the Pope himselfe is not exempted from this generality saith Bernard And. God hath made Kings rulers not only over Souldiers but over Priests also saith Pope Gregory In the old Testament Aaron was subiect vnto Moses and Priests and Levites to the Prince in the new Testament Christ himselfe submitted himselfe vnto the secular power and St Paul appealed vnto Caesar at whose iudgement seat hee saith hee ought to be iudged In a word the law of nature requireth Subiection of all the law of Moses requireth the same so doth the Gospell too and therefore let every soule be subiect vnto the higher powers And so much also of the Subiect As touching the Relation or Duty that from the higher Powers to the inferior is Rule Government of which neither was it my purpose neither doth my Text occasion me now to speake but from the inferiour to the superiour it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subiection Yee must bee subiect This Subiection is not a point but hath latitude and includeth within it sundry duties all which notwithstanding as I conceaue may be reduced vnto three answerable vnto those three eminencies and excellencies that are in the Magisâ—rate For there is in the Magistrate first the eminencie of person and degree then the excellency of power and authority and lastly the dignity of his worke and operation and every one of these deserueth accordingly to be requited with a seuerall dutie First then there is in the superior powers an eminencie aboue others in regard of their persons as being the vicegerent and lieutenants of the King of heauen and earth not as other men but after a peculiar manner in maiestie and dominion bearing the image of God the God of heaven as Daniel saith hauing giuen vnto them a Kingdome power strength and glory In which respect they are stiled in Scripture Principalities and Powers Dominations and Dignities the Lords annointed yea Gods Dixi Dij estis I haue said yee are Gods This eminency and excellency in the Magistrate is to be answered with Honour and Reverence from vs. My sonne feare the Lord and the King saith Solomon Feare God honour the King saith Peter Honour thy Father and thy Mother saith the fift commandement not those naturall parents onely which haue begotten vs but Patres patriae the fathers of the country also This Honour and Reverence as I vnderstand includeth within it a triple act first of the minde in a due estimation and valuing of their place and dignity secondly of the will in an humble inclination thereof vnto them because of their excellency thirdly of the body in outward behaviour carriage towards them as rising vp in their presence baring the head bowing the knee reverent speaking vnto them and such like according to the manner of the country where wee liue Neverthelesse of these three the second is the principall and most proper act of Honour for a man may know the worth of a thing and yet bee no whit affected towards it as the Gentiles knew God yet glorified him not as God and outward demeanure comporement what shew of reverence soever it haue yet may proceede of scorne and derision as was that of the Iewes towards Christ. But if vpon apprehension of the Magistrates worth and excellency the heart be inclined and duly affected therewith all externall acts of reverence will surely follow of themselues Such a one will ever set the best construction on all their actions interpreting nothing sinisterly he will conceale their errours and infirmities and with Sem and Iaphet going backward cover them hee will not suffer them either in their persons or actions to bee traduced or dishonoured but will carefully defend or excuse them In a word hee will not somuch as entertaine an evill thought against them so farre is he from saying or doing ought that may detract from them And so much of the first duty Honour and Reverence The second eminencie in the magistrate is the excellency of Power and Authority whereby he enacteth and ordaineth lawes for the well government of the common-wealth commanding that which is good forbidding that which is evill advanceing the well deseruing and punishing those that either transgresse or neglect his commandements briefly hauing the greatest power that can be on earth ius vitae atque necis power of life death Now vnto authority who seeth not that Obedience is due Put them in minde saith Saint Paul to obey Magistrates and indeede to what end is authority and power to command if every man notwithstanding might refuse to obey and doe what he list But here wee are to be advertized that as the Magistrates authority is not infinite so there are bounds set vnto our Obedience Princes though they be soveraignes in regard of their subiects yet are they viceroyes in regard of God Regum timendorum in proprios greges Reges in ipsos imperium est Iovis Kings command their people and God them Omne sub Regno graviore Regnum est every Kingdome is vnder a greater Kingdome If then they command vnder God wee must obey if against