A sermon preached before the Kings Most Excellent Maiestie in the Church of Beauly in Hampshire, the thirtieth of Iuly. M.DC.IX. By Christopher Hampton, Doctor in Diuinitie, and one of his Ma[jes]ties chapleines.

A SERMON PREACHED BEFORE THE KINGS MOST EXCELLENT MAiestie , in the Church of Beauly in Hampshire , the thirtieth of July . M.DC.IX .

BY CHRISTOPHER HAMPTON , Doctor in Diuinitie , and one of his Maties Chapleines .

DVBLIN , Printed by the Societie of Stationers , Printers to the Kings most excell●●● Maiestie . Ann 1620

TO THE MOST HIGH and mightie Prince IAMES by the Grace of God King of Great Britaine , Fraunce and Ireland , Defendor of the Faith &c. Most Renowned , most Dread , and most Gracious Soueraigne ,

IT is not long since I heard a Recusant of vnderstanding and qualitie professe , that the Spiritual presence of our Sauiour Iesus Christ in the holy Sacrament of the Lords Supper , contented him sufficiently . But he desired satisfaction , at the same time , in the matter of Supremacie , and to haue reasons why Christian Princes should challenge it . I promised to resolue him in that point too ; and had not any thing so readie to do it withall , as certain collections which I gathered for a Sermon preached before your most Excellent Matie . Those I haue now published , that all of my charge may take commoditie to reade them for their satisfaction or vse . And that they are like to do with more cheerefulnesse , if your Matie wil be Gratiously pleased to let them passe vnder your Royall protection , with the same Clemency now which you vouchsafed to countenance them withall , when they were pronounced in your Sacred presence . The Lord that hath giuen your Matie both this great power , to be his Lieutenant , & a prudent heart to exercise it , continue your happy Gouernement , to the aduancement of his glory , the comfort of these Churches , and your owne Eternall honour . Euen so prostrating my selfe to kisse your blessed hands , I remaine

Your Maiesties most humble and obliged Seruant and Almosner , ARMAGH .

A TREATISE OF SOVERAIGNETIE . LVC. 22.24 , 25.

And there arose also a strife among them , which of them should bee the greatest . But he said vnto them , The Kings of the Gentiles raigne ouer them , & they that rule ouer them are called gracious Lords . But you shall not bee so , &c.

THE Text deuideth it selfe into two principall parts .

In the former you see a Contention betweene the Apostles for SVPERIORITIE .

Their example serues to admonish vs , that the Saints themselues are obnoxious to humane affections , and neede the grace of God .

To this purpose the holy Ghost recordeth not only the examples of their vertues , that thereby we might behold the richnes of Gods mercy towards his seruants ; but hee mentioneth their infirmities , & errors too . Paul describes his owne Pharisaisme ; noteth Peters halting in the vse of things indifferent : John rehearseth his mistaking in the worshipping of Angels . Things registred of purpose , not for contumely vnto them , but for instruction vnto vs .

That by these monitions we should watch ouer ourselues more attentiuely ; if Saints fall from their vertues , what may befall vs in the midst of our sins ?

From hence also wee receaue hope & comfort in the sorrowes of our fals . Audiant qui non ceciderunt ne cadant . Audiant qui ceciderunt vt resurgant . Let them that haue not fallen , heare these things prouisionally , that they doe not fall . And let them that haue fallen , heare them exemplarily , that they may rise againe .

Lastly , this may teach vs to admire no man with superstition ; but to make the word of God our guide in the imitation of Saints : we liue by lawes , and not by examples . And if wee desire to treade in the steps of holy men , the Word will direct vs safely , to followe them no further then they followe Christ . I confesse that if any men were to bee followed , this glorious Companie of the Apostles is most worthy of imitation : But then let vs follow them in their Sanctimonie , not in their Schisme : in their vnanimitie and concord , which they exercised in the Acts , when they had receiued the holy Ghost , not in their carnall strife & Contention , which of them should be the greatest . Therefore let no man reioyce in men , but if any will reioyce let him reioyce in God . Securus gloriatur qui gloriatur in Domino . The storie of this said Contention is frequent amongst the Euangelists , and rehearsed often . Marc. 10.25 Matt. 20.20 . Heere Marc. 10. Matth. 20. and a Contention of the same nature is set downe Matth. 18. Matth. 18.1 . And wherevnto tends the ingemination of a thing that is not so memorable in it selfe ? Doubtlesse for the prevention & premonition to the Church ; that it should not bee swayed with such ambitious prehensations and vast desires , though they bee guilded ouer with Apostolicall stiles & titles . Apothecaries boxes sometimes haue the inscriptions of restoratiues , when they be full of poison . Affectation of greatnesse is repressed in the Apostles themselues : in the rampant Bell-weathers of the Christian flocke , and then how should it bee allowable in their successors , or Apostolicall men ? It is not improbable , that some such windie affection did thrust the Apostles into this strife : but most certaine , that those that vaunt themselues to be successors of the Apostles , haue intertained quarrells with all the world , by reason of some peculiar fauours and indulgences that CHRIST shewed to some of the Apostles aboue the rest . Thou art Peter and vpon this rocke will I build my Church , are thought to be very significant words that way . But Paule telleth vs , Petra erat Christus , that Christ was that rocke , and not Peter . So saith God himselfe by Esay : J lay in Sion a low corner stone , Esay . 28.16 . elect , and precious ; 1. Cor. 3.11 . whosoeuer beleeueth and resteth on it , shall not be confounded . And , no man can lay another foundation then that which is layd already , which is Iesus Christ . For , Quis est Deus praeter Dominum ? Et quis est Petra praeter Deum nostrum ? Who is God , but the Lord ? and who is the Rock ( saith Dauid ) except our God ? Psal. 18.31 . Again , Vnto thee wil I giue the Keyes of the kingdome of Heauen , are vsed to the like purpose . But this strife proues directly that the Apostles made no construction out of these wordes , for Peters prerogatiue : Had they conceiued any meaning that way , it had ended the strife , and Peter must haue beene the greatest . But they renew their quarrell ; after these wordes , they argued it againe and againe : they insisted vpon it at the last Supper that euer they had with their Master . Pregnant arguments that the Apostles vnderstood nothing of this graunt that is vrged .

What doe they thinke of Christ , that knew the meaning of his owne wordes ? was he not willing to informe his Disciples , to leaue quietnesse amongst them ? might he not haue done it with one word , that Peter should be greatest ? or would hee reproue their Contention with an absolute non sic , if he had concluded any thing for Peter formerly ? Multa coguntur male interpretari , qui nolunt vnum rectè intelligere , They are forced to interprete many things wrongfully , that will not vnderstand one rightly .

It is euident in the 2. Gal. Galat. 2.8 . that Peter and Paul were allotted to seueral portions : Peter to the Jewes , Paul to the Gentiles ; & neither had Primacy , or vniversall charge of the whole Church . What shall wee say of the Primatiue times ? Aeneas Syluius Epist. 280. Then euery Church was gouerned by their owne Canons , & little respect was had of the Church of Rome ; to the great Councell of Nyce , that appointed three other Patriarckes besides the B. of Rome , to gouerne the Churches that were contiguous ? to the first Councell of Constantinople , that gaue the B. of that See equall priuiledges with the B. of Rome ? to the Councell of Calcedon , that confirmed them ? to the learned Fathers , that vnderstood nothing of this Primacie for diuers hundreth yeares after CHRIST , vntill the Church of Rome began to swell with the Dropsie of this Contention ? Then indeede men that were willing to serue such turnes , found this liquor out of the places , that I haue alledged , to quench their mothers thirst .

But they beare witnesse to themselues , and are not to be heard in their own cause , vnlesse they compasse such a Decree , as Stratocles did for Demetrius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whatsoeuer Demetrius will commaund shall bee holy before God , and iust amongst men . Therefore leauing Stratocles and his Bishop together , to court the World for this Decree , I returne to the occasion of the Apostles strife .

The neerest occasion of this Text seemes to bee taken from the death of CHRIST , mentioned in the wordes precedent . After his death they imagined he would set vp an earthly kingdome , and so consequently enter in strife , which of them should haue administration of it . When Mariners fall out in a tempest at Sea , which of them shall first cast himselfe ouer-board , euerie one findeth their Contention absurd & dangerous , because an agreement in their seruice is most necessarie at such a time , for preseruation of the Ship : euen so is this difference of the Apostles . What was the affectation of a Masterie , but a renunciation to their Ministerie ? And that could neuer haue beene at a more vnseasonable time , by reason of CHRIST his death being then imminent .

When the Sheepheard was to bee smitten , the sheepe had occasion to runne together into an holy Concord , either to preuent , or to adiourne the scattering and dissipation to come . When the Bridegrome was readie to be taken away , teares and lamentations would haue suted well with the Children of the marriage chamber . To haue no apprehension of sorrow at his death , by whose life they had receiued the sweetnes of Comfort ; no concussion of feare , when their Master should be taken from their heads : but euen then to deuise of their owne affaires , to attend and to meditate of their future power , was certainely an vntimely fruite of ambition ; which is like the Bitch ( if I may speake it with your reuerence ) that for hast throwes out her puppies blinde .

Is this the kindnesse that they shew to their Master ? O worthy Elizeus , how affectionat were thine obsequies in the like case ! you may remember , That hee could neither be perswaded , nor beguiled , nor forced from Elijah when he should haue beene taken from him : but left all other thoughts & did cleaue to his Masters side , with an inseparable resolution : As the Lord liueth , and as thy soule liueth I will not leaue thee . And did the sonne of God deserue lesse respect from his Apostles , then the Tishbite had from the sonne of Shaphat ? verily no. Where then is their zeale ? where is their retaliation ? where is the desire of Peters deuoted affection ? Lord to whom shall wee goe , thou hast the words of eternall life ? Forsooth a strong imagination of a kingdome hath suppressed them all . Graunt all that they expected , that CHRIST would leaue them an earthly kingdome ; Yet pretenders should stay till things were readie , and not burie their predecessors aliue . But their hopes of such a kingdome were verie fantasies , and great thoughts of heart . How should he leaue that to them which hee had not himselfe ? The confession he made before Pontius Pilate is an indefesible euidence , That his kingdome is not of this World : therefore hee could not leaue them an earthly kingdome . They had promise of an eternall kingdome , and there can bee no eternitie but in that which is spirituall . All corporal things haue their fatall periods , and spirituall things onely are permanent in eternitie .

