credit In the mean time since Kings Emperors were long before Popes Bishops who derive all their Lordly power Splendor Temporalties Jurisdictions Bishopricks precedency above other Ministers only from their donations not they their Crowns Kingdoms or Regal Authority from Popes or Bishops as all Histories attest against their Papal pretences to the contrary Since the Moon doth frequently ecclipse the Sunne by the interposition of her body between it and the earth as the Papal and Pontifical power hath frequently ecclipsed more or lesse the power splendor of our own and other Kings and the Roman Emperours but these Suns ver ecclipseth the Moons but only the interposition of the earths Ball betwixt them in their Divine jurisdiction being very little granted to them out of meer bounty not duty as I shall prove in due place Since the Jurisdictions Constitutions Decrees Ceremonies Franchises of Popes Prelates are still various and subject to change like the Moon the Light both of their Doctrine and Life since Pope Gregory the seventh Innocent the third Adrian the fourth Boniface 8. hath been rather Moon-light yea darkness it self then Sun-shine and the Popes Bishops Priests Monks of the Church of Rome it self more carnal earthly ambitious vitious and dark then the Kings Princes Civil Magistrates and Lay-people as St. Bernard and many of their own Authors as well as Protestants assert that the Papacy opposing and exalting it self ever since these Popes above all Christian Kings and Emperours is that Man of sin which Christ himself shall destroy with THE BRIGHTNESSE OF HIS COMMING LIGHT of the Gospel I shall rather conclude that the Pope with his Prelates Priests are the Moon and their Church the Night the Emperour and Christian Kings the Sunne and their kingdoms the Day signified in Genesis 1. then Popes and Prelates of the Church of Rome if rightly parallel'd The 2d Text alleged for the Popes Supremacy over Kings and Emperours as well in Temporals as Spirituals is The High Priest and Priests anointed crowned Saul David Solomon Jehu Joash Kings of Judah and Israel as Popes and Bishops do Kings now Ergo they were paramount their Kings as well in Temporals as Spirituals because they were anointed by and received their Crowns and Kingdoms from their hands alone who might dispose of them at their pleasures Thus Pope Adrian the 4th argued from Popes coronations of the Roman Emperour deduced from the Jewish high Priest Whence hath he King Frederick the Empire but FROM US By election of the Princes he hath the Name of King by OUR CONSECRATION he hath the name of Emperour Imperator quod habet totum habet a nobis Whatever the Emperor hath he hath the whole from Vs It is in our Power to give the Empire to whomsoever we will Hence Laurentius Ostiensis Alvarus Pelagius Marta with sundry other Pontificans thus second Pope Adrian Since Kings are made Kings by their Unction which can be had from none BUT A PRIEST as Saul and David by Samuel It is apparent they are above above Kings and That all Kings receive both the Confirmation and Administration of their Kingdoms from the Spiritual Iudge The Emperor receives his Temporal power from the Pope and Church of Rome who Confirms Annoints Crowns him therefore approves rejects and deposeth him at his Pleasure To which I reply 1. That Samuel anointed Saul and David to be Kings not at but before their Coronations and that by Gods special command as his Minister only not their Superiour whence Samuel told Saul The Lord anointed thee King over Israel and David alwayes stiled him THE LORDS ANOINTED not Samuels refusing to offer the least violence to his person upon this account So David is stiled Gods anointed who tells him I anointed thee KING over Israel and called him Mine anointed adding With my Holy oyle have I not Samuel anointed him 2. Neither Samuel nor any other of the High Priests who anointed Saul David or any King of Judah or Israel did ever from thence either claime or exercise the least Jurisdiction or Superiority over their Persons Crowns Kingdoms in Spiritualties or Temporalties as Popes and Prelates claime exercise over Christian Kings and Emperours Crowned by them Nor yet Jehojeda the High Priest who not only Anointed and Crowned Joash King but was the principal Instrument in preserving and restoring him to his Crown when Usurped by Athaliah But they all dutifully submitted to and obeyed their Royal commands ordinances in all Ecclesiastick and Divine as well as civil things as the premises evidence 3ly Not only the High Priests but Elders and People anointed David and Jehoahaz Kings without any Priest or High Priest that we read of Yet none of them claimed exercised any Supremacy over these Kings upon this account 4ly Zadoc the Priest and Nathan anointed Solomon King by King Davids special command not their own Authority who put Abiathar the chief Priest from being Priest unto the Lord because he sided with Adonijah and crowned him King and made Zadock Priest in his place Here the very King deposeth the chief Priest and tells him he deserved also to dye for anointing Adonijah not the high Priest the King for being crowned and anointed by Zadock 4ly One of the sons of the Prophets a young man by the Prophet Elisha his command from God not the high Priest anointed Jehu King saying Thus saith the Lord I HAVE ANOINTED THEE KING OVER ISRAEL which having executed he opened the door and fled If this young Prophets meer anointing Jehu King gave him an absolute Jurisdiction over him in spiritual and temporal things as these Pontificians argue then this Minor Prophet likewise gained the supream Jurisdiction over the high Priests themselves and Zadock and Nathan over Abiathar the chief Priest by anointing Solomon King as well as over Jehu and Solomon which they dare not averre 5ly Popes themselves who pretend to this absolute Soveraign power over Emperors Kings by reason they crown and anoint them are both elected crowned and anointed Popes by Bishops and Cardinals only not Popes as all their Historians Pontificale Ceremoniale Romanum attest Will Popes then inferr Ergo they are higher greater in Power Jurisdiction then Popes and may dispose of the Papacy Popes and depose them at their wills Besides in the Church of Rome all other Episcopal Churches and our English Church meer Presbyters at first and of latter ages inferiour Bishops and Clergymen both elected anointed consecrated and installed all their Patriarchs Metropolitans and Archbishops Will it therefore follow that they are superiour to Patriarchs Metropolitans Archbishops in Ecclesiastical Jurisdiction and may remove them at their wills If not then this grand Argument of Popes Popelins for the Popes Prelates supremacy over Emperors Kings Churches kingdoms in Temporals and Spirituals because they anointed crown them is a meer ridiculous
vel solvere se noxios arbitrentur cum apud Deum non sententia Sacerdotum sed reorum vita ponderatur Alligat solvit Episcopus vel Presbyter eos qui insontes sunt vel noxii sed pro officio suo cum peccatorum audierit varietates scit qui ligandus sit qui solvendus c That is as Peter Lombard interprets it Dominus tribuit Sâ—cerditibus potestatem Ligandi Solvendi id est ostendendi hominibus Ligatos Solvendos in and by the preaching of the Gospel to them according to Christs commission He that repenteth believeth and is baptized shall be saved here is the loosing and remitting He that repenteth not nor believeth shall be damned and the wrath of God abideth on him here is the binding and retaining by the keyes of the kingdom of heaven to wit the Gospel which shuts and opens heaven gates admits or excludes inherits or disinherits them of it and is the savor of life unto life to those who believe it but the savor of death unto death to those who believe it not as is evident by Mar 16. 16. Lu 13. 3. 5. John 3. 38. c 12. 48. Rom 2. 1 to 16. 1 Cor 6. 9 10 11. 2 Cor 2. 14 15 16. c 4. 3 4. Gal 5 19 20 21. Ephes 5. 5 6. Rev 21. 8 17. c. 22. 14 15. Acts 3. 26. c 16. 30 31. 2 Cor 10. 4 5 6. Which texts do open heaven gates to all repending and believing but shut them against all unrelenting unbelieving sinners This Origen Tertullian Hierom Chrysostome Augustine and other Fathers Bishop Jewel Dr. Reynolds Bishop Vsher and most Protestant Divines prove to be the Keyes of heaven and the proper pardoning binding loosing retaining of sins in the premised commission which though peculiar to Apostles Bishops Priests and Ministers of the Gospel in respect of their publike Ministry in preaching the word and pressing the promises and threatnings of the Gospel yet it belongs to every Christian Magistrate and private Christian too in their orb who may in their respective places apply the promises of the Gospel to the consolation and absolution of private penitent Christians their own families friends neighbors and denounce the wrath and judgement of God against impenitent persons and Malefactors as Judges usually do as there is ocasion 4ly This power of binding retaining loosing and remitting sinnes with the keys of the kingdom of heaven whereby this is done were equally given to all the Apostles as farre forth as to Peter Christs words I will give to thee the keyes of the Kingdom of heaven c. being in the future not present tense giving him no actual possession of the keys kingdom of heaven til after Christs ascension then but joyntly with the rest of the Apostles John 20. 21 22 23. Yea every ordinary Minister Presbyter Priest hath as large a divine power in the Keyes as the Pope himself or the greatest Patriarch Archbishop Bishop in the world and may as absolutely fully bind loose absolve retain mens sinnes as they their Commissions being all one and the same and their power herein not judicial but meerly ministerial declaratory not definitive the absolute judicial power of shutting and opening heaven pardoning remitting retaining sins and absolving condemning sinners being peculiar to God and Christ alone as Isay 22. 22. Rev. 3. 7. Mat. 9. 5 6. Luc. 7. 48 49. John 2. 13. Rom 2. 17. resolve Origen St. Ambrose Chrysostom Augustine with others before cited Beda yea Peter Lombard Richardus De Sancto Victore confesse and Bishop Jewel Dr. Rainolds Dr. Field Bishop Usher Dr. Ames and all other Protestant Divines prove at large in their Treatises of Confession Absolution Power of the Keyes and against the Popes Supremacy Whence Alphonso de Castro concludes though a great champion for the Pope Quando absolvit simplex Sacerdos tantum adsolvit de Culpa sicut Papa Therefore if these Texts give any Supream Ecclesiastical Authority over Kings and the whole Church to St. Peter or the Pope they give the very same to every Priest Curate whatsoever and so we shall have as many Popes yea Vicars generals and Viceroyes of Christ over the Church all Christian Kings Emperors and their kingdoms as there are Priests 5ly I have long admired how any Pope or Prelate from this borrowed Metaphor of the Keyes of the Kingdom of heaven given to Peter or others can pretend to such a transcendent Soveraign Ecclesiastical Temporal Jurisdiction too as some of them claim from thence Since I never read in any Text Story That Keyes were an Emblem of Supream Iurisdiction but the Sword or Scepter only which belongs not unto Apostles Popes Prelates Priests but Kings alone And experience informs us that Porters who keep the keyes and open shut the gates of Kings Popes Bishops Noblemens Pallaces Cities Colledges Castles Courts and other publike or private Baylifs Stewards Butlers Grooms who keep the keyes of their Lords Masters Barns Butteries Sellers Stables are persons of inferiour quality void of any Supream Temporal or Ecclesiastical Authority in or over their fellow Servants much lesse over their Lords Masters to shut them out or let them in at their pleasures Therefore every of these Porters Key-keepers yea every parish Clerk who keeps the keyes of the Church Cathedral or of the Popes own pallace at Rome may as justly challenge a Supream Temporal and Ecclesiastical Jurisdiction over their Kings Lords Popes Bishops Parish-Priests Parishioners Churches themselves as the Pope Priests and Prelates do from St. Peters keyes because they keep the keyes and open the doors to let them in and out of their Pallaces Churches Houses yea the Door-keepers and Turn-keyes of both Houses of Parliament may as well argue they are above the Houses Members themselves in power and jurisdiction upon the same Account as Popes above the Church Kings 6ly Popes and their flatterers to appropriate those Keyes to St. Peter and the Romish Hierarchy which Christ himself never knew nor gave them have made up a New Bundle of Keyes in their own forge which will never shut nor open the gates of heaven As first the Key of Power 2ly Of Iurisdiction 3ly Of Order 4ly Of Discretion 5ly The Keyes most principall 6ly The Keyes lesse principall 7ly The Keys of Knowledge Which though chief Bonaventura confesseth most of their Ordinary Masse Priests want being so ignorant that they are utterly voyd of all true saving knowledge of the sacred Scriptures Most of these Keyes they appropriate to the Pope originally and from him derivatively to Bishops But since they have not in all their New Bunch of Keyes The Key of Faith and knowledge of the word of God which only opens heavens gate and since the gate of heaven is very strait and but one and so needs not such a multiplicity of Keyes or pick-locks to open it
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
