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Answ. 2 Chron. 8. 13. for so had David the man of God comman∣ded, the man of God is the Prophet of God, not the King of
Israel as King, 2 Chron. 29. 25. and hee set the Levites in the house of God with Cymba's and psalteries and ••arpes according to the comman∣dement of David, and of Gad the Kings Seer, and N••uh••n the Pro∣phet, for so was the commandement of the Lord by his Prophets; they may prove then God the Prophet is the head of the Church, and hath power to make Church-Lawes. But it is a great mistake. H••••••••iah, David, Solomon, commanded the people and the ••e∣vites to doe their duties according to Gods Word. Ergo, Kings may make Church-constitutions by a mixt power, it followeth in no so••••; wee deny not but the King may command in Gods worship, what is already of cleare and evident divine institution, but that hee may obtrude it, as a thing to bee observed, by all Church men, and urge it, as a constitution come from autho∣ritie, to b••e observed under the paine of ecclesiasticall censures, wee deny: now this formalists teach, that hee may command in the externall government, as a Church constitution to bee in his royall name executed, by Church men with Church censures, though the Church never heard of it before.
It is true that Jehoshaph ••t, 2 Chron. 19 8, 9, 10, 11. set of the Le∣vites and Priests, and the chiefe of the fathers of Israel, for the judgement of the Lord, and for controversies—and charged them, to doe in the feare of the Lord, v. 11. and behold Amariah the chie••e Priest (saith hee) is over you in all the matters of the Lord▪ and Zeba∣diah the sonne of Ismael, the ruler of the house of Judah, for all the Kings matters; also the Levites shall bee officers before you; deale c••••∣ra••iously, and the Lord shall bee with the good. Hence doth T••oker and other court parasites inferre, 1. That the King constituting Levites, and Priests in a Citie, must bee head of the Church, and 2. That Jehoshaph at having constitute two Vicars and D••puties under him, one in Church matters, to wit, Amariah, another in civill mat∣ters, to wit, Zebadiah, therefore hath the King a jurisdiction and headship in both Church and State.
Answer 1. The institution of Priests is one thing, and the calling of the persons to the Office another▪ the former was Gods due, who himselfe chused the tribe of Levi, and this the King did not. But it is another thing to constitute Priests and Levites, who were instituted and called of God, to serve in such a place at Jerusalem, rather then in any other place; this
is but to apply a person, who is jure divine, by Gods right in office, to such places and times. This is not a point of Eccle∣siastical jurisdiction, for placing and timing Preachers belong∣eth to the people calling them, and in the time of Apostasy, as this was, Jehoshaphat sent Levites to teach, and commanded them to do their duty; but that the High Priest is the Kings Deputy or Vicar, as if the King offered sacrifices to God, as the principall and Church head, or by the Ministry and ser∣vice of Amariah, as his instrument, deputy and servant, is most idly, and untruely spoken. Yet will I not use the argument of Be••anus the Jesuite, who saith, If Amariah was the Kings Vicar, then may the King by himselfe sacrifice, for what ever the Vi∣car o•• deputy may d••e, that may the person above him, who giveth him power, d••e without the Vicar. The Kings royall commandement is formally terminated upon the quality and manner of Ecclesi∣asticall acts, that they bee done according to Gods Law, ra∣ther then upon the acts according to their substance.
It * 1.1 is one thing for Ministers to Preach sound Doctrine, and administrate the Sacraments in obedience, and at the Kings commandement, which wee acknowledge a truth, and another thing for Ministers to Preach in the name and authority of royall Majesty, as having a calling from him: this latter is false: as the King may do an act of justice, at the direction of a Mi∣nister, commanding him in Gods name to execute judgement impartially: yet the King doth not an act of justice in the name and authority of the Church. And that is true which Be••anus saith, What the instrument doth, the principall cause may do, where the Vicar or Deputy, and the principall substi∣tut••r of the Vicar are both civill persons, or are both Ecclesi∣asticall persons, for in a large and unproper sense, the nurse is a sort of deputy under the nurse father, the Father may take care that the nurse give milke, and wholsom milke to his child, yet cannot the Father give milke himself. The King may take care, actu imperato, as one intending, in a Kingly way, that Christs body bee edifyed, that the Priests and Prophets feed with knowledge, the Church and sister of Christ, and so are the Priests under the King, and at his command to feed, and to feed with wholsome food the flocke, and in obedience to the
King all are to do their duty, and his care is universall over all, and his end universall. That which is the end of Pastors, Doctors, Elders, Deacons, Lawyers, Judges, &c. is, in an universall intention, the Kings end, even Gods honor, by p••••∣curing in a regall way, that all do their duty in keeping the two Tables of the Law, and so is hee the great politick wheel moving by his royall motions, all the under wheeles toward that same end: yet cannot the King without sinne, and being like a Bird wandring from her nest, do that which is properly Pastorall, so that the Office is not subordinate to him, but immediately from God, yet are the operations of the Office, and to Preach tali modo, diligently sound Doctrine subordinate to him, but in a generall and universall way, as hee is a kingly mover of all, to keep the two Tables of the Law. Neither did the King (as a 1.2 Suarez saith) one and the same way appoint both the High Priest and the civill Judge. And b 1.3 Cajetan saith, he decerneth the two chiefe heads of Church and Com∣mon-wealth, but hee appointed not both, for God appoin∣ted Amariah, to bee High Priest, and not the King, but here is nothing to prove the Kings headship.
