15 to 22. Lu 6. 37. c. 11. 4 6. Mar. 11. 25 26. f Ephes 4. 32. 2 Cor. 2. 7 10 11. a De Verbis Domini secund Mat. Sermo 16. b Enarratio in Mat. cap. 18. p. 45. c Defence of the Apology 2 part cap. 6. div 2. p. 176 177. d In cap. 5 Jacobi e In 4 Sentenâ— Distinct 17. f In 4 Sent. Distinct 17. Art 3. g Gratian De Poenit Dist 1. Extravag De officio Judicis Ordinat Pastoralis in Glossa * Jewel Mousin Chamier Chemnitius Willet Fulk Field White others of Confession * Mat. 6 12. c. 26. 59. c. 10. 17. Mar 14. 1. Lu. 22 66. Joh 11. 47. Acts 4. 15. c. 5. 21 to 42. c. 6. 12 15. c. 22. 30. c. 23. 1 6 15. 20 28 c. 24. 20. c. 25 12. a In â—ohann Tract 124. b De Pâ—â—nitentia c In Psal 37. d Defence of the Apology part 2. ch 6. sect 7. p. 192. e De veteribus Ecclesiae Ritibus l. 2. a In Mat. cap 16. b 4 Sentent Dâ—st 18. cap. 〈◊〉 c In Mat Tract 1. d Quam Clavem habebant Legis Doctores nisi intâ—rpretationem Legis contra Marâ—â—… 1. m l 4. e Duces Ecclesiae habent câ—avem Sâ—â—â—ntâ—ae ut aperiant Scripturas creditis tibi popâ—â—is 〈…〉 Discipuli ingrediantur In Esaim lib. 6. cap. 54. f Clavis et Scientia S 〈…〉 Opus Imperfect in Mat. Hom. 44. g Remitterentur peccata per Dei verbum 〈…〉 lib. 2. h Clavis est dicenda qua ad fidem pectorum dura referantur De 〈…〉 lib. 2. i 〈…〉 Apology part 2. cap. 7. Divis 1. k Conference with Hart cap. 3 4. l Answer to the J 〈…〉 Chaâ—â—â—nge * In Mat. tract 1. m Hom in Evang Qui indicerunt n 4 Sentent Distinct 18. o De Potestate Ligandi Solvendi pars 1. c. 24. a Defence of the Apology part â— chap. 6 7. b Conference with Hart c. 3 4 5. c Adversus Hâ—ereses l. 2. De Asolutione d Rom. 13. 4. e Gen. 4. 10. Num. 24. 17. Esth 4. 11. c. 5. 9. Ps 45. 6. Jerem. 19. 44. Amos 1. 5 â— Zech. 10. 11 Hebr. 1. 8. f Johannis Parisiensis de Potestate Papali Regal Cusanus Epist ad Poheâ—â—os Petius de Paludâ— de Potestate collata Apostolis Bellarmine de Romano Pontifice Mr. Harding against Jewel Peter Lombard in 4. Sentent 1â— g 4 Sententiarum Distinct 18. qu. 1. 8. Omnes fere Sacerdotes ita sunt simplices idiotae post succeptionem Sacerdotii sicut ante Dicendum ergo quod Scientia non est claâ—â—s principalis nec per se sed prout juncta est Authoritate Ligandi Solvendi haec Clavis non est de esse Ordinis sed de bene esse h Gratian Distinct 10. 21. 22. Alvarus Pelagius De Planctu Eccles lib. 1. Artic 37 51 53 55 56 c. i Bishop Jewels Defence of the Apology part 2. divis 6 7. p. 182 183. c. k De Subditis Superioribus * See Bern. de l. 2. c. 3. Stat ergo inconcussum privilegium tuum tibi tà m in datis clavibus quà m in 〈…〉 a Gratian Distinct 2. 96. Alvarus Pelagius de Planctu Eccles lib. 1. c. 23. 37 55. Joannis Parisiensis de Potestate
by his Supream Ecclesiastical power First built and finished the Temple according to King Davids modell and then commanded all the Elders and Princes of Israel with the Priests and Levites to carry the Ark and place it in the Temple 2ly The King not the Priests or Levites though all present dedicated and consecrated the Temple with a most Divine heavenly from of Prayer answered and approved by God in sending down fire from heaven which consumed the burnt-offerings and sacrifices and filled the House with his glory so that the Priests could not enter into the house of the Lord because the glory of the Lord had filled the Lords House 3ly He also hallowed the middle of the outward Court by offering burnt-offerings and peace-offerings there 4ly He appointed all burnt-offerings to the Lord after a certain rate every day according to the commandement of Moses on the Sabbath and on the New Moons and on the solemn Feasts of unleavened bread of Weeks and of Tabernacles 5ly He assembled all the Priests and Levites to Jerusalem at the Temples Dedication not in their courses But that solemnity ended He as King appointed according to the order of David his Father THE COURSES OF THE PRIESTS TO THEIR SERVICE AND THE LEVITES TO THEIR CHARGES to praise and minister before the Lord as the duty of every day required Porters also by their courses for every gate FOR SO HAD DAVID the man of God COMMANDED And THEY DEPARTED NOT FROM THE COMMANDEMENT OF THE KING VNTO THE PRIESTS AND LEVITES CONCERNING ANY MATTER or concerning the Treasures Here is Supream Ecclesiastical Jurisdiction vested in and exercised by this King in and over all Ecclesiastical persons matters and exact canonical obedience yielded to King Davids and King Solomons Canons not to the High Priests Priests or Levites who had then no power to make or impose such Canons or Injunctions as Popes and Popish Prelates now doe without any Scripture president for their warrant 6ly This King was the inspired penman of three whole Books of Canonical Scripture