Chronological History of Popes Intolerable Usurpations
2ly. To supply this shipwreck, Pope Innocent the 3d. Alvarus Pelagius, and other his Champions, have found out an unanswerable Text, to prove his Headship over the Universal Church: to wit, Christ tells Peter, he should be called Cephas, which signifies a Head: Petrus secutus est Christum, non solum in genere Martyrii, sed & in ordine Magisterii, quod Christus ostendit, cum ait, Tu vocaberis Cephas. Licet enim Cephas secundum unam linguam; interpretor, Petrus, secundum alteram tamen exponitur Caput, Nam sicut caput habet plenitudnem sensuum, caetera vero membra partem recipiunt plenitudinis, ita caeteri Sacerdotes vocati sunt in partem sollicitudinis, sed Summus Pontifex (he should have said Petrus rather) assumptus est in plenitudinem potestatis: Pope Leo the 1. thus blasphemously writes of Peter, (intending the Pope and himself thereby) Christus Petrum in consortium individuae Trinitatis assumpsit: And thence infers, Deus â Petro velut a quodam Capite dona sua velut in corpus omne diffudit.
To all which I answer, 1. That Cephas, signifieth not a Head in any Language (as these willfully mistake) but only a Stone, or Peter; witness John 1. 42. (the text whereon they rely) When Jesus beheld Simon, he said, thou art Simon the son of Jonah, thou shalt be called Cephas, which is by interpretation, Lapis, so some; or Petrus, so others render it; and our English Translations, a Stone, or Peter, not an head. Yea the Holy Ghost himself, by St. Paul's sacred pen, gives him this Title of Cephas, (as the very same with Peter) no less then 5 several times in his Epistles, 1 Cor 1. 12. Everyone of them saith, I am of Paul, and I of Apollo, and I of Cephas: where Paul and Apollo are put before Cephas, as they are also 1 Cor. 3. 22. 25. Whether Paul or Apollo, or Cephas, &c. all are yours. & 1 Cor. 9. 5. Have not we power to lead about a sister, or wife, as well as other Apostles, as the brethren of the Lord, and Cephas; where all the other Apostles, James and John are marshalled before Cephas. Gal. 2. 5. And when James, Cephas and John, which seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship, that we should go unto the heathen, and they unto the circumcision: Here Cephas is recited after James; and both James, Cephas and John, (the grand pillars of the Church) gave both to Paul and Barnabas, the right hand of fellowship, as their equals, neither claiming an absolute headship over them or the Church, as Popes do now from this Title Cephas, 1 Cor. 15. 5. That he was seen of Cephas (after his resurrection) then of the twelve; here only Cephas is placed before the 12. not in point of priority of order or dignity, but because he first saw Christ at his appearance after his resurrection, before any of the other Apostles, to comfort and strengthen his soul after his treble detestable denying of Christ: Wherefore this surname Cephas then given to Simon being one and the same with Peter, and signifying not an head, rock, nor chief head-stone, or Topstone, a Title peculiar to Jesus Christ alone: and Simon Peter by this very name Cephas, being in four several Texts ranked after Paul, Apollos, James, John, and all the Apostles, it cannot prove St: Peters or the Popes headship over the Church. 2ly. Admit Cephas signified a head; yet it doth not signify the head of the Universal Church, the head of the World, the head of Bishops, principalities, powers; which Popes must prove before they pretend thereto. For 1. It is used in Scripture for the head of the natural body in a proper sense, Psal. 23. 5. 2 Kings 10. 6, 7, 8, &c. 2ly. Metaphorically; as 1. For the Top or upper part of a pillar or base, 2 Chron. 3. 16. Ps. 24. 7. 2ly. For the Fathers or chief men of a particular Tribe or family, Exod. 6. 24, 25. Numb. 1. 16. c. 30. 1. Deut. 5. 23. Josh. 14. 1. 2 Chron. 5. 24. c. 7. 2, 7, 9, 11, 40. c. 12. 32. 3ly. For subordinate Princes, Civil Governors, and Rulers of the people in the Civil State, Exod. 18. 25. Num. 7. 2. c. 10. 4. c. 13. 3. & 25 13. Deutr. 1. 15. c. 33. 5, 22. Josh. 19 22. c. 21. 1. c. 22. 21, 30. c. 23. 2. 1 Kings 8. 1. 1 Chron. 8. 6, 10, 13, 18. c. 9. 13. 2 Chron. 5. 2. c. 28. 12. Mich. 3. 1. Isa. 9. 14. Judge. 8. 10. c. 11. 8, 9, 11. 3ly. For Kings and Supreme Civil Governors, 1 Sam. 15. 17. Jer. 22. 6. 4ly. For a head city, or Metropolis, Isaiah 7. 8, 9. Josh. 11. 10. 5ly. For an oeconemical head; so the man is called the head of the Wife or woman, 1 Cor. 11. 3. c. 5. 23. 6ly. For a Spiritual supreme head; so Christ is styled the head of the Church, the head of everyman, the head of the heathen, the head of all principalities and powers, and God the head of Christ, and head over all, 1 Chron: 29. 11. Psal: 18. 43. 1 Cor: 11. 3. Eph: 1. 22. c. 4. 15. c. 5. 23. Col: 1. 10. 18. c. 2. 19. Ps. 118. 22. Mat. 21. 42. Now that Cephas signified any of these 3. last sorts of heads, the Pope must clearly demonstrate, or else renounce his headship as derived from Cephas. 3ly. Pope Gregory the 1. resolves, That Paul had the priesthood of the whole world; that he being converted to Christ, caput effectus est Nationum. Which Chrysostom thus seconds, Both land and sea, and the habitation of the whole world is committed to Paul. How then could Peter be the supreme head? 4ly. As for Pope Leo the 1. his passage, seconded by Pope Nicholas; That Christ hath assumed Peter into the fellowship of the individual Trinity, that so God from Peter (not from Christ) as from an head might diffuse his gifts into all his body the Church; it is a most gross daring blasphemy, derogatory to Jesus Christ his Headship, Offices in the highest degree, contradicted by John 1. 16. Eph. 1. 23. c. 2. 21, 22. c. 4. 10, 11, 12. Col. 1. 18, 19, 20, 21. befitting only such blasphemous Pontifs who style themselves God's, and Vice-gods, as well as Heads.
3ly. I proceed to those respective Titles, Names given to all Apostles, Ministers of the Gospel, and their Church-offices in the New Testament, neither of which imports or transferrs to them any Supreme Ecclesiastical or Temporal Jurisdiction, at least not such as Popes, Popish Prelates, Priests now claim and exercise.
1. The chief and first of all those Titles both for dignity and authority, is an Apostle: St. Paul resolving, that God hath set in his Church; First Apostles: and that when Christ ascended far above all heavens, he gave some (to be) Apostles, &c. the first and chiefest in order; as all Divines, and Popes themselves acknowledge. Now what doth this prime title signify or import? No jurisdiction at all, but only a messenger sent by Jesus Christ into all the world to preach the Gospel to all Nations according to his mission and commission, Mat. 28. 19, 20. Mar. 16. 15. 16. John 20. 21. Acts 26 17, 18. Rom. 1. 5. 〈 in non-Latin alphabet 〉 as all Divines and Dictionaries accord, is derived from the Greek word 〈 in non-Latin alphabet 〉 , which signifies to send in a message; Hence Mat. 11. 10. Luc. 7 27. Christ saith of John the Baptist, This is he of whom it is written, Behold I send my Messenger before thy face. Thus Phil. 2. 25. Epaphroditus is styled Paul's Brother and companion in labor, and fellow-soldier, but your messenger; and 2 Cor: 6. 23. Titus (whom the Pope and Bishops assert to be Archbishop of Crete) and the brethren with him, are styled Paul's fellow-helpers; laborers, and Apostles, which our best Translation renders the Messengers of the Churches, and the glory of Christ: 2ly. This Title of Apostle was not peculiar to St. Peter, but common to all the 12. at first, Mat. 10. 2. Lu. 6, 13. 3ly. After Christ's ascension the Title of an Apostle was given to Matthias, Paul, Titus, and some others, Acts 1. 26. Rom. 1. 1. 1 Cor. 9. 1, 2. Ephes. 4. 11. 1 Tim. 2. 7. 2 Cor. 6. 23. Gal. 2: 1. 17. 19. who were equal with, not inferior to the other Apostles. This is the highest Title given to them through all the Evangelists, Acts, Epistles, and Apocalypse: The first they style themselves by in their Epistles: As Peter an Apostle of Jesus Christ. 1 Pet. 1. 1, 2 Pet. 1. 1. Paul called to be an Apostle, Paul an Apostle by the will of God, &c. Rom: 1. 1, 2 Cor. 1. 1. Eph: 1. 1. Col. 1. 1. 1 Tim. 1. 1. 2 Tim. 1. 1. 1 Tit. 1. 1. And their very Office in relation to this style, is termed an Apostleship, Mission, Ministry, Acts 1. 25. Rom. 1. 5. 1 Cor. 3. 2. Gal. 2. 8. Therefore no title, office of Jurisdiction. 4. In this Apostleship of St. Peter, there are these memorable circumstances subverting his pretended supremacy over the rest, and whole Catholic Church. 1. That Peter was not the first Apostle by vocation, or age; for Andrew, and another Disciple were called, and followed Christ as his Apostles before Peter; Whence Thomas Waldensis (a great asserter of his supremacy) confesseth, Petrus non dicitur Apostolorum primus, primitate vocationis, sed authoritate praelationis: Petrus non est Apostolorum Princeps, senectute, sed potestate. 2ly. He is not always first named, but oft times postponed after all the disciples, and sometimes after James, John, Paul, Barnabas, (as Mar. 16. 17. 1 Cor. 1. 12. c. 3. 22. c. 9. 5. Gal. 2. 9.) 3ly. That he was more sharply, frequently reprehended by Christ then all the other Apostles, yea styled Satan; & one that savoured not the things of God but men; 1. for dissuading him from his passion. 2ly. For his arrogance, and self-confidence, That though all others should deny Christ, yet he would not. 3ly. For drawing his sword and cutting off Malchus his ear without command, to prevent his passion; and doubting of Christ's power. 4ly. For his peremptory refusal at first to let Christ wash his feet. 5ly. For his want of faith when he be began to sink, in presuming to walk to Christ upon the sea. 6ly. For reputing the creatures whom God had sanctified and commanded him to eat (and the Gentiles whom they typified) unclean, refusing to eat of them when God enjoined him. 7ly. He more shamefully denied his Master Jesus Christ, and that with Oaths and execrations, then all the rest of the Apostles, and that thrice one after another, notwithstanding Christ's premonition thereof. 8ly. Christ doubted of the sincerity of his love more then of all the other Apostles, after his treble denial of him: Whence he thrice put this question to him one after another, but to none else, Simon, lovest thou me? 9ly. St. Paul at Antioch withstood and reprehended Peter openly to his face, because he was to be blamed: First, for his Julaizing and complying with the Jews: 2ly. For with rawing himself from, and refusing to • at with the believing Gentiles, and that out of fear. 3ly. For his dissimulation, and not walking uprightly according to the truth of the Gospel. 4ly. For compelling the Gentiles, to live as do the Jews. But we never read that Peter thus reprehended Paul, or any other Apostle, for any crime whatsoever. 10ly. The Apostles that were at Jerusalem when they heard that Samaria had received the word of God, they sent unto them Peter and John; who went unto them by their order: Therefore the other Apostles thus sending Peter, were rather Supreme, then he or John thus sent by them. 11ly. When Peter returned to Jerusalem after Cornelius his baptism & conversion, he was there publicly questioned by the Church for his going to, & eating with them which were not circumcised, & forced to make a large Apology for it, by the special command of the Spirit, and the miracles wrought among them by him. Whereupon they were satisfied. If St. Peter had been so supreme as the Pope would make him, it had been a great presumption in them thus publicly to question and arraign him for his actions; when as none must now question or judge the Pope for any Crime or sin how great soever; nor to say to him, Domine, cur ita fac • s? though he should send millions of souls to hell, and decree Virtues to be Vices, and Vices virtues; as the Canonists, and Bellarmine himself determine; He being paramount all Judicatories, Tribunals whatsoever, and General Councils too, as they dog • atize. 12ly. Peter was the Apostle principally of the Circumcision only, and that not the chief, St. James residing constantly amongst them, and being Bishop of Jerusalem (as most aver) not Peter; who though he converted Cornelius and his family who were Gentiles, and was sent with John to Samaria, and cured Aeneas, and raised Tabitha at Lydda and Joppa; yet we read not, that he publicly preached at Lydda, Joppa, or planted any one Church among the Gentiles, whose company he avoided for fear of the Jews. Hence Paul relates Gal. 2. 7, 8, 9. Now when James, Cephas, and John (who seemed to be pillars) saw that the Gospel of the uncircumcisim was committed unto me, as the Gospel of circumcision was unto Peter, for he that wrought effectually in him the Apostleship of the Circumcision, was mighty in me towards the Gentiles) they gave to me and Barnabas the right hand of fellowship, that we should go unto the Heathen, & James, Peter & John to the circumcision. Upon which account Peter directed his first Epistle only to the scatered Jews. Now the circumcision and Jews being but a very small number, the least part of the world, Church, the other Apostles mission being generally to all the world, and principally to the Gentiles, of whom St. Paul was the prime Apostle, who spread the Gospel into most parts of the world, planted many famous Churches amongst the Gentiles, and in Rome itself, to whom he directed a several Epistle, but Peter none at all, nor was ever there, for ought appears by Scripture. How Peter or Popes, can against all these particulars, with any color of verity or ingenuity assert St. Peter to be paramount all other Apostles, undoubted head, or sole Vicar General of the whole Catholic Church, Let all Roman Catholics resolve their consciences, and theirs who on all these grounds deny it. Yet notwithstanding Alvarus Pelagius informs us, That the Church is called Apostolical, because it is founded on the Apostles, especially on St. Peter the chief of the Apostles; That the Church of Rome is styled, The Church of the Apostles Peter and Paul; Therefore the Pope is Summus Rector Ecclesiae, dicitur Apostolicus, yea Apostolus in many of his Bulls, and Canonists Glosses; & Sedes Apostolica, vocatur sedes Papalis in multis locis (of Gratian, and his Glossers there cited) Et dignitas Papalis officium Apostolicum appellatur; Et Lex Papae vel Constitutio, Apostolica instituta vocantur, & quia Petrus & Paulus princeps Apostolorum Romanam Ecclesiam Christo Domino confirmarunt: Et quia omnes Apostolos fuerunt fundamentum & origo totius Ecclesia militantis: Et quia Papa est Vicarius illius magni Apostoli, desuper missi Christi de sinu Patris, ipse successor Petro, in quo tota Apostolica authoritas secundum plenitudinem reservatur: Being all built upon the sand, since both the Title, Office of an Apostle, or Messenger, comprehend no Sovereign Jurisdiction in them.
The 2d. Title given them in Scripture, even whiles they were Apostles, is Disciples, and that as well after as before Christ's Resurrection. This Title is given them more frequently in the Evangelists, and Acts, then that of Apostle, in many hundred places: and in Mat: 28. 19. Mar: 16. 7. John 20. 18, 19, 20. 25, 26, 30. c. 21. 1, 2, 4, 8, 12, 14. Acts 1. 15. c. 9. 1. they are styled Disciples after Christ's resurrection, and their Mission as Apostles: This title was likewise common to them all, yea to all Christians and converts to the faith, though no Apostles, Bishops, nor Ministers of the Gospel, Acts 6. 1, 7. c. 9. 25, 26, 28. c. 11. 26, 29. c. 14. 20, 22, 28. c. 15. 16. c. 18. 23. 27. c. 19. 1, 3, 30. c. 20. 7. 30. c. 21. 4. 17. Now this Title of Disciples, common to Apostles and all Christians, carries not the least color or shadow of any, much less of supreme Ecclesiastical Jurisdiction in it, but rather of subjection to the doctrine, instruction of others who instructed them.
The 3d. Title, next in dignity to that of Apostles, is Prophets, and their ministry is usually styled prophesying; Acts 13. 1. c. 15. 42. 1 Cor. 12. 29. c. 14. 3, 4, 5, 6, 22, 29. c. 11. 5. Ephes. 4. 11. 1 Thess. 5. 20. That this Title carrieth in it any Ecclesiastical or Civil Jurisdiction, especially Supreme, no mortal can conjecture, nor any now claim, since they disown this Name.
The 4th Title is an Evangelist, or Preacher of the Gospel, whose office is styled Preaching, Ephes. 4. 11. Acts 2. 8. 1 Tim. 4. 1, 2, 5. Rom: 10. 8. 15. 25. 1 Cor: 1. 18. 2 Cor: 10. 14. And in this there is no Jurisdiction at all couched, much less Supreme.
This Title of Preacher, is not peculiar to Apostles, Bishops or Priests by order, but attributed frequently to King Solomon, Ecclesiastes 1. 1, 2. styled The Preacher; The words of the Preacher, the Son of David, King of Jerusalem. Vanity of Vanities, saith the Preacher, all is vanity. I the Preacher was King over Israel in Jerusalem. And c. 7. 27. c. 12. 8, 9, 10. He oft stiles himself. The Preacher; adding, Because the Preacher was wise he still taught the people knowledge; yea he gave good heed and sought out, and set in order many Proverbs: and the Preacher sought to find out acceptable words: And as King Solomon, so King David his Father, was a Preacher too; else he would not have recorded, Psal: 40. 9, 10. O Lord my God, I have Preached righteousness in the great congregation, lo I have not refrained my lips, O Lord thou knowest. I have not hid thy righteousness within my heart, I have delivered thy faithfulness and thy salvation, I have not concealed thy loving kindness and thy truth from the great • rrgregatio • . Yea other Christian Kings, as Constantine, Oswald, have been preachers and expounders of the Scriptures to their people upon special occasions, in default of able learned Bishops, the principal duty of Kings being to endeavor the felicity and salvation of their people's souls, as well as bodies or estates. Thus Noah, (though no Priest by order) is styled, a Preacher of righteousness, 2 Pet. 2. 5. And though the office of public preaching the Gospel was principally committed to the Apostles and Ministers of the Gospel; yet it is specially recorded, That when the Church at Jerusalem were all scattered through Paul's persecution throughout the regions of Judea and Samaria, except the Apostles; Therefore they that were scattered abroad, (whom Zanctius the Jesuit, and Baronius too affirm to be above 15000. who were not certainly all ordain Ministers, but Lay-men) went every where preaching the word, and converting souls in Samaria and elsewhere; which the Apostles being informed of, sent Peter and James from Jerusalem to pray with, confirm, and lay hands on those they converted, that they might receive the holy Ghost, and likewise preach the Gospel in those parts. Yea Origen himself about 200. years after Christ, quando Presbyteratus honorem nondum esset consecutus, whiles he was a Layman, at the earnest request of the Bishops of Palestine, ut de sacris libris dissereret, et publica ease in Ecclesia interpretaretur (for defect of able Ministers and Bishops to instruct them) thereupon publicly preached and expounded the Scriptures in Cesarea. Upon which Demetrius (a person disaffected to Origen) writing Letters to the Bishops of Palestine, Nunquam ante auditum, nunquam factum esset, ut praesentibus Episcopis Laici concionarentur; Thereupon they all, specially Alexander Bishop of Jerusalem, and Theoctyactus Bishop of Cesarea, in defense thereof returned him this answer in writing, charging him with untruths, Quod autem in literus dixeris, Nunquam ante auditum, ne{que} iam usurpatum, ut Laici praesentibus Episcopis disputarent, Scripturasque erponerent, in eo nobis (nescio quomodo, videris) perspicue falsa dixisse. Nam ubi idonei et habiles reperiuntur qui fratribus in verbo Dei adiumento sint, a sanctis Episcopis rogantur, ut populum in verbo instituant, et per exhortationes ad populum verba faciant, et id offendiculo non est: sicut Laodiceis Evelpis à Neon • , •• onu Paulinus à Celso, et apud Synodos Theodorus ab Attico, qui omnes beati et pii fratres erant, nondum Presbyterii gradu potiti, ac verisimile est, illud idem in aliis locis fieri, quamvis nobis obscurum, et minime cognitum. Not long after this Aedesius and Frumentius, two godly Christian Merchants trading among the Indians, occasionally preached the Gospel to them, and converting them to the Christian faith; exhorted them to meet together, and celebrate divine Mysteries, which they exhibited to them. Upon their return from thence, and reporting the Indians conversion to the faith by their means, Athanasius thought sit to give them Orders, make them Bishops, and send them again to the Indians for their further instruction and conversion, to complete that work which God had so happily began by them. Neither can Popes nor Popish Prelates decry this; for Bart. Buxiensis, Dr. Thierry, with other Glossers upon Gratian, Panormitan, Angelus de Clavasio, and most Canonists resolve, That the Pope, Bishops, yea and Priests too may license a mere Lay-man to preach to the people, and excommunicate Priests themselves, yea authorize women to preach, against Saint Paul resolution, 1 Cor: 14. 33, 34. 1 Tim. 2. 11, 12, 13. Upon which ground about the year 1620. there sprang up a new order of Iesuitesses, or She-Jesuits, in Italy, Germany and other places; who took upon them to preach publicly and privately to others of their sex, and under pretext of promoting the salvation of souls, alia opera permulta sexus et ingenii imbecillitati & modestiae muliebri & virginali praesertim p • dori minime convenientia aggrediantur. The scandal whereof grew so great, that Pope Urban the 8. by his Bull, dated in January 1630. was enforced utterly to suppress their Congregation, Order, Houses. Pope (*) Gregory the 13. Anno Domini 1584. by a special Bull granted this special Privilege to the whole Society of the Jesuits and their Emissaries; to preach in all places without interruption, though not in Orders. Explaining and ratifying the Bull of Pope Paul the 8th. which as Gregory's Bull recites, had granted them this Privilege. Ex illo concessionis hujusmodi tempore, etiam Scholares, & alii Religiosi vestri sacris Ordinibus nondum initiati, alias tamen idonei ad praedicandum verbum Dei passim, & ubique mittuntur. Verum quia nonnullis dubitatio curiosius incessit, an • dictum privilegium praedicandi, etiam eos comprehendat, qui ad Ordines ipsos nondum ascenderunt: Nos quemcunque hoc scrupulo eximere volentes, praesentium authoritate declaramus ac etiam decernimus, vestrum unicuique etiam ad sacros Ordines praedictos non promoto, praedicationis munus in vim privilegii hujusmodi exercere potuisse & posse. Vobis insuper concedentes ut etiam Clerici vestri prima tantum tonsura insigniti, prout hucusque fecerunt, valeant, deinceps ipsum Dei verbum ubique populo praedicare. Districtius inhibentes universis & singulis locorum Ordinariis & quibusvis aliis quacunque dignitate, & Authoritate fungentibus, quemquam vestrum quovis pretextu praemissorum occasion impedire vel molestare audeant quoquo modo. Non obstantibus Apostolicis ac in generalibus & provincialibus Conciliis ed • ctis generalibus vel specialibus, constitutionibus & ordinationibus, caeterisque contrariis quibuscunque. Therefore this Title of an Evangelist or Preacher, can derive no supreme Jurisdiction, power to the Pope, (who seldom preacheth) or any other in and over the Church of God, since every Jesuit, though not in Orders, may preach.
