both for the one may relate to the inward Conscience the other may relate to the outward condition So in my Text after the Oath of God an argument of piety to work upon the Conscience here is a whatsoever pleaseth him an argument of power to work upon the condition For he doeth whatsoever pleaseth him and therefore Isacides gives this gloss upon the whole verse Be not so hasty or foolish as if thou wert planet struck for so the word signifies as once to think thou canst go out of his sight or slie to any place where he hath not power to reach thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To a place where he hath no dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he hath power and dominion in every place Quis nescit long as Regibus esse manus And stand not in an evil thing or an evil word for 't is in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both that is saith Jarchi Stand not out in a contestation against him for if he hath a minde to revenge himself upon thee he hath power to do it For where the word of a King is there is power that is saith the same Authour for the word of God blessed for ever gives a King power and who may say unto him What doest thou but this concerns the next grand doctrine of the Text the doctrine of Supremacy in the last verse Where the word of a King is there is power and who may say unto him what doest thou Which words may well set forth the doctrine of Supremacy because they contain in them the definition of the Supreme Power on earth What it is and the disposition of it Where it is First the definition of it What it is 'T is such a power as hath no other above it Who may say unto him What doest thou Secondly the disposition of it Where it is It is in Kings Where the word of a King is there is power so then the Supremacy of a King consists in these two things First That there is all power with him Secondly That there is no Power above him First That there is all power with him Where the word of a King is there is power power indefinitely not some power not half power not this or that power to shew that All power is there that is All lawfull power for power against law or without justice is meer impotencie God can give no such power and 't is he that gives the power in the Text therefore we must say All power it being ill to play the sophisters with mans but worse with Gods law nor is it lawfull to distinguish where the law distinguisheth not according to the known rule Ubi lex non distinguit ibi non est distinguendum this sophistrie first brought the worshipping of Saints and Angels nay of images into the Church even by distinguishing where God did not distinguish so did those in the second of Nice elude the Text Thou shalt worship the Lord thy God and him onely shalt thou serve saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He put this Onely upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Religious and divine worship which is due to God himself not upon an inferiour sort of worship which we may lawfully exhibit to Saints and Angels and their images Concil Nic. 2. Act. 4. And again The Scriptures do not forbid us to worship images but to worship them as God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Nic. 2. Act. 5. The same sophistry is still continued by some whose great learning is not a sufficient authority to maintain their false Religion in eluding not expounding the second commandment saying Thou shalt not make to thy self any graven image i. e. not the image of Venus Jupiter Bacchus or those Heathen gods but thou mayest make thee a graven image of Christ or the Christian Saints or of the Angels and worship them just such a consequence and just such divinitie will be here if we will needs distinguish where God distinguisheth not he saith Where the word of a King is there is power he distinguisheth not what power if we will needs say yes there is some power but not the sole power or some Supreme power but not all the Supreme power we shall make God in effect speak require contradictories in the same commandment as the Papists in the second make him approve as well as forbid Idolatry so we in the fifth shall make him allow as well as forbid Rebellion for if there be but some power in the King 't is enough if there be but some obedience in the people and if there be not a sole Supreme power in the King there must be another Supreme power besides him which may lawfully resist him in his own Dominions which is to frame a monster in nature Duo prima in eodem ordine two firsts in the same rank and order but much more is it to frame a hideous monster in grace making the same commandment require us to obey and yet allow us to resist the Higher powers which is impossible to our humane reason and much more to Gods divine Religion wherefore we must say that by power is here meant All power which is to be confined onely by the Kings word not his Subjects by the place of his Dominion not by his partners in it Where the Kings word is there is power his word is not every where no more is his power but his word is where he hath right to command and consequently there He hath also power to execute his commands so that the words of the Text Where the word of a King is there is power do naturally speak thus much in effect All lawfull power in his own Dominions is so with him as that no power can be without him but by usurpation no power against him but by rebellion no power above him but by both for all lawfull power is with him and therefore what power soever is without him or against him or above him must needs be unlawfull if it be without him 't is unlawfull by Usurpation because it invades his right if it be against him 't is unlawfull by Rebellion because it resisteth his Authoritie if it be above him 't is unlawfull both by Usurpation for invading and by Rebellion for resisting and therefore the Apostle Rom. 13. 1. calleth him powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number not one single power but many powers and yet he speaks of one single Person He is the minister of God he beareth the sword and that single Person a King for 't is such a one as receives tribute v. 6 I say the Apostle calleth the Supreme or Sovereign power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers not onely plurally because 't is a multiplied power or many powers in one but also indefinitely because 't is an unlimited power All power in one unlimited I say in regard of any persons