God wee must say with the Apostle it is better to obey God then man Hand over head to yeeld a Monkish and blind obedience vnto them is to advance man into the throne of God and to giue vnto another the glory only due to him withall to incurâ—e the fearfull curse threatned vnto Israel for obseruing the wicked statutes of Ahab and Omri True it is wee must giue vnto Cesar the things that are Cesars and so must wee giue vnto God the things that are Gods If any aske quis prohibet who forbids in such cases to obey Say maior potestas a greater power If they threaten answere with Saint Augustine Da veniam tu carcerem ille gehennam minatur thou threatnest the body with imprisonment hee both body and soule with hell fire Only take heede first that thou be not lead by fancies and imaginations but be sure that they command against God secondly that denying obedience thou doe it in all humility without scandall or contempt lastly that yet thou be content to obey passiuely and whatsoever they shall command within the sphere of their activity and not against God that thou bee ready also to obey actiuely And so much of the second duty Obedience The third and last eminency in the magistrate is the dignity and excellency of his worke which is exceeding great For he is the Minister of God for our wealth saith Saiâ—t Paul and thereunto he applyeth himselfe Hee is custos vtrivsque tabulae the guardian and keeper of both the tables of the law that vnder him wee may lead a godly and a peaceable life in all godlinesse and honesty Were it not for him every one would doe what seemed good in his owne eyes and men like wolues would pray one vpon another but now by him every man enioyes his own violence is repressed
only vpon misprision as some worthy divines haue obserued not well distinguishing betweene Essence and Subsistence whereof that is finite this infinite For Christs humanity though according to its essence or Naturall being it bee not every where but determined vnto one place yet in respect of his Subsistence or Personall being it is every where and circumscribed in no place For proper Subsistence of its owne and in it selfe it hath none only the Subsistence of the Sonne of God is communicated vnto it which is infinite vnlimited Secondly if this Power of Christ though finite yet be incommunicable and cannot passe from him to any other what presumption what arrogance is it in him who not being Christ yet dares say with Christ Data est mihi omnis potestas in coelo in terrâ all power is given me both in heaven and in earth Who therevpon takes vpon him to forge new Articles of Faith and to obtrude them vpon the Church vnder paine of damnation who also takes authority vnto him to make lawes equally binding the conscience with Gods lawes that without any relation vnto divine law at all Who finally for to reckon vp all the blasphemies of this sort would bee infinite pretends a power to dispence with the law of God to grant indulgences for sin to free men from the punishment inflicted by God vpon them for sinne Certainly whosoever challengeth these things to himselfe can be no lesse then Christi aemulus even Antichrist himselfe whose proud vsurpations vpon the power of Christ shall one day bee recompenced with equall shame and confusion The rather because thirdly whereas the power of Christ is not secular but spirituall hee claymeth both and so assumeth to himselfe more then euer Christ did Ecce in potestate nostrâ imperium vt demus illud cui volumus Lo saith Pope Adrian the empire is in our power to bestow it where we please And hence I suppose it is that insteed of the old style Vicarius Christi the Vicar of Christ they now begin to stile him Vicedeum the Vicar of God for that by this they may perhaps wrench in his temporall power which by the other they could not inasmuch as Christ neuer had it Lastly therefore seeing Christ contented himselfe with his spirituall power only reiecting that which is secular let not vs looke after outward pomp or state in his kingdome nor iudge of the Church by such deceitfull notes Rather let vs iudge of it by the lawes thereof and by the rule of Faith professed therein As the power of Christ is Spirituall so is his kingdome also and therefore by spirituall markes and notes to be discerned But to proceed The second point is in quos ouer whom or how farre his authority extendeth It is saith my text Over all flesh This word Flesh is diuersly vsed in Scripture Among other significations vsually it is put for Mankinde As where it is said that God saw all flesh had corrupted his way vpon earth that is all men And againe All flesh is grasse and all the goodlinesse thereof is as the flower in the field And yet againe Except those daies should bee shortned no flesh that is no man should be saued And so is it to bee vnderstood in this place Christ hath power ouer all flesh that is ouer all mankinde Now he that saith all excepts none All men therefore of what age sexe degree condition or qualitie