morall It must needs followe that the spirituall power excelleth the temporall as much as the obiects endes and actes of that doe surpasse this 7. Fourthlie that power is greater to which euen the Princes them selues are subiect then that to which the subiects and people onlie are subiect not the Prince for though the Prince be subiect to his owne sawes quoad vim directiuam yet not quoad vim â—perciuam but the Prince is subiect to the spirituall powet of the Church as much as â—he lowest and meanest of his subiects ergo â—he spirituall power of the Church is more â—minent then the Temporall power of the Prince or Common VVealth The Maior â—roposition is euident The Minor I shall â—rooue in the next Chapter wherfore the â—onclusion must needs followe 8. Hitherto I haue prooued that the spiâ—ituall and Ecclesiasticall power is more â—minent and noble then the Temporall â—nd consequentlie that the spirituall is â—igher in dignitie but whether it can comâ—and correct curb or restraine the temâ—orall I haue not as yet either prooued or declared for many things are more highe in dignitie then others which yet haue no authoritie to command or punnish As for example the Protestants of this time will not lett to graunt that the Pope is the highest Patriarch in dignitie yet they say he can not command out of his particular Diocese of Rome and all Diuines graunt that the power of the Church is more noble then any power of Princes or Emperours that being spirituall and supernaturall this onely temporall and yet they say that they that are not baptized be they Princes or subiects are not subiect vnto it so as the Church can command or punnish them spirituallie And the King of France is more eminent in dignitie then any of the noblest subiects of England or Spaine and yet hath no authoritie to command or punnish them for faultes committed out of his Realme Wherfore it resteth that I prooue that the Church by her spirituall and Ecclesiasticall power can command all Christians euen Heretickes that are baptized And this besides what hath been saied in the former Chapter to the proofe thereof I shall briefely yet cleerely shew by these ensewing arguments 9. For first the Ecclesiasticall superiours are true Pastours of the Church ergo they can not only direct but command and correct at least by spirituall paines and chastisements The Antecedent I prooue out of scripture Pasce oues meas Feede my sheepe Ioan. 21. saied Christ to S. Peter and his successours and all Pastours in their kinde Ad Eph. 4. Christ saieth S. Paul gaue to his Church some Apostles some Prophetes and other some Enangelists and other some Pastours and Doctours Act. 20. And the same Apostle speaking to Pastours sayth Attendite vobis c. Attend to your selues and your whole flocke To which purpose also S. Peter addeth saying 1. Pet. 5. Pascite qui in nobis est gregem Dei Feede the flocke of God which is in you The consequence I prooue because to a Pastour it belongeth not onlie to feede by Sacramentes and the word of God but also to rule to gouerne and correct and consequentlie the Pastours of the Church can make lawes which bynd all Christians their subiectes in conscience and they can correct and punnish â—he delinquents at least by spirituall chastisements of Excommunication and other Censures 10. Mat. 18. Secondlie Christ gaue power by his Apostles and successours to bynde and loose which argueth Iursdiction 11. Thirdlie the Apostles and their succesâ—ours haue vsed this Authoritie ouer Chriâ—tians Act. 15. 1. Cor. 5. Tit. 1. 1. Cor. 7. 2. Cor. 10 for they enacted lawes in their first Councell Saint Paul excommunicated the â—ncestuous Corinthian They appointed Bishops and Priests to gouerne particuler Churches Saint Paule distinguisheth his â—wne power of making lawes from Christs And hee saith Arma militiae nostrae non carnalia sunt sed potentia Deo ad destructionem munitionum c. The weapons of our VVarfare are not carnal but mightie to God vnto the destruction of munitions destroying Counsels and all loftinesse extolling it selfe against the Knowledge of God c. and hauing in a readinesse to reuenge all disobedience c. 12. Fiftlie I proue it by a Theological Argument By Baptisme Christians are made true members of the Mysticall bodie of Christs Church no lesse then subiects are of the Kingdome or Politicall bodie D. Tho. 3. p q. 63. art 6 q. 68. a. 1. q. 69. a. 4 5. yea more because they are incorporated to the Church by a reall supernaturall and indelible Caracter But all members are so subiect to the head that the head by Authoritie may command correct and punish them if they transgresse ergo the Pastours of the Church and especiallie the chiefe Pastour hath Iurisdiction ouer all those that are baptized be they true Christians or Heretickes or Apostataes This I confirme by this congruence Euerie one is bound to the lawes of the Realme in which he was borne by reason that his natiuitie in that place maketh him a true member of that Kingdome as our Soueraine Liege himselfe well obserueth In praef monitor pag. 12. And seing that Baptisme is a regeneration and newe natiuitie by which we are borne in the Church for euen the Children of Heretickes though they be baptized by Heretickes if they be trulie baptized are borne in the Churche it followeth that all that are baptized are bound to obey the Church and chiefe Pastour of the Church