not many Noble are called which was indeed a good way to suppress the danger of malignity that looks not so much after poor estates and a good way to increase their number and propagate their design with more safety And as by this means the Church began to take root and to grow stronger and the wealthier nobler and wiser men began to be in love with the Christian Religion So then they loved nothing more than to build Churches answerable for their beauty How zealously the fi st Christians were affected how bountifully they contributed towards the building of their Churches to the dignity of their Religion and for their greatness to the number of their Professors And the devotion of these Christians was so large and did so liberally contribute towards the erecting of their Churches as the Israelites in the dayes of Bezaliel did chearfully present their Gifts and Free-will-offerings towards the setting up of the Tabernacle no man was backward and no man a niggard in this work which they conceived to be so profitable and so necessary for them to do and that in two special respects 1. The good that is effected 2. The evils that are prevented by the publick meeting of the people in these Churches The double benefit that we reap by our coming to the Publick meeting in the Church 1. The meeting of the Congregation publickly in a lawful place and a consecrated Church assures them they offend not the Laws either of God or man and so secures them from all blame and prevents the occasion to traduce and to suspect the lawfulnesse of the holy Duties that we perform when as Veritas non quaerit angulos Truth and the performance of just things and holy actions need not run and hide themselves in private hidden 1. Benefit and unlawful places but may shew themselves and appear so publickly as they might not be subject to any the least unjust imputation 2. Benefit 2. The meeting in a publick consecrated Church and not in a private Conventicle escapes those dangerous plots and machinations that are very often invented and contrived in those Conventicles that are vailed for that purpose under the mantle and pretence of Religion And it freeth the comers unto the Church from those seditious Doctrines and damnable Divinity which the Sectaries and Hereticks do scatter and broach in those unlawful Conventicles which are the fittest places for them to effect their wicked purpose and must needs be sinful and offend both God and man because they are contrary to the Laws both of God and man Whenas the coming unto the Church quits my conscience from all fear of offending because that herein I do obey and do agreeable to the Laws both of God and man And who then that hath any dram of wit would not avoid private and forbidden meetings and go to serve God unto the publick Church which is the House of God erected and dedicated for his Service CHAP. X. The Answer to the Two Objections that the Fanatick-Sectaries do make 1. Against the Necessity And 2ly against the Sanctity or Holiness of our Material Churches which in derision and contemptuously they call Steeple-houses ANd yet for all this and all that we can say for the Church of God I find Four sorts of Objections 4 Sorts of Objections against our Material Churches that are made by our Fanaticks and Skenimastices against our Material Churches As 1. Against the Necessity 2. Against the Sanctity 3. Against the Beauty Glory 4. Against the impurity Impiety of them 1. They do object 1. Objection against the necessity that we have no need of Churches there is no Necessity of any Material House or Church of God for his servants to meet in to serve God because the woman of Samaria discoursing with Christ about the place where God would be worshipped Whether in that Mountain where the Fathers worshipped or in Hierusalem which as the Jews said was the place where men ought to worship Our Saviour tells her plainly They worshipped they knew not what for the hour cometh when ye shall neither in this Mountain nor yet in Hierusalem worship the Father but the true worshippers shall worship the Father in spirit and in truth because God is a Spirit John 4.20 23. and they that worship him must worship him in Spirit and in truth and such worshippers the Father seeks and such he loves And therefore so we have clean hearts and pure consciences and worship God with our souls and spirits faithfully to pray unto him and to praise his Name it is no matter for the place where we do it in a Church or in a Barn because God looks rather to the inward heart than to the outward place where we stand To this I answer Maledicta glossa quae corrumpit textum Sol. and our Saviours words gives them no colour to extort such consequences and to draw such conclusions from them for the words are plain enough that although formerly before Moses his time Jacob had a Well near Sichar and he with the other Fathers worshipped God in that Mountain and afterwards God required them to worship him in the place that he should chuse to put his Name there which after the time of David and the building of his Temple by Solomon was to be Hierusalem and no where else to perform the commanded Publick Service of God under the punishment of cutting off that soul from his people that should do otherwise Yet the hour cometh and now is that is coming or beginning to come that the partition-Wall betwixt the Jews and the Gentiles shall be broken down and the bounds and borders of Gods Church and the true worshippers of God shall be inlarged and