Chronological History of Popes Intolerable Usurpations, History · Book 1 · Chapter 5 (1 of 15)

Chronological History of Popes Intolerable Usurpations · History · Book 1 · Chapter 5 (1 of 15)

p. 81BOOK I. CHAP. V.

That Gods principal end and intention in ordaining Kings and Supream 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 wordly peace, plenty, proſperity; the puniſhment of Malefactors, rewarding of well-doers, encouragement of Arts, Virtue, Trade, induſtry, or fighting their battels in times of War against Invading Enemies; though conſiderable parts of their Regal Office and Soveraign Authority: But the advancement of Gods Honor, Worſhip, Service, Glory, and ſpiritual Kingdom, whoſe Vice-royes they are; the ſuppreſſion of all Idolatry, blaſphemy, ſinne, 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. VponUpon 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 Soveraign Temporal Potentates; not to Popes, Biſhops, Prieſts, who are ſubordinate to them as their Subjects, not Copartners with them in their ſoveraign 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 Supream Eccleſiastical Power of Chriſtian Kings and Emperors conſists.

THE Grand Engin by which aaGregorius 2 Epiſt. 7. Stephani 7 Epiſt. Tom. 3. p. 899 Gratian Diſtin. 10. 22. & Hardings Reply to Jewel, See his Defence of the Apology, p. 689, to 750.Popes and Popiſh Prelats have robbed Chriſtian Emperors, Kings, Princes, Magiſtrates of their Supream Eccleſiaſtical Authority, and monopolized it to themſelves alone, is this groſſe 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 Chriſts inſtitution wholly and ſolely delegated to Popes, Biſhops, Prieſts, and other Eccleſiaſtical perſons, not to Emperors, Kings, or Supream Civil Magiſtrates. Upon which notorious Forgery, and Miſtake, they have, bbGratian Cauſ. 7. qu. 1. Diſt. 63. & Gloſſa. Hic dicitur Eccleſia Epiſcopus, aliquando Eccleſiaſtici viri.Firſt uſurped, engroſſed to themſelves alone the Title of The Church, (when as the ccMr. Tyndal, What the Church is. Harmony of Confeſsions, ſect. 10 Articles of Relig. Art. 19, 20,definition of a Church, whether Militant, Triumphant, National or Provincial, accords not with them, but their flocks, people rather, and is no ddSee here, p. 54, 55.where given to them in Scripture) and the ſtile of eeSee Summa Angelica, Roſella. Tit. Clericus & Laicus, &c. Bellarmin de Clericis.Churchmen, Eccleſiaſtical, ſacred perſons, Clergy-men; (which Titles they deny to all others not in ſacred Orders; ſtiling them, The world, ſecular perſons, the Laity, popularity, prophane vulgar, unconſecrated perſons, as if they were no members of the Church;) when as the Scripture ſtiles them, ffActs 20. 28. and the Texts forecited. Here p. 54, 54.Acts 20:28the Church,ggEpheſ. 5. 24, 25. 1 Cor. 12. 12, 13, 14.Eph 5:24Eph 5:251 Cor 12:121 Cor 12:131 Cor 12:14 Members of Chriſts body the Church, p. 82(and ſo Church-men, Eccleſiaſtical perſons, as well as Biſhops, Prieſts) aaActs 9. 13, 40 51. 1 Cor. 1. 2 2 Cor. 1. 1. c. 13 13. Eph. 1. 1. Phil. 1. 1. Col. 1. 2. 4 12.Acts 9:13Acts 9:401 Cor 1:22 Cor 1:1Eph 1:1Phil 1:1Col 1:2Col 1:4Saints, bbActs 20. 32. 1 Pet. 2. 9: 1 Cor. 6. 11. Rom. 15. 16. Heb. 10. 10. 14, 15. c. 13. 11. 1 Theſſ. 5. 23. 1 Cor. 3. 17. c. 7. 14. 34. Col. 3. 12. 1 Theſſ. 5. 27. Heb. 3. 1. 1 Pet 1. 15, 16.Acts 20:321 Pet 2:91 Cor 6:11Rom 15:16Heb 10:10Heb 10:14Heb 10:151 Thess 5:231 Cor 3:17Col 3:121 Thess 5:27Heb 3:11 Pet 1:151 Pet 1:16ſanctifyed, holy, conſecrated perſons, yea an holy Prieſthood, being made ſuch by their very calling, the Sacrament of Baptiſm and the Lords Supper, their internal ſanctification by Gods holy Spirit, and waſhing away of their ſins by the bloud of Chriſt, (far nobler conſecrations then their bare Clerical Orders, which no Proteſtants eſteem a Sacrament) and cc1 Pet. 2. 9. 5. 3. 10. Jer. 12. 2. 8. Joel 2. 17. Deut. 32. 9.1 Pet 2:91 Pet 2:51 Pet 2:31 Pet 2:10Jer 12:2Jer 12:8Joel 2:17Deut 32:9St. Peter himſelf defines them to be Gods Clergy, Heritage, as well, as much as any Popes, Prelates, Prieſts, how great ſoever. 2ly. They have forged two ddGratian Diſt. 10. Alvarus Pelagius, De Planctu Eccleſ. lib. 1. Artic. 13 59. l. 2. Art. 37 See here, p: 63, 64, 65.diſtinct, incompatible Swords, Juriſdictions; The one Eccleſiaſtical, peculiar to Popes, Biſhops, Prieſts, and thoſe they ſtile 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 eeSee here, p. 35 to 40. Alvarus Pelagius l 1. Artic. 13. & 27. to 67. l. 2. Art: 57.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 droſſe; the Sun above the Moon; and God himſelf above man. 4ly. That the ffGratian Diſtinctio 10. Here, p. 35, to 40. Alvarus Pelagius l. 1. Artic. 13, 37, 22Eccleſiastical Sword, Iuriſdiction, Lawes and Conſtitutions are paramount, and may controll the Temporal; not the Temporal command or reſtrain the Eccleſiaſtical. 5ly. That ggGratian Diſtinct: 10. cauſ. 1. qu. 3. cauſ. 23. qu: 4: Alvarus Pelagius lib: 1: c. 13, 21, 37, 64, 74. Summa Angelica & Roſella, & Hoſtienſis, Tit. Clericus, Bellarmin de Clericis.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 hhAlvarus Pelagius l. 1. Art. 22. Bellarminus de Conciliis, Gratian Diſt. 36.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 Lawes, Canons, Injunctions; puniſhing Eccleſiaſtical perſons and offences ſo ſtiled; reforming abuſes, corruptions in matters of Religion, Worſhip, Doctrine, Diſcipline, Church men, and Church-Government. 7ly. That iiJohannes Pariſ. de Poteſtate Regali & Papali, c. 25. Biſhop Jewels Defence of the Apology, 6 part. ch. 25. diviſ. 1. p. 557. Petrus de Palude, de Poteſtate Curat. Artic. 6.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. kkStaniſlaus Orichonins in Chymera, p. 97, 98.That Papa eſt ſumma virtus creata; That llGratian Diſt. 11. 40. cauſ. 12. qu. 2. Alvarus Pelagius, l. 1. Artic. 4. 5, 6, 34.Papam nullus mortalium iudicare poteſt. Quod Synodus etiam univerſalis in eum, praeſertim corrigibilem juriſdictionem non habet, nec in eum ſententiam depoſitionis profert etiam in haereſi; ſed dicit, Ore tuo judica cauſam tuam. Quod nullum crimen privat Papam ipſo jure Papatu. 9ly. mmAlvarus Pelagius l. 1. Artic. 37, 38. Gratian Diſtinct. 22. cauſ. 4. qu. 6. Alvarus Pelagius de Planctu Eccleſ. lib. 1. Artic. 37, 38.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 nnAlvarus Pelagius, l. 1. Artic. 40.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 Religionis, 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…è 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 p. 83omnes 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 ratione …, & … in ratione 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 ratione ſpiritualium, et alium ratione 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 ratione 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 ratione. 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 Supream 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, & Soveraign Prince, not in the Pope, Prelats, 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 **De … Eccleſiae, l. …. c. 62.another Article, defining the greatest good, eternal happineſſe and be … not wordly glory, wealth greatneſſe, 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 al…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 p. 84pater… diligentiam quam in ipſa inquiſitione ſervaſti. Officium autem principale Regum eſt (mark it) dirigere ſuum regimen in finem bonum, qui eſt beatitudo aeterna: Ʋnde ſic debent ſuos ſubditos in hoc mundo peregrinos regere,Nota. 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 honour, 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, Iſay 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 raign 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: tho 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, Paraeus, 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 godlineſſe and honeſty; for this is good and acceptable in the ſight of God our Saviour, 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 godlineſſe in and among all their ſubjects in the firſt place, and then quietneſſe, 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 Chriſts Church and its glory under the Goſpel; ſubjoyns, 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 Chriſts Church, kingdom; promote Gods honour, worſhip, glory, and ſalvation of the Nations, people committed to their Government.