soeuer are vnder the power and iurisdiction of Christ. And as touching the Saints and those that are members of his mysticall body it is questionlesse For to them he is Caput a head to rule and governe them a Husband to order and direct them a Shepheard to feed and ouersee them Hee hath bought them with his most pretious blood he hath conquered them out of the hands of Satan and all that hated them hee rules by the scepter of his word and guides them by the manuduction of his blessed spirit And as he hath many waies made himselfe Lord ouer them and testified his authority and power by his mighty operations in them so haue they freely and voluntarily submitted and resigned themselues vnto him Power therefore hath he over these as over his obedient and louing subiects But question may be made touching reprobate and wicked men whether hee haue any authority and power over them yea or no. For as the Psalmist saith They band themselues and take counsell together against the Lord and against his anointed saying let vs breake their bands asunder and cast their cords from vs. And our Saviour in the parable Nolumus hunc regnare super nos we will not haue this man raigne ouer vs. But notwithstanding all this reluctation and resistance yet power and authority hath he ouer them still Rebellious subiects they may be yet subiects they are Will they nil they Dominabitur in medio hostium hee shall raigne in the midst of his enimies If they will not submit vnto the gentle scepter of his word he hath an yron rod in his hand wherewith to breake and dash them in peeces like a potters vessell And those his enimies that would not hee should raigne ouer them bring them hither will he say and slay them here before me Authority then he hath though they acknowledge it not and ouerrule them he will resist they neuer so much Overrule them I say either to their salvation by converting them or to their confusion by delivering them vp vnto their owne lusts In a word whether they be good or evill how high or low soeuer they be he is Lord of them all Rex regum dominus dominantium King of Kings and Lord of Lords yea Dominus tum mortuorum tum vivorum Lord both of quicke and dead But what Hath he power only of men and not of other things Yes questionlesse For saith David Omnia subiecisti pedibus eius thou hast put all things vnder his feet And the Apostle applying it vnto Christ addeth In that he put all in subiection vnder him hee left nothing that is not put vnder him Our Saviour Christ also himselfe affirmeth that all things are deliuered him of his Father yea that al power is giuen him both in heauen earth Particularly in heauen ouer the blessed Angels For saith S. Peter he is gone into heauen and is on the right hand of God Angels and authorities and powers being made subiect vnto him Hee is vnto them a Head and Mediator though not of Redemption as vnto man yet of Confirmation in the state of grace and though not to deliuer out of misery yet to preuent their falling into misery Hence it is that they are reckoned in the number of those that pertaine vnto the Church that they minister both to the Head thereof and it also reioycing at the conversion of a sinner and desiring throughly to
to mee seemes more necessary Subiection and Obedience More necessary I say for notwithstanding the negligence and corruption of Magistrates common wealths haue a long time subsisted and continued but without Subjection and Obedience they cannot And wisely was it answered by a certaine Lacedemonian vnto Theopompus imputing the long continuance and flourishing of the Spartan state vnto the skilfull gouernment of the Magistrates that it was rather to be ascribed vnto the ready and willing Obedience of the people Howsoeuer it is euident I am sure in experience that it is most necessary and my Text in expresse tearmes avoucheth it Yee must needs be subiect not only for Wrath but also for Conscience For the better husbanding of the time and that I bee not prevented thereby I will not spend any part thereof in depending my Text vpon the former words of this Chapter but will consider it as a perfect and entire sentence in it selfe Therein may it please you to obserue with me two parts A dutie the Necessitie of the same The Dutie is Subiection yee must be subiect Which being a word of Relation I must needs consider with it both the correlatiues that is to say 1o. the Obiect or to whom Subjection is to be yeelded 2o. The Subiect or by whom it is to be yeelded 3o. the Relation or Dutie it selfe subiection As for the Necessity it is expresly affirmed Yee must needs be subiect and that for two causes first because of Wrath secondly because of Conscience And these are the limits within which I meane to bound my selfe at this time not enlarging my speech in any part as easily I might but only in regard of the weighty businesses succeeding summa sequens fastigia rerum First therefore of the Dutie and therein also first of the Obiect to whom subiection is to be