from all these and governing the Church Cyp. Ep. 27. 73. Aug. in Joh. Tract 50. But this power as the ancient Church did acknowledge the other Apostles did also enjoy and were actually possessed of as appears Mat. 18.18 Jo. 20.21 22 23. Ans 2. How vastly different is this power from the temporal Dominion over the Kingdoms of the World of which there is not any world here spoken by our Lord And surely any man who considereth the doctrine and lives of the Apostles cannot imagine that every one or any one of them was intended and designed of God to be the Soveraign Potentate and grand Emperour of the World It is therefore a just complaint against the Romish party that ex clavibus cudunt enses Conf. Helvet c. 14. lanceas sceptra coronas out of the Keys they forge Swords and Spears Scepters and Crowns and usurp temporal Dominion equal with or superiour unto Kings notwithstanding that our Saviour expresly rejected from his Apostles such Dominion as the Kings of the Gentiles exercised Mat. 20.25 26. 9. But Pasce oves meas Feed my sheep Jo. 21.16 is a place chiefly insisted upon And if no more was hence inferred than a spiritual and Apostolical authority in S. Peter this is readily granted and asserted and the other Apostles enjoyed the like But Bellarmine will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarm. de Rom. Pont. l. 1. c. 14 15 16. Layman Theolog. Moral l. 1. Tr. 4. c. 6. to be a Charter of Soveraignty and to enclude governing and commanding as a King doth And he and others also infer the extent of S. Peters power over all Apostles and Kings because they are Christs Sheep To which I Ans 1. Not S. Peter only but all Bishops and Elders are commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feed or have a Pastoral care over the Flock Ambr. de dign Sacerd c. 2. Ignat. Ep. ad Philad ad Rom. Eus Hist Ecc. l. 8. c. 25. Act. 20.28 1 Pet. 5.2 And among all Ecclesiastical Writers beginning from Ignatius and downwards the Bishops and chief Officers of the Church have been acknowledged to be Pastors Now if this Office of Pastor doth not necessarily enclude a Soveraign or supreme Government then no such can be asserted to s. Peter or his pretended Successor from this Text if it doth then must this be ascribed to every Bishop which will necessarily overthrow the Popes Vniversal claim Ans 2. Government over the Sheep of Christ is also too narrow a compass for an Vniversal Monarchy 10. Ans 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Metaphor from Shepherds is thence sometimes used for to take care and feed and at other times for to rule and govern and oft for both Now though the Officers of Christ have a pastor al authority over his Flock yet these words Joh. 21.15 16 17. were principally directed to S. Peter as supposing in him this authority and requiring his duty of care and feeding and not as conveying to him a peculiar authority and Dominion because this is enjoined upon him as an evidence of his love to Christ and because among the three Precepts to take care of the Sheep of Christ and his Lambs two of them are there expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must be understood only of feeding Ans 4. Civil Governours also are to be as Shepherds over their Flock with particular respect to rule and Government The Government of God is sometimes expressed by his being the Shepherd of Israel and a Prince whom Homer stiles the Pastor of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Philo and other Writers oft mentioned by a like name Phil. de Agricult de Joseph quod omnis probus liber And a civil pastoral power over all their people is yielded to them Num. 27.17 Is 44.28 which is expressed in the Septuagint by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 5.2 Ch. 7.7 Ps 78.71 72. But every one must use their power according to their office Ecclesiastical Officers are to use the spiritual authority but temporal Soveraignty is reserved to Princes Ans 5. The pastoral office of the guides of the Church doth extend it self even to Kings with respect to the conduct of their Souls but yet this doth not exempt them from being under the Regal Soveraignty A Prince may be ruled by a Physician concerning his health or be led by a guide at Land or a Pilot at Sea and not lose his Soveraignty over these Subjects And the Kings of the House of David were the chief Rulers over the Realm though the Priests were to offer Sacrifice for Prince and People to direct them in Religion and to judge in case of Leprosy and such like SECT IV. Other arguments for the pretences of Papal Authority answered and refuted 1. Annal. Ecclesian 57. n. 28 29 30. The support which Baronius affords for the Popes Supremacy is that Christ himself is a Priest after the order of Melchisedek being both King and