Asa reformed the Church and renewed the Covenant; Ezekia•• reformed Religion also, and brake in peeces the Brazen Ser∣pent, and all these in the case of universall apostasie, and the corruption of the Priest-hood did reforme the Lords house, breake in peeces graven Images, but all this giveth to them no mixt Ecclesiasticall power of making Canons, of ordaining and depriving Pastors.
Whereas some object, That the care both of temporall good, and spirituall good, belongeth to the Magistrate, therefore, hee must have a power to make Church Laws. See c 1.4 Pareus. For his care cannot bee supreme, if hee must rule at the nod and beck of Church-men.
I Answer, the connexion is weak: hee who hath the care of both the temporall and spirituall good of the people, hee hath a nomothetick power to procure both these two goods, it fol∣loweth no way, for then might hee have a power in his own person to Preach, and administrate the Sacraments, this power procureth the spirituall good, but such as is the care, such is the power, the care is politick and civill, Ergo, the power to
procure the spirituall good, must bee politick and civill.
2. Neither is the King to do all at the nod and direction of the Priesthood, blindly and without examination. That is the blind doctrine of Papists, wee hold that hee hath a regall pow∣er to examine, if the Decrees of the Church bee just, Ortho∣dox, and tend to edification, For hee is the Minister of God, for good, and to take vengeance on evill doing. And there is no just obligation to sinne, hee is not obliged to punish with the sword, well-doing, but evill doing, and the Church can ob∣lige the Magistrate to do nothing, but that which in case there were no Church Law, and in case of the Churches erring, hee should doe.
2. They object, He to whom every soule is subject, he hath a pow∣er to make Church Laws, about all good: but all and every soule, with∣out exception of Apostles, or Church-men, is subject to the civill Ma∣gistrate. Ergo. The proposition is proved from the Law of relatives, for he to 〈◊〉〈◊〉 we are subject, he may give Lawes unto us, for our g••••d. See d 1.5 Pareus.
Answ. He to whom we are subject, may give any Lawes, or com∣mand any manner of way, for our good. I deny the proposition in that sense; for then he might in the Pulpit preach the Com∣mandements of God, for our good. He might give Laws un∣der the paine of excommunication. It is enough that he may give Laws by sanction and civill enacting of Church Laws, and pressing us by the power of the Sword, to doe our duty, for the attaining of a spirituall good. He to whom we are subject, he may give Laws, that is presse, in a coactive way, obedience to Laws, that is most true, but it proveth not a nomothetick power in the King.
3. They object, What ever agreeth to the Kingly power concern∣ing the good of Subjects, by the Law of Nations, that doth farre more agreeth Kings by the Law of God. For the Law of God doth not de∣sir 〈…〉〈…〉 ••e Law of Nations. But by the law of Nations, a care 〈◊〉〈◊〉 Religion belong th to the King, for Religion by the Law of nature is ind••••ed and brought in by the Law of Nations. As e 1.6 Cicero saith. And therefore to a Christian Kingly power, the care of Religion must be due.
Answer: we grant all, for a care in a civill and politick way belongeth to the Christian Prince, but a care by any meane what∣soever,
by Preaching, or by making Church Canons, is not hence proved by no light of nature, or Law of Nations, in an eccle∣siasticall care of Religion due to the Christian Prince, but one∣ly in a politick and civill way.
4. All beleevers, even private men, may judge of Religion, not one∣ly by a judgement of apprehension, but also of discretion, to try what * 1.7 Religion is true, and to be holden, and what is false, and to be reje∣cted. Ergo, farre more may the Christian Magistrate definitively judge of Religion, so he doe it by convenient meanes, such as are sound and holy Divines, and the rule of Gods word. The consequence is pro∣ved, because the faithfull Prince hath supreame power, which is n••∣mothetick, and a power to make Lawes.
Answer: it is true, all private beleevers may try the Spirits, whe∣ther they be of God or not: but hence we may as well conclude, therefore Princes may preach and administer the Sacraments, as therefore the Prince may define matters ecclesiasticall. For a eivill coactive power giveth to no man an ecclesiasticall power, except he be called thereunto, as Aaron was. 2. The meanes al∣leadged are the judgement of holy and pious Divines, and the word of God, but Moses whom they alleadge for a patterne of a civill ruler, who had a nomothetick power in Church mat∣ters, used not the advise of Divines, nor the rule of the written word, but as a Prophet immediately inspired of God, gave Lawes to Gods people, and prescribed a Law to Aaren, and to the Priest-hood. Now if rulers have such a power of defining Lawes, they neede not follow the rule of Gods word. But how shall they prove that Moses gave the Law to the people and the Priesthood, as a King, and not as the Prophet of God, inspi∣red immediately of God? For if Moses his Law came from the ordinary power of Kings, as it is such, then commeth Moses Law from a Spirit which may erre, for the ordinary Spirit to Kings, is not infallible, but with reverence to Kings, obnoxi∣ous to erring. God save our King.