yeelded Who that is our Apostle plainely resolueth in the first verse of this Chapter Let every soule bee subiect to the higher powers as also in his Epistle to Titus Put them in minde to be subiect to principalities and powers and to obey Magistrates yee must then be subiect to the higher powers yee must be subiect to Magistrates What Powers What Magistrates the Ecclesiasticall or Civill or both Surely vnto the Ecclesiasticall Magistrate subiection is due for as S. Paul saith the Elders that rule well are worthie of double honour specially they that labour in the word and doctrine And againe Obey them that haue rule over you and submit your selues for they watch for your soules Howbeit in this place not he but the Civill magistrate onely is vnderstood for he only beareth the sword forcing to obedience executeth vengeance on him that doth evill receaveth tribute and custome as it is in the fourth and sixt verses which are things no way belonging vnto the spirituall power Peter must not strike with this sword Peter must pay this tribute mony Yee must needs then be subiect to the Civill Magistrate But what Civill Magistrate For he is either supreme or subordinate The supreame to say nothing of other states and polities in a Monarchie is the King in whom the Maiestie and soueraigne authority primarily and originally resides euen as the light is radically in the sunne being as Tertullian speaketh Homo solo Deo minor onely inferiour vnto God à Deo secundus post eum primus ante omnes super omnes second vnto God after him the first before all and aboue all independant vpon any other subiect to the controle of no superiour power Subordinate Magistrates are they who deriue their authoritie from the soueraigne as starres doe their light from the sun For it being too heauy a burden for one man by him selfe alone to gouerne so great a multitude soueraignes haue beene forced to devolue some part of their charge vpon others and to honour them with some part of their authority for the discharge thereof Moses the soueraign iudge of the Israelites sitting alone from morning to euening to iudge the people Iethro his father in law told him plainely the thing thou doest is not well advising him to authorize vnder him certaine men that were of courage feared God loued true dealing and hated couetousnesse to be rulers ouer the people This counsell Moses followed and God approued and vpon the same ground in all nations ever hath beene practized Now then if question be demanded to whether Magistrate Subiection is to bee yeelded the Soveraigne or the Subordinate I answere to both Let every soule saith Saint Paul be subiect to the higher powers he speaketh indefinitely without exception of any But Saint Peter expresly speaketh of both and for both Submit your selues to every ordinance of man for the Lords sake whither to the King as supreame or vnto governors as vnto them that are sent by him Yet here is it to be obserued that although Subiection bee due to both yet not alike to both but to the Soveraigne first in the highest degree because the fulnesse of power originally rests in him and vnto the Subordinate next and in inferiour degree because they haue it but in part and at the second hand And these againe because they are not all stars of the same magnitude but one differeth from another in glory and Moses hath appointed some to bee rulers of thousands some of hundreds some of fifties some of tens to every one subiection is due not in the same measure but according to their seuerall places and the power which they haue receiued And so much for the Obiect The Subiect by whom Subiection is to bee yeelded is whosoeuer relatiuely is opposed to the Higher Powers Now to the Supreme and highest power every man without exception is opposed even Subordinate Magistrates themselues For as in Logicke that Genus which they call Subalterne though it be a Genus in respect of those Species that are vnder it yet in regard of the Genus aboue it is but a Species even so Subordinate Magistrates what place soeuer they hold in relation to their inferiour in respect to the Soveraigne or King they are but meere subjects and owe subiection as far forth as any other And as when the sun appeareth all other starres are eclipsed and loose their light riuers when they fall into the sea forgoe their names so in the presence of the Prince all inferior power and authority is swallowed vp and vanisheth into nothing But both vnto the Prince and to his Substitutes all private men to whom the Soveraigne hath committed no part of his power are so opposed therefore must be subiect vnto them There is no exemptiō of any Let every soule saith the Apostle be subiect speaking vniversally Neither meaneth he by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every soule Psychicos only that is animal and lay-men as some Papists expound it but all men indifferently Apostles Evangelists Prophets Monks as Chrysostome Theodoret Theophylact and Oecumenius affirme Nay