The Prophets describe the kingdome of Christ with wordes of externall Maiestie ; but then they adde the doctrine of his Passion , and imply an other kind of Maiestie then the world affordeth . Heere Kings must be suffered ; they must not suffer . To be short , Christ left not his glorification , and kingdome vnmentioned ; & yet confesseth plainely enough , by washing his Disciples feete , that his kingdome consisteth in a Ministerie , not in any outward Soueraignetie & command ; The Sonne of man came not to bee ministred vnto , but to minister . Mat. 20.28 .

Marke therefore the vanitie of this Contention ; they striue for precedencie in Christs corporall kingdome : but seeing there is no such corporall kingdome ( as I haue alreadie proued ) neither can there bee any such greatnesse as they imagine ; so their Contention comes to a matter of nothing , conceaued of winde , and ends with winde . Indeede , Contentions , Kingdomes , greatnesse in such great places , are nothing belonging to the Apostles , and Ministers of Christ , as appeareth in his Censure following .

2. Part. But he said vnto them , the kings of the Gentiles raigne ouer them , &c.

I doubt not but you see that the Apostles came into a iust reprehension , and deserued sharpe reproofe , yet because they offended not of malice , but of ignorance , and were carried along with the current of that time , which reduced all the promises of Christ his gouernment to an earthly kingdome : therefore their sweete and milde Master instructeth them friendly , without bitternesse , & reserueth the thunderboults of his seueritie for the obstinate and incorrigible . Hee exhibiteth the disposition that Esay foretold ; Heere is no Contention , no Clamour , Esay . 42.2 . no contumelius insultation ; but a graue and quiet instruction . He breaketh not a brused Reed , he quencheth not smoking flaxe : Matt. 12.20 . For hee considereth whereof we be made ; Psalm . 103.14 . he remembreth that we are but dust .

I can compare the kindnesse of his facilitie to nothing more aptly , then to the bowells of the Euangelicall sheepheards ; how affectionately did they yearne after the lost Sheepe ? He contemned it not , though it were but one : Hee neglected it not through slouth ; giues not ouer his loue when it was gone : he seeketh it , & finding it , deales not roughly , nor frowardly , but fairely and tenderly with it ; leaues it not when it was wearie , but layes it vpon his shouldiers : O good Sheepeheard , that paines himselfe to giue ease to a poore wearie sheepe !

Can ye tell me whether was greater , his care and endeuour when the sheepe was lost , or his compassionate intreaty , & sweet indulgence when it was found againe ? was he more carefull in the former , or gracious in the latter , or incomparable in both ? Such are the bowells of our Sheepeheard : I serue him for the one , loue him for the other . And though he be infinite in all his works , Mirabilior tamen esse creditur in exercitio pietatis . Thus he hath done , and left vs an example to follow , that followe him in his Pastorall function . Wee which are strong , ought to beare the infirmities of the weake , Rom. 15.1 . and not to please our selues , least passion transport vs , & we lose that through rigor , that might be saued with placabilitie . And thus much for the manner of the Censure .

The next thing obseruable in the Censure , is the matter thereof , & that is Soueraignetie , or supreame iurisdiction , giuen heere vnto Kings ; which appeareth by the plaine ioyntes & necessarie coherence of my Text. The Apostles quarell was for Supremacie : CHRIST adiudgeth the matter vnto Kings . What matter ? none certainly , but that which was in debate , & question ; for I make it a matter of Religion , to thinke that the Wisedome of God would wander & leaue the question .

The Apostles contend , Which of them should bee the greatest : Is not the Contention for Supremacie ? CHRIST in his Censure saith , That the Kings of the Gentiles raigne ouer them . Is there any greater then he that raigneth and beareth rule ? Kings therefore are here inuested with supreame Authoritie , by the sentence , and Censure of the Sonne of God . This is no strained inference ; it containeth nothing but the constant & perpetuall meaning of the Sonne of God , Mark . 12.17 Giue vnto Caesar the things that are Caesars , and vnto God the things that are Gods . Heere is no interposition of any person , betweene God & Caesar , but next vnder God Caesar hath the highest right . Wee reserue our Consciences for God ; wee submit our bodies and goods to Caesar : That which remaineth is matter for Politans and Papians to discourse of .

Tell vs John the meaning of Christ his stile , that is written vpon his thigh , Reuel . 19.16 The King of kings ; is it not a title of his greatnesse ? yes verily ; for so he is implyed to be , higher then the highest . And who would imagine that the Sauiour of the World would call himselfe King of kings , in his greatest greatnesse , vnlesse hee had ment , that Kings should haue the precedence of all mortall men ? or who knowing this to bee CHRIST his stile , would thrust himselfe aboue Kings in preiudice of the sonne of God ? Christ hath a poore aduancement of it , to be King of kings , if another bee aboue them aswell as he . If the Seruant of seruants bee aboue the King of kings and Lord of lords , then where is Christ his prerogatiue ? Numb . 16.7 Yee take too much vpon you yee sonnes of Leuie . Rom. 13.1 . Paul subjecteth euerie soule to the Ciuill power , and excepteth none . Etiamsi sis Apostolus , Though thou be an Apostle , an Euangelist , a Prophet , or what else-soeuer thou bee , thou must be subiect to Ciuil power . For this subiection , saith Chrysostome , Chrysostom . in Epist. ad Rom. Homil. 28. is no hinderance to godlinesse : And then it can not bee against the faith . The Apostle perswades this subiection , not for humilitie , nor by way of courtesie , but enioynes it of necessitie : we must needs be subiect , Jdque propter conscientiam ; and that which is done of Conscience , is so necessarie to bee done , that it cannot bee omitted without haynous sinne . Necessitie and Conscience bee strong obligations for Ciuill obedience .

Giue me leaue on the other side , to let you see the strength and sinews of Ecclesiasticall power : then looke on the Decrees of the Church single as they are in themselues , & seuered from the Princes countenance . Act. 15.29 . The Decree that the Gentiles should abstaine from things offered vnto Jdols , is of that nature : and is it not limitted by the Apostle of the Gentiles ? 1. Cor. 10.25 . Whatsoeuer is sold in the shambles , eate , and aske no question for Conscience sake : but if any man say vnto you , this is sacrificed vnto Idols , eate it not , because of him that shewed it , and for the Conscience . The conscience I say , not thine , but of that other . Compare Paul with Paul , Power with power , Bond with bond , Law with law ; Ciuill authoritie requireth a necessitie of obedience ; Ecclesiasticall giueth libertie to the Conscience : The Ciuill Magistrate must be obeyed simply ; the Ecclesiasticall admits Caution & respect . This bindes me onely in Case of scandall ; the other as well out of offence , as in offence . Though I liued without controlment of any eye ; yet I am bound in Conscience to obey the Positiue lawes . I am bound to obey both powers , but with disparitie : the Ciuill ordinances for clearing mine own Conscience from sinne ; and Ecclesiasticall Decrees for comelinesse , for order , for sauing my Brother from stumbling & offence . Iudge whether authoritie is greater , the Mytre or the Scepter ? Primae Ecclesiae Patres , non leges , aut iura vt Reges , sed modestiâ vocabuli abijs traditiones suas distinxerunt . Posteriores Pontifices , vt necessitatem parendi vsurparent vsuque acquirerent , iuris verbum adiecerunt , Jus Canonicum & Canones appellarunt . Both these Offices are now conioyned together in CHRIST : and is he not greater in his kingdome ? hee stands at the right hand of God , as an Aduocate and Priest ; hee sitteth as a King . This puts a Scepter , the other giueth a Censer into his hand . His Priesthood reacheth but to the Elect , his kingdome iudgeth quicke & dead . He is sweete in his Priesthood ; but in his kingdome High , Potent , Magnificall , Glorious , & Triumphant . Why must praiers be made for Kings ? That wee may leade a quiet and peaceable life vnder them in all godlinesse and honestie ; 1. Tim. 2.2 . Godlinesse and honestie makes them Guardians of both Tables , as well of the First , which containeth the worship of God ; as of the Second , which is the fountaine of publike honestie . And what lackes hee of Supremacie , that hath the care and superintendance of all things that belong to God and man ? Statesmen tell vs that fiue things must concurre together , & meete , to make a Soueraignetie . First , to giue Lawes : Secondly , to make Warre & Peace : Thirdly , to appoint the principall Officers of estate : Fourthly , to receiue appeales : Fiftly , to graunt Pardon .

As to the first ; it is aboue three thousand and foure hundred yeares agoe since Iacob said , The Scepter shall not depart from Juda , Gent. 49.10 . nor a Law-giuer from between his knees , vntill Shilo come . Marke Antiquaries & Nouelists too , how anciently law-giuing hath beene an accedent & adiunct to the Scepter . August . in Io. tract. 6. Iura humana iura Imperatorum sunt : quare ? quia ipsa iura humana per Imperatores , & Reges saeculi Deus distribuit generi humano . Jn hoc Reges seruiunt Deo , Aug. contra Crescon . sicut eis diuinitus praecipitur in quantum sunt Reges . Si in suo regno bona iubeant , mala prohibeant , non solum quae pertinent ad humanam societatem , verum etiam quae ad Diuinam Religionem : Heerein Kings serue God , as they are commaunded by holy Writt , in respect that they are Kings , if in their kingdomes they commaund that which is good , and forbid that which is euill , not only in matters of humane societie , but of Diuine Religion too .

