An ansvvere to a treatise vvritten by Dr. Carier, by way of a letter to his Maiestie vvherein he layeth downe sundry politike considerations; by which hee pretendeth himselfe was moued, and endeuoureth to moue others to be reconciled to the Church of Rome, and imbrace that religion, which he calleth catholike. By George Hakewil, Doctour of Diuinity, and chapleine to the Prince his Highnesse.

G. H.

34.

Hauing passed your supposed remoouall of all opposition both in doctrine and State, thereby to make a readier way to your imaginary reconciliation, you now come to an ende∣uour of clearing such obiections, as you conceiued would offer themselues; whereof the first is, that the religion established, (which you call schisme) serues to increase his Maiesties authori∣tie and wealth, and therefore it cannot stand with his honour to fur∣ther the vnity of the Church of CHRIST: Indeed it must be con∣fessed, and cannot bee denied, that the religion established, yeelds his Maiestie the authority due vnto him, which is more then the Romish yeelds to the Soueraigne Princes of her pro∣fession, and yet no more then CHRIST and his Apostles in practise yeelded, and in precept command: And yet withall it cannot be denied, but some of his Maiesties ancestours, partly through the insensible incrochment of some ambitious Popes, and partly through the neglect of some weake kings, did part indeed with some of their authority, to bestow it vpon that Church, to which you intitle Christ: yet that they reserued to themselues a power euen in Ecclesiasticall causes, I haue alrea∣dy made sufficiently to appeare in mine answere to the 16▪ se∣ction of the first chapter, and in diuers other places; to which I wil presume to adde that, which his Maiesty hath published to the world touching this very point in his Premonition to all Christian Princes and States.

[My Predecessors (ye see) of this kingdome, euen when the Popes triumphed in their greatnesse, spared not to punish any of their Subiects that would preferre the Popes obedi∣ence to theirs, euen in Church matters, so farre were they then from acknowledging the Pope their temporall Superi∣our, or yet from doubting that their owne Church men were not their Subiects. And now I will close vp all these exam∣ples with an Acte of Parliament in King Richard the II. his time, whereby it was prohibited that none should procure •• benefice from Rome, vnder paine to be put out of the kings protection. And thus may ye see that what those kings succes∣siuely one to another by foure generations haue acted in pri∣uate, the same was also maintained by a publike law. By these few examples now I hope I haue sufficiently cleared my selfe from the imputation, that any ambition or desire of no∣uelty in me should haue stirred mee, either to robbe the Pope of any thing due vnto him, or to assume vnto my selfe any farther authority, then that which other Christian Empe∣rours and kings through the world, and my owne Predeces∣sours of England in especiall haue long agone maintained. Neither is it enough to say a•• Parsons doth in his answere to the Lord Cooke: that farre more kings of this Countrey haue giuen many more examples of acknowledging, or not resist∣ing the Popes vsurped authority; some perchance lacking the occasion, and some the ability of resisting them: for euen by the ciuill Law in the case of a violent intrusion, and long wrongfull possession against me, it is enough if I proue that I haue made lawful interruption vpon conuenient occasions.] Hitherto his Maiesty. And I cannot but wonder what M^r. Do∣ctour meant, (if he had read it,) not to take any notice of it, or if he reade it not, how he durst presume thus to write to his Maiesty, without so much as the reading of his writings: From whence we may gather, that what Henry the VIII▪ acted

in that regard, was but a manifestation of the intents and de∣sires of his predecessors, which they durst not fully expresse, and what they enacted, a preparatiue to the roundnesse of his proceedings.

