Sense supposito sed non dato what makes it for the Pope's Supremacy and Authority over the Catholick Church in general which is the Question Gent. It makes in this That Peter fixed his See at Rome and delegated his Plenipotentiary Power to the Bishops his Successours there that what Power he had he left it in Fee and hereditary to them Minist You speak much in little for this is (x) 2 Thess ii 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of that wicked one wherein is touched (y) Doctour Sclater upon Thessal pag. 94. First Temerarium a rash avouchment that Peter fixed his Episcopal See at Rome Secondly Erroneum a palpable mistake that he could delegate his Apostolick Power to Successours Thirdly Haereticum a notorious falsity little less then Fundamental that he actually invested the Bishop of Rome with his Apostolick Power derivative to all Posterity Gent. Will you deny that Peter fixed his Episcopal See at Rome when the Fathers so frequently call Rome the Seat of St. Peter Minist (z) Gildas pag. 2. Epist De excidio Britanniae So Gildas the Wise calls Britain St. Peter's Seat telling the British Priests Quod sedem Petri Apostoli inverecundis pedibus usurpassent that They had usurped the Apostle St. Peter 's Seat with unreverent Feet I hope you will not conclude hence that St. Peter fixed his Episcopal See in Britain which is as genuine Logick as the former That Peter was ever so much as at Rome you have neither Scripture Proof nor Presumption (a) Vellenus printed by Illyricus Vellenus with many others proves the contrary Consider but these Reasons impartially Whereas Peter is said to come to Rome the (b) Secundo anno Claudii Petrus Apostolus Romā venit qui annos aliquot anteà Antiochiae praedicaverat hic initium sumit Romana Ecclesia Carion Chronic. lib. 3. pag. 122. second year of Claudius and to reside there twenty five years which is till the last of Nero why doth St. Paul writing his Epistle to the Romans the last year of Claudius or first of Nero make no mention of Peter saying Rom. 1. 5 6. that They were called of Jesus by his Apostleship amongst all Nations Secondly In the last Chapter he greets and salutes near thirty eminent Saints at Rome with their Families and names not Peter which had been an irreverent oversight if he had been resident as Primate there Thirdly Claudius banished all Jews from Rome Peter was a (c) Galat. ii 7 8. Jew Fourthly (d) August in Epist ad Galat. cap. ii The Gospel of Circumcision that is to preach to the Jews wheresoever scattered was committed unto Peter but the Romans were Gentiles Vncircumcised Lastly The Antients that averr Peter's residence so many years at Rome contradict the Stories of the Acts of the Apostles and amongst themselves vary speaking the confused Language of Babel But admit Peter was at Rome will it follow he was fixed as Bishop there Gent. Doth not St. Augustine give a lineal Succession from Damasus who was Bishop at Rome in his time till St. Peter And Doctour Pocklington (e) Pocklington Sunday no Sabbath one of your own glories that he can derive his Pedigree from Augustine the Monk Bishop of Canterbury and from thence ascend the Scale of Primitive Succession till St. Peter Minist Not from Saint Peter as Bishop of Rome but as an Apostle who with his Collegues or Fellow-Apostles ordained Elders and Bishops of their times they succeeding Pastours and Teachers to the world's end Thus the Apostles divided the earth amongst them Saint Paul ordained Timothy at Ephesus Titus at Crete Saint John Polycarp at Smyrna and other Bishops of Asia Saint Bartholomew had his Successours in India Saint James in Spain yet Paul was no Bishop of Ephesus or Crete John of Asia Bartholomew of India or James of Spain The Apostleship was an Extraordinary Office which expired in the Twelve and was incommunicable to Posterity and would have been disparaged by Confinement to a particular Charge Thus Irenaeus (f) Irenaeus lib. 3. cap. Contra Haereses It is easie saith He for all men to see that will see the Truth the antient Traditions of the Apostles in the Church through the whole World and we can reckon those that were ordained Bishops of the Apostles themselves and their Successours also even until our selves Gent. (g) Confutation of the Apology of the Church of England Harding against Jewel page 95. Apostolick Power was twofold either extraordinary common to Saint Peter with the rest of the Apostles this expired in them and was incommunicable to Successours or ordinary which was Saint Peter's peculiar Privilege and this he bequeathed to his Successours Bishops of Rome Minist This is that Erroneum palpable Mistake maintained by Petrus de Palude who said (h) Nullus Apostolorum praeter Petrum factus est à Christo Episcopus alii Apostoli nullam potestatem jurisdictionis à Christo receperunt specialiter post Christi Ascensum fuit collata eis à Petro. Petrus de Palude De potestato Apostolorum Art 2. That None of all the Apostles save onely Peter was Bishop by Christ and that The rest of the Apostles received no Power of Jurisdiction at Christ 's hand but that specially after Christ 's Ascension it was given unto them by Peter Blasphemy worthy of tearing of Garments as highly prejudicial to Christ's Prerogative and contradictory to Scripture as Paul declares Gal. 1. 1. Paul an Apostle not of men neither by man but by Jesus Christ and God the Father Whereupon Saint Chrysostom (i) Paulus nihil opus habebat Petro nec illius egebat voce sed honore par erat illi nihil hic enim dicam ampliùs Chrysoft in Epist ad Galat. cap. 1. Comments thus Paul had no want of Peter nor had any need of his Suffrage or Allowance but in honour was his equal here I will say no more meaning he was in some Sense his Superiour And Saint Augustine (k) August in Epist ad Gal. cap. 2. makes Peter without any distinction Fellow and equal with the other Apostles avouching that Christus sine Personarum acceptione hoc dedit Paulo ut ministraret Gentibus quod etiam Petro dederat ut ministraret Judaeis Christ without any respect of Persons gave the same Authority to Paul to minister among the Gentiles that he gave to Peter to minister among the Jews Whence is gatherable that rather Saint Paul who writ to the Romans preached at Rome lived and dyed there should have had this ordinary Delegation if any then Saint Peter who was designed the Minister of Circumcision which he himself knew well when he said (l) Galat. ii 9. James Cephas that is Peter and John who seemed to be Pillars gave to me and Barnabas the right Hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Fellowship that is aequalitatis of equality saith the Gloss and further (m) Non didici
one Head to be constituted over the Catholick Church if you mean militant Christ the triumphant Head is sufficient for all your Canonists blaspheamy who say (s) Non videretur Dominus discretus fuisse ut cuÌ„ reverentia ejus loquar nisi unicum post se talem Vicarium reliquisset qui haec omnia posset De majoritate obedientia unam sanctam in Glossa Christ our Lord should not have seemed to have dealt discreetly to speak it with reverence unless he had left one such Vicar behind him that could do all these things that is regulate the whole Church For neither is it possible for one man to take cognizance of the whole Church unless he were omniscient as of all Europe Asia Africk China and Prester John's Dominions Peru Mexico with Magellanica and the rest of the Americans no Civil Prince had ever the fourth part of it under his Scepter much less an Ecclesiastick neither could the Church possibly if this were granted be preserved from ruin A Pope himself hath delivered it e Cathedra and that is Gregory the Great who said of John Bishop of Constantinople who first claymed to himself this universal power (t) Si hanc causam aequanimiter portamus totius Ecclesiae fidem corrumpimus corruit universa Ecclesia de statu suo si is qui Vniversalis dicitur cadit Gregor lib. 4. Epist 34. 38. Epist 78. If we patiently suffer this matter thus to proceed that one man shall be universal Bishop we seek not waies to preserve unitie but we overthrow the faith of the whole Church if he that is said to be Universal Bishop happen to fall the whole Church falleth from her state And relating to this Question Saint Augustine saith (u) Augustinus De veâ—ae religione cap 45. Habet superbia appetitum quendam unitatis omnipotentiae Pride it self hath a certain desire of Vnitie and universal power though the tendence thereof be to ruine In conformitie to this Saint Paul expresseth the lasting Politie Christ setled in his Church who (x) Ephes iv 12 13. when he ascended far above any heavens gave not one Vniversal Pope to rule the whole but some Apostles some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of the Saints for the working of the ministery for the edifying of the body of Christ Whereupon Saint Cyprian descanting saith (y) Vnus est Episcopatus cujus à singulis in solidum pars tenetur Cyprianus De simplicitate Praelaâ—oâ—uÌ„ Vnus est Episcopatus c. There is but one Bishoprick part whereof is holden of several Bishops in whole And again (z) Ideo plures sunt in Ecclesia Sacerdotes ut uno Haeresin faciente caeteri subveniant Cypr. lib. 3. Epist 13. Therefore there are many Priests or Bishops in the Church not one over all the Church that if one fall into Heresie the rest may help As Paul reproved Peter and Irenaeus Pope Victor Upon that place of Hosea The children of Israel and the children of Judea shall be gathered together and appoint them one Head Saint Hierom Paraphrases thus (a) Haec omnia fient quia magnus est dies sâ—minis Dei qui interpretatur Christus Hierom. in Hoseae cap 1. vers 12. All these things shall come to pass because it is the great day of the seed of God which seed is interpreted not an Vniversal Bishop but Christ Lyra harps upon the same string (b) Congregabuntur filiae Judae id est Apostoli filii Israel id est Gentiles conversi pariter id est una Ecclesia ponent sibi caput unum id est Christum Nicol. Lyra in Hoseae cap. 1. There shall assemble together saith he the children of Judah that is the Apostles and Children of Israel that is the Gentiles converted together that is in one Church and shall appoint unto themselves one Head that is not one Vniversal Bishop but one Christ Saint Augustine is of the same consort saying (c) Recolatur lapis ille angularis duo illi parietes unus ex Judaeis alter ex Gentibus Augustin De Civitate Dei lib. 18. cap. 28. Let us remember that Corner-stone Christ not any Prelate and the Walls the one of the Jews the other of the Gentiles Dionysius (d) In Opere Tripartito lib. 2. cap. 5. deciphering purposely the Politie of the Church and comparing the same with the glorious Hierarchie of the Angels and Powers in Heaven yet never dropped