This Liberty of preaching indulged by this Popes Bull to Lay-Jesuits, in all places without control, hath been one cause of the growth of such Preachers during our late Confusions, many of these disguised Jesuits having been preachers among us; & of the prodigious increase of the Jesuits beyond all other Orders of the Roman Church, (through the extraordinary favors, assistances of the Pope, and King of Spain; they being the most active Instruments to promote the Popes Universal Monarchy over the Church, and Spaniards Universal Monarchy over the whole world,) worthy our special Observation. Their Order, Society, by Ignatius Loyola his solicitation (the Founder thereof) was first ratified by the Bull of Pope Paul the 3d. October 5. 1540. their Number at first not being above 15. or 16. increasing by Degrees was ordered not to exceed 60. at most; but 3. years after the Pope left it free to Ignatius and his successors to admit so many as they pleased into their Society. Whereupon they increased so exceedingly, that Petrus Rabadeniera Anno 1608. and Aubertus Myraeus, Anno 1620. published a Catalogue of the Number of their Colleges, Houses, Cells, in all quarters of the world, and of the fellows of their Society therein (besides their Novices and Scholars.) Their Domus Professae then (within the compass of 80. years,) announted to 21. their Colleges to 371. their Domus professae separatae to 43. their Houses and Residentiaries to 103. in all 538. and their Socii, or Patres societatis in them to 13010. The Numbers of these Locusts being then so augmented, that Claudius Aquaviva their General boasted, That he could raise an Army sooner then any Christian King: and in the time of the Venetian Interdict, when Pope Paul the 8th. was in some danger, covenanted to raise him an Army of forty thousand men, upon this condition, that whosoever was slain in that war, should be reputed a martyr. In the year 1640. (being their Jubile, or 100. year from their Societies institution) they published in print new Tables of their Houses, Colleges, Cells, then printed at Antwerp, with additions to the former; wherein Ignatius was portrayed lying along on the ground, with an olive-tree springing out of his Loins, as the root of Jesse, spreading itself over all parts of the world, (Europe, Asia, Africa and America) with the names of every College, House, Cell, in every leaf of this tree, in the Province whether its branches extended: they then amounting in the total to 935. Houses, Colleges, Cells, and their Socii societatis in them to no less then 15591: their Scholars, Novices, and others admitted into their Society being ten times more in number. Amongst these, they enumerated no less then 15 private Houses, Colleges, Cells, in Provincia Anglicana, in the Province of England, wherein they had then 267. Socii soci • tatis, besides 4. Colleges of English Jesuits in foreign parts, one of them in Rome itself, another at Lovain, another at Audomar in the Netherlands, and the fourth at Valladolid in the Kingdom of Castel in Spain. Moreover they had then in Ireland and elsewhere 8. Colleges of Irish Jesuits; two of them at Salmantica and Compostella in Spain: in Scotland some Residences of Scottish Jesuits, who had besides two Colleges in foreign parts, the one of them in Rome itself; being so many seminaries or professed Traitors against our Kings, Church, State. Ribadeneira, a Spanish Jesuit informs us, Collegia & Seminaria Jesuitarum esse Hoereticorum exitia, & Apostolicae sedis propugnacula: And Jacobus Crucius Rector of the Jesuits Novices at Landsperg An. 1584 writes; Miles esse debet nostrae Societatis pater (as Ignatius a fiery Soldier was) quia ut Militis est, totis viribus in hostem irruere, nec desistere, donec victor evadat; ita nostrum est in omnes irruere, qui Pontifici Romano resistunt, illosque consiliis, dictis et scriptis, vocato etiam seculari brachio (hoc est ferro & igne) tollere et abolere, sicut Pontifex, et nostra vota, contra Lutheranos suscepta, volunt et mandant. Nay Edmond Compian the English Jesuit, in his Dissertatio Ecclesiae Catholicae, or Letter to Qu. Elizabeth's Council, printed Treveris Anno 1583. p. 22. proclaims to all the world. Quod ad Societatem nostram attinet, velim sciatis omnes nos, qui per totum orbem longe lateque diffusi sumus, quorum est continua succes • io, & magnus numerus, sanctum faedus iniisse, nec quamdiu vel unus nostrum supererit studium & consilia nostra de salute vestra, (that is, as his own Treasons against Queen Elizabeth's person show, to destroy her, and her Kingdoms together, and as Ludovicus Lucius and Hospinian truly interpret it, id est Religions, Reginae, et Regni vestri eversione, aut sub Papae iugum reductione) intermissuros. Iampridem inita ratio est, et inchoatum certamen nulla vis, nullus Anglorum impetus superabit. And this whole Society (as Watson a secular Priest in his Quodlibets informs us) have long since boasted, That they were the men miraculously constituted by God, who should turn all things in England upside down; and make such an universal dismal change in Church, Laws, Parliaments, in such sort; as from the beginning of the world, the like was never heard of before, and turn our Kingdom into a Japonian or Helvetian Commonwealth, which they lately effected. Therefore it cannot consist with the safety of our King, kingdoms, Church, State, Religion, to tolerate any of this spreading Desperate order of Jesuits amongst us, banished out of most foreign Popish as well as Protestant Kingdoms, States, for their manifold Treasons, seditions against their; Kings, Magistrates, Government, and who made very many attempts to destroy the sacred persons of Queen Elizabeth, King James, were the principal contrivers of the late horrid Gunpowder Treason, to blow up our King, Queen, Prince, all the Royal Issue, Lord's, Commons, Church, Kingdom, Religion, Parliaments at once, had a principal hand in the unparalleled murder, proceedings against our late King Charles of glorious memory; and had no small influence in the late metamorphosis of our Hereditary Kingdoms, into the confused Chaos of a new Free Commonwealth; Having (as the General of the English Jesuits confessed to a Noble English Lord in their College at Rome) Anno 1653. in England above 1500 of their Society able to work in several trades, (which the Bu • l of Pope Gregory the 13th. enables them to exercise, as well as to preach without Orders.) They having a Consistory and Council that ruled all the affairs of the Kings in England: into which they never came over in those swarms, as they did during our late confusions; as Cromwell himself relates in his printed Speech, Sept. 4. 1654. p. 16, 17. and being the Heads and Lay-preachers to most of our New sects, as well as Soldiers in our late Armies, and Garrisons?
Their 5th. Title (whereunto all Ecclesiastical Jurisdiction, and that by divine right is now pretended to be annexed as inseparable, incommunicable to Kings, Temporal Magistrates, or to ordinary Priests, Presbyters, Ministers) is that of Bishop, or Overseer, and their office a Bishopric, or good work, Acts 20. 28. Phil: 1. 8. 1 Tim. 3. 1. Tit: 1. 7.
To which I answer first: That if the Supreme Titles, offices of Apostles, Disciples, Evangelists have no such Jurisdiction included in or conferred by them, as is pretended, then this of Bishop or Overseer, inferior to them, can have none, at least none greater or so great as they. 2ly It is only a Title of Ministry, not of Dignity; of Labor, not Honor; of Operation not Denomination; of Watching, not Lording or loitering; as Fathers and Councils in all ages have defined: I shall present you with a short view of their resolves herein, to abate that Timpany of Ambition, pride, superciliosnesse, luxury, which Popes, others challenge only from this Title of Bishop. Origen (within 220. years after Christ) resolved, Qui Principatum desiderat Ecclesiae, debet fieri omnium servus in humilitate servili, ut obsequatur omnibus in his quae perrinent ad salutem, & haec docet nos sermo divinus. Ecclesiarum Principes. Principum mundalium imitatores esse non debent, sed imitari debent Christum accessibilem, & mulieribus loquuentem, & pueris manus imponentem, & discipulis suis pedes lavantem atque tergentem, exemplum eis dantem, ut & ipsi similiter faciant suis fratribus. Neque enim ad Principatum Ecclesiae venit qui salvari vult, etsi praeest; sed ad servitutem Ecclesiae. Et si oportet discere de Evangelio, Principes quidem Gentium dominantur eis, & qui potestatem habent in illis, Magistratus vocantur; vos autem non sic. Qui vocatur ergo ad Episcopatum, non ad Principatum vocatur, sed ad servitutem totitius Ecclesiae. Si vis credere de Scriptures, quia in Ecclesia servus sit omnium, qui praeset. Propter quod ait Apostolus: Ita nos existimet homo ut ministros Christi & dispensatores mysteri • ram Dei. Peccat autem in Deum quicun{que} Episcopus, qui non quasi conservis servus ministrat, sed quasi Dominus. Frequenter autem et quasi amarus Dominus dominans per vim: similis constitutus Egyptiis, qui affligebant vitam filiorum Israel vi, &c.
St. Ambrose resolves, Nisi bonum opus amplecturis Episcopus esse non potes; a Bishopric being not a Dignity or Dominion, but a good work, &c.
St. Chrysostom Hom. 11. in Ephesios, Non dominamur, ait, fidei vestrae, thus resolves. O D • lecti, nec Domini more haec imperamus. Doctrinae verbi praefecti sumus, non est nobis mandatus Magistratus, nec data Auctoritas. Consiliariorum admonentium locum tenemus. Opus Imperfectum in Matth. Hom. 35. Principes Gentium dominantur eis, &c. Christus fructum humilitatis terrestris posuit, primatum caelestem: et primatus terrestris fructum posuit confusionem caelestem. Quicunque ergo desiderat primatum caelestem, sequatur humilitatem terrestrem: quicumque autem desiderat Primatum in terra, inveniet confusionem in coelo: ut jam inter servos Christi non sit de Primatu certamen, nec festinet unusquisque eorum, quomodo aliis major appareat, sed quomodo omnibus inferior videatur. Conversatio igitur melior est desideranda, non dignior gradus. Principes autem Ecclesiae fiunt, ut serviant minoribus suis, et ministrent iis, quaecunque acceperunt, ut suas utilitates negligant, & illorum procurent: ut si opus fuerit neque mori recusent pro salute inferiorum suorum, sicut Apostolus dicit: Ego autem impendar, & superimpendar pro animabus vestris. Si haec ergo ita se habent, Primatum Ecclesiasticum concupiscere neque ratio est, neque causa, quia neque justum est, neque utile, as he there proves at large. Denique ipsi honores in Christo in prima quidem facie videntur honores, revera autem non sunt honores diverū, sed diversa ministeria.
St. Jerome thus back him, Illud etiam dico, quod Episcopy Sacerdotes se esse • overint, non Dominos: honorent Clericos, quasi Clericos, &c. Vnus Dominus, unum Templum, unus sit etiam Ministerium. Recordemur semper, quid Apostolus Petrus praecipia Sacerdotibus, Pascite eu, qui in vobis est, gregem Domini; neque dominantes in Clerum, sed forma facti gregis. Rex nolentibus praeest, Episcopus volentibus; ill terrore subjicit, hic servituti donatur: ill corpora custod •• ad mortem; hic animas servat at vitam. Qui Episcopatum desiderat, bonum opus desiderat; Videte quod dixit, bonum opus desiderat, non dignitatem. Ad boni operis desiderum eum provocat, non ad honorem. Ministri sunt Episcopy, non Principes: Etiam in altari Dei videant sibi Episcopy, si superbi sint, Draconos antepo •• . Fratres obsecro vos, &c. Quae quidem verba ad humilitatem provocant, & supercilium decutiunt Episcoporum, qui velut in aliqua sublimi specula constituti vix dignantur vid • r • mortals, & alloqui conservos suos; Discant ab Apostolo, errantes & insipientes Galathas vocari Fratres. Subjecti invicem in timore Christi. Audiant haec Episcopy, audiant Presbyteri, audiant omnis ordo Doctorum, subiectis suis se esse subiectos, & imitentur dicentem Apostolum, Cum enim essem liber ex omnibus, omnibus me ipsum servum feci, ut omnes lucrifacerem. Et in alio loco, Per charitatem servite invicem. Servator quoque formam servi accepit, ut serviret discipulis suis, & pedes eorum lavit. Hoc interest inter Gentium Principes, et Christianorum, quod illi dominantur subditis, nos servimus; et in eo maiores sumus, si minimi omnium fuerimus. Yea he concludes, the Bishop of Eugubium (a small despicabie City) to be equal to the Bishop of Rome himself in power and Jurisdiction Nec altera Romanae urbis Ecclesia, altera totius orbis existimanda est, &c. Si authoritas quaeritur, Orbis major est urbe. Ubicunque fuerit Episcopus sive Eugubii, sive Constantinopoli, sive, Alexandriae, sine Tanais, ejusdem meriti, ejusdem est Sacerdotii. Potentia divitiarum & paupertatis humilitas vel sublimiorem vel inferiorem Episcopum non facit. Caeterum omnes Apostolorum successores sunt; quid mihi proffers unius urbis (Romae) consuetudinem?
St. Augustine determines; Episcopatus nomen est Operis, non Honoris, &c. ut intelligat se non else Episcopum, qui pra esse dilexerit, non prodesse. Quomodo vinitori altior locus factus est, ad custodiendam vineam, sic & Episcopis altior fit locus, ut ipsi superintendant, & tanquam custodiant populum. Et de isto loco alto periculosa redditur ratio, nisi eo cord stemus hic, ut humilitate sub pedibus vestris simus, & pro vobis oremus, ut qui novit mentes vestras, ipse custodiat. Custodimus enim vos ex officio dispensationis, sed custodiri volumus vobiscum: tanquam vobis pastores sumus, sed sub illo Pastore vobiscum oves sumus. Tanquam vobis Doctors ex hoc loco sumus, sed sub uno illo Magistro in hac Schola vobiscum condiscipuli sumus. Si volumus custodiri ab illo, qui humiliatus est propter nos, & exaltatus ad custodiendos nos, Humiles simus, Nemo sibi arroget aliquid.
In brief, Primasius Uticensis Episcopus, Sedulius Scotus, Theodoretus, Beda, Rabanus Maurus, Oecumenius, Theophylactus Bishop of Bulgaria, Anselmus Cantuariensis Archiepiscopus, Hayme Halberstattensis Episcopus, in their Commentaries and expositions on 1 Tim. 3. 1, 2. & Tit. 1. Isidor. Hispalensis Episcopus, de Officiis Ecclesiasticis l. 2. c. 5. Concilium Aquisgranense sub Ludovico Pio, c. 9. 11. & 13. Gratian Causa 8. quaest. 1. St. Bernard. De Consideratione ad Eugenium Papam, lib. 2. with infinite more unanimously resolved. Episcopatus nomen est Operis, non Honoris; Opus, inquit Apostolus, non dignitatem, laborem, non delicias & honorem. Opus, pet quod per humilitatem crescat, non fastidio intumescat. Ne igitur Dominatum et Auctoritatem solum expetat. Nec desiderare Episcopatum putandus est, qui suum desiderat iucrum vel honorem, non plebis salutem. Non enim dicitur, qui Episcopatum desiderat, bonum Gradum desiderat, sed bonum Opus. Ipse ergo sibi testis est, quia Episcopatum non appetit, qui non boni Operis Ministerium, sed Honoris gloriam quaerit. Episcopy nomen non Dominium, sed Officium, non Honos, sed Onus. Nec enim Dignitates sunt Ecclesiastica, sed opus: co quod unumquod{que} horum pro communi utilitate est constitutum, sive Episcopatus, sive Diaconia, sive unumiquod{que} aliud. Curam potius haereditabis et Operam, quam gloriam et divitias. Non est Episcopus qui praeesse dilexerit non prodesse: There is therefore nothing in the Title, or Office of a Bishop, (being only a work) that can give St. Peter, the Pope, or any other Bishop, Presbyter, Elder or Minister, any Supreme or Ordinary inherent Ecclesiastical Jurisdiction independent on, underived from the munisicence of Christian Emperors & Kings, especially if we consider, that in the Apostolical Churches, and those next succeeding them in the purest Primitive times, there were by divine institution many Bishops, Elders in one and the same Church; not one Bishop over many; That they were all of equal authority, who by a common council and consent, did feed, instruct, watch over, and take care of their Churches. that they were promiscuously styled Bishops, Elders, Presbyters; there being then no real distinction of order and degree between a Bishop & a Presbyter by divine institution: Hence St. Cyprian resolves, Una est Ecclesia Christi per totum mundum in plura membra divisa; Item Episcopatus unus Episcoporum multorum concordi numerositate diffusus. Ecclesia una est, & connexa & cohaerentium sibi invicem Sacerdotum glutino copulata. Etsi Pastores multi sumus, Unum tamen grogem pascimus & oves universas, quas Christus sanguine suo & passion quaesivit, collegit & fovere debemus; Idcirco copiosum est corpus Sacerdotum, concordiae mutuae glutino, atque unitatis vinculo copulatum, ut si quis ex collegio nostro haeresim facere, ac gregem Christi lacerare ac vastare tentaverit, subveniant caeteri, ut Episcopatum quo{que} ipsum unum et indivisum probemus, they being all (both Bishops and Priests) ejusdem merito, ejusdem Sacerdotii, Apostolus perspicue docens; eosdem esse Presbyteros, quos & Episcopos. Idem ergo est Presbyter qui Episcopus, &c. as St. Jerome and most ancient Commentators after him on 1 Tim. 2. & Tit. 1. assert; which our learned Bishop Jewel, Dr. Reynolds, Dr. Whitaker, Dr. Field, Dr. Willet, Dr. Ames, and sundry other Writers have at large asserted against the Popes pretended Supremacy over all other Bishops, Presbyters, and the Catholic Church, and Gersomus Bucerus, David Blondellus, with many more have demonstrated in peculiar Treatises against the Usurpations of Patriarchs, Archbishops, Bishops over Ordinary Presbyters, Priests, Ministers, People, by a pretended Divine Right, not derived from Christian Kings, or Princes; from whom alone all their Episcopal Jurisdiction and Courts are or ought to be derived, as the Statutes of 37 H 8. c. 17. & 1 E. 6. cap. 2. and other Acts resolve.