they may lawfully without offence worship God not only in Jury where God was only formerly known aright but also in all the Nations and in any Kingdom of the World so they worship him in spirit and in truth as they ought to do But here is not one syllable intimating that they should not or needed not to meet to serve God in the Publick Church but that whensoever and wheresoever in any Kingdom of the Earth they should gather themselves together in the Publick Church to worship God they should worship him in spirit and in truth otherwise their worship is to no purpose and will avail them nothing though they should do it publickly in the Church This is the true meaning of our Saviours words Obj. 2 2. We have another sort of Sectaries that yield it requisite and convenient for the Saints and servants of God to meet and gather themselves together for the Service of God and do acknowledg the great benefits that may accrew and be obtained in a Congregation rather than by any single person but they think there is no necessity of their meeting in a Material Church or a Steeple-house as they call it rather than in a house or a chamber or a
that it might be admired for the beauty and majesty of it Josephus Antiq. l. 15. c. ult especially after that Herod sirnamed the Great had repaired inlarged and so magnificently beautified the same Mark 13.1 so that one of his disciples in admiration of the work saith to Christ Master See what manner of stones and what buildings are here Matth. 24.1 And the Jews tell him that it was forty six years in building Joh. 2.20 before it was brought to that perfection which Zorobabel did unto it Joseph Antiq. l. 11. c. 4. Cum inchoatum erat in secundo anno Cyri qui regnavit annis 30. Et post eum Cambyses regnavit annis 8. Et absolutum erat Darii Histaspis anno 9. Et sic dempto primo anno Cyri remanent anni sicut Judaei dicunt 46. For of this Temple the Jewes here do speak as Theophlact Tolet and Calvin do observe Exod. 23.17 34.23 24. To this Temple and Metropolitan-Church the Jews were all required to meet and to appear before the Lord to do him service three times every year and because these times were too seldom and the waies too far for them to come from all the parts of Jury any oftner they had from time to time many Synagogues and Chappels Act. 13.27 c. 15.21 like our Parochiall Churches wherein they might publickly meet as they did every Sabbath to serve the Lord and because this Cathedrall Church the Temple of the High Priest though very large and spacious Origo earum tempore captivitatis Babylonicae cepit Sigon de rep l. â— c. 8. yet was not sufficient to contain the many thousands of people that were in the great City of Jerusalem they had very many Synagogues set up in this City and Paulus Phagius recounteth no less then 400 of them And Sigonius saith there were 480. And out of Jerusalem they had many Synagogues in other Cities and Provinces as there were Synagogues in Galilee Matth. 4.23 Synagogues in Damascus Sigon de repuh Heb l. 2. c. 8. Maimon in Typhil c. 11. Sect. 1. ex Goodw. Act. 9.2 Synagogues at Salamis Act. 13.5 Synagogues at Antioch Act. 13.14 And their Tradition is saith Maimonides that wheresoever ten men of Israel were there ought to be built a Synagogue and the Jews acknowledged it a great favour and were very thankfull to any man that built them any of these Synagogues as the Elders of the Jews besought Christ to heal the servant of the Centurion Luk. 7.5 because He loved their Nation and had built them a Synagogue And I would our men would be as glad and as desirous to have our decayed Churches built and not to make such havock to destroy them as they do and that without any cause in the World For You may see how Christ himself and his Apostles came and taught very often not only in the Temple but also in these lâ—sser Synagogues of the Jews and it is admirable to consider how the primitive Christians Euseb l. 10. c. 3. 4. as Eusebius recordeth erected such Oratories and Basilicaes that is Royall-houses and Churches as stately as any Kings Palace and beautified the same with excessive charges to make them fit places for the publick meetings of the Christians to serve their God and so the Church of Saint Paul in London and of Saint Peter in Westminster and the rest of the Cathedrall Churches throughout England and Ireland to pass no further can bear sufficient witness of the zeal and devotion of our Christian predecessors to erect such Great and adorn such Beautifull Houses unto God Magnos magna decent as became so great and so glorious a God as our God is to have And as the number of the Christians waxed daily beyond number and increased more and more as you may conceive by the increase which a few weeks time hath wrought after the ascention of Christ when St. Peter's sermon converted 3000. souls in one day so it caused the distinction of Assemblies and the number of Churches to be increased and multiplied in all Countreys and Cities more and more So that in Rome about a hundred year after Christ the Congregation of the Christians became so huge great that Evaristus then Bishop of Rome for the avoiding of confusion and the easier and better instruction of them caused them to be distributed and parted into fifteen particular Parishes and assigned fifteen severall Presbyters to instruct and govern them the Presbyters then being honest men and no waies contradicting Evaristus And to prove that the first Christians who lived under persecutions The fiâ—st