appointed by God to limit it though not in regard of laws now what the law doth limit not man but God doth limit Aristot. 3. Pol. 16. doth make the Soveraignty of God and the laws all one in that admirable Axiom of his the foundation of all Politicks or of all good rule in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that bids reason govern bids God and the laws govern he makes God and the laws but one government but he that lets in a man le ts in a wilde beast we let not in the man upon the laws when he is a King much less when he is a Subject in saying he is powers but we let in God upon the man and therefore call him powers plurally because he is many powers nay powers indefinitely because he is All powers in one person whereas no one subordinate power may be called powers without some limitation or qualification but the Supreme power may be called so absolutely and sine additamento because all powers are originally in him and derivatively from him if not by mans for some have lately questioned that yet sure by Gods law 1 Pet. 2. 13 14. Submit your selves to the King as Supreme unto governours as unto them that are sent by him even as all motions are originally and virtually in the first Mover the power of judging whether it be to make laws or to repeal them the power of punishing offenders against those laws or the power of the law i. e. of peace and the power of the sword i. e. of war are his powers and our Saviour Christ though he openly said My kingdom is not of this world which may shame them that under pretence of Christs kingdom would engross Supremacy to their consistories yet did he at that very time as openly declare what was the power of the Kings of this world saying If my kingdom were of this world then would my servants fight that I should not be delivered to the Jews S. John 18. 36. Then would my servants fight not against me but for me go you that say and practise otherwise and tell the Eternal Truth that he was mistaken and knew not the constitutions of your kingdom while indeed you know not the constitutions of his But withall take heed that then you put not your kingdom out of this world for the words are undeniable and irresistable If my Kingdom were of this world then would my servants sight that I should not be delivered unto the Jews they would fight with their hands and with their hearts when their hands fail them fight with earth by striving against men in battel fight with heaven by striving with God in prayer and much more fight with hell by striving against devils black-mouthed slanderers and back-biters scorning their mammon rather then their King should be delivered to the Jews to his malicious and bloud-thirsty enemies whatever the Subject can lawfully do by his hand or by his head or by his heart to defend the King and bring his enemies to condign punishment that is the Kings power both for himself and against his enemies nor may we seek to pull this power from a King no more then we may seek to pull a King from his throne for if assistance be the servants duty Then would my servants fight that I should not be delivered saith Christ making it their duty so to do 'T is not possible but resistance should be his guilt a dangerous guilt to himself a scandalous guilt to his Religion so saith S. Paul 1 Tim. 6. 1 Let as many servants as are under the yoke count their own masters worthy of honour that the name of God and his doctrine be not blasphemed What an unsufferable impiety doth possess those men who think God may securely be blasphemed by their Oaths but what an unpardonable impudence hath bewitched those who think there is a greater blaspheming of God in an hasty Oath then in a studied Rebellion Those tongues will certainly and deservedly one day want a drop of water to cool them that are now set on fire from hell customarily and impenitently to blaspheme the God of heaven but yet we must say what we cannot but see that God is and may be blasphemed with the hand as well or rather as ill as with the tongue 't is not a yea and a nay in the mouth will keep us from being blasphemers if there be a rebellious sword in our hands the unruly tongue and the unruly hand do both blaspheme our God and this text of S. Paul seems to make the unruly hand the greater blasphemer for that blasphemes not onely the name of God as the tongue doth but also his doctrine That the name of God and his doctrine be not blasphemed Is not our Religion the Doctrine of God and how shall we dare to blaspheme that our selves or give others the cause of blaspheming it 'T is not onely a false but 't is also a blasphemous doctrine to say that a servant may count his own master not worthy of all honour much more to say that a Subject may dishonour and reproach nay disobey and resist his King 't is a doctrine not onely against the Law but also the Gospel 't is against the wholsome words of our Lord Jesus Christ v. 3. and none can preach or approve it but men that are Proud doting upon questions and strifes of words supposing that gain is godliness v. 4 5. and from such we must turn away for 't is easie from their conversation to judge of their condition if that be the conversation of the godly which is there described by the Apostle then are such men in the state of grace and condition of godliness but if it be not then in vain do they come with godliness in their mouthes and with Rebellion which is the greatest ungodliness in their hands and in their hearts so that we may now answer the Preachers question in my Text Who can say unto him What doest thou Even such men as S. Paul here speaks of but no other if they be ashamed of owning the character let them be ashamed of answering the question and to shew to all the world that this is the doctrine of all good Protestants I will set it down at large as Musculus a learned protestant writer hath delivered it upon the Psalms and I will bring my instance as Job doth his interpreter but One of a thousand and that shall be upon the fourth Psalm This Psalm saith Musculus is of the same argument with the former though it appear not by the Title or Inscription was made upon the same occasion viz. King Davids being driven from Jerusalem his royal City and Palace by Absalom and his confederates accordingly first he makes supplication to God for mercy v. 1. then presently falls expostulating with his enemies v 2. O ye sons of men how long will ye blaspheme mine honour and have such pleasure in vanity and seek after leasing He