5. It is a Princes part by office to defend Religion, and to banish false Religion, and to roote out blasphemies and heresies. Ergo, he ought * 1.8 to know and judge by his office of all these. But if he be to use the sword at the nodde onely of the Church, without knowledge or judgement, he is the executioner and lictor of the Church, not a civill Judge.
Answ. In a Church right constitute, we are to suppone, that the Lawes of Synods are necessary and edificative, and that the Magistrate is obliged by his office to adde his sanction to them not by an unfolded faith, and as blind; but he is to try them, not onely by the judgement of discretion, as a Christian, (for so all Christians are to try them) but also (saving the judge∣ment of some Learned) by a judiciall cognition, as he tryeth civill crimes, which he is to punish: but his judiciall cogniti∣on is onely in relation to his practise, as a Judge, to authorize these Lawes, with his coactive power, not to determine truth in an ecclesiasticall way, under the paine of Church censures. Neither doe I beleeve, that the Magistrate is not subordinate to the Kingdome of Christ, as mediator, but subordinate to God as Creator onely. Though some Divines teach, that there should have beene Kings and supreme Powers in the world, though man had never fallen in sinne, and a Saviour had never beene in the World, and so that Kings are warranted by the Law of nature, and Nations, and not by any Law evangelick and me∣diatory: yet we thinke with reverence, this argument not strong, for generation and creation and multiplication of mankind should have beene in the World, though never a sinner nor a Saviour thould have beene in the world, yet are creation, gene∣ration and multiplication of mankind, by our divines, Junius, Trekatius, Gomaras, Calvin, Beza, Melancthon, Polanus, Rollocus, and many others, and with warrant of the word of God, made meanes subordinate to the execution of the decree of pre∣de••tination to Glory, which decree is executed in Christ, as the meane and meritorious cause of salvation purchased in his blood. What heathen Magistrates as Magistrates know not Christ the Mediator; Ergo, they are not means subordinate to Christs Mediatory Kingdome. It followeth not. For by Christ the wisedome of God, Kings doe reigne, though many of them know him not. As they are created by Christ, as the se∣cond person of the Trinity, though they know not the second person of the Trinity. It is their sinne that they know him not.
2. It is objected. The Magistrate is not given to the Church under the New Testament, by the calling of Christ, as an exalted Saviour, as all the gifts instituted for the government of the mediatory King∣dome are instituted for that end, Ephes. 4. 11. but it is instituted by
God, as governer of the World, rewarding good and ill, Rom. 13. 1.
6. Answ. Neither is creation a gift of Christ as exalted me∣diator, therefore it is not a meane leading to the possession of that life purchased by the mediators bloud, it followeth not. For the Magistracy is a nurse-father of the redeemed spouse of Christ with the sincere milke of the word. I meane a formall meane procuring, by a coactive power, that the Church shall be fed, and it procureth not onely the Churches peace, which respecteth the second Table of the Law, but also godlinesse, which respecteth the first Table of the Law, 1 Tim. 2. 2. and Ephes. 4. 11. there be reckoned downe onely officers, which actibus elicitis, by formall elicit acts, procureth the intended end of Christs mediatory Kingdome. Not all the offices which procureth edification any way. Such as is in civill Governours, who are to see that the body of Christ be nourished, and grow in godlinesse, for that is an essentiall and specifick act of the Churches nurs-father.
3. It is objected. Magistracy compelleth men to the observance of Gods Law, Deut. 17. and doth not immediately, of it selfe, by spi∣rituall gifts of the evangell, produ••e its effects. But all the mediato∣ry Kingdome of Christ and the Government thereof, of its selfe and its owne nature, produceth the saving effects of the evangel••, by vertue of its institution, as faith, repentance, and salvation.
Answ. A Magistracy as a Magistracy, of it selfe concurreth, but in a coactive way, for producing of peace, honesty, and godlinesse, and serveth to edification: but I grant, not in such a spirituall way, as a Church-ministry, therefore it is not a meane subservient to the end of Christs mediatory Kingdome. It followeth not. It is not a spirituall meane. Ergo, it is not a meane. The consequence is null, and it is false, that all the meanes of Christs mediatory Kingdome are of their owne na∣ture spirituall, for that is to begge the question, for the Ma∣gistrate procureth that the Church be fed, he punisheth blas∣phemers, that others may feare, and so abstaine, and so be e∣dified, though the way be coactive, yet is it a way and meane appointed of God, as the nurse-father is a meane for the childs nourishing, though the nurse-breasts be a more subordinate meane, immediate meane.
4. It is objected. The Magistrate is not the Lords Ambassadour and minister in name of the Mediator Christ, as the Minister is, but it is extron ••call to the government of Christs Mediatory Kingdome, and 〈◊〉〈◊〉 helpe onely to those things, which concerne the exter∣nall man.