Christians had some kind of Churches even from the Apostles time had some kind of Churches though as then not so magnificent you may see in 1 Cor. 12.18 22. c. 14.19 23. And so the most ancient of the Fathers do bear witness as Clemens Tertullian Socrates and Eusebius proves the same out of the book of Philo Judaeus lib. 2. cap. 17. And Lactantius In carminibus de passione Domini saith Quisquis ades mediusque subis in limina Templi Siste parum Whosoever thou art that comest to the House of God stay a white that is to consider whither thou goest and as Salomon saith To keep and look to thy foot when thou goest to the House of God which is as God himself expoundeth the meaning thereof unto Moses saying Exod. 3. Put off thy shooes from thy feet that is to make clean thy waies and bring no filth nor any carnall affections nor worldly desires into the House of God because The place whereon thou standest is Holy ground that is by reason of Gods gracious and speciall presence in that place where Moses stood and where God is prayed unto and praised by the Minister and Worshipped by the rest of his faithfull servants And if any man desires fuller proofs of this truth I refer him to Cardinall Bellarmin and to that excellent and Learned Sermon of Master Mede upon the 1 Cor. 11.22 Yet I deny not but the prime Primitive Christians The prime primitive Christians had no stately Churches and why and the Church which was at Jerusalem and received that Religion that is the Faith of Christ which the Scribes and Pharisees and their laws did not allow of were constrained many times to hide their heads in desolate places and were inforced by stealth to exercise and discharge the duties of their profession in vaults and private houses where they might be most safe though the places were not sutable to their service the swords of their enemies were so sore against them But at length between times by sufferance and connivency and sometimes through favour and protection they began to be imboldened and to reare up Oratories and Churches though but simple and of mean aspect because the estates of most of them were but mean and very low as S. Paul sheweth 1 Cor. 1.26 Not many Rich
if they do offend he will binde Kings in fetters Rom. 2.11 Psal 149.8 and their Nobles with linkes of iron and we dare not flatter you to give you the least liberty to neglect the strict service of the great God 2. As they are Christian king and that is twofold In the second respect the service of all Christian kings and princes hath as I told you before these two parts 1. To protect the true religion and to govern the Church of Christ 2. To preserve peace and to govern the Common-wealth For 1. To protect the Church Aug. cont lit petil l. 2. Optat. Milivit lib. 3. 1. It is true indeed that the Donatists of old the grand fathers of our new Sectaries were wont to say Quid Imperatori cum Ecclesia What have we to do with the Emperour or what hath the Emperour to do with the Church but to this Optatus answereth that Ille solito furore acceusus in haec verba prorupit Donatus out of his accustomed madness burst forth into these mad termes Prima omnium in republ functionum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 7. c. 8. Arist Polit. l. 3. c. 10. for it is a duty that lyeth upon all Princes because all both Christians and Pagans ought to be religious as I shewed to you before not onely to be devout but also to be the means to make all their Subjects so far as they can to become devoted to Gods service as the practice of those Heathens that had no other guide of their actions then the light of nature doth make it plain for Aristotle saith that Quâ—â— ad Deorum cultum pertinent commissa sunt regibus magistratibus those things that pertain unto the worship of the Gods are committed to the care of Kings and civil Magistrates and whatsoever their religion was as indeed it was but meere superstition yet because Superstition and Religion hoc habent commune do this in common Vt faciant animos humiles formidine divûm Therefore to make men better the more humble and more dutiful the transgression thereof was deemed worthy to receive punishment among the Pagans and that punishment was appointed by them that had the principal authority to govern the Common-wealth as the Athenian Magistrates condemned Socrates though he was a man wiser then themselves yet as they conceived very faulty for his irreligion and derision of their adored gods The chief Magistrates of the Heathens had the charge of Religion And Tiberius would set up Christ among the Romane gods though the act added no honour unto Christ without the authority and against the will of the Senate to shew that the care of religion belonged unto the Emperour or chief Magistrate and therefore as the Lord commanded the kings of Israel to write a copy of his Law in a booke and to take heed to all the words of that Law for to do them that is not onely as a private person for so every man was not to write it Deut. 17.18 19. but as King to reduce others to the obedience thereof so the examples of the best kings both of Israel and Juda and of the best Christian Emperours do make this plain unto us for Joshua caused all Israel to put away the strange gods that were among them Josh 24.23 The care of the good kings of the Jews to preserve the true religion and to incline their hearts unto the Lord God of Israel Manasses after his return from Babylon tooke away the strange Gods and the Idols out of the house of the