A26898:1818
Church-history of the government of bishops and their councils abbreviated including the chief part…
Church-history of the government of bishops and their councils abbreviated including the chief part of the government of Christian princes and popes, and a true account of the most troubling controversies and heresies till the Reformation ... / by Richard Baxter ...
London: printed by B. Griffin for Thomas Simmons, 1680
Church-History OF BISHOPS And their COUNCILS ABRIDGED, &c. › Chapter 12
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
§ 87. CCCLXX. An. 1085.1 A Council at Quintilineburg condemned two Heresies: The first was the Royalist Heresy of Loyalty, called the Henricians, from Henry the Emperor, who thought that the Pope and Prelates had not authority to depose Kings and Emperors, but were to be Subjects to them. An Heresy, if such, that most Kings are very much inclined to, as taught them by St. Paul, Rom. 13. and by St. Peter himself. You see, O Princes, if you will be the Popes and Prelates Executioners, that you must come at last to the Stake your selves, and fall under the Law de Hereticis comburendis, unless you will be Servants your selves, or trust to some peculiar chalybeate remedies.
§ 87. CCCLXX. An. 1085.1 A Council at Quintilineburg condemned two Heresies: The first was the Royalist Heresie of Loyalty, called the Henricians, from Henry the Emperor, who thought that the Pope and Prelates had not authority to depose Kings and Emperors, but were to be Subjects to them. An Heresie, if such, that most Kings are very much inclined to, as taught them by St. Paul, Rom. 13. and by St. Peter himself. You see, O Princes, if you will be the Popes and Prelates Executioners, that you must come at last to the Stake your selves, and fall under the Law de Hereticis comburendis, unless you will be Servants your selves, or trust to some peculiar chalibeate remedies.
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The great argument of the Pope was [The Disciple is not above his Master. One Gunibert undertook to prove, That the Pope had no such power, but what he had usurped, and taken to himself, but might be judged. But the foresaid Argument struck all dead. But might not these Prelates have understood, 1. That the Pope himself may have a Master in Philosophy, Physic, &c.? And is he not for all that, Above his Master? 2. Is the King above no Master that teacheth him in any Art or Science? 3. Are not Christ's words plainly to be understood, of Superiority and Inferiority in eodem genere? The Disciple as such is not above his Master; but as a King he may: or else Princes give up their Kingdoms to every Schoolmaster that they choose. 4. This Doctrine sets not only Popes and Prelates, but every teaching Priest or Preacher above the King; for to such the King may be a Disciple. 5. This tendeth therefore to tempt Princes to be utterly ignorant and brutish;