one word of the universal government by one Prelate So that we may safely conclude with that Appendage of the Council of Lateran In caelesti Hierarchia tota congregatio Angelorum non habet caput unum praeter solum Deum ergo a simili in Ecclesiastica Hierarchia hominum non debet esse unum caput praeter solum Deum That is In the Celestial Hierarchie the whole Chore of Angels hath no other head but onely God therefore by like proportion in the Ecclesiastical Hierarchie of men there ought not to be any one Head but God That is Christ God-man Gent. I should easily grant by virtue of those Premises that there is no apparent necessitie of a visible Head over the whole Church Christ and his Spirit can easilie supply that defect And it is congruous enough to reason that no one Prelate Atlas-like can bear the axle-tree of the whole Church upon his Shoulders yet methinks there are clear Evidences in Scriptures and Fathers that Saint Peter had supremacie over the rest of the Apostles and the whole flock of Christ Minist This is your Second Position which for all your confidence will vanish into Ashes like Sodom's Apples But I beseech you tell me these Evidences out of Scriptures and Fathers Gent. Of Scriptures these two places are pregnant the one (e) Matth. xvi 18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art Peter and upon this Rock I will build my Church (f) Hart against Rainolds Though in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem in the Greek to be a difference in termination and an Enallage of Genders the Hebrew or Syriak Word Cephas which our Saviour used signifies both Peter and a Rock whence I gather that Peter was that rock upon which Christ builded his universal Church as appears by his further promise that he would give unto him the keys of the Kingdom of heaven c. The other place is (g) John xxi 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed my Sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well to rule and govern as to feed Out of thee shall come saith Micah (h) Micah v. 2. Matth. ii 6. of Beth-lehem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall rule my people Israel Homer stiles Agamemnon the Grecian General 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the people Hence I gather that Christ appointed Peter the Ruler or Governour of the
should communicate or else be thrust out of the Church They enjoyn and practise the celebration of Private Masses onely by the Priests while the people are Spectatours In private Masses saith (t) In Missis privatis sufficit si unus sit praesens scilicet Minister qui populi totius vicem gerit Aquinas part 3. Quaest 83. Art 5. Aqninas it is sufficient if there be one present that is the Minister that representeth the whole people Saint Augustine (u) August De side operibus with all the Primitive Fathers interpret those words 1. Cor. iii. 13. The fire shall trie every man's work of what sort it is of the Fire of Tribulation Bellarmine (x) Bellarmin De Purgat lib. 1. cap. 5. rejects that and with his Romane Complices interprets it of Purgatory Saint Augustine saith Christ spake these words This is my Body when he gave a sign of his body Romists say It is Christ's very body Anathematizing all that deny Transubstantiation Saint Augustine saith with Scripture Sine fide etiam quae videntur bona opera in peccatum vertuntur The works which are done without Faith though they seem good are turned into sin Maldonate (y) Non sequendum illam opinionem quam Tridentinum Concilium nuper merito damnavit Omnia infidelium opera esse peccata Maldonat Comment in Matth. vii 18. with the Council of Trent saith They are not sins Saint Augustine (z) Augustin De meritis Eccles lib. 1. cap. 34. saith I know certain worshippers of Tombs and Pictures whom the Church condemneth this the present Church of Rome approveth whose Mouth Bellarmine is saying (a) Bellarmin De Imag. cap. 6. This Book was witten in the begining of Augustin 's first conversion to the Catholick faith And as Rome is apostated from the Apostolick and Primitive Veritie so even from of the ancient Doctrine of their former Bishops Gregory the First who lived six hundred years after the Nativitie saith (b) Greg. Moral lib. 19. cap. 13. Art 6. We do not amiss if we produce a testimony out of the Books of Maccabees which though they are not Canonical yet are they set forth for the edification and instruction of the Church The Council of Trent saith (c) Concil Trident. Sess 6. If any shall refuse the Books of Maccabees for Canonical Scripture let him be accursed Gregory saith (d) Gregor in Ezek. lib. 1. Hom. 9. In hoc volumine omnia quae erudiunt cuncta quae aedificant scripta continentur whatsoever serveth for edification and instruction is contained in the Volumes of the Scriptures Romists say e Scripturae sine Traditionibus nec fuerunt simpliciter necessariae nec sufficientes Bellarmin De verbo Domini script Et f Concil Trident. Sess 4. Decret 1. Scripture without Traditions are neither simply necessarie nor sufficient Gregory saith (g) Gregor in sex Psal poenâ—â—ent Christ giveth unto his Members the most holy Mysteries of his quickening Body and Bloody making a plain difference between the body of Christ offered on the Cross and the Mysterie of that body offered in the Sacrament The Church of Rome saith (h) Concil Trident. Sess 13. cap. 1. In the Sacrament of the Eucharist after Consecration our Lord Jesus Christ true God and man is truly really and substantially contained under the form of sensible things that the Jesuit Holcot (i) Holcot in 4. Sentent Quaest 3. professeth If there had been a thousand Hosts in a thousand places at that very time when Christ hung upon the Cross then had Christ been crucified in a thousand places Gregory saith (k) Gregor in lib. Capitulari capit 7. apud Cassand Liturg. 33. pag. 83. Sacerdos Missam solus ne celebret Let not the Priest alone celebrate Mass The Trident Conventicle saith (l) Concil Trident. Can. 8. Sess 22. If any affirm that Private Masses in which the Priest alone doth sacramentally communicate are unlawfull and therefore ought to be abrogated let him be accursed Gregory faith (m) Gregor in xxviii 1. Job lib. 18. cap. 32. There are some that glory that they are saved by their own strength and brag that they are redeemed by their own precedent merits but herein they contradict themselves for whilest they affirm that they are innocent and yet redeemed they frustrate the name of redemption in themselves The Roman Proselytes say (n) Rhem. Annot. â—â— Hebr. vi 10. Good works are meritorious and the very cause of Salvation so far that God should be unjust if he rendered not heaven for the same Gregory saith (o) Gregor lib. 7. Epist 109. to Serenus Bishop of Massilia Your Brotherhood seeing certain Worshippers of Images broke the Images and cast them out of the Church the Zeal which you had that nothing made with hands should be worshipped we praise The Church of Rome saith (p) Concil Trident. Sess 15. We teach That the Images of Christ the Virgin Mother of God and other Saints are chiefly in Churches to be had and retained and that due Honour and Worship is to be given to them Gregory saith (q) Gregor lib. 6. Epist. 30. Mauritio August lib. 6. Epist 24. Ego confidenter dico c. I confidently say whosoever calls himself or desires to be called the Universal Bishop in the Pride of his heart is the fore-runner of Anti-Christ Romane Extravagants say (r) Subesse Romano Pontifici omni humanae creaturae definimus omnino esse de necessitate salutis Bonifac. viii in Extrag We define that every humane Creature upon necessity of Salvation must be subject to the Romane Bishop I could bring you more of the same Bran as of their depraving of Scriptures Fathers Councils their Indices Expurgatorii and forged Authours if you will have the Patience to hear Gent. No This is sufficient and more then I could have believed but that the Authours you produce are so pregnant I beseech you proceed to the Second Position that The Church of Rome is manifestly corrupted in Manners Minist Your own Friends and Followers testifie that your Church hath been for many Ages notoriously defiled with the Enormity of Vices Gerson saith (s) Gerson Tomo 4. Epistol Brugis script pag. 71. in general Terms that from the crown of the head to the sole of the foot the ulcerous matter of enormous sin hath defiled and deformed the whole body and state of Christianitie living under your profession In the Council of Basil (t) Concil Basil respons Synodal pag. 139. Surius it was affirmed that all Ecclesiastical and Christian Discipline was in a manner extinguished in every place In the Lateran Council that Oppression Rapine Adulterie Incest and all pestilent Vice did confound all Sacred and Profane things and that (u) Ita in fanctaÌ„ Naviculam impetum facere ut penè scelerum fluctibus illa latus dederit propè mersa pessundata sit Oratio Aegidii Concil Lateran sub Julio ii
whole Church Minist You gather Conclusions without Premises as erroneously though not as imperiously as did your Pope Boniface (i) Declaramus dicimus definimus pronunciamus omnino esse de necessitate salutis omni humanae Creaturae subesse Romano Pontifici De Majoritate obedientia who declared said defined determined and pronounced that it was of undoubted necessitie of Salvation for every humane Creature to be subject to the Bishop of Rome but it was from his not right understanding of those Texts whence as Saint Hierom (k) Hierom. in Matthaeum cap. 16. lib. 3. said of others Aliquid sibi de Pharisaeorum assumpsit supercilio He assumed something of the Luciferian Pride of the Pharisees For the Primitive Fathers who lived nearest the Fountain judged it no less then Blasphemie to interpret any mortal man as Peter was but onely Christ the onely Son of God to be this Rock So Gregory Nyssen (l) Gregorius Nyssâ—â—â— Testimoniis 〈…〉 ex Veteri Te 〈…〉 saith Tu es Petrus c. Thou art Peter and upon this Rock I will build my Church he meaneth the confession of Christ for he had said before Thou art Christ the Son of the living God Saint Hilarie saith (m) Haec est una felix fidei petra quam Petrus ore suo confessus est Hilar. De Trinitate lib. 2. cap. 6. This is the onely-blessed Rock of Faith which Peter confessed with his mouth and upon this Rock of Peter 's Confession is the building of the Church Where you see Peter and the Rock are two distinct things Cyril saith (n) Petra nihil aliud est quà m firma inconcussa Discipuli fides Cyrillus De Trinitate The Rock is nothing else but the strong and impregnable faith of the Disciple Saint Chrysostome (o) Supra hanc petram id est in hac fide confessione aedificabo Chrysost in Matthaeum Homil 55. goes on in the same Equipage Vpon this Rock that is to say upon this Faith and this