Priest according to the Apostle Heb. 7. and that from him the regal and sacerdotal authority are together conferred upon his Church first upon the Apostles and then upon their Successors which he further undertakes to prove because our Saviour declared to his Disciples Jo. 20. As my father sent me so send I you and did establish in his Church a Royal Priesthood 1 Pet. 2. Ibid. n. 31 32. And though the Cardinal will not allow that this authority in the Church doth make void the political power yet he doth assert that this Regal Ecclesiastical Authority must be superiour thereunto The Priesthood of Melchisedek 2. But concerning the Melchisedekian Priesthood Sect. 4 he did not consider these two things 1. That the making the supremacy of power to be conjunct with the Priesthood doth destroy the peculiarity of power challenged by the Bishop of Rome for thence it must be inferred that they who equally partake of Priesthood with the Bishop of Rome must have an equal supreme authority with him 2. That one thing which the Apostle did most especially insist on concerning the Priesthood of Melchisedek is that the Priest or High Priest of that Order must not derive or receive his Priesthood from any Predecessor nor leave it to any Successor but must abide a Priest for ever through that whole dispensation under which he is Priest Heb. 7.3 8 16 17 21 23 24 28. And therefore the Melchisedekian Priesthood is no more transferred from Christ to any other person in the Church then his proper mediatory office is Beyerl de Episc Rom. And they who say that this Priesthood of Christ cannot indeed be enjoyed by any as successor to him but only as his Vicar do not so avoid the force of this argument For it remains certain that no such pretended Vicar can partake of this Priesthood because in him it must be received from a Predecessor viz. in that Vicarship and Priesthood and be left to
considered with other things which have affinity therewith from Mat. 18.17 and 1 Cor. 6. Chap. VI. Of the renouncing all Foreign Jurisdiction and Authority and particularly the supreme Power of the Bishop of Rome Sect. 1. The latter part of the Oath of Supremacy considered Sect. 2. The high claims of Papal Supremacy declared Sect. 3. Such claims can have no Foundation from the Fathers and have none in the direct expressions of Scripture which they alledge Sect. 4. Other Arguments for the pretended Papal Authority answered and refuted Chap. VII The Romish Bishop hath no right to any Patriarchal Authority over the Church of England Sect. 1. The whole Christian Church was never under the Patriarchal Sees Sect. 2. No Patriarch ever had any just right to Patriarchal Authority in this Island Sect. 3. The present Jurisdiction of those Churches which have been called Patriarchal ought not to be determined by the ancient bounds of their Patriarchates Chap. VIII Some pretences of other parties against the Supremacy of Princes in Causes Ecclesiastical refuted Sect. 1. Of Liberty of Conscience and Toleration Sect. 2. Of some other rigid and dangerous Principles against the Supremacy of Princes Chap. IX Corollaries concerning some duties of subjection The Second BOOK Of the unlawfulness of Subjects taking Armes against the King Chap. I. THE publick Forms of Declaration against the lawfulness of resisting the King by Armes considered Sect. 1. Of the Oath of Allegiance or Obedience and its disclaiming the Popes Power of deposing the King or licensing his Subjects to offer any violence to his Person State or Government Sect. 2. Of the unlawfulness of taking Armes upon any pretence whatsoever against the King Sect. 3. Of the traiterous Position of taking Armes by the Kings Authority against his Person or against those who are Commissionated by him Chap. II. The Laws of Nature and of General Equity and the right grounds of Humane Polity do condemn all Subjects taking Armes against the Soveraign Power Sect. 1. The preservation of Peace and common Rights will not allow Armes to be taken in a Kingdom against the Soveraign Sect. 2. The Rights and properties of Subjects may be secured without allowing them to take Armes against their Prince Sect. 3. The condition of Subjects would not be the better but the worse if it were lawful for them to take Armes against their Soveraign Sect. 4. The Plea that Self-defence is enjoined by the Law of Nature considered and of the end of Soveraign Power with a representation of the pretence that Soveraign Authority is in Rulers derived from the people and the inference thence deduced examined Sect. 5. The Divine Original of Soveraign Power asserted Chap. III. Of the unlawfulness of Subjects taking Armes against their King under the time of the Old Testament Sect. 1. The need and usefulness of considering this Case Sect. 2. The