nothing but what no body else can see your own holiness Come and see a Dead King ruling in his true Subjects souls whom whilest he was living you would not suffer to rule over your bodies but now he is dead you must and God grant onely you may I say you must expiate his death either with your eyes or with your hearts wash away the guilt of it either with your tears or with your bloud beleeve it all annals and among the rest some Dypticks or Church-Calenders will speak of him as a most glorious Saint but I will not tell how they will speak of you and now if you can come and call this doctrine Court-flattery which was preached not when the King was on his Throne but when he was going to the Bar and published now he is in his Grave then perchance it might have been thought Flattery when there was a Scepter to adorn it and a Sword to defend it but now that 't is so generally decried so publickly discountenanced so resolvedly detested and opposed it can be thought no other then a most divine soul-saving truth which forceth consciencious Ministers to hazard their temporal safety by proclaiming it because they see you hazard your eternal salvation by resisting it and yet to speak but the plain truth it is flattery at no time to say of Kings Ye are Gods for the Text avows it But 't is most desperate flattery at any time to say of Subjects Ye are Kings for the Text denies it and 't is not to be doubted but those men who have already flattered Subjects into Kings to make us slaves will as easily flatter those their Kings into Tyrants to perpetuate our slavery For my part this I will say boldly in regard of my calling as a Minister of the Church of England not in regard of my person who am the unworthiest of all the Ministry and I am not afraid of saying it before men because I am not afraid of saying it before God If I am deceived in this Doctrine of Allegiance and Supremacy 't is my Church hath deceived me and I humbly conceive the Church will yet further say for her self If I am deceived God hath deceived me Domine si decipimur a te decepti sumus Lord if I the now distressed Church of England or the poor Ministers who are truly of my Communion be deceived in the points of Allegiance and Supremacy 't is thou hast deceived us for we are deceived by thy holy Word and now let 's hear that Word speak for it self Eccles. 8. 2 3 4. ECCLES 8. 2 3 4. I counsel thee to keep the Kings Commandment and that in regard of the Oath of God Be not hasty to go out of his sight stand not in an evil thing for he doth what soever pleaseth him Where the word of a King is there is power and who may say unto him what doest thou ALlegiance and Supremacy do belong to Kings by the appointment and from the authority of the King of Kings 't is from him they have the right to govern 't is from him they have the inseparable Rights of Government to be above and over all which we call Supremacy to be truly and faithfully loved served honoured and obeyed of all which we call Allegiance two doctrines upon which Christians did heretofore more severely insist then other men and the Reformed Churches have hitherto more insisted then other Christians So that we cannot fall from them but we must fall both from the glory of the true Christian Religion and from the present most glorious part of that the Reformation we must turn Papists nay the worst of Papists Jesuited Papists and renounce our Reformation Doctrines both of a heavenly descent for had they risen out of the earth they would have been more agreeable with the tempers of men who had their original from thence and still have their affections there but now they are so opposite so repugnant to flesh and bloud corrupt flesh and bloud which is too proud and rebellious to endure a Supremacy over-awing it too unfaithfull and licentious to endure an Allegiance bounding and confining it that the most powerfull Doctour of the Gentiles writing of this Argument is observed to labour exceedingly for variety of expression as if his adversaries who before calumniated the weakness of his presence would now also in this calumniate the want of Power in his writings and not so much as say his Letters are weighty and powerfull though his bodily presence is weak and his speech contemptible 2 Cor. 10. 10. for though that blessed Apostle write very fully and expresly of all points of Divinity yet doth he seek out for demonstrations chiefly in these three Justification by Faith in Christ Resurrection from the dead and Obedience to the Civil Magistrate and he is particularly urgent and pressing in this latter to shew us that we ought most carefully to lay it up in our Consciences and most conscionably to practise it in our lives and conversations preparing and fore-arming the Church of Christ against those wolves in sheeps clothing those Godly seditious men which should arise after his departing and speak perverse things to draw away disciples after them Act. 20. 30. the like method did God himself observe in the Old Testament and I hope that we Protestants who take the Word of God onely for the Rule of our Faith will not at one time reject both the New and the Old Testament for least men should at any time among the Jews as stiff-necked a people as our selves either for Apostasie refuse or for hypocrisie dissemble or for timorousness conceal this heavenly doctrine which is so necessary for the salvation of souls he which before with Abraham did provide himself a sacrifice doth here with his posterity provide himself a Priest sends such a Preacher as can neither be seduced with Apostasie nor corrupted with flattery nor silenced with fear even his own holy Spirit to preach it in these words I counsel thee to keep the Kings Commandment c. Which words are not a Text but a Sermon concerning Allegiance and Supremacy due to Kings wherein you have these three parts First The Preacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. Secondly The manner of his Preaching I Counsell I counsel thee Thirdly The Doctrines of his Sermon and they are two 1. That of Allegiance to keep the Kings Commandment and that in regard of the Oath of God Be not hasty to go out of his sight v 2 3. 