the preaching of the Church as touching the Proposition of things to be beleeued but not as the reason of beleeuing For they who propound the doctrine of Faith withall admonish that that doctrine is revealed from God and that God not themselues is to be beleeved And what Is not the holy Catholike Church it selfe an Article of the Creed If it bee why should the rest of the Articles need to be sustained by an higher Principle more then it For if you may be bold to question any of them vntill it be resolued by the Churches authoritie I hope I may be as bold to question the Churches authoritie vntill it be warranted by some farther Principle I demand therefore why you beleeue the Church Because forsooth her authority is infallible And how know you that it is infallible Here of necessity you must either vouch her owne testimonie or betake you to some other thing To stick vpon her testimonie without farther enquirie is absurd For seeing her voice is not the first veritie that being the Prerogatiue of him only who is from all eternity her veracity must needs bee as doubtfull as her infallible authority And indeed this as a very learned Divine exemplifieth it were as if one whose authority is questioned taking vpon him to bee a law-giuer should first make a law and thereby giue himselfe power and afterward by vertue of that power exercise authority over others But if to establish the Churches authority you seek out of her to some other thing as suppose the Scriptures for so I remember you answered me being demanded the same Question then haue I obtained what I would namely that the Church is not the first ground of Faith because by your owne confession there is a former to wit the Scripture Neither is it true that Catholike men hold the Churches authority to be the first Ground For although some pretended Catholikes those I meane who call themselues Roman catholikes may so conceaue of their Church vnderstanding by the Church the Roman church yet neither are they true Catholikes neither is the Roman church the Catholike church neither doe any true Catholikes ground their Faith so True catholikes they are not because they hold a new Faith not that which Catholikely hath beene held in all ages as appeareth by those twelue new Articles lately added to the Creed vnknown vnto the purer times of the Primitiue church Neither is the Roman church the Catholike Church Not in regard of time for Christ had his Church when Rome was not yet Christian. Nor in respect of place for Catholike is Universall Roman Particular that the Church of the whole world this of one Citie or Diocese only Nor lastly in regard of her authority ouer al other Churches for that which she challengeth is but vsurped the Church of Africk in a Councell of two hundred and seuenteene Bishops of whom S. Augustine was a principall with much indignation reiected it and the Greeke church hitherto could never be drawne to acknowledge it And as for those that are true Catholikes they build not their Faith vpon so weake a Ground but rest both it and the Church her selfe vpon the Scriptures The Apostle S. Paul buildeth the whole Houshold of God vpon no other foundation then that of the Prophets and Apostles Knowe thou saith Origen that Christ alwaies appeareth on the mountaines and hills to teach thee that thou seeke him no where but in the mountaines of the Law and Prophets And the Auhor of the imperfect worke on Mathew The Lord knowing the confusion of things that would happen in the latter daies commandeth that such Christians as will receaue assurance of faith fâ—ie to no other thing but the Scripture And Tertullian Take from Hereticks that which they haue common with the heathen that they be content to stint all questions by the scriptures only and they cannot stand And S. Hierom The church of Christ hath for her cities the Law the Prophets the Gospell Apostles she passeth not beyond her limits that is the holy scriptures S. Augustine in the scriptures we learne Christ in the scriptures we learn the Church And againe I say not if we but if an Angell froÌ„ heauen shall deliuer any thing of Christ or his Church or of faith manners besides that which ye haue receiued in the Scriptures of the Law and Gospell let him be accursed And againe he affirmeth that the Church is to be proued by the Canonical bookes of Scripure and nothing else and that they only are the Demonstration of our cause the very foundation and ground plot whereon we are to build N. N. For proofe of this ground Saint Augustine handleth this matter in a speciall booke to his friend Honoratus deceiued by the Manichees as himselfe also sometimes had bin and he entituleth his booke De vtilitate credendi His discourse is this Suppose that wee now first of all did seeke vnto what Religion we should commit our soules to bee purged and rectified Without all doubt wee must begin with the Catholike Church for that shee is the most eminent now in the world there being more Christians in her