Answ. Hee who is called God, and so is the vicegerent of God, is Gods Ambassador politick commanding in Gods name, but in another way then a preaching Ambassador com∣mandeth: and though Christ as Mediator, may attaine to his end without the King, as many were edified in the Apostolick Church where the civill Magistrate contributed no helpe, and was rather an enemy to the kingdome of Christ, and so Magi∣stracy may bee called accidentall to Christs mediatory govern∣ment: but if this bee a good argument to prove that Magistra∣cie is not subordinate to Christs mediatory kingdome, then Oecumenicall and provinciall Synods consisting onely of Church men shall be no meanes subordinate to Christs king∣dome, because Christs kingdome may subsist in one Congregati∣on, without a provinciall assembly, and circumcision is no meane subordinate to that kingdome in the Jewish Church, be∣cause that mediatory kingdome substisted fortie yeeres in the Jewish Church in the Wildernesse without circumcision; yea and Apostles and Evangelists are no meanes subordinate to that kingdome, because Christs mediatory kingdome subsisteth now without these officers. 2. Neither is it true that magistracie conferreth no helpe to this kingdom, but in these things which concerne the externall man, for in a politick and coactive way, the Magistracy taketh care by commandements, that the Church bee fed with the pure Word of God; onely this proveth that magistracie, and Church ministery have two different objects, and the way of proceeding of these two states, the one carnall and with the sword, Joh. 18. 36. Rom. 13. 3, 4. the other spiritu∣all, to the manifestarion of the truth to the conscience, 2 Cor. 4. 1, 2. Psal. 110. 1. 2. Es••y 11. 4. Heb. 4. 12. which we grant to be true.
5. It is objected, Christ himselfe performed all the parts of his mediatory kingdome, and all the functions thereof, in his owne person, and by his disciples, while hee was on earth; but hee refused all civill Magistracy, and did inhibit his disciples thereof, because it is not con∣tained
under the administration of his mediatory office, as subordinate thereunto.
Answ. Christ refused magistracie, not because it is not sub∣ordinate to edification, which is the end of Christs mediato∣ry kingdome, but because it is not compatible with his spiri∣tuall kingdome, in one and the same person, and therefore this is a caption, à non causa pro causa, in one and the same per∣son and subject; the civill and the Ecclesiasticall power are in∣consistent and incompatible, that is true. Ergo, in the kind of lawfull meanes these two powers are unconsistent and uncom∣patible. I deny it to follow, for both royall power and Church power concurre for the producing of one and the same end, to wit, edification and obedience to both Tables of the Law, but after different wayes, carnall and spirituall. * 1.9 I thinke it most considerable that though the Prince may by a coactive way, command that same which a Church Synod may command in an ecclesiasticall way, yet differeth these same powers in their formall objects, because the King commandeth that which is good, religious, decent in Gods worship as a thing already taught and determined judicially, either expressely in Gods Word, or then by a pastorall or Synodicall determina∣tion, and that not by way of teaching, informing the mind, exponing the Scripture, or by pastorall dealing with the con∣science, as oblieging to a Church Liturgie, and ceremonies, as one who intendeth formall edification and faith, repentance, and obedience to God; but the King commands that which is good and extra, as it is already taught, and expounded, and as it is an imperated act of externall worship, or mercy and justice done by a coactive power.
Hence the Magistrates power is not to edifie formally, but to procure that edification may bee. 2. The Magistrates power is Lordly, the Churches power is onely ministeriall. 3. The Magistrates power may bee in one, to wit, in the King, the Churches power of the keyes is in the Church. 4. They differ in formall objects, as hath been said.
Now to obviate what the Jesuite Lysimachus Nicanor saith, wee are no wayes of Papists mind in the matter of the Magi∣strates power, for Papists, 1. exclude Kings and Emperours
from any medling with Church matters. Charles the fift was up∣braided by Paul the third, the Pope of Rome, because hee did, as became a Prince, ordaine meetings, conferences, and assemblies for composing of differences in Churches matters, not giving the power of conveening councells, onely to the Pope, a 1.10 com∣paring his fact to the attempt of Uzzah, who put his hand to the Ark, and to C••rah, Dathan and Abirams conspiracie against Moses; yea and b 1.11 Nicolaus the first in his Epistle to Michael the Emperour, denyeth that Emperours are to bee present in Synods, except in generall Synods, where both Church men and laicks are present: wee teach that the Magistrate is as the hand, the ministry as the eyes, and both are to concurre for the spirituall good of the body of Christ.
2. Papists will have the Magistrates so to defend the faith, as they have not power to judge, not as Christians with the judgement of descretion what is right, or wrong, but they must, as blind servants, execute what Prelates decree, yea and see (non pr••priis (saith c 1.12 Henr. Blyssemius) sed alienis Episcoporum ac p••aelatorum suorum oculis videre) not with their owne eyes, but with the eyes of their Prelates, yea and the Magistrate should not read the Scripture, (say Papists and Nican••rs brethren the Jesuits) expresly contrary to Gods Word, Deut. 17. 17. Hee shall read in the booke of the Law, all the dayes of his life, Joshua 1. 8. but onely beleeve as the Church beleeveth, and this is blind obedience that they re∣quire of Princes; this faith or obedience wee thinke abomina∣ble in all men, as in Princes.
