They would reallie be Kings and therefore pleased Kinges in making them titular and imaginarie Saincts But it is no Divinitie that is subiect to men and that mutuall protection is ridiculous when gods keepe living men and men keepe the statues of dead gods So they know nothing about Kings but the two extermities of Excommuication or Canonization If Kings serue them baselie they shall bee deified by canonizing If not they shall bee damned to hell But there is no truth in any of these and both of them argue an Antichristian presumption in Popes They vsurpe over Kings in casting them downe and setting them vp at their pleasure and over God himselfe in making gods and thrusting them on him as intercessours I close this point with Cicero wondering at Romulus Apot heosing For though times of ignorance made men gods yet it was wonderfull in the midst of learning men were so exalted but hee satisfieth himselfe in that none but Rome counted Romulus a god and that when shee was little and bâ—ginuing So it was no wonder in the middle Ages of darknesse to see Rome canonize men but now in so great a light of the Gospel and in the Contest with Rome for her Idolatrie to see her multiplie her â—utâ—ar gods it is wonderfull But wee may content our selfe with Cicero Who taketh these to be gods but Rome a that noâ— in her minorite beginning but in her maioritie and declining to destruction I intreat you therefore with Augustine to consider of this your Pagan impietie if your minde so long drunk with errours suffereth you to thinke of anie wholesome thing And this much of their cloakes of shame or their Spider-web-covertures of their open tyrannie The fourth and last Section Of their foolishnesse and madnesse manifested in their fruites CHAP. XXI Of their affected ignorance in the consideration of the two great powers Civill and Ecclesiasticke THeir foolish madnesse is plaine if wee consider their course and their fruites that follow Their folie considered not aright these two powers civill and spirituall and their ignorance was rather affected than simple to make greater way to their violent pride God ruleth the world by two distinct powers Civill and Ecclesiasticke For Religion must bee in the Republicke and the Republicke must bee in Religion sayeth Optatus The Church and Common-wealth are as the two Estates and everie one of them hath its owne full power and authoritie in thinges that concerne it They are both of God and none of them is that way more worthie than the other as to subiect the other to it Neutra potestas est altera eo sensu dignior ut alteram sibi subijciat utraque enim est in suo genere prima ab altera independens Each of them in its owne kind is prime independent from other But yet they are distinguished from other in their endes Taske and meanes for that end They haue both God for their Authour and generallie the good of mankind for their end but their proper ends are different For the spirituall power leadeth onely to a spirituall and eternall good whereas the civill absolutlie looketh first to an humane temporall good All mankind lyeth flatte on the Earth notwithstanding of all other Callings But the Pastorall calling pulleth him from the earth and lifteth him to Heaven The Taske of the Spirituall is the preaching of the Word ministration of Sacraments and the vse of the Keyes of the Kingdome of Heaven directing mens consciences in the will of God and correcting them Ecclesiastickly For which cause the Pulpit is called the Tribunall of the Church because therein Pastors doe publish more glorious I awes than the Praetor The taske of the civile power is notoure in thinges Civile and for Religion it is appointed of God to defend the Church and trueth in it Indite and gather Councels and ratifie their Canons to abrogate superstition and idolatrie to provide Pastors with houâ—st maintenance and maintaine their provisions against the Sacrilegious In a word the power of the Church is not temporall but spirituall not a coactiue but a directiue power And the power civile is not spirituall but humane not directiue but coactiue to see all these spirituall dueties performed in their Kingdomes God hath not set them vp as contraire and opposite but as diverse and that for agreement and mutuall helpe to make vp an Harmonie of governement in mankinde These two powers cannot compete to any one person It is neither lawful nor seemlie for Princes to preach baptize communicate people excoÌ„municate delinquâ—â—ts c Neither is it tolerable in Pastours to denounce warre lead Armies shedde blood and swey a coactiue power Ambrose b riddeth the marches clearelie Wee pay sayeth hee to Caesar the things that are Caesars and to GOD the things that are Gods The tribute is Caesars and not denyed The Church is Gods and ought not to bee adiugded to Caesar because Gods Church cannot bee Caesars right Which none can denie is spoken with the honour of the Emperour For what is more honourable than that the Emperour be called the Sonne of the Church For a good Emperour is within the Church and not about the Church And in another place Divine things are not subiect to the power of the Emperour And thereafter places pertaine to the Emperours but Churches to the Priests The right of the publick walls is committed to thee not of the sacred so sayeth he to the Emperour who craved the Church to bee delivered to the Arrians Athanasius and Ambrose speake distinct lie That Princes are in the Church by profession and possession of grace and so the Sonnes of God and of the Church They are not over the Church for her direction but for her protection her Parents but her Nurce-Fathers Wise Kings ever granted the different power and interesse in things civill and Ecclesiasticke That in the first they were Lawmakers but in the second were directed and admonished themselues In the first they had a power both to make and allow Lawes for the publicke good in the second they are preservers of Lawes not to decerne therein with authoritie But to order matters Canonically according to the Lawes of the Church The Church first discerned Trueth from Heresie and then decerned And Princes ratified their decrets Pastours decrets according to the trueth obliged mens Consciences to follow the truth and Princes outwardlie inioyned the People to follow a knowne truth Though these two powers or callings simplie considered bâ—â— not subiect to other yet there is a sort of mutuall subordination in the persons that are cloathed with them Princes are aboue Pastours in respect of civill Eminence of outward governement and compulsion to do their duetie as Pastours though not in the intrinsecall direction And Princes are subiect to Pastours in respect of the informing and directing of their consciences in Religion The one is subiect
to the other civillie the other spiritually Pastours are subiect to Princes Let everie soule bee subiect to superiour powers And Princes are subiect to Pastours spirituallie Obey them who haue the over-sight of you and submit your selues And yet not withstanding of the comparision of the callings GOD hath wiselie subiected Pastours to Princes First because the Kingdome of the Church is not in this World But principallitie hath the beginning vse and end in this life and therefore heere must they haue the preheminence or else never Next because of vniversalitie For the Church of God is not in everie place And yet these humane Societies without a Church haue both neede of and are governed by principalitie Thirdlie because of Ancietie for albeit God had a Church ever since hee called on Adam in Paradise yet ere the Church came to any greatnesse in number or conspicuousnesse in the vse and worke of spirituall power Principalitie had the own Governement and eminencie among men For this cause some haue pressed the name of secular power from the Ancietie as though it beganne cum saeculo Though more properlie it bee called a temporall power from the obiect and meanes This great blessing reformation bringeth vnto Kingdomes to ridde merches betweene these powers Amongst other things this inrageâ— Luther b that hee saw Princes mocked and abused as beasts Therefore hee vendicate their honour from the Popes tyrannie Wee teach according to Gods word that Princes and Preachers are mutually sheepe to other Princes to Preachers in respect of their spirituall office informing and counselling them out of the word of God And Preachers to Princes in respect of a temporall coactiue power