2. That of Supremacy where the word of a King is there is power and who may say unto him what doest thou v. 4. I will handle these in their order and First of the Preacher in this particle I and who this I is we may learn from the first words of the Book The words of the Preacher the Son of David King in Jerusalem that is the words of Solomon without question for no other Son of David was King in Jerusalem but
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
Thou art God from everlasting that is without beginning and thou art God to everlasting that is without end And so also is Religion Eternal both from everlasting and to everlasting from everlasting in the reason of it because it is a service or reverence due to God by vertue of his excellent Majesty and consequently that due is Eternal with his very Being but onely to everlasting in the practise of it because there was no creature from everlasting to practise it how then should we exceedingly desire to know Religion how to love it how to practise it whereby alone our souls are prepared to believe Eternity and to enjoy it and to employ it an irreligious soul could it possibly get to heaven would not know what to do there for there is nothing but the practise of Religion or praising God Rev. 19. 1 5 7. Again as God in that he is Eternal oweth his Beginning and Continuance to none but onely to himself and as Eternity because it is from it self is therefore without a Beginning and because it is of it self is therefore without an end so true Religiō hath in some sort its Being from it self for it is bonum in se it is good in and by it self and therefore hath its subsistence in and by it self let the whole world turn Atheist as it is turning apace yet the true Religion will still be the true Religion there may be in the practise of Religion many things good because they are commanded but in the substance of Religion the internal goodness is the reason of the external command so that Religion is indeed a beam of that light which proceedeth from the Father of Lights shewing unto Angels men what they are to know love and do and so leading them both to the Light everlasting for as God himself is so is his service and therefore I could not better explain the properties of Religion then from the properties of God Onely God hath his properties immediately flowing from his own essence but Religion partakes of these mediately from God as it is his service God hath these properties not onely Formally in himself but also Originally from himself Religion hath them Formally in it self but Originally from God Thus hath Religion all those properties of God which are incommunicable to the Creature and thereby appears to have in it self more of Divinity then any Creature whatsoever either in Heaven or in Earth for these being the properties of the true Religion in it self shew it to be spiritual far above the nature of all created spirits whereby themselves draw nearer to the God of Spirits in their affections then in their natures If therefore thou O man desire to be truly Religious thou must desire to be spiritually minded and the way to be so is to have a kinde of Simplicity or Incomposition that is a sincerity of the soul in the love of God To have a kinde of Immutability that is a Constancy to have an Immensity that is a servent Zeal and Alacritie which will not endure to be straitned or confined and to have an Eternity that is an unwearied perseverance in the Faith and Fear and Love of God Nay indeed these same properties are already in thy soul if thou be truly Religious for then thou art spiritually minded and thou canst not but have an uncompounded soul by sincerity of its service not dividing thy affection betwixt God and Baal betwixt Christ and Belial Thou canst not but have a constancy in his service which will let thee be no Changeling a thing as monstrous and abominable in the second as in the first birth thou canst not but have an alacrity and fervency of spirit which will not be circumscribed or confined either to or by time or place neither to a Conclave at Rome nor to a Consistory at Geneva nor to a Conventicle in England for as Christianity it self is not confined so neither the soul as 't is Christian but joyns in Communion with all Christians that ever were or that are or that shall be in the honour and love of Christ thy house is too little thou wilt to the Church nay the Church is too little thou wilt to the Catholick Church the whole Church Militant thy spirit shall be with theirs when theirs is with Christ nay the Catholick Church is too little here on Earth thou wilt up to that part of it which is triumphant in Heaven for Christian duties as they are practised here will cease with our lives therefore the Christian soul will look after such duties as she may practise in Heaven and at least in habit if not in act will even here be eternally Religious as we are divinely taught by our own Church saying with a most Catholick spirit It is very meet right and our bounden duty that we should at all times and in all places give thanks unto thee O Lord holy Father Almighty everlasting God thereby shewing us the Immensity of Religion That it is not to be circumscribed to or by any place for it is meet that we give thanks in all places and also the eternity of Religion that it is not to be confined to or by any time for it is meet that we give thanks at all times Eternity being the blessedness we look for the means whereby we compass it must needs be eternal not onely in the efficient cause God himself but also in the instrumental cause that is Religion And since Omnipotency All sufficiency