Jurisdiction do most neglect this most essential prime part of their Commission and relinquish it to inferiour Priests Ministers Curates to whom they deny the power of Jurisdiction The third Commission whereon the Pope and his flatterers principally erect St. Peters and their absolute Ecclesiastical Soveraign Supremacy over all other Apostles Ministers Priests Kings Emperors Kingdoms and Catholick Church on Earth and upon which all Bishops Presbyters Priests do bottom their pretended divine Ecclesiastical Jurisdiction over Emperors Kings and all Secular persons as appropriate to their functions consistories and incommunicable to Princes or Laymen is that which was generally given by Christ to all the Apostles yea to private Christians and Lay-men and the whole Church before Christs passion Mat. 18. 18. Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Thus renewed confirmed to all the Apostles by Christ in behalf of the whole Church after his resurrection in other words Jesus breathed on the Disciples and said Receive ye the holy Ghost whosoever sins ye remit they are remitted and whose soever sins ye retain they are retained Which Commission though thus twice joyntly given to all the Apostles alike by Christ yet because he first granted this commission to them directing his speech personally to Peter Mat 16. 18 19. I say unto thee thou art Peter c. And I WILL not now do give unto thee the keyes of the kingdom of heaven and whatsoever thou shalt loose on earth shall be loosed in heaven and whatsoever thou shalt bind on earth shall be bound in heaven Popes and Popish writers thence conclude St. Peters and others Universal Supremacy over the whole Church and all other Apostles and Bishops whatsoever as well as Kings and Emperors I answer That these Commissions if rightly examined do neither give St. Peter nor his pretended Successors nor any Prelates or Ecclesiastical persons such an inherent Supream Ecclesiastical Jurisdiction distinct from the Regal and Temporal and incommunicable to Lay persons as is pretended For 1. Every particular person though a Lay man or private Christian hath an absolute power yea special command from Christ himself to pardon forgive and remit sins and offences committed against himself as this clause in the Lords Prayer Forgive us our trespasses as we forgive them that trespasse against us These precepts When ye pray standing forgive for if ye forgive their Trespasses your heavenly Father will also forgive you but if ye forgive not men their trespasses neither will your heavenly Father forgive you your trespasses Forgive and you shall be forgiven Forgive one another as God for Christs sake hath forgiven you with other Scriptures demonstrate And as they may thus pardon loose and forgive so they may likewise binde or retain sinnes and trespasses against them when the parties are obstinate and impenitent This is evident by Luke 17. 3 4. If thy brother trespass against thee rebuke him and if he repent forgive him And if he trespasse against thee seven times a day and seven times in a day return unto thee saying I repent thou shalt forgive him but not without repentance Compared with 2 Thess 3. 14 15. Rom 16. 17 18. 1 Cor 5. 11 12 13 and Mat 18. 15 16 17. Moreover if thy brother trespasse against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother But if he will not hear thee then take with thee one or two more that in the mouth of two or three Witnesses every word may be established And if he shall neglect to hear them tell it unto the Church and if he shall neglect to hear the Church let him be unto thee mark it not them as an heathen man and a publican Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose in earth shall be loosed in heaven Therefore the self-same Commission Authority of binding and loosing upon earth is given to every private person in this Original Text by Christ as was given to Peter Mat 16. 18 19. and to all the Apostles John 20. 22 23. Hence St. Augustin resolves Cum caepisti habere fratrem tuum tanquam Publicanum Ligis illum in terra cum autem corrigeris concordaveris cum fratre tuo solvisti illum in terra Cum solveris in terra solutus erit in coelo Theophylact is yet more punctual Si tu offensum eum habes eum qui te affecit injuria sicut Publicanum Gentilem erit ille et in coelo talis Si autem solveris eum hoc est si illi condonaveris erit illi et in coelo condonatum Non enim solum quae solvunt Sacerdotes sunt soluta sed quae cunque nos et iniuria assecti vel ligamus vel solvimus et ipsa erum ligata et soluta And if every private person may thus bind and loose as well as Priests as these two Fathers together with Bishop Jewel and others resolve then much more may Kings and Supream temporal Magistrates do it in their Courts and Consistories Our Venerable Beda Peter Lombard Scotus with other Popish School-men yea their Canon Law and Canonists resolve That in the absence or want of a Priest a man may confesse his sins to his coequal or neighbout yea open his daily and lesser sins to his neighbor where there is a Priest and receive absolution from him though a Layman as well as from a Priest And that they may do so even by divine Institution is most fully demonstrated by Jam 5. 16. written to the twelve Tribes scattered abroad who are thus admonished Confesse your faults one to another not to a Pope Bishop Priest and pray for one another that ye may be healed from which Text not only many Antients but most Orthodox Protestant Divines resolve That no privat christian in point of conscience is obliged to confess his sins to a Priest any more then to another private Christian and Laymen no more obliged to confesse their sins to Priests then Priests are to confesse their sins to Laymen and that this text makes the duty of confessing their sins faults one to another reciprocal being coupled with mutual praying for one another the Bishop Priest being bound to pray for the people as well as the people for the Bishop or Priest therefore to confesse unto them as far forth as they are to confesse to him 2ly I answer That the power of binding and loosing retaining and remitting publike or scandalous sinnes is not given to Peter the Apostles Popes Bishops Priests or Ecclesiastical persons as an inherent priviledge and jurisdiction peculiar to them alone but to the whole Church and congregation to whom the right and execution thereof principally appertains This is infallibly
Antichristian Pride actions and Kings villain service It is St. Bernards instruction to Pope Eugenius Bonus fundus humilitas in quâ—â—mne aedificium spirituale constructum crescit in Templum sanctum in Domino Nulla splendidior gemma in omni praecipue conatu Summi Pontificis Quo enim celsior caeteris eo humilitate apparet illustrior in seipso And it is the determination of Thomas Waldensis a great Patron of the Popes Supremacy Petrus sicut in Apostolatu primus erat sic etiam in humilitate I wish Popes who pretend themselves to be St. Peters successors disclaiming all their premised Luciferian Ceremonies Services Exorbitances with all other Bishops and Clergy-men may from henceforth demonstrate themselves to be Christs real Disciples Apostles successors exceeding all others in humility by preaching diligence in the Ministry not in the usurpation of such Ecclesiastical Authority for which they have neither precept nor president in the Gospel as the premises demonstrate I shall cloze up this Chapter with St. Bernards words to Eugenius which I cordially desire all ambitious Popes and Prelates seriously to consider En quis es sed noli oblivisci etiam quid Quid desinas intueri quod non desiisti esse Hoc ergo consulo consideres maxime quod maximus es hominem videlicet quod natus es Tolle ergo nunc haereditaria haec perizomata ab initio maledicta Dirumpe velamen foliorum celantium ignominiam nec plagam curantium Dele fucum fugacis honoris hujus malae coloratae nitorem gloriae et unde es nude nudum consideres quia nudus egressus es de utero matris tuae Nunquid infulatus nunquid micans gemmis aut floridus sericis aut coronatus pennis aut suffarcinatus metallis Si cuncta haec veluti nubes quasdam matutinales velociter transeuntes cito pertransituras dissipes exsuffles a facie considerationis tuae occuret tibi homo nudus pauper miserabilis Homo dolens quod homo sit erubescens quod nudus sit plorans quod natus sit murmurans quod sit Homo natus ad laborem non ad honorem Homo natus de muliere ab hoc cum reatu brevi vivens tempore ideoque cum metu repletus multis miseriis ideoque cum fletu vere multis quâ—â— corporis animae simul Proinde si consideras quantus es cogita etiam qualis maxime Haec te sane consideratio tenet in te nec te avolare sinit nec ambulare in magnis neque in mirabilibus super te In te consistito non infra dejici non attolli supra non evadere in longius non extendi in latius Tene medium si non vis perdere modum Locus medius tutus est Medium sedes modi modus virtus Omnem extra modum habitationem sapiens exilium putat BOOK I. CHAP. V. That Gods principal end and intention in ordaining Kings and Supream Civil Magistrates in the world was not the bare external administration of Justice between man and man the protection of their Subjects from violence oppression the preservation of them in wordly peace plenty prosperity the punishment of Malefactors rewarding of well-doers encouragement of Arts Virtue Trade industry or fighting their battels in times of War against Invading Enemies though considerable parts of their Regal Office and Soveraign Authority But the advancement of Gods Honor Worship Service Glory and spiritual Kingdom whose Vice-royes they are the suppression of all Idolatry blasphemy sinne wickedness the promotion of the eternal salvation felicity of their people and to be Kings for the Lord their God by advancing his interest all they can Vpon which ground in order to effect these ends God himself as well under the Gospel as Law hath delegated the Supreme Ecclesiastical Jurisdiction only to Kings and other Soveraign Temporal Potentates not to Popes Bishops Priests who are subordinate to them as their Subjects not Copartners with them in their soveraign Ecclesiastical Authority in point of Interest nor yet in its actual execution no further then they are pleased by their Laws and Commissions to delegate it to them as their Substitutes With a specification of the chief particulars wherein this Supream Ecclesiastical Power of Christian Kings and Emperors consists THE Grand Engin by which Popes and Popish Prelats have robbed Christian Emperors Kings Princes Magistrates of their Supream Ecclesiastical Authority and monopolized it to themselves alone is this grosse Paradox and Imposture That God and Jesus Christ under the Gospel have committed to their trust care only the Administration Government of the Commonwealth and Secular not of the Church and Religious affairs of the bodies temporal estates of their Subjects not of their Souls for which they are not to give any account at all to God That the Government care reformation of the Church Religion divine Worship and their Subjects souls are by Christs institution wholly and solely delegated to Popes Bishops Priests and other Ecclesiastical persons not to Emperors Kings or Supream Civil Magistrates Upon which notorious Forgery and Mistake they have First usurped engrossed to themselves alone the Title of The Church when as the definition of a Church whether Militant Triumphant National or Provincial accords not with them but their flocks people rather and is no where given to them in Scripture and the stile of Churchmen Ecclesiastical sacred persons Clergy-men which Titles they deny to all others not in sacred Orders stiling them The world secular persons the Laity popularity prophane vulgar unconsecrated persons as if they were no members of the Church when as the Scripture stiles them the Church Members of Christs body the Church and so Church-men Ecclesiastical persons as well as Bishops Priests Saints sanctifyed holy consecrated persons yea an holy Priesthood being made such by their very calling the Sacrament of Baptism and the Lords Supper their internal sanctification by Gods holy Spirit and washing away of their sins by the bloud of Christ far nobler consecrations then their bare Clerical Orders which no Protestants esteem a Sacrament and St. Peter himself defines them to be Gods Clergy Heritage as well as much as any Popes Prelates Priests how great soever 2ly They have forged two distinct incompatible Swords Jurisdictions The one Ecclesiastical peculiar to Popes Bishops Priests and those they stile Ecclesiastical persons not belonging to Emperors Kings or secular Princes The other Temporal exercised about secular things and affairs belonging only or principally to Emperors Kings and Secular powers yet subordinate to the command of Ecclesiastical persons when they shall require or desire its protection or assistance to enforce their Ecclesiastical censures 3dly That every Pope Bishop Priest as he is an ecclesiastical person is as far above all Emperors Kings Secular persons of what quality or dignity soever as the soul is above the body heaven
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.
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
you abundantly into THE EVERLASTING KINGDOM OF OUR LORD and Saviour Jesus Christ and our Saviours own asseverations Not every one that saith LORD LORD shall enter into the KINGDOM OF HEAVEN but he that doth the will of my father which is in heaven necessarily evince 7ly After our Saviours resurrection and ascention when God his Father highly exalted him and gave him all power both in heaven and earth his Soveraign Regality and Dominion in and over his Church and Kingdom are frequently set forth in these transcendent expressions decyphering only his Regal not Prieâ—tly or Prophetick Offices and Administrations Our Lord Jesus Christ who is the only Potentate the King of Kings and Lord of Lords the Prince of the Kings of the earth whom God the father of glory hath set at his own right hand in heavenly places far above all principalities and powers and might and dominion and every name that is named not only in this world but in the world to come and hath put all things under his feet and gave him to be head over all things to his Church which is his body The fullnesse of him that filleth all in all Goa hath by the extraordinary greatnesse of his mighty and glorious power delivered us from the power of darknesse and translated us into the kingdom of his dear Sonne who is the first-born of every creature For by him were all things created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and for him And he is the head of the body the Church who is the beginning the first-born from the dead that in or amongâ—â— all things he might have the preeminence For it pleased the Father that in him all fullnesse should dwell Compared with his other Gospel titles Thou King of Saints and the united praises prostrations acclamations of the Angels with the four beasts and the 24. Elders and all the Saints and Redeemed ones before Christ who sitteth on the throne before whom they all fall worship and cast down their Crowns saying Worship and honour and thanks and glory and power be unto him that sitteth upon the throne for ever and ever worthy art thou O LORD to receive glory and honour for thou hast created all things and for thy pleasure they were and are created All these recited Texts resolve that Christ is Supream head of his Kingdom the Church not in his Priestly Propheticall capacity or office but only in his Regal and reigns in it as a King Lord not as Priest or Prophet 8ly As in the Old so in the New Testament the Church Militant as well as the Triumphant is usually stiled the Kingdom of God the Kingdom of heaven Christs Kingdom my Kingdom his Kingdom the ever lasting Kingdom of our Lord and Saviour Jesus Christ a Kingdom which cannot be removed c. The very Gospel it self the Gospel word and mysteries of the Kingdom yea shall the Kingdom of God and heaven it self The mighty power of God to salvation scepter of his Kingdom His Saints shall eat drink sit reign with him in his Kingdom He sits and reigns for ever in his Church as a King on a Royal throne clothed with royal Majesty and glory His rewards are all Regal A crown of righteousness of glory thrones Inheritances in his kingdom reigning with him as Kings royal Robes Honour Glory His punishments Regal Exclusion from his kingdome everlasting death infernal chaines destruction from the presence of the LORD and from the Glory of his POWER His judging of quick and dead at his appearance and comming Yea all his administrations Regal in prescribing Lawes to his Church rescuing them from the power of Satan Hell and all other Enemies protecting them from all evils treading Satan under their feet Guarding them by his Mighty power unto salvation in his heavenly kingdom compared with this fulfilling of the procies of Christs kingdom in the Old Testament thus recorded as accomplished in in the New Rev 11. 15. There were great voyces in heaven saying The Kingdomes of this world are become the Kingdom not Church of our Lord and of his Christ and he shall reign for ever and ever Rev 12. 10. And I heard a loud voice saying in heaven Now is come the Kingdom of our God and the Power of his Christ 1 Cor 15. 