Lord and cast them all out of the City and repaired the Altar of the Lord and commanded Juda to serve the Lord God of Israel And what shall I say of David whose whole study was to further the service of God and of Jehosaphat Asa Josias Ezechias and others that were rare patternes for other kings for the well government of Gods Church and in the time of the Gospel Quod non tollit praecepta legis sed perficit which takes not away the rules of nature nor the precepts of the Law but rather establisheth the one and perfecteth the other because Christ came into the world non ut tolleret jura saeculi sed ut deâ—eret peccata mundi not to take away the rights of the Nations but to satisfie for the sins of the World the best Christian Emperours discharged the same duty reformed the Church abolished Idolatry punished Heresy and maintained Piety The care of the good Emperours to preserve the true religion Esay 49.23 especially Constantine and Theodosius that were most pious Princes and of much virtues and became as the Prophet foretold us nursing fathers unto Gods Church for though they are most religious and best in their religion that are religious for conscience sake yet there is a fear from the hand of the Magistrate that is able to restrain those men from many outward evils whom neither conscience nor religion could make honest therefore God committed the principal care of his Church to the Prince and principal Magistrate And this is confirmed and throughly maintained by sundry notable men who defended this truth The Papists unawares confess this truth Osorius de relig p. 21. as Brentius against Asoto Bishop Horne against Fekenham Jewel against Harding and many other learned men that have written against such other Papists and Puritans Anabaptists and Brownists that have taken upon them to impugne it yea many of the Papists themselves at unawares do confess as much for Osorius saith Omne regis officium in religionis sanctissimae rationem conferendum munus ejus est beare rempubl religione pietate all the office of a King is to be conferred or imployed for the regard of the most holy Religion and his whole duty is to bless or make happy the Common-wealth with Religion and piety Quod enim est aliud reipublicae principi munus assignatum quà m ut rempubl florentem atque beatam faciat quod quidem nullo modo sine egregia pietatis religionis sanctitate perficitur For though we confess with Ignatius that no man is equall to the Bishop in causes Ecclesiasticall no not the King himselfe that is in such things as belong to his office Whit. resp Camp p. 302. as Whitaker saith because he onely ought to see to holy things that is the instruction of the people the administration of the Sacraments the use of the keyes of the Kingdom of Heaven and the like The Kings authority over Bishops 1 Chron. 28.13 2 Chron. 29. 1 Reg. 2.26 matters of great weight and exceeding the Kings authority yet Kings are above Bishops in wealth honour power government and majesty and though they may not do any of the Episcopall duties yet they may and ought lawfully to admonish them of their duties and restrain them from evill and command them diligently to execute their office and if they neglect the same they
true religion and to suppress all Heresies and Schismes And so accordingly we finde the good Emperours and Kings have ever done The good Emperours have made Laws for the government of the Church Euseb in vita Constant l. 2. 3. for Constantine caused the idolatrous religions to be suppressed and the true knowledge of Christ to be preached and planted amongst his people and made many wholsome Lawes and godly Constitutions to restrain the sacrificing unto Idols and all other devillish and superstitious south-sayings and to cause the true service of God to be rightly administred in every place saith Eusebius And in another place he saith that the same Constantine gave injunctions to the chiefe Ministers of the Churches that they should make speciall supplication to God for him and he enjoyned all his Subjects that they should keep holy certain dayes dedicated to Christ and the Sabboth or Saturday which was then wont to be kept holy and as yet not abrogated by any Law among the Christians he gave a Law to the Ruler of every Nation that they should celebrate the Sunday or the Lords day in like sort Idem de vita Constant l. 1. 3. 4. c. 18. and so for the dayes that were dedicated to the memory of the Martyrs and other festival times and all such things were done according to the ordinance of the Emperour Nicephorus writing of the excellent virtues of Andronicus son to Immanuel Palaeologus and comparing him to Constantine the Great saith Niceph. in prafation Eccles hist thou hast restored the Catholique Church being troubled with new opinions to the old State thou hast banished all unlawfull and impure doctrine thou hast established the truth and hast made Lawes and Constitutions for the same Sozomen speaking of Constantines sons saith Sozomenus l 3. c. 17. the Princes also concurred to the increase of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing their good affections to the Churches no less then their father did and honouring the Clergy their servants with singular promotions and immunities both confirming their fathers Lawes and making also new Lawes of their own against such as went about to sacrifice and to worship Idols or by any other means fell to the Greekish or Heathenish superstitions Theodoret tells us that Valentinian at