and Omnisciency are but three branches of Eternity It is necessary before I come to the Communicable Properties that I speak of them for God in that he is Eternal is Omnipotent since there could be no other fountain of power unless we would make two Eternals and the same God as he is Eternal is All-sufficient for having his being of himself he must needs also have it perfectly in himself and lastly the same God as he is Eternal is also Omniscient for it is the Property of Eternity to have all things present to it as to be always present to it self wherefore it will be worth our while briefly to consider these Properties as they are in God and as they are also in Religion the service of God and first of the Omnipotency Gods Omnipotency or Almighty Power appears especially in two things First that he hath power to do all that he will Secondly that he hath power over all when he will had he not the First he could not be Almighty in himself had he not the second he could not be Almighty in our esteem the first tends to the Execution the second to the Declaration of his Almighty power The text doth ordinarily prove them both together as 1 Tim 6. 15. the Son of God is called the blessed and onely Potentate the King of kings and Lord of lords The onely Potentate that hath power to do all that he will and hath also power to do all when he will as King of kings
and Lord of lords Wherefore those men that under pretence of setting up Christs kingdom do fight against the power and authority of earthly Kings and powers do directly oppose this Text as well as very many other for they would so make Christ a King and a Lord as not a King of kings and Lord of lords but as a king and lord of the meanest of the people whereas though there be never so many kings and potentates and lords yet he is truly the onely Potentate the onely King the onely Lord because he is so in and of himself for all others have power and kingship and lordship from him as himself hath taught us S. Mat. 28. 18. All power is given unto me in Heaven and in Earth It will be a hard task for any man to shew who it was that took this power from Christ and gave it to the people that kings and princes here on earth should have their power derived from them and not from Christ but yet least we should think the Power and Kingdom of Christ not the same with the Power and Kingdom of God we finde them both joyned together Rev. 11. 15. where it is said The Kingdoms of this world are become the Kingdoms of our Lord and of his Christ he shall reign for ever and ever He not they to shew there is but one kingdom but one power of Christ and of God and lest we should further think the kingdom of Christ could not be set up without pulling down other kingdoms it is made evident in the 17 v. that his kingdom is set up by taking to himself his great power to reign not by giving it to the people v. 17. We give thee thanks O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned where we see the Elders in heaven give thanks to God for taking to himself his Almighty power In imitation whereof our Church hath taught us to say We praise thee we bless thee we worship thee we glorifie thee we give thanks to thee for thy great glory O Lord God heavenly King God the Father Almighty joyning also God the Son and holy Ghost in the same power in the praise and without doubt we have little reason to persecute but we have great reason to honour a Church that teacheth us so to praise God here on earth as we shall hereafter praise him in heaven for thus is God the Father Son and holy Ghost Almighty in power and therefore thus to be praised for being so If then thou murmure and repine under this power when it punisheth thee or presume upon it much more rebel against it when it sustaineth thee thou art as far from heaven as thou art from true thankfulness But if God hath this Almighty power that he can do all how is it that S. Paul saith He cannot deny himself 2 Tim. 2. 13. The answer is easie God cannot do what he cannot will and he cannot will any thing of impotency for that were directly to overthrow his Omnipotency and in this sense did Nazianzene speak like a Divine saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One kinde of impossibility with God is his unwillingness as the text plainly saith of the Son of God That he could there do no mighty work S. Mar. 6. 5. that is he would there do no mighty work because of their unbelief which unbelief of theirs was so great a miracle to him as that it hindred his working all other miracles accordingly Divines do say That some things are impossible to God in regard of his own will because he cannot will them as to give a new Gospel to make a new Religion to destroy the whole world with a second deluge to extirpate the Catholick Church which imply no contradiction in themselves and therefore might be done though God having promised the contrary cannot now will to do them Habent rationem factibilium sed non habent rationem factoris Other things are impossible to God in regard of themselves because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non habent factibilium rationem are not things to be done nec rationem factoris and therefore God cannot do them as those things that imply a contradiction as for the same thing to be and not to be at the same time for this being a contradiction cannot be without a lie and therefore that was a strange assertion of Bellarmines lib. 3. de Euchar. cap. 7. deinde and not maintained for its own sake when he said Per divinam potentiam posse ab homine tolli facultatem seu potentiam intelligendi interim ut maneat homo That God can take away a mans reasonable faculty or power of understanding and yet leave him still a man for that is all one as to say That God can make the same man reasonable and unreasonable for if he take away his reasonable faculty he makes him unreasonable and yet if he leave him still a man he leaves him reasonable for this indeed were Impotency in God not Omnipotency if he could make both parts of a contradiction true because they cannot both be made true without a lie And thus also is Religion Omnipotent by vertue of Gods Omnipotencie for it hath power to do all hath power over all Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ and having in a readiness to avenge all disobedience 2 Cor. 10. 