The 6th. Gospel Title given to them, is that of Elder, or Presbyter; 1 Tim. 5. 1. 19. 1 Pet. 5. 1, 2. 2 John 1. 3. John 1. Tit. 1. 5. Jam. 5. 14. Rev. 4. 10. Acts 10. 17. c. 15. 2, 4, 6, 22, 23. c. 16. 4. Acts 21. 18. c. 23. 14. Which being the same in substance with that of Bishop, hath no supreme Ecclesiastical Jurisdiction, but only a directive, not coercive Authority or dominion included in it, as St. Peter resolves, 1 Pet. 5. 1, 2, 3.
The 7th. Title given them, is that of Ambassadors for Christ, to whom he hath committed the word of reconciliation, beseeching men as if God did entreat them (by their Embassy) to be reconciled to God, who hath made Christ to be sin for us, who had no sin, that we might be made the righteousness of God by him. But this supplicatory Office, carrying no Jurisdiction, but beseechings and intreatings along with it, derives no Ecclesiastical Jurisdiction at all, (much less Supreme) to any who enjoy it; and its the same in substance with the Title of an Apostle.
The 8th. Title is that of a Minister, a Minister of God, a Minister of Christ, a Minister of the Gospel, by whom we believe; given to Apostles, Bishops, Elders, and all other dispensers of the Gospel, Acts 26. 16. Rom. 15. 16. Ephes. 3. 7. c. 6. 21 1 Cor. 3. 5. c. 4. 1. 2 Cor. 3. 6. c. 6. 4. c. 11. 23. Col. 1. 7, 23, 25. c. 4. 7. 1 Thes. 3. 2. 1 Tim: 4. 6. Whence the office is styled a Ministry, Ministration, and Ministring, 2 Cor. 3. 7, 8, 9. c. 4. 1. c. 5. 18. c. 6. 3. c. 9. 13. Rom: 12. 17. Eph. 4. 12. Col. 4. 17. 1 Tim: 1. 12. 2 Tim. 4. 5, 11. Hebr: 8. 6. Now as this Title was attributed to the Priests, Levites, and others in the Old Testament, without any Jurisdiction. Ezra 7. 24. c. 8. 17. Ps. 103. 21. Ps. 104. 4. Isaiah 61. 6. Jer. 33. 21. Ezech: 44. 11. c. 45. 4, 5. c. 46. 24. Joel 1. 9, 13. c. 2. 17. Heb: 8. 2. So it signifies nothing but a servant, and their office but a mere service, without the least appurtinent of Jurisdiction, Sovereignty, Power, Dominion over those to whom they are Ministers; as is evident by Matth: 20. 16. Mar. 10. 43. Luke 4. 20. Acts 13. 5. Exod 24. 13. 2 Cor. 3. 4. c. 9. 1. Heb: 1. 14. 1 Pet. 4. 11. Ezech. 44. 11. 15, 16, 17. 27. and sundry other Texts.
The 9th. Title is the same in effect with that of Minister, to wit, A Servant of Jesus Christ, servants of the Church, & their servants for Jesus sake; Paul's usual style in his Epistles, and Peters and Jude's in their Epistles. Now as this Title is usually given throughout the Scrpture to every Christian, servant, and other Ministers of the lowest rank; so it imports only inferiority and subjection to their Lord's and Masters, not Sovereignty or Jurisdiction inconsistent in and with a servant, Mat: 20. 27, John 13. 16. Mat. 24. 50. c. 25. 21.
Pope Gregory the 1. being the most humble, was the first Pope who (out of humility) styled himself not only a Servant, but, Servus servorum Dei, in all his Letters, by whose example other succeeding Popes gave themselves this Title of humility, which was inserted into their ancient Laws and Decrees, but not in their new, as Alvarus Pelagius observes; who informs us, That the Pope stiles himself thus, because he is the servant of Peter and Paul; and that he is called a Servant, 1. Because he makes himself the servant of all, (like Paul) that he might gain all. 2ly. Propter laborem & sollicitudinem quam sustinet pro omnibus, sicut Servus. 3ly. Quia sicut per Servum acquiritur Domino, sic per Papam cuilibet Ecclesiae potest acquiri. But this Servus servorum is now asserted to be, Rex Regum, & Dominus Dominorum. And that which St. Bernard thus decried; Absit à te, Nunquid hoc, quia Summus Pontifex, ideo summus? hoc enim illorum est, qui dignitates virtutes putant. Augustis relinquito illam sententiam, aliisque qui divinis coli honoribus non timent, viz. Nebuchadnezzar, Alexandro, Anticho, Herodi; is now become the Popes usual darling Title, which occasioned these two Verses:
The 10th. Title is Stewards, and dispensers of the mysteries and manifold graces of God, and their office is styled a Stewardship, to give the household and their fellow servants their meat in due season; not to beat, abuse, domineer over, or enslave them. Now a Steward being but a servant, imports not the least dram of Jurisdiction or Dominion.
The 11th. is that of Priest, (which Protestants allow of as a contract of Presbyter, but utterly disallow as used by the Church of Rome, for a sacrificing Priest) unless in respect of such spiritual sacrifices of Prayer, Praise, Alms, & offering up our own souls and bodies to God; Now this Title in this spiritual sense, is common to every Christian, as well as to Popes, Bishops and Presbyters: Witness 1 Pet. 2. 9. But ye are a chosen generation, a Royal Priesthood, an holy Nation, &c. (as all the Elect and Saints of God are there styled) Rev. 1. 4. 7. where St. John writes thus to the 7. Churches in Asia. Unto him that loved us, and washed us from our sins in his blood, and hath made us Kings and Priests unto God his Father. Rev. 5. 9, 10. Those whom Christ had redeemed with his blood out of every tongue, language & Nation, sing this New song unto him that sits on the throne, Thou art worthy, &c. For thou hast made us unto our God, Kings and Priests; Rev. 20. 6. Blessed and holy is he, that hath part in the first Resurrection, on such the second death hath no power, but they shall be Priests God and of Christ. From which Texts, Tertullian thus argued. Nonne & Lalci Sacerdotes sumus? Regnum quoque nos et Sacerdotes Deo & Patri suo fecit. St. Ambrose resolves, Omnes filii Ecclesiae Sacerdotes sunt. St. Jerome determines, Genus Sacerdotale & Regale sumus omnes, qui baptizati in Christo, Christi censemur nomine. Which St. Chrysostom thus backs, Et tu in baptismo, & Rex essiceris, & Sacerdos, & Propheta: adding, St. Peter calls the whole Church of Christ, A Kingly Priesthood. St. Augustine concludes, Hoc Sacerdotio Regali, consecrantur omnes pertinentes ad corpus Christi, Summi & veri Principis Sacerdotum: Omnes sunt sacerdotes, quia membra sunt unius Sacerdotis: Yea St. Bernard, most Commentators and all Protestant Divines from these Texts resolve, That every faithful Christian is after a spiritual and ghostly manner, both a Priest to offer up spiritual Sacrifices unto God, and likewise a King, to rule over his sins and corruptions. Therefore Mr. Hardings inference from this Text of Peter, That the Pope being a Bishop, may be a King, But on the other side, a King may in no wise be a Bishop or Priest. That the Priesthood which is the greater, may contain the Kingship being the less; but not e converso, And Dormers inference thence: You are a Kingly Priesthood, as who should say, the Priesthood before was not Kingly; for that their Kings (under the Law) ruled over Priests; but now is the Priesthood Kingly, for that to it be subject even Kings themselves; So that unless the Pope, yea every Popish Priest may rule over Kings and Princes as their Lord's paramount, and that in Temporals as well as Spirituals, and all the world at their pleasures, they think they are no Kingly Priestood) must needs vanish into smoke; since not only every Christian King, but private Christian, is as much; as really a Spiritual Priest and King too, by St. Peters and St. Johns resolutions, as the Pope, or St. Peter himself: Especially if we believe Johannes de Parisiis his decision; Sacerdotium dicitur Regale, a Regno, non hujus mundi sed coeli; and the Gloss on Gratian, from St. Cyprians resolution; Christus actibus propriis & Dignitatibus distinctis potestates utriusque discrevit. Hinc est argumentum, (as the Gloss resolves) quod Papa non habet utrumque gladium; or at least it evidenceth, that every private Christian being both a Spiritual King and Priest, hath both swords as well as the Pope; who upon this account can have no superior Spiritual or Temporal Jurisdiction over them, since Par in parem non habet Imperium.
To cloze up this Chapter, I can discover (upon serious disquisition) nothing in all or any of the Evangelical Commissions or Titles given to the Apostles or Ministers of the Gospel, that can invest St. Peter, or any other Apostle, Pope, Bishop, Presbyter, Minister, Priest, with Supreme Ecclesiastical Jurisdiction or Dominion, much less advance the Pope to such a transcendent superiority over the whole Church, all Bishops, yea Emperors, Kings themselves, as now they exercise, prescribe, expect by their very Caeremoniale, wherein they inform us; Papa nemini omnino mortalium reverentiam facit assurgendo manifest, aut Caput inclinando, aut detegendo. Such is his Antichristian pride: But on the other side, the Emperor himself when he is to be crowned by the Pope, ut primum videt Pontificem, detecto capitc, illum, genu terram contingens veneratur, & iterum cum appropinquat ad gradus sedis, genu flectit: Demum ut ad Pontificis pedes pervenit, illos in reverentiam Salvatoris (who never received nor required any such reverence from Emperors or Kings) devote osculatur. Yea the Empresse, Imperatrix Coronata mox osculatur pedem Pontificis. Moreover the Emperor
BOOK I. CHAP. V.
That God's principal end and intention in ordaining Kings and Supreme Civil Magistrates in the world, was not the bare external administration of Justice between man and man, the protection of their Subjects from violence, oppression, the preservation of them in worldly peace, plenty, prosperity; the punishment of Malefactors, rewarding of well-doers, encouragement of Arts, Virtue, Trade, industry, or fighting their battles in times of War against Invading Enemies; though considerable parts of their Regal Office and Sovereign Authority: But the advancement of God's Honor, Worship, Service, Glory, and spiritual Kingdom, whose Vice-royes they are; the suppression of all Idolatry, blasphemy, sin, wickedness, the promotion of the eternal salvation, felicity of their people, and to be Kings for the Lord their God, by advancing his interest all they can. Upon which ground (in order to effect these ends) God himself, as well under the Gospel as Law, hath delegated the Supreme Ecclesiastical Jurisdiction only to Kings and other Sovereign Temporal Potentates; not to Popes, Bishops, Priests, who are subordinate to them as their Subjects, not Copartners with them in their sovereign Ecclesiastical Authority in point of Interest; nor yet in its actual execution, no further then they are pleased by their Laws and Commissions to delegate it to them as their Substitutes. With a specification of the chief particulars wherein this Supreme Ecclesiastical Power of Christian Kings and Emperors consists.
THE Grand Engin by which Popes and Popish Prelates have robbed Christian Emperors, Kings, Princes, Magistrates of their Supreme Ecclesiastical Authority, and monopolized it to themselves alone, is this gross Paradox and Imposture; That God and Jesus Christ under the Gospel, have committed to their trust, care, only, the Administration, Government of the Commonwealth and Secular, not of the Church and Religious affairs; of the bodies, temporal estates of their Subjects, not of their Souls, for which they are not to give any account at all to God; &, That the Government, care, reformation of the Church, Religion, divine Worship, and their Subjects souls, are by Christ's institution wholly and solely delegated to Popes, Bishops, Priests, and other Ecclesiastical persons, not to Emperors, Kings, or Supreme Civil Magistrates. Upon which notorious Forgery, and Mistake, they have, First usurped, engrossed to themselves alone the Title of The Church, (when as the definition of a Church, whether Militant, Triumphant, National or Provincial, accords not with them, but their flocks, people rather, and is no where given to them in Scripture) and the style of Churchmen, Ecclesiastical, sacred persons, Clergy-men; (which Titles they deny to all others not in sacred Orders; styling them, The world, secular persons, the Laity, popularity, profane vulgar, unconsecrated persons, as if they were no members of the Church;) when as the Scripture stiles them, the Church, Members of Christ's body the Church, (and so Church-men, Ecclesiastical persons, as well as Bishops, Priests) Saints, sanctified, holy, consecrated persons, yea an holy Priesthood, being made such by their very calling, the Sacrament of Baptism and the Lord's Supper, their internal sanctification by God's holy Spirit, and washing away of their sins by the blood of Christ, (far nobler consecrations then their bare Clerical Orders, which no Protestants esteem a Sacrament) and St. Peter himself defines them to be God's Clergy, Heritage, as well, as much as any Popes, Prelates, Priests, how great soever. 2ly. They have forged two distinct, incompatible Swords, Jurisdictions; The one Ecclesiastical, peculiar to Popes, Bishops, Priests, and those they style Ecclesiastical persons, not belonging to Emperors, Kings, or secular Princes: The other Temporal, exercised about secular things and affairs, belonging only or principally to Emperors, Kings, and Secular powers; yet subordinate to the command of Ecclesiastical persons when they shall require or desire its protection or assistance to enforce their Ecclesiastical censures. 3dly. That every Pope, Bishop, Priest, as he is an ecclesiastical person, is as far above all Emperors, Kings, Secular persons, of what quality or dignity soever, as the soul is above the body; heaven above the earth; gold above dross; the Sun above the Moon; and God himself above man. 4ly. That the Ecclesiastical Sword, Jurisdiction, Laws and Constitutions are paramount, and may control the Temporal; not the Temporal command or restrain the Ecclesiastical. 5ly. That Popes, Prelates, Priests, may interdict, excommunicate, judge, censure, depose, dethrone Emperors, Kings, Princes, and all Secular powers, persons; but they have no power nor commission to judge, censure, deprive them for any Temporal or Ecclesiastical crimes. 6ly. That not Emperors, Kings, but Popes, Prelates, Priests and other Ecclesiastical persons, have the sole power of summoning Councils, Synods, and voteing in them as Members, framing, promulging Ecclesiastical Laws, Canons, Injunctions; punishing Ecclesiastical persons and offenses so styled; reforming abuses, corruptions in matters of Religion, Worship, Doctrine, Discipline, Church men, and Church-Government. 7ly. That Emperors, Kings, are made only by men, but Popes, Bishops, Priests immediately and directly by God himself; and Quantum Deus praestat Sacerdoti, tantum Sacerdos praestat Regi. 8ly. That Papa est summa virtus creata; That Papam nullus mortalium iudicare potest. Quod Synodus etiam universalis in eum, praesertim corrigibilem jurisdictionem non habet, nec in eum sententiam depositionis profert etiam in heresy; sed dicit, Ore tuo judica causam tuam. Quod nullum crimen private Papam ipso jure Papatu. 9ly. Quod qui Romanae Ecclesiae vel Papae Jurisdictionem vel Primatum subtrahit vel denegat, haereticus est censendus & Rebellis. 10ly. Quod Politia Christiana est una, et ejus est unus Princeps regens eam; et quod iste primus et supremus Princeps est Summus Pontifex, qui est Monarcha Ecclesiasticus.
The clearing of this Proposition will give a fatal and final overthrow to all these Papal, Pontifical Sacerdotal Paradoxes, and Pretences; In Order thereunto, I shall desire you to take special notice of what Alvarus Pelagius confesseth, asserteth; Quod Politia unius Civitatis est Politia unius Principatus, nec possunt esse plures Principes Regentes in una Civitate. Quod omnes illi qui eodem signo & charactere, consignantur, & eisdem legibus eiusdem Legislatoris subjiciuntur, ad eundem Principem pertinent. Quod omnes Christianae Religions, sunt eiusde Principatus, &c. Quod Principatus civilis non distinguitur a Principatu Ecclesiastico, sicut una species ab alia, sed sicut partes integrales unius Principatus, &c. Nec potest dici, quod Christiani sunt unius principatus quantum ad spiritualia, & alterius quantum ad corporalia & temporalia, quia nullus Princeps vel Subditus Christianus potest aliquid lic •• e possidere vel acquirere nisi in eo qui militat sub Principatu Christiano. Ex quo liquido patet, quod civilitas Christiana et politia et quantum ad spiritualia, et quantum ad temporalia ad eundem Principatum pertinet. Et hoc clamat tota sacra scriptura, quod sumus omnes Christi fideles una communitas et unus populus, nos et nostri profecto qui nos sectantur; una enim fides, unus Principatus, et una Ecclesia collectio fidelium, Eph. 4. Vi • o autem quod politia Ecclesiastica sit 〈◊〉 una, tunc facile est videre, quod unus est Princeps regens et dirigens eam, quia pluralitas Principatuum non est bona, ut dicitur 13 Metaphysic. In una ergo politia, unus Princeps, ut preca in apibus, quia diversitas Principatuum, divisio regni et politiae est, • t materia guerrae et divisionis, Mat. 12. Lu. 11. Omne regnum, &c. Caus. 25. qu. 2. Si ea: Nec poteit dici quid sit unus Princeps in ration 〈◊〉 , & 〈◊〉 in ration agenus et moventis: quia • icut declaratur 2 Metaphys. in quo •••• genere causae oporter unum primum dare ad quod omnia posteriora reducantu • : Et ita oportet in Principatu Christiano esse unum priorem Princip • m regentem et moventem sive gubernantem totam politiam. Praeterea pouere plures Principes non subalternos regentes et moventes eosdem subditos, unum videlicet ration spiritualium, et alium ration temporalium, est facere ordinem illius politiae incounerum, et non stabilem; quia interdum contingit Principem corporatium praecipere pugnare, & Principem spiritualium prohibere illum pugnam, ut tota die contingit inter Christianos. Ista ratio op • me probatur 19. Dist. ita Dominus. Contingit etiam illos duos Dominos et Principes eodem tempore pracipere diversa; ut unus praecip • et 〈◊〉 ad agrum, alius ad ecclesiam, quae in eodem tempore non possant fieri; quia nemo potest duobus dominis servire, Mat. 6. & Luc. 16. •• ubaudi contrariis. Quare sequitur ordinem, talis politiae esse inconnerum et non stabilem, quod est inconveniens. Hoc etiam potest manifestari e • unitate finis: Omnes enim de civilitate Christiana ad eundem finem, et sub eadem ration ordinantur, scilicet ad gratiam, charitatem & unitatem, quae sunt vincula perfectionis in via, Col. 3. Eph. 4. Et ad finalem beaticudinem in patria ubi est illa unitas de qua Psal. 121. de que Augustinus; non erit ibi aliqua invidia disparis claritatis, ubi in omnibus regnat unitas charitatis: & • e qua Gregorius, Tanta vis charitatis omnes sibi ibi ass • ci •• , ut bonum quod quisq • e in se non accepit, in alio se gaudeat accepisse: Sed cuilibet uni sini correspondet, unum age •• dirigens in finem illum; plura enim agentia distincta specie et natura, non habentia ordinem ad manum, non possunt dirigere ad unum finem sub una ration. Ergo in civitate, Christiana debet esse un •• primus Princeps, dirigens emnes ejusdem politiae ad finem proprium ejus. Et sicut unus homo (secundum Augustinum) primo creatus est, ut in eo et ex eo constitueretur una creatura, ut Caus. 33. qu. 5. Ita unus rector principalis totius illius naturae, qui cam deducat ad unum Deum qui creavit eum, Gen. 1. Thus far his reasons are solid; evidencing the Supreme Government of Christ over the whole Church, whereof he, not the Pope, is the head, to be incommunicable; & the government of every particular visible Church on earth in each kingdom, to be vested only in one King, & Sovereign Prince, not in the Pope, Prelates, Clergy, • or divided between them both, and quite subverts his conclusion thence: Quod 〈◊〉 primus & supremus Princeps est Summus Pontifex; especially if compared with his Passages in another Article, defining the greatest good, eternal happiness and be 〈◊〉 not worldly glory, wealth greatness, to be the chiefest end, aim and reward of all good Kings; where he thus describes the duty, office of a King: Quid sit Regis officium? & 〈…〉 Regem? Quantum ad officium, ita sit Rex in Regno, sicut ratio in corpore et anima, et sicut Deus in mundo: quae si diligenter consideret Rex, ex altero in eo justitia accen • itur, dum considerat ad hoc se p •• um, ut loco Dei iudicium in regno exerceat (Caus. 24. qu. 5. Regum) ex all •• ro vero clementiae & 〈…〉 lenitatem acqu • ra • , dum 〈◊〉 singulos qui suo subsunt regimini sicut propria 〈…〉 Augustinus ad Marcellinum Comitem, •• ple Christiane Judex pii Patris officium, sic succensere iniquitati memmeris, ut non in peccatorum acrocitatibus exerceas ulc • cendi libidinem, sed peccatorum vulneribus curandi adhibeas voluntatem: no • perdere pater ••• diligentiam quam in ipsa inquisitione servasti. Officium autem principale Regum est (mark it) dirigere suum regimen in finem bonum, qui est beatitudo aeterna: Unde sic debent suos subditos in hoc mundo peregrinos regere, ut efficiantur Cives et Domestici Dei, Eph. 2. Qui • 〈…〉 in corpore peregrinamur a Domino, 2 Cor. 5. Sed quia finem 〈◊〉 divinae homo non consequitur per virtutem humanam sed divinam, quia gratia Dei 〈…〉 , Rom. 6. perducere ad illum ultimum finem, non est humani per se regiminis, sed divi • i. Ad illum ergo Regem hoc pertinet principaliter, qui non solum est homo, sed etiam Deus, scilicet Dominum nostrum Jesum Christum, qui homines Dei filios faciens, in coelestem gloriam introducit, propter quod non solum Sacerdos sed et Rex in sacro eloquio nominatur. Hier. 23. This then being the principal end, office of Kings, according to my Proposition, I now proceed to evidence the truth thereof, which will appear,
1. By Col. 1. 16. For by him (Jesus Christ) were all things created, that are in heaven, 〈◊〉 that are in earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities or Powers, all things were created by him, and for him, that is, to promote his honor, glory, kingdom, Gospel, worship, interest. Compared with Rom. 11. 36. For of him, and through him, and to him are all things. Rev. 4. 11. Thou art worthy, O Lord, to receive glory and honor, and power, for thou hast created all things, and for thy pleasure (or service) they are and were created. Prov. 16. 4. The Lord hath made all things for himself (that is, to set forth his glory, service, worship, praise, Isaiah 43. 7. 21. Ps. 95. 6, 7.) Therefore much more Kings: who as they reign by him, Prov. 8. 15. upon that account they should and ought principally to reign and rule for him, his glory, worship, service, & their subjects salvation.