to obserue her lawes and may be punished by the Church if they transgresse the same else the Church which is the most eminent state and Common wealth should be inferiour vnto the lowest and meanest Politicall common wealth that is for there is no lawfull common wealth but it can make lawes and punish the transgressours 13. Sixtlie the Church is an absolute Common VVealth and consequentlie hath Authoritie to make lawes to appoint spirituall Magistrates to call Councels and to decide controuersies to correct and punish Heretickes and Blasphemers and all sinne which are properlie opposite to her gouernment and Ecclesiasticall peace but this supposeth a legislatiue an commanding and not only a directiue but also a coerciue power ergo the Church and especiallie her chiefe Pastour Christs Vicaire hath such Authoritie l. 2. ff de Iurisd omnium Iud. cap. Praeterea de officio delegati This Argument I confirme thus The Ciuill lawe telleth vs Cui iurifdictio data est ea quoque concessa esse videntur sine quibus iurisdictio explicari non potuit To whom iurisdiction is graunted those things also seeme to be graunted without which the iurisdiction could not be explicated And againe Ex eo quod causa alicui committitur super omnibus quae ad causam ipsam spectare noscuntur plenariam recipit Potestatem In that a cause is committed to any he receiueth full power ouer all things which are known to pertaine
other Titles to be quite exempt from him and subiect to none in temporall matters And seing that this supremacie in Ecclesiasticall matters either is not distinguished from their Regall Authoritie or is necessarilie annexed vnto it as they refuse to be subiect in temporall matters so might they in Ecclesiasticall The King of England Why he rather then the King of France The King of France why he rather then any of the others Yea if these Kings pretend not to be subiect to the Emperour much more may they claime exemption from one anotherr 9. If any answere that by Common consent they may either choose one to call the rest or being all equall they may meete altogether in one neither will this serue For as for the first meanes it is morally impossible because Kinges who haue high aspiring mindes would neuer be drawen to subiect them selues to any and so whilst euerie one would be Chiefe none should be Chiefe The second meanes is as impossible for first where shall they meet Certes no King will easilie leaue his Kingdome and so euerie one would be desirous to haue the Councell in his Countrie yea euerie one would refuse to haue such a meeting in his Kingdome for feare of daunger But suppose they meete when they are mett how shall they agree especiallie they being commonly of diuers Religions for if a King in that he is a King is to iudge in matters of the Church euery King hath right to be of this Councell and so the Turke the Persian the Muscouite shall haue place in this Councell If you say that not euerie King but onely Christian Kinges are Heads of the Church in their Kingdomes then at least Catholick Lutheran and Caluinian Kinges must be of the Councell and how shall these agree who shall moderat seing there is no more reason of one then another If you say that Bishops must be the Men that must make Decrees and Canons and conclude all in this Councell This they cannot do without Kinges if euerie King be supreme Head in their Countrie and therfore it was enacted accordinglie in the Parlament holden by King HENRIE the Eight in the twenty sixt yeare of his raigne That he should be reputed supreme Head of the Church of England and should haue all the honours Authorities and commodities belonging there vnto Amongst which honours the Principall and that which is necessarilie annexed vnto the Headship of the Church is to call Councels and to sitt as Chiefe Iudge in them See Poulton â—n his AbridgemeÌ„t of the statutes Sander de Schis Angl. And Queene ELIZABETH had also graunted vnto her by a Parlament in the first yeare of her raigne all power for the correction and reformation of the Clergie for the iudgements and punishmeÌ„ts of schismes and heresies for nominating of Bishops and for calling of Synods and that with such ample Authoritie that nothing should be decreed in any Synod with in the Realme without expresse licence and consent of the Queene And if the Bishops in the Councell agree not as I see not how they can if there be no one amongst them that can command who shall be the man that shall take vp the matter amongst them If you say the Kings I demand who shall beare the sway amongst them And so to make Kinges Heads of the Church in their Kingdomes is to hinder all Generall Councels which yet heretofore haue been so oft assembled by the Authoritie of the Pope to the great profit peace and vnitie of the Church 10. Fourthlie if Princes in that they are Princes or Christian Princes were Heades of the Church in their Realme then Children might be Heades of the Church yea and women also for they are capable of Regall Authoritie wheras not withstaÌ„ding the Wiseman pronounceth a vae curse to the land whose King is a Child Ecclesiastes 10. And much more woe it were to a Church whose head is a Child Surely S. PAVL 1. Cor. 14 that commands women to be silent in the Church would neuer haue permitted such to gouerne the Church And yet after King HENRIE had arrogated this monstrous power in a King to make it