Confession I will build my Church Saint Augustine speaks home (p) Augustinus De verbis Domini secundum Matthaeum Serm. 13. Petra erat Christus supra quod fundamentum etiam aedificatus fuit Petrus Christ was the Rock upon which foundation even Peter himself was builded And lest he should leave any in the Clouds he adds further in the person of Christ Non me aedificabo super te sed te aedificabo super me I will not build my self upon thee but I will build thee upon me And that no man might conceive that Peter was in any sence singularly this Rock or that he had the monopoly of the Keys which were first promised to him but performed in a Juncto with the rest of the Apostles Origen who lived nearer the Original tells us (q) Petra est quicunque est Discipulus Christi supra talem petram constituitur omnis Ecclesiastica Doctrina August ibidem He is the Rock whosoever is the Disciple of Christ and upon such a Rock all Ecclesiastical Learning is built (r) Quòd si supra unum illum Perrum existimas aedificari totam Ecclesiam quid dicturus es de Johanne filio Tonitrui Apostolorum unoquoque nuÌ„ audebimus dicere quòd adversus Petrum unum non praevaliturae sunt portae Inferorum an soli Petro dantur claves regni coelorum Orig. in Matthaeum Tract 1. If thou think that the whole Church is built onely upon Peter what wilt thou say of John the Son of Thunder and of every of the Apostles Shall we dare to say that the Gates of Hell shall not prevail onely against Peter or are the Keys of the Kingdom of heaven given onely unto Peter Seeing Saint Cyprian (s) Cyprian De simplicitate Praelatorum avers Hoc erant alii quod Petrus pari consortio praediti honoris potestatis The rest of the Apostles were the same that Peter was all endowed with the like fellowship both of honour and power That Saint Ambrose balancing them in Scripture-scales is at a stand Inter Petrum Paulum quis cui praeponatur of Peter and Paul whether of the two should be preferred before the other And if Gregory (t) Gregorius lib. 4. Epistol 32. who was a Bishop of Rome himself may be believed Petrus universalis Apostolus nonvocatur Peter is not called an Universal Apostle And for your Criticism that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Synonomous Budaeus (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus in Lexico denies it unless in a Dialect the Gospel owns not Whether our Saviour used the Hebrew or Syriak word Cephas is uncertain (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoteles lib. 1. De Coelo cap. 11. text 110. and more certain if he did it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and concludes nothing amounting but to a fallacia aequivocationis in the one Language to a Paronomasia or collusion of words in the other And Christ's promise of the Keys to Peteter inferrs no more then Saint Augustine gathers from it Petrus pro omnibus dixit cum omnibus accepit Peter was the mouth and spake for the rest of the Apostles and received the promise with all the rest Now to concenter all these lines in one point If by the Rock be meant principally either Faith confessing and relying upon Christ the Rock himself or instrumentally the Apostles who were all Equal and by a joynt Commission received the Keys it comes far short of proving the Supremacie of Peter over the rest of the Apostles and the whole Church Gent. I have not what further to reply in that being mistaken in the Fathers which I see are unanimous against us yet before I surrender this Hold (y) Ajacis Clypeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which our Side most confides let me hear what you can say to the other Scripture whereby Christ commissioned Peter to Feed that is rule his Sheep and feed his Lambs and that thrice repeated in presence of the rest of the Apostles whence our Pope Boniface concludes (z) Dominus dixit generaliter Pasce oves meas non singulariter has aut illas ergo commisisse intelligitur universas De Majoritate obedientiâ— The Lord said generally unto Peter Feed my flock he said not specially Feed these or these therefore we must understand he committed all his flock to him Minist Your Premises are weak and Boniface his Conclusion consequentleess What can be more ridiculous then this Inference Christ said to Peter Feed my Sheep he said it thrice he said it in the Presence of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to rule Therefore he gave him Supremacy over the Apostles It 's my Sheep indefinitely Therefore he gave him Power over the whole Flock or Vniversal Church Prince and People To answer St. Augustine (a) Augustin supra locum and the Primitive Fathers gave other reasons
Intercession of Friends Sighs and Tears of Priests be the Authority of the Pope let him in God's name use it still And as in the Calling so in the Subscription of the Council you may further see his Authority Because saith Leo (g) Leo Epist. 56. to the Emperour I must by all means obey your Sacred and Religious Will I have set down my Consent in writing to those Constitutions Here you see it is plain Councils were called by Princes at the Pope's Petition and subscribed at their Command Therefore when Ruffinus (h) Doce quis eum jusserit Imperator convocariâ—è Hieron in Apologia contra Ruffinum alledged the Canon of a Council against Saint Hierom his Answer was Shew what Emperour commanded this Council to be called I will shut up this Point with Socrates his words who giving a reason why in his Church-Story he made so often mention of Emperours saith (i) Propterea quòd ex illo tempore quo Constantini esse ceperunt negotia Ecclesiae ex eorum nutu pondere visa sunt atque adeò maxima Concilia de eorum sententia convocata faerunt adhuc convocantuâ— Socrat. lib. 5. in Prooemio Since Emperours became like Constantine Fathers of the Church the Causes of the Church have depended upon their ill and therefore the greatest Councils have been and yet are called by their Authority The third work of Supremacy is Promulgatio Legum Promulgation of Church-Laws and Edicts expedient for Ecclesiastical Government And this was performed by Kings and Emperours not Pope's as Church-Stories are pregnant Proofs Constantine made many Laws concerning Confessours and Martyrs Christians and Heathens Eusebius (k) Euseb De vita Constantini lib. 2. cap. 20 21 24 44. mentioneth two Laws one that abolished Idolatry Images Sacrifices and Divinations another concerning building and enlarging of Churches at the Emperour's Charge Theodosius made a Law against the Arrians occasioned thus Amphilochius Bishop of Iconium having been a long Suitour in vain used this Stratagem saluting the Emperour slighted his Son Arcadius newly Created Caesar which the Father interpreting as a Contempt of his Son grew angry till Amphilochius discovering himself said (l) Theodoret. lib. 5. cap. 5. Art thou offended Emperour that I reverence not thy Son And thinkest thou that God is not offended with the Arrians that blaspheme his Son The Emperour overcome with these words Legem scribit made a Law against the Assemblies of the Arrians I will not enter particulars but refer you to the Titles (m) De summa Trinitate side Catholica De sacro sanctis Ecclesiis De Episcopis Clericis De Haereticis c. of the Civil Law which were promulgated by Justinian Theodosius Valentinian Honorius Arcadius and other Godly and Religious Emperours There is a Collection of Ecclesiastical Laws made by Charls the Emperour Lodovick and Lotharius gathered by (n) Ansegmus Anno 827. Ansegmus Of Charls his Laws there be an hundred sixtie eight of the Laws of Lewis and Lotharius an hundred fiftie seven In the Preface the Emperour Charls professeth (o) Quapropter nostros missos ad vos direximus qui ex nostri nominis authoritate una vobiscum corrigerent quae corrigenda essent that he hath directed his Commissioners here you see Princes Commissioners and Visitours are antient that shall joyn with others to redress those things which need Reformation according to his Canonical Constitutions in his name and by virtue of hiâ— authoritie Gregory the First (o) Gregor Epist Bishop of Rome wrote a submissive Letter to Mauritius the Emperour and another to Theodorus his Physician to intreat the revocation of a Law invented by Julian and that in a very humble Stile (p) Vtrolique ergo quod debui exolvi qui Imperatori obedientiaÌ„ praebuiâ— pro Deo quod sensi non tacui Gregor Epist 61. lib. 2. Ego quidem jussioni vestrae subjectus I your Servant and subject to your command have sent this Law to many parts of the World and now I write my opinion to your Majestie in both I have done my duty I have performed mine obedience to the Emperour and I have not concealed what I thought fit for God's cause And Saint Augustine saith (q) Hoc jubent Imperatores quod Christus jubet quia cùm bonum jubent nemo jubet nisi per eos Christus August Epist 166. of this power of Laws When Emperours command that which is good it is Christ and no man else that commandeth by them The fourth work of Supremacie is receiving of Appeals giving Decisions Restitutions and Deprivations and other punishments of Bishops for Causes Ecclesiastical which in Primitive Times fell to the judicature of Princes not Popes for when Donatus (r) Vide Optatum libr. 1. August Epist 162 166. had procured Cecilianus to be condemned by seventy African Bishops and had set up another Bishop in his See of Carthage he appealed to Constantine the Emperour and desired him to assigne him Judges Constantine by Commission extant in Eusebius (s) Eusebius lib. 1. cap. 5. delegated and authorised Meltiades Bishop of Rome to hear the cause who gave Sentence for Cecilianus upon a second Appeal (t) Euseb lib. 10. cap. 5. Constantine made a second Delegacy to Chrestus Bishop of Syracuse who likewise gave Sentence with Cecilianus upon the third Appeal Constantine appointed Elianus a Civil Magistrate to examine Felix who acquitted Felix also Then the Emperour called both Parties before him and gave final Sentence for Cecilianus and made a severe Law against the Donatists In which Passage I pray you observe First that Meltiades not as supreme Judg of all Controversies but as delegated by Constantine did judg of Cecilianus his Cause and Saint Augustine (u) August Epist. 162. defended him from usurpation upon the seventie African Bishops because the Emperour not Saint Peter appointed it Next the Bishop of Syracuse did judg the same Cause after Meltiades without any wrong to the See of Rome no man in that Age found fault with it And Thirdly It is apparent that Constantine was superiour to Meltiades and both made him his Delegate and Judge of his Sentence and Judgement which Saint Augustine (x) Vltimum Judicium ultra quod Causa pertransire non potest Augustin contra Parmenian lib. 1. cap. 6. calleth the last Judgement beyond which the Cause could not pass (y) Socrates lib. 5. cap. 10. Theodosius calling a Council of all Opinions where Nactarius and Agilius made the Confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Consubstantiality Demophilus delivered up the Arrian Faith Eunomius the Eunomian Faith Eleusius the Macedonian Faith Then the Emperour alone separated from all Company saith (z) Tum solus separatus precatur Deum Socrates suprá Socrates made his Prayers to God to direct him in the Truth and then he read the several Faiths and condemned and rent all the rest that rent and divided