general unlawfulness of Subjects taking Armes against their Prince under the Old Testament evidenced Sect. 3. Objections from the behaviour of David answered Sect. 4. Divers Objections from the Maccabees Zealots Jehu and others answered Chap. IV. The Rules and Precepts delivered by Christ and his Apostles concerning resistance and the practice of the Primitive Christians declared Sect. 1. The Doctrine delivered by our Saviour himself Sect. 2. Of the Apostolical Doctrine against resistance with a reflexion on contrary practices Sect. 3. The practice and sense of the Primitive Church concerning resistance Chap. V. Of the Extent of the Duty and obligation of non-resistance Sect. 1. Resistance by force against the Soveraign Prince is not only sinful in particular private persons but also in the whole body of the people and in subordinate and inferiour Magistrates and Governours Sect. 2. Some Cases which have respect to the Prince himself reflected on and considered ERRATA PAge 64. line 8. read 2 Kin. 1.10 12. p. 71. l. 19. Marg. r. de Vit. Const l. 4. c. 40. p. 95. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 100. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 106. l. 3. Marg. r. n. 6. p. 107. l. 4. r. Frischmuthius p. 219. l. 14. r. Sword and p. 223. l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 265. l. 1. Marg. r. Comen p. 268. l. 25. r. Patriarchdoms Christian Loyalty The First BOOK Of Regal Supremacy especially in matters Ecclesiastical and the renouncing all Foreign Jurisdiction CHAP. I. The Kings Supremacy in Causes Ecclesiastical declared SECT I. The Royal Supremacy acknowledged and asserted in the Church and Realm of England 1. THE things established in the Church of England which all Ecclesiastical persons are required to declare their consent unto B. 1. C. 1. do concern matters of so high importance that both the being and the purity and perfection of a Church doth very much depend upon the consideration thereof to wit the order and way of its worship the due honour it gives to the King and Secular Authority the truth of its doctrine and the right and regular ordination of its Ministry That the publick worship of God in our Church is free from all just exception and agreeable to the rules of Christianity and the best and primitive patterns I have given some account in a former Treatise And in this discourse I shall treat of that Authority and Dignity which is justly yielded and ascribed to the supreme civil power 2. Loyal Principles useful to the world And if a general right understanding of this matter could every where be obtained together with a practice suitable thereunto it would greatly contribute to the advancement and honour of Christianity and the peace of the world The great miscarriages and irregular practices by not yielding to Soveraign Princes their due Authority hath strangely appeared in the enormous Usurpations of the Romish Church and the frequent distractions of the Empire and other Kingdoms which have been thence derived For the Roman Bishop who still claimeth even where he possesseth not Sect. 1 by his exorbitant encroachment upon the Royalty of Kings especially in matters Ecclesiastical and thereupon in Civil also did advance himself unto the highest step of his undue Papal exaltation And he thereby also more firmly fixed and rivetted his usurpation over other Christian Bishops and put himself into a capacity of propagating his corrupt doctrines without probable appearance of any considerable check or controul and with the less likelyhood of redress and reformation And from the like cause have proceeded divers exorbitancies in opinion and practice concerning the Church and its Government in another sort of men And the want of Conscientious observance of the duties of subjection hath too often manifested it self in the world by the sad effects of open tumult and rebellion all which hath highly tended to the scandal of Religion 3. It seemeth also considerable that almost all Sects and erring parties about matters of Religion and many of them to very ill purposes do nourish false conceptions and mistaken opinions concerning the civil power
