Isaac and of Jacob onely we trust in him not by Moses nor according to the law but by Christ and according to the gospel for the law which was given in Horeb is now antiquated for it was given onely to you Jews but the law which we serve God by is a law given to all nations of the world and is to abide to the worlds end for Christ is given unto us as the law and as an everlasting law his Testament as a faithfull Testament to remain for ever after which no law no commandment is to be expected or may be received Thus far Justin Martyr to the Jew because thus far the Apostle had stated the question to the Martyr and indeed to all Christians in the epistle to the Hebrews the sum whereof is briefly this that Jesus Christ the eternal Son of God coequal and coessential with the Father and the holy Ghost is perfect God and perfect man in the unity of the same person and is that onely eternal King Priest and Prophet which God in the fulness of time gave unto his Church to govern instruct and sanctifie it for ever and this he proves by the promises before the law by the types and figures under the law and by the general consent of all the prophets And therefore in this same Christ the Christian Church hath already a perfect knowledge of God in this world and shall have a perfect enjoyment of him in the world to come and therefore may expect no other Doctrine either for sanctification here or for salvation hereafter Now in that the old Testament is alledged to prove and confirm the New it is evident that the substance of Religion is one and the same in both Testaments unless we will suppose the Spirit of God to have made use of unfit and unproper proofs a thing not agreeable with the spirit of a prudent man who gains his knowledge by succession of time and much less agreeable with the Spirit of the omniscient and onely wise God who seeth all things at once in the looking-glass of eternity and if the Spirit of God confirm the new Testament by the old and hath left both the old and the new Testament to confirm us then it is evident that no Christian can seek to weaken or diminish the authority of either Testament but he must be an enemy to his own confirmation in the Christian faith Wherefore among all the contestations contentions that have been in the Church of Christ that controversie doth least become Christians and doth most shake the foundation of Christianity which doth seek to undervalue the authority of the word of Christ for if there be no infallible certainty in the word of Chrst it is impossible there should be any infallible certainty in the Christian Religion therefore they are the greatest enemies to the certainty of the Christian Religion who seek to add to the Church by detracting from the Scripture for if the Scripture hath not a most undoubted authority the Church can have none at all for sure we are the Scripture was delivered to the Church without any faults or corruptions and therefore we are bound not onely in common charity but also in common prudence and justice to beleeve that the Church hath so kept it because all the faults of the Text are to be layed upon the Church to whose care and trust God did commit the keeping of the text for God requireth two things of his Church first to be a faithfull keeper then to be a faithfull interpreter of his word and if we will needs say she hath not been faithfull in the keeping how can we choose but say she may be as unfaithfull in the interpreting of the word of God So that they are the greatest schismaticks that ever were who under pretence of extolling the authoritie of the Church do question nay debase the authoritie of the Scriptures for these men have begun an everlasting schisme which must needs last as long in the Church as there shall be any Christians so well perswaded of Gods truth as to think it was worth the registring and of the books wherein it was registred as to think them worth the keeping And Cassander himself seems to be of this opinion in his consultation of Religion in the chapter of the Church I cannot deny but the chiefest cause of this calamitie and distraction of the Church is to be ascribed to them who being puffed up with an empty kinde of pride of ecclesiastical power did contemn and repel those who rightly and modestly admonished them wherefore I think there is no firm peace to be hoped for unless they begin the reconciliation who began the distraction that is unless they who are set over the ecclesiastical government do remit somewhat of their excessive rigour and do yield somewhat to the peace of the Church and hearkening to the instruction and advice of many pious men do correct some manifest abuses according to the rule of Gods word and of the ancient Church from whence they have lately swerved I will set down the words in Latine for their sakes who do understand the Authour as well as I have the sense of them in English for their sakes who do desire to understand their Religion Non negarim praecipuam causam hujus calamitatis distractionis Ecclesiae illis assignandam qui inani quodam fastu ecclesiasticae potestatis inflati rectè modestè admonentes superbè fastidiosè contempserunt ac repulerunt Quare nullam firmam pacem sperandam puto nisi ab iis initium fiat qui distractionis causam dederunt hoc est nisi ii qui ecclesiasticae gubernationi praesunt de nimio illo rigore aliquid remittant Ecclesiae paci aliquid concedant multorum piorum votis monitis obsequentes manifestos abusus ad regulam divinarum literarum veteris Ecclesiae à quâ deflexerunt corrigant Cassander in consult de Rel. ad Ferdin 1. Max. 2. Imp. cap. de Ecclesiâ His judgment