lib. .1 begun by Nimrod and finished by Ninus and Semiramis but figuratively as your own Jesuit Ribera confesses saying (n) Hoc primum constet nomen Babylonis hic non propriè sed figuratè accipi cum dicit mysterium mysticum esse dicit quod indicat id est arcanum quippiam latere in nomine Babylonis nec ità debere accipi ut sonat Ribera in Apocal. xiv Let this be first agreed upon the name of Babylon here not to be taken properly but figuratively when he saith a Mystery he shews that to be mystical he speaks of that is some hidden thing to be couched in the name of Babylon and not so to be taken as it soundeth Gent. But if Babylon be taken mystically must it necessarily be interpreted of Rome Minist Yes (o) Jesuits of Rhemes upon Revel xvii 5. your Divines of Rhemes are forced to confess that the first persecuting Emperours were but Figures and it may well be that the great Anti-Christ shall sit in Rome also as his Figures sat in Rome Bellarmine p not only confesses Babylon is Rome but proves it by the Testimonies of antient Fathers Ribera saith (q) Romae conveniunt aptissimè omnia qua de Babylone dicuntur atque illud inprimis quod alii convenire non potest Septem capita septem sunt montes Ribera in Apocalyp cap. 14. Whatsoever in the Apocalypse is spoken of Babylon agrees most properly to Rome especially that which can agree to no other The seven Heads are seven Hills Gent. But none of them that I remember interprets it of Rome in the present state as now Minist No for that were to yield up their Arms but they are forced to miserable shifts and to speak the Language of Babel confounding one another Bellarmine saith By Babel is meant Ethnica Roma sub Imperatoribus Heathen Rome under Emperors Viega saith Sermo non est deantiqua illa Roma sed de illa quae florebit in extremo mundi tempore The Speech is not of old Rome but of Rome as it shall be in the last time of the World Ribera joyns both together saying (r) Quicquid mali de Roma scribitur in hac Apocalypsi vel ad tempus illud spectat quo Gentilibus Imperatoribus serviebat vel Pontificatum suum à se ejecerat Ribera in Apocalys cap. 14. Whatsoever evil is spoken of Rome in this Apocalypse pertains either to that Rome which was subject to Heathen Emperours or to that Rome that will eject the Bishop of Rome For they grant the Pope will be cast out of Rome and that the Citie will be ruinated Thus you see how they reel Some say Rome was Babylon others say it will be none deny that Babylon spoken of by Saint John for the chief Seat and Citie of Anti-Christ is Rome Gent. I confess they are brought into great straits when forced to confess that Rome is Babylon but they have one main Fort yet untaken which is this This present Rome under Popes is not Babylon Minist Either this present Rome is Babylon or Heathenish Rome under Emperours or that at the end of World but neither of the later therefore present Rome is Babylon The Proposition is their own confession the branches of the Assumption I will prove in order First Not Heathen Rome under persecuting Emperours was Babylon for the Times of this Mystical Babylon and Anti-Christ do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are contemporanean but Anti-Christ succeeded the persecuting Heathen Emperours which Viega confesses for having spoken of them he saith (s) Haec est quarta Visio hujus operis eaque illustrissima ad Anti-Christi tempora pertinens Viega This is the fourth Vision of this work and that most remarkable and pertaining to the times of Anti-Christ With him accords the Jesuit Ribera who having finished his Discourse of the Emperours comes to the second part of the Book which he saith (t) Est hujus libri pars secunda tota ad Anti-Christum ejúsque tempora pertinet Ribera à cap. 12. ad 21. wholly pertains to Anti-Christ and his Times Secondly Heathenish Rome had never been marryed to Christ but Carthusian their own man interprets Babylon (u) Meretricem adulteram Carthus in locum an adulterous Whore who had fallen from Christ and committed spiritual fornication There must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a standing in Faith before there can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a falling from Faith Thirdly This Whore of Babylon hath a Golden Cup in her hand full of abominations Revel xvii 4. This Golden cup saith Berengandus (x) Documenta erroribus plena Berengandus in locum is Documents full of errours but Pagan Rome subdued the World by Sword not false Doctrine and Miracles Fourthly This Babylon is called (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of Fornications Revel xvii 5. which not onely her self played the Whore corrupting the true Worship of God but enforcing her Corruptions and superstitions upon others But Heathen Rome infected not other Nations with superstitions but was rather infected with the superstitions of others erecting her Pantheon in honour of all Gods Fifthly Saith Carthusian one of your own This Babylon est Mysterium in quo aliud cernitur aliud intelligitur A Mysterie wherein one thing is seen another thing understood (z) Quia enim tot simulatis viâ—utibus decoratur non omnibus mulieris hujus pravitas innotescit sed viris justis prudentibus Hieron in Daniel 1. Because she is embelished with so many fained Virtues the pravitie of this Strumpet appears not to all but to the just and prudent Simulabit se Ducem Foederis saith Saint Hierom she shall fain her self to be chief of the New Covenant But we never find that Heathenish Rome put on this Veil of Sanctitie or ostentaciously set her self forth with the Dress of Hypocrisie or spake lyes in hypocrisie 1 Timoth. 14. 2. which is her Character Gent. It is clear enough from these Characters that Pagan Rome was not this Babylon prove That Rome is Babylon already and we need no further discovery at the end of the world Minist First Observe that the Woman John saw sitting upon the Beast is that great Citie which had rule over the Kings of the Earth Rev. xvii 18. and that is confessed to be Rome Secondly The Beast that was and is not and (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic legit Editio Compluâ—ensis Primasius Syrus Interpres yet shall be Apoc. xvii 8. who carried the Whore is the Romane Government Thirdly This Beast which carried the Whore had seven Heads which were seven manner of Governments (b) Quorum quidem quinque Regum Consulum Tribunorum Decemvirorum Dictatorum Johannis aevo jam praeterierunt Mede Comment Apoc. pag. 260. whereof five were expired in Saint John's time to wit Kings Consuls Tribunes Decemvirs Dictatours the sixth was then in being which was shortly to fail that was the Romane
say that our Lord God the Pope might have decreed otherwise then he hath decreed is Heretical And that they Deifie him these blasphemous Panegyricks may let you see (o) Si Papa suae fraternae salutâ—s negligens innumerabiles secum ducat catervas in Geheunam hujusmodi culpam nullus mortalium praesumat redarguere Distinct 4. cap. Si Papa If the Pope secure of his own and others Salvation should carrie with him innumerable Souls by heaps into Hell no mortal man may presume to reprove his faults And That (p) Quòd facta Papae excusantur ut HomicidiuÌ„ Sampsonis Furta Hebraeorum Adulterum Jacobi Distinct 40. The evil deeds of the Pope are to be excused as the Self-murther of Sampson the Theft of the Hebrews and Adulterie of Jacob. Gent. All the Characters are manifestly convertible with the Pope yet I wonder that there was no more notice taken of it in former Ages if he be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signal Anti-Christ Minist What greater notice could be then that both Heathens and Christians have marked it nigro carbone with black Obelisks Sibylla said (q) Sibylla Oraculorum cap. 8. He should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white-headed so the Bishop of Rome weareth solemnly on his Head a white Miter of Silver adorned with three Crowns and Pretious Sones or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having many heads as by Saint John the Beast of seven Heads That he should be called by a Name much like Pontus which suits with his Title in Latine PONTIFEX and That the Seat of his Empire should be upon the Banks of Tyber Irenaeus speaking of the number of the Beast's Name six hundred sixtie six saith (r) Irenaeus lib. 5. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde verisimile est Anti-Christ very likely will be a Latine or Italian Tertullian saith (s) Babylon apud Joannem Romanae urbis Figura est perinde magnae de Rege suo superbae Sanctorum Dei bellatricis Tertull. Contra Marcion that Babylon in Saint John is a Figure of the Romane Citie very great and proud of her King Anti-Christ a Persecutour of the Saints of God Gregory who was immediate Predecessour to Boniface the Third from whom till Pompey's subduing of Syria to the Romane Empire were six hundred sixtie six Years saith (t) Rèx superbiae prope est quod dici nefas est Sacerdotum et exercitus praeparatur Gregor lib. 4. Epist 38. The King of Pride is at hand and which is irreverent to say an Armie of Priests is made readie for him In the Abbey of Saint Edmonds-Bury in Suffolk the Storie of Anti-Christ was Painted and he Pictured in a Glass-Window in the Habit of the Pope wearing his Triple Crown attended with Monks Friers Priests and Cardinals stopping their Ears against Enoch and Elias and persecuting them that hearkened to their Preaching a Transumpt of which was to be seen in Sir John Croft's House of Saxham near Bury Thetgand Bishop of Trevir above seven hundred Years ago calls the Bishop of Rome Anti-Christ a Wolf an Vsurper of Dominion a Deceiver of Christendom and Rome he calls Babylon Joachim an Abbot who lived almost four hundred Years since said (x) Joachim Abbas in 2 Thess ii Anti-Christus jamdudum natus est in Roma altius extolletur in Sede Apostolica Anti-Christ long since is born in Rome and shall be advanced yet higher in the Apostolick Seat Francis Petrarch Arch-Deacon of Parma who lived in the thousand three hundred and fiftieth Year compares (y) Petrarch Epist 5. 