Priest so there is a peculiar Wire-drawn nicety which some make use of to prove this deposing power from those words of our Saviour Joh. 21.16 Feed my Sheep Hence they argue that it belongs to the office of a Pastor to drive away Wolves and therefore the chief Pastor may depose such Princes who are hurtful to the Church And this same argument may also prove that all Pastors have the power of the Sword and of making resistance and of killing and destroying mens lives and exercising such Authority as the Kings of the Gentiles did But to this which will admit of many answers it may be sufficient to say 1. That it is a great vanity to found an argument upon the straining a metaphorical expression which only proves that they want better proofs As if all Christians from the same text might be concluded to be Fools because Sheep are silly Creatures and that it is not fit that Christian Kingdoms should defend themselves by Arms against an invading Enemy because it agrees not with the nature of Sheep to fight with Foxes or Wolves 2. And it is no part of the peculiar authority of a Shepherd to drive away of Wolf which any Man or Dog either may warrantably do as well as the Shepherd 10. Gr. de Val. ubi supra C. 15. qu. 7. c. nos sanctorum c. Juratos But it is pretended also that those who are Excommunicated because of Heresy or as some add for any other cause do thereby lose their Dominion and Authority over their Subjects And this is asserted and declared by Gregory the Seventh and Vrbane the Second Now though the having disproved the authority of the Bishop of Rome to extend to this Kingdom doth sufficiently manifest that he hath no more power to Excommunicate any Prince or Subject of England having no Jurisdiction here than a Bishop in England hath to Excommunicate any Prince or Subject in Italy yet I shall here take notice of some things further concerning Excommunication and also concerning Heresy Concerning Excommunication I shall observe II. Excommunication doth not forfeit temporal rights First That it is contrary to the nature of Excommunication though in the highest degree that any person and especially a Soveraign Prince should thereby lose those temporal rights which are not founded in their relation to the Church Indeed in Christian Kingdoms there are ordinarily some temporal penalties and abatement of legal priviledges inflicted upon the persons excommunicate but this is not the natural effect of that sentence but is added thereto by the civil Government and Soveraignty under which such persons do live And therefore no such thing can take place with respect to Soveraign Princes who have no temporal superiour to annex this as a penalty Excommunication is a separating an Offender from the Christian Society of the Church not a casting him out of the World it removes him as Tertullian expresseth it Tertul. Ap. c. 39. à communicatione orationis conventus omnis sancti Commercii from communicating in Prayer Christian Assemblies and all holy Commerce But that temporal rights are not thereby lost or forfeited is acknowledged by some considerable Writers of the Romish Church Blackw his Examination 1607. n. 39. as Richeome and Soto who are cited with approbation by Blackwell 12. This may be further manifest from the words of our Saviour wherein he expresseth the state and condition of a person Excommunicate Mat. 18.17 Let him be to thee as an Heathen man and a Publican Now supposing here that a Christian Prince were Excommunicated to be as an Heathen man is no more than to be as the Roman Governours were to whom S. Paul and S. Peter enjoin obedience and to be as Tiberius himself was towards whom our Saviour commands the performance of duty The Publicans who received the Roman Tribute were so hateful to the Jews that they would not eat with them Hor. Hebr. in Mat. 5. 46. they were accounted oppressive exactors as the Jewish Rabbins declare and the words of S. John Baptist intimate Luk. 3.12 13. And indeed they had so general a reputation of injustice even amongst the Romans that it was thought a remarkable commendation of the Father of Vespasian Suet. in Vesp n. 1. in the publick Inscription upon the Statues erected in honour of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was an honest Publican But yet with respect to the civil rights of tribute which they demanded our Saviour requires and commands to render unto Caesar the things that are Caesars Mat. 22.21 13. Princes may not be Excommunicated as others may Secondly I observe that Soveraign Princes are not liable to the Sentence of Excommunication in the same manner with Christian Subjects Though Princes must be under the care and conduct of Ecclesiastical Pastors and Guides yet the duties of that relation must be discharged with a reverent respect to the state of subjection And the different Case of a Prince and a subject with respect to Excommunication may be discerned by distinct reflecting on the causes the effects the end and the manner of proceeding in Excommunication If we consider the causes or occasions of Excommunication a Soveraign is capable of losing and forfeiting his relation to the Society of the Christian Church as well as other persons Right of the Church Ch. 4. p. 236. because as Mr Thorndike observeth he as well as others comes into the Communion of the Church upon the terms and conditions of Christianity and a failure in the condition