ridiculous to the world God permitted that next after him a Child came to be King the Head of the Church of England and next but one after the Child a womaÌ„ succeeded also in the like authoritie 11. Fiftlie to make enerie King supreme Head of the Church in his Kingdome destroyeth the vnitie of the Church for wheras there are three especiall and essentiall Vnities in the Church to wit Vnitie of Head and one gouernment Vnitie of one faith Vnitie of the same externall profession and worship of God by the same rites and Sacramentes If we receaue euerie Prince in his Realme for Head of the Church these three Vnities can not long be conserued For as for the first Vnitie though our Aduersaries would say that it may well be conserued in CHRIST who is the principall and onely principall and absolute Head yet because CHRIST is now ascended to his Father and conuerseth no more visibly amongst vs besides him the Church which is a Visible Congregation and bodie standeth in neede of a visible Head else should she be visibly headlesse and imperfect And therfore as scripture hath declared CHRIST for our soueraine and invisible head Ioan. 10 Vnum ouile vnus Pastor One fould Ephes 1. one Pastour And againe Ipsum dedit caput supra omnem Ecclesiam God the Father made him head ouer all the Church which is his bodie So doth scripture and CHRIST him self in scripture point out another vnderhead and visible Pastour Mat. 16. saying Thou art Peter and vpon this Rocke will I build my Church and againe Pasâ—e oues meas feede my sheepe that is all Christians Ioan. 21 and so PETER was in his time and his successour the Pope now is Chiefe Head and visible pastour ouer all Christians and consequentlie ouer all Bishops euen in a Generall Councell vnlesse they will denie them selues to be the sheepe of Christ. And this Vnitie was necessarie to conserue the other Vnities of faith and eternall profession and worship of God by the same SacrameÌ„tes For diuers visible Heades would not so easilie agree amongst them selues it being a naturall thing for meÌ„ in equall authoritie to striue to drawe all to their partie Whereupon S. CIPRIAN sayth Cypria lib. 4. ep 9. lib. 1. epist 8. lib. de vnit Eccl. That the Church is Plebs suo sacerdoti adunata The people vnited to their Priest And that Non aliunde natae sunt haereses aut orta schismata nisi quod vni sacerdoti Dei ab vniuersa fraternitate non obtemperetur Not from any other source heresies or schismes are risen then for that obedience is not giuen to one Priest of all the fraternitie For why Exordium ab vno proficiscitur Primatus Petro datur vt vna Christi Ecclesia vna Cathedra
Church but by the Magistrate I must tell him that if the Magistrate may punish Hereticks much more may the Church because the Magistrate and Prince as he is not to iudge which is heresie so it pertaines not to him to punish Hereticks Vide Suarâ—z lib. 4. de legibus cap. 11. heresie being a crime which pertaineth to the Ecclesiasticall not to the Temporall Court and therfore that Princes by their lawes do decree punishments against hereticks they do it by commission from the Church which is the cause why the Church first deliuereth them vp to secular power whence followeth that the Church who giueth Authoritie to Princes to punish Hereticks may do it her selfe when they are wanting in their office which also all the Arguments alleadged do conuince And Widdrington cannot denie Ca. ad ab solendum cap. vergentis c. ExcoÌ„municamus ca. fin de haereticis 15. q. 6. ca. not Sanctorum that the Church doth deliuer vp Hereticks to secular power which is a temporall punishment as also that she casteth them into prison confifcateth their goods makes them infamous vncapable of new secular offices and of the right and lawfull execution of the olde makes them vnable to make their last will or to succeed by Testament yea and that by her decrees they be excommunicated and consequentlie depriued of all Ciuill societie which are in like sort Temporall punishments Moreouer it cannot be denied but that the Councell of Trent sess 25. cap. 3. Commaundeth Ecclesiastical iudges not to vse Censures but when there is vrgent cause and in lieu therof to condemne malefactours to pecuniarie mulctes 3. And if the Church can thus punish ordinarie Christians temporallie she may inflict Temporall punishments vpon Kinges because although Kings as Kings are superiours to their subiectes yet as Christians and Christian Kinges also they are as subiect to the Church as others because as aboue I haue declared the reasoÌ„ why other Christians are subiect to the Church and her visible Head and Pastour is because they are incorporated to the Church and made members therof by baptisme and consequentlie subiect to the whole bodie and head but Kinges and Emperours are as well incorporated as other Christians being as well baptized and signed with as good and as vndefaceable a caracter of baptisme ergo they are as subiect And then say I If they be as subiect they may by the Churches authoritie be punished aswell as others and not only spirituallie but also temporallie as others may if once it be graunted that hereticall and rebellious Princes may be punished by the Chiefe Pastour by lesser penalties as coÌ„fiscations of goods infamie exile such like punishments which are inflicted on all obstinate hereticks then I shall easilie inferre that they