14 17 18 19. the Pope to Judas who betrayed Christ with a Kiss his Clergie to the Jews who said Ave Rex Judaeorum his Prelates to the Pharisees who in mockery clothed him in Purple and after Crucified him and again Deny if thou canst that thou art She whom Saint John saw sitting upon many Waters thou art She and none other that Babylon the Mother of Whoredoms of the Earth drunken with the Blood of the Martyrs of Jesus thou art She who hast made all Kings of the Earth drunken with the cups of thy poyson The like Oration (z) Sub Pontificis Maximi titulo Pastoris pelle lupum saevissimum nisi caecisimus sentimus Romani Flamines arma habent in omnes Christianos audendo fallendo bella ex bellis ferendo magni facti oves trucidant In Synodo Reginoburgensi lib. 2. cap. 5. Doctour James in his Epistle Dedicatorie before his Book Of the Corruption of the Fathers c. was delivered by a Bishop against the Pope in the Synod of Reginoburg part thereof being Anti-Christ's Description was In cujus fronte Contumeliae nomen scriptum est In whose forehead the Pope's the word MYSTERIE the mark of the Beast was in those days written By this I hope you see That the Church of Rome is neither the Catholick Church nor the Head thereof That Communion with Rome is not necessarie That the Romane Church is not the Mother Church That neither our British no nor our Saxon Church ows her conversion to her That Communion with Rome is not lawfull in so much as she is not a sound Member of the Catholick Church as being notoriously corrupted in Doctrine and Manners That Rome is that Apocalyptical Babylon and the Romish Hierarchie Anti-Christ Gent. You have so evidently declared this out of authentick Authours void of exception that I have no more to say but desire you to proceed to the third Article The Third Article And That there is not any Transubstantiation in the Sacrament of the Lord 's Supper or in the Elements of Bread and Wine after Consecration thereof by any person whatsoever Minist THis is identically the same with the twentie eight Article of the Church of England wherein is expressed That The Transubstantiation of Bread and Wine in the Eucharist cannot be (a) Non potest per ullam Scripturam probari Joann Fisher Contra Captivit Babylon proved by Sacred Writ but is contrarie to (b) John vi 51 53 54. evident Testimonies of Scripture and overthrows the nature of a Sacrament and gives occasion of many Superstitions Gent. Is Transubstantiation contrary to Scripture when Christ in the institution thereof saith expressly Matth. xxvi 26. Take eat this is my Body whereupon your own Casaubon confesses (c) Casaubon Respon ad Caedinalem Peton pag. 399 400. Praesentiam credimus non minus quam vos veram We Protestants believe a presence no less true then you Minist Real or true presence is twofold Either by Faith whereby the true Body of Christ in the Sacrament is eaten spiritually not corporally By reason of the relative union between the Elements and things signified this is a real presence as Cajetan (d) Manducatur verum corpus Christi in Sacramento sed non corporaliter sed spiritualiter spiritualis manducatio quae per animam fit ad Christi carnem in Sacramento existentem pertingit Cajetan Tom. 2. Tract
clypeos usurpare non vibrare lanceam nec arcum tendere nec jaculum mittere sed tantum arguere liberā praestare admonitionem Chrysoft De verb. Isaiae Hom. 4. It is the Priest's office onely to reprove and freely admonish not to move arms not to use shields not to shake lances not to bend a bow or throw a dart but onely to argue and freely to reprove Neither did Azariah depose Vzziah from his royal authority which he retained till death for a Kings xv 2. he was sixteen years old when he began to reign and he reigned fifty two years in Jerusalem for he was sixty and eight years old as Josephus (s) Joseph lib. 9. Antiquit cap. 11. relates when he died And though he was (t) 2 Kings xv 5. 2 Paral xxvi 21 23. shut up according to the Law and his Son Jothan substituted as Lieu-tenant under him to oversee the King's house and judg the people of the land yet he arrogated not to himself the reins of government till Vzziah slept with his Fathers Gent. You have given a satisfactory answer to this of Azariah but methinks that of (u) 2 Kings xi Athaliah is more intricate and intangled with more difficulties Minist The Answer of both is alike easy which I shall clearly discover unto you if you will be pleased to remember first when (x) 2 Kings xi 1 2. Ahaziah the Son of Joram and King of Judah was dead his Mother Athaliah slew all the royal seed except Joah the Son of Ahaziah whom his Aunt Jehosheba the Wife of Jehoiada the Priest had privily hid for the space of six years in the house of the Lord then (y) 2 Paral. xxiii 1 2 11. Jehoiada not as High-Priest but as the King's Vnkle by affinity and his guardian nor he alone but the Captains of hundreds the Levites gathered out of all the cities of Judah and the chief of the Fathers of Israel brought out Joash the King 's Son and put upon him the Crown admitting him (z) In regnum quod ei tam jure haereditario tum ipsius Dei consilio debebatur adscivisse Andreros into possession of that Kingdom which was his own by right of inheritance and God's decree Lastly When Joash was thus invested with royalty Jehoiada the High-Priest commissioned with his authority (a) 2 Paral. xxiii 14. brought forth the bloody Vsurpress Athaliah and sentenced her to death as a condigne punishment for her cruelties Gent. I am convinced that they that prefer the Mitre before the Diadem that is Papal before Princely power have no countenance from the Old Testament is it disowned also by the New Minist If Civil Magistrates before the coming of Christ exercised supream authority both over Priests and people as subject to them it is not probable that Christ took it away or impeached it in the least which Saint Augustine proclaims in the Name and person of Christ (b) Audi circumcisio audi praputium audite omnia regna terrena Non impedio dominationem vestram in hoc mundo regnum menon est de hoc mundo sed celeste est August Tract 115. in Johan Hear circumcision hear uncircumcision hear all Kingdoms of the earth I do not hinder your dominion in this World my Kingdom is not of this World but is celestial or spiritual And St. Choysostom declares that (c) Christus leges suas non ad hoc induxit ut policias everteret sed ut melius institueret Chrysost Hom 23. in xiii ad Rom. Christ did not introduce his Laws for this end that he might overthrow States and Governments but that he might better instruct them Now among all the divine Aphorisms of Government registred in the New Testament that of Saint Paul is most solemn Rom. xiii 1. Let every soul be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the higher powers that is those that carry the Sword to whom tribute is due so that your Jesuit Pererius is forced to acknowledg that Augustine Chrysostome and almost all the Antients understood Paul to speak here onely of secular power Every soul saith Saint (d) Omnis omnino anima etiamsi Apostolus sit si Evangelista si Propheta quisquis tandem fuerit Chrysost in xiii ad Roman cui Theodoret. Theophylact Oecumenius assentiuntur Chrysostome whether it be Apostle or Evangelist or Prophet or whosoever He shall be Pope or Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be subject Which Paul confirms by his own example standing at Caesar's judgment seat of whom saith (e) Acts xxv 10. he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must be judged and no wonder seeing Christ (f) John xix 11. himself paied tribute to Caesar and confessed that Pilate the President of a little Province had power over him given from above And Saint Peter who exhorts his fellow Presbyters to (g) 1 Pet. v. 2. feed the flock of God admonishes them also to (h) 1 Peter ii 13. submit themselves to every Ordinance of man for the Lord's sake whether it be to the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as supreme Gent. I see the New Testament also is clear for civil Princes Supremacy yet one scruple troubles me how Sheep should be superiour to their Pastours even civil Princes who are also Sheep are commanded Heb. xiii 17. to obey them that have the rule over them and submit themselves for they watch for their Souls Whereupon Saint Ambrose saith (k) Nihil in hoc saeculo excellentius Sacerdote nihil Episcopo sublimius reperiri Ambros De dignitate Sacerd cap. 3. There is nothing more excellent in this world then a Priest nothing higher then a Bishop How can these things agree Minist Well enough for Princes and Presbyters are mutually Pastours one to another in diverse respects which Saint Chrysostom lays open saying (l) Oves Pastor magnà potestate cogere ad perferendam morborum curationem queat quam non sustinent sponte easque ad feracia tuta pà scua compellere si vagae depascantur sterilia abrupta loca Chrvsost lib. 2. De Sacerdotio A Pastour can compel his Sheep with great power to submit to the cure of their diseases which willingly they would not and drive them to fruitful and wholsom Pastures when they stray to barren and infectious places Thus secular Princes are stiled Pastours by a borrowed Speech because they gather their Subjects whether Clergy or Laity into order by coercive and external power and fear of punishment But saith the same (m) Episcopi Presbyteri homines rationales Christi oves suadendo non vim afferendo commovere debent ut se curari sinant Chrysost ibid. Chrysostom Bishops and Presbyters which are Pastours of Souls ought to work upon men as the reasonable sheep of Christ by perswasion not by compulsion to suffer themselves to be cured Thus the Bishop of Rome hath onely a perswasive but no just coercive power over his own Italian