to protect them or correct them if they offend If wee consider in Mankind a spirituall Sphere Preachers are aboue all In which sense Nazianzen sayeth that the Law of Christ hath subiected the Impire to the Priest But if wee consider it in the Sphere of Temporalitie then Princes are aboue all And so that same Nazianzen Wee are subiect to super eminent powers but they will haue Princes as Sheepe to Preachers simplie and their Priests to bee sheepe to none but to the Pope of whom they will bee ruled not onely in spirituall things but also in temporall When these two Powers keeped them within their boundes they were helpfull to others Pastors by religion wrought the consciences of people to the obedience of Princes and Princes by their coactiue power held people in the obedience of the Gospell And Leo commendeth this concurrance For humane things saith hee can not bee safe vnlesse both the Kingly and Priestly authoritie defend these things that pertaine to religion And our more royall Leo said that these two powers are so straitly conioyned that either of them dependeth vpon the safetie and incolumitie of the other And Isiodore Civile powers were not necessarie in the Church except to fulfill that by terrour which the Priest can not doe by his doctrine Oft-tymes the Kingdome of Heaven is furthered by the earthly Kingdome that such as doe contrare to the faith and discipline of the Church may bee broken by the rigour of Princes c. And Bernard sheweth both the possibilitie and expediencie of their agreement in his peaceable resolution Non veniat anima sayeth hee in concilium eorum non enim viris usque institutor Deus in destructionem ea connexuit sed in aedificationem Let not my Soule come in their counsell who say that the peace and libertie of the Churches will hurt the impyre or that the prosperitie and glorie of the impire will hurt the Churches for God the Author of both hath not conioyned them for destruction but for edification It had beene good for them if they had followed his advice that these two powers would ioyne their myndes together who were ioyned by Gods institution let them mutually cherish other and mutually defend other But where Princes and Pastors passe their boundes and incroached vpon other the exercise of their power was the Apple of strife The matter it selfe was two great powers in their kinde and the respects of mutuall subordination and subiection was a faire colour for ambition to vsurpe and for the rebellious to resist It cannot bee denyed but there were faults on both sides Some Princes haue given too much to Cleargie men as they who gaue homage to Popes This came of Superstition which first playeth the Iugler to blind and then the tyrant to force them to doe as that blindnes leadeth them When they were possessed with Superstition the Popes ambition could exact nothing of them which they thought not reasonable Some Princes againe haue fallen in the defect and given too little respect to Pastours They saw their persons base in worldly things and considered neither their calling nor their worke and so counted them baser than any of their Estats This misreguard was helped by some flatterers of authoritie who either of ignorance or Invy haue spoken and written disdainfullie of Pastours Calling and equalled it to the basest handie craft in Cities To let that passe in respect of personall subiection to outward Governement and of civill censure in case of breaking the common peace yet the comparison of these Callings is odious for both iudicious Princes and auncient Divines without passion or contest haue giuen it greater respect and casting these two powers in the Ballance Nazianzen compared the one to the Soule the other to the Bodie Chrisostome vse the comparison of the Heaven to the Earth And Ambrose the comparison of Gold and Lead We allow not the bad Consequences and Practise which Papists draw out of these popular comparisons yet there is a considerable Trueth in the things for the Pastours calling is only about things spirituall and eternall The Angels would thinke it no disparagement to dispense the mysteries of the bodie and blood of Christ to cleanse men in the Lawer of Regeneration and to stand betweene God and man in delyvering his will to them and presenting their prayers to him Beside that comparison of Callings the person of Pastors haue a great excellencie in respect of Gods chusing them to the worke his furnishing and assisting of them in it Mens greatest excellencie indeede is by the Grace of Christ as they are Christians renewed and sanctified But particular callings giue also some qualification to the persons that are cled with them and the Pastorall calling qualifyeth their persons with a spirituall respect because they are Gods instruments in a spirituall worke Their aptitude to a spirituall worke giveth them a spirituall habitude and Gods imployment therein giveth a sort of transcendent specification Second causes though of one kynde take a diverse respect both from the object and from the imployment of the first cause And it is greatest excellencie to bee Gods instrument in converting renewing and saving men For they that turne Soules shall shine
as the starres in the firmament whereas others shall shine but as the firmament it selfe If sanctification bee ioyned in Pastours with the excellencie of their aptitude and imployment then they are Gods first borne with a double portion of holinesse And that without preiudice of the externall supereminencie of honour and authoritie which God hath seated in Kings The one breadeth a sacred inward and spirituall reverence as to Gods Ambassadours The other an out ward and civile reverence as to the toppe of humane Maiestie This is proper to the supreme Magistrate alone whom God hath invested with Nomotheticke prudencie and Architectonick power in matters sacred and civile But Papists abuse these comparisons of the Auntients while they turne them in arguments for the exemption and deny obedience in temporall thinges to Princes and clame a temporall precedence and preheminence God is the God of order and alloweth on Princes supreme honour as their due in civill Societie As for spirituall excelleÌ„cie of Pastours it doth neither coÌ„taine intrinsecallie neither clameth by way of consequence any preheminence in temporall things but in spirituall allaneâ—lie All their iurisâ—iction is merelie spirituall as Halensis sayeth that the spirituall power iudgeth according to the spirituall punishment and not according to the civill And it may bee instanced by the Apostle who doubtlesse if hee had civill power would haue vsed it against the incestuous man and punished him civilie But hee knew the reach of the Apostolicke power to be spirituall and therefore censured him spirituallie with excommunication But most clearelie S Augustine disclames it in Christs Name Hearken O Iewes and Gentiles hearken O kingdomes of the earth I stay not your domination in this world c. Heerein Popes vsurpe most who haue least right the excellencie of Pastours flowed from their pastorall calling and their discharge of it but hee is an idole pastour who hath thrust himselfe in the most eminent place of the Church and yet is least in worth The least Pracher is worthie of more honor thaÌ„ he though he were in his pontificals Hee preacheth not and so can neither bee the Vicare of Christ nor successour of his Apostles For Christus Rex Dominus noster as Bellarmine acknowledgeth non erat occupatus in rebus temporalibus sed praedicatione verbi conversione animarum Christ was not busie in temporall things but in preaching of the word and conversion of Soules But he inverâ—eth Christs Dyet neglecting preaching imploying himselfe altogether in temporall thinges Neither can hee be Peters successour if wee trust Bernard Proue thy selfe a Pastour to this people least thou deny thy selfe to be his heire whose seate thou holdest This is Peter who never went out decked with Iewels â—nd yet without these hee believed that command might bee fulfilled If thou loue mee feede my Sheepe For in these things thou succeedeth not to Peter but to Constantine Thou art a Pastours heire bee not ashamed of the Gospel to Evangelize is to feed the flocke doe the worke of an Evangelist and thou hast fulfilled the worke of a Pastour Their Analist commendeth preaching Popes Serigius secundus for that hee was praedicatione liberior a free Preacher and Leo the fourth that hee was a preacher of the word and