24 25. Then cometh the end when Christ shall have delivered up the Kingdom to God the Father when he shall have put down all rule and all authority and power for he must reign till he shall put down all enemies under his feet All and every of these Texts and considerations joyntly and severall demonstrate more clearly then the Morning Sunne That Christs Government of his Kingdom the Church under the Gospel is only Kingly and Monarchical as even Bellarmin himself and most Pontificians professe argue grounding the Popes Universal Monarchy upon it not Pontifical or Prophetical and that the Supreme Government thereof is for ever intirely annexed to his Regal not Priestly or Prophetical Office and these Offices of his united to his Regal Office as Supream not his Regal to his Sacerdotal or Propheticall as subordinate to them This being an unfallible Gospel-truth not hitherto so fully cleared and insisted on by the Oppugners or Asserters of Popes Universal Monarchy as was necessary which induced me to expatiate in its probation The second and sole Question will be Whether Christ himself did ever delegate by any Commission recorded in Sacred History all his Regal Power and Jurisdiction or any branch thereof to Saint Peter or any other Apostles Bishops Presbyters Evangelists or Ministers of the Gospel Or whether they or any of them ever justly claimed enjoyed exercised this his Royal Dominion Office Government in or over his Church on earth If yea as most Popes and their Parasites confidently affirm without the least shadow of Scripture or Verity let them produce the Commission or Texts to evidence it to every mans conscience in the sight of God and to all Kings Kingdoms Nations in the world If not as shall be evidenced in the ensuing Chapters past all contradiction I and they may then safely cry out mightily with a strong voyce as the Angel prophetically doth Babylon the great Rome is fallen is fallen and is become the habitation of Devils and the hold of every foul spirit and a cage of every unclean and hatefull Bird Come out of her my people that ye be not partakers of her sins and that ye receive not of her Plagues with violence shall she and her triple-crown'd Pontif be thrown down from the pinacle of her usurped super-transcendent power and shall be found no more at all Before I take leave of this Proposition to avoid mistakes and clear up the Truth it will be necessary to distinguish
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
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
himself did almost despair And then induced him to use his utmost endeavours to reform them by the forecited smitings of them with the sword of the Spirit And in case of their final incorrigibility not to excommunicate interdict or anathematise them but desert them totally and by a voluntary exile to remove to some other City to exchange Rome for the World or any other part thereof which was farre better then it there to preach the Gospel and discharge his Pastoral office committed by Christ to Peter and through him to himself by seeding his sheep which he defines only to be the preaching of the Gospel to them concluding in these words Evangelizare pascere est fac opus Evangelistae et Pastoris opus implesti Upon all which considerations I hope the most zealous Pontificians will henceforth be satisfied That the Civil and Spiritual swords have not their distinction distribution nor any foundation at all on Peters single sword or the other Apostles two material swords and that the only spiritual sword belonging to Popes and the Church is not their usual Ecclesiastical Censures thunderbolts but the meer word of God incessantly preached applied in season and out of season to all sorts of sinners especially the most obdurate wherewith the City and Court of Rome are so stuffed that Popes have most reason to brandish this sword and all other swords or keyes they claim from St. Peter only there not in other Princes Bishops Diocesses and Dominions much lesse against Emperors and Kings themselves 2ly If St. Peters the Apostles Priests and Ministers commissions forecited will neither warrant support their Supream Ecclesiastical Jurisdiction challenged pretended to much lesse will their several Titles do it Before I enter upon the Positive Titles given to them in Scripture I shall desire you to take notice 1. That neither St. Peter nor any other Apostle Minister or Presbyter is ever once stiled by Christ or any Apostle in relation to his office either a King Prince Caesar Lord or the higher Powers but only earthly Kings and temporal Magistrates Alvarus Pelagius the Popes Grand Advocate doth not only ingenuously acknowledge but renders these folid reasons for it First because Kings and Lords do frequently abuse their Regal and Lordly power to tyranny and great oppression of their Subjects which Popes and Clergymen would be likewise apt to do if dignified with these Titles 2ly Because the name of a King aliquando superbum sonat and is apt to puff men up with pride and arrogance therefore inconsistent with the humility and meeknesse of Christs Disciples Ministers 3ly To put a distinction between Civil and Ecclesiastical Governors Inter spirituales temporales Reges sicut est discretio in potestatibus sic debet esse in nominibus Principes itaque seculares nomen Regis quod commune est sibi a proprietate retinent praesertim quia ante constitutionem spititualium Regum officium Regis nomen plures habuisse leguntur Principes autem spirituales aliis nominibus nuncupantur quae non fastum sed actum pietatem insinuant Et propter hoc ait Petrus Pastoribus Ecclesiae 1 Pet. 5. 2. 3. 95 Distinct Esto Neque ut Dominautes in Clero Christus dixit Discipulis Lu. 22. Reges Gentium dominatur eorum vos autem non sic Mat. 20 Yea he draws this memorable inference from hence Et secundum hoc videretur dicendum quod licet Christus sit Rex Sacerdos tamen ejus Vicarii scilicet Apostoli eorum successors non sunt Sacerdotes et Reges imo solum convenit eis potestas Sacerdotalis vel Pontificalis ex concessione Christi Si autem aliquibus eorum convent potestas Regia hoc est ex concessione Principum terrenorum sicut ex concessione Constatini habet Romanus Prontifex Imperialem potestatem Distinct 96. Constituimus Which though Alvarus prima facie grants to be rationabiliter dictum for others yet he spends several Articles to assert That the Pope is not only a spiritual but temporal King and Lord yea King of Kings and Lord of Lords and that not only Popes but even Bishops and Priests too have a power and jurisdiction above all Kings Emperors Princes in the world even to excommunicate depose and put them from their Thrones Kingdomes Empires as you heard before at large 2ly Neither Christ nor his Apostles after his Ascension in any of their Epistles or Gospels ever gave St. Peter or the Pope any of these swelling Titles now claimed or Attributed to them by their flatterers as Christs sole Viceroy his sole Vicar General on Earth sole head of the whole Catholick Church God Vice-God Christ Christs Omnipotentiary or Plenipotentiary indued with a plenituds of all power both in heaven and earth the life of the world or any of those Titles which St. Bernard by way of irony censure only gives to Pope Eugenius as others did in good earnest Age indagemus adhuc diligentius quis sis quam geras videlicet pro tempore personum in Ecclesia Dei Quis es Sacerdos magnus Summus Pontifex Tu Princeps Apostolorum tu Primatu Abel Gubernatu Noe Patriarchatu Abraham Or â—ine Melchisedech dignitate Aaron auctoritate Moyses indicatu Samuel potestate Petrus unctione Christus Tu es cui claves traditae cui over creditae sunt Sunt quidem alii coeli janitores gregum pastores Sed tu tanto gloriosius quanto differentius utrumque prae caeteris nomen haereditasti c. If none of these ambitious Titles were ever given by Christ or other Apostles to Peter himself in this magnificent mannerâ— or to any other Apostle How comes the Pope now to appropriate them to himself in Peters right who doth not own but quite disclaim them 1 Pet. 1. 1. c. 5. 1 2 3. Wherefore pretermitting them as late Papal fancies invented by Popes and their Parasites I shall proceed to St. Peters particular Scripture Titles peculiar to himself whereon Popes and their flatterers bottom his and their own pretended transcendent Supremacy The 1. is his very Sirname Peter Mat. 16. 18. I say unto thee thou art Peter and upon this rock I will build my Church Whence they infer That Peter is not only supreme head of Christs Church but the very stock and foundation on which it is built I answer 1. That he had this very name Peter given him either before he was called by Christ to be an Apostle or at leastwise he was named Peter by Christ upon his very first calling to be his Disciple Mat. 4 18. c. 8. 14 15. Mar. 3. 16. Lu 3. 16. Lu 6. 14. Jo 1. 41 42 If then his first sirname Peter gave him no such supream Jurisdiction Lordship over all the other Apostles and whole Catholick Church as certainly it did not Christ himself being then the supream head thereof on earth for some years after This repetition or confirmation of this his former
Alvarus Pelagius and other his Champions have found out an unanswerable Text to prove his Headship over the Universal Church to wit Christ tells Peter he should be called Cephas which signifyes a Head Petrus secutus est Christum non solum in genere Martyrii sed in ordine Magisterii quod Christus ostendit cum ait Tu vocaberis Cephas Licet enim Cephas secundum unam linguam interpretatur Petrus secundum alteram tamen exponitur Caput Nam sicut caput habet plenitudnem sensuum caetera vero membra partem recipiunt plenitudinis ita caeteri Sacerdotes vocati sunt in partem sollicitudinis sed Summus Pontifex he should have said Petrus rather assumptus est in plenitudinem potestatis Pope Leo the 1. thus blasphemously writes of Peter intending the Pope and himself thereby Christus Petrum in consortium individuae Trinitatis assumpsit And thence inferres Deus â Petro velut a quodam Capite dona sua velut in corpus omne diffudit To all which I answer 1. That Cephas signifieth not a Head in any Language as these wilfully mistake but only a Stone or Peter witnesse Iohn 1. 42. the text wheron they rely When Jesus beheld Simon he said thou art Simon the sonne of Jonah thou shalt be called Cephas which is by interpretation Lapis so some or Petrus so others render it and our English Translations a Stone or Peter not an head Yea the Holy Ghost himself by St. Pauls sacred pen gives him this Title of Cephas as the very same with Peter no lesse then 5 several times in his Epistles 1 Cor 1. 12. Every one of them saith I am of Paul and I of Apollo and I of Cephas where Paul and Apollo are put before Cephas as they are also 1 Cor. 3. 22. 25. Whether Paul or Apollo or Cephas c. all are yours 1 Cor. 9. 5. Have not we power to lead about a sister or wife as well as other Apostles as the brethren of the Lord and Cephas where all the other Apostles James and John are marshalled before Cephas Gal. 2. 5. And when James Cephas and John which seemed to be pillars perceived the grace that was given unto me they gave to me and Barnabas the right hand of fellowship that we should go unto the heathen and they unto the circumcision Here Cephas is recited after James and both James Cephas and John the grand pillars of the Church gave both to Paul and Barnabas the right hand of fellowship as their equals neither claiming an absolute headship over them or the Church as Popes do now from this Title Cephas 1 Cor. 15. 5. That he was seen of Cephas after his resurrection then of the twelve here only Cephas is placed before the 12. not in point of priority of order or dignity but because he first saw Christ at his appearance after his resurrection before any of the other Apostles to comfort and strengthen his soul after his treble detestable denying of Christ Wherefore this sirname Cephas then given to Simon being one and the same with Peter and signifying not an head rock nor chief head-stone or Topstone a Title peculiar to Jesus Christ alone and Simon Peter by this very name Cephas being in four several Texts ranked after Paul Apollos James John and all the Apostles it cannot prove St Peters or the Popes headship over the Church 2ly Admit Cephas signified a head yet it doth not signifie the head of the Universal Church the head of the World the head of Bishops principalities powers which Popes must prove before they pretend thereto For 1. It is used in Scripture for the head of the natural body in a proper sence Psal 23. 5. 2 Kings 10. 6 7 8 c. 2ly Metaphorically as 1. For the Top or upper part of a pillar or base 2 Chron. 3. 16. Ps 24. 7. 2ly For the Fathers or chief men of a particular Tribe or family Exod. 6. 24 25. Numb 1. 16. c. 30. 1. Deut. 5. 23. Josh 14. 1. 2 Chron. 5. 24. c. 7. 2 7 9 11 40. c. 12. 32. 3ly For subordinate Princes Civil Governors and Rulers of the people in the Civil State Exod. 18. 25. Num. 7. 2. c. 10. 4. c. 13. 3. 25 13. Deutr. 1. 15. c. 33. 5 22. Josh 19 22. c. 21. 1. c. 22. 21 30. c. 23. 2. 1 Kings 8. 1. 1 Chron. 8. 6 10 13 18. c. 9. 13. 2 Chron. 5. 2. c. 28. 12. Mich. 3. 1. Isa 9. 14. Judg. 8. 10. c. 11. 8 9 11. 3ly For Kings and Supream Civil Governors 1 Sam. 15. 17. Jer. 22. 6. 4ly For a head city or Metropolis Isay 7. 8 9. Josh 11. 10. 5ly For an oeconemical head so the man is called the head of the Wife or woman 1 Cor. 11. 3. c. 5. 23. 6ly For a Spiritual supream head so Christ is stiled the head of the Church the head of everyman the head of the heathen the head of all principalities and powers and God the head of Christ and head over all 1 Chron 29. 11. Psal 18. 43. 1 Cor 11. 3. Eph 1. 22. c. 4. 15. c. 5. 23. Col 1. 10. 18. c. 2. 19. Ps 118. 22. Mat. 21. 42. Now that Cephas signified any of these 3. last sorts of heads the Pope must clearly demonstrate or else renounce his headship as derived from Cephas 3ly Pope Gregory the 1. resolves That Paul had the priesthood of the whole world that he being converted to Christ caput effectus est Nationum Which Chrysostom thus seconds Both land and sea and the habitation of the whole world is committed to Paul How then could Peter be the supreme head 4ly As for Pope Leo the 1. his passage seconded by Pope Nicholas That Christ hath assumed Peter into the fellowship of the individual Trinity that so God from Peter not from Christ as from an head might diffuse his gifts into all his body the Church it is a most grosse daring blasphemy derogatory to Iesus Christ his Headship Offices in the highest degree contradicted by John 1. 16. Eph. 1. 23. c. 2. 21 22. c. 4. 10 11 12. Col. 1. 18 19 20 21. befitting only such blasphemous Pontifs who stile themselves Gods and Vice-gods as well as Heads 3ly I proceed to those respective Titles Names given to all Apostles Ministers of the Gospel and their Church-offices in the New Testament neither of which imports or transferrs to them any Supream Ecclesiastical or Temporal Jurisdiction at least not such as Popes Popish Prelates Priests now claim and exercise 1. The chief and first of all those Titles both for dignity and authority is an Apostle St. Paul resolving that God hath set in his Church First Apostles and that when Christ ascended far above all heavens he gave some to be Apostles c. the first and chiefest in order as all Divines and Popes themselves acknowledge Now what doth this prime title signifie or