Besides I see not, but if his Maiesties predecessors granted that to his Holinesse, which was indiuidually annexed to the Crowne, as being a speciall branch of their prerogatiue Royall, his Maiestie stands none otherwise bound to main∣taine that graunt, then they held themselues obliged to make that good, which King Iohn had yeelded vnto him, and if they did part with their authoritie (as your selfe speake) then was it their owne before they parted with it, and not the Bi∣shops of Rome, (as your Romane Catholikes would haue it) by Diuine right: and consequently beeing their owne, as they vpon occasion best knowen to themselues, conferred it: so vp∣on a contrary occasion (I see no reason, but) either themselues or their successours might as lawfully resume it: But the trueth is, that it was not giuen by them, but stollen by the Bishop of Rome, and by him held vnder colour of prescrip∣tion, yet your selfe by discourse of reas••n, and force of trueth are driuen to confesse, that our bodies and goods are at his Ma∣iesties command, either forgetting 〈◊〉〈◊〉 whom you wrote, or not remembring, or it may bee so much as knowing what the Church of Rome (whose defence you vndertake) defends touching the1 exemption, aswell of the bodies, as the goods of Churchmen from the iurisdiction of the secular, though Supreame power: and how his Maiestie in diuers parts of his writings, hath most sufficiently prooued the nouelty of this doctrine: so that what you write herein can bee imputed to none other but to grosse flattery, or palpable ignorance: flattery of his Maiestie, in that which he truely holds, or igno∣rance of that which is falsely held by the Church of Rome; but like a shrewd Cow that hath yeelded a good meale o•• milke, and then ouerthrowes it with a spurne of her foote; so hauing subiected our bodies and goods to his Maiesties commaund, you ex∣empt our soules from his charge, but by way of protection in Ca∣tholike Religion, as if you meant purposely to crosse that of the

Apostle, [Let euery soule be subiect to the higher powers:] But I would ••aine d••maund if his Maiestie should not pro∣tect vs in that Religion which you call Catholike, whether our bodies and goods shall then bee at his commaund? Surely if his Holinesse (whom you cannot but vnderstand by those that supplie Christs place, in ijs quaesunt iuris diuini, and to whom you would haue vs subordinate,) haue the command of our soules, and his Maiestie onely of our bodies, the later may command what hee list: but men will execute his commands no farther then the former will be pleased to giue leaue, whereof we haue had often and fresh experience, aswel in the Bulls of Pius Quin∣tus, and in the Breu••s of Paulus Quintus: and in trueth •• can∣not but commend his wit, though not his honestie, that hee intitleth himselfe vnto, and interesteth himselfe in the more actiue and noble part, the bodie without the soule being as the shales without the kernell, or the scabberd without the sword.

Those Kings that out of their Regall authoritie purged the Church of corruptions, and reformed the abuses thereof, brought the Arke to her resting place, dedicated the Tem∣ple, and consecrated it with prayers, proclaimed fastes, cau∣sed the booke of the Lawe new found to bee read to the people, renewed he Couenant betweene God and his peo∣ple, bruised the brasen Serpent in pieces, which was set vp by the expresse commandement of God, and was a figure of Christ, destroyed all Idols and false Gods, make a pub∣lique reforma••ion by a Commission of Secular men and Priests mixed for that purpose, deposed the high Priest, and set vp another in his place, they that lawfully called Generall Councils, for the suppressing of heresies, as2 Constantine did the Nicene,3 Theodosius the elder, the first at Constantinople, 4 Theodosius the yonger, the Ephesin,5 Valentinian & Martian the Chalcedonian; they that made Lawes for the ordering of Church-men and Church-matters, as6 Iustinian and Charle∣maine, cannot in the iu••gement of any indifferent man be said, to haue no charge of the soules of such a•• are committed to their charge, but onely by way of protection.