flock much less over these Nations which are no part of his charge Gent. But Salmero Gregorius de Valentia Bellarmine Suarez Sa Richeomus Heissius and Antonius Sanctarellus have proclaimed to the world the contrary Doctrine whereof the last in his Treatise Of Heresie and the Pope's power affirms That (n) Papae ac Christi unum esse tribunal Papá jus potestatem habere in spiritualia simul in omnia temporalia in eo de jure divino esse utramque potestateÌ„ nec eam modò in aedificationem sicut Apostolis data fuerat sed etiam in destructionem adeóque Papam etiam sine Concilio posse Imperatores Reges non tantùm propter Haeresin c. regno privare Anton. Sanctarell Tract De potestate Summi Pontificis the Pope and Christ have but one Tribunal That the Pope hath right and power both in Spiritualities and all Temporalities and to claim both powers by Divine right not onely for Edification as the Apostles did but for Destruction and therefore the Pope even without a Council may depose Emperours and Kings not onely for Heresie Schism or any other crime not tolerable to the people but also for insufficiency and that their persons are unprofitable c. with much moreof the same leaven Minist It is true which Seneca saith Nullum facinus caret Exemplo No wickedness is so abominable but it hath some President as this Diabolical Doctrine hath the patronage of the Jesuits yet that it was disrellished and detested even by the Romists themselves appears in that as soon as the Book of Sanctarellus was brought into France the Vniversity of Paris and especially the College of Sorbone publickly condemned and proscribed by a sharp Decree the Jesuitical Doctrine as (o) Parisiensis Academia c. praescripsit veluti exitialem ac pestilentem cùm sit falsa nova erronea verbo Dei contraria schismati occasionem praebens supremae Regum authoritati à Deo solo dependenti derogans regnorum statuum rerumpublicarum eversiva subditos ab obedientia subjectione avocans ad factiones rebelliones seditiones Principum parricidia excitans Alphonsus de Vargas pag. 118. destructive and pestilent and detestable and that it was new false erroneous contrary to the word of God giving occasion of Schism derogating from the supreme authority of Kings depending on God alone disturbing publick peace destructive to Kingdoms States and Common-wealths withdrawing Subjects from obedience and subjection stiring them up to rebellions seditions and murder of Princes and I may add contradictory to Scriptures as is already demonstrated and also all the antient Fathers Gent. That this Decree of the Vniversity of Paris and the Doctours of Sorbone is consonant to Scripture I make no scruple let me hear what the Primitive Fathers say to this Point which is the second proof you promised Minist I will only give you a few of many that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may discern Hercules his whole Dimensions by his foot Tertullian speaking of Imperial or Civil power saith (p) Colimus Imperatorem ut hominem a Deo secundum quicquid est à Deo consicutum sold Deo minorem Tertul. ad Scapulam We honour the Emperour as a man second to God obtaining of God whatsoever he hath and inferiour to God onely not the Pope Opatus saith (q) Optatus lib. 3. contra Parmenianum Super Imperatorem non est nisi solus Deus qui fecit Imperatorem Above the Emperour there is none but onely God not the Romane Prelate that made the Emperour Saint Chrysostome speaking of the Emperour Theodosius saith (r) Non habet parem supra terram summitas caput omnium supra terram hominum Chrysost Homil. 3. Ad populum Antioch He hath no Peer upon earth the height and head of all men upon earth therefore of the Romish Bishop Saint Cyril writing to Theodosius the Younger saith (s) Cyril Epistol ad Theodosium praefixa libro adversus Julianum Vestrae Serenitati nullus status est aequalis There is no state therefore not the Romish Hierarchy equal to your Sovereignty Agapetus affirms of the Emperour Justinian (t) Agapetus Paraenet num i. num 21. Eum hominem quolibet sublimiorem habere dignitatem That His dignity was more sublime then any other man's Non se habere in terris quemquam altiorem That He had no man upon earth therefore not a Priest sitting in the Romane Vatican higher then himself This was the continued Doctrine of the Church in Primitive and pure times for betwixt Optatus and Agapetus were well nigh two hundred years Pelagius first of that name Bishop of Rome five hundred years after Christ salutes Childebert King of France with this submissive language (u) Quanto nobis studio labore satagendum est ut proferendo suspiâ—ionis scandalo obsequium confessionis nostrae Regibus ministremus quibus nos etiam subditos sanctae Scripturae praecipiunt Epistol 16. ad Chilâ—eb apud Bin. Tom. 2. Concil pag. 6â—3 How studiously and painfully ought we to endeavour that we may avoid the suspicion of scandal to perform obedience to Kings meet for our Christian profession to whom the holy Scriptures commands even us the Bishops of Rome to be subject And Gregory the Great who sate in the Romane See six hundred years after the Incarnation piously confesses That (x) Potestatem supra omnes homines Dominorum suorum pietati caelitus daâ—um esse utrobique quod debui exsolvi qui Imperatori obedientiam praebui pro Deo quod sensi minimè tacui Gregor lib. 2. Epist 61. Power was given from Heaven to his Lords the Emperours over all men in which universal Catalogue he also compriseth himself Ego jussioni vestrae subjectus I also subject to your command and that not out of fained humility but conscience and duty for he subjoyns On both sides I have discharged my duty who both performed obedience to the Emperour and concealed not what I thought for God's cause This Holy Mount was not touched for nine hundred years after the Passion during which time Princes kept their power and jurisdiction unimpeached over the Roman Prelates sometimes deposing them from their Episcopal charge for impurity of life as (y) Reversus est Otho Romam ut Papam Johannem corriperet quod plurimorum criminum reus ageretur proinde sceleris sui conscius sibi Pontifex ob metum Othonis profugit Carion Chror lib. 3. pag. 190. Otho the Emperour ejected John the Twelfth for his wickedness and Necromancy Gent. But this Emperour Otho was crowned by John and performed an Oath of Fealty to him therefore some think he was unjustly deposed Minist He was crowned by him and (z) Forma Juramenti extat 63. Distinct capite Tibi Domina swore Fealty but as Carion the Historian saith (a) Carion supra Otho hic primus est Imperator qui Pontifici juramentum praestitit This
is this That Doctrine which is contrary to Scriptures Primitive Fathers ancient Councils and is disclaimed by all moderate Papists themselves ought to be abjured But such is that Jesuitical Doctrine that Princes Rulers or Governours which be excommunicated or deprived by the Pope may by virtue of such Excommunication or Deprivation be killed murdered or deposed from their rule or government or any outrage or violence may be done unto them by the people that are under them or by any other whatsoever upon such pretense Therefore it ought to be abjured Which you will more chearfully do if you consider the next Article The tenth Article And I do further swear That I do believe that the Pope or Bishop of Rome hath no authority power or jurisdiction whatsoever within England Scotland and Ireland or any or either of them or the Dominions or Territories belonging to them or any or either of them Minist YOu are here enjoyned to abjure no more then what all Ecclesiasticks or Clergie were enforced formerly to subscribe unto for it is expressed in the thirty seventh Article of our English Confession that The Supreme Magistrate in this Kingdom of England and the rest of his Dominions hath the chiefest power to whom the supreme Government of all States of this Kingdom whether they be Ecclesiastical or Civil in all causes pertains and neither is nor ought to be subject to any foreign Jurisdiction (a) Romanus Pontifex nullam habet jurisdictionem in hoc regno Angliae Confessionis Anglicanae Aâ—â—â—â— 37. Anglia non est Feudatoria Papae Harpsfield The Pope or Bishop of Rome hath no jurisdiction in this Kingdom Gent. The Canonists or Pope's Pages of Honour say otherwise enfeoffâ—ng their Master with the (b) Extravagant De appellat Ut debitus in Glossa possession of all the World One saith thus (c) Extravagant De staetu Regularium periculos in Glossa Dominus Papa est Ordinarius omnium hominum Our Lord the Pope is the Ordinary or Bishop of all men Another saith (d) Extravagant De poena Felicis in Glossa Papa totius mundi obtinet principatum The Pope hath the Principality of all the World Another saith (e) Extravagant De concessione Praebendae Ecclesiae non vacantis Quia diversitatem ab Papa etiam cessante negligentia Praelatorum potest conferre Beneficia totius orbis quia ipse est Ordinarius totius mundi Though there be no default or negligence in any Bishop yet may the Pope bestow the Benefices of all the World for that he is the Bishop of all the World Therefore when the chief Deacon investeth and enrobeth the Pope at his Consecration he saith unto him Ego te investio Papatu ut praesis urbi orbi I invest thee with the Popedom that thou mayst rule both the City and the World if the World then England which presupposeth he hath jurisdiction in these Nations Minist It is true that Sycophants have given and modern Popes have taken such jurisdiction to themselves resembling Antiochus King of Syria who stiled himself a (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronymus in Daniel cap. iii. God and the Emperour Domitian who used to assign his Proclamations with this Elogie (g) Dominus Deus vester Domitianus Suetonius in Domitiano Your Lord God Domitian the Emperour Caligula who called himself the (h) Deum Optimum Maximum Jovem Latialem Pomponius Laetus best and most mighty God and the great God Jupiter of Italy Sapores the King of Persia who entitled himself the Brother of the Sun and Moon Manichaeus the Heretick who called himself the Holy Ghost as did that Arabian Impostour Mahomet Simon Magus who obtained that esteem with the antient Romanes that they erected him a Statue with this Inscription * Eusebius lib. 2. cap. 13. SIMONI SANCTO DEO In the honour of Simon the Holy God So (i) Potestas Papae est major omni alia potestate creata aliquo modo se extendens ad coelestia terrestria infernalia ut de ea verificari possit quod dictum est Omnia subjecisti sub pedibus ejus Antonin in Sum. part 3. tit 22. cap. 5. Antoninus Arch-Bishop of Florence gives the Pope greater power then any other power that ever God made which after a sort even stretcheth it self to things in heaven things in earth and things in Hell so that of him that saying of the Prophet David may be verified Thou hast made all things subject to his Feet But of this Luciferian Ambition and inordinate Vsurpation many Pontificians themselves have complained amongst whom Franciscus Zabarella Cardinal of Rome avers that (k) Ex hoc infiniti secuti sunt errores quia Papa occupavit omnia jura infertorum Ecclesiarum nisi Deus succurrat statui Ecclesiarum universa Ecclesia periclitabitur Franciscus Zabarella Thereupon have ensued infinite Errours for that the Pope hath invaded the Rights of all inferiour Churches and unless God help the state of the Churches the universal Church is injeopardy The learned Lady Anna Daughter to the Emperour Alexius and Irene in her Greek Story writeth thus (l) Anna in Historia Graeca The Pope is Lord of the whole world as the Latines think and speak of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is a piece of their ambition Gent. What then was the Pope confined to a peculiar Diocess beyond which without Vsurpation he could not extend his Phylacteries Minist The antient learned Fathers evermore bounded and limited the Pope within his own particular Jurisdiction Ruffinus saith (m) Romanus Pontifex suburbicavarum Ecclesiarum solicitudinem great Ruffinus Historiae Ecclesiast lib. 1. cap. 9. The Fathers in the Council of Nice appointed the Pope to oversee the Churches of his own Suburbs these our Nations are not within his Suburbs Athanasius saith (n) Roma est Metropolis Romanae ditionis Athanasius Ad solitariam vitam agentes Rome is the Mother-Church not of England or the whole world but of her own particular Romish jurisdiction The Bishops in the Council of Rome writ thus to the Bishops of Illyricum (o) Sozomen lib. 6. cap 23. It is convenient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all the Bishops which be within the jurisdiction of Rome accord together Flavianus Patriarch of Constantinople writeth thus to Leo Bishop of Rome (p) Dignetur Sanctitas vestra indicare impietatem Eutychetis omnibus Episcopis sub Beatitudine vestra degentibus Inter Epistolas Leonis Epist 9. Let Your Holyness vouchsafe to make known the wickedness of Eutyches to all Bishops that live under you not to all the Bishops through the world Saint Hierom speaking of the use and order of the Church of Rome objected against him saith (q) Quid mihi profers unius urbis consuetadinem Hieronymus ad Euagrium What alledgest thou against me the Custom of one City So much he abridgeth the Pope's Jurisdiction that he extendeth it not to the