Abigail could tell that King Dauid must fight the Lords battells : 1. Sam. 25.28 And it followeth in the storie , that at length hee made peace with all the nations round about .

Concerning Officers , Ester . 3.1 . Rex Assuerus Aman quamuis alienigenam ad id honoris euexit , vt cunctis Persarum & Medorum Principibus anteferretur , Et Mordechaium totius honoris & dignitatis eius successorem constituit . The Book of Kings , and Chronicles yeeld cleere testimonies , that these Offices were in the Kings dispose : hee placed and displaced them all , euen the high-Priests too . Pope Boniface the 8. would haue put himselfe into these rights in France ; But he got a Great fooliship for this attempt ; Sciat maxima tua fatuetas , &c. and then was quiet .

Who can doubt of the matter of appeale , that reads Pauls prouocation vnto Cesar , Act. 25.10 . I stand at Cesars iudgement seate , where I ought to be iudged ; not only in respect of himselfe , because hee could not decline that iurisdiction , but of all others besides ; for none could exempt him , because Cesar had the last resort and supreame Iudicature .

Last of all , the grace of deliuerance and pardoning criminalls was in the King ; else Ioab was mistaken in the middest of his subtilitie , when he sent the woman of Tekoah to Dauid . 2. Sam. 14.2 . Dauid & Salomon were mistaken too : the one , when hee pardoned Absolon and Shemey ; the other , when he gaue to Abiathar the high priest his life . 1. Ring 12.26 ▪ Thou art worthy of death , but I will not kill thee ; goe to Anathoth to thine owne fields : Hee did confine him . Now who can denie the Kings Supremacie , seeing all the particulars of Soueraignetie meete together in his person ? Peter graunts it : Submit yourselues to all maner ordinance of man , 1. Pet. 2.13 . for the Lords sake , whether it bee to the King , as hauing more then all ; that is the force of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And in my poor understanding , he that hath power boue all must needes bee Supreame .

But why doth Peter call it a humane ordinance ? The Kings power is like to Pearles , that are found heere below , but carrie a resemblance of Heauen in their brightnesse , and Orient colours : Such is the authority that I treat of : S. Peter calls it a humane ordinance , because it is conuersant here vpon earth , and exercised amongst men . But it may iustly challenge an higher parentage , when the beautie therof is marked , and the emoluments considered : Then it is like to Daniels goodly Tree , Dan. 4.18 . of whose fruite all mortall men doe tast and eat , & vnder whose shadow they also take rest and comfort . How often haue those holy Fathers run to the defence , and succour of this Tree in stormes , which now in their faire Sunne-shine goe about to shroude & lopp the branches ! O vnthankefull remembrancers ! But to the point : If this power be of men , how is it sacred ? and if it be from heauen , why should it not be Soueraigne ?

The Royall Law is this , Thou shalt make him King ouer thee whom the Lord thy God shall choose . Deut. 17.15 . The people haue no authoritie to make a King , no voyces , nor interest in the businesse : when they desire a King , God reserueth that power to himselfe . You know who saith it , Act. 13.21 . Acts 13. When the people of Jsrael desired a King , God gaue vnto them Saul the Sonne of Cys . Samuel did not appoint him , the people did not chuse him , but God : To morrow about this time I will send thee a Man , him shalt thou annoynt . There is Samuels warrant : 1. Sam. 10.20 21. And will you see what part the people had ? Samuel assembled the people , & the tribe of Benjamin was taken . So Saul the sonne of Cys was taken . 1. Sam. 10.24 . And Samuel said , see you not him whom the Lord hath chosen ? Nor Priest , nor Prophet , nor people had Nomination , Election or Approbation of the King , but God did all according to the reseruation of his own Law . The people were beholders , no actors : they did take Conditions , they could make none . Hoc erit ius Regis , This shall bee ( whether you translate it ) the Kings right or his manner : It is an Item to Subiects , that they can neuer Capitulate with their Prince : If you translate it , the Kings right , then that may not be inuaded : If you translate it , His manner , or custome , that creates an other right , and cannot handsomely be auoyded . Heere is the difference between a Law , that giueth right , & a Custome , that maks a manner : in the former there is an expresse allowance ; in the second , a secret consent .

The appointment of the second King was like vnto the first : and the third also was assigned to Dauid by God . The greatest diffrence was , that Gods Election began then to be hereditarie , and to bee declared by succession . But mens inheritances take not away Gods right : they confirme it rather , because he appointeth heires .

Ego dixi dij estis , He calleth them Gods to whom the Word of God came . Psalm . 82.6 . Ioh. 10.34 . Which speech of Christ is an Hebraisme , signifying that Kingdomes & Gouernments come not by authority , or practise of men : but by Gods holy Ordinance and Commission . The Word of God must come vnto them before they can be called Gods . And so I will shut vp this point with that which they say Peter spake to Birthwould a Moncke of Glassenburie , when hee was anoynting Edward the Confessor ( as I remember ) : The Moncke was inquisitiue who should succeed him in the kingdome : And Peter answered , Ne talia cures ; Sir Moncke , trouble not your head with such cares : Regnum enim Angliae Dei regnum est ; For the Kingdome of England is Gods kingdome . Euen so Lord IESVS let it euer continue , that it may bee safe vnder the shadow of thy wings . If the Monckes vision were true , it brings our Superuisors of kingdomes a Supersedeas from Peter ; & that should be of some force amongst those that crie nothing but Peter , Peter : If it be not true , yet it shews what the opinion of the world was then , namely , That the disposition of kingdomes belongeth to God alone : And that the Care of Titles and Successions was no fit Meditation for Monckes , and Parsons of that rancke . Thus much for the Supremacie of the Kings power .

Now the stile of Kings followeth , which our SAVIOVR , in this place , would haue proportionable to the Maiestie of their places . wee are commanded , Rom. 13.7 . To giue honour to whom honour belongeth ; Surely none hath such right vnto it as the King : And the first part of honour consisteth in Tearmes and Titles of respect .

My sonne , Prou. 24.21 . feare the Lord and the King , and meddle not with them that are seditious . God and the King are proposed ioyntly , and made the Obiects of our feare : therefore the Holy Ghost inioyneth vs to performe no perfunctorie or vulgar reuerence to Kings , but that which is Sacred & Cordiall : Bring such reuerence , & all Complements of Honour will follow to content Christian Princes . And remember , that as they haue Gods Chaire , and represent Gods image : so hee hath communicated his Name vnto them , which containeth the amplitude of all Honour . Heere the Sonne of God calleth them Benefactors , or gracious Lords ; a Title anciently giuen to Kings , and none sorteth better with the intent & end of their office , which is as Aristotle admonisheth king Alexander , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Paul expresseth it in good English : Rom. 13.4 . Hee is the Minister of God for thy good .

Tu regem patremque geras , tu consule cunctis .

You haue heard how the Lord that is annoynted , honoureth the Lords annoynted , with Supremacie in his Iurisdiction , with Maiestie in his Stile , and Titles . It is our dueties to wish him good lucke with his Honour , Psalm . 122.7.8 9. Peace be within his Wals , & plenteousnesse within his Palaces : for my Brethren & Companions sake , I will wish him prosperitie ; yea because of the house of the Lord J will pray for his good .

Now let vs see the last passage what interest the Apostles and their successors haue in this matter of Supremacie , and Titles of Maiestie . Our Sauiour takes it from them Positiuely : Vos autem non sic , You that are Apostles shall haue no such power . Our Masters of the Church of Rome drawes it to them crookedly : whether will ye beleeue , him that was indifferent and without respect of persons , or these that are partiall ? him in the trueth , or these in their pride ? the Sonne of God , or the Brethren of the Conclaue ?

Amongst many differences that be betweene them , this may be reckoned for one ; That we beleeue the Sauiour of mankinde vpon his word : Jpse dixit is sufficient . But the other must attend for no further credit from vs , then they can winne by the euidence of their proofes . And these are either Blasphemous or Triuiall .

They now say that wee must conceiue a secret & implyed Oath in our Baptisme , to yeelde obedience to the Pope . A proofe full of horrible blasphemie : true Christians will detest to sweare into the Popes wordes , and to ioyne him in their Baptisme , as a Consort with the three Persons of the holy and vndiuided Trinitie . Hearest thou not this , O Christ , at the right hand of God ; How the Aduersaries , for their owne greatnesse , would euacuate and violate thy holy Baptisme ?

The other proofes , Feede my sheepe , Ioh. 21.16 . Matt. 16.19 . and , Vnto thee will I giue the keyes ( for I reade no more in the writhen Diuine ) are ouerworne & triuiall proofes , vnbeseeming the cause , which is now made one of the principall Articles of Faith , as if none could be faithfull vnlesse he beleeue in the Pope : vnfitting the person that alleageth them , from whom the world did looke for Oracles ; and behold nothing but that which euery triobolour Papist can tel .

As to the former , Paul in his farewell , tould the Elders of Ephesus , that The holy Ghost had made them ouerseers , Act. 20.28 . to feed the Church of God . Wherein I note two things : First , the Office of Elders did consist in feeding : Secondly , that the Church of God which they must feede , is of equipollent and of as large compasse as the sheepe of CHRIST . Therefore if there bee any force in the words of our Sauiour vnto Peter for feeding his sheepe , because they are indefinite : There must needs bee the same in these of Paul , to the Priests of Ephesus , because they are equiualent . And so euerie inferior Minister should hould a kinde of Soueraignetie in their places , which peraduenture our Aduersaries may intend , though it bee not expressed , for they conceale many things , till opportunitie serue . But , if the Pope by feeding of Christs sheepe , may exercise authoritie ouer Kings ; be well assured that his inferior Ministers which haue the same power of feeding , may and will practise the like vpon you that are Subiects . Is it possible that any Subiects should bee in better Condition then their Soueraigne ? Doe not deceiue your selues , my good Brethren & friends , Mat. 10.24 . the seruant is no better then his Master . That which is good in the head of the Church against the heads of Kingdomes , will alwayes be of validitie in the Members of the Church against the Subiects of kingdomes . Therefore beware of them beloued : They that dare attempt against the Maiestie and Persons of Kingdomes , will much sooner attempt against your lands , and liues , & goods . Nothing shall be left vnviolable , nothing remaine free in any part of the Common-wealth ; all must bee at the pleasure and mercie of the Pope & his Priests : You see how he is not content to sheare , but will skin his sheepe ; so as no man hath cause to be sorie that hee is not of his fould .