is plainly this that the Scripture is to rule and govern the Church and that to advance the authority of the Church against the authority of the Scripture much more above it is to give the occasion of a calamitous if not of a remediless schisme and distraction a distraction not possibly to be remedied till this irreligious tenent which is the cause of it be renounced and it is high time though the tenent it self be yet scarce one hundred years old for all good Christians that wish better to Christs interest then their own to renounce it and leave raising objections against the holy Scripture thinking to set up the Church by pulling down the word of God for besides that both Scripture and Church by their joynt authorities can never make us too sure of our Religion it is not possible for the Church to stand if the Scripture fall but they must needs both fall together Whereas let the Church not be
courage in regard of Gods goodness who hath promised salvation to those that sanctifie him in their hearts by good resolutions and in their mouthes by good professions and in their lives by a good conversation and it fills them with constancy in regard of Gods truth and faithfulness who cannot but perform his promise This is the Tenure of a true Catholick he holds both his Religion and Salvation upon certainty not upon conjecture his Religion he holds upon the certainty of Gods most holy word for nothing else can furnish his mouth with a satisfactory answer to silence much less with a sufficient reason to convince his adversary and his Salvation he holds upon the certainty of Gods most faithfull promise for nothing else can furnish his heart with comfort or establish it with courage to satisfie and content himself and agreeable to this as far as concerns the certainty of Religion upon which alone is founded the certainty of salvation is Vincentius Lirinensis his description of a true Catholick Ille verus germanus Catholicus est qui divinae Religioni Catholicae sidei nihil praeponit non hominis cujusquam Autoritatem non Amorem non Ingenium non Philosophiam non Eloquentiam sed haec cuncta despiciens in fide stans permanens amplectitur quicquid universaliter Antiquitas Ecclesiam Catholicam tenuisse cognoverit He is a true and genuine Catholick who prefers nothing above divine Religion and the Catholick faith not the Authority of any man not Love not Wit not Philosophy not Eloquence but despising all these and standing fast in the faith doth embrace whatever he knows was universally and anciently held by the Catholick Church From this description it is easie to gather who are the true Catholicks viz. those Christians First Who in their Religion prefer causes above persons who pretend not to infallible Doctours but make sure of an infallible doctrine who look after Gods not mans Authority as the foundation of their faith for else they cannot stand so fast in it as to despise the Authority Love Wit Philosophy Eloquence of man in comparison of the Oracles of God Secondly Who in their communion prefer persons above themselves that is Gods Trustees above their own humours regard not any novelty or singularity but make much of antiquity and universality or in a word those who are immoveable in the Catholick Truth that they may persist in the true Christian Religion and who are obedient to the Catholick Church that they may persist in the true Christian communion Accordingly my business in this Treatise shall be to shew First The certainty of Religion in its substance that notwithstanding all our present impieties on all hands men may know when they have the true Christian Religion Secondly The certainty of Religion in its exercise that notwithstanding all our present inconstancies men may know when they have the true Christian Communion and when this Certainty of Religion both in its substance and exercise is compassed and atchieved which is the work then the certainty of salvation will be an undeniable consequent which is the reward of good Christians But till I come to my preaching I think it needfull to give my self to praying for though we may get the knowledge of Religion by preaching yet we cannot get the certainty much less the comfort of that knowledge but by praying so ill a course have those Divines taken of late to make this people gain the certainty of their Religion who have turned all praying into preaching for he that prays what the congregation knows not doth rather preach then pray as â—o his congregation for they can onely hear â—s judges they cannot joyn as Communicants in his prayer well he may teach them to pray after him but he cannot cause them to pray with him for though they may wish yet they cannot pray but in the assurance of faith and they cannot have the assurance of faith upon uncertainty and there is nothing but uncertainty in ignorance the ignorance of intention disposition and an erring direction of him that prays and the ignorance not onely of the substance and nature but also of the scope and drifts of his prayer If any faith can be exercised here it must needs be wholly implicite such a faith as we justly blame in the Papists and therefore most unjustly force upon Protestants a faith that hath no particular evidence of what it is to do and therefore can have no particular assurance of what it doth But whilest I have fallen upon others prayers I have almost forgot mine own God of his infinite mercy look upon us once more shew us the light of his countenance that we seeing our new building is upon the sand which is never the surer for being cemented with bloud may return again unto the Rock our