left an Homilie in register to direct Church-men in their office which Baronius closeth with this marke Pervigilis curae pastoralis nobile documentum a notable document of a wakerife pastorall care It is a notable document indeede to proue Leos pastorall care and to convince the later Popes who are all together voyde of that care Becanus also overthroweth the Popes Vicarshippe in that same place where hee pleadeth most for it Hee scoffeth at that saying of Tertulian that Christ reliquit vicariam vim Sp. Sancti the vicariat power of the holy Spirit to rule his Church And proueth the holie Spirit cannot bee such an Vicar because hee doeth not these things visiblie which Christ did in his mortall flesh for hee neither administreth Sacraments neither preacheth in publick This concludeth as strongelie against the pope for as the holie Spirit cannot visiblie bodilie exerce these offices so the pope though hee may visiblie exerce them yet doeth it not at all but in place of a Vicare hee is that abuse and blot in the Church whereof S. Cyprian speaketh if that be his worke The tenth abuse is a negligent Bishop who requireth his degree of honour among men but keepeth not the dignitie of his Ministerie before God whose Ambassage hee bearetth The pope is wholie taken vp in consistoriall businesse But since hee must bee called a Preacher let him haue it in that sense that Gregorie speaketh of Nova atque inaudita est ista praedicatio quae verberibus exigit fidem This is a new and vnheard sorte of preaching which exacteth faith by strokes And if hee will haue honour for doing his office let him haue it as Philo telleth the high Priest amongst the Iewes albeit hee was inferiour to the King yet so long as hee was in his Ministerie entering in the Temple cloathed with Aarons garments c. In that respect hee was aboue the King Let the Pope then exerce hierarchicall functions as Christ his Apostles and the first godlie Popes did and then let him pretend his spirituall eminencie and clame the honour due to it But so long as his preaching is the roaring of Bulls Cursâ—s Excommunications c. from the Capitoll hee is Abaâ—don and not the Vicar of Christ. But what would the Pope and his Cleargie say if the Emperour vpon the ground of his supereminent power would raise contrare positions and practises and so pay the Pope home in his owne coyne As first to exempt himselfe and Kings and Princes from all sort of Ecclesiasticke subiection as to heare the word partake Sacraments c. Next to vse proscription against them cutting them off from the commoun liberties of subiects Thirdly to depose them from Ecclesiasticke offices and discharge them from all exercise of their calling Fourthlie to cause their people contemne them and set vp some other ambitious Church-men in their vaking rowme c That clame of Princes over them in spirituall things were as iust as their vsurpation over Princes except wee trust the conceate of Bozius who affirmeth that the Ecclesiasticks take vpon them the secular power and iurisdiction but the seculars may not take vpon them the Ecclesiasticke power But their owne Pope Nicolaus crosseth this conceate and maketh the opposition equall that the Ecclesiasticks may no more haue a temporall power than the Emperour may haue a spirituall Heerein was a Masse of their folies they confounded things that God had distinguished spirituall and temporall heavenlie and earthlie and so verifyed Philoes first and better exposition of Babylon to agree to them to wit that Babylon signifieth Confusion Next with that
of the Church These are faire pretexts as though hee sought nothing but mans spirituall good but they are onely colours for his ambition For if hee can come be his Monarchie he careth neither for the good of the Church nor of Soules for hee hath varifyed Basiles saying That how much a Church decayeth the more are they desirous of government And it seemeth that hee had a Propheticall Spirit in that place when hee said that the domination of Bishops was devolved ad infelices homines servos servorum to vnhappie men the servants of servants This is the Popes propper stile But the discerning of the weight or lightnes of these causes is restrained to the Pope alone because hee as a spirituall Father can best discerne when Kings doe wrong to their Subiects in things spirituall And they haue a more compendious course for beside Dogmaticall heresies in points of faith they haue also a practicall heresie or schisme which they call the Henrician heresie For as they call Antichristian vsurpation Ecclesiasticke libertie so they call the lawfull defence of imperiall authoritie by the name of Henrician heresie Binius defyneth what it is to wit the same that the Politicks of our tyme affirme Behold wee haue witnesses for the libertie of Princes vnder the name of Politicks as well as we haue witnesses of dogmatick trueth vnder the Name of Heretiks And it were wisdome in these Politicks to ioyne themselues to reformed doctrine as they doe in the vindicating of Princes They gaue the Name of Henriciana haeresis from Henrie the fourth who was opposite to Hildebrand the father of the Hildebrandine tyrannie And a councell at that tyme was indicted by Hildebrand against that pretended heresie And though they doe none of these but bee slack in rooting out of Protestants that slacknes is a cause of deposition for a secular Iudge may be deposed not only for his heresie but also for his negligence in rooting out of heresies So wheÌ„ the Pope is angry he shal never want a cause heresie as they call it or Schisme negligence c. that is to say the loue of the trueth the defence of their liberties and clemencie to their Subiects are sufficient causes with him to cast them down And smaller things than heresie oâ— schisme are found causes relevant If they but violate the least priviledge of a monasterie they shall bee cast out of their Kingdome So Valdensis concludeth it for the power of Gregorie over the French Kings and Bellarmine approveth his Conclusion But Bozius holdeth vs not long in suspense affirming that the Pope may transferre greatest impires vpon iust causes or without a fault Persidious men said Tacitus will never want a cause to break their promise for they will ever set some collour of law vpon their deceate Lastly Alphonsus à Castro putteth vs out of doubt saying that they hold firmely many things pertaining to faith by the Popes definition alone wherein the Pope hath given no reason of his definition The Popes will then is a sufficient cause hâ—e careth for no cause though it were to breake his owne oath For when Gregorie the twelfth was periured in keeping still the Popedome which hee sware to lay downe yet it was not perjurie sayeth Azorius out of Panormitane because hee had a iust cause so to doe This câ—use was his owne will and the loue of the Popedome Their third Limitation is from the manner of proceeding It is not rash say they but all is in loue and wises dome for this is the Popes custome first to rebuke fatherlie next to depriue them of the Sacraments by Ecclesiasticke censure Lastlie to loose their Subiects from their oath c. Azorius putteh three conditions First to bee admonished Next that the cause bee notour Thirdlie that hee be disobedient The like moderation is set downe by their â—ateranâ— Councell And as for their sentence of excommunication it is to bee vnderstood clave non erranâ—e if the key doe not erre But their Law proues this a scoffing for the sentence of the Pastour whither iust or vniust is ever to bee feared where the glosse and their Doâ—tours everie where affirme that the vnjust sentence of excommunication is valide and differeth from that that is null And Navarrus affirmeth that even the vniust sentence regularlie is valide And Bellarmine taketh away all doubts saying Peccabit princeps spiritualis sed non poterit tamen princeps temporalis iudicium sibi sumere For if a spirituall Prince abuse his power in excommunicating vâ—iustlie a temporall Prince or loose his Subiects from obedience without a iust cause and so trouble the state of the Common-wealth the spirituall Prince sinneth in so doing But yet the temporall Prince may not iudge of these thinges c. And Hildebrand speaketh more peremptorlie Although that hee to wit the Emperour had beene vâ—iustlie excommunicate by vs yet hee should haue made supplication to vs and sought the benefite to bee absolved And what they speake of the not erring of the Keye is in vaine for