must make the effect void Such was the Case of Julian who being an Apostate and no longer embracing Christianity had no more any right to be accounted a Christian The effect of Excommunication is such that it sometimes prohibits converse among private persons except in such relations as do not depend upon the Society of the Church and therefore remain intire notwithstanding the separation from that Society as of Parents and Children Husband and Wife Master and Servant And upon this account Davenant Determ 48. no subject can by vertue of Excommunication be prohibited converse with and discharge of all duty and respect to his Soveraign because this is that which he oweth him by the bond of Allegiance and the laws of nature humane Society and civil polity 14. And the end of all Ecclesiastical power being for the good of the Church and of Mankind it being an authority for edification and not for destruction in all the acts thereof due caution ought to be used in avoiding the unnecessary exasperating those who are in chief authority against the Officers of the Church which oft occasioneth lamentable discords and contentions V. Barcl de potest Papae c. 9. c. 26. And because the good of the Church consists chiefly in the advancement of Piety and Religious obedience of which one branch is the honouring and obeying superiours and Governours upon account of Christian piety all just care must be
Supremacy according to this article of our Church At the end of his Answer to the Jesuits Challenge King James so approved his explication thereof that he returned him particular thanks for the same which is printed with his speech And the Bishop therein plainly asserted that God had established two distinct powers on earth the one of the Keys committed to the Church and the other of the Sword which is committed to the civil Magistrate and by which the King governeth And therewith he declareth that as the spiritual Rulers have not only respect to the first table but to the second so the Magistrates power hath not only respect to the second table but also to the first 5. From all this we have this plain sense That the King is supreme Governour that is under God say the Injunctions and with the civil sword say the Articles as well in all spiritual or Ecclesiastical things or causes as temporal that is he hath the Soveraignty and rule over all manner of persons born in these Dominions of what estate soever either Ecclesiastical or temporal say the Injunctions and to the same purpose the Articles Only here we must observe that the King 's being supreme Governour in all things and causes is one and the same thing with his having the chief Government over the persons of all his subjects with respect to their places actions and employments and therefore is well explained thereby For it must necessarily be the same thing to have the command or oversight of any Officer subject or servant about his business and to have a command or over-sight concerning the business in which he is to be employed and the same is to be said concerning the power of examining their cases or punishing neglects and offences 6. And from hence we may take an account Of supreme head of the Church of England Def. of Apol Part 6. Ch. 11. div 1. of the true sense of that title used by King Henr. 8. and King Edw. 6. of supreme head of the Church of England This stile was much misunderstood by divers Foreigners seemed not pleasing to Bishop Juel and some others of our own Church was well and wisely changed by our Governours and hath been out of date for above sixscore years past And though this title was first given to King Hen. 8. Tit. Of this civil Magistrate by a Convocation and Parliament of the Roman Communion it was used all King Edwards days and then owned even in the book of Articles And the true intended sense from the expressions above mentioned appeareth manifestly to be this to acknowledge the King to be head or chief Governour even in Ecclesiastical things of that number of Christians or that part of the Catholick Church who reside in these Realms and are subjects to his Crown even as Saul by being anointed King Wh. Treat 8. ch 1. div 4. Bishop Saund. Episcop not prejud to reg p. 130 131. Mas de Min. Anglic l. 3. c. 4. was made head of the tribes of Israel 1 Sam. 15.17 And according to this sense the use of this title was allowed and justified by very worthy men such as Bishop Whitgift Bishop Saunderson Mr Mason and others And to this end and purpose it is the just right of the King of England to own himself the supreme Governour of the Church of England which was a stile sometime used by our pious and gracious King Charles the First Declar. before 39. Articles in his publick Declaration about Ecclesiastical things but with due respect to the