Saviour Christ the onely foundation of our souls that is the onely way to make atonement for our impieties and finding the want of the Master builders or most artificial workmen may return also to his Church which also is built on that foundation for that is the best if not the onely way to get a remedy for our uncertainties that so coming to the infallible certainty of our Religion both in its substance and in its exercise we may also come to the most comfortable certainty of our salvation and from the certainty pass to the enjoyment from the assurance pass to the inheritance thereof through the Authour and Finisher both of our Religion and of our salvation our blessed Lord and Saviour Jesus Christ. This being the main scope of this small treatise ought to be the fervent prayer of its Authour who knoweth this lesson is not to be learned by recommending his book to you but by recommending your souls to God for 't is not all the preaching in the world though the whole world should turn preachers not onely with swords in their hands but also with Authority in their mouthes and with grace in their hearts I say it is not all the preaching in the world can bring you to this saving knowledge of Christ and of your self but onely praying and since you will not abide your Church to pray you may be the better contented to let his reviled Ministers continue and increase their prayers for you because you have the greater need though the lesser ability and power to pray truly and heartily for your self as either praying without Christs intercession or praying against his word but sure praying without Christs Communion because praying without if not against his Church 'T is hard to be a wilfull Separarist from your Church and not to be thus peccant in your prayers but you are all for preaching Christ whilest I am rather for praying him that is for such sound and set prayers as by their matter assure me of his intercession and by their form assure me of his communion and I am sure that with Mary I have chosen the better part though
aliis scientiis whether the manner of knowing divine truths be more certain in Divinity then the manner of knowing natural truths is in other sciences he answers it is more certain and he gives these three admirable reasons for his answer 1. Quia certior est modus sciendi per inspirationem quà m per humanam rationem because the way of knowing by divine inspiration is much more certain then the way of humane ratiocination or collection since the one is subject to errour the other not and all divine truths are made known to us by inspiration as appears 2 Tim. 3. 16. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness I may not take any doctrine for an instruction in righteousness which I cannot prove was first taught by inspiration of God and if it be taught of God it may be found in the Scripture which is Gods word 2o. Certius est quod scitur testimonio Spiritûs quà m quod testimonio creaturarum That is more certain which is known by the testimony of Gods Spirit then of the creature But all that we know in Divinity is known by the testimony of Gods Spirit as saith S. Peter 2 Pet. 1. 21. For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost in Divinity we appeal to the undoubted testimony of God the holy Ghost and can say Veni Creator whereas in all other sciences we can go no higher then the testimony of the creatures 3o. Quia certius est quod per modum gustûs quà m quod per modum visûs A man is more sure of that which he discerns by his taste then of that which he discerns onely by his sight for what he discerns by his sight he knows onely speculatively and perchance to his great discontent but what he discerns by his taste he knows also experimentally and if the thing be good not without great delight and from these premises he proceeds to this dogmatical conclusion or determination Est certitudo speculationis est certitudo experientiae vel est certitudo secundùm intellectum secundùm affectum vel quoad hominem spiritualem quoad hominem animalem Dico ergò quòd modus Theologicus est certior certitudine experientiae quoad affectum quia est per modum gustûs Psal. 118. Quà m dulcia faucibus meis eloquia tua quamvis non certior quoad speculationem intellectûs quae est per modum visûs item certior est homini spirituali quamvis incertior animali 1 Cor. 2. Animalis homo non percipit ea quae Spiritûs Dei sunt There is a certainty of speculation and there is a certainty of experience there is a certainty that proceeds from the understanding there is a certainty that proceeds from the will and affections Lastly there is a certainty of the spiritual man and there is a certainty of the natural man I answer then that the manner of knowing Theological or Divine truths is more certain then the manner of knowing any other truths if we look upon the certainty of experience which proceedeth from the will and affections because that certainty is by way of tasting Hence the Psalmist saith How sweet are thy words unto my taste yea sweeter then honey to my mouth although it be less certain if we look upon the certainty of evidence which proceedeth from the understanding because that certainty is onely by way of seeing And none of us all is so quick-sighted in spiritual as in natural things and hence it is that this certainty of divine truths which is very great in the spiritual man is little or none at all in the natural man Because the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. The sum of all is this The certainty that is to be had of the Christian Religion is greater then the certainty that is to be had of