Now looke vpon his Keyes , if they bee as powerfull as the feeding of sheepe .

The keyes of the kingdome of heauen , is a perspicuous exposition of the Gospel , teaching men what way they may goe to Heauen , and how to be saued . This Key was not committed to Peter alone , but vnto all the rest of the Apostles . Hoc dictum , Tibi dabo Claves regni Coelorum , Orig. in Mat. 16. tract. 1. caeteris quoque commune est ; Et quae sequuntur velut ad Petrum dicta , sunt omnium communia : This sentence of Christ , Vnto thee will I giue the keyes of the kingdome of Heauen , is spoken to the other Apostles too : and the wordes that follow , which seeme to bee deliuered vnto Peter , are common to all the rest . Then if wee maruaile that they which are designed to the charge of expounding of the Gospel , and opening Heauen , vndertake other things by the power of their keyes , as Kingdomes and Gouernments of the Earth ; wee doe it not without the warrant of Scripture . Heere is a Patterne that our Sauiour leaueth to his Apostles in my Text : Soueraignetie is interdicted , and a Ministerie is enioyned them . Di Consider . ad Eugen. Bernard writ to as great a Pope as Paul the fift , Quid vos alienos fines invaditis ? What doe you meane to enter vpon other mens rights ? Disce tibi Sarculo opus esse non Sceptro , vt opus Prophetae facias ; Vnderstand that an Hooke to weede withall , is fitter for you then a Scepter , to doe the office of a Prophet . Esto vt quacunque alia ratione hoc tibi vendices , non tamen Apostolico iure ; By what other right soeuer you can challenge this thing , it is certaine you may not doe it by any right deriued from the Apostles : Nec illud tibi dare Petrus potuit quod non habuit ; For , that which Peter had not himself he could neuer conuey to the Pope : And so hee concludeth . I ergo tu , & tibi vsurpare aude , aut dominans Apostolatum , aut Apostolicus dominatum , Goe too then , & vsurpe if you dare , either a Lord-like Apostleship , or an Apostolicall Lordship . Planè ab alterutro prohiberis , You are cleerely forbidden the one of the two . Si vtrumque similiter habere voles , vtrumque perdes , If you will needes haue them both together , you must needes loose them both . Well then ; are not the Keyes sometimes a Cognisance of absolute Authoritie ? yes verily : but that is Dauids Keye , not Peters . I ; but CHRIST had that keye too . It is true , but he did not communicate it to Peter , or to any of the Apostles . Reuelat. 3.7 . This saith he that hath the keye of Dauid , then he had it , he hath it still , hee will haue it euer , hee will neuer resigne it to any of his Apostles : Ioh. 20.21 Hee sent them , but as his Father sent him into the World , & that was without any Royaltie or Kingly power : But after his Resurrection he saith , All power is giuen mee , both in Heauen , and in Earth : Mat. 28.18 . and addeth , Go therefore vnto his Apostle : By that power which was giuen him both in Heauen & in Earth , he sheweth that hee hath authoritie to send forth his Apostles ; so he addeth rightly , Goe ye therfore . But how shall they goe ? Suerly , not with that fulnesse of Power ouer Heauen & Earth , which hee mentioned instantly before ( and then was the fittest time to haue giuen it ) But , Goe teach all nations , Matt. 28.19.20 . baptizing them in the Name of the Father , and of the Sonne , and of the Holy Ghost , teaching them to obserue all things that J haue commaunded you .

This is their Charter , their Commission , their Letters Patents , and it containeth all the notes and markes of the Church . Those things bee within their charge ; the preaching of the Gospell , the administration of the Sacraments , the setling , not of any one modell , but of that discipline that may bring men to the obedience & obseruation of CHRIST his Commaundements : For planting or transplanting of kingdomes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is no Title in all their Commission .

Bellarmine makes much adoe about the translation of the Romane Empire , from the Greekes to Charlemaine , by the B. of Rome ; and pleaseth himselfe with coniecture more then his Iudicious Reader with soliditie of reason . The verie trueth of that storie is , that Charles the great had it not by the authoritie of the Pope , but by Conquest and Transaction with Nicephorus the Greeke Emperor , when he could hold it no longer . But allow the Cardinall , that which he cannot proue ; that Charles obtained the Empire by the Popes authoritie , then he may call to minde , That the restitution of the Romane Monarchie must be done by Antichrist , as it is in the 13. Chap. of the Reuelation . Reuel. 13.1 . But Bellarmine tells vs , that the B. of Rome effected the restitution of the Romane Empire : therefore Bellarmine makes the Bishop of Rome to be Antichrist , which I will not confute .

You haue heard , how CHRIST his Censure doth deiect the Pope from his vsurped Monarchie , Vos autem non sic : You that be Ministers of the Gospel may not raigne like Kings . And some of our Brethren alleage the same words also to dispossesse the Reuerend Bishops of this Church from their Superioritie : But they set CHRISTS wordes vpon the tentar-hookes , and stretch them too farre . His meaning is not to make an equalitie amongst the Ministers , but to set a difference betweene Kings , & the Ministers of the Word , that none should inuade the right of Princes , vnder the pretence of their Ministerie .

As for Aequalitie , when one aduised Lycurgus to establish it amongst the Lacedaemonians , whereby the least & meanest might beare like sway , and rule with the greatest ; The wise man answered , that he which calleth for that , should begin it first at home in his owne house . And if all men be carefull to exclude Paritie out of their priuate families : if men experienced in Policie and Gouernement , will not admit it into the Common-wealth , because that cannot bee preserued with equalitie , but by authoritie and rule : Why are not men as sensible of the House of God , as of their own houses ? why should Aequalitie , that is found intollerable in other Societies , be obtruded to the Church ? Because distinctions , and inequalitie of Pastors cannot bee proued by Scripture . That is not so . There were diuers Pastors vnder the Law ( so I thinke I may call the Priests ) but they were not equall : for there was one High Priest , as it were a Transcendent aboue them all . But his eminencie was to expresse the Soueraignetie of IESVS CHRIST . But then there were Captaines of euerie family of the Leuites , and that proues an inequalitie . Last of all , there were two ioyned with the high Priest , which are called Rulers in the House of God , in the first Paralip . Chap. 24. Vers. 5. 1. Chron. 24.5 .

In the New Testament there was distinction , and inequalitie betweene the Apostles themselues ; or else Paul would neuer haue called Peter , & Iames , Galat. 2.9 . & Iohn , cheife & pillars of the Apostles . There was distinction & inequalitie betweene the twelue Apostles , & the seuentie Disciples . 1. Cor. 3.10 . Paulus Appellat seipsum Architectum .

Wee reade of many Pastors at Ephesus , Act. 20.17 . &c. Reuelat. 2.1 . Act. 20. & in the Reuelat. John writeth , To the Angel of the Church of Ephesus ; which euicteth necessarily that there was one greater then the rest . Par in partem non habet Imperium , One equall hath no power ouer another . But , Paul gaue Timothy authoritie ouer Pastors : 1. Tim. 1.3 . Therefore he intended & ordained an inequalitie , & no paritie , amongst the Pastors of the Church . The reasons of those that call for equalitie in the Ministers of the Church , are not made to build vp , and they are too weake to pull doune . Zeale is good , & a sweet thing : it is to vow your hearts vnto God ; but euery Sacrifice must be seasoned with Salt , least yee goe about to reform the Church with one hand , & to subuert the state with the other . Abraham sayes grauely vnto Lot , Genes. 13.8 . Let there be no Contentions betweene mee and thee , for wee are Brethren : That is one reason ; Psal. 133.1 . And it is both good & pleasant for Brethren to dwell together . Againe , The Chananite , & the Peryzite are yet in the land , that is another motiue . Genes. 13.7 . In which case , who knows not that the aduersaries of our doctrin wil sooner be ouercom with vnited , than distracted forces ? And so we that fight the Lords battels cannot dis-joyne our selues without preuarication & bootie . Away then with all singularitie , and admiring our owne opinions ; know ye not that it is the Seminary of inward Contention ? The spirit of the Prophets must be subiect vnto the Prophets . 1. Cor. 14.31 Let vs haue but one heart , & one way , that we may fill the Lords House with Garlands of victories : that wee may beat our Aduersaries from humane merits , and bring them to the diuine mercies ; from Free-will , and the possibilities of Nature , to the Grace of God ; from Traditions , to the written Word ; from Eleuation , Adoration , Circumgestation , Transubstantiation of the Sacrament , to the Commemoration of Christs death , & a sweet fruition thereof by Faith ; from their Hierarchy & visible Monarchy , to the Headship of our Lord IESVS CHRIST ; from superstition to the true worship of God . Oh how glorious are these holy triumphes ! how instantly doe they call vpon vs to combine our selues together , that the Conuersion & Offering vp of the Papists may be acceptable and sanctified ? And thus much for Concord to my Brethren of the Ministerie .