they maintaine that the Key cannot erre in the Popes hand and haue layed that fearefull yoâ—ke vpon the Church to tak that for good which he commandeth although it were vice For the Church say they is bound in doubtfull things to acquâ—esce to the Popes iudgement and to doe what hee commandeth c. And least she should doe against her conscience shee is bound to belieue that to bee good which hee biddeth and that to bee evill which hee forbiddeth But they neede not a long Procedor for how soone a King becommeth Hereticks his people are loosed from their obedience And though hee bee not excommunicate by man all is one â—notâ—â—â— matter needeth no pronouncing of a sentence And there is yet more for the Pope needeth neither to call a Couâ—cell nor a Consistorie for his interpretaâ—â—â—â—â—â—â— is sufficient There is then no more for Kings but after the condemnatorie sentence of deprivatâ—o Hee may bee â—â—pryâ—ed of his Kingdome And Thomas closeth all affirming that Subiects of an excommunicat King are indeede loosed from his Dominion and oath of fidelitie This is contrare to the wisedome and lenitie of the primitiue Church for Cyprian telleth that in consuring Philumelus and Fortunatus the meanest of the Cleargie hee would not proceede without the consent of his Brethren and the people But they agree not amongst themselues in their limitation Simanca will haue the cause declared and Thomas sayeth It is enough that the sentence bee pronounced And Cydonius darre determine nothing therein Yet Princes must bee content with that they know not what declared or vndeclared The Key erring or not erring In Councell or out of Councell Iustlie or vniustlie But all agree to cast downe Kings and that with so many frivolous causes as the justest King cannot eschew some of them All their moderation in proceeding which
they call aliqua ratione Omni ratione necessaria Commodas ratioones Congruum remedium Convenientem medelam And such like floorish of words resolue in a summar violent destroying of Kings Their Church is like some late Physitians who wearie of Galens Methodicke curing tak them to Paracelsus minerals and extracts so they leaue the methode of â—enitie and Loue that Christ gaue to his Apostles and are come to a summar dealing ure seca burne cut And of all cures of the sicknesse of their Monarchie which they thinke commeth of Kings they like best to cutte the Basilicke veine The kâ—nglâ—e head of Nations is that they shoote at and that not at the â—are as Peter did to Malchus but at the heart and throat â—â— Clement Castellus and Raviliacke did to the Kinges of France So all this Limitation is but a mist cast in the eyes of the world and the sword put in the Popes hand to vse it absolutely and summarlie at his pleasure CHAP. XVIII Of their idle and futile Distinctions THeir third Ludification of Princes is by idle and futile distinctions And first of the Iudge pronouncing such bloodie sentences That it is not the Pope as Pope but as hee is the chiefe spirituall Prince Next they distingiush the Nature of the power that it is not a temporall power but a power in temporall things Thirdlie they distinguish the manner of the power that it is not direct but indirect and in ordine ad spiritualia That they allow not the killing of a King but of a private man That an excommunicate King is but a private man and so may bee lawfullie killed Of this sort are these that albeit deposition of Kings exceede the bounds of excommunication yet it exccedeth not the Popes power Item though absolution from excommunication restore a King to the peace of the Church yet it restoreth him not to his Kingdome I doubt if the Iesuits speak of these distinctions without smyling for they know they are but Cousenings as thogh we would say that David caused kill Uriah not as a King but as an Adulterer to cover his adulterie with Bersheba Was his sinne the lesse before God Or if a thiefe shall deny that hee stole his Neighbours goods because hee did it not directlie by comming in at the doore but indirectlie by creeping in at the Window shall hee escape punishment And when Saul pretended a spirituall good end to Samuel in sparing the Cattell of the Amalekites for sacrifice was hee allowed of the Lord Such are these foolries they are fained to obscure the trueth and harden their owne hearts in a wicked course Besides they doe not agree amongst themselues concerning the Nature of this power and the qualitie of it Some afrme it absolutelie as the most part of the Iesuits and Philppus Nerâ—us Schoolers Congregationis oratorij others deny it absolutelie such as they themselues call profaine politicks And a third sort like Meteors hing betweene these two pressing to agree them with distinctions and mitigations The Canonists goe from the Schoole-men and the Schoolemen are divided amongst themselues So Bellarmine confesseth that there lacketh no chydings among them of what sort qualitie that power is that is whither it be by it selfe properlie temporall Or necessar if it be spirituall it selfe but by certaine consequence and in order to spirituall things dispone of temporall things If it bee so that they agree not amongst themselues of the Nature the qualitie and vse of this power why trouble they the world in tyrannicall exercing of it This is as Augustine noteth of Heretickes that they are like Sampsons foxes though their opinion be diverse yet their vanitie and wickednesse is one Two of them speake not one way of the matter and yet they all agree to fire the world They vse Papa ut papa like Iuglers playing fast and loose When they speake of his knowledge they grant he may erre ut Doctor but not ut Papa There Papa caryeth away the priviledge But heerein the vse of his power hee may not vse it in temporall things ut Papa but as summus Princips spiritualis Heere Papa hath lost his priviledge I require them to agree these two that since his knowledge and power are transcendent things why the one resteth on him as Papa and not the other This is a tricke they care not what they say so that they say some thing and serue the time and their turne For this cause Bellermine is iustlie called by some of them an vnhappie devyser of distinctions And wee may say of them all as hee doeth of them Qui defendunt Imagines adorarilatria coguntur uti subtilissimus distinctionibis quas vix ipsimet intelligunt nedum populus imperitus Who defended that Images ought to bee worshipped cultulatriae that their distinctions per se per accidens propriè impropriè Relativè terminative conterminativè c. are so subtle that scarcelie they who vse them doe vnderstand them farre lesse the ignorant people Cardinall Peronius hath a new devyce which hee calleth a double wall about Kings That the Execution of their downe casting partaineth not to the Pope alone â—ut to the body of the Kingdome And therefore if the Pope erre the States of the Kingdome shall adhere to the King This he did to gull the Estats of France and to hold off the Oath of a leadgeance a better Guard to Kings than his fansie Where was his double wall when both their Kings were killed The Parricids waited neither on the Churches definition nor the Subiects consent but went on at the Iesuites instigation With his Eloquence hee blew that Assemblie blind and turned them to a blinde passiue obedience that the Iesuits actiue blinde Obedience might ruine all All this argues that they presumed on the simplicitie of Princes as though they could bee content with such distinctions Neither are miscreants stayed from attempting treason but rather inboldened while as Conies they may play vnder the Clapper of such sandie distinctions neither are Princes secured from violence neither comforted heereby if it shall overtake them What comfort would it haue beene to Henrie the third to tell him This is not done to you by the Pope as Pope in an ordinar course by a direct power but as a supreme Iudge and indirectlie for the good of the Church Who can suffer himselfe vnder such injurie to be so mocked I turne Gretzers word vpon them reproving Plessie for chopping at the cutting off the â—eâ— pâ—ars But thou art come O Plessie too latâ— and slow an Advocate for them The matter is long siâ—â— iudged and done And a late and no Patrocinie are of alikâ— worth So their Cardinals late fancied Guard proved no Guard But how shall Princes stand content with these distinctions seeing the Pope is not content for the hard temper of the Caâ—onists and Nerius Schollers please him better Doctor Marta mocketh