may by the Church be depriued also of their Kingdomes that depriuation being a temporall punishment so of the same order with the others And though it be greater then many others yet why may it not be inflicted for an enormious rebellion or iniurie against the Church This I say to prooue that Princes by the Church may be punished temporallie though the Church alwayes beareth and ought to beare that respect to Princes that she will not vse teÌ„porall punishmeÌ„ts against Princes no nor any punishment at all but only when holsome admonition will not serue and the Church is much interessed CHAPTER XI The same power of the Pope ouer Princes is prooued by authority of Generall Councells out of which are gathered for the same authority euident and conuincing arguments 1. THe Authoritie of a Generall Councell confirmed by the Pope quoad nos in respect of vs to whom a Councell is better knowen then Scripture though in it selfe not of so great credit as Scripture is the greatest in earth and vnder the cope of Heauen For if a Councell especiallie Generall confirmed by the Chiefe Pastour Act. 15. notwithstanding that it representeth the whole Church containeth all the Chiefe Pastours of the Church and hath in it assembled all the learning wisdome Authoritie and sanctitie yea the holy Ghost for directour may erre who cannot erre And after such Authoritie reiected whome shall we finde of greater Authoritie for interpreting Scripture deciding controuersies clearing doubts and difficulties and enacting holsome lawes Mat. 18. Christs bids vs holde him for no better then an Ethnike and Publican who will not heare the Church and where or when doth the Church more expreslie deliuer her mind or teach with more Authoritie or command with more right to be obeyed then in a Generall Councell â—â—au 14. 16. And if in any place or coÌ„munitie the holie Ghost presideth as certes Christ promised his Holy spirit to his Church and the Apostles and their Successours no doubt in a Generall Councell he teacheth all veritie Act. 15. Hence it is that S. PETER and the Councell holden at Hierusalem sayth Visum est spiritui sancto nobis 1. Tim. 3. It hath seemed good to the Holie Ghost and vs. And if the Church be euer the Pillar of truth it is in a Generall Councell If euer Christ fulfilleth his promise to be there where two or three are gathered together in his name Athan. in epist de Synodie Arim. Seleue. he fulfilleth it in a Generall Councell Wherefore ATHANASIVS calleth the decree of the Councell of NICE Sententiam Apostolicam An Apostolicall sentence and in another place he marueiles how any dare make any doubte Epist ad Epict. Ambros li. 5. epist 32. Aug. ep 162. 118. or moue any question concerning any matters decided in that Councell S. AMBROSE did giue such credit to it that he sayd neither death nor sword should separate him from that Authoritie S. AVGVSTINE calleth the sentence of a Generall Councell the last sentence from which is no appeale and saith that the Authoritie of Councels in the Church is saluberrima most holesome Ciril in dial 1. S. CIRILL of Alexandria calles a Generall Councell Basim immobile fundameÌ„tum Gregor epist 28. A ground and immoueable foundation S. GREGORIE the Great honoured the foure first Generall Councels to which the Councell of Trent is equall in Authoritie coÌ„sisting of as lawfull Bishops as the foure Ghospelles to wit for their infallibilitie This I thought good to premise because Widdrington and others seeme not to giue that respect to Councels as the Authoritie of them requireth Let vs now see what the Councels say of this matter in hand and then let me see the face that dareth face out so great Authoritie 2. And first let vs see what the Generall CouÌ„cell of LateraÌ„ held in the yeare of our Lord 1215. vnder INNOCENTIVS the third determineth in this matter Surius praefat in hoc Conc. Platina in Innocentie 3. No man sayth Laurentius Surius in his Preface to this Councell can doubt of the Authoritie and generalitie of this Councell because in it were handled matters of ReligioÌ„ determined
who shall haue care of the spirituall and eternall life But let the one not encroache vpon the other let both helpe one another and both are stronger as was excellently obserued by NICHOLAS the Pope Nichol. epist ad Michael Imp. cap. Gum ad verum ventum est d. 96. Cum ad verum ventum est neque Imperator Iura Pontificatus arripuit nec Pontifex nomen Imperatoris vsurpauit quoniaem idem Mediator Dei hominum homo CHRISTVS IESVS sic propriis actibus dignitatibus distinctis officia Potestatis vtriusque difcreuit vt Christiani Imperatores pro aeternâ vitâ Pontificibus indigerent Pontifices pro cursu temporalium tantummodo rerum Imperialibus legibus vterentur VVhen it came to the vnderstanding of the truth neither the Emperour did take vnto him the rightes of Bishop-like authorotitie nor the Bishop did vsurp the name of the Emperour because the same Mediatour of God and men man Christ Iesus hath distinguished the offices of both powers by their proper actes and distinct dignities as that Christian Emperours for attaining eternall life should neede Bishops and Bishops should vse the Imperiall lawes for the cause only of temporall thinges 3. But as both are necessarie so both are not equall but the one inferiour to the other the one subordinate to the other else the one would be an hindraÌ„ce to the other and both would cause confusion And certes if we will not preferre the bodie before the soule heauen before earth temporall before eternall life VVe must preferre the spirituall and Ecclesiastieall power before the Temporall and consequentlie the Church before the Common VVealth 4. These two powers and the preemineÌ„ce of the spirituall before the Temporall were prefigured as Turrecremata hath well remarked by the two brazen Pillars in the Porch of Salomons Temple The Porch was a figure of the Church Militant Turrecr lib. 4. cap. 87. 