this day then in any other Church of Iewes Gentiles put together And albeit among these Christians there be Sects and Heresies and all of them would seeme to be Catholikes and doe call others besides themselues Hereticks yet all grant that if wee consider the whole Body of the World there is one Church among them more eminent then all other and more plentifull in number and as they which know her doe affirme more sincere also in the truth But as concerning truth wee shall dispute more afterward now it is sufficient for them that desire to learne that there is a Catholike Church which is one in it selfe wherevnto diverse Heretickes doe faine and devise divers names whereas they and their Sects are called by peculiar names which themselues cannot deny Whereby all men that are indifferent and not letted by passion may vnderstand vnto what Church the name Catholike which all parts desire and pretend is to bee given Thus St Augustine c. I. D. So maine a point as is the last resolution of faith ought to haue beene better warranted then by the single authority of one Father who how eminent soever hee was in his time yet is not his sole word of strength enough to beare vp such a weight Why did you not vouch the testimony of Saint Paul or Saint Peter or some other of the holy penmen of Gods booke which cannot deceiue you then Saint Augustine or any other of the antient Fathers who both haue erred themselues and may mislead you But thus it is with Papists the more the shame the bare name of a Father swayes them more then the clearest passage of holy writ Howbeit this I say not as if we feared the triall of the Fathers for be it known vnto you wee haue more
justice is executed religion is maintained and humane society preserued To procure these things and to attend the publike good as it is a worthy so it is also a difficult worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee may not sleepe all night that hath taken charge of a common-wealth and they that haue worne it haue both felt and confessed that a Diadem is no small burthen so that it is not without cause that in the holy tongue the same word signifieth both an honour and a burden For this worthy worke so difficult vnto the Magistrate so profitable vnto vs what duty are wee to returne Even hearty thankfulnesse and all possible requitall Verball thankes are due yet are they alone too sleight a reward for so great a worke wee are farther to requite him in our liuelodes with tribute and custome as the Apostle chargeth and that not niggardly and only to supply his necessities but bountifully and proportionably vnto his state and dignity Nay because otherwise wee can never make him full satisfaction and were owe even our very selues vnto him even our selues must wee bestow vpon him and bee ready to doe him service with the expence not only of liuelode but of life also Dignus est operarius mercede sua the labourer is worthy of his hire But aboue all wee must ever remember to make our addresses and prayers vnto God for our Kings all that are in authority vnder them that God would giue them to vse the words of Tertullian vitam prolixam imperium securum domum tutam exercitus fortes senatum fidelem populum probum orbem quietum a long life a secure raigne safety at home valiant armies abroad faithfull counsellors good subiects and a peaceable World And thus haue I finished the first part of my text which is the Duty Subiection The next part followeth which is the necessity thereof for it is not an arbitrary duty nor left indifferent vnto our choice whether wee will be subiect yea or no but necessity is laid vpon vs yee must needs be subiect saith our Apostle or as it is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of necessity yee must be subiect But what May not a man refuse to be subiect if he list Doubtlesse he may How then is it necessary as you say not arbitrary For clearing of this point it may please you to remember that there is a double Necessity the one Absolute and Simple the other Hypotheticall and Conditionall Simple Necessity is that which cannot otherwise be being infallibly and immutably determined vnto one and such necessity of subiection is not here meant for it is manifest by experience and the more is the pitty that too many too often refuse to be subiect Conditionall necessity is that which Simply considered may bee otherwise but such or such things being supposed cannot be otherwise and this Necessity is here vnderstood as appeareth by the very text yee must needs be subiect not only for wrath but also for conscience as if he should say if either yee will avoide wrath or else will keepe a good conscience of necessity yee must be subiect So that wee are bound to Subiection by a double tie the first is Humane the second is Divine the Humane is the Wrath of the Magistrate yee must needs bee subiect because of wrath the Divine is Conscience towards God yee must be subiect also because of conscience And of these two briefly Wrath