Ecclesiastical Officers 7. In the ancient Church it was not unusual for him who had the chief preeminence over a Province or a considerable part of the Christian Church to be owned as their head Can. Apost 34. whence in the ancient Collection or Code called the Canons of the Apostles the chief Bishop in every Nation was required to be esteemed by the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as their head And that Bishops may be called heads of their Churches is asserted by Gregorius de Valentia from that expression of Scripture lately mentioned concerning Saul Tom. 4. Disp 1. qu. 8. punct 4. which yet must more directly and immediately prove that title to be applicable to a Sovereign Prince And as the name of head is only taken for a chief and governing member the Author of the Annotations upon the Epistles under S. Hierom's name was not afraid of this expression In 1 Cor. 12. Sacerdos caput Ecclesiae the Priest is the head of the Church 8. And though that Statute whereby the title of supreme head of the Church of England was yielded to King Hen. 8. 26 Hen. 8.1 doth assert the Kings power to correct and amend by spiritual authority and Jurisdiction yet that this was intended only objectively concerning his government in spiritual and Ecclesiastical things and causes or his seeing these things be done by Ecclesiastical Officers and was only so claimed and used we have further plain evidence both concerning the time of King Hen. 8. and King Edw. 6. Under the Reign of King Hen. 8. by his particular command for the acquainting his subjects with such truths as they ought to profess was published a Book called The Institution of a Christian man which was subscribed by twenty one Bishops and divers others of the Clergy and the Professors of Civil and Canon law and in the dedication thereof to the King Of the Sacr. of Orders f. 39. by them all is given to him this title of Supreme head in Earth immediately under Christ of the Church of England In this Book besides very many other things to the same purpose it is asserted That Christ and his Apostles did institute and ordain in the new testament that besides the civil powers and governance of Kings and Princes which is called potestas gladii the power of the sword there should also be continually in the Church militant certain other Ministers or Officers which should have special power authority and commission under Christ to preach and teach the word of God to dispense and administer the Sacraments to loose and absolve to bind and to excommunicate to order and consecrate others in the same room order and office f. 40. And again This said power and administration in some places is called claves sive potestas clavium that is to say the Keys or the power of the Keys whereby is signified a certain limited office restrained unto the execution of a special function or ministration f. 41. And yet further we have therein this very clear passage That this office this power and authority was committed and given by Christ and his Apostles unto certain persons only that is to say unto Priests or Bishops whom they did elect call and admit thereto by their prayer and imposition of their hands 9. And concerning the office and power of Kings the Doctrine and positions then received were such as
Bertram ibid. this which is also improved by some in favour of the highest sort of Presbyterian Consistories and against the supremacy of the King in matters of the Church is necessary to be rejected concerning which it will be sufficient to note two things 7. First That this hath no foundation in the Jewish Writers according to whom it is not to be doubted but that in the declining time of their state they had only one Great Sanhedrin which took cognisance both of chief civil and Ecclesiastical causes And the asserting of two such properly distinct Synedrial Courts is justly exploded by Grotius Gr. de Imp. c. 11. n. 15. Seld. de Syn. l. 2. c. 4. n. 5. Hor. Hebr. in Mat. 26. v. 3. Selden Dr Lightfoot and others well acquainted with Jewish learning And what number soever they had of particular Consistories the Royal power hath been sufficiently proved supreme as well in causes Ecclesiastical as Civil 8. Secondly The pretended proofs from Scripture upon which they who embrace this conceit do build are very weak Some persons would find an evidence for a divine appointment of an Ecclesiastical Sanhedrin of 71. in Exod. 24.1 where God said unto Moses Jus divin Regim Eccl Part. 2. ch 12. Come up thou and Aaron and Nadab and Abihu and seventy of the Elders of Israel unto the Lord and worship ye afar off And yet here is nothing at all mentioned concerning any Consistory or power of Government nor is it usual to account seventy four persons to be but seventy one 9. Others as