Confusion they inverted all and made temporall thinges their end and neglected spirituall They pretended that they vsed temporalia in ordine ad spiritualia but in effect they vsed spiritualia in ordine ad temporalia And so verified of themselues Philoes other exposition b of Babylon that it signified inverting No right no reason could content them to keepe their owne place and suffer Princes to keepe theirs as God had designed to both but they will haue the King subiect to Christ c and to the Pope and the Pope subiect to Christ onelie Therefore with this their Babylonish confusion and inversion they proue themselues by Nicolaus testimonie to bee the successoures of Pagan Emperours who would bee both Priests and Kings But we need not draw this by way of coÌ„sequence Doctour Marta granteth it in a plaine Assertion that in these auntient times all businesse were dispatched by the Priests and confirmes it by Ciceroes testimonie that the chiefe Priests among the Romans did swey both the Religions of the Immortall gods and the chiefe matters of the Common-wealth For which cause it may bâ—e conâ—ectured that their controversar speaking of their Pope calls him rather Pontifex Romanus then Episcopus Romanus that vnder that olde Pagane name hâ—e may insinuate the Notion of his two-fold Pagan power As for his Consistoriall businesse whereof I spake before Palaeottus hath plastered that sore and telleth that the Popes businesse in the Consistorie about temporall things are hierarchicall acts because they are ordered to a spirituall end So great is his power that treasons deposing of Kings overthrow of Empyres c. are all turned in hierarchicall acts by his medling But I would know to what sort of hierarchicall act these may bee referred for Dionysiâ—s recounting the acts of Ecclesiastick hierarchie hath no such matter Therefore they are his Monarchick exercises which hee hath taken vp since hee disdained the Ecclesiastick hierarchie This is farre from Chrysostomes minde who thinketh that Christ forbade his Apostles to take provision for their iourney that they might onelie waite on preaching as the Apostles also did How then doeth the Pope who is altogether taken vp with temporall businesse Gregorie calleth it an earthlie disposition when men forget heavenlie thinges and thirst onelie for earthly things If their Visions tell that the Bishop of Anconaes Soule acknowledged it selfe iustlie in hell because neglecting preaching hee waited onelie vpon Worldlie showes banquets and such other toyes What shall become of the Popes who are worse imployed in oppressing the Church and disturbing Europe And if S. Augustine say truely That the heart of the Wheate is in heaven but the heart of the Chaffe is on earth Then surelie the popes must bee Chaffe and not Wheate since his heart is all on the earthlie Monarchie This then is their wilfull ignorance whereby they deny to Kings not onely their Architectonik power which maketh them custodes vâ—riusque Tabulae And Pastores populi Keepers of both Tables Pastors of people and Nurce-fathers of the Church but also their Eminencie in temporalibus For the Pope hath supreme temporall iurisdiction temporalie and directlie saith Marta And againe hee hath vniversall Dominion vniversallie and over all Papa habet supremam temporalem iurisdictionem temporaliter directè Item habet vniversalem iurisdictionem Dominium in vniversali in omnibus Petrus Damianus was the first who affâ—irmed the Popes tempo alitie and thogh ever since it hath beene in vigour yet as an exposed foundling of an vncertaine father For the defenders of it cannot agree on the originall Some father it on Christs institution Some on the tradition of the Apostles Others on Councels exponding Scripture so Some on the Donation of Princes And some on Prescription It is a staggering faith whose prime article knoweth not the father But let them stand at Innocents the third decretal Reges in temâ— poralibus superiorem non recognoscunt CHAP. XXII Of the fruits of their folie and first Of Irritation THis much of their foolishnesse in the course of vsurpation follow the fruites which are either in regard of the partie offended or of themselues In the partie offended it worketh irritation and an exact inquirie of the matter In themselues it worketh a discoverie and distruction Irritation came necessarilie of so violent and insolent courses as to vse Princes for Lackeyes to cause them wait on bare footed in winter not to find accesse to tred on their necke These and the like indignities were intâ—lerable For though Princes can oversee small offences yet when their Life Honour and Authoritie are trâ—dde vndâ—rfoote it were not patience but senselessenesse not to be moved And so these matchlesse indignities put supreme powers to supreme perturbations of indignation and anger for oppression maketh wise men madde Their generous pirits were as farre irritate by indignities as they haue the prime and flâ—wre of ingenuitic This was augmented by many respects of their iniurers In their Persons they were subiect to Princes their calling was spirituall and ought to haue procured every way their good Their obligement by good deede was exceeding great for they had received liberties and territories from Princes and so were obliged to gratitude But all these could not moue them to their duetie Therefore their iniuries were more greevous to Princes This foule ingratitude was contrar to that which Charles the great exspected in his liberalitie to the Church When hee saw the Germans inclining to rebellion hee thought the best way to secure the Impyre to his house was by giving large Lands and principalities to Church-men and that because of their holie calling and that their Children succeeded them not and in case that Princes rebelled against his Posteritie hee thought Church-men both by their excommunication and civill power would hold them in order But all turned heere contrar to his exspectation for in all sturres the Impyre had not such adversaries as Church-men And herein was verified the old Apologue of the Axe and the Oake tree The Axe without an handle lay on the ground and intreated the Oake for as much timber to bee an handle vnto it vnder promise to cut downe the brambles that molested the Oake but when it was so mounted it turned against the Oake and cut it downe also So when the Pope got the temporall power by the gift of Princes they turned it against the Givers And the parable of Ioannes de rupescisa is not vnlik of a naked Bird who begged feathers from other Birds and when they had busked it with lent feathers it began in pride to smite them who had decked it And most of all they provocked God to anger for they made his Name and trueth to bee blasphemed when men saw nothing in them but the desire of a worldly dominion They layed a stumbling blocke before people to hold them on the earth
temporalitie of Princes will lose both powers together For Princes and people see now more in that question than in many Ages before CHAP. XXIIII Of the third fruit of their folie The Discoverie of Antichrist THe third fruite of their folie is Discoverie whereby the Pope declareth himselfe to bee that great Antichrist the head of that Apostacie Some expone that Apostacie of Heresie falling from the trueth Others of rebellion falling from the Impyre but both goe together and the Pope is the head and heart of both Hee beganne with Heresie and Emperours cared not for it therefore God punished their carelesnesse by letting popes fall froÌ„ their obedience and the discoverie of both came joyntlie though Princes were more sensible of the discoverie of rebellion than of Heresie This purpose of Antichrist was obscure in the first Ages by three speciall causes First it was not an open iniquitie but a mysterie of iniquitie The Essence of it was in opposition to Christ but it was coloured with the pretext of a Vicariat to Christ A Vice-Christ in shew but an enemie to Christ in deede Next because it was a Prophecie and the best interpretation of prophecies is their accomplishment for till they bee accomplished they are as dark Riddles but when the time is come and the thing prophesied is done they haue a cleare and certaine exposition sayeth Irenie Thirdlie which is not well adverted this obscuritie was helped by two errors in Chronologie The one was in fixing a certaine time of six thousand yeares to the worlds standing according to a fabulous tradition