5ly. Natural Parents, as well under the Goſpel as**Deutr. 6. 7. c. 11. 19, 20, 21. c. 32, 46. Law, are enjoyned, 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 ſanctifie, as well as love and nouriſh their wives, 1 Cor. 7. 14. c. 14. 35. Therefore Kings and ſupream 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 Gods word, and endeavour 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 p. 85be King for the Lord thy God: becauſe thy God loved Iſrael, to eſtabliſh them for ever, therefore made he thee a King over Iſrael, to do judgement 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 Gods 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 Viceroyes; to promote his Glory, worſhip, honour, kingdom, intereſt in the world, (as Solomon did) and ſuppreſſe what ever is oppoſite thereunto. 4ly. To eſtabliſh their Subjects, people for ever by ſetting up, eſtabliſhing Gods true Worſhip, Ordinances, Statutes, Goſpel amongſt them, for their eternal ſalvation, and by executing Judgement and Juſtice over them, to theaaPſal. 101. 3. to the end.Ps 101:3 encouraging piety, holineſſe, vertue, godlineſſe, 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 Gods primitive inſtituting thebbHere, p. 3, 4. Firſt-born of every Family, and Kings themſelves before the Law, to be not only Kings, but Prieſts too, as Melchiſedech 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 havebbHere, p. 3, 4. formerly proved by ſundry Teſtimonies; andccDe Planctu Eccleſ. lib. 1. Artic. 13. 62. 66 Alvarus Pelagius, Lyra in Gen. 14. Numb. 3. 12. & 8. 16. Bellarmin De Romano Pontifice, with other Romaniſts;ddHis …uriſdiction Regal, Epiſcopal, Papal, ch. 2. Biſhop Carlton, and ſundry Proteſtants atteſt with one conſent. Becauſe the care of Religion and Gods 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 haveeeHere, p. 8. to 18. 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 ſupream Magiſtrates under the Goſpel, having the ſelf-ſame authority, charge, ffPſal. 2. Iſay.Ps 2truſt, to promote, preſerve the purity, ſyncerity of Gods worſhip, ſuppreſs Idolatry, Blaſphemy, Hereſy, all ſorts of ſins againſt the firſt and ſecond Tables; and indeavour 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, ggHere, p. 30.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 rejoyce unto him with trembling; Kiſſe the Son, leſt he be angry, and ye periſh from the right way. (Which they cannot do as Kings, unleſſe 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. Iſay 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 Iſay 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 brightneſſe 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 Gods inſtituting Kings, Princes and Judges in the earth, both before and under the Goſpel.