other truths but it must be in a subject rightly qualified that is First in a man of holy affections who lives not after the flesh but after the Spirit else his profaneness will beguile him Secondly In a man of holy resolutions that desires not to satisfie his curiosity but his conscience not to provide for his temporal but for his spiritual interest else his hypocrisie will deceive him Thirdly in a man of holy intentions that steers not his course to heaven by the Cynosure of his own reason and much less of his own humours but is wholly guided by Gods authority for none but Gods authority ought to sway in Gods cause else his perversness will defraud him of his certainty for those men that are guilty of hypocrisie come short of it those that are guilty of profaneness go beside it those that are guilty of perversness go against it for as it is concerning Religion it self so is it also concerning the certainty that accompanies it the profane person goes beside it the hypocrite comes short of it the perverse person goes against it onely the sincere meek good man obtains it he that is sincere without hypocrisie meek without perversness good and honest without profaneness and debauchery The same seed is sown in several grounds but from some the sower hath not so much as his seed again from other he hath great increase The spiritual seed is the word of God the rule of Religion And as for this word some of it falls by the way-side that is among profane and vicious persons such as are in the high-way of perdition where it is troden under foot and the fowls of the air irregular and extravagant fancies and desires devour it some of it falls upon a Rock where it can have no root nor moisture for onely the mere out-side is earth the rest is all stone that is among hypocrites and dissemblers who hear the word with joy and for a time beleeve but in time of temptation fall away for temporary beleevers as they beleeve with the times so also they beleeve but for a time and soon fall away from their belief Lastly and some of it falls among thorns that is among perverse and refractory men for such are called briers and thorns Ezek. 2. 6. men of a wilfull Religion and therefore in truth men of no Religion since Religion depends not upon mans but upon Gods will and here the word must needs be choaked for a man that gives himself to be governed by his own will cannot possibly submit himself to Gods will or at least not for Gods sake but onely for his own sake and a Religion that is not for Gods sake is certainly not of Gods making and consequently though it may be of a great growth as we find by sad experience yet it cannot be of a long
keep his Oath in slaying those who brought him the head of Ishbosheth so carefull was God of David and David of himself that though he were made King yet he made not his own way to the possession of the kingdom nay yet more after another persecution he is still the same man 1 Sam 26. 8 9 10 11. and will rather flie for the safety of his own life then seek to destroy his Sovereign he was afraid to go a King-catching for fear that might teach him to go a King-killing therefore he saith There is nothing better for me then that I should speedily escape into the land of the Philistines 1 Sam. 27. 1. and at last when the Amalekite had done this horrid act of killing King Saul for no Israelite would do it the Armour-bearer that was not afraid to kill himself was afraid to kill his King 1 Sam. 3. 4 5. you see how David punished him for doing it caused him to be put to death and said unto him Thy bloud be upon thy head for thy mouth hath testified against thee saying I have slain the Lords Anointed 2 Sam. 1. 14 15 16. and moreover cursed the place where it was done v. 21 The mountains of Gilboa must have no more dew nor rain because upon them had been spilt the Kings bloud and He bids not tell it in Gath nor publish it in the streets of Askelon lest the daughters of the Philistines rejoyce lest the daughters of the uncircumcised triumph v. 20. He looks upon this act as the reproach of Israel though it were done by an Amalekite how much more if the Israelites themselves had done it and in truth they were very much guilty of it for it was their not destroying Amalek within that made God leave Amalek without to destroy them for as this Amalekite had not been left to kill King Saul if Saul had obeyed Gods commandment of utterly destroying Amalek 1 Sam. 15. 3. so questionless If Israel had destroyed the spiritual Amalek for warring against them which is the reason why Amalek was to be destroyed 1 Sam. 15. 2. That is the sinfull lusts of the flesh which warred against the Spirit and made them in their hearts return into Egypt God had not suffered Saul to spare the temporal Amalek without them 't was once in their power to have destroyed Amalek but now 't is in Amaleks power to destroy them and they may pronounce that as a sentence which their brethren afterwards pronounced onely as a wish or imprecation His bloud be upon us and upon our children 't is our not destroying the spiritual Amalek hath given the temporal Amalek power to destroy both our King and us and our childrens children In all these particulars of Samuels mourning of Davids relenting lamenting and weeping of Sauls perishing not by an Israelite but by an Amalekite of the Amalekites being put to death and mount Gilboas being put out of heavens blessing the Word of God doth as it were make Proclamation in the name of the King of heaven That it is it can be no other then a fire from hell that cannot be quenched but by a Kings bloud But what should the Preacher