3. Reg. 7. the Inner Temple of the Church Triumphant because as by the Porch the Iewes entred into the Temple so by the Church Militant and by no other way Christians haue entrance into the Church Triumphant The two brazen Pillars that sustained the Porch signified the Power Temporall spirituall which support the Church Militant and the pillar on the right hand signified the spirituall power the Pillar on the left hand the Temporall power whence it is that that must take the precedence of this and this must be subordinate to that 5. And truly that the spirituall and Ecclesiasticall power is superiour to the Temporall and more eminent then it I prooue First by those thinges by which I haue prooued them in the former Chapter to be distinct For the end and finall cause of the temporall power is temporall and naturall to witt temporall peace the end of the spirituall Authoritie is eternall and supernaturall peace the immediat cause efficient of the Temporall is the people the immediat cause of the spirituall is God The matters in which the temporall power is occupied are temporall the affaires which the spirituall gouerneth are Ecclesiasticall and spirituall the functions of the temporall are all temporall the functions of the spirituall power are all spirituall and supernaturall as absoluing from sinnes ministring Sacraments offering of sacrifices enacting lawes for the soules health excommunicating absoluing c. The temporall ruleth especially the bodies the spirituall the soules that ruleth the Kingdome or Common Wealth this the Church To the King the Keyes of Cities are offered to the Priest and Pastour the Keyes of heauen He remitteth temporall Mulctes and paynes no sinnes at all The Priest and Pastour remitteth sinnes and absolueth from all paynes He can cast out of his Kingdome by banishement the Pastour out of the Church by Excommunication And therfore looke how farre eternall felicitie excelleth temporall God the People supernaturall and diuine thinges naturall and humane spirituall functions temporall soules bodies the Church the Common VVealth the Keyes of heauen the Keyes of cities sinnes ciuill penalties eternall temporall punishment excommunication banishement so farre the Ecclesiasticall and spirituall excelleth the Ciuill and Temporall Authoritie By this Argument S. CHRYSOSTOM as alwaies very excellentlie proueth the Priests to be greater then the King Chrysost homil 4. de verbis Isaiae tom 5. Mane intra tuos terminos ô Rex alij sunt termini Regni alij sacerdotij hoc Regnum illo maius est Rex ea quae sunt in terris sortitus est administranda caeterùm ius sacerdotij è supernis descendit Regi corpora commissa sunt sacerdoti animae Maior hic Principatus propterea Rex caput submittit manui sacerdotis vbique in scripturâ sacordotes inungebant Reges Remaine within thy boundes O King others are the limites of the Kingdome others of Priesthood this Kingdome is greater then that The King hath the administration of the things of the earth but the right of Priesthood defcendeth from aboue To the King bodies are coÌ„mitted to the Priest soules greater is this principalitie and therfore the King inclineth his head to the hand of the Priest and euerie where â—n Scripture Priests did anoint Kings Secondlie there is no Christian can denie but that since God hath ordained vs to a supernaturall end to witt the cleate vision and fruition of him selfe as all Scripture witnesseth that he hath all our goods also and states are ordained to the same end and are not well vsed but rather abused when they are vsed to serue our pleasures contrarie to that end whence followeth that all temporall thinges since the former Institution and ordination of God are Media meanes in respect not only of out supernaturall end but also of supernaturall meanes as Sacraments Grace and supernaturall functions which are more proportionate and more neere meanes to that end and consequentlie temporall power which ordaineth of these meanes is subiect to spirituall power which principally considereth the supernaturall meanes and end For as the art of ryding is more noble Arist li. 1. Eth. c. 1. then the art of making bridles as Aristotle to a like purpose reasoneth because this is ordained to that so the spirituall power which disposeth of supernaturall thinges is nobler then the Temporall this being ordained to that and the end being more noble then the meanes 6. Thirdlie Philosophers affirme that all habites and faculties are specified and dignified by their actes obiectes and endes and so Morall Philosophie which hath vertue and manners the health of the soule for its obiect is more noble then the art of Phisicke which teacheth only to cure the diseases of the bodie and to restore corporall health Seeing therefore that the obiects of spirituall power are supernaturall and heauenlie the obiects of Temporall power are naturall and earthlie the end also of spirituall power is eternall beatitude the end of temporall power temporall felicitie the actes also and functions of that power spirituall and supernaturall the actes of this naturall and