is a passion seated in the Invading part of the soule of man whereby hee desireth to keepe off or to remoue whatsoeuer is nociue hurtfull vnto him that by way of invading and assaulting him who either would doe or hath done vs hurt For as man naturally desireth to preserue and keepe that good whereof hee is possessed and to obtaine that farther good which he seeth to bee convenient for him so if any goe about to bereaue him of the one or to barre him from the other presently the bloud begins to boyle about the heart and anger so inflames him that he cannot let him alone but must needs resist him and set against him with all his might Hence is it that the philosopher calls anger cotem fortitudinis the wheâ—stone of courage and divers define it to be appetitum vindictae desire of revenge How truly and philosophically I despute not sure I am revenge vsually waites vpon wrath and our Apostle ioynes them both together a revenger saith he to execute wrath Now the Magistrates duty is to procure the publike good videre nequid respub detrimenti capiat to provide that the common suffer no detriment or harme If therefore any shall hinder the publike good or shall worke any disadvantage or dammage vnto the state the wrath of the Magistrate ought to burne against such a man And as God when his lawes are broken or himselfe any way dishonoured waxeth angry with man so these Gods on earth these vicegods when men by contemning their authority and denying them due subiection goe about to disturbe and set combustion in the state haue iust cause to be angry and to seeke revenge vpon them But Wrath and desire of revenge in him that wanteth power is vaine and foolish according to that of the Poet Quid stulti proprium non posse velle nocere it is the property of a foole wanting ability to desire to doe hurt but in him who hath not only will but strength and power also to be revenged it is dangerous and terrible Fulmen est vbi cum potestate habitat iracundia it is no lesse then thunder and lightning when anger and power meete together And such is the wrath of the Magistrate the wrath of a Prince is as the roaring of a lyon and the anger of a King is as messengers of death saith Salomon For lawes haue ever beene backed with severe penalties as mults imprisonment banishment dismembring torments death yea cruell kindes of death as appeareth by the lawes of all other nations and those of Moses also whereof God was author The reason is because men are wild beasts and would desperately breake through all lawes were they not so curbed restrained bona est ars terrere ne pecces it is great wisdome to terrify to the end that men sinne not But what are lawes vnlesse they bee duly executed Surely but scarcrows and bugbeares therefore vnto the Magistrate is the due execution of them committed and into his hand is the sword of Iustice put not to let it ly rusting in the sheath but to draw it forth against offendors and that first for the satisfaction of iustice that the party delinquent may receiue condigne punishment and then for the example of others that Israell may see and feare For although paena ad vnum the penalty light but on one yet metus ad omnes it is intended for the terror of all not to walke in those waies which leade vnto so
fearfull ends And indeede to what end hath God put into the heart of man this passion of feare but to decline and avoid all such euills as would destroy him or afflict him Take away feare and men will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despise all danger and run headlong into all mischiefe but feare is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a preseruing nature as saith the philosopher inclining and perswading man carefully to keepe himselfe from dangers If then to come to an issue yee will not worke mischiefe vnnaturally vnto your owne selues if yee will avoide the Magistrates fury if yee will not incurre the rigour of the law nor fall vpon the edge of the sword of justice yee must needs be subiect But what need will some man say so much to feare the Wrath of the Magistrate May not a man hide his counsells so deepe and carry his actions so cunningly that nor witnesse nor Iudge shall know them If they come to light and bee discouered doth not greatnesse breake through lawes as wasps doe through cobwebs May not judges jury witnesses by friends fauour bribes be corrupted Are pardons impossible to bee obtained from Princes Nay suppose the worst that the penalty of the law can by no meanes be escaped what care they for fines and amercements who are content to beggar themselues to enioy their pleasures What for shame and ignominy who are growne impudent in all wickednesse What for death who count it worse then death not to liue as they list and to bee barred from their desires For there haue beene who haue said moriar modo regnet let mee dye so he may be King and aut Caesar aut nihil an Emperour or nothing To all this I answere briefly first trust not vnto secrecy but remember