I would not dismiss you of the Laity , after this long discourse of contention , without som short exhortation to peace . The very name of Peace is a sweete word , but the worke is sweeter . I cannot alwayes speak of it ; but that which I cannot speake of alwayes , you may keepe alwaies : as for example , he that prayseth God with his tongue cannot do it euer , that member must haue rest as well as the other parts of the bodie : but hee that praiseth God with his life & conuersation , may euer do it . Euen so do I commend the words & works of peace vnto you : or if you think me vnworthie to commend such a diuine blessing ; looke if it be not the word of a Great & mighty King that is far aboue all exception : Matth. 5.9 . He commandeth it vnto vs from the Author of peace , Beati pacifici , not pacidici ; but pacifici : blessed are not the praysors , but , the practisers of peace . Let the Mountaines bring peace , & the little Hills righteousnesse vnto thy people , O thou Prince of peace . Hebr. 20.21 And so The God of peace , that brought again from the dead our Lord Iesus , the great shepheard of the sheep thorough the blood of the euerlasting Couenant , make you perfect in all good workes , working in you that which is pleasant in his sight , through Jesus Christ , to whom be praise for euer & euer . Amen .

FINIS .

AN ADDITION To the former Treatise of SOVERAIGNETIE : SHEWING THAT THE POSSESSION THEREOF HATH NOT beene in Popes , saue by Vsurpation and Practises ; but in Emperours and Kings by a continued or perpetuall Descent .

DVBLIN , Printed by the Societie of Stationers .

1. Cor. Chap. 3. Vers. 21.22.23 .

Therefore let no man glorie in men , for all things are yours . Whether Paul , or Apollo , or Cephas , or the World , or life , or death , or things present , or things to come , all are yours . And yee are Christs , and Christ is Gods .

TO THE RIGHT HONOVRABLE , GERALD Earle of KILDARE , and the rest of the Nobles , or Gentrie in Jreland : CHRISTOPHER by the mercie of God , Archbishop of Armagh , and Primate of all IRELAND , wisheth much happinesse heere , and full in the world to come .

HOnoured Lords , and esteemed Gentlemen , I haue published aswell the former Treatise , as this addition of Soueraignetie , for your sakes , whom J am bound to informe by the dutie of my place , and in retribution of the respects you giue vnto me otherwayes : that since the sound of my voice cannot reach to the eares of euerie one , now it is grown low with yeares and infirmities ; the Meditations of my heart may neuerthelesse be offered to the eyes and iudgement , of all which J desire you to peruse and examine by the weights or standard of Truth , without preiudice or forestalled opinion . ( ⸫ ) ( ⸫ )

AN ADDITION To the former Treatise of SOVRAIGNETIE .

AT the first institution of the Ciuill , and Ecclesiasticall authoritie in the Church , Exodchan . 4. vers. 15. & 16. God saith to Moses : Thou shalt speake to Aaron and put the wordes in his mouth , and J will bee with thy mouth , and with his mouth , and will teach you what you ought to doe . And hee shall be thy spokesman vnto the people : and he shall be , euen he shall be as the mouth , and thou shalt bee to him as God .

Aaron obeyed Moses : Exod. 32. and Moses called for an account of Aaron .

Salomon being King according to his Fathers appointment , 2. Chron. c. 8 vers. 14.15 . ordained the Offices of Priests in their Ministeries , & Leuits in their orders , that they might giue thankes , and minister before the Priest after the order of euery day : For so commanded Dauid the man of God ; neither did the Priests , or Leuits omit any thing of all that hee had commanded .

2. Chron. 19. vers. 8. So it is written of King Iehosaphat , that hee appointed the Leuites and Priests .

2. Chro. 35.2 . And of King Iosias likewise , that he appointed Priests to minister in their seuerall Offices .

Luc. c. 2. v. 7. In the New Testament , our Sauiour Christ at his birth acknowledged subiection to Augustus the Emperor being borne vnder his tribute ; and setting the example of his owne subiection before his Disciples , asketh , Who is Superior , hee that sitteth at the Table , or hee that serueth ? Js not he Superior that sitteth ? but J am among you as hee that ministreth and serueth .

Before Pilate he disauowed to haue any earthly kingdome , Ioh. 18.36 . and acknowledged that the Roman Empire had authoritie ouer his body & life ; for both were then in question , and for blasphemy too , which is a spiritual crime .

After the death of Christ , Act. 25.11 . his Apostle Paul appealed from the Iewes to Cesars iudgement , and saith in expresse termes , That there he ought to be iudged ; And his cause was for preaching the Gospel .

Peter likewise patiently endured Nero his Swoord , for teaching the truth . This was the condition of Christ and his Apostles , they professed themselues subiects to the Romane Emperour . About the yeare of our Lord . 150.

Eleutherius B. of Rome did write vnto Lucius then king of the Britans to take Lawes for the Gouernement of his kingdome out of the Olde Testament and the New , which were then in the Kings hands , & giueth this reason of his aduise : Yee are Gods Vicar within your owne kingdome .

A.D. 220 Ad Scapul . About the yeare of our Lord . 220. Tertullian : Wee Christians worship the Emperour as man next vnto God , & inferior onely to God . For so is the Emperour greater then all men , when hee is lesse then the onely true God .

A.D. 225 Cyprian libr. 1. Epist. 3. Cyprian would not giue way to Cornelius Bishop of Rome , to absolue any of Africk excommunicated there .

A.D. 340 Before the Councell of Nice , there was small or no regard had of the Church of Rome ; but euery Church was ruled by their owne Canons , or by the common aduise of Bishops , vntill the Emperors became Christians : Lib. 5. in pro●●mio . Then Socrates testifieth in his Ecclesiasticall Historie in this wise : We haue also herein comprised the Emperours liues ; for that since the Emperours were first Christened , the affaires of the Church hath hanged on them , and the greatest Councells both haue bin , & are kept by their aduise .

Eusebius writeth : In vita Constant . orat . 1. Constantine the Emperour appointed Councells of Bishops to assemble together , & disdained not to sit in the middest amongst them , & to be pertaker of their doings . This great Constantine about the yeare of our Lord , 340. called a generall Councell at Nice .

So Theodoret writeth : Lib. 1. cap. 9. A great and holy Councell was gathered to Nice by the grace of God , & by the godly Emperor .

So Eusebius also testifieth , De vita Constant . orat . 3. that Constantine gathered a generall Councell , and by honourable Writs called the Bishops of all Countries to repaire together . And the same Author witnesseth , that the Emperor Constantine confirmed the determinations of the Councell of Nice .

More also ,

De vita Constant . libr. 3. cap. 10. The whole Councell sate in Reuerend & comely order , quietly & in silence , looking for the Princes comming ; and when the watchword was giuen that the Emperor was come , the Bishops stood vp from their places , and his Maiestie passed a long through the middest of them , as if hee had beene an Angel of God .

In that Councell of Nice , the whole bodie of Christendome was deuided into foure Patriarcheships : whereof the first place was giuen to the Bishop of Rome ; the second to the Bishop of Alexandria ; the third to the Bishop of Antioch ; the fourth to the Bishop of Ierusalem ; afterward came in the B. of Constantinople in the place of the B. of Antioch : these foure Patriarches had their peculiar Circuites & Precincts appointed in such sort , as one of them should not meddle within anothers Iurisdiction , to confound their authorities . The cause why the Fathers , assembled in Councell , gaue the first place to the See of olde Rome , was not for that either Christ , or his Apostle Peter had so appointed : but that the Citie of Rome was the most noble Citie , and of greatest renowne in all the World ; as appeareth in the Councell of Calcedon , which writeth , That the Fathers in the Councell of Nice did worthily giue the chiefetie to the See of olde Rome , because that Citie had the Soueraignetie ouer others .

Saint Ambrose , speaking of himselfe and other Bishops , which were at the Councell of Aquileia , saith thus : Wee are met together at Aquileia by the commaundement of the Emperour .

About the yeare of our Lord . 383 In the Councell of Constantinople , the Bishops wrote thus vnto Theodosius the Emperour : Wee are come to Constantinople by your Maiesties Commission .

And afterward at the end of that Councell : We beseech your Maiestie , that as you haue honoured the Church by your Letters , wherewith you haue called vs together ; so it may please you to Confirme the finall Conclusion of our Decrees with your sentence and with your Seale .

About . 420 To the Councell of Carthage , where S. Augustine was present , Sozimus B. of Rome sendeth Legats , Faustinus , Philippus , and Asellus , in fauour of Apiarius a Priest , that fled to Rome for ayde against Vrbanus his Diocesan , who had depriued him both of his function , & the Communion for his lewdnesse : To these Legates the Pope gaue charge , to claime this Priuiledge for him & his See ; That if anie Bishoppes were accused , or deposed , which appealed to Rome , the Bishoppe of Rome might eyther write to the next Prouince to determine the matter , or send some to represent his Person , and to sit in iudgement with the Bishoppes . And to proue his desire lawfull , he alleaged in writing vnder his hand , a Canon of the Councell of Nice , tending to that purpose . The godly Fathers assembling themselues out of all Affricke , to the number of 217 , & finding no such Canon in their Bookes , either Greeke or Latin , writ to the Patriaches of Alexandria , Constantinople , & Antioch , for true and authenticke Copies of the Nicene Councell : & finding their owne Copies agree word for word with those that were brought , and no such prerogatiue to bee seene in anie Canon there ; First , by their Decree they cut off all appeales to Rome , viz. That Priests , African . Concil. c. 92. Deacons and inferior Clerkes , if they complained of the iudgement of their Diocesians , should be heard by the Bishops adioyning ; and if they thinke to appeale from them also , let them not appeale but to the Councells of Africa , or to the Primates of their owne Prouince : and hee that aduentureth to appeale ouer the Sea , let him be receiued of no man within Africa vnto the Communion .