Neither doeth it follow that his Maiestie in taking the charge of soules vpon him, according to the qualitie of his of∣fice, and Gods appointment, whose officer hee is, should therfore be himself a Priest, or be the author of his owne Religion, as you would maliciously inferre, from the custom of the hea∣then Emperors, no more then the Kings of Israel, or the Empe∣rors of the Christian Primitiue Church were Priests, or authors of that religion, which by diuine ordinance they tooke care of, aswell in the Priest, as in the people, aswell in confirming and countenancing what was in order, as in censuring and restoring what was amisse: neither was it in the time of the law of na∣ture held vnlawfull, that both the Regall and the Ecclesia∣sticall, the princely and the priestly power should reside to∣gether in one person, during which Law wee haue not ma∣ny examples of Kings that gouerned a people, where the Church of God was planted: there is onely mention to my re∣membrance of Melchisedecke King of Salem, and of him it is sayd withall, that hee was a Priest of the most High God; so that in his person these two offices, the principalitie and the Priesthood, were ioyned; both which followed the prero∣gatiue of the birth-right: and to this double dignity was an∣swerable a double portion: the like do we reade of Anias, that he was Rex idem hominū, Poebi{que} Sacerdos; and it was the speach of7 Diogenes the Pythagorean, that [to make a compleat King, hee had need bee a Captaine, a Iudge, and a Priest,] of which two of these were ioyned in Ely and Samuel, and the other two in Moses. The name of Presbyter Iohn seemes to import that they haue beene, or should bee Priests, and at this day the Kings of8 Malabar in the East Indies are all of them Bramenes, that is, Priests: whereby it appeares that the Office of a King, and a Priest are not incompatible in the same person: but as they are not incompatible; so neither among the Heathen was the Priest-hood essentially annexed to the Regall power (as M. Do∣ctor affirmeth)9 Romulus indeed ioyned them, but Numa dis∣ioyned them, and Augustus againe reioyned them, aswell for the safetie, as the honour of the Emperour; yet not so, but that they might, and afterwards did fall asunder. Indeede the Bi∣shop

of Rome, now as he succeedes those Emperours in place; so doth he in that chalenge, assuming to himselfe, (but in ano∣ther sense then hee spake it, whose Successour hee pretends himselfe) Regale Sacerdotium, a royall Priest-hood. And being Christs Vicar, he cannot for shame take to himselfe the title of Emperour or King, but a power aboue them all, as you truely tell vs CHRIST had: but to none other purpose (as I conceaue) but from him, to deriue it to his Vicar, he being not only that Spi∣rituall man, who iudgeth all things, himselfe being iudged of none, (by which hee is inabled to depose10 Princes) but a Spirituall Prince himselfe, which is the most fauourable construction that possibly can be giuen of those words,11 Hunc vnum super omnes Gentes, & omnia regna, principem constituit, where Christ, (vnto whom all power was giuen both in heauen and earth,) is made to make the Bishop of Rome, his Vicar, the Soueraigne Lord, and graund Commander of all the Nations and King∣domes in the world, applying that, as properly meant of him∣selfe, which was figuratiuely spoken to the Prophet, [ast; I haue this day set thee ouer the nations, and ouer the Kingdomes, to roote out, to pull downe, to destroy, to ouerthrow, to build, and to plant] but in that hee makes himselfe a Prince, he goes beyond euen the literall Commission of the Prophet.

The vse hath beene that the Christian Emperours at their Coronation,12 should administer to the Pope in place of Sub∣deacon, should put on a Surplis, & be admitted as Canonicks, not onely of S. Peters Church in Rome, but of S^t. Iohn Late∣rane, which argues their acknowledgement of some Ecclesia∣sticall power, to haue beene in them: Nay Maximilian the first, a Catholike Emperour, went so farre as to attempt the 13 vniting of the Papacie to the Empire: The Pope neuer yet at∣tempted so much in open shew, and plaine termes; but hath effected no lesse, nay more, indeede, and in trueth, in making the Papacie the Substantiue, and the Empire the Adiectiue: But among Christians, (saith our D^r.) the Spirituall and Tempo∣rall authoritie haue two beginnings, as if hee who gaue his Apo∣stles Commission to preach the Gospel, did not also pro∣claime in the eight of the Prouerbes [ By me Kings reigne] it is