p. 8610ly. 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 aaIſay 9 2. 6, 7. c. 32. 1. to 6. Pſal. 2. & 110. Mat. 25. 34. Col. 1. 13. 1 Tim. 4. 18. Hebr. 11. 28. 1. Rev. 12. 10 Jam. 2. 5. Eph 2, 1, to 22 c. 4. 10 to 19.Isa 9:2Isa 9:6Isa 9:7Ps 2Matt 25:34Col 1:131 Tim 4:18Heb 11:28Heb 11:1Rev 12:10Jas 2:5Eph 2:1–22of Gods Kingdom, Goſpel, worſhip, glory; the deſtruction of the Kingdoms of Satan, ſinne, and all kind of wickedneſſe, error, hereſie, …, and the converſion, ſanctification, ſalvation, eternal beatitude of his Subjects ſouls, that they may reign for ever with him in his heavenly kingdom in endleſſe felicity: Therefore it is and ought to be the principal end, aym, office, duty of all Chriſtian Kings, who are his Viceroyes, and**1 John 2. 6. 21 John 2:61 John 2:2 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 houſhold after him, that they ſhall keep the way of the Lord, to do Iuſtice and Iudgement; that the Lord may bring upon Abraham that which he hath ſpoken. Abrahams … care (being then a bbGen. 23. 6.Gen 23:6mighty Prince over his great and numerous family; and to become a great and mighty Nation) was, to inſtruct and command his children and houſhold 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 ſupream Governour of Gods own people Iſrael) with all earneſtneſſe, exhorts and preſſeth them to keep, do and obſerve all Gods commandements, judgements 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 dayes 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 judgements; 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 wayes, and to keep his ſtatutes and his commandements, and his judgements, and to hearken unto his voyce; And the Lord hath avouched thee to be his people, and that thou ſhouldeſt keep all his commandements; 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 Gods 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 Davids manifold exhortations and precepts to his Subjects to this purpoſe throughout the Pſalms: eſpecially Pſalm 34. & 37. O magnifie 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 commandements of the Lord your God, that ye may poſſes this good land, and leave it for an inheritance for your children after you for ever. And thou Solomon my ſonne, 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 for ever. Seconded with this his publike prayer to God for them, 1 Chron. 29. 18, 19, 20. O Lord God of Abraham, Iſaac, and Iſrael our Fathers, keep this for ever 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 commandements, thy teſtimonies and ſtatutes, and to do all theſe things, and to build the houſe for which I p. 82have made proviſion: Which ended, David ſaid to all the Congregation, Now bleſſe 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 honour, worſhip, ſervice, fear, love of God, true religion, eternal ſalvation of their Subjects ſouls, and ſuppreſſe what ever is repugnant thereto.