After this Decree , with which they had withstood three Bishops of Rome , Sozimus , Boniface , and Celestinus ; to the last , when the Bishops of Affrica had gotten Copies of the Nicene Councell , they writ on this wise : Wee writ & earnestly prayed you that hereafter you would not lightly giue audience to those that come from hence to you , neither any more receiue such to the Communion , as wee haue excommunicated ; because your Reuerence shall easily perceiue the order taken by the Nicene Councell : For if there appeare a prouiso for inferior Clerks or Laymen , how much more would the Synode haue the same obserued in Bishops , that being excommunicated in their owne Prouince , they should not sodainely , hastily , or vnduly be restored to the Communion by your holinesse ? And likewise your holynesse must repell these wicked refuges of Priests and other Cleargie men , as becommeth you ; for that by no determination of the Fathers this is derogated from the Church of Africa : and the Nicene Canons doe most euidently commit both inferior Clergie men and the Bishops themselues , to their owne Metropolitans . No doubt they most wisely and rightly prouided that all matters should bee ended in the places where they did first arise . Neither will the graces of the Holy Ghost bee wanting to any Prouince ; by which equitie may bee grauely weighed , and stoutly followed by the Priests of Christ ; especially where euerie man hath libertie , if he mislike the iudgement of those that heare his cause , to appeale to the iudgement of his own Prouince , or to a generall Councell . Or how can the iudgements ouer Seas bee good , whereto the necessary persons of witnesses , either for sexe , or for age , or sundrie other impediments , cannot be brought ? For that any should bee sent from your Holinesse side , wee finde decreed by no Synod of the Fathers . That which you sent vs hither by Faustinus as a part of the Nicene Councell ; in the truer Copies which wee haue receiued from holy Cirill B. of Alexandria , and Reuerend Atticus Bishop of Constantinople , taken out of the Originalls , which also we sent to Boniface your predecessor ; Jn them , we say , we could finde no such thing . As for your Agents or Messengers , send them not at euery mans request , least wee seeme to bring the smokie pride of the world into the Church of Christ , &c.

Marke how many wayes the Bishops of Affrica withstood the Bishop of Rome : Appeales to Rome , which Sozimus claimed by the Councell of Nice , they confute by the same Councell , & impugne them by other graue & pithie reasons ; Legates à latere they reiect as neuer spoken of in any Councell , though hee claimed them ; Running to Rome they call a wicked refuge , and sending Messengers from Rome a smokie pride of the World ; The corrupting of the Nicene Canons by Sozimus , they disproue by Copies that were true & authenticke . Appiarius , whom the B. of Rome had harboured to the Church the second time , they banished from the Church of Christ . What would those men haue done if Sozimus had claimed to be head of the Church , or Vice-God vpon Earth by Christs appointment ? If any Scripture had sounded that way , neither the B. of Rome would haue left that certaine proofe , & trusted only to the testimonie of a Canon in a Councell , which could not bee found but in his owne Librarie ; nor yet Augustine with his holy & learned companie , would haue resisted this demaund ; if it had either been grounded vpon Scripture , or determined in the Nicene or other Councell , or had stood with equitie , good order , or reason . So the Church of Affrica continued vntill Boniface the second came to bee Bishop of Rome . Hee by communications , threatnings , and allurements brought Eulalius the. Metropolitane of Carthage , About the yeare . 534. & certaine other Bishops of Affrica , to submit themselues to the Bishop of Rome , and to anathematise the sixt Councell of Carthage where S. Augustine was present .

A.D. 440 Polychronius Bishop of Jerusalem would haue had his See first & greatest , because it was the holy Citie which God had chosen of olde ; because Christ taught there , suffered there , rose againe there , gaue the Holy Ghost there , Peter , James , and John taught there who were pillars of the Church . The B. of Rome , Sixtus III. not brooking this well , gathereth a Synod at Rome , questioneth Polychronius for violating the Canons , suborneth Euphemius a Priest of Jerusalem , to accuse Polychronius . Accusers were sent to Ierusalem with the Emperour Valentinianus Letters , and he was deposed ; but afterward was restored againe by the same Emperour , when his innocencie was knowen , and Euphemius his accuser had sentence of perpetuall condemnation .

A.D. 450 Hilarius Viennens . did vsually discourse , that Peter himselfe was not prince of the Apostles , or had any authoritie ouer them ; neither ought the Pope to haue any power or right ouer the Churches in France .

A.D. 460 Pope Leo writeth thus to the Emperor Theodosius : Epist. 24. All our Churches , & all our Priests most humbly beseech your Maiestie with sobbs and teares , that yee will commaund a generall Councell to bee holden within Italie . This notwithstanding , the Emperour , contrarie to the Popes humble petition , kept the Councell at Chalcedon , not in Italie ; Concil. Calce . Act. 1. & thither Pope Leo was summoned to appeare by the Emperours commaundement , with other Bishops : So that the Emperor commanded Councells when , and where hee pleased , whether the Pope would or no. And when that Councell of Chalcedon had made the Bishop of Constantinople equall in priuiledges and respects with the Bishop of Rome , Lucentius ( Pope Leo his Legat ) intreated to haue that blotted out but the honourable Iudges made him answere negatiuely . At the end of that Councell , the Emperor Martion saith , Wee confirme the Reuerend Councell by the holy edict of Our Maiestie .

A.D. 583 Iohn Bishop of Constantinople went about to illustrate his See by consent of the Emperour & Councell of Constantinople , wherein the said B. was stiled Oecumenicall Patriarch , before any such Title was in the Citie of Rome ; and in Constantinople it was brought in not by any Law of God , but by the fauour and graunt of the Emperours . Pelagius Bishop of Rome withstood it first , & would haue no Bishop or Patriarch to bee vniuersall , because that if any one man bee called vniuersall , the name of Patriarch or Bishop is derogated from all others ; but let this be farre from all faithfull men , to take that vpon him , whereby the honour of his brethren is diminished .

Gregorie the great , Bishop of Rome also opposed that Title with more vehemencie , prouing that no man ought to bee called vniuersall Bishop , which hee tearmeth a new , foolish , proud , peruerse , wicked and prophane name : and to consent vnto it , is as much as to denie the Faith . Hee addeth further , Whosoeuer goeth about to extoll himselfe aboue other Bishops , therein followeth Sathan , who was not content to bee equall or like vnto other Angels . Gregorie also affirmeth , That none of his Predecessors did euer vsurpe to himselfe that Title , concluding , That whosoeuer doth so , declareth himselfe to bee a forerunner of Antichrist . When Iohn , before mentioned , was preferred from the degree of a Moncke , and made Patriarch of Constantinople , and obtayned of Mauritius the Emperor also to be extolled aboue all other Bishops with the name of Vniuersall Patriarch ; hee requested Mauritius likewise to write vnto Gregorie then Bishop of Rome for his consent thereunto : It appeares by the storie of those times and by his own Epistles , that hee was willing enough to haue to doe with other Churches . but Gregorie , whether in detestation of that Title , or for affectation to the thing it selfe , I cannot tell ; would not agree . And vnderstanding that he was in the Emperors displeasure for dissenting from it , he writ to Constantina the Empresse , declaring Iohn his presumption & pride therein , to bee both against the rule of the Gospel , & the Decrees of the Canons , namely , the sixt Canon of the Nicene Councell ; and that the noueltie of that new found Title did declare nothing else , but that the time of Antichrist was neere at hand .

In the ambitious pursuites for this Supremacie , as well by Iohn Patriarch at Constantinople , as also in those which Boniface 3. Bishop of Rome vsed afterward , it is worthie to be obserued , that neither of the pretenders insisted vpon anie right in Scripture ; but both made their addresses to seuerall Emperours : Iohn to Mauritius , Boniface to Phocas ; both implying thereby , that it was in the Emperours power , and did belong to him in right , to translate or conferre the Primacie of the Church . It is certaine that in Pelagius , and Gregories time before mentioned ; there was no challenge of Supremacie openly made for the Bishop of Rome , but a contestation to the contrarie : Gregor. Epist. 32. & 30. None of my Predecessors Bishops of Rome euer consented to vse this vngodly name , no B. of Rome euer tooke vpon him this name of singularitie , Wee the Bishop of Rome will not receiue this honour offered vnto vs . And it is not credible , that the holy Fathers in the Councell of Nice could or would haue Decreed that three other Patriarchs should bee equall , or haue like authority with the B. of Rome : neither might they haue restrained the B. of Rome his authoritie to a certaine limit , with this Prouiso , that he should not inuade the Diocesse of other Bishops ; but content himselfe with the authoritie of his owne circuite , if Christ had giuen vnto him the vniuersall gouernement of the Church or world . As to the words of our Sauiour Christ : Thou art Peter , & vpon this rocke will I build my Church . Origen writeth : About the yeare . 233. In Matth. tract. 1. Jf wee speake the same that Peter spake , wee are made Peter , & vnto vs it shall be said , Thou art Peter : For hee is the Rocke that is the Disciple of Christ .

Cyprian : when Paul had reproued Peter , 250. Ad Quiri● . 2. Gal. Peter neither reuenged himself , nor tooke any thing proudly vpon him ; as to say that he had the Primacie , Or that others that were but nouices and after commers ( as Paul was ) ought to bee obedient vnto him .

A.D. 350 Hilarius : This is that onely blessed Rocke of faith that Peter confessed with his mouth . De Trinit. l. 2.

A.D. 380 Ciril : The rocke is nothing else but the strong and assured faith of the disciple . De Trinit. in dialog 〈◊〉 4

A.D. 5__ . Ambrose : Of Peter and Paul ; who ought to be preferred is not known . Serm. 66. If you say that the charge &c principalitie of the whole Church was committed vnto Peter , Chrysost answereth , Vnto Paul the whole world was committed , Paul gouerneth the Church of the world , Paul ruleth the whole world .