Of old, Popes and Prelates were subject to Kings and Emperors, as wee teach from the Word of God, Rom. 13. 1. and 1. wee teach against the Jesuit Lysimachus Nicanor, that his Prelates should not invade the King and civill Magistrates sword, and be civill Judges, as Popes and Prelates are; against which wri∣teth a 1.13 Tertullian, b 1.14 Origen, c 1.15 Hilarius d 1.16 Chrysostome, e 1.17 Ambrosius, f 1.18 Augustinus; The g 1.19 author of the Survey
saith, that if every Eldership be the tribunall seat of Christ, what ap∣pellation can bee made there from to either provinciall or generall coun∣cell? and hee meaneth, that there can bee no appellation to the King, seeing the Presbytery in Churches causes is as immediatly subject to Jesus Christ, and the highest Judicature on earth, as the King is Gods immediate vicegerent on earth, nearest to Jesus Christ, in civill causes.
I answer: the cause that is meerely ecclesiasticall, as the for∣mall act of preaching and ecclesiasticall determining of truth in Pulpits, and the determining the truth in Church assemblies, in an ecclesiasticall way in Synods, and the excommunica∣ting of a scandalous person, are immediatly subject to Jesus Christ, speaking in his owne perfect Testament: and these cau∣ses lie not at the feet of Princes to bee determined by them, as Kings, but in a constitute Church they are to bee determined by the ordinary Church assemblies, and in this place there is no appeale from the Presbytery to a King; but it followeth not, that there can bee no appellation from a Presbytery to a pro∣vinciall, or to a nationall assembly; 1. Because though every Presbytery bee the tribunall seate of Christ, yet it is but a part of the tribunall seat of Christ, and such a part as may easily erre, and therefore appellation may bee made from the weaker, and the part more inclined to erre, to the stronger and maniest, or the whole, who may more hardlier erre: and that is not denied by this author, who dare not deny, but they may ap∣peal from a Bishop who doth, and may misleade soules, and emptie purses, to a Metropolitan, and an Archbishop, who is as dexterous and happy in emptying of poore mens purses, and destroying soules, if not large better, as a pettie Lord Prelate, from whom hee appealed; yet is the one Lord Prelate the Vi∣car of Christ, as well as the other, by formalists bookes. And, 2. If the cause bee proper to the Presbytery, they have just right to judge it, as well as the provinciall assembly hath, but possibly not such knowledge, and if the partie complaine that hee is wronged, or may bee wronged, hee may well appeale to a larger part of Christs tribunall, lesse obnoxious to erring, which is no wrong done to the Presbyterie. This man labou∣reth to make a division amongst our Divines, because we know
not whether to make our Pastors, Doctors, and Elders immediat∣〈…〉〈…〉 to Christ, as Priests, because then they are Priests of the New Testament, or ••ubject to Christ, as King, and then all our officers shall 〈◊〉〈◊〉 Kings, under Christ, and the Christian M••gistrate shall be so thrust out of his kingdome and chaire. And the ignorant railer maketh much adoe in this matter, but the truth is stronger then this Popish scribler; for 1. as Christ is a Priest having a body to offer for the sinnes of the people, and a reall Sacrifice, our Divines deny that Christ hath any substitute and demie Priests under him, or master Priests to offer sacrifices reall to God: if this Author put any Priests under Christ in this mea∣ning, hee is upon an unbloody Masse-sacrifice, much good doe it him; if h 1.20 Fenner make this propheticall office of Christ a part of Christs Priesthood, because the Priest was to teach the people, Matth. 2. 7. Hos. 4. 6. and i 1.21 Abraham Henrick say the same, there is no absurd to make the officers of the New Te∣stament subordinate to Christ, as to our high Priest teaching us Gods will, not to Christ as our high Priest offering a bloody or a reall sacrifice to God, & this Author maketh much ado to cite k 1.22 Cartwright, l 1.23 Fenner, m 1.24 Bez••••, n 1.25 and Sonnius, men whose bookes hee is not worthy to beare, making the officers of Christs kingdome subordinate to Christ as King, for as much as Christ as King prescribed the forme of ecclesiasticall govern∣ment, and then saith the poore man o 1.26 the Pastors under Christ •••• King must bee all Emperors, the Doctors Kings, the Elders Dukes, the Deacons Lords of the treasury, &c. and if they bee Christs imme∣diat vicegerents, within their owne Kingdomes, who shall controll any of them, on whithot shall an injured man appe••le? Answ. 1. Wee * 1.27 are to blesse God that these Officers, Pastors, Doctors, Elders & Deacons are expresly in the Word of God, and that this railers officers, to wit, Bishops, Archbishops, Metropolitans, Primats, Deanes, Archdeanes, officials, &c. are in no place of Christs testament, one∣ly they are in the Popes Masse book: now if the man offend, be∣cause
they are subordinate to Christ as King, hee must make his Primates, his Metropolitans, his Diocesan Lords, his Deans, Officials, and such wild Officers, Emperours, Kings, Dukes and Lord Treasurers under Christ, for some roome these crea∣tures must have, else they must bee put out at the Church doors, and if a man bee injured by the Primate, to whom shall hee appeale, but to some above him, a Cardinall? and if that creature be a Christ, who cannot do wrong, well and good it is, wee rest, but if hee bee a man like the rest of the world, surely poor folk must appeale to his high holines the Pope. 2. Deacons are not men of ecclesiastick authoritie in our account, but are to serve tables, Acts 6. 3. nor are our officers little Kings under Christ, (for the man cannot hold of the sent of a Lord Bishop) but meere ministers and servants, and the Ambassadors of the King of Kings, who have no power to make lawes, as if they were little Kings, but are to propound Christs lawes; hee is ignorant of Christs kingdome, for the officers of the New Te∣stament are under Christ as their King; Ergo, they are under him as little deputie Kings to make Lawes, as Judges earthly are under those whose kingdome is of this world, Joh. 18. 36. the man is both beside his booke, and his wit, to infer this; Christ hath no Popes nor visible substitute Kings under him, but under him are meere servants and heralds.