12ly. That which was Gods principal end, deſign in creating the World it ſelf, redeeming mankind by the bloud of Jeſus Chriſt, and the King of Kings giving both the Law and Goſpel to men, muſt certainly be Gods chief end, deſign in inſtituting Kings, Princes and Supream Civil Governors, the eminenteſt, chiefeſt of men, to be his Viceroyes to rule over men of inferiour rank or quality; and the moſt eſſential, real conſiderable part of their Regal or Magiſtratical office, duty. Now Gods principal end and deſign in creating the world, and men, (the Lords of all other Creatures) redeeming mankind by the bloud of Chriſt, and giving both the Law and Goſpel to them, was only this, that allaaIſay 43. 41. Pſ. 95, & 100. Rev. 1. 5, 6. c. 4. 10, 11. c. 5. 9, to 14. 1 Tim. 2. 1, 2, 3.Isa 43:41Ps 95Rev 1:5Rev 1:61 Tim 2:11 Tim 2:21 Tim 2:3 mankind might worſhip, adore, fear, honor, praiſe, bleſſe, 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 Gods chief end, deſign, in inſtituting Kings, Princes, and Supream Civil Magiſtrates (the eminenteſt, choiceſt of all men) to rule over thoſe of inferiour quality, and the moſt eſſential, real, conſiderable part of their Regal or Magiſterial office, truſt, duty; upon which Account, among others, God ſpecially enjoyned the Kings of Iſrael, to have a bbDeut. 17. 18, 19, 20. c. 30 10. Joſh. 1. 7, 8, 9. c. 23. 2. 6. c. 24 22. to 29 Neh. 8. 1, to 18. Biſhop Jewels Defence of the Apology, 6 part ch. 11. diviſ. 3. p. 709, 710, 757.Deut 17:18Deut 17:19Deut 17:20Josh 1:7Josh 1:8Josh 1:9Neh 8:1–18Copy of the Book of his Law alwayes in their cuſtody, and to read therein all the dayes of their lives, the better to obſerve it themſelves, and to enjoyn all their ſubjects to obſerve, obey, and do nought againſt it; yea God himſelf with greateſt majeſty enacted this Royal Law by King Davids own mouth, for all Kings, Rulers to ſquare their Government by;**2 Sam. 23. 1, 2, 3.2 Sam 23:12 Sam 23:22 Sam 23:3 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 Gods 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 Gods 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 ſorte creatus eſt, auguſtiſsima et maxima patria vetera ſacrificia, huic attributa eſſe tradunt. Hos itaque ſorte creatos Reges, ſimulque Sacerdotes conſiderare convenit, &c. ddPolitic. l. 3. cap. 10. & 11.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. p. 88And among the Romans themſelves, as their Hiſtorians, and others relate; their antient 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 aaSee here p. 4.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 auctoritate rexerunt: eaque divinationum ratio, nec in barbaris quidem gentibus neglecta eſt. To which I ſhall ſubjoyn this obſervation ofbbGenialium Dierum, l. 3. c. 27. 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; **See Cicero, Oratio pro Domo ſua ad Pontifices.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 virgines 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 fores 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 antient Kings amongſt the Romans had in all matters of Religion and worſhip of their Gods, 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. Johannis Chryſoſtomi, quas…e Graeco in Latinum vertit: Operum Tom. 5. Pariſiis, 1588. p. 360.) aſſerts, Eundem Regem et Pontificem olim fuiſſe accepimus, p. 89tanquam Regis officio is fungi non poſſe, qui minus jura et rationes rerum ſacrarum teneret, quas noſse Pontifices certe intereſt. Which he proves to be the practice among the Grecians, Athenians, Romans, Egyptians, Jewes, (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-burdenſom 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 religionis 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) Religionis Chatitas, quam civile negotium valet.

14ly. BecauſeaaBaronius Annal. Anno 553. num. 237. Anno 528. n. 2. Clemens Romanus Conſtit. Apoſtol. l. 2. c. 38. 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 Supream 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 Supream Eccleſiaſtical Juriſdiction is reducible to theſe ſhort Heads.

1.**See Centur. Magd. 6. c. 7. col. 440. to 452 Cent. 7. c. 7. col. 236, 237, &c. By their royal Lawes, Edicts, (as well as examples) to maintain, eſtabliſh, propagate, encourage, protect the publike ſincere worſhip, orthodox faith, ſervice, honour, 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, ſuppreſſe, all Atheiſm, Hereſie, Blaſphemy, Idolatry, falſe or ſuperſtitious Worſhips, Hereſies, Errors, Schiſms, Profaneſſe, Impiety, repugnant to Gods Word.

2. To preſerve inviolable all the Commandements 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 Ʋzziah, on the Prieſts, Miniſters, Biſhops office, in adminiſtring the Sacraments, or conſtant publike 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 enjoyn all other their Subjects to frequent Gods publike Ordinances, embrace the true Religion, lives as becomes the Goſpel; and to puniſh all their negligences, extravagances, and ſcandalous offences, againſt their reſpective truſts, and Chriſtian profeſſion.

4. To ſummon General, National, Provincial Councils, Synods, to make, ratifie Eccleſiaſtical Lawes, 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, Biſhopricks, divide or unite old, place godly Biſhops, Paſtors in them for Gods publike 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 p. 90and eternal, as temporal felicity of all their ſubjects.

This Supream 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.

aaBibliotheca Patrum, Tom. 1. Colon. 1618 p: 8, 9, 10Ariſtaeas ad Philocratem fratrem, informs us; That King Ptolomeus Philadelphus before Chriſts Nativity, Anno 10.demanding of Eleazar and other of the 70. Interpreters, Quonam pacto regnum incolumè 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 Soveraign Rulers, by inducing, commanding their ſubjects to imitate their piety, examples, that they may both arrive at the ſame ends, temporal and eternal felicity.