The same Father writeth : Not vpon the person of Peter , 16. Ser. fest Pontecost . but vpon the faith of Peter Christ hath builded his Church : and what is the faith ? Thou art Christ the Sonne of the liuing God . What is it to say , Vpon this Rocke ? that is , Vpon the confession of Peter : for if wee should say the Church is builded vpon the person of Peter , we should haue another foundation of the Church then Christ ; which is directly against S. Paul : 1. Cor. 3.11 . No man can lay anie other foundation but that which is laid alreadie , which is Iesus Christ .

A.D. __0 . Augustine , who died about the yere 432. at which time S. Patrick liued in great respect , De verb. Domini sed Matth. Serm. 13. August . I say , doth write ; Christ was the rocke , vpon which foundation Peter himselfe was built also : & addeth , Christ saith to Peter , I wil not build my selfe vpon thee , but I will build thee vpon mee .

Asia and Affrica , professing Christ as well as wee , did not consent to the Bishop of Rome his Supremacie .

I confesse that the Eastern churches and Bishops , for debates of matters of faith amongst themselues , made suites to the Bishops of Rome : but that was not for the superioritie of Iurisdiction that the See of Rome had ouer them , but for the diuision that was within themselues ; by reason that the whole Easterne countries , as well Bishops as others , were much infected with the heresies of Arrius , whereof the West was in a manner cleere . So as amongst the Orients none were counted indifferent to decide those debates ; but all were suspect of affection for one cause or other : wherefore they desired the opinions of the Bishops of the west as indifferent , & not intangled with affections of anie of those parts , & vncorrupted of the Arrians . Which appeareth by the Epistles of S. Basile , written in all their names for that purpose : wherein it is especially to be noted , that their suit was not to the Bishop of Rome singularly by name , but , as the titles doe shew , to the whole congregation of the BB. of Italy and France , or of the whole West : & sometimes preferring the French BB. Gallis and Italis , and neuer nameth the Romanes .

About the yeare of our Lord 610. Boniface 3 , obtained of Phocas the wicked Emperor that slew his Mr. Mauricius , his wife and children , That hee , the saide Pope , might bee called the Prince of all Bishops .

Then the peoples deuotion to Religion , and the beleefe which was setled in their minds of the power of the Keyes , which were said to open and shut paradise , to binde & loose sinnes ; laid the foundation of the Popes greatnesse , and authoritie .

About the yeare 680. Agatho B. of Rome , writ to Constantine the 4. Most gratious Lord , your sacred Letters encouraging vs to shew forth effectually our prompt & diligent seruice , for performing that which your Edict commanded , & for discharge of our duty &c. And in a second Epistle : All the Bishops of the North and West partes , seruants of your Christian Empire , giue thankes to God for this your religious intent in calling of a Councell .

A.D. 850 Leo the fourth , Bish. of Rome , writ likewise to the Emperor : As touching the chapters & imperiall precepts of your Highnesse , and the Princes your predecessors , irrefragably to be kept and obeyed , as much as in vs did or doth lie , Wee by all meanes professe that wee will , by Christs helpe , now and for euer obserue the same .

Certainely the vaine Titles of the Pope , as , Vniuersall Bishop , Prince of Priests , supreame head of the vniuersall Church , and Vicar of Christ here vpon earth : likewise his vast pretended Iurisdiction , came not into the Church altogether , but with long working & continuance of time , by little & little , as occasions were giuen . Partly by Boniface the third , about the yere 610. partly by Pope Gregorie the seuenth , called Hildebrand , about the yere 1170. partly by Innocentius the third , about the yeare of our Lord 1215. and finally by Pope Boniface the eight , about the yere of our Lo: 1300. Of which foure popes , the first brought in a Title ; the second brought Iurisdiction ; the third , pope Innocent with his Monkes and his Friers , corrupted & obscured the sinceritie of Christs doctrine : and lastly , pope Boniface the eight , & Clement the fift after him ( ouer and besides the Iurisdiction sufficiently aduanced before by pope Hildebrand ) added moreouer the temporall Sword , to be carried before him : and that no Emperor , were he neuer so well elected , should be sufficient or lawfull , without the popes admission . A confident and high challenge , differing so much from the obedience and humilitie of Christ ; of the Apostles of Christ , of the good and holy Bishops of Rome , which did speake & write to the Emperors in a milder language , full of acknowledgements and respects ; that men vnpartially affected , neede not doubt it proceeded from another spirit . But when pope Boniface came to make experiment of the possession of this challenge , and how Christian princes would giue way vnto his claim ; Philip the Faire , King of France , returneth to the popes insolent demaund , an answere swere full of royall magnanimitie , as appeareth by their Letters ensuing .

Boniface B. seruant of the seruants of God , to Philip King of Frenchmen :

feare God , and obserue his commandements . Wee will thee to vnderstand , that thou art subiect to Vs both in spirituall and temporall things ; and that it belongs not to thee to giue any Prebend or Benefice : If thou hast the keeping of any of them being vacant , thou must reserue the profits of them to the successors : if thou hast giuen anie , Wee iudge thy gift to be void , and doe reuoke all that hath beene done ; and whosoeuer beleeueth otherwise , We iudge them heretickes .

Giuen at Latran the 4. of the Nones of Decemb: the sixth yere of Our Popedome .

The King answereth him thus :

Philip by the grace of God King of France , to Boniface ( calling himselfe Soueraigne B. little health , or none at all . Boniface Pope when Edward the first was king of England .

Let thy great Fool-ship be aduertised , that in temporall things Wee acknowledge no Superior but God ; & that the gift of Prebendes , being voide , belongs to Vs , by Our Royall Prerogatiue , and the fruites that growe thereby ; the which Wee will defend by the Sword against all them that shall seeke to hinder Our possession : esteeming them fooles , and without iudgement , that shall thinke otherwise .

The Realme of England certainely was neuer by Lawes , or long submission , subiect to the Popes authority . For when the Bishops of Affrica prayed Innocentius , either to send for Pelagius the Britaine , or to deale with him by Letters , to shew the meaning of his lewd speeches , tending to the derogation of Gods grace : the B. of Rome made answer ; When will he commit himselfe to our iudgement ( write what letters I will ) when as he knoweth he shall bee condemned . And if hee were to bee sent for , they may better doe it , that are neerer to him , and not so farre distant from him as I am . Jnnocentius 400. yeres after Christ , confesseth that hee had no sufficient authoritie to call one poore Britaine out of this realme . And 200. yeres after that the Bishops of Britaine would yeelde no subiection to Austine the Moncke , neither did they accept him for their Archbishop . Indeede their maner of Baptizing , obseruing Easter , and other Ecclesiasticall constitutions , contrary to the rites and customes of the Church of Rome , ( as Augustin then obiected vnto them ) make manifest proofe , that they were neuer vnder the Iurisdiction of the B. of Rome .

Take a view of the Kings of England , & you shall finde that from the Conqueror vnto this day , most of them haue either resisted , or abated the Ecclesiastical iurisdiction which the Pope claimed in this land , by right of the Crowne .

A.D. 1067 William the Conqueror said in a Parliament : For asmuch as the King is the Vicar of the High King , hee is therefore appointed to that purpose that hee should rule and defend the Kingdome and the people of the Lorde , and aboue all things the holy Church . And when the Popes eyes were fixed vpon the Bishopricks of England to bring them , & all spirituall promotions , to his owne donation , his Holinesse receiued admonition from the same Conqueror ; that hee should goe against the most auncient Lawes of his kingdome , if he did admit or acknowledge the power of any forreiner , as the Pope was .

A.D. 1088 So William Rufus , sonne to the Conqueror , did strictly forbid Anselm , Archbishop of Canterburie ; and charged all other Bishops to haue no respect to Rome , or to the Pope , saying , J cannot endure any equall in my kingdome so long as J liue .

A.D. 1114 Henry the first , by his Atturney did forbid Anselm , returning from Rome , to enter his land , vnlesse he would faithfully promise to keep all the customs , both of William the Conqueror his Father , and of William Rufus his brother .

A.D. 1164 Henrie the second made all the Bishops , &c. sweare in a generall assembly at Cloredon , that these liberties of the Crown , amongst which one was , That no Archbishop , Bishop , or any other person , should goe out of the Realme without the King his leaue . Another did direct Appeales , That if any were made , they should come from the Archdeacon to the Bishop , from the Bishop to the Archbishop , and if the Archbishop fayled in doing Justice , it shall bee lawfull at the last to come vnto the King , that by his commaundement the matter may bee ended in the Archbishop his Court : So that no person shall presume to appeale further , without the King his consent . And hee writ letters to all his Shiriffes , & Lieutenants in England in this manner : I commaund you , that if any Cleargie man , or Lay man in your Countie appeale to the Court of Rome , you attach him , & hold him fast-ward till Our pleasure bee known .

Henrie the third : when it was propounded in Parliament , whether one borne before Matrimonie may inherit , in like maner as they that are born after : And the Bishops intreating the temporall Lords to consent to the affirmatiue , because the Canons & Decrees of the Church of Rome are so ; all the Earles and Barons answered with one voyce , That they would not haue the Lawes of England changed : and so the statute passed with the Lords temporall against the orders of Rome .