4. Wee are farre from holding, that one Church man such as the Pope may excommunicate Kings; Gregorius the second ex∣communicated the Emperour Leo, and Gregorius the seventh, alias wicked Hildebrand, excommunicated Henry the fourth; Christ hath committed the power of excommunication to the whole Church, 1 Cor. 5. 4. Matth. 18. 17, 18. and therefore Lysi∣machus Nicanor cannot but side with Papists in laying this pow∣er upon one Prelate, as the Kings substitute, or rather the Popes Vicar.
5. Wee doe not teach that the Pope or any Church man may dethrone Kings, and alienate their crownes to others. Gregory the first in a certaine decree saith, Kings and Judges, who con∣tr••veneth the constitution of the Sea of Rome, are to bee deprived of her honour; Gregory the second having excommunicated the Empe∣rour Leo, discharged the Italians to pay him tribute, and that
because Leo was against the worshipping of Images; See p 1.28 Haiminsfieldius, and q 1.29 Arniseus, and r 1.30 Baleus saith the Pope drew the subjects of this Leo Isaurus, in apertam rebellionem, to 〈◊〉〈◊〉 rebellion, and so the Emperors of the east were deprived of the kingdome of Italy, per sanctissimum diabolum, by a most holy devill: Pope Zachariah, (not the Prophet) deprived Childericus King of France of his kingdome, and procured that Pipinus the father of Charles the great, should bee created King, so saith s 1.31 Baleus also.
Let the third transferred the Empire from the Grecians to the Romans, and by the hand of Pope Leo (saith Sigebertus) Charles was crowned; See for this t 1.32 Shardius. Gregorius the fift be∣ing the brother germane of Otbo the Emperour, made a Law that the Emperour should bee chosen by seven Princes electors, which fact weakned the majestie of the Empire, which went before by in∣heritance, hence An. 1350. Charles the fourth, that his sonne might succeed him in the Empire, laid in pledge the free Cities of the Empire, in the hands of the Prince electors, which to this day are not redeemed. So did the Pope shake the Empire, at his owne will. Gregory the third began, and Leo the third fi∣nished the devise of erecting a new Empire in the West, and weakned the power of the Emperour of Constantinople.
Gregorius the seventh, alias gracelesse Hildebrand, deprived Henry the fourth, and created another in his place, as u 1.33 Sleidan and x 1.34 Lampadius relateth. Innocentius the third dethroned Otho the fourth: and Innocentius the fourth dethroned Frederick the second, and the like did Clemens the sixth to Lodovick the fourth, by Bellarmines owne confession. No Emperours can bee crea∣ted but by their consent, saith the y 1.35 Author of that learned worke, Catalog. testium veritatis. They loose the subjects from the oath of fidelitie. Lodovick the fourth answering the calum∣nies of John the 22. z 1.36 saith it is against all Law that the Empe∣rour hath no imperiall authoritie and power, except hee bee anointed, con••e••rated and crowned by the Pope; he citeth their owne a 1.37 Law on the contrary. That Joannes the 22. (saith the Emperour) insinuateth in his Bull, that hee is universall Lord in both tempo∣rall and spirituall matters. Bonifacius the eighth setteth out a Bull against Philip the Faire, Philippus Pulcher King of France (as
saith b 1.38 Stephanus Aufrerii) and speaketh thus, that he is universall Lord of the earth in both temparall and spirituall thing•• Bonifacius Episcopus servus ser••orum dei, Philippo Fr••n 〈◊〉〈◊〉 regi, deum time & mandata ejus serva, seire te volumus quod in sp∣ritualibus & temporalibus nobis su••es, benificiarum & pre••end•••••• ad te c•••• ••io nuda spectet, &c. Beleeve if ye will, that Constan•••••••• gave to the Popes of Rome freedome and immunity from the imperiall Laws, and that he gave to the Pope the territories of Rome, and the City of Rome the Seat of the Empire to be Peter the fishers patrimony, and this (say they) Constantine gave to Silvester, which is the Patrimony of the Crowne, and the very Empire it selfe given to Peter, we teach no such Kingly power given to Church-men, and judge this donation to be a forged lye, invented by Papists, because they are their owne witnesses of this donation. For c 1.39 Hieronymus Pa••••••us Ca∣th••lanus, a Lawyer, and Chamberlaine to Pope Alexand••r the sixth, saith exprelly there was no such donation made by Con∣stantine. And because those who are most diligent observers of memorable antiquities speake nothing of this donation, as neither Eusebius, nor Hieronymus, nor Augustine, nor A••brase, nor Basilius, nor Chrysostome, nor Ammianus, nor Histeri•• T••ip ••••tita, nor Pope Damasus in his Chronicle, nor Beda, nor O∣ros••us, it is but a dreame, yet it is certaine that three hundreth veares after Constantine the Emperours keeped Rome, and the Townes of Italy, by their presidents and deputies, as may be seene in d 1.40 Justini••n. And this they did to the time of Inn••••••nti∣us the second, as Chronicles doe beare.