of one Rabbi Elias The other was in the wrong supputation of that fixed time according to the reakoning of the seventie Interpreters who added more than twelue hundreth yeares to the Hebrewes iust reakoning Lactantius and Phylastrius following the opinion of their time reakoned fiue thousand eight hundreth yeares before Christ and so Elias six thousand yeares were fulfilled about the fiue hundreth yeare of Christ wherevpon the Fathers of the third and fourth Age were forced to an Individuall and Trieterian Antichrist because they saw no time for an Antichristian successioÌ„ This made the Fathers in the first Ages to speak of the last day as comming presentlie on them So Cyprian said The last day was approaching And in another place That he was in the ruins of the decaying world And it is probable that these same errours of Chronologie made Papias and the Chiliasts to speake of a thousand yeares Ioy in this life they looked for Christs comming verie shortlie within two or three hundreth yeares and so were forced to referre these thousand yeares to a time after his comming That might seeme tolerable in them who wanted the benefite of exact supputation but it is a grosse errour in them who renew it â—n our dayes Imperfect supputation in Chronologie hath bred many errors inhistorie The Egyptians and Chaldeans are ridiculous for their innumerable thousands of yeares And the Romans in the first Ages of their Towne reakoned their yeares by the Pretors fixing of a Naile in Minervaes Temple in the Calends of September But God in our time hath perfecteâ— supputation The trueth of the Hebrew text the bases of Eclipses Iubilies and remarkable Coniunctions of Starres c. Haue made now a certaintie of reakoning of times And among other thinges doe taxe old supputations of error and the conjecturs of Antichrist founded thereon of Temeritie Now then supputation is mended the Prophecy of Antichrist accomplished and that Mysterie revealed for many things are knowne to after times whereof these auncient writters were altogether ignorant sayth Alphonsus And Onuphrius to that end Posterior hominum diligentia multa quae ante parum comperta eraÌ„t invenit The after diligence of men hath found out many things which before were not knowne The Apostles layeth the proposition who opposeth and exalteth himselfe aboue all that is called God The pope â—aketh the Assumption and plainlie crveth to the world in his vsurpation over Kings me me adsum qui feci His opposition wee haue heard in that hee maketh the two powers spirituall and temporall opposite which God hath joyned in a friendlie concourse and conspiration for the good of man His exaltation is also plaine in depressing Princes Hee will neither bee inferiour nor equall but superiour to them and that as farre as the Sunne is to the Moone The ignorance of their glosse in Astronomie in reakoning the proportion of these Starres is no grosser than their Divines inpudencâ—e on the Apostles text Rom. 13. 1. turning sublimibus in sublimioribus and thereby pulling themselues out of temporall subiection and setting them in a superlatiue degree aboue Princes absolutelie If wee consider the thing that stayed his comming and the removing of it wee shall finde that both Antichrist is come and the Pope is hee This is the Empyre of Rome which the Apostle darklie insinuateth least he should stirre vp the Romans to a persecution for prophecying of a decay of the Empyre They held Rome to bee eternall and Capitolij immobile saxum Imperium sine fine dedi Roma vrbs aeterna were the common titles of the â—owne and that forsooth because when Traquinius wold haue built a Temple to Iupiter all the other gods yeelded to that great one except Terminus and Iuventas wherevpon their flattering Augurs inferred that Rome should haue no end of her indurance but floorish in a perpetuall youthly vigour Liminum Deus abscedere noluit Terminus cum Iove remanens aeternum urbi Imperium cum Religione significaret That the primitiue Church tooke this for the Empyre it is plaine by Tertullian Wee pray sayeth hee for Emperours and the whole state of the Romane Empyre because wee know that the great crueltie comming on all the world and the last dayes that threatned horrible calamities are stayed by the standing of the Romane Impyre This was removed three speciall wayes Frist by Constantine who translated the Seat of the Impyre to Constantinople Which translating Genebrard calleth a worke of Gods providence that the Kingdome of the Church spoken of by Daniel might haue a place at Rome Wee grant it came of Gods providence but not for the end that Genebrard assignes but for a contraire to fulfill the prophecie of Antichrist and to provide him a place at Rome And Rupertus beside Gods providence observeth also the craft of Sathan in choosing Rome as a most fitte nest for hatching the mysterie of iniquitie And Malvenda sayeth plainely That Rome is fallen in the hands of the Church Next the Barbarians weakened the Impyre for when Constantine had taken away the Guard of the Impyre the Legions that lay on the Rhyne and Danube the Goths Hunnes Vandals Herâ—lâ— Longobards c. Come in as deludges vpon the Impyre Heere is a wonderfull change of Rome Leo marketh it well that it was most conducible to
Lands because to seeke these things is no other than to cast downe the Apostolicke seate from the rights of her Maiestie d And least the Pope proue tractable these holy Cardinals will bind his omnipotencie with their owne oath that hee should change nothing that is done Heere is barbarous tyrannie bound with roapes of sand They vent their malice and folie but God hath begunne to beholde and judge that tyrannie and possiiblie will restore him without their consent Lastlie if Kings by their power or loue of their people bee secured from forraine violence they haue their last refuge to cause kill him by stobbing poyson or powder-plots And that not onelie Protestant Princes but euen of such as are Papists as the world saw in Henrie the third of France for after excommunication any man may take his life by any means whatsoever But this crueltie must haue a warrand and Scripture shall bee throwne to favour it for these words Peter kill and eate giue power to the Popes to excommunicate depose and kill Kings if wee trust Baronius for Peters Ministerie is two fold sayeth hee to feede and to kill And he is commanded to kill them that is to resist to fight against them and to defeate them that they be not at all And because the Notion of killing soundeth harshlie hee will giue vs a charitable Commentarie of it that killing ought to bee in great charitie That the thing killed bee eaten to wit by Christian charitie to hyde it in his bowels and so that killing is not crueltie but Pietie I doubt if the Pope will count it either Pietie or Charitie if hee felt such a killing And Bellarmine is as grosse though in fewer words For it is the duetie of the head â—aith hee to eate and by eating to send downe meate into the Stomach This is a strange libertie in glossing Scripture and to turne Peter a fisher of men in a Butcher of Kings and the Pope in a Polyphemus to devour men It is like the Iesuite Alcasers conceate on the Revelation He saw how that Booke tortured the Church of Rome therefore he cast it in a new mould and exponeth her destruction Cap. 18. of her conversion to Christ and the fire of Gods anger that destroyeth her to bee the flame of Gods loue turning her to Christianity A fansie contrar to sense reasoÌ„ for this destruction is threatned as a plague to Rome not promised as a blessing So these men wil never want a colour for their cause so loÌ„g as they play the Quâ—dlibitars to draw every thing out of any thing But this glosse is coÌ„trare to the Text which speaketh only of the conversioÌ„ of the Gentiles the Fathers exponded this eating of the Churches turning the Gentiles to her selfe by Baptisme so Augustine He said to Peter kill and eate that is kill them as they are corrupt and make them the thing that thou art And this is contrare to Baronius for the end of his eating is to destroy them alluterlie but the end of this eating is to saue them by grace And Baronius himselfe in cold blood and free of preiudice before the question arose betwixt the Pope Venice What that heavenlie vision meant the event declared so that we neede no humane interpretatioÌ„ for it meant that the Gentiles shuld be turned to the Church by Baptisme And their owne Onus Ecclesiae telleth