The same King writeth in this wise to the Bishops seuerally , to euerie one in his Diocesse . Henry the third , by the Grace of God , to the Reuerend in Christ B. of N. Whereas Wee haue heretofore written vnto you once , twise , thrise , as well by Our priuie Seales , as also by Our Letters Patents , that you should not exact or collect for the Popes behalfe , anie tallage , or other helpe of Our Subiectes , either of the Cleargie , or of the Layetie : for that no such tallage or helpe , either can or is vsed to bee exacted in Our Realme , without the great preiudice of Our Princely dignitie ; which Wee neither can , nor will suffer or sustaine : Yet you contemning and vilipending Our Commaundement , and contrarie to the Prouision made in Our last Councell at London ( graunted & agreed vpon by Our Prelates , Earles , and Barons ) haue that notwithstanding , proceeded in collecting the same your taxes and tallages . Whereupon , Wee doe greatly maruaile & are moued ( especially seeing you are not ashamed to doe contrarie to your owne Decrees ) whereas you and other Prelates in the said Councell , in this did all agree and graunt , that no such exactions should bee heereafter vntill the returne of Our and your ambassadors from the Court of Rome , sent thither purposely of Vs , and in the name of the whole Realme for the same , to prouide for redresse against these oppressions . Wherefore , Wee straightly will and commaund you , that from henceforth , you doe not proceede any more in collecting & exacting such tallages , or helpes , as you will enioy Our fauour , and such possessions of yours as within this Our kingdome you haue and hold . And if you haue alreadie procured , or gathered any such thing , yet that you suffer it not to bee transported out of Our Realme , but cause it to bee kept in safe custody till the return of the said Ambassadors , vnder the paine of Our displeasure in doing of the contrarie : and also of prouoking Vs , to extend Our hand vpon your possessions , further than you will thinke or beleeue . Moreouer , willing & charging you , that you participate & make knowen this Our Inhibition with your Archdeacons & Officials , which We here haue set forth for the liberties of the Cleargie and of the people as knoweth God , &c.

A.D. 1212 When King John had refused the disordered election of Stephen Langton to the Archbishopricke and See of Canterburie , Math. Paris . Jnnocent the third forced the King to resigne his kingdome and to take it of him againe , the said Pope , at the yearely rent of 1000. Markes : But the Barons & the Bishops were so much displeased therewith , that in plaine contempt of the Popes keyes & curses , they did choose them another King , and chased King Iohn , the Popes fermor , in dispite of all his new Landlord could doe .

A.D. 1291 King Edward the first , made a Statute at Carlile , that the Pope should exercise no Iurisdiction in England ; and in his time one bringing an excommunication from Rome , against a Subiect of England , and the same being brought by complaint before the King , and his Councell , the fact was adiudged high Treason , & the offendor had suffred death , but by the mediation of the Chauncellor & Treasurer the King was content with his banishment .

Edward the second , would not suffer the Peter-penie to bee collected otherwise then had been accustomed .

A.D. 1360 Edward the third , reuiued the Statute of Premunire , made by Edward the first . Pope Gregorie the eleuenth writ to him , that this Law might bee abrogated , but preuailed not . Shortly after this time Richard fitz Ralfe liued , & was made Archbishop of Armagh , a holy & learned man , as appeareth by his labours , and disputations against the begging Friers .

A.D. 1413 Henry the fourth made a Law , that no Popes Collector thenceforth should leuie any money within the Realme , for first fruites of any Ecclesiasticall liuing , vnder pain of incurring the Statute of Prouisions or Premunire .

An. 5. Henr. 5. Act. 17. It was enacted in a Parliament , That the Church & all estates should enioy all their liberties which were not repealed , or repealeable by the common Law , meaning the excluding of the Popes forreine power , which hath alwayes beene excluded by the common Law .

A.D. 1428 As King Henry the sixt , with Duke Humfrey Lord Protector , & the rest of the Councell , were in the Dukes house in the Parish of S. Bennets by Pauls Wharfe , one Richard Candray , Procurator , in the Kings name & behalfe did protest , & denounce by this publike instrument , That whereas the king , and all his Progenitors Kings before him of this Realme of England , haue beene heretofore possessed time out of minde with speciall priuiledge & custom , vsed and obserued in this Realme from time to time ; that no Legate , from the Apostolike See , should enter into this Land , or any of the K. dominions without the calling , petition , request , inuitement , or desire of the King . And forasmuch as Henry B. of Winton Cardinall of Eusebius , hath presumed so to enter as Legate from the Pope , being neither called , sent for , required , or desired by the King : therefore the said Richard Candray , in the Kings name , doth protest by this Jnstrument , that it standeth not with the Kings minde or intent , by the aduice of his Councell , to admit , approue or ratifie the comming of the said Legate in anywise in derogation of the right , customs & Lawes of this his Realme ; or to recognise , or assent to any exercise of this his authoritie Legantine , or to any actes , attempts , or hereafter by him to be attempted in this respect , contrarie to the foresaid Lawes , rights , customes & liberties of this Realme , by these presents , &c.

In the same K. Henry the fixts time , there is a Record in the 17. yeare of his raigne in Easter tearme , 28. April , That all the temporalties of the Archbishoprick of Armagh within the realm of Ireland , were taken & seised into the hands of the King , by his Barons of the Exchecquer , by reason of a resignation , & an admission therof by the Pope ; which resignation was made by Iohn Bote , Archbishop of the Archbishopricke aforesaid .

In England there be verie auncient Lawes , That no Legate from the Bishop of Rome ; or other religious person , should enter the bounds of the kingdome , vnlesse first hee did promise by solemne oath that he will bring in nothing to derogate from the King , or Lawes and customes of the kingdome .

The practise hereof was seene in the late raigne of Q. Mary , notwithstanding all her deuotion to the Pope : For when she did vnderstand that his holinesse was not well minded to Cardinall Poole Archbish. of Canterbury ; but to abate his power in England , was readie to make Frier Peto a Cardinall also , & had a Nuncio with the Hat purposely to giue opposition to Cardinall Poole , Q. Mary , by the aduise of the Peers , Councellors , & Iudges , disparched a messenger to Calis with commandement to the Popes Nuncio , That he should not come neere her Coasts , nor stirre one foote from Calis towards England . I could tell you of Charles the fift , that was Emperor , and grandfather to the K. of Spaine that now is , who besieged Rome it selfe , & did take it maugre all the Popes Bulls & curses ; yea , & imprisoned Clement then Pope , & 33. Cardinals with him , seuen moneths space in Adrians tower ; neither would hee dismisse them till Clement made agreement of 400000. Duckets for his own ransome , & a greater summe was imposed vpon the Cardinals . In like sort I might relate how Philip the second , Clarles his sonne , inuaded Italy with an armie vnder the conduct of duke D'alva , wasted the countrey , spoiled the people , & cast a trench about Rome it selfe ; but for breuitie sake , I rest onely vpon the acts and rights that our own kings & Princes haue euer challenged and vsed . All these examples , whether they be forrein or domesticall , tend to this one point , That howsoeuer Princes be content somtimes , for their own behoofe , to giue way to the B. of Rome , for the exercises of his superstitions in their kingdomes , and dominions ; yet all of them , out of their magnanimities and heroicall spirits , do scorne that the Pope should vsurpe or intrude any Iurisdiction ouer their people and subiects , further then they themselues like of , and thinke to stand with the safetie and good of their countries . So it appeareth , that the Pope was neuer anie long time in full & quiet possession of his pretended power in the realm of Engl. and that his Iurisdiction was neuer made a matter of conscience : withall this deduction sheweth , that it was not Hen. 8. Edw. 6. Elizabeth his sister ( all Princes of happy memorie ) or his Matie that now reigneth most gratiously ouer vs , that disclaimd the popes authoritie & power first ; but all their most noble progenitors haue done it constantly in a perpetual discent from the Conqueror . And for the K. that now is , besids his right , his piety , his iustice , his Clemencie , his learning , and other Princely indowments ( which are able to gain him honor & respect amongst meere strangers ) hee hath a particular aduantage , for which hee may worthily challenge more honor & obedience from you , then any of his famous predecessors could expect at the subiects of this kingdome , in their seueral times : first , he is extracted out of your owne bloud , descending lineally from Fergus . Yee are his brethren , his bones & his flesh are yee : why then are yee the last that giue the King his right ? Secondly , he hath added much more honor & dignity to your bloud than he receiued by it : for wheras formerly the Seas had bounded it within this Island , so as it had no addition or accesse of glory elswhere ; his Matie hath now giuen lustre & brightnes vnto it with the best & highest blouds of Engl. Scotl. France , Demmark , Germany , & out of al the greatest houses of christendom . will you then diminish his honor , that hath aduanced & made yours to shine ? will you take away his right , that is of your owne kindred , & transfer it to a meer stranger , that seeketh for yours , and not for you ? will you strip a iust King of his birth-right or due , & bestow it vpon an Italian Priest , vnsent of God , vncalled by man , vnfit for place ; that hath no maner of claime or warrant for it from Scriptures , holy Councels , or learned & auncient Fathers ? Let no such ingratitude be found in your generous minds . Know ye not that your obedience to the K. begetteth & bringeth forth his protection & defence of you ? and can you desire , or in equitie expect absolute & general protection from the K. when you giue him but partiall obedience in temporal things only , not in busines Ecclesiasticall ? There is no reason , no iustice , no proportion in that reciprocation . Protection & obedience are of like & equall extent : therfore by the rules of nature ( which wills you to do as you would be done to ) if you will haue the K. to protect you , your wiues & children , lands , goods , & houses ; whilst you are in the exercises of your religion , euen there also you must acknowledge the king his power , and yeeld your obedience to his lawes , for they are strengthened by the lawes of God : or if you will apply your selues 〈…〉 acie to the popes pleasure in those affaires , the K. by way of retaliation , might withdraw his protection , & leaue you for those times to spoile , or to his defence whom ye obey . Therefore I beseech you in the bowels of Iesus Christ ; euen I that must giue account for your miscarriage to the chiefe Bish. of your soules , with sobs & teares intreat you again & again , to take this matter into serious consideration , to aduise with the word of truth , & vncorrupted antiquitie , euen with the godly writers that liued & gouerned the Churches when your holy B. St. Patrick conuerted this countries to the faith of Christ ; that you may honor the K. with that Soueraignetie which is due vnto him , illustrat your own noble families , & make mee happie in the winding vp of my dayes , who will neuer cease to pray for you all , whilst I am

ARMAGH .

Notes, typically marginal, from the original text

Notes for div A02608-e340

Notes for div A02608-e5300