6. Wee doe not teach that Church-men are loosed from the positive Lawes of Emperours and Kings. Bellarmine e 1.41 saith that the Magistrate can neither punish Church-men, nor conveene them before the tribunall•• so Innocentius the third, saith f 1.42 the Empire is not above the Pope, but the Pope is above the Empire. And Bonifacin•• the eighth g 1.43 saith, all upon hazard of their sal∣vation, are subject to the Pope of Rome, who hath the power of both
swords, and judgeth all and is judged by no man. Now it is knowne to 〈◊〉〈◊〉 Nicanor, that the Prelats of England and Scotland in their high Commission, had the power of both swords, and that by Episcopall Lawes, the Primate 〈◊〉〈◊〉 all the 〈◊〉〈◊〉, and is judged by none, and who but he? and who ever spake as h 1.44 Suarez? That Church-m••n 〈…〉〈…〉 co∣〈…〉〈…〉 against Princes, even to detbrane them. And as he saith, 〈…〉〈…〉, by divine Law the Pope is eximed from a•• Laws of Prin∣ces: and shall we in this beleeve i 1.45 Bellarmin••, k 1.46 Sato, l 1.47 ••••••etanus, m 1.48 Turrecremata, n 1.49 Gr••g••rius de Valent. o 1.50 Sua∣•••••••• and then forsooth they bring us their p 1.51 Canon Law to judg the Law of God, & to prove it, because it is said by their Silvester, nemo judicabit primam ••dem, and their q 1.52 Gratian learned this jus divinum, this divine Law from Innocentius the Pope. And what they alledge for Peters exemption from pay∣ing tribute, will exime all the disciples, and so all Church-men by divine right from the Lawes of Princes. Yea all Clergy-men (say they) by a divine positive Law are eximed from the Laws of Magistrates. So saith r 1.53 Suarez, s 1.54 Bellarmine, and t 1.55 the 〈◊〉〈◊〉 of Rbeimes, but with neither conscience, nor reason. And contrary to their owne practise and doctrine. For Paul will have every soule subject to superiour Powers, and except the Roman Clergy want Soules, they must also be subject. Salomon punished Abiathar, Josiah burnt the bones of the Priests upon the A••tar, Christ subjected himselfe to his Parents, payed tribute to Caes••r, and commanded Scribes and Pharisces to doe the like, Matth. 22. Willing that they should give to Cesar those things which are Caesars. Paul appealed to Caesars Tribunall, and Rom. 13. as many, as may doe evill, as many, as are in danger of resisting the power, are to be subject. Rom. 13. 4. 2. but Church-men are such, therefore they are subject.
Agatho Bishop of Rome writing to Constantius the Emperour, calleth himselfe imperii famulum, a Subject of the Empire, and
saith, pro obedientia quam debuimus. Leo submitted himselfe to Lodovick the Emperour. w 1.56 The Clergy of Constantinople may be conveened before the Patriarch or President of the City. See the x 1.57 Law. And y 1.58 and z 1.59 Bishops, Clerks, Monkes, &c. for criminall causes are judged by the Presidents: If a man have a suit with a Clerk, for a money matter, if the Bishop resuse to heare, tunc ad civilem judicem, &c. a 1.60 say they. Sigebertus, as also b 1.61 Luitprandus doth witnesse that the Bishops of Rome were compelled to pay a certaine summe of money to the Emperors, to be con∣firmed in their Bishopricke, ev••n till the yeare 700.
Leo the fourth, who is canonized by Papists as a Saint, c 1.62 writeth to Lotharius the Emperour, that they will keepe the Em∣perors Lawes for ever, and that they are lyars who say the contrary. Arcadius made a Law, that if a Priest were found to be seditious and troubling the publick peace, he should be banished an hundred miles from that place. But how farre Popes have surpassed bounds in these; see their blasphemies. As they say d 1.63 God should not have beene discreet, nisi potestatem Pontifici super principes contulisset, except he had given power to the Pope above Princes. Also e 1.64 Papam superioritatem habere in imperatorem, & vacante imperatore, imperatori succedere. Also f 1.65 Papa habet utri∣usque potestatis, temporalis nempe & spiritualis, Monarchi∣am. Also g 1.66 Quanto sol lunam, tanto Papa superat Impe∣ratorem. The Pope is above the Emperor and succeedeth to the Empe∣rors throne, when it is vacant, and he is as farre above the Emperor, as the Sunne is above the Moone. The Pope also (h) in the Nativity night, blesseth a Sword, and giveth it to some Prince, in signe, that to the Pope is given all power in heaven and in earth.
7. The Pope may loose all Subjects from their oath of Loy∣alty and may command that a Jesuite stabbe or poyson a King, when he turneth enemy to the Roman Faith. All these Satan and envy it selfe cannot impute to our doctrine. Let L••sima∣chus the Jesuite heare this, and see if his owne little Popes, the Prclats, doe not teach or aime at all these points against the Kings of the earth.
Note.
Suarez l. 3. de prima. Pon∣tif. c. 25 n. 7.