quaecunque acceperunt ut suas utilitates negligant illorum procurent ut si opus fuerit neque mori recusent pro salute inferiorum suorum sicut Apostolus dicit Ego autem impendar superimpendar pro animabus vestris Si haec ergo ita se habent Primatum Ecclesiasticum concupiscere neque ratio est neque causa quia neque justum est neque utile as he there proves at large Denique ipsi honores in Christo in prima quidem facie videntur honores revera autem non sunt honores diveruÌ„ sed diversa ministeria St. Hierom thus back him Illud etiam dico quod Episcopi Sacerdotes se esse â—overint non Dominos honorent Clericos quasi Clericos c. Vnus Dominus unum Templum unus sit etiam Ministerium Recordemur semper quid Apostolus Petrus praecipia Sacerdotibus Pascite eu qui in vobis est gregem Domini neque dominantes in Clerum sed forma facti gregis Rex nolentibus praeest Episcopus volentibus ille terrore subjicit hic servituti donatur ille corpora custodâ—â— ad mortem hic animas servat at vitam Qui Episcopatum desiderat bonum opus desiderat Videte quod dixit bonum opus desiderat non dignitatem Ad boni operis desiderum eum provocat non ad honorem Ministri sunt Episcopi non Principes Etiam in altari Dei videant sibi Episcopi si superbi sint Draconos antepoâ—â— Fratres obsecro vos c. Quae quidem verba ad humilitatem provocant supercilium decutiunt Episcoporum qui velut in aliqua sublimi specula constituti vix dignantur vidâ—râ— mortales alloqui conservos suos Discant ab Apostolo errantes insipientes Galathas vocari Fratres Subjecti invicem in timore Christi Audiant haec Episcopi audiant Presbyteri audiant omnis ordo Doctorum subiectis suis se esse subiectos imitentur dicentem Apostolum Cum enim essem liber ex omnibus omnibus me ipsum servum feci ut omnes lucrifacerem Et in alio loco Per charitatem servite invicem Servator quoque formam servi accepit ut serviret discipulis suis pedes eorum lavit Hoc interest inter Gentium Principes et Christianorum quod illi dominantur subditis nos servimus et in eo maiores sumus si minimi omnium fuerimus Yea he concludes the Bishop of Eugubium a small despicabie City to be equal to the Bishop of Rome himself in power and Jurisdiction Nec altera Romanae urbis Ecclesia altera totius orbis existimanda est c. Si authoritas quaeritur Orbis major est urbe Ubicunque fuerit Episcopus sive Eugubii sive Constantinopoli sive Alexandriae sine Tanais ejusdem meriti ejusdem est Sacerdotii Potentia divitiarum paupertatis humilitas vel sublimiorem vel inferiorem Episcopum non facit Caeterum omnes Apostolorum successores sunt quid mihi profers unius urbis Romae consuetudinem St. Augustin determines Episcopatus nomen est Operis non Honoris c. ut intelligat se non else Episcopum qui pra esse dilexerit non prodesse Quomodo vinitori altior locus factus est ad custodiendam vineam sic Episcopis altior fit locus ut ipsi superintendant tanquam custodiant populum Et de isto loco alto periculosa redditur ratio nisi eo corde stemus hic ut humilitate sub pedibus vestris simus pro vobis oremus ut qui novit mentes vestras ipse custodiat Custodimus enim vos ex officio dispensationis sed custodiri volumus vobiscum tanquam vobis pastores sumus sed sub illo Pastore vobiscum oves sumus Tanquam vobis Doctores ex hoc loco sumus sed sub uno illo Magistro in hac Schola vobiscum condiscipuli sumus Si volumus custodiri ab illo qui humiliatus est propter nos exaltatus ad custodiendos nos Humiles simus Nemo sibi arroget aliquid In brief Primasius Uticensis Episcopus Sedulius Scotus Theodoretus Beda Rabanus Maurus Oecumenius Theophylactus Bishop of Bulgaria Anselmus Cantuariensis Archiepiscopus Hayme Halberstattensis Episcopus in their Commentaries and expositions on 1 Tim. 3. 1 2. Tit. 1. Isidor Hispalensis Episcopus de Officiis Ecclesiasticis l. 2. c. 5. Concilium Aquisgranense sub Ludovico Pio c. 9. 11. 13. Gratian Causa 8. quaest 1. St. Bernard De Consideratione ad Eugenium Papam lib. 2. with infinite more unanimously resolved Episcopatus nomen est Operis non Honoris Opus inquit Apostolus non dignitatem laborem non delicias honorem Opus pet quod per humilitatem crescat non fastidio intumescat Ne igitur Dominatum et Auctoritatem solum expetat Nec desiderare Episcopatum putandus est qui suum desiderat iucrum vel honorem non plebis salutem Non enim dicitur qui Episcopatum desiderat bonum Gradum desiderat sed bonum Opus Ipse ergo sibi testis est quia Episcopatum non appetit qui non boni Operis Ministerium sed Honoris gloriam quaerit Episcopi nomen non Dominium sed Officium non Honos sed Onus Nec enim Dignitates sunt Ecclesiastica sed opus co quod unumquodque horum pro communi utilitate est constitutum sive Episcopatus sive Diaconia sive unumiquodque aliud Curam potius haereditabis et Operam quam gloriam et divitias Non est Episcopus qui praeesse dilexerit non prodesse There is therefore nothing in the Title or Office of a Bishop being only a work that can give St. Peter the Pope or any other Bishop Presbyter Elder or Minister any Supream or Ordinary inherent Ecclesiastical Jurisdiction independent on underived from the munisicence of Christian Emperors Kings especially if we consider that in the Apostolical Churches and those next succeeding them in the purest Primitive times there were by divine institution many Bishops Elders in one and the same Church not one Bishop over many That they were all of equal authority who by a common council and consent did feed instruct watch over and take care of their Churches that they were promiscuously stiled Bishops Elders Presbyters there being then no real distinction of order and degree between a Bishop a Presbyter by divine institution Hence St. Cyprian resolves Una est Ecclesia Christi per totum mundum in plura membra divisa Item Episcopatus unus Episcoporum multorum concordi numerositate diffusus Ecclesia una est connexa cohaerentium sibi invicem Sacerdotum glutino copulata Etsi Pastores multi sumus Unum tamen grogem pascimus oves universas quas Christus sanguine suo passione quaesivit collegit fovere debemus Idcirco copiosum est corpus Sacerdotum concordiae mutuae glutino atque unitatis vinculo copulatum ut si quis ex collegio
honora honora inquam magna cum benevolentia subjectus ei existens et orans pro eo Haec faciens Dei voluntatem exequeris Nam divinae legis hic tenor est Honora fili mi Deum Regem nec unquam eoram inobediens sis subito enim hostes suos ulcisci possunt Ireneus Bishop of Lions in France resolves and proves from Prov. 8. Rom. 13. Non Diabolus determinavit hujus mundi Regna sed Deus Regis enim cor in manu Dei est per Solomonem ait verbum Per me Reges regnant c. Ad utilitatem ergo Gentilium positum est a Deo sed non a Diabolo ut timentes regnum humanum non alterutrum se homines vice piscium consumant sed per legum positiones repereutiant multiplicem Gentilium injustitiam Et secundum hoc Dei Ministri sunt qui tributa exigent a nobis in hoc ipsum servientes Quae sunt potestates a Deo ordinatae sunt Cuius enim jussu homines nascuntur hujus jussu et Reges constituuntur apti his qui in illo tempore ab ipsis regantur And elsewhere he writes thus to the Roman Emperors Know ye O Emperors what is committed to you totus orbis sub manum vestrum subditus est Therefore the Pope and all Bishops Prelates whatsoever are under their power Athenagoras a famous Christian Philosopher thus begins his Apologia sive pro Christianis Legatio dedicated to the Pagan Roman Emperors Marcus Aurelius Antoninus and Aurelius Commodus Qui vestrum Imperium maximi Reges longe lateque per orbem terrarum agnoverunt moribus legibus inter se diversis degunt c. worshipping their several Gods and retaining the religions and ceremonies received from their ancestors without any restraints or penalties under them as he proves at large Quid multis Gentes Nationes hominum passim iis quae approbaverunt quaeque sacris mysteriis addictae sunt Atque haec per vos omnibus licent haec leges concedunt ea nimirum ratione quod numen omnino tollere scelus et impietas videatur Deorum autem quod sibi quisque delegerit cultus res necessaria ut divinae justitiae metu a malefactis abstineant mortales Denique universus hic terrarum orbis vestrae prudentiae beneficio altissima pace Deorum suorum cultu perfruitur Nostri tantum qui Christiani vocamur nulla vobis cura est sinitis enim nos qui nihil mali patramus imo omnium piissime justissimeque cum erga Deum tum Imperium vestrum nos gerimus exarari rapi fugari c. Proinde vos obsecramus ut nostri aliquam curam suscipiatis quo aliquando tandem ab hujusmodi calumniatoribus jugulari desinamus Then declaring at large the innocency purity allegiance loyalty and obedience of the Christians the truth purity of the Deity they worshipped and Christian Religion they professed The vanity impurity of the Images and Idol-gods the Gentiles worshipped he concludes thus Vos verò undequaque in omnibus natura simul disciplina boni moderati benigni imperio digni Principes mihi obsecro qui crimina nobis objecta dissolvi et insuper nos esse pios erga Deum vita et moribus honestos animo sobrios et temperantes ostendi capitibus Regiis annuite Ecqui enim consequentur aequius ea quae petunt quam nos adeo vobis devoti addictique Nos enim pro Imperio vestro preces ad Deum fundimus et ut filius quod justissimum est in regno olim parenti cedat utque Imperium vestrum augeatur denique omnia ex animi sententia eveniant oramus quod et nobis salutare fuerit ut quietam tranquillamque vitam agentes vobis interim ad quaelibet Imperata prompte inserviamus Terullian who flourished about 200. years after Christs Nativity brings in all the Christians of his age in his Apology for them thus acknowledging the Emperors Supremacy over them as well Clergy as â—â—ity and their Loyalty obedience subjection to and prayers for him Christianus nullius est hostis ne dum Imperatoris quem sciens a Deo suo constitui necesse est ut et ipsum diligat et revereatur et honoret et salvum velit cum toto Romano Imperio quousque seculum stabit tamdiu enim stabit c. Colimus ergo et Imperatorem sic quomodo et nobis licet et ipsi expedit ut hominem a Deo secundum et quicquid est a Deo consecutum solo Deo minorem Sic enim omnibus major est dum Deo vero minor est Sic et ipsis Diis major est dum et ipsi in potestate sunt ejus Itaque et sacrificamus pro salute Imp. sed Deo nostro et ipsius sed quomodo precepit Deus pura prece Ita nos oramus magis prosalute Imperatoris ab eo eam postulantes qui praestare potest Which he thus seconds in his most Elegant Apologetic adversus Gentes who amongst other slanders charged them with high Treason against the Emperor and as publike Enemies to him whereunto he returned this answer Ventum est ad secundum titulum laesae Augustioris Majestatis c. Propterea igitur publici hostes Christiani quia Imperatoribus neque vanos neque mentientes neque temerarios honores dicant quia verae Religionis homines sollemnia eorum conscientiae potius quam lasciviae celebrant c. Insuper eos debellatis qui salutem Imperatorum sciunt petere qui etiam possint impetrare dum sciunt petere Nos enim pro salute Imperatorum Deum invocamus aeternum Deum verum et Deum vivum quem et ipsi Imperatores propitium sibi praeter caeteros malunt Sciunt quis illis dederit imperium sciunt quis homines quis et ammas Sentiunt Deum esse solum in cujus solius potestate sunt a quo sunt secundi post quem primi ante omnes et super omnes Deos homines c. Inde est Imperator unde et homo antequam Imperator inde potestas ei unde et Spiritus Illuc suspicientes Christiani manibus expansis quia innocuis capite nudo quia non erubescimus Denique sine monitore quia de pectore oramus precantes sumus semper pro omnibus Imperatoribus vitam illis prolixam imperium securum domum tutam Exercitus fortes Senatum fidelem populum probum orbem quietum quaecunque hominis et Caesaris vota sunt Haec ab alio orare non possum quam a quo sciam me consecuturum quoniam ipse est qui solus praestat c. Sic itaque nos ad Deum expansos ungulae fodiant cruces suspendant ignes lambant gladii guttura detruncent bestiae insiliant paratus est ad omne supplicium ipse habitus orantis Christiani Hoc agite boni Praesules extorquete animam Deo
inquisitionem haberi c. assumpta sibi authoritate propria neque a Canonibus neque vestris edictis sibi concessa convertit ad omne deordinationis et iniquitatis genus c. Proinde obsecramus et oramus ut vestra Majestas quamprimum religioni quae impugnatur subsidium ferat et celerem correctionem imponat illorum insaniae et tyrannidi quae quasi turbo ad Haereticam perfidiam audaciores corripit Iustum enim est ut vestra pietas Persidis et earum quae inter Barbaros sunt Ecclesiarum curam gerens Ecclesias etiam quae sub Romanorum principatu turbantur non despiciat The Orthodox Bishops on the contrary writ for the restitution vindication of St. Cyril and Memnon to these Emperors Supplicamus igitur Regiae vestrae Deoque dicatae Majestati ut sanctissimos et Deo dilectissimos Episcopos Cyrillum Memnonem Sanctae Synodo restituatis nequaquam a Canonibus condemnatos c. et ut patrocinium orthodoxae fidei quam hactenus et semper custodire sategistis So that both the Orthodox and Heretical Bishops in this Council acknowledged this Supream Ecclesiastical Jurisdiction by all these passages to be in the Emperors and Kings not them In the year 433. Pope Sixtus the 3d. was accused to the Emperor Valentinian for defiling Chrysogonia a consecrated Virgin by one Bassus a Presbyter who thereupon commanded a Synod to be summoned to examine the accusation where this Pope appearing cum coram Synodo 56. Presbyterorum causam dixissset cum magna examinatione in the presence of Valentinian judicio Synodico purgatus est et condemnatus Bassus a Synodo Bassus Valentiniani jussu in exilium pulsus est Lo here this Pope himself is 1. accused to the Emperor for Ecclesiastical offences by a Priest as the Supream Ecclesiastical Judge 2. The Emperor causeth a Synod to be summoned to hear and examine the cause which he referrs unto them 3ly This Pope thereupon appears before this Synod and in the Emperors presence pleads his cause purgeth himself and is acquitted by their Sentence 4ly His accuser is condemned and banished by the Emperor who approved their Sentence I find in Surius De purgatione Sixti Papae 3. this Narrative That when the businesse was fully examined in the Synod Levavit se Augustus ac dedit in arbitrio Sexti Episcopi judicare judicium suum Et discesserunt cum Augusto omnes An Argument of his Supream Judicature even in Synods There is extant a Letter of this Popes in Gratian directed Omnibus Episcopis requiring an account of this difference and the proceedings therein to whom he returned this answer Mandastis ut scriberem c. Scitote me criminari a quodam Basso injustè me prosequi quod audiens Valentinianus Augustus nostra instead of sua authoritate Synodum congregari jussit et facto Concilio cum magna examinatione satisfaciens omnibus licet evadere aliter satis potuissemus suspicionem tamen fugiens coram omnibus me purgavi scilicet a suspicione et aemulatione me liberans Sed non aliis qui noluerint aut sponte hoc non eligerint faciendi formam dans On which Bartholmeus Buxiensis and Dr. Thierry to extenuate the matter and exempt Popes from all Judicatures make this Glosse Valentinianus Synodum congregavit in qua Papa sponte se purgavit non dans formam caeteris successoribus suis sic se purgandi si noluerint Mandastis Mandat his minor majori nam praecarium verbum est Potuissem aliter evadere Quia Papa a nulo potest judicari nec etiam ab universali Concilio preterquam in haeresi But whether these proceedings and Historians do not directly contradict this Gloss and