talk of hell to Amalekites that look not after another world so they may enjoy this Let us therefore see what success of disloyaltie he bids them expect even in this world and sure 't is like to be none of the best for there is upon earth a Power if not a Person left to punish it even the very same power which such men abuse and therefore will not be tardie may not be sparing 1. their punishment as it follows in the next words For he doeth whatsoever pleaseth him Be not hasty to go out of his sight much more Be not hasty to put him out of thy sight stand not in this evil thing For he doeth whatsoever pleaseth him This doctrine of Allegiance is inforced by reasons that concern both the inward and the outward both the spiritual and the carnal man that if it work not upon us as called to the inheritance of another world yet it may as loving the inheritance of this The Preacher sets down both reasons The first concerns the spiritual man who looks after his conscience to him he pleads the Oath of God The second concerns the carnal man that looks after his interest to him he alledgeth the power of Kings For he doeth whatsoever pleaseth him And this is S. Pauls method after him who writes the most demonstratively of all the Apostles in all the doctrines of Christianitie yet in this doctrine doth he after a sort strive to go beyond himself for in this he doth not onely use demonstrative or convincing arguments taken from the nature of the cause but also prevailing or perswading arguments taken from the condition of the Person this great Doctour in other doctrines thinketh it enough to use those prooofs which we call argumenta ad rem but in this he is moreover industrious to apply those proofs which we call argumenta ad hominem not onely fit to prove the thing but also fit to reprove and charm the man that gainsays it In other documents of Christianity he preacheth by the demonstration of the spirit 1 Cor. 2. 4. But in this he useth another kinde of demonstration which we may call A demonstration of the flesh for so he argues Rom. 13. 4. He is the minister of God to thee for good as if he had said If not for Gods sake yet for thine own sake thou must be subject if not for thy Conscience yet for thy convenience if not for the good of thy soul yet for the good of thy body if not for thy everlasting salvation yet for thy temporal preservation Thus after the confounding arguments of resisting Gods Ordinance and receiving damnation to work upon the Conscience he brings his perswading argument He is for thine own good to work upon the man He is the minister of God to thee for good and the same method that he useth in his preaching he useth also in his praying 1 Tim. 2. 1 2 I exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men For Kings and for all that are in authoritie that we may lead a quiet and peaceable life in all godliness and honesty Nor are these very words In all godliness and honesty an argument to work onely upon the conscience but also upon the condition or the person of the man who though he may cast away the practice yet is loth to cast away the repute of godliness for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is honestie properly Honesta quaedam morum gravitas quae reverentiam conciliat saith Beza so then he that will be godly or will be thought godly must zealously pray for Kings he that will have the power of godliness in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the form of godliness in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason will extend to
false to the people for pretending to be the Kings Ministers when they were conspiratours and they were cruel to the King for complotting his death and destruction by which we may see what it is in the judgement of Gods word and those Divines that follow it to say unto a King What doest thou It is no less then to be guilty of wickedness of malice of folly of leasing of vanity of cruelty and of hypocrisie and who they are that say it even wicked malicious foolish vain lying bloud-thirsty and deceitfull men which brings me to discuss the second thing wherein consists a Kings Supremacie which is this that there is no Power above him a violence there may be above him a power there cannot be for Who can say unto him What doest thou Our Saviour Christ saith unto Pilate Thou couldest have no power at all against me except it were given thee from above S. John 19. 11. If then Subjects have any power against or above their Sovereign let them shew when and where and how it is given them from above for to say 't is given them by the people is to say 't is given them from below not from above from below as low as earth we are sure for they are but Flii terrae sons of the earth if not as low as hell and indeed this doctrine seems to have risen from the bottomless pit which is like to throw so many souls down headlong thither but certainly not from above for the Doctrine which is from above is like the wisdome which is from thence first pure then peaceable gentle and easie to be intreated full of mercy and good fruits without partiality or wrangling without hypocrisie Jam. 3. 17. But this doctrine is altogether impure unpeaceable ungentle hard to be intreated resolves upon non-addresses 't is void of mercy and all good fruits never without very great partiality or wrangling and greater hypocrisie therefore it cannot be from above The doctrine and wisdom from above saith Per me Reges regnant By me Kings reign Prov. 8. 