the Proverbs Solomons Song and Ecclesiastes but no Priest or Levite we read of either in his or his Father Davids reign 7ly He as King thrust out Abiathar FROM BEING PRIEST TO THE LORD banished him from Jerusalem and might have put him to death for his Treason in crowning Adonijah King but saved his life for this reason because he had born the Ark of the Lord God before David his Father and been afflicted with him in all his afflictions and put Zadoc the Priest in his room Here is Regal Supream Ecclesiastical Jurisdiction exercised over the High Priests themselves 6ly King Asa as King First took away the Altars of the strange Gods and the High-places and brake down the Images and cut down the groves through all the Cities of Judah and commanded Judah to serve the Lord God of their Fathers and to do the Law and the Commandements and afterward did the like in Benjamin and the cities he had taken from Mount Ephraim 2ly He renewed the Altar of the Lord which was before the porch and gathered all Judah Ephraim Benjamin and others to Jerusalem to offer sacrifices of the spoils they had taken unto God which done He as King made them enter into a Covenant to seek the Lord God of their Fathers with all their heart and with all their soul that whosoever would not seek the Lord God of Israel should be put to death whether small or great whether man or woman and they sware unto the Lord with a loud voice and with shoutings with trumpets and with cornets and all Judah rejoyced at the Oath for they had sworn with all their heart 3ly He removed Maachah his mother from being Queen because she had made an Idol in a Grove and burned her Idol at the brook Kidron 4ly He brought into the house of the Lord all the things gold silver vessels himself and his Father had dedicated All evidences acts of his Soveraign Spiritual Jurisdiction 4ly King Johoshaphat his Sonne 1. commanded the Levites accompanyed with some Princes to oversesee encourage assist them to go and teach Gods Law to all the people throughout all the Cities of Judah and to carry the Book of the Law with them which they did accordingly 2ly He went out again the second time through the people from Beersheba to Mount Ephraim and brought them back to the Lord God of their Fathers 3ly He appointed not only Temporal Judges City by City through all Judah but likewise Judges Delegates at Jerusalem in cases of appeals between blend and bloud Law and Commandement Statute and Judgements wherein he joyned some of the Levites Priests and chief Fathers of Israel and Amaziah the chief Priest in all matters of and judgements for the Lord as his subordinate Judges receiving their Commissions from him and gave them an Excellent admonition how to judge proceed uprightly 4ly He proclaimed a solemn Fast throughout all Judah to come to Jerusalem to seek the Lord for help against a great host of invading Enemies where he nor the Priests stood in the Congregation of Judah and Jerusalem in the House of the Lord before the Court and made a most pertinent effectual Prayer to God which God answered with a miraculous victory causing his enemies to destroy one another without fighting them and giving his Army all the spoil For which victory he commanded them to return to Jerusalem to give publike thanks to God 5ly King Jehoash commanded the Priests to repair all the breaches of the Lords House with the moneys and the dedicated things brought into it and called for and reprehended Jehoiada the High Priest and the other Priests for their negligence in not repairing them as he commanded whereupon they received no more money and repaired the House 6ly King Hezekiah by his Regal power 1. Opened the doors of the House of the Lord which had been shut up by his idolatrous Predecessors and repaired them gathered the Priests and Levites together brought them into the Lords house commanded them to sanctify themselves and then the house by carrying all the filth out of the holy place and cleansing the holy vessels Then made a second exhortation to them and strictly commanded them diligently to discharge their respective duties without ceasing All which they executed according to the Command of the King in the Businesse of the Lord. 2ly He afterwards commanded the Priests to offer burnt sacrifices and the Levites to praise God in the Temple according to the Commandement of David And He set all the services of the House of God in Order Moreover the KING and the Princes commanded the Levites to sing praises to the Lord with the words of David and they sang praises with gladnesse 3ly This King taking counsel with his Princes and the Congregation at Jerusalem made a Decree sent forth a solemn Proclamation inviting