2ly. By Rom. 13. 1, 2, 3, 4. Let every soul be subject to the higher powers: for there is no power but of God: though powers that are are ordained of God, &c. Do that which is good and thou shalt have praise of the same. For he is the Minister of God to thee for good, (that is, for thy eternal good and salvation, as well as temporal good,) but if thou doest that which is evil, be afraid, for he beareth not the sword in vain; for he is the Minister of God, an avenger to execute wrath upon him that doth evil, (to reclaim him from his evil, and others by his punishment) thereby to bring him and others to repentance, and save their souls; as Chrysostom, Haymo, Theophylact, Pareus, Willet, Grotius, Soto, with other Commentators on the Text, and Grotius, De Jure Belli & Pacis, lib. 2. cap. 20. de Poenis, resolve:
3. By 1 Tim. 2. 1, 2, 3, 4. I exhort therefore, that first of all supplications, prayers, intercessions, thanksgivings be made, for Kings, and for all that are in authority, that we may live a quiet and peaceablelife in all godliness and honesty; for this is good and acceptable in the sight of God our Savior, who would have all men to be saved, and to come to the knowledge of the truth. The chief end of Kings and Magistrates institution by God, being to advance godliness in and among all their subjects in the first place, and then quietness, peace, honesty in the second.
4ly. By Rev. 21. 24. Where St. John describing the glory and beauty of the heavenly Jerusalem, to wit, of Christ's Church and its glory under the Gospel; subjoins, And the Nations of them that are saved shall walk in the light of it; and the Kings of the Earth do bring their Glory and Honor to it: this being the principal end for which they were made Kings, to contribute all their Regal Honor, Power to enlarge the bounds of Christ's Church, kingdom; promote God's honor, worship, glory, and salvation of the Nations, people committed to their Government.
5ly. Natural Parents, as well under the Gospel as Law, are enjoined, to bring up their children in the nurture and admonition of the Lord, and knowledge of the Scriptures, Ephes. 6. 4. 1. 2 Tim. 3. 15. And natural Husbands are obliged, to instruct and sanctify, as well as love and nourish their wives, 1 Cor. 7. 14. c. 14. 35. Therefore Kings and supreme Christian Magistrates, (the Politick Fathers and Husbands of the Commonwealth) are also obliged to bring up their Children, Wives, Subjects in the fear and admonition of the Lord, to see them instructed in God's word, and endeavor their real sanctification and salvation. To these Arguments, evidences out of the New Testament, I shall accumulate many more out of the Old.
6ly. That memorable Speech of the Queen of Sheba to King Solomon, 2 Chron. 9. 8. (most punctual and observable to our purpose;) And she said to the King, Blessed be the Lord thy God which delighted in thee; to set thee on his Throne, to be King for the Lord thy God: because thy God loved Israel, to establish them forever, therefore made he thee a King over Israel, to do judgment and justice. In which speech (even of an Heathen Queen from the very light of Nature) there are these memorable particulars: 1. That the Thrones of all Kings, are not their own, but God's alone. 2ly. That it is God himself who sets Kings upon his throne. 3ly. That the grand end thereof is, To be Kings for the Lord their God, who hath set them on his own throne to be his Viceroys; to promote his Glory, worship, honor, kingdom, interest in the world, (as Solomon did) and suppress what ever is opposite thereunto. 4ly. To establish their Subjects, people forever by setting up, establishing God's true Worship, Ordinances, Statutes, Gospel amongst them, for their eternal salvation, and by executing Judgment and Justice over them, to the encouraging piety, holiness, virtue, godliness, all good works, and cutting off all the wicked of the Land from the City of God, left they should corrupt others, and dishonor God by impunity.
7ly. This is most apparent by God's primitive instituting the First-born of every Family, and Kings themselves before the Law, to be not only Kings, but Priests too, as Melchizedek and others were: And the very Romans, Grecians, with other Pagan Nations creating their Kings, Emperors (by the very light of Nature) to be their high Priests likewise, as I have formerly proved by sundry Testimonies; and Alvarus Pelagius, Lyra in Gen. 14. Numb. 3. 12. & 8. 16. Bellarmine De Romano Pontifice, with other Romanists; Bishop Carlton, and sundry Protestants attest with one consent. Because the care of Religion and God's worship, the instruction, edification, salvation and eternal felicity of all their Subjects souls, did principally belong to them, as a part of, or appendant to their Regal dignity.
8ly. This truth is at large demonstrated by all the particulars I have formerly insisted on in the Second Chapter, relating to Moses, Joshua, David, Solomon, Asa, Jehoshaphat and Josiah; as likewise, of the Kings of Assyria, Cyrus, Darius, Artaxerxes, Nebuchadnezzar, and the King of Niniveth, which I shall not repeat. All Kings and supreme Magistrates under the Gospel, having the self-same authority, charge, trust, to promote, preserve the purity, sincerity of God's worship, suppress Idolatry, Blasphemy, Heresy, all sorts of sins against the first and second Tables; and endeavor the instruction, salvation, and eternal welfare of their Subjects, as they had under the Law; the ends, uses, grounds of Kingly and Magistratical institution, Government under the Gospel, continuing still the same as they were before and under the Law, and being all moral, perpetual, not ceremonial.
9ly. This is most perspicuous by this precept given to all Kings by the King of Kings, Psal. 2. 10, 11, 12. Be wise now therefore, O ye Kings, be instructed ye Judges of the earth; Serve the Lord with fear, and rejoice unto him with trembling; Kiss the Son, lest he be angry, and ye perish from the right way. (Which they cannot do as Kings, unless they command their Subjects to do it likewise;) Compared with these prophecies concerning Christian Kings under the Gospel, Psalm 72. 2, 10. The Kings of Tarshish and of the Isles shall bring presents, the Kings of Sheba and Seba shall offer gifts, Yea all Kings shall fall down before him; (and by their example and Regal authority) all Nations shall serve him. Psal. 138. 4, 5. All the Kings of the earth shall praise thee, O Lord, when they shall hear the words of thy mouth, yea they shall sing in the praises of the Lord, for great is the glory of the Lord. Isaiah 49. 22, 23. Behold I will lift up my hand to the Gentiles, and set up my standard to the people, &c. And Kings shall be thy Nursing-Fathers, and Queens thy Nursing mothers; they shall bow to thee with their faces toward the earth, and lick up the dust of thy feet: Kings shall see and arise, Princes also shall worship: Compared with Isaiah 41. 1, 2. c. 52. 15, c. 60. 1, 10, 11, 16. c. 62. 5. The Gentiles shall come to thy Light, and Kings to the brightness of thy rising: The Kings of the sons of Strangers shall come unto thee, unto thee the rulers of the Gentiles and their Kings shall be brought, &c. And Psal. 148. 11, 12. Praise the Lord from the earth, ye Kings of the earth (in the first place, and then by their examples and edicts) Princes and all Judges of the earth, both young men and maidens, old men and children, let them praise the name of the Lord, this being the prime end of their creation, and God's instituting Kings, Princes and Judges in the earth, both before and under the Gospel.
10ly. This is most persp • cuous by the example of Jesus Christ himself, the King of Kings, of whom as Davis, Solomon, and other forecited Kings of Judah were types, under the Law, so himself is the president, pattern for all Christian Kings under the Gospel: Now the principal end, scope of the Kingly Authority, power, 〈◊〉 of Jesus Christ, is the propagation of God's Kingdom, Gospel, worship, glory; the destruction of the Kingdoms of Satan, sin, and all kind of wickedness, error, heresy, 〈◊〉 , and the conversion, sanctification, salvation, eternal beatitude of his Subjects souls, that they may reign forever with him in his heavenly kingdom in endless felicity: Therefore it is and ought to be the principal end, aim, office, duty of all Christian Kings, who are his Viceroys, and ought to imitate his example.
11ly This I shall more specially and peculiarly evidence by some few texts and examples: 1. By Gen. 18. 18, 19. Abraham shall surely become a great and mighty Nation, and all the Nations of the earth shall be blessed in him; For I know him, that he will command his children are household after him, that they shall keep the way of the Lord, to do Justice and Judgment; that the Lord may bring upon Abraham that which he hath spoken. Abraham's 〈◊〉 care (being then a mighty Prince over his great and numerous family; and to become a great and mighty Nation) was, to instruct and command his children and household after him to keep the way of the Lord, that so they and all the Nations of the earth might be blessed in him. 2ly. By the whole Book of Deuteronomy, especially ch. 4. & 5. & 6. & 26. & 28. to 34. where Moses, (the supreme Governor of God's own people Israel) with all earnestness, exhorts and presseth them to keep, do and observe all God's commandments, judgments and statutes, that they might fear the Lord their God, and love and serve him with all their heart, and with all their soul, and with all their might, they and their sons, and their sons 〈◊〉 , all the days of their life; that it might be well with them, and their children after them for ever, &c. This day the Lord thy God hath commanded thee to do these statutes and judgments; thou shalt therefore keep and do them with all thy heart, and with all thy soul; thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his statutes and his commandments, and his judgments, and to hearken unto his voice; And the Lord hath avouched thee to be his people, and that thou shouldest keep all his commandments; and to make thee high above all Nations which he hath made, in praise, and in name, and in honor, and that thou mayest be an holy people unto the Lord thy God, as he hath spoken. This is the chief end of God's instituting Kings and Magistrates in the earth, to make their subjects an holy people to the Lord their God. 3ly. By Joshua his last Speech and Exhortation to the children of Israel and their chief Heads and Officers before God, Josh. 23. 24. where he severally charges them, To fear the Lord, and to serve him in sincerity and truth; to put away the gods which their fathers served on the other side of Jordan, and in Egypt, and to serve the Lord their God which brought them and their fathers out of the land of Egypt, &c. Whereupon all the people resolved and answered again and again, The Lord our God will we serve, and his voice will we obey, and they made a statute, ordinance, and covenant before the Lord to perform it: compared with Joshua 22. 11. to 34. 4ly. By King David's manifold exhortations and precepts to his Subjects to this purpose throughout the Psalms: especially Psalm 34. & 37. O magnify the Lord with me, and let us exalt his name together: O taste and see that the Lord is good; blessed is the man that trusteth in him. O fear the Lord ye his Saints. Come ye children and hearken unto me, I will teach you the fear of the Lord. Depart from evil and do good; seek peace and pursue it, & dwell for evermore, &c. And by his charge to his son Solomon, all his Princes, Officers, and Congregation of Isrel, 1 Chron. 28. 9, 10. Now therefore in the sight of all Israel, the congregation of the Lord, and in the audience of our God, keep and search for all the commandments of the Lord your God, that ye may posses this good land, and leave it for an inheritance for your children after you forever. And thou Solomon my son, know thou the God of thy Fathers, and serve him with a perfect heart, and with a willing mind; for the Lord searcheth all hearts, and understandeth the imagination of the thoughts: if thou seek him, he will be found of thee; but if thou shalt forsake him, he will cast thee off forever. Seconded with this his public prayer to God for them, 1 Chron. 29. 18, 19, 20. O Lord God of Abraham, Isaac, and Israel our Fathers, keep this forever in the thoughts of the heart of thy people, and prepare their heart unto thee; And give unto Solomon my Son an understanding heart to keep thy commandments, thy testimonies and statutes, and to do all these things, and to build the house for which I have made provision: Which ended, David said to all the Congregation, Now bless the Lord your God. And all the congregation blessed the Lord God of their fathers, and bow • d down their heads and worshipped the Lord and the King. 5ly. By Ecclesiastes 1. 12: c. 12. 9, 10, 11. recording, that Solomon King of Israel was also a Preacher, and taught the people knowledge, and that which was upright, even words of truth, for their everlasting welfare. 6ly. By 2 Chron. 15. 12. to 19. Where King Asa made the people to enter into a covenant, to seek the Lord God of their fathers with all their heart, and with all their soul: and that whosoever would not seek the Lord God of Israel should be put to death whether great or small, whether man or woman.
To omit all other particular examples of this nature already touched: From these Texts it is apparent, That the primary office, duty, end of Kings, (especially Christian) is to promote the honor, worship, service, fear, love of God, true religion, eternal salvation of their Subjects souls, and suppress what ever is repugnant thereto.
12ly. That which was God's principal end, design in creating the World itself, redeeming mankind by the blood of Jesus Christ, and the King of Kings giving both the Law and Gospel to men, must certainly be God's chief end, design in instituting Kings, Princes and Supreme Civil Governors, the eminentest, chiefest of men, to be his Viceroys to rule over men of inferior rank or quality; and the most essential, real considerable part of their Regal or Magistratical office, duty. Now God's principal end and design in creating the world, and men, (the Lord's of all other Creatures) redeeming mankind by the blood of Christ, and giving both the Law and Gospel to them, was only this, that all mankind might worship, adore, fear, honor, praise, bless, obey, love and glorify him according to his word and will, whiles they live on earth, that Jesus Christ might rule in, and reign over them, as his kingdom, Church, Saints, and they might reign with, and enjoy perpetual felicity in, by, under him in his heavenly kingdom for all eternity, as the Scripture resolves: Therefore it must necessarily be God's chief end, design, in instituting Kings, Princes, and Supreme Civil Magistrates (the eminentest, choicest of all men) to rule over those of inferior quality, and the most essential, real, considerable part of their Regal or Magisterial office, trust, duty; upon which Account, among others, God specially enjoined the Kings of Israel, to have a Copy of the Book of his Law always in their custody, and to read therein all the days of their lives, the better to observe it themselves, and to enjoin all their subjects to observe, obey, and do naught against it; yea God himself with greatest majesty enacted this Royal Law by King David's own mouth, for all Kings, Rulers to square their Government by; He that ruleth over men must be just, ruling in the fear of God; which he can never do, without taking special care to maintain, promote the true Worship, service, fear, love, obedience of God according to his word, among all his Subjects, for God's glory, and their temporal and eternal felicity, as David did.
13ly. This I shall evidence even from the very light of nature, and practice among the Heathen Nations. Plato in his Book De Regno, asserts, That the King hath Universae humanae Societatis curam; that Regia cura, ut quae principalis, in omnes homines ars est; consisting not only in this, that Rex est humanus Curator, but also Divinus Pastor over all his Subjects: That the chief care of Religion, Worship of the God's and feeding of the people belongs to Kings, they being a kind of Priests: Quare in Egypto neque imperare licet Regi absque Sacerdotio. Sed si quis ex alio genere per vim Regnum invasit, postea tamen necesse est cum hoc genere initiari. Quin et in multis locis apud Graecos Summis Magistratibus maxima sacrificia demandata esse, quis compererit, et sane etiam apud nos non minus clarum est quod dico. Ei enim qui Rex sort creatus est, augustissima et maxima patria vetera sacrificia, huic attributa esse tradunt. Hos itaque sort creatos Reges, simulque Sacerdotes considerare convenit, &c. Aristotle his Scholar resolves us, that in the heroical times; Reges provinciam habebant & bellorum et sacrorum, nisi forte ad Sacerdotes attinerent: Postea autem partim quidem ipsis Regibus omittendis, partim vero populis recusantibus; apud quasdam Civitates sacra solis Regibus relicta sunt. Rex autem et Dux belli, et Iuder, erat rerum divinarum moderator. And among the Romans themselves, as their Historians, and others relate; their ancient King, and after that their Emperors, were both Kings and Priests, and had the chiefest hand in performing the Rites and Ceremonies of their Religion, as I have proved, and shall further evidence by this passage of Cicero de Divinatione, lib. 1. Apud veteres qui rerum potiebantur, iidem auguria ferebant; ut enim sapere, sic divinare Regale ducebant; ut testis est nostra Civitas, in qua et Reges augures, et postea privati eodem Sacerdotio praediti rem religionum authoritate rexerunt: eaque divinationum ratio, nec in barbaris quidem gentibus neglecta est. To which I shall subjoin this observation of Alexanderab Alexandro, Cum a principio urbis multa et magna sacra Reges obirent, ad quos de religione, deque sacrificiis et ceremoniis deorum Sacerdotes saepe consultum ibant, qui etiam rem divinam facientibus aderant, ne bonis auspiciis coeptum confirmatum{que} regium nomen post exterminatos Reges aboleretur penitus: neve de relictis sacris, regium nomen expeterent, longe antiquissimum rati, sacra quae penes Reges erant, alicui demandare; Regem sacrificulum crearunt, qui sacrorum Rex dictus, sine regio imperio, solo nomine rex, sacra quaepenes reges erant obiret ac Ceremoniis praeesset, quem creatum aut in locum decedentis suffectum, sicut reliquos sacerdotes, inaugurari oportebat. Eratque non annuum sed perpetuum sacerdotium, immune ab omni belli tumultu, Neque enim Rex sacrorum militare, stipendia facere, aut castris et Legionibus praeesse poterat, propter suspectum invisumque regium nomen; neque magistratum gerere; aut concionem habere; vel cum populo agere. Nam{que} eius potestas sola religione et templis tenebatur. Primus enim Manlius Papyrius ex Patricus, Bruto Consule rex creatus fuit, cui jus sacrificandi & de sacris decernendi reliquerunt, eumque Pontifici maximo subjecerunt; ideo in sacris epulis, post maximum Pontificem supra Flaminem Dialem Martialem Quirinalem accumbebat. Atque licet a principio a populo crearetur ex patriciis & multis honoribus functis, post aliquot aetates a minore parte populi selectis, relatisque comitiis (quibus fiunt Sacerdotes) ex plebe creari coepit, tunc cum Maximus Curio plebeius homo rex sacrorum fuit, cujus uxor regina sacrorum hoc habet proprium, ut quoties sacra facit, ex malo punico virgulam quam in arculum dicunt pro infula deferat, quae omnibus cal. Junonis sacram faceret eique porcum vel agnum mactare debet in regia. Ad quem vestales virgins die constituta annis singulis ventitare, & ne sacra negligerentur, quae suae fidei tutelaeque credita erant, praemonere solebant. Erat ergo tegis sacrorum munus quinto Idus Jan: Jano arietem immolare, diesque fastos praedicere, & nefastos, sacra procurare, & quae sacrificia, sui essent ministrare. Ideo sacra facturi lanam, farra & fruges, lauros & verbenas, quaeque sacrificio opportuna sunt, regem petunt: Adeoque tam intra quam extra pomarium populi civesque, quique in agris agunt imperiti morum civilium, atque una agricolae, de sacris festisque diebus, consultum vadunt, & sacra postulant. Ipseque feriarum causas, & quid quoque mense faciendum, a quibusque cavendum esset, praedicebat praemonebatque. Cui hoc proprium dicunt fuisse, ut sacrificium in comitio peragat, quo perfecto nulla cunctatione vel mora se ex foro proripiat: quando vero divinis rebus perfectis in Comitium venit in fastis notabatur, utque Cal: Martiis sores regis sacrorum, Flaminis & Pontificis maximi nova exornentur lauro, sicut Palatinae aedes & Augustae quercus virides nunquam lauros habuere. Cujus filiae ad sacerdotium Vestae invitae eligi nequeunt, nam privilegio honoris ab hoc onere immunes erant; volentes vero non vetantur. Quae autem ejusmodi sacra fuerint solis Regibus credita.