5 6. The power of the sword may cast down images but 't is onely the power of Religion that can cast down Imaginations and they no less then the other do exalt themselves against the knowledge of God the power of the sword can bring into captivity every man to the obedience of the Conquerour but 't is onely the power of Religion can bring into captivity everythought to the obedience of Christ That power can avenge the disobedience without which is but half disobedience but 't is onely this power can avenge the disobedience within as well as without that is all disobedience Will you raise an army against Religion Alas That can scatter a people that delight in war for when Christ shall come to judge among the nations they shall beat their swords into plow-shares and their spears into pruning-hooks Isa. 2. 4. And the loftiness of man shall be bowed down and the haughtiness of men shall be made low and the Lord alone shall be exalted in that day v. 17. and this being the signe the prophet hath given us of the coming of Christs kingdome let not those who are of a quite contrary disposition pretend to be under Christs government who labour to exalt man not Christ for as Dagon fell before the Ark so must all ensignes of hostility fall down before Christs banner and if they that carry them do not fall
trembling but as we have out-passed those ten Lepers in our uncleanness so we may not come short of them in their holy fear and faith for as their fear made them stand afar off so their faith made them lift up their voices and say Jesus Master have mercy on us S. Luc. 17. 12 13. then will he give us such a purity as will not onely make us shew our selves to the Priest but also to our God such a purity as will wash our eyes to see him and much more our hearts to love him for so saith S. Peter Act. 15. 9. purisying their hearts by faith not a faith which costs the purse no alms the body no fasting the soul no praying for no true Israelite will ever offer that unto the Lord which cost him nothing 2 Sam. 24. 24. but a faith which so purifies the soul by knowing the truth as much more by obeying it for so saith the same Apostle Seeing you have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that you love one another with a pure heart fervently 1 S. Pet. 1. 22. this is the purity of the true Religion it purifies the soul not onely by faith but also by obedience and by love which yet are now generally farthest from many men who would fain be thought to come nearest Purity Thus we have seen Gods truth in his understanding his goodness in his will and his purity in his action it still remains that we consider his Liberty as belonging to them all for Liberty being nothing else but the dominion and power of action must needs be originally in the understanding which alone is able to judge and deliberate of what is to be done what not formally in the will which resolves to do or not to do but effectually 't is onely in the action which is the product of the said deliberate resolution this liberty is now briefly to be handled First as it is in God and then as it is in Religion for being the service of God Gods Liberty is seen in five respects in that he is free from sin free from misery free from obligation free from servitude and free from coaction which is the reason that he can both will and do what and when and where himself pleaseth I need not insist on the proof of these for to name them is to prove them nor can any man deny Gods Liberty in any of these respects but he must deny him to be God and in all these same respects we may see and must acknowlege the Liberty of Religion and to deny it to be free in any of these is to deny it to be Religion that is to say the service of God and to make it to be state policy that is to say the service of men First Religion is free from sin for the superstition and faction and profaneness and other sins that are so rife among Christians to the dishonour of Christ and the reproach of Christendome is a rust that cleaves to the men who are little better then iron not to the Religion which is as pure as the Refiners fire and therefore it is not safe nor fit to say of any order or kinde of Christians that their Religion is rebellion and their faith is faction though we cannot deny of too too many orders and kindes of men who profess Religion that they are both rebellious and factious Secondly Religion is free from misery ask the three children in the fiery furnace they will say their Religion had made them persecuted they will not say that it had made them miserable they profess that they were delivered into the hands of lawless enemies most hatefull apostates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning sure those of their own brethren which had renounced the Law of Moses and their Religion and helped the Babylonians to persecute and infest Jerusalem and to an unjust King and the most wicked in all the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus those blessed Martyrs will tell you they were in persecution the greatest that ever was but they will not tell you they were in misery nay it seems they told the quite contrary for none else could have told it but from their mouths that the angel of the Lord came down into the oven and smote the flame of fire and made the midst of the furnace as it had been a moist whistling wind but you will say these men were partial witnesses in their own cause therefore ask their persecutors they will tell you the same for the Princes Governours and Captains and the Kings Counsellours being gathered together saw these men upon whose bodies the fire had no power nor was an hair of their head singed neither were their coats changed nor the smell of fire had passed on them nay ask Nebuchadnezzar himself who was the authour of the persecution and he will tell you that though he had caused these holy men to be so much afflicted yet he could not cause them to be miserable for at that instant when he had thought they had been burnt to ashes he heard them sing in the flames