there deliuered in the person of wisedome, by which no doubt is to be vnderstood the second person in Trinitie, the wisedome of the Father. It may be his meaning is, that the Spirituall au∣thority is from the good God, and the Temporall from the euill god, distinguishing as the Manicheans did: Or that the Spiri∣tuall is from God, and the Temporall from the people; or the Spirituall from Christ, and the Temporall from Antichrist: How∣soeuer from a double beginning he inferres a double Suprema∣cie, whereas to speake properly; that is onely Supreme which giues beginning, and not that which receiues, howbeit in themselues (since the institution of the Leuiticall Law) wee must confesse them distinct and independant, the Priest de∣pending on the Prince, in regard of externall coactiue iuris∣diction, but not of inward vocation, or outward ordination: Power of the keyes, of administring the Sacraments, of prea∣ching the Word, in himselfe hee hath not, and consequently cannot confer it vpon others, and therefore was Saul repro∣ued by Samuel for sacrificing a burnt offering, and Vzziah plagued with leprosie for burning incense in the Temple: Yet by special dispensation, Moses the Supreme ciuil14 Magistrate consecrated Aaron the high Priest, and is in regarde of pre∣heminence termed his god, and Iehoshaphat King of Iudah by his ordinary power gaue instructions, aswel to the Priests as to the Iudges, how to administer their seuerall charges, him∣selfe being as it were the head, and these two as his two eyes or armes. Indeed before the Kingdome was erected, I take the high Priest, and the chiefe Iudge among the Israelites, to haue bene as two heads, without any appeale either from each to other, or to any Superior: But when once they had a King, appeales lay to him from both. Thus did Saint Paul appeale from the high Priest of his owne Nation to Caesar though an Heathen Emperour, and from him was there no appeale at all: So that the Spirituall authoritie was then subordinate to the Temporall: but when once it began to interpose it selfe in Tem∣porall affaires, and within a while after to oppose it selfe against the Temporall power, it made a ready way to the destruction of both.

Notes

• Pag. 28. 29. 30. 31. 32.
• 1

  Ex••mpti•• Cle∣ricorum in rebus p••li••ici••, t••m quoad personas, tū quoad bona, introducta est iure human•• parit••r & diuino, Bel. l. de cle. cap. 28▪
• 2. Sam. 17. 6
• 1. Chron. ••3. 12.
• 2 Chr••n. 6.
• 2. King. 23. 2.
• 2. Ch••o. 20. 3.
• Nehem. 9. 38.
• 2. King. 18. 4.
• 2. Chron. 17. 8.
• 1. King. 2. 27.
• 2

  Socr. 1. 9.
• 3

  Theod. 1. 9.
• 4

  Theodoretus l••. 5 cap. 9.
• 5

  Euagri••••. lib. 1. cap. 2.
• 6

  Le•• Epist. 43.
• Gen. 14. 19.
• 7

  Apud Sto••. de regn••.
• See to this purpose, Aristot. pol. lib. 3. cap. 11.
• 8

  Ferdin. Lop••z. lib. 1. Hist. Iud. Cap. 14.
• 9

  Quia in Ciuita∣te bellicosa, plures Romuli quam Nu∣mae similes reges putabat fore, itu∣rosque ips••s ad bel∣la, ne sacra desere∣••entur, flaminē I••∣ui assiduum Sa∣cerdotem ••reauit Liu. lib. 1.
• 2. P••t. 2. 9.
• 1. Cor. 2. 15.
• 10

  Maynard. de priui. Eccl. art. 9.
• 11

  Bulla P•••• Quin.
• ast;

  Ier. 1. 10.
• 12

  See their book of Sacred Cere∣monies.
• 13

  Monit. Po••••••.
• Matth. 28. 18.
• 1. Sam. 13. 13.
• 2. Cro. 26. 19.
• Exod. 28.
• 14

  Without all contradiction the lesse is blessed of the greater, Heb. 7. 7.
• Exod. 4. 16.
• 2. Chron. 19.
• Deut. 17. 12.
• Acts 25. 11.