to the cause But the Pastours of the Church as is manifest out of the alleaged places of scripture haue Authoritie to gouerne and rule the Church and all the members and subiects thereof ergo they haue authoritie to do all those thinges which are necessarily belonging therevnto but they should not haue all power belonging therevnto vnlesse they haue a Power Legislatiue and not onlie directiue but also coerciue at least by spirituall paines ouer Christians and the lay power and temporall Iurisdictions ergo their spirituall power is not onlie aboue the temporall in dignitie but also in authoritie and power of commanding else they had not sufficient power to gouerne the Church which is committed vnto them 14. But because this veritie will appeare more by that which I shall alleage in the next Chapter to prooue that the Pastours of the Church haue spirituall authoritie ouer Kinges and Emperours I will here make an end desiring all wordlinges and Politikes who so inculcare obedience to Princes and secular power not to forgett their dutie and obedience to the Church and her Pastours who haue Authoritie as well as princes and greater then theirs and to thinke also with them selues that he that will not obey the Church Mat. 18. is to be held as an Ethnike and publican and that Deut. 17 if he that stubbornlie refused to obey the Highe priest in the olde lawe was to die for such disobedience what punishment remaineth for them who contemne Church and Pope which yet are in dignitie and power as farre aboue the synagogue and her priests and Bishops as the veritie surpasseth the figure the bodie the shadow the guift the promise Christ Moyses Christes preisthood that of Aaron Christes facrifice and Sacramentes those of the Iewes and synagogue CHAPTER V. Ecclesiasticall and Temporall peeres and princes are compared together and out of the Comparison is gathered that not only priuate laymen but euen temporall princes though otherwise absolute are subiect to the pastours of the Church and especially to the supreame visible pastour as is prooued by many arguments 1. I intend not by this comparison to detract the least from Kings and Princes Naziāz orat 17. ad ciues timore perculsos Psal 81. for I acknowledge their Authoritie to be of God them selues the Images and sonnes of God according to that Ego dixi Dij estis filij excelsi omnes I saied you are Godds and the sonnes of the highest all I will not let to giue them in a good sence those high titles with which the Romanes and Grecians stiled them who called them Filios Deorum Deos terrae Ioues mundi The sonnes of Goddes Goddes of the earth and Iupiters of the world for as God is the supreame Monarch of the world so are they of their Kingdomes in the gouernment wherof they imitate the Monarchicall gouernment of the world I graunt that a King in respect of the laitye is as the eye and head in the bodie as she sunne amongst the planets as the Cedar amongst Trees as gould amongst metalles as fier amongst the Elements as the sea amongst waters I will willinglie acknowledge him the second person after God and onlie lesser then God in temporall Authoritie Tertul. l. aduersus Scap. c. 2. 2. But yet it is not one of Kings least honours to acknowledge thē selues sonnes of the Church Ambros orat in Auxentium as S. AMBROSE tould Valentinian the Euiperour And therfore as Priests are content to giue to the King and Prince that honour which is due vnto them so Princes must not disdaine to giue to Priess their due respect and right Princes I graunt are called Gods by participation and the anointed of God so are Priests and in this kinde greater Gods then they because they approche nearer vnto the true God and only God by essence who therfore is called Deus Deorum Psal 49. 135. God of Goddes and their consecration and anoynting being a Sacrament is farre holier then that of Kings for which cause CONSTANTIN called the Bishopes of NICE his Gods Ruf. l. 1. Cap. 2. and would not be Iudge of them to whose iudgement he was to stand and as Princes are Kinges so are Priests and by so much greater Kinges then they by how much it is more to be a Kinge of soules then bodies wherfore the scriptures alleaged in the former Chapter which giue to the spirituall power a superioritie and authoritie ouer the temporall do prooue also that Bishops and especiallig the High and chiefe Pastour are euen Kings Pastours Ioan. 21 and superiours For when Christ bad PETER feede his sheepe he made him Pastour ouer all Christians and so the King if he wil be a sheepe of Christ must be a sheepe of PETER and consequentlie of the Pope his successour Mat. 18. and must acknouwledge him his Pastour And When Christ saied Dic Ecclesiae c. Tell the Church and if he will not beare the Church let him be vnto thee is an Ethnick and Publican Did he exempt Princes from the Churches Tribunal And when he saied What soeuer you shal binde vpon earth Mat. vlt. shal be bound in heauen were Princes excepted No no. If Princes will be members of the Church they must be subiect to the visible Head therof If they will be sheepe of Christ they must acknowledge PETER