This was the power, trust the ancient Kings amongst the Romans had in all matters of Religion and worship of their God's, which their Pagan Emperors enjoyed as High Priests, till they became Christians. The like power we read of in other Pagan Kings in Diodorus Siculus, Boemus de Moribus Gentium, Strabo, and Purchas his Pilgrimage, among other Nations; Hence Theodorus Gaza Thessaloniensis, (ad Alphonsum Regem Praefat: in Orationes de Incomprehensibili Dei Natura, D. Johannes Chrysostomi, quas • e Graeco in Latinum vertit: Operum Tom. 5. Parisiis, 1588. p. 360.) asserts, Eundem Regem et Pontificem olim fuisse accepimus, tanquam Regis officio is fungi non posse, qui minus jura et rations rerum sacrarum teneret, quas nosse Pontifices certe interest. Which he proves to be the practice among the Grecians, Athenians, Romans, Egyptians, Jews, (out of Josephus contra Ap • ouem:) and likewise adds, Atque etiam Persos, Medos, Indos, gentes nominis magni, suos Reges vel ex Sacerdotium ordine facere, vel maxima familiaritate Sacerdotibus devinctos habere solitos legimus: And he thereupon concludes, that though of later times the offices of Kings and Priests are distinguished, for the better discharge of both, being over-burdensome for one person to manage; and thereupon Quod etsi Rex minus divinam rem facit, minusque Iudex constitutus est rerum sacrarum, quas Ecclesia suo vocabulo spirituales appellar, Rationes tamen nosse earum rerum, et quemadmodum singula Christianae religions debeant, minime ignorare, proculdubio pulchrum est, et Majestati Regiae consentaneum; since Kings themselves ought to observe them, and to take special care that all their subjects do the like, (as he there proves at large) quo plus apud eos (as it did apud te, Alphonsum) Religions Chatitas, quam civile negotium valet.
14ly. Because Popes, with other ambitious Prelates, Priests and Clergy-men deny this truth, together with Emperors and Kings Supremacy in Ecclesiastical affairs, to avoid mistakes, I shall briefly inform you, 1. Wherein the Supreme Ecclesiastical Jurisdiction belonging to all, especially to Christian Emperors, Kings, (exercised by them in all ages, as part of their regal Office) consists; and then 2dly. evidence the truth of my Proposition by the resolutions of Fathers, Councils, Popes themselves, Popish and Protestant Divines of chiefest note, in a Chronological manner. For the First, This their Supreme Ecclesiastical Jurisdiction is reducible to these short Heads.
1. By their royal Laws, Edicts, (as well as examples) to maintain, establish, propagate, encourage, protect the public sincere worship, orthodox faith, service, honor, glory, religion of the true and only God throughout their Dominions, according to the holy Scriptures: to encourage, defend, love all the Ministers and Professors hereof; to preserve peace, unity, concord in all Churches under them; and prevent, suppress, all Atheism, Heresy, Blasphemy, Idolatry, false or superstitious Worships, Heresies, Errors, Schisms, Profanesse, Impiety, repugnant to God's Word.
2. To preserve inviolable all the Commandments of the first, as well as of the second Table, and punish all violations of them by Bishops, Priests or Deacons, as well as others of their subjects.
3ly. Though not to intrude, like Uzziah, on the Priests, Ministers, Bishops office, in administering the Sacraments, or constant public Preaching the Gospel; yet strictly to command all Bishops, Clergy-men of what degree soever, within their Realms, diligently, faithfully, constantly to discharge their Pastoral duties, by frequent preaching, Catechising, Administring the Sacraments, & living answerably to their professions; And to enjoin all other their Subjects to frequent God's public Ordinances, embrace the true Religion, lives as becomes the Gospel; and to punish all their negligences, extravagances, and scandalous offenses, against their respective trusts, and Christian profession.
4. To summon General, National, Provincial Councils, Synods, to make, ratify Ecclesiastical Laws, Canons, and constitute Courts, Commissions, Officers under them for the examination, suppression of Errors, Heresies, Schisms, and better Government of the Church and Church affairs, when and where there is occasion.
5. To erect new Churches, Parishes, Bishoprics, divide or unite old, place godly Bishops, Pastors in them for God's public worship; the better edification, instruction, salvation of the souls of their subjects, and to provide competent maintenance for them.
6. To receive Complaints, decide Controversies, Differences in Religious or Ecclesiastical matters by way of final Appeal to them; to restrain, redress all Incroachments, exactions, usurpations of Popes, Bishops, or other Clergymen, upon their Ecclesiastical or Civil Jurisdictions, Courts, Rights, or Subjects Liberties, by Prohibitions or other means; and promote (as much as in them lies) as well the spiritual and eternal, as temporal felicity of all their subjects.
This Supreme Jurisdiction of Emperors, Kings, in and over all Ecclesiastical causes, persons, as well as Secular for their spiritual good; together with Christians professed acknowledgement of and submission to it, as well under Pagan as Christian Emperors, Kings, Governors, I shall evidence by these ensuing Authorities.
Aristaeas ad Philocratem fratrem, informs us; That King Ptolomeus Philadelphus before Christ's Nativity, demanding of Eleazar and other of the 70. Interpreters, Quonam pacto regnum incolume in finem usque à Rege conservetur? Et quemadmodum singula juste perficere possit? quomodo recte omnia servans & illaesa, cundem filiis salvum tradat? &c. Received these answers, Si Dei mansuetudinem Rex in omnibus imitatur. Si considerat omnem sensum à Deo esse, proponatque ante omniae Dei timorem. Si non potentiae suae fidat, sed Deum semper imploret, ut juste sibi agendi consilia dirigat. Si Deum assidue imploraverit, ut rectos sibi sensus ad ea quae in posterum peragenda sunt tribuat, & filiis imperaverit, ne gloria divitiisque superbiant, sed arbitrentur Dei benignitate sua & sermonis sui pulchritudinem principium a Deo deducat. And to this question, Quid sit in gloria Regis potissimum? He received this answer, Deum venerari, non sacris, neque muneribus, at cum animi puritate ac fide candida ejus voluntutem sequi. All this they must do not only in their own private persons, as men; but as Kings and Sovereign Rulers, by inducing, commanding their subjects to imitate their piety, examples, that they may both arrive at the same ends, temporal and eternal felicity.
Ignatius Bishop of Antioch, (St. Johns disciple, and contemporary with the Apostles) writes thus. Honorare oportet et Regem; nec enim Rege quisquam praestantior, nec quisquam similis ei in rebus omnibus creatis, (therefore not the Pope or Bishops, being creatures) nec Episcopo qui Deo consecratus est pro totius mundi salute, quicquam majus in Ecclesia. (The Emperors being then Pagans.) Nec inter Principes quisquam similis Regi qui in pace & optimis legibus subditos moderatur.
Polycarpus Bishop of Smyrna, and all the Elders with him, in their Epistle to the Philippians thus exhort them. Orate pro Regibus, & Potestatibus & Principibus (as supreme Governors, though then enemies to the cross of Christ) ut fructus vester manifestus sit in omnibus, & sitis in illo perfecti.
Justin Martyr, in his Apologia secunda pro Christianis (as well Bishops and Presbyters, as believers,) ad Antoninum Pium Imperatorem; stiles him and the Senate: Ii quae praesunt, qui non vi, vel tyrannide, sed religione & sapientia ducti ferant sententiam; of Christians and their Religion: the grounds, principles, and summary whereof he relates, and refers unto his and the Senates judgments, consciences; Subjoyning, Tributa vero & census iis qui a vobis constituti sunt Vbique in primis conamur pendere, quemadmodum a Christo instituti sumus, &c. Deum solum adoranus, vobis autem in aliis rebus laeti servimus, Reges{que} vos et Principes hominum esse profitemur, rogamusque ut vos cum Regali potestate sanam bonamque mentem habere inveniamini. And he concludes his second Apology in defense of the Christians and their Religion, (which he submits to the Emperors and Senates Judgments) thus; Haec vobis queque consideranda permittimus, ac si vobis rationi, vertitatique consentanea videntur, comprobate; sin nugae vobis videntur, ut verba nugarum plena contemnite, non in eos qui nullam injuriam inferunt, nec scelus admittunt, ut in hosts mortem statuite. And ends his first Apology with these words; Qua • vestrum quoque erit pro Religions, Philosophiaeque dignitate, quod jus & aequum est secundum nos (Christianos) judicare.
Theophilus Patriarch of Antioch living about the year 180. under the Empeperors Marcus Aurelius and Commodus, writes thus of himself (and all Christians too) in that age, Contra Christianae Religions calumniatores. Simulacra & Dii Gentium, opera sunt quae confecit manus humana, & daemonia impurissima, &c. Quae cum ita sint, magis honorabo Regem sive Caesarem, non tamen eum adorabo, verum pro eo orabo. Deum qui vere Deus est adorabo, sciens Caesarem ab ipso esse ordinatum. Dicas ergo, Quare Regem sive Caesarem adorare recusas? Quia non ad id institutus est ut adoretur, sed ut legitimo, qui ipsi congruit honoretur honor. Rex enim sive Caesar, Deus non est, sed meminerit se esse hominem, a Deo in hanc dignitatem promotum, non ut adoretur, sed ut juste, quemadmodum justitia exigit, judicet. Nam Regnum, sive Imperium, rerumque administratio ipsi a Deo commissa et demandata est. Hinc Caesar, sive Rex, neminem subjectorum aut Regem aut Caesarem appellari vult. Regium enim sive Caesareum nomen ipsi soli competit, nec alius id vendicare audet. Ita adorandi cultus nemini nisi Deo soli deferendus est. Regem quidem sive Caesarem honora: honora, inquam, magna cum benevolentia, subjectus ei existens, et orans pro eo. Haec faciens Dei voluntatem exequeris; Nam divinae legis hic tenor est: Honora fili mi Deum, & Regem, nec unquam eoram inobediens sis, subito enim hosts suos ulcisci possunt.
Irenaeus Bishop of Lions in France, resolves and proves from Prov. 8. & Rom. 13. Non Diabolus determinavit hujus mundi Regna, sed Deus: Regis enim cor in manu Dei est: & per Solomonem, ait verbum, Per me Reges regnant, &c. Ad utilitatem ergo Gentilium positum est a Deo, sed non a Diabolo, ut timentes regnum humanum, non alterutrum se homines vice piscium consumant, sed per legum positiones repereutiant multiplicem Gentilium injustitiam. Et secundum hoc Dei Ministri sunt, qui tributa exigent a nobis, in hoc ipsum servientes; Quae sunt potestates a Deo ordinatae sunt. Cuius enim jussu homines nascuntur, hujus jussu et Reges constituuntur, apti his qui in illo tempore ab ipsis regantur. And elsewhere he writes thus to the Roman Emperors, Know ye, O Emperors, what is committed to you; totus orbis sub manum vestrum subditus est. Therefore the Pope and all Bishops, Prelates whatsoever, are under their power.
Athenagoras a famous Christian Philosopher, thus begins his Apologia, sive pro Christianis Legatio, dedicated to the Pagan Roman Emperors Marcus Aurelius Antoninus, and Aurelius Commodus; Qui vestrum Imperium, maximi Reges, longe lateque per orbem terrarum agnoverunt, moribus & legibus inter se diversis degunt, &c. (worshipping their several God's, and retaining the religions and ceremonies received from their ancestors without any restraints or penalties, under them, as he proves at large) Quid multis? Gentes & Nationes hominum passim iis, quae approbaverunt quaeque, sacris & mysteriis addictae sunt. Atque haec per vos omnibus licent, haec leges concedunt; ea nimirum ration, quod numen omnino tollere, scelus et impietas videatur; Deorum autem quod sibi quisque delegerit cultus, res necessaria, ut divinae justitiae metu, a malefactis abstineant mortals. Denique universus hic terrarum orbis, vestrae prudentiae beneficio altissima pace, (& Deorum suorum cultu) perfruitur: Nostri tantum qui Christiani vocamur; nulla vobis cura est; sinitis enim nos, qui nihil mali patramus, imo omnium piissime justissimeque cum erga Deum, tum Imperium vestrum nos gerimus, exarari, rapi, fugari, &c. Proinde vos obsecramus, ut nostri aliquam curam suscipiatis, quo aliquando tandem ab hujusmodi calumniatoribus jugulari desinamus; Then declaring at large the innocence, purity, allegiance, loyalty and obedience of the Christians, the truth, purity of the Deity they worshipped, and Christian Religion they professed; The vanity, impurity of the Images and Idol-gods the Gentiles worshipped, he concludes thus; Vos vero undequaque in omnibus natura simul & disciplina boni, moderati, benigni, & imperio digni Principes, mihi (obsecro) qui crimina nobis objecta dissolvi, et insuper nos esse pios erga Deum, vita et moribus honestos, animo sobrios et temperantes ostendi, capitibus Regiis annuite. Ecqui enim consequentur aequius ea quae petunt, quam nos adeo vobis devoti addictique? Nos enim pro Imperio vestro preces ad Deum fundimus, et ut filius (quod justissimum est) in regno olim parenti cedat, utque Imperium vestrum augeatur; denique omnia ex animi sententia eveniant, oramus, quod et nobis salutare fuerit, ut quietam tranquillamque vitam agents, vobis interim ad quaelibet Imperata prompte inserviamus.
Terullian; who flourished about 200. years after Christ's Nativity, brings in all the Christians of his age, in his Apology for them, thus acknowledging the Emperors Supremacy over them, as well Clergy as •• ity; and their Loyalty, obedience, subjection to, and prayers for him. Christianus nullius est hostis, ne dum Imperatoris, quem sciens a Deo suo constitui, necesse est ut et ipsum diligat, et revereatur, et honoret, et salvum velit cum toto Romano Imperio, quous{que} seculum stabit: tamdiu enim stabit &c. Colimus ergo et Imperatorem sic quomodo et nobis licet, et ipsi expedit, ut hominem a Deo secundum, et quicquid est a Deo consecutum solo Deo minorem. Sic enim omnibus major est dum Deo vero minor est. Sic et ipsis Diis major est, dum et ipsi in potestate sunt ejus. Itaque et sacrificamus pro salute Imp. sed Deo nostro et ipsius, sed quomodo precepit Deus, pura prece; Ita nos oramus magis prosalute Imperatoris, ab eo eam postulantes qui praestare potest. Which he thus seconds in his most Elegant Apologetic. adversus Gentes; who amongst other slanders, charged them with high Treason against the Emperor, and as public Enemies to him; whereunto he returned this answer. Ventum est ad secundum titulum laesae Augustioris Majestatis, &c. Propterea igitur publici hosts Christiani, quia Imperatoribus neque vanos neque mentientes, neque temerarios honores dicant; quia verae Religions homines sollemnia eorum conscientiae potius quam lasciviae celebrant, &c. Insuper eos debellatis qui salutem Imperatorum sciunt petere, qui etiam possint impetrare dum sciunt petere. Nos enim pro salute Imperatorum Deum invocamus aeternum, Deum verum, et Deum vivum, quem et ipsi Imperatores propitium sibi praeter caeteros malunt. Sciunt quis illis dederit imperium, sciunt quis homines, quis et ammas. Sentiunt Deum esse solum, in cujus solius potestate sunt, a quo sunt secundi, post quem primi, ante omnes et super omnes Deos, homines, &c. Inde est Imperator, unde et homo antequam Imperator: inde potestas ei, unde et Spiritus. Illuc suspicientes Christiani manibus expansis, quia innocuis, capite nudo, quia non erubescimus, Denique sine monitore, quia de pectore oramus, precantes sumus semper pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, Exercitus fortes, Senatum fidelem, populum probum, orbem quietum, quaecunque hominis et Caesaris vota sunt. Haec ab alio orare non possum, quam a quo sciam me consecuturum, quoniam & ipse est qui solus praestat, &c. Sic itaque nos ad Deum expansos, ungulae fodiant, cruces suspendant, ignes lambant, gladii guttura detruncent, bestiae insiliant; paratus est ad omne supplicium ipse habitus orantis Christiani. Hoc agite, boni Praesules, extorquete animam Deo supplicantem pro Imperatore. Hoc erit crimen ubi veritas & Dei devotio est. Adeo lati nunc sumus Imperatori, & mentiti vota quae diximus ad evadendum scilicet. Plane proficit ista fallacia. Admittitis enim nos probare quodcunque defendimus. Qui ergo putas, nihil nos de salute Caesarum curare, Inspice Dei voces, literas nostras quas neque ipsi supprimi omnes & plerique casus ad extraneos transferent. Scitote ex illis praeceptum esse nobis, ad redundantiam benignitatis, etiam pro inimicis Deum orare, & persecutoribus nostris been precari. Qui magis inimici & persecutores Christianorum quam de quorum Maiestate convenimus in crimen? Sed etiam nominatim & manifest Orate, inquit, pro Regibus, & pro Principibus & Potestatibus, ut omnia tranquilla sint. Vobiscum enim concutitur imperium, concussis etiam caeteris membris ejus, utique & nos (licet extranei a turbis aestimemur) in aliquo loco invenimur. Est et alia major necessitas nobis orandi pro Imperatoribus, etiam pro omni statu imperii rebusque Romanis, quod vim maxtimam Vniverso Orbi imminentem, ipsam{que} Clausuram seculi acerbitates horrendas comminantem, Romani Imperii commeatu scimus retardari. Itaque nolumus experiri, et dum precamur differri. Romanae diuturnitati favemus. Sed quid ego amplius de Religion et pietate Christiana in Imperatorem? quem necesse est suspiciamus, ut eum quem Dominus noster e • egerit, ut merito dixerim, noster est magis Caesar, ut a nostro Deo constitutus. Itaque ut plus meo, plus ego illi operor in salutem, &c. Idem sumus Imperatoribus, qui et vicinis nostris. Male enim velle, male facere, male dicere, male cogitare de quoquam exaequo vetamur; quodcunque non licet in Imperatorem, id nec in quempiam; quod in neminem, forsitan magis nec in ipsum, qui per Deum tantus est. And Adversus Marcionem, l. 1. (who maintained two distinct God's, and Principles of equal power) He thus determines, Summum magnum par non habere. Par autem non habere uni competit, in duobus esse nullo modo possit. Rer enimetsi summum magnum est in suo solio usque ad Deum; tamen infra Deum; comparatus autem ad Deum, excidit jam de summo magno translato in Deum. Nec inter Reges plurifarium videre potest summum magnum, sed unicum & singular, apud eum scilicet qui Rex Regum, ob summitatem magnitudinis, & subjectionem caeterorum graduum quasi culmen dominationis excipitur. It being an impossibility and contradiction (as he there proves at large) to have two Supreme heads in one kingdom, or any equal to the King, who is only inferior to God, the King of Kings when compared with him.