Epiſtola 10. ad Smyrnenſes, Bibl. Patrum, Colon. Agrip. 1618. Tom. 1. p. 88.Ignatius Biſhop of Antioch, Anno Chriſti, 100.(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.

bbBibl. Patrum Tom. 1. p. 96 g.Polycarpus Biſhop of Smyrna, Anno 120.and all the Elders with him, in their Epiſtle to the Philippians thus exhort them. Orate pro Regibus, & Poteſtatibus & Principibus (as ſupream Governours, though then enemies to the croſſe of Chriſt) ut fructus veſter manifeſtus ſit in omnibus, & ſitis in illo perfecti.

ddBibl. Patrum, Tom. 2. p. 43. G. H.Juſtin Martyr, Anno 150.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 judgements, conſciences; Subjoyning, Tributa verò & cenſus iis qui a vobis conſtituti ſunt Vbique in primis conamur pendere,Mat. 22.Matt 22 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 defence of the Chriſtians and their Religion, (which he ſubmits to the Emperors and Senates Judgements) 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 hoſtes mortem ſtatuite. And ends his firſt Apology with theſe words; Qua… veſtrum quoque erit pro Religionis, Philoſophiaeque dignitate, quod jus & aequum eſt ſecundum nos (Chriſtianos) judicare.

ddAd Autolicum, l. 1. Bibl. Patrum, Tom. 2 p: 158. D.Theophilus Patriarch of Antioch living about the year 180. Anno 180.under the Empeperors Marcus Aurelius and Commodus, writes thus of himſelf (and all Chriſtians too) in that age, Contra Chriſtianae Religionis 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 verè 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 honore. Rex enim ſive Caeſar, Deus non eſt, ſed meminerit ſe eſſe hominem, a Deo in hanc dignitatem promotum, p. 91non 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: **Prov. 24. 21, 22.Prov 24:21Prov 24:22Honora fili mi Deum, & Regem, nec unquam eoram inobediens ſis, ſubito enim hoſtes ſuos ulciſci poſſunt.

aaAdverſus Haereſes l. 5. p. 599, 600, 601.Ireneus Biſhop of Lions in France, Anno 180.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, bbJacobus Langus Notae ad Juſtin Martyris Oratio ad Anton: p. 117.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.

ccBibliotheca Patrum, Tom. 2. p. 129, 139, ….Athenagoras a famous Chriſtian Philoſopher, Anno 190.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 Gods, 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 ratione, quod numen omnino tollere, ſcelus et impietas videatur; Deorum autem quod ſibi quiſque delegerit cultus, res neceſſaria, ut divinae juſtitiae metu, a malefactis abſtineant mortales. 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 innocency, 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 verò 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 agentes, vobis interim ad quaelibet Imperata prompte inſerviamus.

p. 92aaAd Scapulum l. 1 p. 162, 163.Terullian; Anno 200.who flouriſhed about 200. years after Chriſts 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 **Cap. 30, 31.Apologetic. adverſus Gentes; who amongſt other ſlanders, charged them with high Treaſon againſt the Emperor, and as publike Enemies to him; whereunto he returned this anſwer. Ventum eſt ad ſecundum titulum laeſae Auguſtioris Majeſtatis, &c. Propterea igitur publici hoſtes Chriſtiani, quia Imperatoribus neque vanos neque mentientes, neque temerarios honores dicant; quia verae Religionis 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. **He anſwers this cavil.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, **Matth. 5. 44, 45. Lu. 6. 27, 28.Matt 5:44Matt 5:45etiam pro inimicis Deum orare, & perſecutoribus noſtris bene precari. Qui magis inimici & perſecutores Chriſtianorum quam de quorum Maieſtate convenimus in crimen? Sed etiam nominatim & manifeſte ††1 Tim. 2. 1, 21 Tim 2:11 Tim 2:2Orate, 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 Religione et p. 93pietate 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 Gods, 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 & ſingulare, 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 Supream heads in one kingdom, or any equal to the King, who is only inferiour to God, the King of Kings when compared with him.

Stromatum, l. 1. Opera Graeco-Latina, Lutetiae Pariſ. 1641. p. 346. 347. Phil. 2.Phil 2Clemens Alexandrinus,Anno Chriſtiſ, 180. deſcribing the offices and parts of a King both in times of Warre and Peace, addes▪ 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.

aaContra Celſum l. 8. Operum, Baſileae, 1571. Tom: 2. p. 809.Origen flouriſhing within 230.Anno 290. 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 p. 94private 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 paſſe byaaAd Demetrianum Proconſulem p 161. St. Cyprians, bbEuſeb. Eccleſ. Hiſt: l. 7. c. 10.Dionyſius, andccAdverſus Gentes l. 4. Arnobius, their paſſages, of Chriſtians conſtant Prayers even for their Pagan Kings,Anno 300. Emperors, and their kingdoms as conſtituted by God:ddDe Vero cultu, l. 7. c. 5, 6. Coelius Lactantius, treating of the end of the world, and mans creation reſolves: Quid plenius argumentum proferri poteſt, et mundum hominis, et hominem ſua cauſa Deum feciſſe, quam quod ex omnibus animantibus ſolus ita formatus eſt, ut oculi ejus ad coelum directi, facies ad Deum ſpectans, vultus cum ſuo parente communis ſit, quaſi porrecta manu allevatum ex humo, ad contemplationem ſui excitaſſe? Propterea igitur coli ſe Deus expetit, & honorari ab homine tanquam Pater, ut virtutem et ſapientiam teneat, quae ſola immortalitatem parit. Idcirco mundus factus eſt, ut naſcamur; ideo naſcimur, ut agnoſcamus factorem mundi ac noſtri Deum; ideo agnoſcimus, ut colamus; ideo colimus, ut immortalitatem pro mercede capiamus, quoniam maximis laboribus cultus conſtat: ideo praemio immortalitatis afficimur, ut ſimiles Angelis effecti, ſummo Patri ac Domino in perpetuum ſerviamus, et ſimus aternum Deo Regnum. Haec ſumma rerum eſt, hoc arcanum Dei, hoc myſterium mundi: Yea this is the ſum, myſterie, of all the Kings and kingdoms in the world, inſtituted by God for theſe only ends, that all the††Rev. 10. 55.Rev 10:55 kingdoms of the world might thereby become the temporal kingdoms of God, and of his Chriſt, on earth, and his eternal kingdom in heaven.