Popes extenuation of his trial let all men judge Finally these very Glossers propound this question Nunquid Papa potest Imperatori potestatem dare ut deponeret ipsum Resolving it affirmatively Sic in Haeresi de consensu Cardinaliam imo in omnibus se potest subiicere se And if the Pope himself may give the Emperor such a power why may not the Emperor exercise it without his gift by his inherent Imperial Jurisdiction as Gods Supream Vicegerent upon earth as here he did especially in case of heresie into which some Popes have fallen It is storied that Pope Liberius was summoned to come from Rome and appear at Constantinople before the Emperor Constantius for defending Athanasius condemned and excommunicated by the Council of Tyre and the whole world who thereupon appearing accordingly after a large discourse Liberius refusing to renounce his communion and justifying Athanasius his cause was by the Emperors sentence banished to Berea in Thrace after three dayes respite given him to advise Whether he would subscribe against his communion and so return to Rome or go into exile In this conference he used these expressions to the Emperour Judicia quidem Ecclesiastica O Imperator summa cum aequitate fieri debent Quapropter si tuae Clementiae ita visum sit Iudicium haberiiubeto c. Then speaking for the Orthodox Bishops that were deprived he added Quapropter si placet iube Episcopos ad proprias sedes restitui though deprived by the Arrian Bishops in three Councils hereby acknowledging the Supream Ecclesiastical Judicature and power of depriving restoring Bishops for matters of Faith to be in the Emperor Liberius after two years exile upon the Petition of the Roman Matrons to this Emperor was restored to his See of Rome which Felix governed during his absence but with this direction in this Emperors Letters Vtrosque communiter inter se Ecclesiam illam regere Itaque lectis Imperatoris in Circo lit eris plebs clamat aequam esse Imperatoris sententiam Hereupon Ambobus porro Felici Liberio permissum est communiter sacra curare et munus Apostolicum administrare Qui quidem concordes fuere quicquid medio tempore accederat rerum adversarum tristium per amnestiam oblivionem absoluêre Sed paulo post Felix mortuus est solus Liberius Episcopatum administravit Quod sic Deus recte providit Ecclesiae ita ut decebat rebus consulens ne primaria Apostolorum sedes foedam illam et incommodam a duobus gubernata ducibus contraheret notam quae res ab Ecclesiae constitutionibus est aliena discordiamque ut plurimum conciliare solet write Nicephorus Sozomen and others This Pope Liberius before his return to Rome taedio exilii fractus et Imperatoris beneficio illectus Arrianis subscripsit et in omnibus cum Arrianus sensit praeterquam quod cum Catholicis sentiret haereticos ad fidem redeuntes non esse rebaptizandos which Baronius in vain denyes This Pope no doubt might be more justly removed banished deposed for his Heresie by the Emperor after his subscription and Apostacy than he was at first for his orthodoxy and friendship to Athanasius unlesse the
ut 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
dispositore Orientalium provinciarum Petro glorioso exconsule Leontio glorioso exconsule domestico imperialis mensae all named placed before the Popes Delegates the Patriarch of Constantinople and all other Patriarchs Archbishops Bishops throughout all the Acts of this Council The Council being sate Theodorus and Georgius Presbyters and John the Deacon representing Pope Agatho his person and his whole Synod at Rome as their Proctors spake thus to the Emperor Benignissime Domine secundum directam sacram a Deo instructa vestra fortitudine ad sanct Papam demandati sumus ad piissima vestigia a Deo confirmatae vestrae Serenitatis una cum ejus suggestione necnon et cum altera ejus Synodica suggestione adaeque facta c. quas et obtulimus a Deo coronatae fortitudini vestrae c. After which Constantinus piissimus Imperator dixit several times repeated directing as President what should be done and read throughout the 1 2 3 4 5 6 7 8 9 10. and all other Actions and Sessions which as they begin in like form as the first Presidente Piissimo Imperatore So this Emperor ordered all the proceedings in them as Supreme Judge and Moderator throughout the Council and Paulus magnificus à Senatis Imperialis Secretarius registred all the proceedings minding them every Sessions what they had done where they left off and how they should proceed as Piissimus Imperator dixit Sufficiunt quae hodierna die relecta sunt reliqua verò in sequenti Secretario relegantur Monuit vestra pietas haec Sancta Synodus Sufficiunt quae hodierno die acta sunt Gloriosissimi Judices dixerunt c. Constantinus Imperator dixit Edicat Sanctum Vniversale Concilium si cum consensu omnium Episcoporum promulgata est definita c. evidence In the 4th Action Pope Agathoes Delegates humbly moved the Emperor that his and the Synod of Romes Suggestions made and delivered by them to the Emperor might be read si placet Constantinus piissimus Imperator dixit Relegantor Whereupon they were produced and publickly read wherein the Pope and his Council of Bishops held at Rome thus humbly acknowledge the Emperor to be their Soveraign Lord and they to be subject to his power and commands in matters divine and Ecclesiastical as well as Temporal Dominis piissimis Serenissimis Victoribus ac Triumphatoribus amatoribus Dei Domini nostri Jesus Christi Constantino Majori Imperatori Heraclio Tiberio Augusto Agatho Episcopus Servus servorum Dei Magnam atque mirabilem non indesinenti gratiarum actione Serenissimi Domini consiteor consolationis oportunitatem exhibere dignatus est piissimum tranquillae mansuetudinis vestrae propositum quem ad stabilitatem divinitus commissae reipublicae Christianae ejus concessit dignatio ut Imperialis virtus atque Clementia a Deo per quam Reges regnant qui Rex Regum Dominus Dominantium est curet et quaerat ejus immaculatae fidei veritatem ut ab Apostolis atque ab Apostolicis patribus est tradita inquirere vigilanter c. After which making this recital of the Emperors summons to that Council directed to his Predecessor he subjoyns His itaque mansuetissimi rerum Domini divalibus apicibus animatus ad spem consolationis de profundis angoribus alleviatus sum meliori confidentia paulatim quae per mansuetissimae fortitudinis vestrae sacram dudum praecepta sunt efficaciter promptam obsequentiam exhibere ut personas c. pro obedientiae satisfactione inquirerem et cum Consilio consamulorum meorum Episcoporum c. ut ad piissimae tranquillitatis vestrae vestigia properarent hortarer c. Ideoque Christianissimi Domini filii secundum piissimam jussionem a Deo protegendae mansuetudinis vestrae PRO OBEDIENTIA QUAM DEBUIMUS mark it non pro confidentia eorum scientiae quos dirigimus praesentes confamulos nostros Abundantium Joannem c. Pro quibus flexo mentis poplite suppliciter vestram ad mansuetudinem semper intentam clementiam deprecamut ut juxta benignissimam atque augustissimam Imperialis sacrae promissionem acceptatione eos dignos efficiat c. Non enim nobis eorum scientia confidentiam dedit ut ad pia vestra vestigia eos auderemus dirigere sed hoc Imperialis vestra benignitas clementer jubens hortata est et nostra pusillitas quod jussum est obsequenter implevit Language inconsistent with pretended Papal Supremacie After which this Pope tendred by them in writing to the Emperors an account of his and the Roman Churches faith out of Scriptures former Councils and Fathers which was read inferring Eximenda proinde ac summis conatibus cum Dei praesidio liberanda est sancta Dei Ecclesia Christianissimi vestri Imperii de talium doctorum erroribus c. Haec autem ideo Deum omnipotentem felicibus vestrae mansuetudinis ad emendandum credimus reservasse temporibus ut locum et Zelum ipsius Domini nostri Iesu Christi qui vestrum Imperium coronare dignatus est facientes in terris pro ejus Evangelica et Apostolica veritate JUSTUM JUDICIUM PROFERATIS of which this Pope acknowledgeth the Emperors Supreme Judges Quia dum humani generis Redemptor atque Salvator sit injuriam passus nunc usque sustinuit vestraeque fortitudinis adspiravit imperio ut ejusfidei causam sicut aequitas exigit sanctorum Patrum sacrarumque Generalium quinque Synodorum decrevit instructio exequi dignemini et redemptoris ac conregnatoris injuriam de suae fidei contemptoribus per ejus praesidium ulciscamini propheticum illud vaticinium cum imperiali clementia magnanimiter adimplentes quia Rex et Propheta David ad Deum loquitur Zelus domus tuae inquiens comedit me Unde pro tali Deo placito zelo collaudamus illam beatam vocem audire à creatore omnium meruit Inveni David virum secundum cor meum qui faciat omnes voluntates meas Cui in Psalmis pollicetur Inveni David servum meum oleo sancto meo unxi eum manus enim mea auxiliabitur ei brachium meum confortabit eum ut cujus causam conflagranti studio elaborat Christinae clementiae vestrae piissimus Principatus efficere remunerationis gratia omnes actus fortissimi eorum Imperii felices et prosperos faciet qui in suis sacris Evangeliis repromittit inquiens Quaerite primum regnum coelorum haec adjicientur vobis Omnes enim ad quos sacrarum apicum pervenit notitia quia sic benigniter augustae magnanimitatis vestrae mansuetuâ—inâ—s est demonstratus intentus innumer as gratiarum actiones incessabiles landes admirati de tantae Clementia magnitudine propagatori vestri fortissimi imperii persolverint quia vere ut pussimi et aequissimi Principes quae Deâ— sunt cum Dei timore dignati estis peragere Unde laus ab omnibus Nationibus Christianis
tam necessarium et publicae disciplinae Ecclesiasticae defensioni omnino suppliciter postulamus ejusdem pii Principis authoritate muniri Without which their Canons and Sentences were both invalid subjoyning thereunto the Law of the Emperor Constantine the Great De confirmando judicio Episcoporum Synodus Trevirensis Anno 855. hath this Prologue evidencing that the Emperor Ludovicus the 2d summoned it prescribed the Bishops therein both by word of mouth and writing what heads or Chapters they should consider frame and then return them all to him when finished to examin alter ratifie as he saw cause Capitula quaedam et commonitorum Imp Ludovicus suis Episcopis de statu sui Regni considerare praecepit De conversatione Episcoporum Presbyterorum et caeterorum Clericorum de doctrina et praedicatione in populo de conscriptione librorum restauratione Ecclesiarum de ordinatione Plebium Xenodochiarum de Monasteriis virginum seu foeminarum quae secundum regulam Sancti Benedicti vel ea quae secundum câ—nonicam authoritatem disposita esse debent adding Quicquid in praefatis ordinibus extra ordinem est aut per negligentiam praepositorum aut per desidiam subditorum vehementer cupio scire et secundum Dei voluntatem vestrumque sanctum consilium sic emendare desidero ut in conspectu Dei nec ego reprobus sim neque vos et populus in commissis iram suae indignationis incurrat Quomodo autem istud rationabiliter quaesitum monitum perficiatur vobis hoc ad tractandum ac nobis renunciandum committimus De minoribus quoque causis quae generaliter omnes specialiter aliquos tangunt et indigent emendatione volumus ut posthac illas quaeratis et ad nostam notitiam reducatis sicut est de Comitibus et eorum Ministris c. sicut in reliquis causis quae ad peccatum nostrum pertinere possunt ac populi nostri These heads exhortations and admonitions of the Emperor being communicated to and read before this Synod omnes unanimiter pro nostra indole omnipotenti Deo devotissiâ—â—e gratias egerunt quia populo suo tam piissimum quamque Sanctissimum Princpem dedit qui cuncta ordinabiliter et rationabiliter disponere cupit After which the Bishops returned him an answer to each head in writing which being read before the Emperor in Augustali aula residens tractaturis de statu sanctae matris Ecclesiae et pace divina dispositione commissi sibi Imperii ac generali totius populi salute praesentibus Optimatibus suis dixit Crebro vestram fidelitatem retroactis temporibus commonuimns ut secundum normam Christianae religionis vivere unusquisque nostrorum fidelium satageret c. Which ended he enacted several Lawes and Constitutions for the benefit and Peace of the Church with a Sancimus autem Sancimus nihilominus c. Concluding Haec olim saepe inconcuâ—cata Augustali nostra sanctione promulgata quia ex parte in aliquibus videntur neglecta hactenus acriori ulcisci debuerat examine c. destinaturi post modicum Legatos strenuos emendata inquirere Qui verò negligens repertus fuerit propriis honoribus nostro privabitur iudicio Nicholas the 1. as Anaâ—â—atius with others inform us being elected Pope by the unanimous assent of the Senators Clergy and People of Rome was consecrated and installed in his See in the presence of the Emperor Ludovicus the 2d by his approbation and assent After which the Pope with the Nobles and Great men of Rome out of love and respect going to visit the Emperor in a place called Quintus where he fixed his seat the most excellent Emperor so soon as he saw the Pope obvius in adventum ejus occurrit fraenumque Caesar equi Pontificis suis manibus adpraehendens pedestri more quantum sagittae jactus extenditur trarit After the Emperor had feasted him Augustus cujus amore fâ—oenum Imperialis equi superscandens accompanying him in his return cum pervenissent spaciocissimum itineris locum Imperator equo descendit equumque Pontificis iterum ut memmimus supra traxit dulcissimisque osculis invicem perornantes lucifluè gratulaâ—i sunt What this Emperor then voluntarily did out of overmuch courtship and humility only some Popes have since claimed and prescribed as a bounden service vassalage incumbent duty Which so puffed up this Pope with Antichristian pride insolency that he presumptuously Imperatores seculares Principes decreto exclusit ab omnibus Clericorum Conciliis nisi quando causae agerentur de fide Ne Laici de Clericorum vita judicent Pontificem nec solvi nec ligari posse decernit a seculari potestate quem constat a pio Principe Constantino DEUM appellatum cum nec posse DEUM ab hominibus judicari manifestum est When as this Pope and other Parasites who make use of his reason had quite forgotten 1. That it appears not by any authentick Historyes that Constantine the Great ever gave the Title of God to the Pope 2ly Admit he gave it to one Pope out of the contemplation of his piety and the spirit of God dwelling in him yet this extended not to his Successors especially to such who were devils incarnate in their actions 3ly That the Scripture never called the Pope nor St. Peter God much lesse made either of them a God in truth but it particularly frequently stiles Kings and Temporal Judges Gods Vicegerents on earth sitting in his throne executing Judgement and Justice in his stead Gods to wit in a qualfyed sence not in reality and essence Exod. 4. 16. c. 7. 1. c. 22. 28. Josh 22. 22. Ps 82. 1 6. Ps 136. 2. Ps 138. 1. 1 Cor. 8. 5. Therefore they being thus frequently called Gods by God himself in sacred Writ may lawfully judge condemn depose Popes and Priests who are but men and never stiled Gods in Scripture 4ly Kings being thus stiled Gods and sitting on Gods Throne the Pope who is but a man and sits only in St. Peters chair at most not Gods own throne hath not the least power or pretext by this Popes own argument inference to judge much lesse depose dethrone these Gods as they have most antichristianly presumed 5ly Sundry Emperors Kings notwithstanding this stile of God given to the Pope by Constantine did frequently before and after Pope Nicholas his time both judge depose Popes Patriarchs Metropolitans Bishops Priests for their Heresies Treasons Schisms rebellions and other crimes as the premised and subsequent examples and Ecclesiastical Histories evidence This therefore is a nonsense argument for a Pope especially in his own case to exempt himself from the Emperors Supreme Jurisdiction 6ly His exempting all inferiour Clergymen as well as Bishops Popes from Emperors Kings and Civil Magistrates censures powers though Constantine never stiled them Gods is an argument that every Priest whatever is as much a God as the Pope himself in this respect