Clemens Alexandrinus, describing the offices and parts of a King both in times of War and Peace, adds▪ Regnandi autem scientiae una pars quidem fuerit divina, cuiusmodi est quae est ex Deo, et Sancto eius filio, a quibus et quae ex terra bona sunt, et quae externa et perfecta suppeditatur foelicitas, &c. Finem ad pieta tem Deique cultum referens: sic enim virtute utentibus prudentia est quae ordinat; Divina autem, sapientia; politica, seu regendorum Civitatum, scientia. Rex itaque is est, qui imperat ex legibus, qui est praeditus scientia imperandi volentibus, cujusmodi est Dominus, qui eos qui in ipsum et per ipsum credunt admittit. Omnia enim tradidit Deus, et omnia Christo subjecit, Regi nostro, &c.
Origen flourishing within 230. years after Christ, thus answers Celsus his objection against the Christians; Postremo hortetur nos Celsus, ut opem feramus Imperatori totis viribus, & geramus ejus auspiciis justa praque bella, neque detractemus militiam si res ita postulat. Respondemus: feremus Imperatori auxilia suo tempore, sed divina, ut ita loquar, nimirum armatura fretos non humana. Idque facimus Apostoli monitis obedientes, cujus haec verba sunt: Obsecro vos primum ut faciatis deprecationes, orationes, interpellationes, gratiarum actiones, pro omnibus hominibus, pro Regibus & omnibus in potestate collocatis. Et quo cujus{que} est pietas major, eo majorem opem Imperatori fert, magis quam stantes in procinctu milites et occidentes quotquot possunt ex hostibus. Possumus etiam sic respondere alienisa nostra fide, & ad militiam pro Republica caedesque hominum nos urgentibus. Ecce vestrum quoque numinum Sacerdotes & delubrorum custodes dextras servant puras a sanguine, causa sacrorum, ut incruentis, in pollutisque caede manibus victimas offerant solenniter iis quos habetis pro Diis, nec ullo bello dolectos habetis e • sacrificorum ordine. Hujus moris si vobis constat ratio, quanto magis caeteris militantibus, non contemnenda est nostrorum hominum militia, manus quidem puras servantium, decertantium autem fusis ad Deum precibus pro legitimo Imperatore, et pium justumque bellum gerente milite, ut destruatur quicquid est juste facientibus adversarium? Itaque precibus nostris profligantes omnes bellorum excitatores Daemones ac perturbatores pacis ac faederum, plus conferimus Regibus quam qui arma gestant pro Republica. Laboramus autem pro imperio Romano, dum inste viventes, vota pro eo facimus, exercentes jus in contemnendis voluptatibus, nec sinentes nos ab eis quovis pertrahi; sic nos praealiis pugnamus pro Imperatore, et licet cum ipso non militemus, habemus tamen Castra propria pietatis auspiciis, & rem deprecationibus gerimus. Et plus beneficiorum a Christianis confertur in Patriam quam a reliquis hominibus, dum Cives erudiunt ad pietatem erga Deum, tutelarem Patriae praesidem, ejusque viam ad coelestem quandam Civitatem Dei muniant, mo • o recte vivant vel in exiguis Civitatibus. Which holy life he concludes to be the chief end of Governors & Governments, as well as of private Christians. And in Epist. ad Romanos, c. 13. l. 9. He asserts, that God will have all crimes whatsoever temporally punished, Non per Antistites, & Principes Ecclesiae, sed per mundi Judices; to whom he hath delegated the sword, as the higher powers ordained by him, to which every soul must submit: Therefore Popes and Prelates, as well as others.
To pass by St. Cyprians, Dionysius, and Arnobius, their passages, of Christians constant Prayers even for their Pagan Kings, Emperors, and their kingdoms as constituted by God: Coelius Lactantius, treating of the end of the world, and man's creation resolves:
All these recited Fathers lived under Heathen, not Christian Emperors, Kings, to whom they Addressed their Apologies, Appeals, Defences of the substance, truth of the Christian Religion they professed under them; as the highest powers on earth, the properest Judges of Religion, and bound in duty to protest both it and them in the true profession thereof.
When the Roman Emperors, and other Kings became Professors, Protectors, and Propagators of Christianity, the Fathers, Councils, Bishops, Clergy and Christians under them, thus set forth their Supremacy in and over all Ecclesiastical and Religious affairs, persons, as well as temporal.
To pretermit the Ecclesiastical Jurisdiction attributed to, and exercised by Constantine the Great, the first Christian Emperor, which I shall insist on in the First Chapter of the 2d. Book; Athanasius Bishop of Alexandria, as he constantly prayed to God in public for Constantius the Emperor, though an Arian, with all expressions of Loyalty, duty, and dedicated a special Apology to him, in Justification both of his faith and loyalty; useth this expression therein; If I were accused to others, I would appeal to your Majesty as Paul did to Caesar; but seeing they accuse me unto you, ad quem a te appellare potero nisi ad Deum? There being none paramount the Emperor to Appeal to, (neither Pope, nor Council) but God alone. How this Emperor Constantius, twice removed and banished Athanasius Bishop of Alexandria, and Paulus Bishop of Constantinople from their Bishoprics, and placed Gregory and George (two Arian Bishops) in their Sees; and how upon their Complaints and Appeals to his Brother the Emperor Constance, reigning in the West, who summoned their accusers to appear before him, (which they did) they were restored to their Bishoprics by the advice and decree of the Council of Sardis (Anno 350) summoned by both these Emperors Edicts, at the requests of Athanasius and Paulus, to hear and decide their cause, referred to them by the Emperors: and the special Letters of Constantius sent to Athanasius: What Creeds, or forms of Christian faith both the Arian and Orthodox Bishops compiled in the Councils of Antioch, Sardis, Jerusalem, Smyrna, Milan, Arimino, and Seleucia, (all summoned by the Emperors Edicts presented to the Emperors for their approbations and ratifications, as Supreme Judges, Moderators in such cases, are at large recorded in Socrates Scholasticus Ecclesiast. Hist. l. 2. cap. 7, to 44. Nicephorus Calixtus Eccles. Hist. l. 9. c. 20. to 44. Sozomen Eccles. hist. l. 2. Cent. Magd. 4. cap. 8. and sundry others, to whom I refer the Readers for brevity sake. Only I shall recite the memorable requests of the Orthodox Bishops in the Council of Arimino to the Emperor Constantius in their second Epistle to him, Wherefore we humbly request your Majesty of your gracious Favor, and wonted Clemency to accept this our Message; That you admit no novelty to creep into the Church of God, to the contumely of such as are already departed this life; but that you grant us your license and lawful favor, firmly to persevere in those things which our Ancestors have decreed, in as much as it is evident to all men, that whatsoever they did, it was through well advised counsel, prudent consideration, and the aid of the holy Ghost. Also, We humbly request, that the exiled Bishops which wander in far and foreign Regions, grievously afflicted by reason of great years, and the misery of want and necessity, may by your safe conduct return home from exile, to the end the Churches remain not desolate, and desolate of their Bishops being thus far asunder. Last of all, Our humble suit is to your Majesty, that nothing may be diminished from, or added to the Old and Antient Decrees, but that all whatsoever have been observed unto this day, through the godly procurement of your Father, may henceforth be of force, strength and virtue, and that hereafter there may arise no molestation to us about those things, and that you suffer us not to be banished our Churches, &c.
Saint Hillary Bishop of Poitiers wrote thus to this Arian Emperor Constantius, not long after At hanasius, in the Orthodox Christians behalf. We beseech your Clemency to permit, that the people may have such teachers as they like, such as they think well of, such as they choose, and let them solemnize the divine mysteries, and make prayers for your safety and prosperity. In which Book to this Emperor, he acknowledgeth his Supremacy in and over all Ecclesiastical persons, causes, though he justly censures his force imposed on them in their Councils, to make them vote against their wills, and the Orthodox faith, in behalf of the Arian Heretics.
The Godly Western Bishops assembled by this Arian Emperor Constantius his Edict to the Council of Ariminum, and there long detained by him from their Cures, wrote two supplicatory Epistles to him from thence to dismiss them to their Bishoprics, before the cold Winter approached. In the first they thus petitioned them, We beseech your Majesty that you cause us not to be banished, nor stayed from our Churches, but that the Bishops, together with the people, may live in peace and tranquility, and may humbly pray for your health, kingdom and safety, in which the Divine Majesty long preserve you; Pro tua salute, Imperio prolixo. So Nicephorus renders it, but others thus. Supplicantes Deo pro pace tui Imperii pariter et salutis, quam tibi Dominus in perpetuum largiatur. They concluded their second Letter to him with this Supplication; For this cause we beseech your Clemency the second time, most religious Lord and Emperor, that you command us to depart to our Churches, if it so please your Godliness, before the sharpness of Winter come. That we may make our accustomed prayers together with the people to the Almighty God, and our Lord and Savior Christ for your Empire (or Reign) as we have always accustomed in times past, and yet cease not to do, and now wish to continue: Not daring to depart from this Council without his License.
Gregory Nazianzen. Oratio 17. informs the Prince and Governor, Cum Christo Imperium geris, cum Christo munus hoc administras, Ab illo gladium accepisti, non tam ut eo utaris quam ut mineris, ut teneas. Quare tibi videndum est ut illi tanquam donarium quoddam purum & integrum ei qui dedit, serves. Imago Dei es; verum imaginem quoque Dei Regis, quae quidem hic certa dispensatione gubernaretur, ad aliam autem vitam migrat, ad quam omnes quoque concedemus. Moneat te exemplar tuum; ad Deum te rejunge, non ad mundum, ad benignum Dominum, non ad acerbum tyrannum. Oratio 27. He thus describes the Supremacy, office of Kings. Orbis universus manui vestrae subjectus est, diademate parvo, atque exiguo panno retentus. Supera solius Dei sunt, infera autem, Vestra etiam sunt. Subditis vestris Deos vos praebete; liceat enim audacius aliquid dicere; Cor Regis in manu Dei est, ut ex Scriptures audimus & credimus. Hic imperium vestrum sit, non autem in auro et exercitibus. Aulici proceres fidem Imperatoribus servate, sed prius Deo, propter quem his etiam quibus commissi & traditi estis. And Oratio 46. to Nectarius Bishop of Constantinople, he exhorts him to stir up the Emperor to suppress the Apollinarian heretics, concluding thus; ut potentissimum Imperatorem doceat, nihil et reliquo ipsius erga Ecclesias studio rediturum esse utilitatis, si tale malum ad fidei sanae eversionem per eorum libertatem, licentiamque praevaleat.
St. Basil the Great, Bishop of Cesarea, Homil. in Psal. 32. Non servatur Rex per multam virtutem; descants thus: Non exercitus militaris quantavis munitio, non civitatum moenia, non peditum phalanx, non equestris turma, non navalis muniminis praeparatio Regi salutem parit. Dominus enim Reges constituit, et destituit, sive transfert, & nulla est potestas, nisi a Deo constituta. Servatur ergo Rex non per multam virtutem, sed per Dei gratiam. Therefore it should be his principal care to serve, please, obey, honor God, promote his glory; and make his kingdom, Regnum supra omnes Principa • um, peccato minime obnoxium, as he there defines a kingdom.
Optatus Milevetanus resolves, Super Imperatorem non est, nisi solus Deus qui fecit Imperatorem. And justifies his authority to suppress and punish the Donatists with death itself, for their heresy, schism and sedition.
St. Ambrose resolves, That Kings are exempted from human punishment, Tuti Imperii potestate, as having no Superiors to punish them. And in his Oration, De Exitu, Uita & Virtutibus Theodosii Imperatoris, he gives him this applause. Quis splendidius Pascha celebravit, quam qui sacrilegos removit errores, clausit templa simulacra destruxit? In hoc Josiah Rex superioribus antelatus est. Manet ergo in lumine Theodosius, & sanctorum coetibus gloriatur. Constantine quod primus Imperatorum credidit, & post se haereditatem fidei Principibus dereliquit, magni meriti locum reperit, cujus temporibus completum est illud Propheticum, In illo die erit quod supra frenum est, sanctum Domino omnipotenti, &c. Then turning his Speech to the Emperor Honorius, he adds, Denique ideo te Imperatorem pater fecit, Dominus confirmavit, ut non solum militares Patri, sed omnibus imperares; styling him, Totius orbis Imperatorem. In his 29. Epistle to Theodosius, he hath this passage of his suppressing the Valentinian Heretics. Quis habet Valentinorum haeresin vindicare? quam pietas tua quomodo vindicate, cum eos excludi jusserit, nec conveniendi usurpare copiam? Si Joslam tibi objiciam, regem Deo probatum, hoc in illis damnabis quod in illo probatum est. And in his 30. Epistle to the Emperor Valentinian, beseeching him not to suffer the destroyed Altars of the Gentiles (upon their Petition to him) to be repaired by his decree. He resolves, Cum omnes homines qui sub ditione Romana sunt militent Imperatoribus timorem at{que} Principibus, tam ipsi vos Omnipotenti Deo et sacrae fidei militatis, aliter enim salus tuta esse non poterit, nisi unusquis{que} Deum unum, hoc est Deum Christianorum, a quo cunctareguntur veraciter colat. Ipse enim solus verus est Deus; Dii autem Gentium daemonia. Huic igitur Deo vero quis{que} militat, & qui intimo colendum recipit affectu, non dissimulationem, non irreverentiam, sed fidei studium, et devotionis impendit. Postremo, si non ista consensum saltem aliquem non debet colendis Idolis & prophanis Caeremoniarum cultibus exhibere. Haec si jam sublata non essent, auferenda suo imperio comprobarem. At cum per totum fere orbem a pluribus retro Principibus inhibita interdicta{que} sint; Romae autem a fratre clementiae tuae augustae memory Gratiano fidei vera ration sublata sunt, et datis antiquata rescriptis, ne quaeso vel fideliter statuta convelles, vel fraterna praecepta rescindas. De negotiis omnibus quod statutum, nemo putat esse temerandum, & praeceptum de religione calcatur? He likewise presseth the necessity of all Christian Bishops, Churches, Peoples public prayers for Kings, and chief Temporal Magistrates, as well Pagans as Christians; then generally used in all Churches. And although he hath two or three Passages seeming to oppose the Emperors Supreme Jurisdiction in causes Ecclesiastical; in the case between Auxentius the Arian Bishop, and himself, at whose request the Emperor willed the case in difference might be heard in an Ecclesiastical Assembly, and that the Emperor himself might be Judge, whether St. Ambrose ought to yield up his Church to this Arian Bishop upon the Emperors command? Ambrose utterly refused it, and wrote thus to the Emperor. Quando audisti, clementissime Imperator, in causa fidei Laicos de Episcopo judicasse? Si vel Scripturarum seriem divinarum, vel caetera tempora retractemus, quis eo qui abnegat in causa fidei, in causa inquam fidei, Episcopo solere de Imperatoribus Christianis, non Imperatores de Episcopo judicare. Volens nunquam jus deseram in Ecclesia (which he would not resign up to the Arians upon the Emperors command, as being God's, not his) coactus repugnare non novi: Ea quae divina sunt Imperatoris potestatati non sunt subjecta. In consistorio non solet Christus reus esse sed Judex. Causam fidei agendam in Ecclesia quis abnuat, &c? Allegatur, Imperatori, licere omnia; ipsius esse universa. Respondeo. Noli gravare te Imperator, ut putes te in ea quae divina sunt Imperiale aliquid jus habere. Noli te extollere, sed si vis diutius imperare, esto Deus subjectus. Scriptum est enim; Quae Dei Deo, quae Caesaris Caesari, Ad Imperatores Palatia pertinent; ad Sacerdotes Ecclesiae: Publicorum tibi moenium jus commissum est, non sacrorum, &c. Si Nabothe vineam nec tradidit suam, nos trademus Ecclesiam Christi? Dixi conventus, Absit a me ut tradam haereditatem Christi; non tradidit Naboth suam, et ego tradam Christi haereditatem? Quod Sacerdotis est faciam; quod Imperatoris est faciat Imperator; prius est ut animam mihi quam fidem auferat. Tributum Caesaris est, non negatur; Ecclesia Dei est, Caesari utique non debetur; quia jus Caesaris esse non potest; templum Dei, &c. Id quod juris esset libenter offerem; Templo Domini nihil possum nec decerpere, nec tradere, cum illud custodiendum, non tradendum acciperem. Deinde consulere etiam me Imperatoris saluti oportet; quia nec mihi expediret tradere, nec illi accipere. Accipiat vocem Liberi Sacerdotis. Si vult esse consultum, recedat a Christi injuria. Haec plena humilitatis sunt (ut arbitror:) plena affectus ejus quem Imperatori debet Sacerdos.] These passages (if understood in St. Ambrose his sense;) That Emperors have no Power to judge Heresy to be Faith, or make what they please to be Orthodox, against the Scriptures and Churches Orthodox faith; That we ought to obey God rather then Emperors in the things of God, when their commands are contrary to God's word, truth, glory, good of their own or subjects souls; (as in this case) That he an Orthodox Bishop should voluntarily; without compulsion deliver up his Church to an Arian, denying the Deity of Christ, to God's, Christ's dishonor, and the prejudice of his own, his people's, and the very Emperors own soul, upon his Imperial command, may be orthodox, and solid. In which sense he only writ thus. But to extend it as Popes; Popish Canonists, and others since have done; to exclude Emperors from having ought to do in matters of Faith, or Worship; approbation or examination of Councils Decrees, suppressing Idolaters, Jews, Heretics, & disposing their Churches to Orthodox Ministers; collating to Bishoprics when vacant, or punishing scandalous, schismatical, heretical Bishops or Clergymen; is contrary both to his meaning, forementioned passages, and to his own vote in the Councils of Ariminum and of Aquileia here ensuing.
Prudentius in his Poems writes thus of the Roman Emperors Supremacy. Thou O Christ hast placed Rome, in vertice Rerum. Thou hast ordained that the world should be subject to the Successors of Romulus (not of Peter) Et omne sub Regno Remi (not Petri) mortal concessit genus. Therefore the Pope with all his Prelates, Clergy, as well as others.
The 150. Godly Bishops vocati a Theodosio, pietatis ac Religions studiosissimo Imperatore by his Letters, to the first General Council of Constantinople, Anno 381. write thus in their Epistle to him, wherein they render him an account of their Proceedings, and desire his ratification of them as Supreme Governor. Initio quidem nostri ad tuam Pietatem scripti, Gratias agimus Deo, qui tuae pietatis Imperium constituit ad communem pacem Ecclesiarum, et sanae fidei confirmationem. Agents autem Deo debitas gratias, necessaria quoque ea, quae acta sunt in Sancto Concilio ad tuam referrimus pietatem, Nempe quod ex quo tempore ex mandato tuae pietatis Constantinopoli convenimus, primum quidem mutuam inter nos concordiam renovavimus: deinde vero breves etiam praescripsimus ac pronunciavimus quosdam quasi terminos regulasve, quibus, et Patrum qui Niceae congregati fuerunt, filem confirmavimus comprobavimusque, & quae adversus eam abortae sunt, perversas Hereses ac pravas opiniones extrema cum execratione ac detestatione reprobavimus. Preterea etiam ad recte constituendum et ordinandum statum, et disciplinam Ecclesiarum, certos Canones slatuimus ac praescripsimus, quae omnia huic nostro scripto subjecimus. Rogamus etiam tuam Clementiam, ut per literas tuae pietatis ratum esse jubeas confirms{que} Concilii decretum, et sicuti literis quibus nos convocasti Ecclesiam honor prosecutus es, ita etiam summam eorum, quae decreta sunt conclusionum, sententia atque Sigillo tuo corrobores: (Without which they were mere Nullities.) Dominus autem Imperium tuum in Pace & Justitia stabiliat, transmittatque & producat in multas et infinitas usque Generationes, atque ad terrenam potentiam coelestis quoque Regni gaudium & fructum adjiciat. Gratificetur Deus orbiterrarum, ut qui revera pietatis studiosissimus, Deique amantissimus Imperator es, valentem omnibusque praeclaris rebus, florentem et excellentem videat, id quod sancti etiam ab illo precibus et votis petunt et orant. This being the usual prayer of all Bishops, Saints, Christians for him under his Empire, both in their Councils, Churches, Closets, and Epistles.