the Synod in Illirico did not onely confirme the true faith by his Royall assent but made also many godly and sharpe Lawes as well for the maintenance of the truth of Christ his doctrine as also touching many other causes Ecclesiastical and as ratifying those things that were done by the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. l. c. 5 6 7. he sent abroad to them that doubted thereof Honorius at the request of Boniface the first made a Law whereby it might appear what was to be done Distinct 79. siduo when two Popes were chosen at once by the indiscretion of the Electors Martianus also made a Statute to cut off and put away all manner of contention about the true faith and Religion in the Councell of Calcedon The Emperour Justinus made a Law that the Churches of Heretiques should be consecrated to the Catholique Religion saith Martinus Poenitentiarius And who knowes not of the many Laws and Decrees that Justinian made in Ecclesiasticall causes for the furtherance of the true Religion for in the beginning of the Constitutions collected in the Code of Iustinian the first 13 titles are all filled with Laws for to rule the Church where it forbiddeth the Bishops to reiterate baptisme to paint L. 1. tit 5. L. 1. tit 7. Novel 123. c. 10. Novel 58. Novel 137. c. 6. or grave on earth the Image of our Saviour And in the Novels the Emperour ordaineth Lawes of the creation and consecration of Bishops that Synods should be annually held that the holy mysteries should not be celebrated in private houses that the Bishops should speak alond when they celebrate the Sacraments of Baptisme and the Eucharist and that the holy Bible should be translated into the vulgar tongue and the like And not onely these and the rest of the godly Emperours that succeeded them but also Ariamirus Wambanus Richaredus and divers other Kings of Spaine did in like manner And Charlemaigne who approved not the decisions of the Greekish Synod wrote a book against the same * Intituled A Treatise of Charlemaigne against the Greekish Synod touching Images whereby the King maintained himself in possession to make Lawes for the Church saith Johannes Beda of which Lawes there are many in a book called The capitulary Decrees of Charles the Great who as Popin his predecessour had done in the City of Bourges so did he also assemble many Councils in divers places of his Kingdoms as at Mayns at Tours at Reines at Chaalons at Arles and the sixt most famous of all at Francfort where himself was present in person and condemned the errour of Felician and so other Kings of France and the Kings of our own Kingdom of England both before and after the Conquest as Master Fox plentifully recordeth did make many Lawes and Constitutions for the government of God's Church The saying of Dioclesian But as Dioclesian that was neither the best nor the happiest governour said most truly of the civil government that there was nothing haraer th n to rule well * That is to rule the Common-wealth so it is much harder to govern the Church of Christ therefore as there cannot be an argument of greater wisdome in a Prince nor any thing of greater safety and felicity to the Common-wealth then for him to make choice of a wise Council to assist him in his most weighty affaires Tacitus Annal. lib. 12. saith Cornelius Tacitus So all religious Kings must do the like in the government of the Church and the making of their Lawes for that government for God out of his great mercy to them and no less desire to have his people religiously governed left such men to be their supporters their helpers and advisers in the performance of these duties and I pray you whom did Kings chuse for this business but whom God had ordained for that purpose for you may observe that although those Christian Kings and Emperours made their Lawes as having the supremacy and the chieâ—est câ—re of God's religion committed by God into their hands yet they did never make them that ever I could read with the advice counsel or direction of any of their Peers or Lay Subjects but as David had Nathan and God The good Kings Emperours made their Lawes for the government of the Church onely by the adv ce of their Clergy A good Law of Instinian Constit 123. Nâ—buâ—hadnezzar had Daniel and the rest of the Jewish Kings and Heathens had their Prophets onely and Priests to direct them in all matters of religion so those Chr stian Kings and Princes took their Bishops and their Clergie onely to be their counsellors and
Israel for I stand not about words when some were called Kings for the honour of the People Judges 17.6.18.1.19.1 and yet had no more power then Subjects as the Kings of Sparta and others had not the name of Kings and yet had the full power of Kings as the Dictator and the Emperour and the great Duke of Muscovie and the like But when a war is undertaken by any Prince how shall we know which party is in the right for to make an unjust war cannot be said to be the right of any King yet as the Poet saith Quis justius induit arma Lucan lib. 1. Scire nefas summo se judice quisque tuetur Every one pretends his cause is just he fights for God for the truth of the Gospell the faith of Christ and the liberty and Lawes of his Countrey how then shall those poore men that hazard their lives and their fortunes yea and soules too if they war on the wrong side understand the truth of this great doubtfull and dangerous point I answer all the Divines that I read of speaking of war Dambaud in praxi criminal cap. 82. do