Cajetan cōment. 2. paic. 19. v. 11. supre∣n••a duo capita judicio••um de∣cernit.
Paraeus cō∣ment. ad Ro••. 13. dub. 5.
Paraeus loc. citat.
Cicero •• Tus••ul. nulla tam fera. tam 〈◊〉〈◊〉 nis un∣q••am natio fu••, quam non unbu∣e••it religio ••••∣r••n.
Object.
Object.
Note.
Later •• Pauli 3. ad Carol. 5. impe∣ratorem. apud Wolsium tom. ••. Lect. memor. pag. 5••9.
Nicol. 1 in Epist. ad Mi••ha. Impera. C. ul•• na••n dist 96.
Henric. Blyssemius tract. de Eccles p. 37.
Tertullian de idol. c. 8. Christus glori∣am seculi & sibi & sais alienam esse judicavit.
Origen homil. 12. in Matth.
Hilarius ad Auxe••t.
Chry∣sostom. hom. 42. in Joan. Christus fugit (diadema ••errenum) ut oftenderes suum regnum nullis secu∣laribus rebus indigere.
Ambrosius 2. ••om. 2. 4. in Dei rebus sollicitus (sit Episc••pus) a secu∣l••i negotio alienus, non enim convenitunum, duplicem habere potestatem.
August. trin. Cos. in Joan.
Survey of discipline, cap. 23. pag. 280, 281.
Fenner 〈◊〉〈◊〉. pa 〈◊〉〈◊〉
〈…〉〈…〉. pag. 219.
〈…〉〈…〉 2. p. 4 〈◊〉〈◊〉.
〈…〉〈…〉 4. pa. 11••
••Span. 18. v. 36.
Sonnius ap. t••n. 1. pag. 399
Survey of discipl cap. ••3. pag. 280.
Emanuel Sa. in 〈◊〉〈◊〉 Cle••••cus spake like a J••suite, the ••e∣bellion of a Clerg•• man, against a King, is no ••••eason because hee is no subject▪ The Jesuits vow out of Julius the third his Bull, qua con〈…〉〈…〉 Jesu••tarum, c. 21. l. 3. de vita ••gnat. Laiolae. All people are subject to the Pope: we 〈◊〉〈◊〉 beside the communitie of the three ordinary vowes be bound by a more specialty to w••••••soever the present Pope and all others hereafter shall command, &c. and that is as Mr. All••n principall of the Colledge of Jesui•••• at Rheimes i•• a solomne oration, It is 〈…〉〈…〉 kill Kings.
Haimins∣fieldius 〈…〉〈…〉
Arniseus de 〈…〉〈…〉.
Baleus in 〈◊〉〈◊〉 pag. 82
Baleus, 16.
〈◊〉〈◊〉 Shardius in 〈…〉〈…〉. Go••stad par. 4. pag. 296.
Sleidan pe∣ri••d. 5. c 8.
Lampadius part. 3 pag. 203.
Catalogus test••um v••••ita. tis lib. 15 seculo 12. pag. 1544, 1545.
Apologia L••dov. 4. contra calumnias Joan. papae 22.
In decret. 96. dist. c. cum ad verum & canone duo sunt.
Stephanus Aufrerii.
Hieronymus Pa••••us in 〈◊〉〈◊〉 qui 〈…〉〈…〉 pract•••••••• ••••∣c••llariae Ap 〈◊〉〈◊〉.
Iustm••an lib 1. & 2. de off praes praes Ap••ric.
Bell••••mm de clericis c. 28.
Inno••••ntius III. decret. 1. t••t 3••. de Major. 〈…〉〈…〉. imperium non paeest tace••datio, sed sudsubest, & 〈…〉〈…〉.
Bonifacius 8. extra de 〈◊〉〈◊〉 & obed. C. u∣na••n ••••n••••m. ••mnes Christ sideles de nec••ssit•••• sa ••uis sub••••nt Pon••fici Rom••an 〈…〉〈…〉 habet, & ••mnes ••u••••cat, 〈…〉〈…〉.
〈…〉〈…〉.
〈…〉〈…〉.
〈…〉〈…〉.
〈…〉〈…〉.
〈…〉〈…〉.
〈…〉〈…〉.
〈…〉〈…〉.
Silvest. in Concil. 〈◊〉〈◊〉. c. 20.
Gratian •• 43. c. nemo judicabit.
〈…〉〈…〉.
〈…〉〈…〉.
〈…〉〈…〉.
2. quest. 7.
Cod l 1. leg. 31. An••••e∣mius, Cler•••••• ex••••ane••.
Cod. l. 1. ••••••. 5. leg. 24.
Cod. l. 1. ••••••. 6. leg. 34. Anthemius prae∣si lal•• ju••isd•• ctio. 111. &c.
Caus••n 4. 1. ca. 45. decret. Grego. l. 5. tit. 39. c. 23. Clem. 3.
Luitpran∣dus in vir••s Pon∣tif in Agat••ore.
Ext••a. de Major & obed. C••unam. in Gloss.
Clement. Pastor de re ju dic.
C. fundamen. de elect. in 6.
C. solit ex∣trav. de Major. & obed.
In l. 1. cere∣moni. eccles. Rom. ••t. 7.