The Bishops assembled in the Council of Aquileia (where of Saint Ambrose was one) thus begin their Epistle to Gratian, Valentinian, and Theodosius the Emperors who summoned them: Benedictus Deus Pater Domini nostri Jesu Christi qui vobis Romanum Imperium dedit. Et Benedictus dominus noster Jesus Christus Unigenitus Dei filius, qui regnum vestrum sua pietate custodit, apud quem gratias agimus vobis Clementissimi Trancipes quod et fidei vestrae studium probavistis, qui ad removendas altercationes congregare studuistis Sacerdotale Concilium. Then rendering them an account of their proceedings therein, and relating the Impiety of the Arian Heretics, whom they decreed worthy to be put from their Sacerdotal offices. They add this petition; Vestram fidem, vestram{que} gloriam deprecamur, Impietatis assertores & adulteres veritatis, datis apicibus Clementiae vestrae ad judicia competentia, ab Ecclesiae arcendos esse limitibus, ut in damnatorum locum per nostrae parvitatis Legatos sancti subrogentur Sacerdotes, &c. Petimus igitur ut Legatos concilii sanctos viros, aeque clementia vestra audire digentur, & cum effectu eorum quae poscimus maturius redire praeciptat, ut mercedem accipiatis a Domino Deo Christo, cujus Ecclesias ab omni sacrilegorum labe purgastis: Photinianos quoque, quos et superiori lege censuistis nullos facere debere conventus, et ea quae de concilio Sacerdotum data est congregando, removistis, petimus, ut quoniam in Sirmiensi oppido adhuc conventus tentare cognovimus, Clementia vestra interdicta etiam nunc coitione reverentiam primum Ecclesiae Catholicae, deinde etiam legibus vestris defer jubeatis, ut vos, Deo praestante, triumphetis, qui paci Ecclesiarum quietique consulatis.
S. Chrysostom writes of the Emperor, that he is, Summitas et Caput omnium hominum super terram (Therefore of the Pope and Bishops.) Parem non habet ullum super terram: That the Church poured out prayers morning and evening to God for Kings and Emperers by God's command, 1 Tim. 2. In his Liturgy he hath special Collects Pro Augustissimis et Deo-deditis Regibus nostris. And he gives us this account of the duty of a King, Nam is demum vere Rex est, qui iram, qui invidiam, qui voluptatem cohibens omnia sub Dei Lege agit, mentem liberam servans, neque patiens voluptatum dominationem animo suo imperitare. Talem equidem Regem libens viderem, et populis, et terrae, et mari, et Civitatibus, et exercitibus jura dantem. Quisquis enim animi affectibus rationem Magistram praefecerit, is parvo admodum negotio ex hominibus, una cum divinis legibus praefeci possit, ut eundem patris loco subditi habeant, cum omni mansuetudine Civitatibus consuetudinis suae copiam facientem. Qui vero hominibus imperare quum videatur, irae tamen avaritiae, voluptibus servit, hic primum subditis suis ridiculus videri possit, hoc ipso quod Coronam quidem gestat gemmis auroque intertextam, temperantiae vero corona minime insignis est, & purpureo quidem paludamento toto corpore fulget, animum autem inornatum habet.
Synesius, in his Book De Regno, dedicated to Arcadius the Emperor, Resolves; Religio autem et pietas firma imperatoris et regis hasis subjiciatur, in qua stabile atque inconcussum simulacrum perstet, nec unquam basi firmiter insidens ulla vis tempestatis excutiat. Illa vero una et ascendet, et pluribus in locis apparebit, potissimumque in vertice residebit. Inde sermonem exorsus, primum omnium Regem, duce et principe Deo, ipsum sui ipsius Regem censeo esse oportere. Rex autem id experatum habet, Deum sibi sufficere. Regia dignitas Monarchiam amabilem fecit, eamque divinum inter homines bonum Plato appellate. Idem autem ipse quod divinae sortis est particeps, omni fastu docet arrogantiaque vacare oportere. Neque enim Deus quasi scena seipsum ostentans, aut prodigiis monstrosus editis, sed tacita quasi via gradatim intendens, juste humanas res moderatur, iisque omnibus adesse paratus, quae natura sunt ad participandum idonea Hoc modo Regem sentio commune omnibus bonum, nec insolentem esse debere.
St. Augustine Bishop of Hippo records; That the Donatists being condemned by an Assembly of Bishops in Africa, appealed for relief to the Emperor (Constantine) who by special Commission appointed Miltiades then Bishop of Rome, and others, to be Judges of the Controversy: Who being condemned before the Pope and other Delegates, they appealed again from their sentence to the Emperor; who thereupon turned them over to be judged by the Bishop of Arle in France with others. Who passing sentence of condemnation against them likewise; they thereupon appealed in the last place, to the Emperors own person, complaining of the partiality of the Bishop of Rome, and of Arle in their former sentences, at whose hands they could find no Justice; In the end, they were heard and condemned by the Emperor himself, & then found themselves also grieved with his definitive Imperial sentence, condemning his judgment as they had done the former. Hereupon St. Augustine thus replied upon and answered them; An forte de Religion non est ut dicat Imperator, vel quos miserit Imperator? Cur ergo ad Imperatorem Legati Vestri venerunt? Iudex eligitur Imperator: Iudicans contemnitur Imperator. Therefore St. Augustine condemned them (as did the Emperor and all others) for impudent, perverse Wranglers, who would not submit to any Judgment or order, crying out against them: Quid amplius vultis homines? quid vultis amplius? In which passages there are sundry memorable particulars: 1. That the schismatical Donatists themselves appealed to the Emperor Constantine against the sentence of an whole Assembly and Council of African Bishops, as paramount them. 2ly. That the Emperor by his Commission made Pope Miltiades, not alone, but with other Bishops, joint Commissioners, to hear and judge this Cause by virtue of his Commission only, (not of his Papal or their Episcopal Jurisdiction) which they accordingly pursued. 3ly. That they appealed against the sentence of the Pope himself, and these Bishops as unjust, to the Emperor, as paramount them. 4ly. That he on the 2d. Appeal delegate • the Examination of this Popes and his Colleagues Judgment, to the Bishop of Arie and others; which they confirmed. 5ly. That thereupon they appealed to the Temperors own personal and final Judicature, who passed Judgment against them. 6ly. That though they disliked his Judgment, yet they appealed not from it, there being no Superior Judge in Ecclesiastical causes above the Emperor, but God himself. 7ly. That both St. Augustine and the Donatists by their appeal, reputed the Emperor the properest, yea highest Judge in all Ecclesiastical causes & controversies. St. Aug. further relates: That Felix Bishop of Aptingita (a Donatist) ad Constantini iussionem Proconsularibus gestis fuisse purgatum: whereupon, ait quidam (of the Donatist Heretics,) non debuit Episcopus Proconsulario judicio purgari; quasi vero ipse hoc comparaverit, ac non Imperator ita quaeri jusserat, ad cujus Curiam, de qua rationem Deo redditurus esset, res ea maxim pertinebat. To which St. Augustine: replied, Si criminis non est provocare ad Imperatorem, non est criminis audiri ab Imperatore: Ergo nec ab illo cui causam delegaverit Imperator, &c. His resolution therefore was, that the purgation of a Bishop belonged specially to the Emperors charge, though a mere Ecclesiastical matter. The same Father informs us, That this Emperor made severe Laws against these heretical and schismatical Donatists, to suppress their errors, schisms, meetings: which being duly executed, reclaimed many of them from their heresy and schism. Upon which experience S. Augustine altered his opinion, concerning the unlawfulness of punishing Heretics with corporal punishments, or death, to reclaim them, In his Enarratio in Psal. 134. He resolves, Rex in omni gente prior est; quoniam Rex ducit, populus sequitur. & De Civitate Dei lib. 19. c. 26. Ad Paulinum Episcopum, lib. & Enarratio in Psal. 118. He proves at large from Mat. 22 17. Luke 13. 1. Tim. 2. That all Christian whatsoever ought to be subject to Kings, to pay tribute to, and pray for them, though heathens and persecutors. In his Enarratio in Psal. 137. on these words. Confiteantur tibi Domine omnes Reges terrae; Sed & ipsi cum tibi confitentur cum laudant te, non terrena desiderent à te. Quid enim Reges terrae desideraturi sunt? Nonne • am habent ipsius imperium? Quid amplius potest? Altior sublimitas necessaria est. Sed fortasse quanto altior, tanto periculosior est. Ideoque reges quanto sunt in majore felicitate terrena, tanto magis humiliari Deo debent. Ut quid faciant? Quoniam audierunt omnia verba oris tui, & cantent in viis Domini, quoniam magna est gloria Domini. Cantent in viis Domini Reges terrae. In quibus Domini viis cantant? De quibus supradictum est: In misericordia tua & veritate tua, quoniam universae viae Domini misericordia & veritas. Non ergo sint Reges terrae superbi, sed humimiles sint. Tunc cantent in viis Domini, si humiles sint, ament & cantabunt. Canticum novum pertinet ad hominem novum. Ambulent ergo & Reges terrae in viis tuis, ambulent & cantent in viis tuis. Quid cantent? Quoniam magna est gloria Domini, non Regum. Vide quomodo Reges voluit cantare humiliter in viis Domini, non se extollentes adversus Dominum. He elsewhere resolves how Kings do serve the Lord even in taking care of things belonging to God and Religion. In hoc Reges Deo serviunt, sicut eis Divinitus praecipitur, in quantum sunt Reges, si in suo regno bona jubeant, mala prohibeant: non solum quae pertinent ad humanam societatem, verum etiam quae ad divinam Religionem. Quomodo ergo Reges Domino serviunt in timore, nisi ea quae contra iussa Domini fiant religiosa severitate prohibendo atque plectendo? Aliter enim servit quia homo est, aliter etiam quia Rex est. Quia homo est, ei servit vivendo fideliter; quia vero etiam Rex est servit leges justa praecipientes, et contraria prohibentes, authoritate sanciendo. Servit Deum ut Hezekiah; & templum restaurando, &c. and as King Josiah and Nebuchadnezzar after his restitution, and Darius did, &c. Quicun{que} ergo legibus Imperatorum quae pro Dei veritate feruntur, attemperare non vult, acquirit grande supplicium. Nam à temporibus Prophetarum omnes Reges qui in p • pulo Dei non prohibuerunt, nec everterunt, quae contra praecepta Dei fuerunt instituta, culpantur; & qui prohibuerunt & everterunt, super aliorum merita laudantur. Quando autem Imperatores pro veritate contra falsitatem constituunt bonas leges, tenentur servientes, & corrigentur intelligentes, &c. And, De quaestionibus Novi & Veteris Testamenti, cap. 13. Non nescivit David divinam esse traditionem in officio ordinis Regalis. 〈◊〉 Saul in eadem adhuc tradition positum honorificat, ne Deo injuriam facere videretur, qui his ordinibus honorem creavit. Dei enim imaginem habet Rex, ut Episcopus Christi: Whence our English Apostle, John wickliff, thus argued the Kings superiority above the Popes or Bishops, Quod Episcopus est Vicarius Christi secundum humanitatem, REX AUTEM EST DEI VICARIUS: Dignior ergo Vicariatus incumbet Regi quam Episcopo. Christus ordinavit seculare brachium per potentiam coactivam; esse Divinitatis Vicarium, dando ei gladium corporalem; & ordinavit Sacerdotium esse humanitatis Christi Vicarium, patiendo, et ipsum in humilitate et tribulationibus imitando, ut docet Augustinus in loco multiplici. To which Thomas Waldensis replies, Ecce jam habis Regem imaginem Deitatis, sed ut per gladium quem accepit. Solum Dei servis humana ministret. Ecce habes quod Rex si • Divinitatis imago, non tantum qualiter omnis homo est imago Dei, a primordialis creationis effectu, sed specially etiam praerogativa potestatis acceptae, et Regiae dignitatis intuitu. Ad quid putas? ad dispensandum humana, ut supra dixit Gregorius. Regnas regno Christi quae sunt humana dispensare. Sacerdos est imago Christi, et cujus Christi? Nonne Dei hominis? et quid efficiens? nonne divina dispensans? Pluris ergo est, ut nulli est dubium, imago Christi Episcopus dispensans divina, quam Deitatis Vicarius, vel Imago Rex dispensans humana. As if God himself, whose Image and Vicar a King is, were only and principally employed about human affairs, not divine: Now if God himself doth most of all, in the very first place mind, intend, command, promote his own worship, service, glory, divine things, and the salvation of men's souls; then certainly Kings, who are his Image, Vicars, must do so too, or else they were neither his Image, nor Vicars, but most unlike unto him: Wherefore God called David from the Sheepfold to the Throne for this very end, To feed Jacob his people, and Israel his inheritance; as well as Peter or Bishops to feed his sheep and flock; who thereupon fed them according to the integrity of his heart, especially with heavenly instructions, exhortations, prayers, precepts, Psalms; and guided them by the skillfulness of his hands, by setting up God's public worship, Ark, Temple, amongst them, as the premises evidence; to which St. Augustine here principally refers; and so Waldensis his evasion, conclusion is most absurd, and Wycliffe’s position orthodox.
The Bishops convened in the Council of Aphrick, (whereof St. Augustine was one) cap. 25. to 35. 42, 51, 59, 60. resolved, That the Emperors Honorius & Theodosius should be petitioned and requested by them 1. A Religiosis Imperatoribus postulandum, ut Reliquias Idolorum per omnem Aphricam jubeant penitus amputari, & templa eorum jubeant omni modo destrui. 2. A religiosissimis Imperatoribus postulandum, Petendum etiam, ut statuere dignentur, ut nullum ad testimonium dandum Ecclesiastica cujuslibet persona pulsatur. 3. Illud etiam petendum, ut quae contra praecepta divina convivia multis in locis exercentur, quae ab error Gentilium attracta sunt, &c. prohibeantur. 4. Necnon et illud petendum, ut spectacula Theatrorum caeterorum{que} lu • orum die Dominica, vel caeteris religions Christianae diebus celeberrimis amoveantur. 5. Et illud petendum est, ut statuere dignentur, ut si quis cujuslibet hominis Clericus Iudicio Episcoporum quocunque crimine fuerit damnatus, non liceat eum sive ab Ecclesiis quibus praefuit, sive a quolibet homine defensari, interposita poena damni, pecuniae atque honoris, quo nec aetatem, nec sexum excusandum esse praecipiant. 6. Et de his etiam petendum, ut si quis ex qualibet iudicra art ad Christianitatis gratiam venire voluit, ac liber ab illa macula permancre, non eum liceat, a quoquam iterum ad eadem exercenda reduci, vel cogi, 7. Ab Imperatoribus universis visum est postulandum, propter afflictionem pauperum, quor • m molestiis sine intermissione fatigatur Ecclesia, ut defensores eis adversus potentias divitum cum Episcoporum provisione delegentur. 8. Simul etiam petendum, ut illam legem quae a religiosae memory eorum Patre Theodosio, de auri Libris Decem in ordinatores, vel ordinatos Haereticos, seu etiam in possessores; (ubi eorum congregatio deprehenditur) promulgata est, ita deinceps confirmari praecipiant, ut in eos valeat, contra quos propter eorum insidi • s Catholici provoca •• contestatione a deposuerunt. Ut hoc saltem Terore Schismatica vel Haeretica pravitate desistant, qui Consideratione aeterni supplicii emendari corrigique dissimulant. 9. Petendum etiam, ut Lex quae Hereticis vel ex Donationibus, vel ex Testamentis aliquid capiendi vel relinquendi denegat facultatem; ab eorum quoque pietate hactenus repetatur, ut eis relinquendi vel sumendi jus adjuvat qui pertinancy furore caecati in Donatistarum error perseverare voluerint. Caeterum illis qui consideratione Unitatis et pacis se corrigere voluerint, absque Interdicto hujus Legis capiendae Hereditatis aditus pateat, si adhuc in Erroris Haeretico constitutis aliquid ante donationis vel hereditatis obvenit his sane exceptis qui lite pulsati, putaverunt ad Catholicam transeundum: quia de talibus credibile est, non metu caelestis Iudicii, potius quam terreni commodi aviditate, unitatem Catholicam praeoptasse. To obtain all which Petitions and Laws, this Council dispatched their particular Legates to these Pious Emperors, with these their joint requests; for most of which they published particular Laws, recorded in the Codes of Justinian and Theodosius.
Theodoret, Bishop of Cyprus informs us; Romanum Imperium (everso Macedonico) orbis terrarum claves tenet (not St. Peter, or the Pope.) Romanum Imperium non periisse cum Salvatoris ortu; siquidem Augusto regnante, Dominus in lucem editus est; secundus quidem ill regnavit. Omnes autem, (ut ita dixerim) homines suae ditionis subiunxit, omnemque terrarum orbem (ut evangelii testantur) descripsit, tributumque imperavit. Regnum igitur Romanorum, quod illo obtinent viguit, usque adhuc permansit. Therefore the Pope and Romish Prelates were then all subject to, not paramount the Emperor, as he resolves in his Interpretatio in Epist. ad Romanos, c. 13. Omnis anima potestatibus sublimioribus subdita sit; Sibi est Sacerdos aliquis, sive Antistes, sive monasticam vitam professus, iis cedat quibus sunt mandati Magistratus. Clarum est autem si cum pietat • ; non autem si Dei praeceptis repugnent. Magistratibus parere praecipitur. Potestates enim à Dei providentia a • pendent. Ipse enim communis ordinis cura • gerens, efficit, ut hi quidem imperarent, illi vero parerent, veluti quoàdam fraenum iis qui se unjust gerunt, Magistratuum timorem incutiens. Porro autem sciendum est, quod et Magistratum gerere, eique parere a divina providentia pendere: for the ends mentioned by the Apostle. And in his Expositio in 1 Tim. 2. & Tit. 3. 1. He presseth praying for Heathen and wicked Kings, Magistrates, that they may become Christians; and obedience to all their lawful commands by all sorts of Christians.
St. Cyril, the famous Bishop of Alexandria, begins his Book (ad Theodosium Regem pientissimum, Devota in Dominum nostrum Jesum Christum fide) thus, A Deo, cujus est summa Celsitudo, Vobis, Christianissimi Reges, humanae claritudinis fastigium, incomparabilibus excellentiis prae omnibus aliis exsurgens et exaltatum, eximiaque & excelsa sors sunt data, dignus nimirum super terram honor. Etenim illi quidem omni genu flectunt, thronique & Principatus, dominationesque ac potestates servam submittunt cervicem, & decentibus illum semper colentes glorificationibus, plenum esse dicunt coelum & terram gloria ejus. Viderit autem quis et in vestra Serenitate decorum et evidentem tam illustris et omnium summae Nobilitatis Typum. Vos enim estis (not the Pope) et summorum dignitatum fontes, et supra omnem eminentiam, humanaeque felicitatis principium et origo. Et vestrae quidem Majestatis clementissimis nutibus, quicquid Regni soliis substractum est, ut vitam legitimam et admirabilem agat, gubernatur; at qui jugum non ferunt, facile a vestro robore victi, cadunt, &c. vel Regis genibus misericordiam quaerunt. Ea propter vobis mundum subjecit, &c. Tam pii et praeclari vestri Imperii summum praesidium est Dominus noster Jesus Christus. Nam, per iilum Reges regnant, & potentes scribunt justitiam. Distribuit autem prompte diligentibus se omnia quae laudabilia, & admirabilia, ac eximia. Ad haec quae dixi demonstranda, sufficiunt, vel ea quae vestrae Majestati donatae sunt, & adhuc danda, ut credimus. Quod autem gloriosa in Deum pietas Regus honoribus immobile sit fundamentum, etiam ex ipsa sancta divinaque Scriptura dicere attentabo; which there he doth: Therefore to advance Religion, piety, and God's glory, the immovable foundation and stability of kingdoms, is, and ought to be the principal part, care of Kings and their Kingly office, as he infers.