Pope though restored by his means or to read the Popes Letter to him not to send any Greek Priest among the Bulgarians though conjured by him not to do it 10ly That the Popes Legates returning to Rome were taken prisoners by the Sclavi bonis omnibus atque autentico in quo omnes subscriptiones erant privati qui Imperialibus Apostolicis literis vix liberati sine autentico actorum libro revertuntur so that Surius and other Romanists having no authentick Copies of this Synod have foisted into the fragments of it many passages making for the Popes and Church of Romes Supremacy the Clergies power but against the Emperors Jurisdiction Laymens presence votes in Councils in matters of faith and Ecclesiastical affairs out of Pope Nicholas and Adrians Letters which was never assented to nor recorded in the Authentick Acts of this Synod wherein Bahanis a Layman bare chief sway 11ly That Laurentius Surius himself hath prefixed before his imperfect fragments and Epitome of its Actions De octavo Synodo admonitio ad Lectorem viz. Triplicem Octavam Constantinopoli habitam Synodum historiae loquuntur Primam in qua praeter fas ejecto Ignatio repente ex aulico neophyto creatus est Constantinopolitana Urbis Antistes Photius Alteram quae pulso Photio restituit suae sedi Ignatium Tertiam sub Johanne Octavo Romano Pontifice qui mortuo Ignatio pacis conciliandae causa Photium Constantinopolitanis Episcopum reddidit Ex his mediam docti viri Octavam recte ac merito oecumenicam censent dici oportere tametsi Graeci quidem aliter sentire videantur quorum judicia non sunt magni penaenda Semper enim illi quadam mulatione feruntur erga Latinam Ecclesiam difficile est morosis ingeniis per omnia satisfacere c. Sed iis omissis hoc te lector admonitum volumus nos dare quidem in praesentiarum legendam tibi Octavam Synodum sed ita tamen ut multa ex ejus Actionibus desiderentur Neque enim habuimus exemplar integrum sed ab illis mutuaâ— sumus qui in compendium epitomen ipsas Actiones redigere voluerint Sub finem tamen quaedam adjuximus ex aliis bona fide collectis ad eandem Synodum pertinentia 2ly It is observable that the true cause of Photius his deposition and Ignatius his restitution by the Emperor Basilius and this Synod was because Basilius prohibitus fuit a Communione per Photium Patriarcham propter caedem Michaelis Imperatoris not because he was made Patriarch in his stead being a meer Courtier and Layman before against the Canons St. Ambrose with sundry others being made Patriarchs Archbishops Bishops yea Popes in the Eastern and Western Churches and England though mere Laymen and Courtiers when elected yea after Ignatius his death Photius was restored to his Patriarchship notwithstanding this exception 13ly It is worthy consideration what advantage Pope Nicholas the 1. and Adrian the 2d made of these schisms and differences between Ignatius and Michael Photius and Basilius Patriarchs and Emperors of Constantinople to advance their own usurped Supremacy over the Greek Emperors and Church all other Princes Prelates and Councils themselves if their Epistles Rescripts registred by Gratian and others be genuine not forged as many justly repute them For Pope Nicholas in his Letters to the Emperor Michael upon the complaint of Ignatius that he was unjustly deposed by the Emperor took upon him not only most insolently to revile check and trample upon the Emperor Michael but likewise to inlarge his own Papal power beyond all bounds and to deny abridge abolish the Emperors antient Ecclesiastical Right and Jurisdiction averring 1. That Popes have an Universal Jurisdiction over all Patriarchs Archbishops and Bishops to receive appeals from and restore them to their Sees whereof they were deprived either by Emperors Kings or Councils by their Papal authority 2. That Popes have power to summon General National or Provincial Synods for this purpose without Emperors or Kings assents and to enjoyn Emperors to suppresse all Councils Synods enacting any thing to the prejudice of the Pope or Church of Rome as meer wicked Conventicles 3ly That Emperors Kings or Laymen ought not to be present much lesse to preside in any Synods or Councils where Ecclesiastical matters are debated nor have any authority to intermeddle with or to make Lawes Constitutions for the Church or Clergy but only Popes and Bishops 4ly That Emperors and Kings have no right power to judge or dethrone Popes Bishops or other Clergy-men for any crimes nor yet to elect promote constitute Bishops or confer Bishopricks but only Popes and their Delegates 5ly That Popes may judge excommunicate depose Emperors Kings and other Laymen 7ly That the Jurisdiction power office of Emperors and Kings is confined by God and Christ only to worldly or secular not extended to Ecclesiastical religious or divine affairs which belong wholly and solely to Popes Bishops and Church-men 7ly That Popes and Prelates by their Canons and Constitutions may repeal null controll the Lawes Edicts of Kings or Emperors but they can neither null nor repeal their Canons Constitutions nor act ought against them These with other Antichristian Paradoxes Pope Adrian broached decreed upon the score of Ignatius and his successors have since incorporated them into the body of their Canon Lawes After the death of Caroâ—us Calvus Pope John the 9th intended to make and Crown Ludovicus Balbus Emperor but the Senate and Citizens of Rome standing for Carolus Crassus against the bribed Pope who persisted obstinate they thereupon cast him into prison from whence he escaping fled into France for succour and there Crowned Ludovicus Balbus Emperor Charles in the mean time seising upon Rome called the Pope out of France to Rome by menaces who returning thither upon his summons crowned Charles Emperor in Rome to purchase his peace with him that so he might safely reside there An Argument of his Supremacy over this Pope Pope Martin the 2d Seditione malis artibus Pontificalem dignitatem acquisivit whereupon Primo huius tempore non expectabatur Caesaris authoritas in creando Pontifice nec quaerebatur eius admissio which till then was customarily required Ita paulatim sese Pontifices Imperatorum potestate exuerunt ut facilius eos tum demum contererent pedibus Sed eo foelicius provenit Ecclesiae Urbi quod in tam male acquisito Papatu diutius non duraverit writes Balaeus he dying within 13. months after Pope Hadrian the 3d. statim post initum Pontificatum nactus opportunitatem per Caroli Crassi absentiam qui tunc exercitum ab Italia in Normannos diripientes Galliam eduxerat encouraged by his predecessors Usurpations upon the Emperors antient right in the election and confirmation of Popes proceeded one step further utterly to abolish it for the future Tantae audaciae supercilii fuit ut mox adepto Papatu
into it Conjunctis igitur sibi nonnullis Episcopis ex Francia Burgundia facit ordinari hac in sede Artoldum quendam ex eoenobio sancti Remigii monachum without any election by his own regal authority who above one year after received his Pall from Pope John Artoldus excommunicating Herebertus for invading and detaining some Towns belonging to his Church Anno 940. thereupon Herebertus with his friends and certain Bishops wasted the villages which belonged to the Bishoprick with fire and sword besieged and took Rhemes then by perswasions of friends and menaces forced Artoldus Episcopii se precuratione vel potestate abdicare and to accept of the Abbey of Saint Basol in lieu thereof which done they consecrated and installed Hugh for their Bishop asserentibus fautoribus ejus quod Artoldus nequaquam electus sed per violentiam fuerit intromissus seseque Episcopali abdicaverit ditione Soon after the Legates of Rhemes bringing Hugo a Pall from Pope Stephen Artoldus breaking all his forced agreements with Hugh and Herbert repaired to King Ludovicus to whom he complained of the injury who thereupon besieged Rhemes so long that Archbp. Hugh unable to hold out or make any composition without quitting his Archbishoprick secretly departed the City after 3. dayes siege to avoid the putting out his eyes if taken prisoner Sicque Reges cum Episcopis Principibus ingredientes Urbem Dominum Artoldum Praesulem qui dudum fuerat ejectus iterum inthronizari fecerunt quem Robertus Trevirensis Archiepiscopus Fred. Moguntiacensis accipientes utraque manu eidem sedi restituerunt After which to end the differences between these Competitors Synodus postea Verduni habetur where sundry Archbishops Bishops and Abbots assembled to that end ad quam Hugo evocatus nissis quoque duobus ad eum deducendum Episcopis venire noluit Upon which contempt Vniversa Synodus Artoldo Remense regendum decernit Episcopium Soon after Indicitur Synodus quae convenit in Ecclesiam Sancti Petri in prospectu Mosomi ex Diocaesi Trevirensi atque Remensi Veniens autem illuc Hugo Praesul locu us cum Rotberto Archiepiscopo Synodum noluit ingredi Literas vero quasdam er nomine Agapeti Papae misit ad Episcopos per Clericum suum qui eas Roma detulerat nihil auctoritatis canonicae continentes sed hoc tantum praecipientes ut Hugoni Remense redderetur Episcopium Quibus lectis responderunt Episcopi non esse dignum vel congruum ut Apostolicae Legationis mandatum quod dudum Rotbertus Archiepiscopus deferente Frederico Magontiacensi Praesule coram Regibus et Episcopis susceperat intermitterent propter has literas quae insidiator aemulus Artoldi Praesulis exhibebat immo quod regulariter caeperant Canonice pertractaretur Sicque praecipitur recitari capitulum xix Carthaginensis Concilii de accusato accusatore Quo recitato dijudicatum est juxta diffinitionem hujus Capituli ut Artoldo communionem et Parochiam Remensem retinente Hugo qui ad duas jam Synodes evocatus venire centempsâ—rat à communione regimine Remensis Episcopii abstinerâ—t donec ad universalem Synodum sese purgaturus occurreret Ipsumque Capitulum mex in Charta describi feceruat Episcopi coram se subnectentes hanc etiam diffinitionem suam eidem Hugoni miserunt Qui post alteram diem eamdem Chartam Rotberto Pontifici remisit hoc verbis remandans quod ipsorum judicio nequaquam obediturus esset Interea literae proclamationis Artoldi Praesulis ad Romanam diriguntur sedem Dominus igitur Agapitus Papa Vicarium suum Marinum Episcopum misit ad Othonem Regem propter evocandum et aggregandum generalem Synodum as proper only for the Emperor to summon Literae quoque ipsius Papae mittuntur ab Urbe quibusdam speciatim Episcopis vocantes eos ad eandem Synodum Congregato denique Synodo in Pallatio Engulenheim recitata sunt haec quae sequuntur coram Regibus et Episcopis present therein This general Synod being assembled all the premises concerning Artoldus and Hugo with the Popes Letter commanding Hugh to be restored were read before them The Synod upon debate passed the same sentence for Artoldus against Hugo notwithstanding the Popes Letter as the last Synod did approving their sentence and excommunicating Hugo From this History I shall observe 1. That the Archbishops of Rhemes were usually elected by the Clergy and people but yet by the Kings license who had a power to confirm or reject the person elected 2ly That the Kings of France in special cases did conferre Bishopricks on whom they pleased without any precedent election by the Clergy and people 3ly That they committed the Temporalties of Bishopricks to Noblemen and others during the vacancy of the Sees or Minority of the Bishop 4ly That they had a just power to remove Bishops unduly elected or forcibly intruded into Bishopricks even by force of armes when necessary 5ly That both the Kings of France and successive Synods reproved condemned the Popes own Letters as Un-canonical and gave sentence against them which sentence was afterwards approved by a General Synod 6ly That Kings may and ought to remove unfitting or scandalous Bishops notwithstanding the Popes Bulls Palls Mandates to confirm or continue them 7ly That no Synods ought to be summoned but by Kings or their Authority within their Realms and that if any be otherwise called by Popes Archbishops or others they may and ought to prohibit them and their Bishops resort unto them This is evident by the antient memorable Inhibition of Sigebertus King of France to Desiderius Cadurcensis Episcopus in this his Letter directed to him Dum fabula currente à plurimis fidelibus nostris cognovimas quasi vocati ab eodemque Patre nostro Vulfolendo Episcopo Synodali consilio Kal. Sept. in Regno nostro ignoramus in quo loco una cum reliquos fratres comprovinciales vestros debeatis conjungere Licet nos Statuta Canonum Ecclesiasticas regulas sicut parentes nostri in Dei nomen conservarunt ita nos conservare optamus Tamen dum ad nostram antea notitiam non fuit perlatum sic Nobis cum nostris Proceribus convenit ut sine nostra scientia Synodale consilium in Regno nostro non agatur nec ad dictas Kal. Septemb. nulla conjunctio Sacerdotum ex his qui ad nostram ditionem pertinere noscuntur non fiatur Postea vero opportuno tempore si nobis antea denunciatur utrum pro statu Ecclesiastico an pro Regni utilitate sive etiam pro qualibet rationabili conditione conventio esse decreverit non abnuimus sic tamen ut diximus ut in nostri prius deferatur cognitionem Provide praesentia scripta sanctitati vestrae destinare curavimus per quae petimus ut per nos orare dignetis et ad istam conjunctionem priusquam nostram cognoscatis voluntatem penitus accedere non debeatis ut certius credatis