25. which very Text Pope Adrian in his epistle to Charles the great of France alledgeth to justifie that expression of Constantine and Irene in their writings at the second Council of Nice Per eum qui conregnat nobis Deus a strange expression of theirs By him who reigneth together with us that is God yet had it been more strange if in stead of writing God their Fellow-Sovereign they had writ the people so but yet this expression being justified by a Pope so many hundred years after Christ may well perswade a moderate Papist to turn Protestant and confess that the power of Kings depends not upon the Pope however it must perswade a modest Protestant not to turn Pagan and profess that the power of Kings depends upon the people as the one tenent is Antichristian so the other is unchristian let those men therefore be ashamed that in this may learn of a Pope to be Protestants and of Antichrist to become Christians King David after he had murdered Uriah and with him questionless many more of his subjects yet saith Against thee onely have I sinned Psal. 51. 4. And that very Bishop of Millain which in the same case of murder did most sharply reprove and severely repeal the Emperour Theodosius in his person yet is most zealous from this same very text to justifie him in his authority Is it possible that a son should have a lawful power to destroy his Father a servant his Master or a man his God Did C ham onely discover his fathers nakedness and was he cursed for ever what then would God have done to him if he had whipt his father or if he had butchered him whiles he was naked If Cain were a runagate for killing Abel what would God have made him had he killed Adam I have heard that power belongeth unto God Psal. 62. 11. but I have not heard that it belongs unto the people either to give or to take it away And to shew that no subject can dispose of his Allegiance 't is here grounded upon the Supremacy that like as this is not of his making so that cannot be at his disposing but as the Supremacy is grounded upon the power so the Allegiance is grounded upon the oath of God and since Supremacy of power in Kings is grounded upon Gods power there can be no supreme over them but only God This was the Divinity of the Primitive Christians even before their Kings were Christian and God forbid the Church of Christ should so far act the part of a step-mother as to make them fare the worse for being her sons to make them lose their own Rights for defending hers for it were to reproach Christ to make men losers by Christianity Thus saith Iren. lib. 5. adv haer c. 20. Cujus enim Jussu homines nascuntur hujus Jussu Reges constituuntur By whose command men are brought into the world by his command are Kings appointed to govern them when they are there and to govern them not onely in temporals but also in spirituals or else not to govern them but onely a part of them and that the worst part their bodies whereas they are not men without their souls also But because this truth is strongly opposed on both sides as well by the Consistory as by the Conclave it is requisite that we farther declare this second Maxime concerning the Kings Supremacy That there is no power above him by these two ensuing conclusions First no Power but is inferiour to his in causes Secondly no Person but is inferiour to him in power First no Power but is inferiour to his in causes and that not onely in civil Causes which hath been hitherto asserted but also in Ecclesiastical Thus not Aaron but Moses gave the commands concerning the exercise of Religion from the first beginning of it Thus Joshua not the High priest succeeded afterwards in the same charge and the judges again after him or else one Levites idolatry anothers fornicacation would not have been ushered in with a Non erat Rex in Israel In those days there was no King in Israel to govern the Levites as well as others Judg. 17. 6. 19. 1. afterwards when Kings were established under that Title as Supreme in power over Israel 't is plain that David and Solomon Josiah and Hezckiah did both order Religion in its exercise and reform it from corruptions so that 't is the peculiar commendation of good Kings in the text that they did destroy idolatry and the reproach of wicked Kings that They did set it up and though we finde the people often reproved for worshipping yet we never finde them once reproved for not destroying the calves of Bethel or any other idol so that were there no prohibition in the Text against a popular reformation to conclude it sinfull for want of obedience yet since there is no precept nor example for it none that
and gives this reason why he requires it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We were ordained and appointed of God to preserve the faith holy and incorrupt as we received it the Pope will now tell the Emperour so sed non fuit sic ab initio from the beginning it was not thus no nor in many hundreds of years after and in the sixteenth Action of this Council the acclamations of the Bishops to the Emperour at first calling him Another Constantine another Martian another Theodosius another Justinian are a proof beyond exception for no History is so irrefragable as the Acts of a Council that those Emperours had called the forementioned Councils and the petitions at last of the same Bishops praying for him as the Defender of the Orthodox Religion as the bulwark of the Church and as the Defender of the Faith cannot but assure us that they thought it the Emperours duty to call those Councils because they thought them bound to defend the Faith and to protect the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You see the title of Defender of the Faith to a King is of much greater antiquity then our Henry the