what wise Solomon saith Curse not the King no not in thy thought neither the great one in thy bedchamber for the foule of the Heaven will carry the voyce and that which hath wings shall declare the matter Secondly hope not for impunity many as great as gratious as wealthy as thou haue failed thereof and how knowest thou but one time or other thou maist meete with one who will accept nor thy person nor thy fee but will say vnto thee with Saint Peter thy mony perish with thee Lastly if any haue so farre put off naturall affection as not to feare Wrath chusing rather to fall into the hands of justice then to be restrained from his wickednesse let such a one know that what Wrath cannot yet Conscience should worke in him For here it must freely bee confessed that Wrath of it selfe is not sufficient it striketh at the branches not the roote and endeavoureth to reforme outward actions but reacheth not vnto the cause which is inward corruption Which remaining in vs Wrath happily may make vs more wary in offending but cannot worke in vs a loue of goodnesse and a desire not to offend at all Wherefore God in his deepe wisdome hath thought it good to binde vs vnto subiection not by a single but double tie and vnto Wrath to adde Conscience Yee must needs be subiect not only for wrath but also for conscience Conscience is that facultie or power of the Practicall vnderstanding in man whereby he is priuy to all his actions whether they be immanent and conceaued within as thoughts or emanant and issuing forth as his words and workes This Conscience is then said to be bound when by him who hath power and authority ouer it it is charged to performe its dutie that is to beare witnesse of all our actions vnto God and according to the qualitie of them to excuse or accuse vs for that these are the duties of conscience plainely appeareth by that of S. Paul their conscience bearing witnesse and their thoughts accusing or excusing This charge is then laid vpon the Conscience after that by the same authority man himselfe is bound for man being free Conscience also is free but man being bound by a law Conscience stands bound also But who is the binder of the conscience God without question He is the Law-giuer saith S. Iames that can both saue and destroy and he as S. Iohn saith is greater then the conscience But can the Magistrate also by his lawes binde the conscience Papists attribute vnto vs the Negatiue that they cannot themselues hold the Affirmatiue that they can and warrant it by this my Text Yee must bee subiect for conscience Vpon this plaine song sundry of them descant very pleasantly but none plaies the wanton more then Doctor Kellison who inferres that we despoile Princes of authority and superiority and giue subjects good leaue to rebell and revolt that we bring Iudges and Tribunall seats and all lawes into contempt that no Prince can rely on his subjects no subjects on their Prince or fellow subjects in a word that wee take away all society and ciuill conversation To all which I answere breefly First suppose the maine ground were true yet neither can they proue it out of my Text nor doe such absurdities follow therevpon Out of my Text they cannot proue it for that only affirmes that the Conscience is bound but determines not that mans lawes bindeth it Neither doe such absurdities follow for albâ—it wee should deny man to be the binder yet doe wee freely professe that the Conscience is bound which is enough But we answer farther that they much abuse vs for we deny not rem that they binde onely wee differ from them in modo maintaining that they binde not in such manner as they teach They hold that mens lawes binde non minùs guà m lex divina equally with Gods lawes so that were there not any law of God binding to Subiection yet mans law of it selfe and of its owne power would binde This we deny teaching contrarily that humane lawes binde the Conscience not immediatly but mediatly not primarily but secundarily not in themselues of their owne power but in the force and vertue of Divine law Divine law I say whether that which is imprinted in the heart by nature or that which is revealed vnto vs by Scripture both which command Subiection This truth in fâ—w words thus I demonstrate First if mans law immediatly binde the Conscience then is euery transgression thereof without farther respect vnto Gods law a mortall sinne But so it is not for according to St Iohns definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin is a transgression of the law meaning not mans but Gods law only in regard whereof St Augustine saith more expresly Sin is dictum factum concupitum any saying doing or coueting against Gods law Besides if man of himselfe without respect vnto Gods law can binde the conscience then either is he Lord of the conscience and may himselfe conuent it examine it take its testimonie and accordingly proceed to sentence either of life or death both vpon body and soule or he hath power to command God to sit in