These most great and most religious Emperors, Theodosius and Valentinian in their Epistle to this St. Cyril, wherein they summoned him to the Council of Ephesus, confirm this truth. A pietate quae in Deum est, reipublicae nostrae constitutio pendet, et multa utrinque est cognatio, et societas. Cohaerent enim inter se, et altera alterius crescit incremento, ita ut vera religio justitiae studio, respublica vero ab utrisque adjuta, resplendeat. In regnum itaque a Deo constituti, et connexio pietatis ac prosperitatis subditorum existentes, societatem horum perpetuo indivulsam custodimus, ac providentia nostra pacem inter homines procurantes, hactenus quidem reipublicae augendae ministramus: per omnia vero subditis, ut ita dicamus servientes, ut pie vivant et conversentur, sicut pios decet, adornamus, utriusque ut convenit, curam gerentes. Neque enim fieri potest ut alteri students, non similiter ut alterius curam geramus. Prae caeteris in hoc incumbimus, ut Ecclesiasticus status, et qui Deum deceat et nostris temporibus conveniat, firmus permaneat, tranquillitatem{que} ex omnium consensu retineat, sitque per Ecclesiasticarum rerum pacem quietus, et pia religio servetur irreprehensibilis; eorumque vita qui ad clericatum et magnum Sacerdotium delecti sunt, ab omni sit culpa libera. Cum autem ista intelligeremus cum per dilectionem erga Deum, tum per animum, veritatis amantem in iis qui pii sunt, obtinere posse jam quidem saepenumero eorum gratia quae commodum inciderunt Deo dilecttissimam omnium eorum qui ubique sunt sanctissimorum Episcoporum Synodum necessariam esse duximus, verum cunctatores per molestiam pietatis ipsorum improbitatem facti sumus. At urgens jam necessitatem cum Ecclesiasticarum tum publicarum disceptatio, et sum profuturam et irrecusabilem illam esse ostendit. Quapropter ne quae tam utilium rerum quaestionem concernunt, si negligantur in pejus dilabantur, id quod a temporum nostrorum est pietate alienum, curabit pietas tua ut post imminens sanctum Pascha volente Deo, circa Pentecostes diem ad Ephesiorum Asiae Civitatem adveniat; et paucos, et quos probaverit ex Provincia sibi subjecta sanctissimos Episcopos, ad eandem Civitatem convenire faciat, ut nec qui sanctissimis Provinciae tuae Ecclesiis sufficiant nec qui concilio sint accomodi, desint. Sunt, enim Exemplaria a nostra Majestate de praedicta sanctissima Synodo Dilectis per Vniversas Metropolcis Episcopis, scripta, ut hoc facto, et perturbatio quae ex controversies istis, accidit, secundum Ecclesiasticos Canones dissolvatur, et quae indecenter committuntur corrigantur, sitque et pietati erga Deum, et publicis rebus commoda firmitudo; nec aliquid quacunque in re ante Sanctissimam Synadum, et futuram illius communem sententiam, a quoquam seperatim innovetur. Et persuasi quidem sumus unumquemque Deo Dilectissimorum Sacerdotum ubi resciverint, cum Ecclesiasticarum; tum Publicarum rerum gratia hac nostra Sanctione percitum, ad Sanctissimam Synodum diligenti studio properanter accursurum, & rebus ita necessariis atque ad beneplacitum Dei pertinentibus pro viribus consulturum. Nos autem multam harum rerum curam gerentes neminem desiderari leviter patiemur, nec ullam sive apud Deum, sive apud Nos excusationem habebit, si quisquam non confestim ad praedictum tempus loco determinato sedulus comparuerit: Quisquis enim ad Sacerdotalem vocatus Synodum non prompte accurrit, esse se Conscientia non bona Declarat. Deus te multo tempore custodiat Pater Sanctissime ac Religiosissime. A most pregnant Testimony, that Emperors have, and ought to have a principal care of Religion, to preserve its purity, suppress all Heresy contrary thereunto; to convene Synods when there is occasion, to enjoin all Bishops to resort to them, and to examine, ratify their Votes when approved by their Edicts; all which the Epistles written to these Emperors from the Bishops assembled in this Synod will more fully demonstrate.
The famous General Council of Ephesus, thus summoned by the most Religious Emperors Theodosius and Valentinian, to suppress the Heresy of Nestorius, then infesting the Church, writ several Epistles to them, wherein they render them an account of all their proceedings therein, clear the scandalous reports raised of them, extol those Emperors Zeal and Piety for Defense of Religion, desire their Confirmation of their Votes, Suppression of Heresies, heretics, and pour out prayers for, and Petitions to them. The Titles of their Epistles to them are: Pientissimis, Religiosissimis, ac Deo dilectissimis Theodosio & Valentiniano Victoribus, triumphatoribus ac semper Augustis, Sancta Synodus per gratiam Dei, et Dominationis vestrae nutum, Ephesi congregata. The 1. Epistle to them begins thus, Jam inde à progenitoribus pietas vestra Christi amantes ac pientissimi Reges rectam est consecuta fidem, et hanc quotidie evehit multum{que} curarum veritatis impendit dogmatibus. Quorum gratia cum perturbatio non solum in magna illa Civitate, sed & in universo terrarum orbe per ea dogmata fieret quae a Nestorio sunt praedicata, de Sanctorum Patrum, sanctorumque Apostolorum & Evangelistarum tradition, non contempsit vestra Dominatio perturbatas Ecclesias, et adulterata fidei ac verae pietatis dogmata; sed ex universo orbe pietas vestra Metropolitanos pientissimos, et aliorum quoque quarundam Civitatum Episcopos congregari jussit, sufficiens ad eam rem temporis determinato spacio. After which they render them an Account of their proceedings in the Synod. Among other things they relate, Commentaries actorum, authoritatis gratia, pientissimos pietatis vestrae literas praemiserunt; post quas fidei expositionem subiecimus, proposita primum ea quae a sanctis est • radita Apostolis; deinde et ea quae per sanctos trecentos decem et octo Patres Niceae quondam a beatae memory Constantino congregatos, est facta expositio: cujus fidem dominatio vestra illustriorem reddidit. And concludes it thus; Oramus autem vestram Dominationem ut universam ipsius (Nestoris) doctrinam et sanctis Ecclesis tolli, et libres ejus ubicunque inventi fuerint, igni tradi jubeat, quibus gratiam Dei, qui benevolentiae gratia homo factus est, reprobare conatur. Quod si quis sancita vestra contempserit, denuncietur illi, timendam ipsi esse dominationis vestrae indignationem: not their Anathema.
They thus begin their Fourth Epistle: Dominatio quidem vestra ad confirmandam pietatem sanctae Synodo diligentiorem dogmatum examinationem facere praecepit, quam et fecimus, veteri Patrum, imo et sanctorum Apostolorum et Evangelistarum, et trecentorum decem et octo qui Niceae congregati fuerunt, traditioni obtemperantes, quam et concorditer interpretati sumus, et animo uno vestrae pietati manifestam in Commentaries actorum exhibuimus, et in quibus et Nestorium diversa sentire depraehensum deposuimus. After which they inform the Emperors of Candidianus his favoring Nestorius, and indirect proceedings in the Council (of which the Emperors made him President) desiring the Emperors to send for him, and what Bishops they pleased, qui res gestas coram vestra sancta pietate, tueantur. In the beginning of their 5. Epistle, they write: Quae sanctae sunt Synodo a dominatione vestra mandata, ad competentem deducta sunt effectum, id quod pietati vestrae notum fecimus: Relating the particulars at large, they conclude & pray, Quae a sancta aecumenica Synodo ad pietatis subsidium contra Nestorium, et impium illus scripta sunt dogma, suum habere robur, per pietatis vestrae nutum et assensum confirmata. Their 6. Epistle to them thus begins. Deus ill omnium Christi amantes Imperatores, qui curam vestram ac diligentiam quam pietati impenditis gratam ac acceptam habet, etiam Episcoporum qui per occidentem sunt animos zelo, ad vindicandum Christum, contumelia affectum excitavit, &c. And thus concludes, Quoniam itaque causa haec finem consecuta est, cum Dominationi vestrae optatum, tum Ecclesiis omnibus securissimum, & qui fidei suam adferat similitudinem, Pietatem vestram oramus, ut jam nos, alios paupertate obrutos, alios morbis detentos, alios seniogravatos, et peregrinationem hanc amplius ferre non valentes, ita ut et aliqui ex nobis Episcopy et Clerici jam sint mortui, ab hac cura, et perigrinatione liberet, ut ista sedata sollicitudine, magnae Civitatis Ecclesiae curam geramus. Supplicamus etiam ut ad eos, qui singulis sint locis, literas comminatorias mittat, ne denuo alia suscitetur Ecclesiis molessia, ac perturbatio sanctissimis Episcopis in ipsorum regionibus oriatur. Etenim facta jam pietatis declaratione & Universo Orbe consonum de illa sententiam ferente, paucis demptis, Nestorii amicitiam pietate praeferentibus gratiam hanc haud immeritam, petimus, dominationi vestrae supplicantes, ut nos cura ista deinceps liberet, ut ordinationi futuri Episcopy incumbamus, et in fide jam et Pietate confirmata nos Oblectemus, purasque ac synceras pro dominatione vestra Preces omnium Domino Christo destinemus.
Their 8. Epistle to them is thus prefaced. Regia quidem vestra et Christi amans Majestas, Pientissimi Reges, a pueris Zelum circa fidem et Canones declaravit, cujus etiam gratia, Orbis Episcopos ad Ephesiorum Civitatem concurrere pia Sanctione praecepit, verum literae Serenitatis vestrae jam nobis per magnificentissimum et Gloriosissimum Comitem Johannem sectae, haud modicam attulere perturbationem, innuentes imposturam quandam et mendacium pro veracibus quosdam vestris auribus objecisse, &c. And thus they conclude it; Sublimitati vestrae supplicamus, ut a sancta Synodo, quos dominatio vestra probaverit vocentur, ut coram regia vestra, et Christi amans Majestas de omnibus certius instruatur. Their 9. Epistle hath this Exordium, and Progress: Non est quidem Dominatio vestra passa rectam fidem quasi cuniculis quibusdam suffodi per Nestorii doctrinam, &c. Ob hanc causam, Vniversi ad pietatis vestrae dominationem confugimus supplicantes, ut quae contra Nestorium et illi consentientes sunt gesta, robut suum habeant; quae vero ab illis, qui Nestorium vindicant, eo quod cum illo sentiunt, contra Synodi nostrae Duces illegitime facta sunt, inefficacia et irrita maneant, ut neque convenienter, neque canonice, sed contra eos qui de nullo sunt delicto convicti, sola ulciscendi libidine ab illis sunt gesta, qui contra sanctam Synodum cum Nestorio sentiunt. All depending upon their Imperial Edicts, Orders, Ratifications.
St. Cyril and Memnon begin their Book against Nestorius presented to this Council, in this manner. Divum Imperatorum decretum, et nos et vestram Sanctitatem in Ephesiorum Metropoli convenire jussit, ut et rectam Apostolicae fidei determinationem communi sententia confirmemus, et haeresim a Nestoro recens inductam probemus.
These Emperors commanded all the Bishops summoned to appear in this Council, not to depart thence til all things were concluded: And because the Bishops there assembled were incensed against each other, each of them endeavoring to maintain his opinion, party by indirect means, the Emperors declared all things thus obtained to be nulled, & sent his Secretary of State, & some of his own Palace, together with the most famous Earl Candidianus, to this Council to preside therein, & see they acted nothing but what they by their Letters enjoined them, & not to depart thence: as this clause in the Emperors Letters to the Council evidenceth. Et obeam causam quisquam e nostro palatio, una cum preclarissimo Comite Candidiano missus fuerit, qui quaegesta sunt, secundum nostram jussionem cognoscat, et quae sunt inconvenientia prohibeat, ne{que} abscedat quisquam congregatorum Episcoporum ab Ephesiorum Civitate, neque ad Majestatis nostrae veniat exercitum, nec in Patriam suam revertatur, ita ut ista nemini, quacunque spe ducto, transgredi liceat. Sufficiant quidem istae literae ad denunciandum vestrae pietati, ne quid aliud praeter nostram jussionem iis quae facta sunt adjiciatis. Sciat tamen Sanctitas vestra, etiam illustrissimis provinciarum primoribus esse scriptum, ut neminem prorsus sine nostra jussione in patriam ac civitatem suam reversum recipi sinant. Oportet enim, ut omnia primum jurta id quod Deo placiturum est, sine contentione et cum veritate examinata, tum demum a nostra pietate corroborentur; neque enim Majestas nostra hominum jam aliquorum, neque sanctissimi ac pientissimi Nestorii, neque cujusquam alterius, sed ipsius Doctrinae ac veritatis curam gerit.
Finally, these Emperors made their chief Secretary of State, and privy Counselor Register in this Synod; in their Epistles to the Bishops in this Council, express their great care of Religion; and towards the cloze thereof, sent the most glorious John, Count of Sacred Things, to know what they had done concerning the Faith, that they might do what he should deem profitable for that end.
Celestino, Ruffo, Augustiniano, & reliquis religiosissimis Episcopis: Quantum zeli circa pietatem, et progenitorum nostrorum fidem ostenderimus, multis quidem (ut arbitramur) praecedentibus Judiciis perspicue declaratum est: non minus autem illud et in eo, quod Synodum vestram nuper convocavimus, Universo Orbi manifestatum esse credimus, &c. Sciat etiam Sanctitas vestra, quod praeclarissimum et Gloriosissimum Johannem Comitem Sacrorum ob eam causam misimus, ut ubi ill pietatis vestrae circa fidem scopum cognoverit, quae ipsi videbuntur utilia faciatis.
By all which passages of this famous General Council, the Emperors Supreme Ecclesiastical Jurisdiction, Judicature, care of the true Faith and Religion is most fully and clearly demonstrated beyond contradiction. Pope Coelestine himself was summoned to it, and excused his absence, but did not substitute St. Cyril to supply his place therein, as some Romanists fable.
The Oriental Bishops assembled in this Council favoring Arius and Nestorius, by faction opposed Cyril and Memnon, making a Relation of their proceedings therein to Callimot King of Persia, (who commanded the Bishops under him to appear at this Council) to incense him against them, thus praying his assistance against their actings. Pietas vestra, quae benefaciendo orbi et Ecclesiis Dei clarescit, jussit nos in Ephesio congregari, ita ut inde lucrum et pa • Ecclesiae accresceret, non ut omnia confusion et deordinatione implerentur; et haec vestrae Majestatis edicta aperte et manifest piam vestram et pacificam pro Ecclesiis Dei indicabant mentem. Atqui Cyrillus Alexandrinus, ad perniciem Ecclesiarum (ut videtur) & natus & educatus, assumpto cooperatore Memnonis Ephesiorum audacia; primum quidem placidum et pium vestrum edictum transgressus est, per omnia se illi non subditum declarans. Nam cum vestra Majestas praeceperit, de fide diligens examen et inquisitionem haberi, &c. assumpta sibi authoritate propria, neque a Canonibus, neque vestris edictis sibi concessa, convertit ad omne deordinationis, et iniquitatis genus, &c. Proinde obsecramus et oramus, ut vestra Majestas quamprimum religioni quae impugnatur subsidium ferat, et celerem correctionem imponat illorum insaniae et tyrannidi, quae quasi turbo ad Haereticam perfidiam audaciores corripit. Iustum enim est, ut vestra pietas, Persidis et earum quae inter Barbaros sunt, Ecclesiarum curam gerens, Ecclesias etiam quae sub Romanorum principatu turbantur, non despiciat. The Orthodox Bishops on the contrary, writ for the restitution, vindication of St. Cyril and Memnon to these Emperors; Supplicamus igitur Regiae vestrae Deo{que} dicatae Majestati, ut sanctissimos et Deo dilectissimos Episcopos Cyrillum & Memnonem Sanctae Synodo restituatis, nequaquam a Canonibus condemnatos, &c. et ut patrocinium orthodoxae fidei, quam hactenus et semper custodire sategistis. So that both the Orthodox and Heretical Bishops in this Council acknowledged this Supreme Ecclesiastical Jurisdiction (by all these passages,) to be in the Emperors and Kings, not them.
In the year 433. Pope Sixtus the 3d. was accused to the Emperor Valentinian, for defiling Chrysogonia, a consecrated Virgin, by one Bassus a Presbyter; who thereupon commanded a Synod to be summoned to examine the accusation; where this Pope appearing, cum coram Synodo 56. Presbyterorum, causam dixissset, cum magna examinatione (in the presence of Valentinian) judicio Synodico purgatus est, et condemnatus Bassus a Synodo; Bassus Valentiniani jussu in exilium pulsus est. Lo here this Pope himself is 1. accused to the Emperor for Ecclesiastical offenses by a Priest, as the Supreme Ecclesiastical Judge. 2. The Emperor causeth a Synod to be summoned to hear and examine the cause; which he refers unto them. 3ly. This Pope thereupon appears before this Synod, and in the Emperors presence pleads his cause, purgeth himself, and is acquitted by their Sentence. 4ly. His accuser is condemned and banished by the Emperor, who approved their Sentence. I find in Surius De purgatione Sixti Papae 3. this Narrative, That when the business was fully examined in the Synod, Levavit se Augustus, ac dedit in arbitrio Sexti Episcopy, judicare judicium suum: Et discesserunt cum Augusto omnes. An Argument of his Supreme Judicature even in Synods. There is extant a Letter of this Popes in Gratian, directed Omnibus Episcopis, requiring an account of this difference, and the proceedings therein: to whom he returned this answer. Mandastis ut scriberem, &c. Scitote me criminari a quodam Basso, & unjust me prosequi: quod audiens Valentinianus Augustus, nostra (instead of sua) authoritate Synodum congregari jussit, et facto Concilio cum magna examinatione, satisfaciens omnibus, licet evadere aliter satis potuissemus, suspicionem tamen fugiens, coram omnibus me purgavi, scilicet a suspicione et aemulatione me liberans. Sed non aliis qui noluerint, aut sponte hoc non eligerint, faciendi formam dans. On which Bartholmeus Buxiensis, and Dr. Thierry, to extenuate the matter, and exempt Popes from all Judicatures, make this Gloss. Valentinianus Synodum congregavit, in qua Papa sponte se purgavit, non dans formam caeteris successoribus suis sic se purgandi si noluerint. Mandastis, Mandat his minor majori, nam praecarium verbum est. Potuissem (aliter evadere) Quia Papa a nulo potest judicari, nec etiam ab universali Concilio, preterquam in heresy. But whether these proceedings and Historians do not directly contradict this Gloss, and Popes extenuation of his trial; let all men judge: Finally, these very Glossers propound this question, Nunquid Papa potest Imperatori potestatem dare, ut deponeret ipsum? Resolving it affirmatively. Sic, in Haeresi: & de consensu Cardinaliam, imo in omnibus se potest subiicere se: And if the Pope himself may give the Emperor such a power; why may not the Emperor exercise it without his gift, by his inherent Imperial Jurisdiction, as God's Supreme Vicegerent upon earth, as here he did, especially in case of heresy, into which some Popes have fallen. It is storied, that Pope Liberius was summoned to come from Rome, and appear at Constantinople before the Emperor Constantius for defending Athanasius, condemned and excommunicated by the Council of Tyre, and the whole world; who thereupon appearing accordingly, after a large discourse; Liberius refusing to renounce his communion and justifying Athanasius his cause, was by the Emperors sentence, banished to Berea in Thrace, after three days respite given him to advise, Whether he would subscribe against his communion, and so return to Rome, or go into exile? In this conference he used these expressions to the Emperor; Judicia quidem Ecclesiastica, O Imperator, summa cum aequitate fieri debent. Quapropter si tuae Clementiae ita visum sit, Iudicium haberiiubeto, &c. Then speaking for the Orthodox Bishops that were deprived; he added. Quapropter, si placet, iube Episcopos ad proprias sedes restitui: (though deprived by the Arian Bishops in three Councils) hereby acknowledging the Supreme Ecclesiastical Judicature, and power of depriving, restoring Bishops for matters of Faith, to be in the Emperor. Liberius after two years exile (upon the Petition of the Roman Matrons to this Emperor) was restored to his See of Rome, which Felix