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,Anno 340. the firſt Chriſtian Emperor, which I ſhall inſiſt on in the Firſt Chapter of the 2d. Book;eeApologia ad Conſtantium Imperatorem. Athanaſius Biſhop of Alexandria, as he conſtantly prayed to God in publike for Conſtantius the Emperor, though an Arrian, 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 Ceſar; but ſeeing they accuſe me unto you, ad quem a te appellare potero niſi ad Deum? There being none paramount the Emperour 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 Biſhopricks, and placed Gregory and George (two Arrian Biſhops) in their Sees; and how upon their Complaints and Appeals to his Brother the Emperor Conſtans, reigning in the Weſt, who ſummoned their accuſers to appear before him, (which they did) they were reſtored to their Biſhopricks 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 Arrian and Orthodox Biſhops compiled in the Councils of Antioch, Sardis, Jeruſalem, Smyrna, Millain, 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 referr 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 p. 95your gracious Favour, and wonted Clemency to accept this our Meſſage; **Socrates Sco…ſt: Eccleſiaſt: Hiſt: l. 2. c: 36 in the Greek, but 22 in Meredith Ha…me… his Engliſh TranſlationThat 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 lawfull 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 farre and foraign 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 farr aſunder. Last of all, Our humble ſute 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.

ffAd Conſtantium. lib. 2.Saint Hillary Biſhop of Poictiers wrote thus to this Arrian Emperour Conſtantius, Anno 356.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 chuſe, 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 Arrian Hereticks.

The Godly Weſtern Biſhops aſſembled by this Arrian Emperor Constantius his Edict to the Council of Ariminum,Anno 359. and there long detained by him from their Cures, wrote two ggSocrates Scholaſt. Eccleſ. hiſt. l 2. c, 37. Caſſiodorus Tripart, hiſt. l. 5. c. 22. Sozomen Eccl. hiſt. l. 2. c. 18. Niceph: Eccleſ. hiſt. l. 9. c. 45. Theodoret Eccleſ. Hiſt. l. …. c. 20.ſupplicatory Epiſtles to him from thence to diſmiſſe them to their Biſhopricks, 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 tranquillity, 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 Godlineſse, before the ſharpneſſe of Winter come. That we may make our accustomed prayers together with the people to the Almighty God, and our Lord and Saviour Chriſt for your Empire (or Reign) as we have alwayes accuſtomed in times past, and yet ceaſe not to doe, and now wiſh to continue: Not daring to depart from this Council without his Licenſe.

Gregory Nazianzen.Anno 370. Oratio 17. informs the Prince and Governour, 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; Prov. 21. 1.Prov 21:1liceat enim audacius aliquid dicere; Cor Regis in manu Dei eſt, ut ex Scripturis 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. p. 96to Nectarius Biſhop of Conſtantinople, he exhorts him to ſtirr up the Emperor to ſuppreſſe the Apollinarian hereticks, 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 Caeſarea, Homil. in Pſal. 32. Non ſervatur Rex per multam virtutem;Anno deſcants thus: Non exercitus militaris quantavis munitio, non civitatum moenia,370. Operum Graeco …at. Pariſ…iis, 1638. Tom. 1. p. 180, 181.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,Anno 370. Super Imperatorem non eſt, niſi ſolus Deus qui fecit Imperatorem. Lib. 3. contra Parmenianum.And juſtifies his authority to ſuppreſſe and puniſh the Donatiſts with death it ſelf, for their hereſie, ſchiſm and ſedition.