Imperatorum et in quorum tutela essent metu et reverentia in officio manserunt Wherefore it was very necessary at least expedient for the good government reformation of Popes Prelates and the Church of God that Christian Kings and Emperors should have a Superintendent coercive power over them to keep them all in good order to restrain correct their detestable Enormities and exorbitances especially since Wernerus a Carthuâ—â—an Monk writing of this degenerate age and Popes therein pronounceth Sanctitatem Papam dimisisse ac ad Imperatores accessisse hoc tempore sicut Clare apparet and Genebrardus records Hoc seculum uno infelix quod per annos fâ—re 150. Pontifices circiter 50. a virtute majorum prorsus defecerint Apotactici Apostaticive potius quam Apostolici And could such Monsters of men and Apostates from the life and faith of Christ be his Universal Vicars over his Church on earth and not rather those pious Christian Kings Emperors who punished their excesses Pope John the 19. adjutore Diabolo cujus tum erat Papatum dare Sylvestro mago ac Satanico monstro successit in Romana sede but with some contest Certamen enim fuit as Benno Cardinalis and others record inter ipsius Sylvestri discipulos necromantes dum quisque anhelaret ad rapiendum sibi Papatum This Pope by the perswasion of his Clergy Romanum populum Pontificis electione privavit adjectis his clausulis Docendus Ducendus est populus non sequendus Major est dignitas legis quae regitur Spiritu sancto whereby these Popes were not ruled but by the unclean Spirit the Devil quam legis secularis Leges Imperatorias nihil esse dicebat But by a divine retalation his Papal authority was so much slighted that Veneno a suis domesticis sublatus est within 5. moneths after his consecration to make way for his successor Iohn the 20. qui prodig iosis artibus Satanici Papatus sellam occupavit A praedicto enim Sylvestro qui Magus diabolicus erat usque ad Gregorium septimum sceleratissimum nebulonem ac praestigiatorem iniquissimum famosi fuerunt incantatores Romani Pontifices omnes Jannem Jambrem Aegyptos Magos longe superantes as Benno Cardinalis Balaeus and others inform us This Pope totum se voluptatibus dedit during all his Papacy till at last by the practice of such who aspired after his Papal See non sine veneni suspitione expiravit Anno 1009. Earl Rodulph a near neighbour to Fulbertus Bishop of Carnotum about the year 1007. res Ecclesia Carnotensis per injustam occasionem invasit unum de Clericis suis manibus interfecit duos alios captos Sacramento illigavit Et de his omnibus appellatus in Curia Regis upon the frequent complaints of Fulbertus coram plena Ecclesia saepe vocatus nec propter hominem nec propter Deum ad justitiam venire dignatus he was at last excommunicated by Fulbertus whereupon appealing to Pope John the 20. ad limina Sancti Petri contendit tanquam ibi possit accipere de peccaâ—â— absolutionem unde venire non vult ad emendationem Fulbertus on this occasion writ an Epistle to Pope John ut eum de sanguine filiorum tuorum ita arguere castigare memineris sic ut meritum esse tua prudentia novit Nec tua sanctitas injuste in communionem recipiat quem divina authoritas sicut Ethnicum alienat Unde bone pastor evigila evigila super nos ne per incuriam tuam grex Domini detrimentum sustineat Moreover Gaufridus Vicecomes building a Castle at Iseras within the Lands of St. Mary belonging to his Bishoprick bestowed on him by Robert King of France he appealed to this King by Messengers and Letters for advice and relief against these injuries to command them vestra regali auctoritate vivaciter imperando to redresse these injuries ne apud extraneum Regem vel Imperatorem quod absit compellamur a vobis exules noluisse vos vel non valuisse Sponsam Christi sanctam Ecclesiam vobis regere commissam intueri acknowledging the chief Government of the Church as well as protection to belong to the King not Pope within his Kingdom and that the conferring of Bishopricks and placing confirming Bishops in vacant Sces appertained to the King not Pope or Clergy as sundry of his Epistles evidence The Emperor Henry the 2d who ob eximium religionis studium Pii nomen sortitus est by his Imperial power about the year 1007. summoned two Synods not only of his Bishops and Clergy but likewise of his Nobles wherein himself was present sharply reprehending the Bishops in publick Orations to them for neglecting their duties and not rooting out and cutting off putrid Members with the sword of the Spirit lest they should corrupt the sound After which about the year 1016. Conventum Aquisgrani indicit ubi Episcopis et Principibus congregatis de republica quaedam tractata sunt after which certain Masses Fasts and Aâ—ms were prescribed to prevent Gods judgments then hanging over and inflicted on them for their sins to appease his wrath Anno 1017. Idem Imperator Naviomagi et Politicorum et Ecclesiasticorum coegit Senatum ubi inter caetera quaedam de restauranda religione quae jam ad interitum inclmabat deliberata constituta sunt Anno 1023. the same Emperor called another Synod at Salegunstat Selgenstat to compose the manifold differences and varieties of divine Offices Canons Customs in the German Churches which caused manifold dissentions and reduce them into one which they endeavoured to effect by 20. Constitutions whereof the 16. was this Vt nullus Romam eat nisi cum licentia sui Episcopi vel ejus Vicarii A sufficient evidence of this Emperors Supremacy in calling Synods and over all Ecclesiastical persons causes and in reforming corruptions in the Church and Clergy Pope Benedict the 8. a meer Layman magicis artibus ad Papatum pervenit by the assistance of Theophylact his Nephew He demanded no lesse them 100 marks annual rent cum equo albo phalerato to be reserved to the Church of Rome for consecrating the Cathedral Church of Bamberg from Henry the Emperor who built it After whose death ab aemulis Cardinalibus sede pellitur alius surrogatus factumque inde fuit schisma gravissimum Postea tamen per aureos nummos inita cum adversariis concordia pulso adulterino Pontifice in sedem restituebatur John the 21. Theophylacti Nepotis arte nefaria nullis adhuc initiatus ordinibus sacris Pontificatum est adeptus Hujus Theophylacti et aliorum Pseudo-sacrificulorum incantationibus maleficiis omnia tunc Romae ad Satanae nutum regebantur Theophylactus enim Sacrificiis Daemoniorum in sylvis et montibus deditus mulieres post se currere faeiebat quas magicis artibus ad sui amorem coegerat This Pope was so vexed
of Popes themselves used by their Predecessors as these Presidents in the eleventh Century after Christ when Investitures were most eagerly decryed decreed against will evidence besides others which I pretermit The Emperor Henry the 3. having constituted Clement the 2d Pope by his Imperial Authority Anno 1048. about the same time he made Humfridus his Chancellor Bishop of Ravenna in Italy Theodoricus Bishop of Constans his Arch-chaplain Bishop of Aquisgran Herardus Bishop of Spire Theodoricus of Verdunum and one of his Chaplains Bishop of Basil Henry his Chaplain Bishop of Augusta Aâ—elbero Bishop of Mets and Eberhardus Bishop of Trevers within the compass of one year in the places of those who fled or were removed as Hermannus Contractus and others record who also inform us That Anno Dom. 1049. this Emperor elected and made Poppo Brixiensis Pope and sent him to Rome to be installed that the same year he made Gotebastus Patriarch of Aquileia after Eberhardus his decease and likewise elected and made Bruno Pope sending him to Rome to be installed That he designed by his Imperial authority Meinwerchus to be Bishop of Padeborn and Anno 1051. he constituted Luitpoldus Archbishop of Mentz in the place of Bardo deceased Rumoldus Bishop of Constans in the place of deceased Theodoricus and Egelhardus Bishop of Magdeburg after Memfred Anno 1052. he promoted Henry to the Archbishoprick of Ravenna after the poysoning of Humfridus Anno 1055. he instituted Hatto Bishop of Trent Echardus Bishop of Brixia and Eugelbertus of Minden Anno 1056. he ordained Gomradus Bishop of Nemets and Hermannus Archbishop of Agrippinae Anno 1060. he made Sigefridus Archbishop of Colen Euchardus Bishop of Nemeri Otho Bishop of Maspurgh and at the Romans petition elected and constituted the Bishop of Parma Pope in the place of Pope Nicholas then deceased Anno 1062. Egerhardus Bp. of Magdeburg dying he constituted another who succeeded him Anno 1063. Henry Bishop of Augusta a proud lecherous Prelate over-familiar with the Empress Agneta was thereupon besieged by the Emperors forces and surrendring himself to mercy all the rest were dismissed at Episcopi pudenda signeâ— cuspide transfigit whereof he shortly dying Henry the 4th succeeding his Father Henry the 3d. Imbricum fecit Augustinum Epise An. 1065. Henry the 4th made Altmannus his Chaplain Bishop of Patavia An. 1066. he elected Conrade Archbishop of Trevers who though opposed by the Hildebrandian faction prevailed at last After which he constituted Henry de Werle Bishop of Padeborn Udo Bishops of Heildetheiâ— Hardicus Bishop of Magdeburg who had great contests with their Hildebrandian and Rodulphian Competitors but prevailed against them in conclusion Anno 1084 he deposed Adelbero Bishop of Wirtzburgh for adhering to the Pope against his allegiance and placed Meginhardus in his See who being violently dispossessed thereof by Adelbero the Emperor again ejected this intruder and re-placed Megâ—â—hardus in the Bishoprick yea he deprived no less than 14. German Archbishops and Bishops for their rebellions against him at once and put others in their places by his Imperial power as I have already evidenced Pope Clâ—â—ment notwithstanding all the excommunications denounced against him by Urban would not quit his Right to the Papacy nor the Emperor his Prerogative of conferring Bishopricks and Churches by Investitures But on the contrary this very year Cardinal Benno with others of the Emperors and Clements party meeting in a Synod of Rome after many admonitions summons to Urban his schismatical Party to appear before them and renounce their seditious turbulent schismatical Practises Heresies and sophistications denounced this ensuing sentence against them as incorrigible Schismaticks Hereticks and ordered all their Decrees made in their forecited Councils at Platentia Claremont Rome elswhere to be publickly burnt as heretical thus enrolled to posterity by Card. Benno and others out of him Adelbâ—rtus Episcopus S. Ruffinae Sylvae Candidae Johannes Episcopus Hostensis Hugo Episcopus Praenestinus Albertus Episcopus Nephesinus Benno Cardinalis Presbyter urbis Romae Romanus Cardinalis urbis Romae Octavianus Cardinalis Presbyter designatus Paulus Primicerius Romanae Ecclesiae Nicholaus Electus Abbas S. Sylvestri urbis Romae N. Abbas S. Paneratii urbis Romae Clerus Et clarissimi Principes Laici Theobaldus Chirebii Udalricus de S. Eustathio populus Romanus omnibus Deum timentibus salutem Romanae Reipublicae diligentibus Nolumus ignorare prudentiam vestram quod ad destruendas haereses noviter ab Hiltebrando inventas antiquas sub nomine pietatis impie ab ipso renovatas ad defensionem fidei Catholicae et ad exterminandam impietatem eorum qui noviter ipsam fidem Catholicam quantum in ipsis erat scindere non timuerunt Deo authore Nonis apud Sanctum Blasium convenimus octavo Idus apud S. Celsum septimo Idus apud sanctam Mariam in Ecclesia quae vocatur Rotunda consedimus ipsas Haereses damnatas sicut Majores nostri et nos dammamus omnes Sectatores communicatores complices semel damnatae pravitatis pari sorte censemus ne si vel paululum taceamus consentire videamur Eos vero qui authoribus errorum communicant data securitate libere veniendi abeundi vocamus ut per Majores suos Dominum Roynerium Johannem Burgundionem cursum suum agant admonemus securitatem integram in quantum possumus usque ad festum omnium Sanctorum proponimus etiam cum in causa sua defecerint neminem circumvenientes nullius sanguinem sed omnium vitam honorem sitientes nec seditiones in populo commoventes De causa enim sua diffidere videtur quisquis auctor est seditionis Pacem vero dilectionem sinceram proponimus omnibus pacem veritatem unitatem Catholicoe Ecclesiae amplectentibus ut simus filii Patris nostri qui in coelis est Qui enim ex patre Diabolo sunt opera patris sui faciunt conspirationibus seditionibus cujus filii sunt manifeste ostendunt Nos vero illius Discipuli esse desideramus cujus Doctrina etiam inimicis sane est intelligenda Orent pro nobis Ecclesiae filii ut crescat Sermo Domini Data Romae contra schismaticos in sacro conventu Anno ab incarnatione Domini c. 1098. Indictione sexta 7. Id. Augusti His Literis vocati sunt Declinarunt â—utem audientiam schismatici per 16. Annos per obsides potentes clarissimos etsi per Sacramenta invitati ne caperentur suis mendaciis ne suis libellis convincerentur quibus authores eorum corruperunt terram Haeresibus variis longe lateque disseminatis per Apostolos multiplicis erroris Sacer jam Conventus toties deprehensa eorum versuâ—a in conspectu Ecclesiae eoram multitudine Remorum ait Eos qui sanctam Ecclesiam sciendere non timuerunt iterum vocamus ad Synodum quam Deo authore celebrated disposuimus circ Calend. Novembris
enim quod mentitur occidit animom Sed absit ut tanta de tali viro credatur duplicitas quanta ab ipso ei imponitur Nempe Innocentius hic erat cui si pro se respondere liceret proculdubio diceret huic quia ego palam in te dedi sententiam in occulto locutus sum nihil At last to satisfie St. Bernards importunity Eugenius removed William by his Papal power and presently consecrated Henry Murdac Archbishop sending him into England with his Pall to the great offence of our King Stephen who was much grieved with the disgrace of William being his Cosen which all men judged undeserved The King thereupon denyed to admit him unlesse he would swear fealty to him in an extraordinary manner which he refusing the King detained his Temporalities and the Citizens of Yorke shut their gates against him for which resistance he interdicted the City whereupon divers seditions and tumults were raised for the space of 3. years till his submission and reconciliation to the King Upon the death of Pope Eugenius and St. Bernard Williams heavy adversaries he repairing to Rome complained to Pope Anastatius his successor of his unjust deprivation by Eugenius upon tyding of the death of Murdac the Pope sensible of his former Injuries sustained without any great suit restored him unto all his honours of which he was unjustly deprived soon after he returned with his Pall to his Archbishoprick notwithstanding a new Appeal of the Dean and Archdeacon of Yorke to hinder his installment Of which more in its due place being here inserted only to evidence the grosse Injustice Corruption Bribery of Pope Innocent Caelestine Eugenius and the Court of Rome in cases of Appeals by St. Bernards testimony and Pope Anastatius his resolution particularly in this case of William Archbishop of York relating to England I now return to my Chronological method After the death of Pope Caelestine the 2d Anno 1144. post triduum Cardinales convocati Gerardum Caccianimicum Civem Bononensem quem Honorius ex canonico regulari Cardinalem Sancti Crucis in Hierusalem coaptaverat sublegêre eoque consâ—crato Lucium secundum edidere nomen in omnia superbi Pontifex creabatur writes Balaeus Interim novum Romani tumultum excitaverunt in opposition to the Popes Supremacy etenim Senatoribus quos instituerant non contenti Patricium Celsioris magistratum fastigii adjecerunt ac vectigalia omnia tam urbana quam peregrina Pontifici erepta ei attribuerunt Pontificemque sacris decimis et largitionibus dignitatem tueri suam jusserunt Ea dignitas delata trimum est ad Jordanem Petri Leonis filium hominem in urbe vetere nobilitate ac populari gratia potentissimum Quas actiones Lucius primum blanditiis impedire contendit deinde inanes eas expertus vim adhibendam putavit Itaque postero ineunte Anno 1145. Lucius à Romanis propter hoc vehementer exagitatus supplex per Legatos Conradum Imperatorem in Italiam vocabat sed Conradus aliunde impeditus illuc venire non poterat nec ejus tunc inservire tyrannidi Lucius ergo ex alia via rem comparandam ratus expâ—ctabat donec semel essent Senatores omnes cum Patricio in Capitolio congregati ut de rebus suis consultarent tunc exercitu coâ— parato Senatores in Capitolio obsedit Papaliter factum ordinem illum qui libertatis Romanae erat fundamentum cupiens vel omninoâ— perâ—ere vel saltem expellere Quo apparatu cognito Jordanes Patricius cum majori manu occurrit populusque ad arma cucurrit commissoque praelio ipsum Pontificem cum suis à Capitolio repulit Lucius militio iâ—â—mixtus lapidibus â—axis ità est quassatus so little did the people esteem