as saith the Greek Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that probably made him look about to see whence that melody proceeded and finding so sweet a breath to come from the blast of his fire he was astonied and rose up in haste and went to the mouth of the furnace which before bade him keep his distance in that it consumed his officers and called forth the holy and blessed Martyrs who having been delivered from a present death could not be looked on but as men newly risen from the dead Thirdly Religion is free from obligation there is no greater humane obligation then that of nature and there is no greater natural obligation then that which we owe to our Parents yet that may not be alledged to keep us from serving God so Aquinas determines the case Si ergo cultus parentum abstrahat nos a cultu Dei non jam esset pietatis parentum insistere cultui contra Deum ideo in tali casu dimittinda sunt officia pietatis in parentes propter divinum Religionis cultum 22 ae qu. 101. art 4. If our duty to our Parents take us away from our duty to our God as if the Father should command his son to turn rebel or Idolater or the like we must forsake our parents and cleave to God and shew the prevalency of that duty we owe to God by being undutifull to our parents in such a case again there is no civil obligation greater then that we owe to our Governours yet if they command us to sin against God by not speaking nor teaching by not praying nor preaching in the Name of Iesus we have our answer put into our mouths and God put it into our hearts lest atheism get possession there in stead of Christ whether it be right in the sight of God to hearken
not in but upon the Temple or Church of God non in Templo Dei sed in Templum Dei sedet tanquam ipse sit Templum Dei quod est Ecclesia as saith S. August l. 20. de Civ Dei c. 19. where also he expounds this Anti-Christ not of one single person but of a whole body of men or a mixt multitude and I pray why may not Anti-Christ reign rather in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Government of the many-headed then in any other kinde of Government since this alone is a Government not of Christs making Surely no one character of Anti-Christ but will more exactly befit this then any other Government and if we will suppose which is very probable that those Parables which do shew what Anti-Christ was in the Jew may also teach what he shall be in the Gentile then persecution of those who are sent unto the people much more of those who are set over them by Christ murder committed upon their persons and rapine upon their inheritance must be his chiefest qualities See S. Luk. 10 11 12 13 14. verses where we haue a perfect embleme of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when servants rule their Masters Subjects their King which is the pestilent spawn of that viperous doctrine Dominion is founded in the people and without all question 't is more immediately Anti-Christian to oppose Kingship then to oppose Kings since this may be onely against the persons who are men but that must be also against the authority which is Gods whence they are called his Kings his Anointed 2 Sam. 22. 51. or rather Christs authority for himself saith Mat. 28. 18. All power is given unto me in heaven and in earth and is from him derived unto Kings whence 1 Tim. 6. 15. he is called the onely Potentate the King of Kings and Lord of Lords for Kings are of Christs not of the peoples making the Text shews where Christ hath given his power to Kings but not where he hath given it to the people and consequently for them to assume it without his gift and against his command must needs be Anti-Christian so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in effect all one to sight against Monarchy is to sight against God who alone originally and against Christ who alone autoritatively is the onely Monarch but to return again to the Church doth not this appeal to the people let in the Rabble over all that 's called God and over all that 's called Christ the Anointedof God and over all that 's called Christian the service of God credenda speranda facienda must we not beleeve and pray and live as the rout will have us or have no outward profession of our faith no publick exercise of our prayers and no communion or Fellowship of our life see what strange calves this rebellious Jeroboam this striver for the people for so doth his Name import hath already set up in this our Bethel the house of God Prayer thrown out of its proper dwelling the publick worship of the Lord forbidden on the Lords own day and in the Lords own house and all because the people will have it so for 't is not the publick circumstances of time and place can make a publick worship when the persons that perform it are not publick because they are no Ministers and the substance of the worship performed is not publick but meerly private both for the matter because the supposed Minister prays onely for his own party and according to his own humour for the form because the people nay most times himself do not know his prayer Is not this truly to prophane the Sabbath in stead of sanctifying it to cry up the day but to beat down the duty of it as if Religion were more in days then in duties more in accidents then in substances more in circumstances which are but shadows then in realities I cannot perswade my self but our late throwing away the publick worship of God exercised in such an excellent Book of prayer as was publick both in its form for known unto and admired of all Christians and in its matter for of such Petitions onely as equally concerned all and introducing a meer priuate worship instead of it if I may call that a worship of God which hath so little reverence towards his Majesty and so few evidences of his authority was the most sacrilegious profanation that ever any Christian people hath yet been guilty of people I say not nation for neither with us is this Apostasie yet become National and God forbid it ever should and yet the reason of all this and much more then this is onely that which formerly was the plea of Comedians not of Divines populo ut placerent quas fecissent fabulas that they might please the people at least with some new invention since they were displeased for some base worldly ends with their old Religion and it makes many a Christian heart tremble to think that we are very near a Babylonian Captivity and the truth of God is breathing its last gasp amongst us because we are come to that desperate condition of the Jews and are as ready as they were to endungeon our Jeremies that tell us of it described by the Prophet Jer. 5. 