St. Ambroſe reſolves,**Anno 370. Apologia Davidis, l. 1. c. 4. 10. That Kings are exempted from human puniſhment, Tuti Imperii poteſtate, as having no Superiors to puniſh them. And in his Oration, De Exitu, Ʋita & Virtutibus Theodoſii Imperatoris, he gives him this applauſe. Quis ſplendidius Paſcha celebravit, quam qui ſacrilegos removit errores, clauſit templa ſimulacra deſtruxit? In hoc Joſias Rex ſuperioribus antelatus eſt. Manet ergo in lumine Theodoſius, & ſanctorum coetibus gloriatur. Conſtantinus 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, Zech. 14.Zech 14ſanctum 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; ſtiling him, Totius orbis Imperatorem. In his 29. Epiſtle to Theodoſius, he hath this paſſage of his ſuppreſſing the Valentinian Hereticks. Quis habet Valentinorum haereſin vindicare? quam pietas tua quomodo vindicat, 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 Emperour 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. Pſal. 115. 4.Ps 115:4Ipſe 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 memoriae Gratiano fidei vera ratione 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 publike 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 Arrian 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 Iudge, whether St. Ambroſe ought to yeeld up his Church to this Arrian Biſhop upon the Emperors command? **De Vocatione Gentium l. 1. & in 1 Tim: 2.Ambroſe utterly refuſed it, and wrote thus to the Emperor.**Epiſtolar. l. 4. Epiſt. 32. Gratian cauſ. 23. qu. 8. 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 ††He produceth not, nor can produce any one preſident for this pretended uſage.ſolere de Imperatoribus Chriſtianis, p. 97non **See the contrary in the following Councils, p. 98. to 116.Imperatores de Epiſcopo judicare. Volens nunquam jus deſeram in Eccleſia (which he would not reſign up to the Arrians upon the Emperors command, as being Gods, 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 ſence;) That Emperors have no Power to judge Hereſie to be Faith, or make what they pleaſe to be Orthodox, againſt the Scriptures and Churches Orthodox faith;**Act. 4, 19, 20: c. 5. 28, 29. Exod. 1. 17, 18. Dan. 2. 5. to 17 c. 6. to 26. c. 3. 5. to 30. 1 Sam 22. 17, 18.Acts 4:19Acts 4:20Exod 1:17Exod 1:18Dan 2:5–171 Sam 22:171 Sam 22:18 That we ought to obey God rather then Emperors in the things of God, when their commands are contrary to Gods 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 Arrian, denying the Deity of Chriſt, to Gods, Chriſts diſhonour, and the prejudice of his own, his peoples, and the very Emperors own ſoul, upon his Imperial command, may be orthodox, and ſolid. In which**See Bp. Jewels Defence of the Apology, part 6. c. 14. diviſ. 1. p. 750. ſenſe he only writ thus. But to extend it as Popes;††Gratian, diſt. 96. & cauſ. 23. qu. 8. & the Gloſſe. 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, Hereticks, & diſpoſing their Churches to Orthodox Miniſters; collating to Biſhopricks when vacant, or puniſhing ſcandalous, ſchiſmatical, heretical Biſhops or Clergymen; is contrary both to his meaning, forementionedddLib. 5. Epiſt. 3. paſſages, and to his own vote in the Councils of Ariminum and ofeeHere, p. 98. Aquileia here enſuing.

Prudentius in his Poems writes thus of the Roman Emperors Supremacy. Thou O Christ haſt placed Rome, in vertice Rerum.Anno 380 Thou haſt ordained that the world ſhould be ſubject to the Succeſſors of Romulus (not of Peter) Et omne ſub Regno Remi (not Petri) mortale conceſsit genus.Preyſteph: Hymno 2 Therefore the Pope with all his Prelates, Clergy, as well as others.

The aaSozomen. Eccl. Hiſt. l. 4. c. 13. Surius Concil. Tom. 1. p. 617. Cent. Magd. … Col. 851.150. Anno 381Godly Biſhops vocati a Theodoſio, pietatis ac Religionis 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 Supream Governor. Initio quidem noſtri ad tuam Pietatem ſcripti, Gratias agimus Deo, qui tuae pietatis Imperium conſtituit ad communem pacem Eccleſiarum, et ſanae fidei confirmationem. Agentes 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 p. 98et 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 confirmeſ que Concilii decretum, et ſicuti literis quibus nos convocaſti Eccleſiam honore proſecutus es, ita etiam ſummam eorum, quae decreta ſunt concluſionum, ſententia atque Sigillo tuo corrobores: (Without which they were meer 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 aaCent. Magd. 4. Col. 864. Surius Concil. Tom. 7 472, 473. Theodoret Hiſt. l. 5. cap. 9.Biſhops aſſembled in the Council of Aquileia (where of Saint Ambroſe was one) thus begin their Epiſtle to Gratian,Anno 383 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 rendring them an account of their proceedings therein, and relating the Impiety of the Arrian Hereticks, whom they decreed worthy to be put from their Sacerdotal offices. They adde 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 deferre jubeatis, ut vos, Deo praeſtante, triumphetis, qui paci Eccleſiarum quietique conſulatis.