his Papacy or Sanctity ut neque amplius usque ad diem obitus sui qui proximè consecutus est in â—olio Pontificio consedisset primo nondum sinito sui Pontisicatus anno Mat. Paris Mat. Westminster and others write that this Pope Lucius sent a Pall to Henry Bishop of Winchester volens apud Wintoniam novum conâ—â—ituere Archiepiscopâ—tum et septem ei Episcopos assignaâ—e Henry going to Rome to obtain the name and office of a Legate which some write he missed but William Thorne assures us he obtained from Pope Lacius who by his special Bull confirmed the agreement made between Hâ—gh Abbot of St. Augustin and his brethren and Theobald Archbishop of Canterbury concerning an annual rent due to the Archbishop from the Monastery which was composed at Rome by this Pope who ratified the Liberties of the Monastery and Church of Canterbury Pope Lucius dying of his bruises Eugenius the 3. Patria Pisanus Cisterciensis olim sectae sub divo Bernardo Monachus ejusque discipulus Romae Sancti Anastatii Abbas consensu Cardinalium qui in aede Sancti Caesarii convenerunt Lucio in Papatu hac ratione successit cogitaverant Cardinals in praesenti tunc rerum statu non expâ—dire ut ex suo collâ—gio quisquam in Pontificem eligeretur cum ita jus Libertatis a Romanis civibus quaeratur Bernardi quoque crâ—brescentem famam multum 〈…〉 suam facere putabant atque si ejus diâ—cipulum eligâ—rint praeceptoris authoritatem auxilium consilâ—um nunquam defuturum suis desideriis sperabant Nec eos feseliit spes subdola auxit enim Bernardus quantum potuit Romani Pontifics authoritatem As soon as St. Bernard heard of this elect on being a plain-hearted man he writ this chiding Epistle to the Cardinals and Bishops for making such an unfitting choyce Epist 236. ad Omnem Curiam Romanam quando eligerunt Abbatem Sancti Anastasii in Papam Eugenium Dominis Patribus venerandis Cardinalibus Episcopis omnibus qui sunt de Curia puer Sanctit itis eorum Parcat vobis Deus quid fecistis Sepultum hominem revocastis ad homines fugitantem curas et turbas cur denuo implicuistis et immiscuistis turbis fecistis novissimum primum et ecce novissima illius periculosiora prioribus Crucifixus mundo per vos revirit mundo qui elegerat abjectus esse in domo Dei sui ipsum vos in Dominum omnium elegistis Cur consilium inopis corfudistis Cur pauperis hominis mendici compuncti corde judicium perturbastis Currebat bene Quid vobis visum est sepire vias ejus avertere semitas gressus involvere Quasi descenderet de Hierusalem et non magis ascenderet de Hiericho sic incidit in latrones et qui se tanquam violentis quibusdam Diaboli manibus carnis illecebris et gloriae seculi potenter excusserat non tamen valuit effugere manus vestras Num idcirco Pisam deseruit ut reciperet Romam Num qui in una Ecclesia non sustinuit Vicedominatum dominatum in omni Ecclesia requirebat Quid igitur rationis vel consilii habuit defuncto summo Pontifice repente irruere in hominem rusticanum latenti injicere manus
reditum est Parisiis contigit hoc nobili Galliarum Civitate sede Regia Rursum in Civitate eadem quidam sibi desponsata Uxore diem 〈…〉 Interim emergit calumnia dicentibus quibusdam non de bere conjungi Ad judicium Ecclesiae causa delata est sed non est expectaâ—a sentence appellatum est sine causa sine gravamine solo frustratoriae disationis 〈…〉 perdere quae pararat sive dilectae camdiu frustrari consortio 〈…〉 quod proposuerat contempta sive dissimulata Appellatione peregit Quid illud quod in Antisiodorensi Ecclesia nuper a quodam adolescentulo praesumptuim est Nempe defuncto Sancto Episcopo volentibus Clericis alium ut 〈◊〉 est eligere sibi intervenit ille appellens et vetans ne sieret quousque isset et redisset ab urbe Cui tamen Appellationi nec ipse detulit Num cum videret se contemni tanquam qui irrationabiliter appellasset accitis quâ—s 〈…〉 die post factam ab aliis electionem fecit suam Cum itaque ex his innumeris talibus liqueat non ex contemptu gigni usurpationem sed ex usurpatione contemptum videris tu quid sibi velit quod Zelus vester assidâ—è perè vindicat illum istam dissimulat Vis perfeciicus coâ—rcere contemptum Cura in ipso utero pessimae matris praefocari Germen nequam quod ita siet si usurpatio digna animadversione mulctetur Tolle usurpationem et contemptus excusationem non habet Porrò inexcusabilitas ausunm explodet Non sit proinde Vsurpator et contemptor nullus erit aut admodum rarus Bene facis tu quod appellationum negato suffragio imo suffugio multa remittis negotia ad cognoscentes vel qui noscere citius possunt Ubi enim certior ac facilior notio ibi decisio tutior expeditiorque esse potest Quam plenum Gratiae quam multorum quoque per hoc laboribus parcis sumptibus At quibus sic credas id tibi omnimodis attendendum Poteram multa de eodem utiliter addere his sed memor praepositi mei contentus interim occasionem dedisse After this he thus censures the Avarice and Bribery of the Pope and Court of Rome 〈◊〉 Et primum quod occurrit minimè transeundum reor Praees et singulariter Ad quid Eget tibi dico consideratione Nunquid ut de Subditis crescas Nequaquam sed ut ipsi de te Principem te constituerunt sed sibi non tibi Alioquin quo pacto te reputas superiorem his a quibus beneficium mendicas Audi Dominum Qui potestatem habent super eos benefici vocantur At istud de his qui foris sunt Quid ad nos Tu id mendaciter diceris si non tam beneficus esse quam beneficis praeesse intendas Parvi dejectique animi est de Subditis non profectum quaerere subditorum sed quaestum proprium In summo praesertim omnium nihil turpius Quam pulchre magister gentium Parentes filiis non filios debere censuit the saurizare parentibus Non mediocris gloriae vexilla identidem ipsius non requiro datum sed fructum At jam transeamus hinc ne quis moram in his meam avaritae in te notam interpretetur c. Hic locus avaritiam carpit à quo vitio immunis satis tua opinio est an et opus tu videris Vidimus tamen Germanicos detinuisse saccos sed precio non massa Argentum reputatum est fanum summarii non levati sarcinis onusti nihilominus repatriant vel inviti Nova res quando hactenus Roma aurum refudit et nunc Romanorum consilio id usurpatum non credimus vi oblata à pauperibus I shall adde his Notable passage of complaint against this and other Popes frequent exemptions of Abbots Bishops and others for mony from subjection and obedience to their Superiors by subjecting them immediately to the Pope himself because his arguments against them hold as firmly in cases of Popes exempting themselves and absolving Bishops Clergymen or Lay-subjects from allegiance and obedience to their Princes and gives a notable check to the pretented plenitude and absolutenesse of the Popes will and power to do what he pleaseth Murmur loquor et querimoniam Ecclesiarum Truncari se clamitant et demembrari vel nullae vel paucae admodum sunt quae plagam istam non doleant aut non timeant Quaeris quam Subtrahuntur Abbates Episcopis Episcopi Archiepiscopis Archiepiscopi Patriarchis sive Primatibus He might have as truly added Regibus Imperatoribus suis Bona ne species haec Mirum si excusari queat vel opus Sic factitando probatis vos habere plenitudinem potestatis sed justitiae forte non ita Facitis hoc quia potestis sed utrum et debeatis quaestio est Honoram ac dignitatum gradus ordines quibusque suos servare positi estis non invidere ut quidam vestrorum ait Cui honorem honorem Spiritualis homo ille qui omnia dijudicat ut ipse à nemine dijudicetur omne opus suum trina quadam consideratione praeveniâ—t Primum quidem an liceat deinde an deceat postremò an expediat Nam etsi constat in Christiana utique Philosophia non decere nisi quod licet non expedire nisi quod decet licet non tamen omne quod licet dicere aut expedire consequens erit Age aptemus si possumus tria ipsa aperae huic At quomodo non indecens tibi voluntate pro lege uti et quia non est ad quem appelleris potestatem exercere negligere rationem Tunc major Domino tuo qui ait Non veni facere voluntatem meaâ—â— Quanquam non minus dejecti quam clati animi est veluti rationis expertem non pro ratione sed pro libitu agere nec judicio agi sed appetitu Quid tam bestiale et si indignum cuivis utenti ratione vivere ut pecus quis in te rectore omnium tantam contumeliam naturae honoris injuriam ferat Sic degenerando quod absit generale opprobrium fecisti proprium tibi Homo cum in honore esset non intellexit comparatus est jumentis insipientibus similis factus est illis Quid enim tam in dignum tibi quam ut totum tenens non sis contentus toto nisi minutias quasdam atque exiguas portiones ipsius tibi creditae universitatis tanquam non sint tuae satagas nescio quomodo facere tuas Vbi etiam meminisse te volo parabolae Nathan de homine qui multas oves habens unam quae erat pauperis concupivit Huc quoque veniat factum imò facinus Regis Achab qui rerum summam teâ—ebat unam vineam affectavit Avertat Deus à te quod ille audivit Occidisti possedisti Nolo autem praetendas fructus
Apostolis Recordare nunc vocis illius Sapientibus et insipientibus debitor sum Etâ—i non indebitam tibi ipsam censes hoc quoque simul memento debitoris molestum nomen servienti potius quam Dominanti congruere Servus in Evangelio audit Quantum debes Domino meo Frgo site agnoscis sapientibus insipipientibus non dominatorem sed debitorem curandum summopere tibi tota vigilantia considerandum quomodo qui non sapiunt sapiant qui sapiant non desipiant qui desipiere resipiscant c. After which he concludes with this pathetical Exclamation and interrogation O ambitio ambientium Crur quomodo omnes torquens omnibus places Nil acerbius cruci at nil molestius inquietat nil tamen apud miseros mortales celebrius negotiis ejus An non limina Apostolorum plus jam ambitio quam devotio terit An non vocibus ejus vestrum tota die resultat palatium An non questibus ejus tota Legum Canonumque disciplina insudat An non spoliis ejus omnis Italica inhiat inerplebili aviditate rapacitas Quid ita tua spiritualia studia non saltem intercidir sed occidit Quoties sancta ac facunda tua abortori ocia fecit inquietum et inquietans malum Aliud est quod ab oppressis appellatur ad te aliud autem quod Ambitie in Ecclesia per te regnare molitur Nec deesse illis nec huic aliquatinus assenrire oportet He concludes thus to our purpose after a large detection of and invective against the monstrous ambition rapine injustice of the Parasites Officers and Ministers of the Court of Rome he falls upon the more then Regal and Imperial wordly pomp of the Pope himself Inter haec tu Pastor procedis deauratus tam multa circumdarus varietate Oves quid rapiunt Si auderem dicere Demonum magis quam ovium pascua haec Scilicet Sic factitabat Petrus sic Paulus 〈◊〉 Vides omnem Ecclesiasticum zelum fervere sola pra Dignitate tuenda Honori totum datur sanctitati nihil aut parum Si causa requirent paulo â—ummissius agere ac socialius te habere temperaveris Absit inquiunt non decet tempore non congruit majestati non convenit quam geris personam attendito De placito Dei ultima mentio est pro jactura salutis nulla cunctatio Nisi quod sublime est salutare dicamus et quod gloriam redolet id justum Ita omne humite probro â—ucitur inter Palatinos ut facilius qui esse quam qui apparere humilis velit invenias Timor Dei simplicitas reputatur de dicam fâ—tuitas c. Hic hic non parco tibi ut pareat Deus Pastorem te populo huic câ—â—è aut nega aut exhibe Non negabis ne cujus sedem tenes te neget heredem Petrus hic est qui nescirur processisse aliquando vel gemmis ornatus vel seâ—icis non tectus auro non vectus equo albo nec stirpatus milite nec circumstrepentibus septus ministris Absque his tamen credidit satis posse impleri salutare mandatum Si amas me pasce oves meas In his successisti non Petro sed Constantino Thus this Canonized Roman Saint Bernard concluded long since against the Popes pretended Monarchy to Pope Eugenius himself with whom I shall cloze this branch of my 4. Proposition For the second part thereof That Jesus Christ as Supream King of his kingdom the Church-militant upon earth never delegated the Soveraign Ecclesiastical Jurisdiction over it or all the Members in it to St. Peter or any other Apostle Bishop Priest or Pope whatsoever as his Viceroyes but only the ministerial part of his Prophetical not Kingly or High Priests office of teaching and preaching the Gospel publikely to all Nations administring the Sacraments of Baptism Lords Supper according to his institution and command feeding them as his sheep with the sincere milk of his word teaching them as his Apostles Ministers Servants to obey what he hath commanded them beâ—eeching them as his Embassadors in his stead to be reconciled to God and to declare pronounce them absolved from their sins by God upon their sincere repentance and to aenounce damnation against them if they do not repent and believe in Christ I shall demonstrate the verity thereof First from the several Commissions or Precepts 2dly From the respective Titles given by Christ and the Gospel to the Apostles Peter Bishops Presbyters Ministers and their respective Offices in and as they relate to the Kingdom Church and people of God 1. For their respective Commissions I shall enumerate and examine them distinctly The first Commission given them by Christ was only to preach the Gospel and Kingdom of Heaven to the lost sheep of the House of Israel but not to the Samaritans and Gentiles without any Jurisdiction or pomp without scrâ—â— gold silver or brasse in their purses two coats or staves only as labourers worthy of their hire or meat which they were to receive from those to whom they preached Which commission imports nothing of Supream Ecclesiastical Jurisdiction in it expiring before Christs passion then head on earth of his Church and equal to all the Apostles not peculiar to St. Peter The second general Grand Commission given them by Christ wherein their office principally consists after his Resurrection is thus recorded by St. Matthew and d Mark Go ye into all the world and preach the Gospel to every Creature He that believeth and is baptized shall be saved he that believeth not shall be damned Go ye and teach all Nations baptizing them in the Name of the Father of the Sonne and of the Holy Ghost Teaching them to observe whatsoever I have commanded you not what your selves without my command much lesse Popes Priests Prelates shall of their own heads prescribe That this was their principal commission charge office is further evidenced by the Apostles daily constant preaching to the people both in the Temple Synagogues and from house to house notwithstanding the High Priests and Councels inhibitions not to preach chusing rather to obey God then men By St. Pauls separation and mission to preach the Gospel the necessity laid upon him and wo that would fall on him if he did not preach it And his dreadfull charge to Timothy and in him to all Bishops and Ministers of the Gospel I charge thee before God and the Lord Jesus Christ who shall judge both the quick and dead at his appearing and his kingdom Preach the Word be instant in season out of season rebuke reprove in and by the word preached exhort with all long-suffering and doctrine In all this Grand commission there is only a Ministration not the least Domination or Iurisdiction delegated to Peter or any other Apostle Evangelist Bishop Priest or Minister whatsoever Yea it is observable That Popes and Prelates of the Church who most contend for
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
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