concur with what Dambauderius writeth of this point that there must be foure properties of a just war 1. A just cause 2. A right intention Foure properties of a just War 3. Meet Members 4. The Kings authority Sine qua est laesa Majestas without which authority the Warriours are all Traytors And I would to God our Rebels would lay their hands upon their hearts and seriously examine these foure points in this present War 1. What cause have they to take Armes against their King 1. A just cause and to kill and murder so many thousands of their own Brethren they will answer that they do it for the defence of their Liberty Lawes and Religion but how truely let God himselfe be the Judge for His Majesty hath promised and protested they shall enjoy all these fully and freely without any manner of dimunution and we know that never any rebellion was raised but these very causes were still pretended And therefore 2. Consider with what intent they do all this 2 A right intention and I doubt not but you shall finde foul weeds under this fair cloak for under the shadow of liberty and property they took the liberty to rob all the King 's loyal Subjects that they could reach of all or most of their estates and to keep them fast in prison because they would not consent to their lawless liberty and to be Rebels with them against their conscience And under the pretence of Lawes they aimed not to have the old Lawes well kept which was never denyed them but to have such new ones made as might quite rob the King of all his rights and transfer the same unto themselves and their friends so he should be like the King of Sparta What Lawes and Religion the Rebels would fain have a Royal Slave and they should be like the Ephori ruling and commanding Subjects And for the religion you may know by their new Synod which are a Synod not of Saints but of Rebels what religion they would fain have not that which was professed in Q. Elizabeth's times that was established by the Lawes justified by the paines and confirmed by the bloud of so many worthy men and faithful Martyrs but a new religion first hatched in Amsterdam then nourished in New-England and now to be transplanted into this Kingdom 3. Meet Members 3. Who are the persons that are imployed in this war he first of all that is the more disloyal because he was a person of honour that had so much honour conferred upon him by His Majesty and so much trust reposed in him and would notwithstanding prove so unthankful as to kick with his heeles against his Master and so follow whom you know passibus aequis whose example any other man that were not rob'd of his understanding would make a remora to retain him from rebellion and what are the other heads but a company either of poor Who the Rebels are and what manner persons they be needy and mean condition'd Lords and Gentlemen or discontented Peers that are misled or such factious Sectaries whose blind zeal and furious malice are able to hurry them headlong to perpetrate any mischief for their Captains and their Officers I believe they fight neither for the Anabaptists creed nor against the Romane faith nor to overthrow our Protestant Church but for their pay for which though they cannot be justified to take their hire for such ill service to rebel against their King and to murder their innocent brethren Yet are they not so bad as their grand Masters and for their common Souldiers I assure my self many of them fight against their wills many seduced by their false Prophets others inticed by their factious Masters and most of them compelled to kill their brethren against their wils and therefore in some places though their number trebled the Kings yet they had rather run away then fight and what a miserable and deplorable case is this when so many poor soules shall be driven unto the Devil by Preachers and Parliament against their wills 4. The supreme authorrity 4. If you consider quâ authoritate by what authority they wage this war they will answer by the Authority of Parliament and that is just none at all because the Parliament hath not the supreme authority without which the war is not publique nor can it be justified for a war is then justifiable when there is no legal way to end the controversie by prohibiting farther appeales which cannot be Albericus Gentilis de jure belli l. 1. c. 2. Subjects can never make a lawful war against their King but onely betwixt independent States and several Princes that have the supreme power in their own hands and are not liable to the sensure of any Court which power the Parliament cannot challenge because they are or should be the King 's lawful Subjects and therefore cannot be his lawful enemies but they will say Master Goodwin Burroughs and all the rest of our good men zealous brethren and powerful Preachers do continually cry out in our eares it is bellum sanctum a most just and holy war a war for the Gospel and for our Lawes and Liberties wherein whosoever dies he shall be crowned a Martyr I answer that for their reward they shall be indeed as Saint Augustine saith of the like Res dura ac plena pericli est regale occidisse genus Martyres stultae Philosophiae when every one of them may be indicted at the bar of God's justice for a felo de se a Malefactour guilty of his own untimely death and for their good Oratours that perswade them to this wickednesse I pray you consider well what they are men of no worth rebellious against the Church Rebels against the King factious Schismaticks In what