S. Chryſoſtom writes of the Emperor,Anno 400 that he is,aaHom. 8. ad Popul. Antioch. Summitas et Caput omnium hominum ſuper terram (Therefore of the Pope and Biſhops.) Parem non habet ullum ſuper terram: bbHom. 6. in 1 Tim 2. & Hom. 33. in 1 Epiſt. ad Co…int. c. 131 Tim 2That the Church powred out prayers morning and evening to God for Kings and Emperers by Gods command, 1 Tim. 2. In his Lyturgy he hath ſpecial Collects Pro Auguſtiſſimis et Deo-deditis Regibus noſtris. And he gives us this account of the duty of a King,ccTom. 5. col. 1145, 1157, 1140. 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, Anno 410in his Book De Regno, dedicated to Arcadius the Emperor, Reſolves; Religio autem et pietas firma imperatoris et regis haſis ſubjiciatur,De Regno ad Arcadium, Imperatorem, p. 8, 9, 19, 20. in qua ſtabile atque inconcuſſum ſimulacrum perſtet, nec unquam baſi p. 99firmiter 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 appellat. 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. Anno 420.aaContra Epiſtolam P…rmeniani l. 1. c. 7. & Epiſtola 16… Biſhop Jewels Defence of the Apology againſt Harding, part 6. ch. 9. diviſ. 1, 2. p. 695, 696, 697.Auguſtin 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 Iuſtice; In the end, they were heard and condemned by the Emperor himſelf, & then found themſelves alſo grieved with his definitive Imperial ſentence, condemning his judgement as they had done the former. Hereupon St. Auguſtine thus replyed upon and anſwered them; An forte de Religione 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 Judgement 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, joynt Commiſsioners, to hear and judge this Cauſe by vertue 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 Judgement, 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 Judgement againſt them. 6ly. That though they diſliked his Judgement, 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. bb…St. Aug. further relates: That Felix Biſhop of Aptingita (a Donatiſt) ad Conſtantini iuſſionem Proconſularibus geſtis fuiſſe purgatum: whereupon, ait quidam (of the Donatiſt Hereticks,) 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 maxime pertinebat. To which St. Auguſtin: replyed, 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 meer Eccleſiaſtical matter. The ſame Father informs us, ccContra Petillianum Don. l. 1. c. 83, 84. Gratian cauſ. 23. qu. 4. Contra Donatiſtas & Celſionem, c. 17. Contra Creſconium Grammaticum, l. 3. c. 42, 43, 44 Epiſt. 48. & 50 Retractionum, l. 7. c. 2That this Emperor made ſevere p. 100Lawes againſt theſe heretical and ſchiſmatical Donatiſts, to ſuppreſſe their errors, ſchiſms, meetings: which being duly executed, reclaimed many of them from their hereſie and ſchiſm. Upon which experience S. Auguſtin altered his opinion, concerning the unlawfulneſs of puniſhing Hereticks with corporal puniſhments, or death, to reclaim them, In his aaTom: 8. pars 2. p. 819. 637, 638, 852.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. Ʋt 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. bbContra Creſconium, lib. 3. c. 9.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.ccAd Bonifacium Tom: 2. 50 Epiſt: Gratian Diſtinctio, 9. Quia homo eſt, ei ſervit vivendo fideliter; quia vero etiam Rex eſt ſervit leges juſta praecipientes, et contraria prohibentes, authoritate ſanciendo. Servit Deum ut Ezechias; & 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 traditione poſitum honorificat, ne Deo injuriam facere videretur, qui his ordinibus honorem creavit. Dei enim imaginem habet Rex, ut Epiſcopus Chriſti: Whence our Engliſh Apoſtle, ddIn Theatro Militantis Eccleſiae cap. 33. Thomas Waldenſis Doctrinale fidei, Tom 1. lib. 2. Artic. 3. c. 75.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 ſpeciali 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 p. 101is, were only and principally imployed about human affairs, not divine: Now if God himſelf doth moſt of all, in theaaMat. 6. 25, to 34, Pſal. 78. 70, 71, 72.Matt 6:25–34Ps 78:70Ps 78:71Ps 78:72 very firſt place mind, intend, command, promote his own worſhip, ſervice, glory, divine things, and the ſalvation of mens 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, bbPſ. 78. 70, 71, 72. 2 Sam. 5. 2. 1 Chron. 11. 2. & cap. 29. John 21. 15, 16 17. Acts 20. 28Ps 78:70Ps 78:71Ps 78:722 Sam 5:21 Chr 11:2John 21:15John 21:16Acts 20:28To 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 skilfulneſſe of his hands, by ſetting up Gods publike worſhip, Ark, Temple, amongſt them, as the **Here, p. 12, 13.premiſes evidence; to which St. Auguſtine here principally referrs; and ſo Waldenſis his evaſion, concluſion is moſt abſurd, and Wickliffs poſition orthodox.

The Biſhops convened in the Council of Aphrick,Anno 418. (whereof St. Auguſtine was one) cap. 25. to 35. 42, 51, 59, 60. reſolved,aaSurius Concil. Tom. 1. p. 577, 578, 579, 581, 582. Crab & Binius. 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 errore Gentilium attracta ſunt, &c. prohibeantur. 4. Necnon et illud petendum, ut spectacula Theatrorum caeterorum que lu…orum die Dominica, vel caeteris religionis 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 arte 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 memoriae 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 pertinacie furore caecati in Donatiſtarum errore 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 Lawes, this Council diſpatched their particular Legates to theſe Pious Emperors, with theſe their joynt requeſts; for moſt of which they publiſhed particular Laws, recorded in the Codes of **Lib. 1. Cod. Tit. 4. &c.Juſtinian and ††Lib. 16. Cod Tit. 1, to 8.Titus 1Theodoſius.

Theodoret,Anno 430. Biſhop of Cyprus informs us; Romanum Imperium (everſo Macedonico) orbis terrarum claves tenet (not St. Peter, or the Pope.) In Danielem Oratio 2. Ope-Tom. 1. p. 394.Romanum Imperium non periiſſe cum Salvatoris ortu; ſiquidem Auguſto regnante, Dominus in lucem editus eſt; ſecundus quidem ille regnavit. Omnes autem, (ut ita dixerim) homines ſuae ditionis ſubiunxit, Luc. 2.Luke 2omnemque terrarum orbem (ut evangelii teſtantur) deſcripſit, tributumque imperavit. Tom. 2. p. 27.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 p. 102aliquis, 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 injuſtè 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 lawfull commands by all ſorts of Chriſtians.