administrated but government cannot be duely administrated unless Princes have a power in reformation of the Church to be exercised even over the Clergy which was wholly obstructed while the Pope dispenced his exorbitant and apocryphal jurisdiction till the Supreme Magistrates by the consent of the three orders of the Kingdom were necessitated to reassume that s (t) Cajetanus De potestate Papae cap. 27. tyrannidi resistendi potestatem quam jure naturali gentium habent etiam in rebus Ecclesiasticis power of resisting Tyranny which Cajetan confesseth they have even in Ecclesiastical affairs both by the Law of Nature and Law of Nations Gent. Seeing then in your sense the Bishop of Rome is an Vsurper tell me what you conceive he holds by divine right what canonically or by humane indulgence lawfully conferred what by tyranny and usurpation for this discussion will give great light to the point in hand Minist I will digest this into Propositions which are all or the most of them demonstrated in the foregoing discourse First That all the Apostles were equal according to that saying of Saint Cyprian (u) Hoc erant caetari Apostoli quod fuit Petrus pari consortio praediti bonoris potestatis Cyprian De simplicitate Praelatorum The rest of the Apostles were the same that Saint Peter was all endowed with the same fellowship and power Secondly It cannot be proved by Scripture that Peter was ever at Rome Thirdly The Bishop of Rome succeeded neither Peter nor any of the Twelve in the Apostolick Charge Fourthly The Bishop of Rome was primatively but equal with other Bishops Fifthly Bishops are essentially distinguished from Presbyters but at the most in original power to ordain and exercise of spiritual Jurisdiction indeterminately which is Saint Hierom's determination (x) In divinis instituendis quid potest Episcopus facere quod non Presbyter excepta ordinatione Hieron What can a Bishop do in divinis instituendis in instituting or executing of divine things which a Presbyter may not do except (y) Otherwise in distinction of order and Jurisdiction Irenaeus justly calls Episcopacy Traditionem Apostolicam toti mundo manifestam Ordination Sixthly The Bishop of Rome's Jurisdiction at the first was indefinitely over Christians in or about Rome Seventhly It was by the Indulgence of Constantine that the Romane Diocess was further extended which St. Hierom at the least meant in that Curb (z) Noverint Episcopi se magis consuetudine quà m dispositionis Dominicae veritate Presbyteris esse majores Hieron in Epist ad Titum Let Bishops understand that they be greater then Presbyters more by Custom and prescription then by verity of divine Ordinance Eightly (a) More by custom extensivè not denying Superiority of order and jurisdiction intensivé It was humane Councils not any divine Authority that distinguished the Church into Patriarchates conferring that of the West upon the Bishop of Rome which Aeneas Sylvius afterwards Pope confesseth (b) Ante Concilium Nicenum quisque sibi vivebat parvus respectus habebatur ad Ecclesiam Romanam Aeneas Sylvius Epist 188. little respect was had to Rome before the Council of Nice Ninthly It was by humane Institution that for Vnity and Peace sake the Bishop of Rome had Priority of Order in General Councils Tenthly His claim of universal Jurisdiction was usurped and unlawful So St. Hierom (c) Si authoritas quaeritur orbis major est urbe ubicunque fuerit Episcopus sive Romae sive Eugubii sive Constantinopoli sive Rhegii ejusdem est meriti ejusdem Sacerdotii Hieron ad Euagrium If we seek for authority the world is bigger then the City of Rome wheresoever there is a Bishop whether he be at Rome or at Eugubium or at Constantinople or at Rhegium he is of like worth of like Priesthood Gregory the First disclaimed the Title of Vniversal Bishop in himself saying (d) Nemo praedecessorum meorum hoc profano vocabulo usus est Greg. lib. 4. Epist 38. None of his Predecessours used such a profane Term and checks the Bishop of Constantinople for it saying (e) Quid tu Christo universalis Ecclesiae capiti in extremi judicii dicturus es examine qui cuncta ejus membra tibimet conaris Vniversalis appellatione supponere Gregor lib. 4. Epist 38. What answer wilt thou make unto Christ who is indeed the Head of the Vniversal Church at the trial of the last judgment that thou goest about under the Name of Vniversal Bishop to subdue all his Members unto thee Eleventhly The Pope had no jurisdiction in this Nation for the first six Centuries Twelfthly Austin and his fellow-Monks were the first Seminaries of it who introduced it by blood and superstition Lastly (f) Bonifacius Tertius magna contentione obtinuit à Phaca Caesare ut sanciretur Romanus Pontifex Oecumenicus summus Episcopus totius Ecclesiae Christinae Ab eo tempore nunquam desierunt Romani Pontifices conari pro dignitate potentia sua augenda Carion Chron. pag. 161. It is justly excluded out of these Nations as inconsistent with civil Government and destructive to the peace of Church and State Gent. All this seems to be probable and you have given such evident Demonstration of the particulars that I know not what to reply Minist Then I may safely conclude That which hath no ground in Scriptures Fathers or antient Councils was not known for six hundred years after the Incarnation was introduced with blood and superstition and maintained with Tyranny and is inconsistent with civil Government and destructive to peace of Church and State ought to be abjured But such is the Pope's pretended jurisdiction in these Nations Therefore it ought to be abjured The Eleventh Article And all Doctrines in affirmation of the said Points I do abjure and renounce without Equivocation mental reservation or secret evasion whatsoever taking the words by me spoken according to the common and usual meaning of them Gent. WHat new matter presents it self to be abjured in this Article all Doctrines in affirmation of the Points in question were renounced before Minist The ten former Articles as was premised in the beginning comprised the rem or matter to be sworn or abjured The two last contain the modum or manner of abjuration being undistinguishably the same with that of the Oath of Supremacy which concluded thus (a) Haec omnia planè ac sincerè agnosco juro juxta expressa verba pera me hic prolata juxta planum communem sensum intellectum eorundem verborum absque ulla aequivocatione aut mentali evasione aut tacita reservatione quacunque Andreros I acknowledge and swear all these things plainly and sincerely according to the express words by me here uttered and according to the plain and common meaning and understanding of the same words without any equivocation or mental reservation or secret evasion whatsoever Gent. I beseech you therefore give me
noxa injustitiae perjurii absolvatur Sigebert Anno 1088. teach the people that they ow no subjection to wicked Princes and that although they have taken the Oath of Fealty yet do they ow them no Allegiance neither are they perjured that think ill against their Supreme Majesty yea he that obeyeth the King or Supreme Magistrate is reputed an excommunicate person and he that taketh part against him is absolved from the crime of injustice and perjury From this Diabolical Principle it was that Pope Boniface the Third absolved Phocas from his fealty to the Emperour Mauritius Pope Zachary assoiled Pipine and other Frenchmen of their Oath of Allegiance and fidelity made to Childerick King of France (c) Caesar â Summo Pontifice non est excommunicatus solum sed reliquis potentioribus Principibus mandatum est ut Imperaterem alium designarent Carion Chron. lib. 3. pag. 202 Pope Hildebrand or Gregory the Seventh dispensed with Rodolph Duke of Suecia for his Oath he had taken to the Emperour Henry the Fourth his liege Lord. Histories are as full of such examples as the Deserts of Arabia of Quick-sands or dangerous wilde Beasts Gent. There are very few Catholicks but are convinced that Bishops of Rome have transgressed in the frequency of their Absolutions and misapplication of their Pardons and Dispensations yet this prejudices not the Papal power to grant Absolutions and Dispensations when there is just cause Minist There can be no just cause for absolving Subjects of their Oath and ty of fealty to their Sovereign for the reason formerly assigned that I engaged to insist upon in this last Article which was (d) Vinculum illud officii quo majestatis suae subditi ad ipsum teneantur perpetuum esse solvique sine piaculo non posse Andreros The Bond and Obligation whereby people are obliged in duty to their chief Magistrate is perpetual indissoluble and may not lawfully be broken In so much as it is grounded upon the fifth Commandment and so the Law of Nature which even your own Angelical Doctour acknowledgeth to be out of the reach of Papal absolution or dispensation as being (e) Naturale jus ab exordio rationalis creaturae nec variatur tempore sed immutabile permanet Aquinas 1. 2. Quaest 94. Art 5. immutable from the very beginning of the rational Creature and that moral Commandments are such as they are altogether (f) Praecepta Decalogi sunt omnino indispensabilia Aquin. 1. 