30 31. a wonderfull and horrible thing is committed in the land the Prophets prophesie falsly and the Priests bear rule by their means and my people love to have it so and what will you do in the end thereof there is a generation of false Prophets in the land and the Priests that bear rule by their means applaud their prophesying for so the 70 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my people love to have it so i. e. to have false Prophets in stead of Priests hoping thereby to save their tithes and what will you do in the end thereof as yet this horrible thing is beautifull in your eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ezra but what will you do in the end when you shall know it will be bitter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is now a Naomi that is pleasant but it will then be Marah that is bitter and will say unto your souls Why call ye me Naomi seeing the Lord hath testified against me Ruth 1. 20 21. but I must leave this argument to some better head and more authentick hand I undertake to speak onely the heart of the true English Protestant who bids me tell you that Divinity alone makes him of the true Church which had its being before his Church not with it and much less from it Divinity of the new stamp if it may be called Divinity which hath man not God for its authour must needs on both sides turn faith into faction and Religion into Rebellion that man and the same reason holds in Christian Churches as in Christian men since a Church is but a Congregation of men I say that man
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
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
can be more plainly spoken to set up Ordines Regni powers and principalities in kingdoms and yet not to set them up against much less above their King And this may serve to prove That no person or persons Civil but is and are inferiour to him in power It now remains that we prove the same of the Ecclesiastical And we must still have recourse to St Pauls Every soul Rom. 13. 1. where St Chrysostoms gloss is most irrefragable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 't is manifest that he requires this subjection of all not onely secular men whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as looking chiefly after the affairs of this life but also spiritual men Priests and Monks because he saith Every soul though you be an Apostle or an Evangelist or a Prophet or whatever else you must needs be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for subjection doth in no kind impair Religion so St Chrysostome Subjection doth not impair Religion and why then should Religion seek to impair subjection and that not onely in Babylon but also in Jerusalem unless this impairing of subjection hath made it lately become Babylon Most admirable is that publick and open profession of all the Fathers in the fourth Council of Constantinople being the eight general in account to their Emperour Basilius in the ninth Action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know very well O Emperour that there are Arch-Prelates and Prelates and Abbots and Priests and Monks in your Dominions and that you are the Prince and President or Governour of them all but because these testimonies of the Greek Church may be thought of less validitie in this case which concerns the pretended Supremacie of the Church we will add a testimony of their own writers and that shall be Saint Bernards which if true concerning the Arch-Bishops examption from Papal much more true concerning his or the Popes exemption from Regal power for that is the power alone that bears the sword of which the Apostle speaks Rom. 13. 4. Si quis tentat excipere conatur decipere Epist. 42. ad Archiepisc. Senon He that upon the Apostles words will come with an exception must come with a deception Nay more then their own writers a testimony of their own Popes Nec animam Papae excipit he excepts not so much as the soul of the Pope saith Aeneas Silvius who was himself a Pope in gestis Concil Basil. A Pope indeed but so a Pope that he may well shame not onely Papists but also Protestants as some of their late principles and practices have been for never since Christs time was such a notorious scandal given to the Church of Christ by Church-men as hath been of late by some who would be thought the best of Protestants but in this have shewed themselves the worst of Christians that a whole Company of Divines should so forget if not renounce the Supremacie and Allegiance due to their King for which he had the Oath of God and their own multiplied oaths as to consult of Religion in his Dominions without his consent to change that Religion without his authority and as much as in them lay to force him to change it against his Conscience O Dear Jesu blot this sin out of the monuments of mens memories that it be not our lasting shame here and out of the Book of Gods remembrance that it be not their everlasting confusion hereafter Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ait Dositheus Graecus Concil Flor. sess 25. Addit Ecclesia Anglicana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will ye that we betray our Divinity the Doctrine of our Church I will rather die then either Latinize or Scotize FINIS Errata prior numerus paginam alter lineam notat PAg. 33. l. 8. leg the. ibid 13. errours 40 9. del or 55 22. the. 109 9. usum sarum 20 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 155 7. imperfect 159 5. admirabiles amores 285 2. breasts 310. 19. salvatur 335 27. man 338 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387. ◠pro word leg which 391 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 397 19. leg in an high