vs from what Spirit such glosses and practises come it is not pastorall loue but a divellish malice to scatter kill and destroy This libertie of glossing is that which Basile and Nazianzen call duleuein Hypothâ—sei to serue their turne and to make the sense of Scripture currrent with the occasion or time as Cusane affirmeth But such dealing Christian Princes are in the worst casâ— of any men Pagan Princes are without the Popes iurisdiction and free of his censure Kings vnder the Law had authoritie over the high Priest but now the Pope clames more power than the high Priest had And though Subjectes of any qualitie bee excommunicate they are neither cast out of their possessions nor killed by vertue thereof They say by word that when a King becommeth Christian hee loseth not his earthly kingdome wherevnto he had right but acquireth a new right to an eternall Kingdome If it bee so as it is indeede how is it that vnder the Pope Kingdomes are looseable onelie because of Christianitie They fall heere in that same inconvenient they would eschew that Christianity is hurtfull to Kings and Grace destroyes Nature The cause of this difference is that they are Kings and by their place come in Competition with him who will be absolute Monarch over all For the Pope sayeth Suarez hath the height of both powers and is both high Priest and a temporall King This is a stumbling blocke to hold infidell Princes from Christ The Turks stumble at popish images and at the Siege of Vien when their Canon brake in pieces the images that were set on the wals to keâ—pe the Towne they cryed with disdaine Take vp the Christians gods Their Transubstantiation is another stumbling block wheÌ„ in one houre they will create adore and eate their god And that made Averroes to cry The Religion of the Iewes is for Swine The ReligioÌ„ of Mahumetanes is for Chidren The ReligioÌ„ of Christans is of impossibilies Therefore Anima mea cum Philosophis my soule with the Philosophs So this excommunicating killing of Kings maketh infidell Princes abhorre Christianitie whose first reward vnder the Pope would bee this base abusing Therefore the Turk holdeth him with Mahumet and though hee honour his Muffti and vse his counsell in great matters yet hee keepeth him alwayes subject to him in Civill things CHAP. VII That Vsurpation now is the prime Article of their faith THis was some-tymes no Tenet of Doctrine no not a Probleme in the Schools yea when it began Sigibert called it an Haeresie It was not so much as res fidei a matter of faith but now it is made de fide an article of faith and that not a commoun one but caput fidei an head article of faith It is both their negatiue and affirmatiue confession Negatiue If this proposition bee denyed that the Pope may depose hereticall Kings the Catholicke faith is abiured said Suarez And who deny this falleth in Paganisme and in the sinne against the holy Ghost said Alvarez Pelagius It is their affirmatiue confession because this is the maine and principall point of faith sayeth the Cardinall and the chiefe hinger wherevpon all the contraversie turneth And vnder the counterfitte name of Skulkenius hee sayeth that this Papall power is the hinger the fundation and in a word the summe of Christian Faith And Cardinall Peron in his diswasiue oration to the communalitie of France calleth it the greatest matter wherevpon the safetie of all Christendome dependeth By this
Palea it is but a ehaffie argument and may passe with the Paleas in their Canon Law And Garnet was more ingenuous himselfe than the Cretian for beeing asked What if the Church of Rome after his death would declare him a Martyre Hee answered Mee a Martyre Oh! what a Martyre I pray God that the Church of Rome never thinke such a thing Now I acknowledge my fault and confesse that the sentence pronunced against mee is most iust Heere their Martyre dissavowes his martyrdome But they haue found out a new way to heaven by Rebellion Periurie and slaughter But I dare hazard the decision of this point vpon Richeomus owne ground That pestilent and abominable seate said hee which King David calleth the Chaire of Pestilence that is the Monster-bearing seate whence floweth the Doctrine which all Kings Princes and People should abhorre as the Pest. Wee subscriue this proposition As for the assumption hee meaneth it of Geneve and wee of Rome But let Baronius make the assumption for vs both In Peters Chaire saith hee were intruded Men monstrous most filthie in life most dissolute in manners and every way most vyle And Genebrard more fullie For the space of an hundreth and fiftie yeares some fiftie Popes fell close away from the vertue of their Predecessours and were rather inordinat and Apostaticke than Apostolicke What can bee the conclusion but this That therefore the Church of Rome is this pestilent seate Or let them show any seate in the reformed Churches so broodie of monsters as the seate of Rome Lastlie they purge vs As yet sayeth Bellarmine The flatterers of Princes were not risen who pull the Kingdome of Heaven from them to establish their temporall kingdomes To passe both their vncharitable censure in adjudging Kings to hell and the falshood of their challenging vs of flatterie wee easilie evince this from their owne mouth that wee neither preach nor practise King-killing since they accusevs of flatterie And I am confident that so horrible a fact as the killing of Kings had beene still abhorred in the world as the greatest parricide if first the Assasines and then the Iesuits had not made it common in Doctrine and practice I close this point of Recrimination with Cyprian Let them consider who serving either their furie or lust doe forget divine Law and holinesse and yet vaunt of the things they cannot they proue and when they cannot destroy the innocencie of others thinke it enough to rubbe blottes on them by lying and false rumour And with Augustine I desire them to looke in their own Glasse and if they haue any shame to blush to obiect such things to vs. CHAP. XV. The third colour of their tyrannie To wit Tergiversation THe thrid colour of their Tyrannie is Tergiversation wherin they carie themselues variouslie denying Excusing Transferring it on others Or making apologies For their denying Richeomus denyeth plainlie these positions which Iesuites affirme As that it followeth not on their Doctrine that Kings excommunicat are tyrants may be killed That Subiects are absolved from their obedience That the facts of Clemens or Castellus were approved by them That the violence that falleth out commeth not of their Doctrine but of the nature of the Catholickeâ— The like hath Becanus and Hussius an Iesuite following his Master Gretzer And Scribanius spends some Chapters of the first booke of his Amphitheater to that end Thus they spake in a strast when they are taken red hand with some mischiefe If they can not get it denyed then they excuse it So Cydonius speaketh of Marianaes bloodie doctrine Mariana wrote I can not tell what c. But the Parliament of Paris told that his little diminutiue was a superlatiue even a damnable treasone when they damned the booke to bee burnt publickly Thirdly they transferre it and shift it from hand to hand The Cleargie cast it on the Laicks the Laicks on the Cleargie the secular Priests on the religious orders The other Orders on Iesuits and the Iesuits cast it on other Orders againe Fourthlie when they see some Tragicall event of their doctrine as a King killed a treasonable plotte disappointed or discovered when the World crie out against them as in the powder treason then they take them to A pologies So Cydonius wrote his Apologie for the Iesuite Garnet to lay that cryme off him and his societie And Richeomus when he saw France abhorring the fact of Castellus the Parliament condemning them the Pyramide erected and the Iesuits banished hee laboureth to purge their order of that treason This was but a floorish of words for in the meane tyme the Iesuits of Doway set out a refutation of the Parliaments sentence against Castell But in a free contest and dispute they maintaine these matters flatly The Pope sayeth Bellarmine may bind secular Princes by excommunication by his spirituall power Hee may by that same loose his people from the oath of fidelitie and obedience may binde these same people vnder the paine of excommunication that they obey not the excommunicate King but choose another King to themselues and more peremptorly Kings both may and ought