and the Pope his successour for their Pastour 3. Neither can their temporall soueraintie exempt them for that only maketh them so absolute that they are subiect to no temporall power yet remaine they notwithstandinge subiect to the spirituall power of the Church and as subiect as the lowest Christian and haue no more commaund ouer the Church then the meanest of the people True it is that they are defendours or ought so to be and Protectours of the Church Pastours and superiours they are not but sheepe and inferiours And therfore after that the Prophet Esaye had saied Erunt Reges nutritij tui c. Esai 49. Kinges shall be thy nourcing Fathers to shewe that this importeth no superioritie ouer the Church he addeth VVith countenance cast downe toward the ground they shall adore thee the Churche and they shall licke vp the dust of thy feete 4. And this I proue first by reason grounded in faith and Diuinitie For the King by Baptisme is made as trulie a member of the Church as the meanest Christian and is incorporated as deepelie by the Caracter of Baptisme as any hee is regenerated and borne againe as much as any else he should not be so good a Christian as others And seing that by this incorporation and natiuitie as is before declared the Pastours especiallie the chief Pastour who is Head of this bodie hath power ouer all Christians it followeth that he hath also power ouer Kinges and so as the King can punnish rebelles Malefactours cast them out of the Realme by banishement so may the Chiefe Pastour punnish a rebellious King
sayth he let none of you suffer as a murderer or a chiefe or a rayler or coueter of other mens thinges but if as a Christian Catholique let him not be ashamed 1. Pet. 2. Bee you therfore Subiect to euerie humane Creatur for God whether it be to the King as excelling or to rulers as sent from him whether it bee to the Prelate or to the Prince Church or Common wealth it hauing been my onlie intention and the onlie drift of this booke that Prelate and Prince should both haue their due neither should bee iniuried 78. And therfore I exhort you to refuse the Oathe of pretended Allegeaunce because your Chiefe visible Pastour hath forbidden it and for that his Authoritie and Right therin is interessed and yet I would haue you also obey the King in all Temporall and Ciuill causes because such obedience Gods Law commaundeth and consequentlie to defend his Royal parson euen with hazard of your goods Landes and liues to pray for him and his Royall posteritie that he may liue and raigne long in his own person and after in a long posteritie that he may soe gouetn his Kingdome of England heere as he may not loose but gaine a greater Kingdome of Heauen herafter 79 And I most humblie also desire his most Excellent Maiestie An humble petition to the Kings maiestie out of his rare wisdome deepe Iudgement and long experieÌ„ce not to esteeme those his onlie faithfull Suhiectes who are best Temporisers because as many of these men serue not so much the King as the tyme and in it their own turnes so if tyme Fortune chauÌ„ge they also like the Fishe Polypus which taketh the hewe and colour of the stone to which it cleaueth will chaunge and varie The noble CONSTANT vs Father to CONSTANTINE the Great will be vnto his Maiestie a good President in 〈◊〉 Kinde Hee on a tyme to trye who were like to prooue his most faithfull Subiectes commaunded as EVSEBIVS relateth that all those of his Court Euseb li. de vita CoÌ„stan tini non longe ab initiâ— who would enâ—oy his frendship or participate of any his Honours and Dignities which he vsed to bestowe should sacrifice to the Goddes and that they who would not should be expelled the Court and depriued of all honour and fauour At which commaundement some of them loath to loose their honorable places and Dignities obeyed the King and forsaking Christian Religion sacrificed to the Idolles others fearing God more then the King and more him that can kill soule and bodye in hell then him that can kill onlie the body Mat. 10. but can not touch the soule left the Court and all hopes of preferrement rather then they would leaue their Religion or do any thing against their conscience which when the King Sawe he called backe those constant Christians and reiected from his Courte and companie those-false harted Temporizers saying that they whoe were not faithfull to God would neuer be sure and trustie to the King and that they who would not for any thing the world could afforde forsake God or their Religion or do any thing against conscience were most like to prooue most faithfull freinds and Subiectes to their Prince Which President if 〈◊〉 Maiestie our Soueraigne respect accordinglie he will deeme and shall by experience find that those his Catholique Subiectes who out of Religion and Conscience stand most constantlie for their faith the Church and her chiefe Visible Pastour will out of the same Religion and conscience which are the most strong and forcible bondes stand most stiffelie when occasion shal be offered for their King and Soueraigne and will prooue his most obedient peaceble and faithfull Subiectes The Printer to the Reader Although the Authour gentle Reader by publishing this his Treatise so late This is spoken of the first Edition may seeme to haue obserued no oportunitie of time yet I can assure thee that it was two yeeres since readie for the presse