eight as well as the reason of it and so many several laws in the Code and in the Novels of the Catholick Faith of the Sacraments of Churches of Bishops of Synods of Hereticks will be an evidence to the worlds end of the Supremacy of Kings in causes Ecclesiastical no less then those other titles in the institutes and digests that concern liberty and property and the affairs of this world will be an invincible evidence of their Supremacy in civil causes But I may not insist longer upon this Argument such kinde of quotations being fitter for the school then for the pulpit I will onely add this one more from Pope Adrian's own mouth to Charles the Great of France whom he calls Spiritualem Compatrem that is either his Spiritual Godfather for his patronage and care over his Person or his Fellow-Father in spirituals for his jurisdiction and government over the Church and he labours to give him such punctual satisfaction in all particulars concerning the second Nicene Council as if he feared that of Franckford called by Charles would as indeed it did over ballance that of Nice procured by himself no less in truth then it did in authority but we think his Compater to his Lord and Master a little too high though his Successours will not stoop so low for as we allow the Supreme no superiour so we must allow him no equal which is my second conclusion No person but is inferiour to him in power as no power but is inferiour to his in causes whether Ecclesiastical or Civil so no person or persons whether Ecclesiastical or Civil but is and are inferiour to him in power we understand not that Singulis major Universis minor or if we understand it think that Omnis anima speaks as well Universis as Singulis and therefore not onely one and one by himself but also one and all Subjects together all are inferiour to their Sovereign because they are all bound to submit unto him Let every soul be subject to the higher powers Rom. 13. 1. Their convening together doth as much take off their souls as it doth their subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can never agree but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with the universis in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore of them also no less then of single persons must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse be necessarily understood Whosoever resisteth or How many soever resist both alike are comprehended in They that resist and they shall receive to themselves damnation The word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subordinetur let every soul be subordinate a word that more particularly points at the Ordines regni in the very signification of it because they can never want power to make resistance and seldom want chaplains that encourage them to make it but Ordines sunt ordinandi and subordinandi or else Ordines will be Confusiones Orders must be ordered and subordinate or though called States yet will be Ruines though called Orders will turn Confusions both of the text and of the kingdom and certainly the reasons alledged by S. Paul as equally concern Ordines regni as other Subjects and those as well all as some Universos as well as Singulos First Gods ordinance which may no more be rejected by all then by some by all together then by single persons in particular Secondly Damnation which may be incurred by all as well as by some by a Parliament as well as by Private Gentlemen 'T is true the King may not be so great a terrour to all as to some because all joyning together may not be afraid of his power What then yet I hope all have consciences as well as some and though happily it may not be said of the all of the whole kingdom Ye must needs be subject for wrath because all subjects holding together need not fear their Kings wrath yet it may and must be said of them all Ye must needs be subject for Conscience sake as 't is in the first verse For be they never so many that combine together that will give no satisfaction to the Conscience in regard of it self nor release in regard of God and yet even this very objection is sufficiently answered in the verse before in that he is said To bear the sword as the Minister of God and therefore Not to bear the sword in vain For though happily or rather unhappily in regard of his Person he may bear the sword in vain and perish under it yet in regard of his office he cannot for so he is the Minister of God and consequently a revenger of wrath that cannot fail of his revenge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Epiph. Haer. 40. adversus Archontichos He hath from God the right of the sword not from any other and he hath it for revenge Would to God those men who follow these Hereticks in multiplying powers and principalities though not in heaven yet in earth and in some other things too for these Archontici did abhor baptism and slight the Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. ibid. I say would those men who follow these Hereticks in this gross opinion would likewise seriously go along with this learned Father in his solid confutation there would never again be any cavilling disputes upon the 13 to the Romans His confutation in brief is this You Archontici think by multiplying powers in heaven to overthrow the dominion and power of one God but indeed you rather establish it For if in earth there may be so many principalities and powers in one kingdom all subject not repugnant to one King then much more so in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In every kingdom upon earth there are many principalities but they are all under one King Nothing