to bee depryved of their dominioun And D. Marta giveth him that same power over Kings by vertue of his temporall iurisdiction And Franciscus Veronensis affirmeth that the anoynting that made them Kings was wâ—â—ed off by excommunication and they made private men and by private men may bee killed That they are furious men and ought to bee killed or bound And when they are so the people ought to haue recourse to the Pope as a commoun father for remeede As for Castellus attempt to kill Henrie the fourth he calleth it a iust fact that it was holy and lawfull that it was most holy and humane in so farre that it is blasphemie to condemne it that it was divine as the arrow or stroke that came from Heaven vpon Iulian and as the fact of Ehud c. And as though that were little it is plus quam Ehudi more than that of Ehuds and in a word it was good service to God and meritorious That it was an Heroicke worke both in attempting and constant induring torments for it and that in his honorarie punishment hee was so farre from confessing of sinne in that stroke that hee craved God pardon for his misse in not killing him but stryking out a tooth As for Iaques Clements killing of Henrie the third hee calleth it an heroick worke than which there was nothing more generous c. And Mariana insulteth vpon that killed King Let Henrie the thirdly killed by the hand of a Monke with a poysoned knyfe thurst in his bowels Hildebrand also alloweth this doctrine as a father doeth his childe Wee holding the Statutes of our Predecessours doe absolue by Apostolicke authoritie all these who are bound by oath or Sacrament to excommunicate persons c. And
Bellarmines nicenes of potestas in temporalibus non potestas temporalis Carerius calleth him and other mitigators by the name of profaine politicks so doe the two Bozii and Azorius professeth a simple mislike of their mitigations Mihi non placet modus loquendi quo utuntur Victoria Sotus Bellarminus In iure enim Can absolutè simpliciter dicitur c. I like not the manner of speach which Victoria SoTus Bellarmine c. Doe vse to insinuat that the Pope hath onelie spirituall power and not a temporall And Sixtus the fifth was so angrie at Bellarmine for his distinction of direct and indirect power that hee was minded to cause burne all his Bookes as Barcklay obiecteth to him And when hee commeth to answere that part of Barcklayes Booke hee passeth it in silence Wherevpon Barcklayesâ—onne â—onne in his replye to Bellarmine taketh that silence or preterition of so weightie a challenge for a confession Like to the Remonstrants in our time â—hen they are challenged of Socinianisme about the state of the dead and desired to declare themselues heerein they passe that weightie challenge with silence and neete it with an impertinent Recrimination which is in effect a taking with that imputation silence in such a case is to plead guiltie CHAP. XIX Of their fourth Ludification of Kings In glorious Titles FOurthlie they mocke Princes with glorious Titles So Charles the Great gote the name Christianissimus And King William of Scotland was called Defensor Ecclesiae Defender of the Church which stile the Councell of Mentz had long before given to Ludovicus And Iames 4. of Scotland was called Protector Christianae religionis protector of the Christian religion by Iulius the second Henry eight of England was called defensor fidei defender of the faith by Leoâ—0 â—0 Ferdinand was called Rex Catholicus the Catholicke King which Alfonsus many ages before him had vsed And the Helvetians were called Defensores libertatis Ecclesiasticae Defenders of the Church libertie by Iulius the second The ground of such denomination was some benefite receaved Charles inlarged their patrimonie King William inriched their Church with the Abbacie of Aberbrothoke Henrie the eight wrote against Luther The Helvetians at Iulius the seconds desire scattered the Councell of Pisa when it was gathered to reforme the Church And Ferdinand was fiâ—te for their purpose by his Catholicke Monarchie to build their Hierarchie The end of this denomination was to proue their Superioritie over Princes and please them with that Title while they were pulling their honours from them and to ingage them more to a base subjection But there is also some presage heerein for these Titles were some-what Propheticall that the Kings of these Kingdomes should â—eâ— in Gods tyme reformers of the Church to purge her from that superstition which raigned in her when these titles were given them For even Caiaphas serving his owne humour and preiudice will some-tymes Prophetically light vpon a trueth It hath also proven true in some part The Kings of England proue now defenders of the Ancient and Apostolicke faith So the Kings of Scotland proue also defenders of the Church and France and Spaine will follow in that same worke in Gods tyme. This is like another conceate when the Pope sendeth to Princes Roses or Swords consecrate in the day of Christs Nativitie So Pius the second sent a sword to King Iames the second of Scotland And Sixtus the fifth sent another to the Prince of Parme for to overthrow the Hollanders c. Tiberius gaue great honours to Seianus while he feared his greatnesse and plotted his ruine So the Pope sendeth childish toyes to please Princes while hee pulleth their honour and power from them CHAP. XX. Of their last Ludification In Canonizing Kings LAstlie they mocke Princes by Canonizing and a long list of the Names of canonized Kings is set out as a Glasse to them to looke in but in effect to let them see their reward if they will serue the Pope They haue learned it from the olde Senate with whom divinitie was weighed with humane pleasures as sayeth Tertullian For except God pleased man hee was not made a God and man was propitius to God And as it now practised amongst them it is but a noveltie and their Patrone bringeth not a practise of it before the eight age The Church till then was destitute of canonized patrons and had none in Heaven but Iesus Christ for their Advocate First sayeth hâ—e they were worshipped by custome and thereafter came formall canonizing But when Idolatrie grew they ioyned patrons to him as though hee alone sufficed not And this conceate they turned also to Kings and sancted them at their pleasure as they found them superstitious in religion or obsequious to Rome Augustine observed that Aesculapius was made a God but not the Philosophers because men felt the benefite of bodily health by medicine but not the health of their soule by Philosophie and hee avouched that Plato was more worthie to bee deifyed than any of their gods So Popes being sicke of ambition and avarice canonized such Kings as cured their diseases No good and auncient Pope did so but when they turned monsters and were fardest from God they tooke on them to make Gods by canonizing they resigned holinesse to Kings or rather declared that they were more holy than themselues They distribute their charitie with discretion and gaue to Kingdomes their kyndlie titular Kings the pride of Spaine and policie of Italie either affoorded not or admitted not many such Saints but the simplicitie of the Transalpine people was more plyable to the Popes they filled them with Saints while at Rome they were drowned in Atheisâ—e I demaund if these canonized Kings â—â—â—e holyer than Melchisedecke Moses David Ezekiah Iosiah before Christ Or then Constantine Theodosius after him I thinke they will not call them so If they were not why are they canonized and no the other Why suffer they these who are honoured by Scripture and true histories to stand amongst the people without respect while as the other are in the Roll of Heavenlie Advocats and honoured with Temples Dayes Altâ—â—s Services c And if these other bâ—e holyer as they aâ—â— indeede why is the Church defrauded of their intâ—â—câ—ssioâ— They are lyke their forefathers the Romans who apotheosed manie wicked men but did not so to Cato of whom Velleius sayeth that he was in all things nearer to gods than men and that hee was free of all humane vices Neither did they referre in the number of their gods Sâ—ipâ—o Nasâ—ca their high Priest whom Augustine calles better than all the gods So of some of the Popes gods the common speach is verified that manie mens bones are worshipped on earth whose soules are tormented in hell But heerein the Popes would proue their superioritie over Princes for hee that deifies setteth himselfe aboue that that is deified