and much against his will hath all this while vppon some occasions been differred But seeing that the Oath is still proposed by the Magistrate and by some few also who feare more the losse of a Temporall then an eternall estate taken and moreouer defended he shall not be like to that Phisition who prescribeth Phisick after the disease is cured but rather to him who expecteth till the disease coÌ„meth to maturitie and ripenesse that so shewing it selfe more euidently he may apply the better remedie Receaue it therefore how late soeuer it come and vse it for thy good according to the Authours desire and sincere intention FINIS FAVLTS ESCAPED IN PRINTING PAg. 7. lin 10. bath corrige hath selue cor selfe p. 8. l. 11. Defert cor Desert p. 1â— l 22. to watdes cor towardes p. 14. l. 10. Indâ—â—h 8. Iudiâ—h 8. p. 14. l. 21 your co your p. 15. l. 3 Ghildbirth co Childbirth l. 15 eins cor eius p. 17. l. â—6 fornacet rieth cor fornace trieth p. 22. l. 26. substantiam cor substantiam p. 25. l. 2. tberfore corrige therfore p. 26. l. 3 you cor you p. 31. l. 18. visible cor visible p. 33. l. 8. followeth co floweth p. 3â— l. 9. and cor and. p. 43. l. 24. gnbernator cor guâ—ernator p. 48. l. 29. declare cor declare p. 50. l. 13. meantes cor meanes p. 55. l. 3 priuarelie or prâ—uate lie l. 5. children cor children p. 70. l. 1. that is cor that it l. 25. and cor and pag. 71. l. 29. ge cor goe p. 7â— l. 11. spirituall cor spirituall p. 75. l. 8 Fightlie cor Eighlie p. 76. l. 18. gouernmet co gouernment p 81. l. 24. defcendeth cor descendeth l. 28 Kâ—uges cor Kinges p. 82. l. 7. out cor our p. 85 l. 5. Enangelists cor Euangelists l. 10. nobis â—o vobis p 81 l. 22. and cor and. l. 2â— inâ—â—fidictio cor-iurisdictio p. 87. l. 12. facrifice cor sacrifice p. 91. l. 13. especiallig cor especiallie l. 23. is cor as pag. 93. l 10. infect cor infect p. 96. l. 11. thout cor thought lin 27. excommunication cor excommunication p. 98. l. 29. illnm cor illum p. 100. l. 25. of cor of p. 102. l. 19. bic cor hic l. 20. bellnm cor bellum p. 105. l. 9. ouet cor ouer l. 14. qui cor qui. l. 24. Russinus cor Ruffinus p. 107. l. 9. soue cor sonne l. 28. einsque cor einsque p. 108. l. 14. aud cor and. l. 19 hodie cor holie p. 11. l 16. first cor first p. 119. l. 24. howsoeuer cor howsoeuer p. 110. l. 23. derest cor detest p. 121. l. 3. Ecclesiastiaall cor Ecclesiasticall p. 123. lin 10. is cor if p. 127. l. 17. notwitstanding cor notwithstanding l. 20. snmendum cor sumendum l. 28. Ecclefiasticall cor Ecclesiasticall lin 31. Aristocle cor Aristotle p. 128. l. 5. Church cor Church p. 130. l. 12. os cor of l. 33. Generall cor Generall p. 131. l. 23. enerie cor euerie p. 132. lin 29. eternall cor externall p. 135. l. 12. aster cor after p. 137. l. 33. snpreme cor supreme p. 143. lin 21. gouerue cor gouerne pag. 1â—0 l. 21. quicquam cor quicquam pag. 151. l. 19. inconsiderrti cor inconsiderati p. 152. l. 10. BBCAMVS cor BECANVS p 153. l. 16. BYRHIL cor BVRHIL p. 154. l. 20. King cor King p. 155. l. 2. Supremacie cor supremacie p. 172. l. 24. heanen cor heauen lin 33. thetof cor therof p. 174. l. 17. although cor although p. 175 l. 17. Authontie cor Authoritie p. 179. l. 21. selues cor selues p. 186. lin 2. rempnblicam cor rempublicam l 5. The same doth also cor The same doth also p. 187. li. 18. Councell cor Councell pa. 190 l. 32. chrastizing cor chastizing p. 190. l. punish cor punish lin 13. sacrifice cor sacrifice p. 192. infecting co infecting p. 195. l. 18. that cor that p 196 l. 22. be cor he p. 198. l. 9. ther cor the. pag. 200. l. 6 hane cor haue p. 201. l. 25. Kingdomes cor Kingdomes p. 205. l 23. for as cor for as c. pag. 20â— l 19. Priuces cor Princes p. 208. l. 25. offensiue cor offensiue p. 214. l. 24. subiect corrige subiect p. 218. l. 11. And cor And. pag. 224. li. 24. selue cor selfe p. 228. l 31. which cor which p. 23â— l. 7. Prelares cor Prelates p. 235. l. 6. Lordes cor Lordes p. 237. l. 25. te cor to p. 238. l. 18 hecause cor because p. 240. l. 5. not cor not pag. 243. l. 18. which cor which p. 245. l. 1â— should cor should p. 246. l. 28. of cor of p. 249 lin 33. from cor from p. 257. l. 5. Epistle cor Epistles p. 257. l. 18. Regnnn cor Regum pa. 262. l. 17. denouuced cor denounced p. 268. l. 22 contronersie cor controuersie p. 269. l. 22. Englisch cor English p. 270. l. 2 Azorins cor Azorius p. 272. l. 2. cafu cor casu lin 22. edministrare cor administrare lin 28. propoaetion cor proposition l. 30. ne cor one p. 276. l. 21. aud cor and. p. 2â—8 l 22 trulie cor trulie p. 279. l. 16. Freunce cor Fraunce p. 284. l. 3. Councell co Councell p. 29â— l. 23. murout cor mirrour p. 288. l. 13. subiectes co subiectes l. 18. Queene cor Queene l. â—2 thc co the. p 290 l. 2. where cor were l 28. Thirdlie and lastlie cor Fourthlie and lastly p 297. l. 32. leisnre cor leisure p. 298. l 31. vndes cor vnder p. 2â—9 l 12. TViddrington cor VViddrington lin 24. beeause cor because p. 300. l 13. see cor soe p. 312. l. 32. os cor of p. 330 l. 21. Fot cor For. p. 334. l. 2â— saferie cor safetie Pag. 351. in marg dele Anton lib 4. and lib. cor l. pag. 353. lin 26 adde before if yet pag 353 lin 30. depose cor depose also pag 465. l last dele of excommunication denounced pag. 361 lin 10. abolendum cor abolendam pag. 368. l. 25. coe correct condemned pag. 368. l. 26. and cor but practised and. pag. 400. l. 23. perswaded cor perswade End