2. q. 100. Art 8. in Decreto Dist 5. indispensable by any power Gent. What if Supreme Magistrates be Tyrants Infidels Hereticks Apostates or Renegadoes from the truth may not the Pope absolve their Subjects from former Oaths and Engagements To what end serve those Arrows of Dispensation Excommunication the Seal of Confession if they may not be levelled at such Marks Minist Even Tyrants Infidels Hereticks Apostates are so harnessed with the Panoplie of the Law of Nature and the Moral Law that they are impenetrable by these pretended Papal Darts maugre the Romish Conclave which I shall demonstrate in order First Tyrants are shot-free as appeareth by Saul who injuriously hunted David's Soul sought his life 1 Sam. xxiv 12. 1 Sam. xxii 23. who was faithful amongst all his Servants 1 Sam. xxii 14. recompensed him good for evil 1 Sam. xxiv 18. who commanded Doeg to fall upon the Priests of the Lord and slew fourscore and five persons that did wear a linen Ephod and smote Nob the City of the Priests with the Edg of the Sword both men and women children and sucklings 1 Sam. xxii 18 19. with a conflux of many other crimes which importuned the Lord to revenge yet David though no private man but designed to a Kingdom and General of the King's Army durst presume of no dispensation from the High Priest to disingage himself to Saul when he had him at an advantage but out of tender touch of conscience cryed out when his Servants pressed him to lay violent hands upon him The LORD forbid that I should do this thing unto my Master the Lord 's Anointed to stretch forth mine hand against him seeing he is the Anointed of the LORD Which signal Loyalty presidential to all Posterity Optatus elegantly describeth saying (g) Occasionem victoriae David habet at in manibus incautum securum adversarium sine labore poterat jugulare sine sanguine constictu multorum poterat bellum mutare in caedem pucri ejus occasio sua debant ad victoriam opportunitas hortabatur stringere jam caeperat ferrum tre jam caeperat armata manus hostium in jugulos sed obstabat plena divinorum memoria mandatorum hortantibus se puerts occasionibus contradicit tanquam hoc diceret Sine causa mr Victorit provocas frustrà me in triumphuÌ„ invitas voleâ—am hostâ—â— vincere sed prius ost divina praecepta serva re non inquit mutam manum in Vnctum Domini repressit cum gladio manum dum timuit o'cum servabat inimiâ—um Optatus lib. 2. Adversits Parmenianum David had the opportunity of victory in his hands he might have slain his unwary and secure Adversary without labour have changed War into Slaughter without Blood and Skirmish of many both his Servants and the occasion perswaded the opportunity encouraged to Victory now he began to draw his Sword now his armed Troops began to make at the Enemies throats but the perfect Remembrance of God's Countermand did hinder he checks his Servants and occasions that egged him on as if with this Soliloquie O Victory thou causelesly provokest me thâ—â— invitest me to triumph in vain I am willing to conquer mine Enemie but more willing to observe the precepts of the Deity I will not saith he lay mine hand upon the Lord 's Anointed He plucked back his hand with his Sword and while he feared the Oil he preserved his Enemy Gent. David and Saul lived under the Law it may be pretended that the Bishop of Rome the Evangelical High-Priest hath more superlative Power then the Legal High Priest had Minist A pretense indeed but groundless for the Apostle Saint Paul bids every Soul be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the higher Powers which was then the Tyrannical Emperour Nero and his Commissioners Tertullian adviseth to submit to the Emperour Severus who was the (h) Severus quintâ post Neronem severissima Persecutione Ecclesiam excruciavit Anno Christi 205. Orosius Baronius fifth Persecutour of Christians after Nero for having declared that (i) Malè velle malè facere malè dicere malè cegitare de quoqudin ex aequo vetdri quod in neminem licet cò forsitan magis nec in ipsum qui per. Deum tantus est licere hoc est Imperatorem Tertul Apol. 1. cap. 36. we are interdicted by the word to do evil speak evil think evil of any he gathers that we are much more interdicted to act any of these things
against him who is so highly advanced by God that is the Emperour Severus Gent. But if Tyranny doth not discompose the Ligatures of obedience of Subjects to their chief Magistrates some think that Infidelity joined with Tyranny armes the Pope's Bulls and Anathemas against such exorbitant Rulers Minist No Infidelity joyned with Tyranny much less alone which is the second thing is ineffectual as to this purpose The two forementioned Emperours Nero and Severus to whom the Apostles and Fathers perswade Subjection were not onely Tyrants but Heathens Saint Peter from whom the Pope challengeth his exorbitant Jurisdiction writing to his Countrymen the Jews dispersed through Pontus Galatia Cappadocia Asia and Bithynia exhorteth them to carry themselves as (k) Multis ante Claudium annis Pompeius Magnus eas scilicet Pontum Galatiá Cappadociam c. in Provinciarum formam redegerat Sigonius Comment in lib. 2. Sulpitii free not as using their Liberty for a cloak of maliciousness but as the Servants of God fearing God and honouring the King 1 Pet. ii 16 17. Now who was this King when Peter wrote this Epistle (l) Petrus priorem Epistolam suam conser psit imperante Claudio Baronius Tom. 1. Anno 45. Claudius the Emperour for as Appianus (m) Appianus Praefat. Historiarum saith the Romane Emperours were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings in all their actions This Claudius was both a Persecutour and a Pagan so cruel by nature and bloody-minded as Suetonius (n) Claudius natura saevus sanguinarus tormenta quaestionum poenásque Parricidarum corà m exegerit salutatoribus scrutatores semper apposuit quidem omnibus acerbissimos Gladiatorum quos fortè prolapsos jugulari jusserat expirantium facies cum voluptate solitus est intueri libidinis in foeminas profusissimus fuit libertis uxoribus tam miserè ad dictus ut compendio cujusque horum vel etiam studio ac libidine honoris exercitus impunitates supplicii largitus est Suetonius capp 22 23 24 25. saith that he took Examinations on the Rack exacted Murderers to be executed in his presence appointed Scrutatours and Spies to observe all private conferences was a delightful Spectatour of the appaled countenances of dying Sword-players profusely libidinous towards women slavishly adicted to Ganymedes and Catamites that he conferred Honours and Privileges of Immunity upon them that had studied the compendious art of Sodomy and could methodically teach it others yet the Apostle perswadeth obedience and subjection to such a Pagan such a Persecutour such a prodigious Monster of mankind Gent. But some conjecture that this obedience and subjection exhibited by Christians to Pagan and persecuting Emperours was extorted and pumped out of them by violence and coercive power not freely presented and of a willing mind Minist Their conjecture is groundless for Saint Paul writing to the Romanes who lived either under the same or a worse Emperour Nero commandeth every Soul to be subject to the higher powers Rom. xiii 1. not onely for anger that is force or fear but for Conscience sake because it is the ordinance of God and they are the Ministers of God Rom. xiii 5. which is the same he elsewhere presseth that we should obey our Lords or Masters out of singleness of heart as desiring to please God not men Colos iii. 22. Eph. vi 5 6. Whereupon Justin who lived in the year 150 in the name of all Christians saluteth the Emperour Antoninus who was both an Infidel and a Persecutour saying (o) Nos solum Deum adoramus vobis in rebus aliis laeti inservimus Tertul. Apologia 2. ad Antoninum Imperat. We worship God onely and chearfully serve you in all other things To which St. Augustine subscribeth professing that (p) Potestates quae sunt a Deo ordinatae sunt 〈◊〉 est ut Gentilem in potestate tamen positum honorificemus licet ipse indignus sit qui Dei ordinem tenens gratias agit Diabolo potestas enim exigit quia meretur honorem Augustin Quaest ex Vet. Test cap. 35. The powers that are are ordained of God hence it is that we honour a Gentile placed in authority although he be unworthy who being God's Vice-gerent and representing him giveth thanks or sacrificeth to the Devil yet the power requireth obedience as being ordained of God Gent. But if Infidelity be ineffectual because Christians were with patience and prudence to wait for the Conversion of Jews and Pagans yet may not Heresy and Apostasy unrivet the Ty of Obedience from Subjects to their Supreme Magistrates Some think that for this purpose God hath set the Bishop of Rome over Nations and over Kingdoms to root out and to pull down and to destroy and to throw down to build and to plant Jer. i. 10. Minist That onely concerned Jeremy an extraordinary Prophet upon an extraordinary occasion that in a spiritual sence onely not any legal Priest or Evangelical Presbyter Therefore we never read that any Romane Bishop encouraged the Primitive orthodox Christians to renounce the authority of Constantius Valens and Valentinianus the Younger who were all Heretical Emperours Fautours and Fomenters of Arrianism And as relating to Julian who was not onely an Heretick but an Apostate from the whole known truth Saint Augustine gives us a true Historical Character of him and those times Was not Julian saith (q) Julianus nónne extiâ—â— Apostata iniquus Idololatra tamen milites Christiani servierunt huic Imperatori infideli quando dicebat Producite aciem ite contra istam gentem statim obtemperabant Augustin in Psalm cxxiv he an Apostate unjust an Idolater yet Christian Soldiers served this unbelieving Emperour and when he said March on advance against such a Nation they presently obeyed and that even when they wanted no competent force for resistance the greatest part of Julian's Army being Christians as appeared at his death for when the Soldiers had unanimously made choice of Jovinian to be their Emperour and he refused being a Christian to rule over Heathens and Pagans (r) Omnes una voce confessi sunt se esse Christianos Ruffinus lib. 2. Hist cap. 1. They all confessed with one voice that they were Christians Therefore it is not credible that so numerous an Army and so victorious obeyed an Apostate because they were overmatched by him and not able to resist but rather as St. Augustine (s) Subjectos fuisse propter Dominum aeternuÌ„ Domino Temporali Augustin in Psalm cxxiv saith They were subject to their Temporal Lord for their Eternal Lord's sake Gent. But some say If the Bishop of Rome had absolved them from their Sacramentum militare or Soldier 's Oath whereby the Romanes were usually tyed to their Generals they might have been dispensed withall for Subjection Minist (t) Praecepta secundae Tabulae cominent ordinem justitiae inter homines observandae ut scilicet nulla fiat indebitum cuilibet reddatur debitum secunduÌ„ enim hanc rationem