L'empereur and Rutherford L'emp in Annot. in Bertr in Comment in Middoth ubi supra Rutherf Div. Right of Ch. Gov. ch 23. p. 505. insist on Deut. 17.8 12. where a Court of Appeales in difficult cases is established and the Law declares If there arise a matter too hard for thee in judgment between blood and blood between plea and plea between stroke and stroke being matters of controversy between thy gates then thou shalt arise and go to the place which the Lord thy God shall choose And thou shalt come unto the Priests the Levites and which Particle some render or unto the Judge Now all the force of argument from this place for two distinct Consistories is that here is mention both of the Priests and of the Judge But this Text gives sufficient intimation that here is only one chief Court designed and that with particular respect to matters of civil cognisance which might consist of Ecclesiastical or secular persons or rather of both Ant. Jud. l. 4. c. 8. Josephus tells us there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Assembly the High Priest the Prophet and the Company of Elders meeting together And the Law of Moses did also expresly require concerning one and the same case Deut. 19.16 17. If a false witness rise up against any man to testify against him that which is wrong Then both the men between whom the controversy is shall stand before the Lord before the Priests and the Judges which shall be in those days and the Judges shall make diligent inquisition And how the Priest might sometimes be particularly concerned in the enquiry about civil Cases and matters of trespass and injury may be observed from 1 Kin. 8.31 32. 10. Another place frequently alledged for this Ecclesiastical Sanhedrim distinct from the civil is the constitution of Jehosaphat 2 Chr. 19 8.-11 which is ordinarily called the restoring the Synedrial Government Grot. de Imp. c. 11. n. 15. Joseph Antiq. l. 9. c. 1. But Grotius doth with considerable probability deny that two Courts were here appointed and Josephus whom he cited seemeth to be of the same mind And I think it sufficient to add that since two distinct Courts do not appear enjoined by the Law of Moses and since David and Jehosaphat did differently model their Courts of Judicature in complyance with the end and design of the Law of Moses 1 Chr. 26 29-32 2 Chr. 19 8-11 it is not to be doubted but this modelling was performed by their own prudence and Royal authority But that here was no such Sanhedrim erected as is pretended is the more manifest because I have given plain evidence that both before and after Jehosophats time the power claimed at peculiar to them was exercised by the King Nor could the act of Jehosophat give any Court an original sanction as from the Law of Moses nor ought it to be imagined that he invested them with any power paramount to the Royal by which they were constituted 11. And now again I think it not unmeet to apologize for the length of this discourse concerning the Synedrial power which is much larger than I could have desired it to have been And yet considering how great the mistakes of very many Christian Writers are in this particular and to what ill purposes this errour hath been by some abused both for the subverting the Royal and Ecclesiastical Government I thought it useful to add this Chapter in this place and to say so much therein as would be sufficient with impartial men for the refuting over-grown mistakes And this I have done the rather P. de Marc. Proleg p. 23 24 25. because one of the most ingenuous Romanists lately though he mention other Pleas doth insist on this as a chief one against the admitting that Royal Supremacy asserted in the Church of England to be proved from the Authority of Princes under the Old Testament because he tells us the King then in all difficult Cases must depend on this great Sanhedrin And this he there insists upon with particular opposition to the Anglobritanni or the positions concerning the due authority of Princes which are asserted in the Church of England CHAP. IV. Arguments for Royal Supremacy in Causes Ecclesiastical from the nature of Soveraignty and the doctrine of Christianity with an enquiry how far Princes who are not of the Church may claim and use this authority SECT I. The evidence hereof from the nature of Soveraign power Sect. I 1. IN considering the nature of civil Government Princes as Gods Ministers must take care of his honour and Religion we may in the first place reflect upon the original thereof It is derived from and appointed by God who as Creator and Lord of all hath the highest right to rule and govern the whole World Hence the Apostle calleth Government an Ordinance of God and Rulers his Ministers Rom. 13.1 2 3. who are also stiled Children of the most high Ps 82.6 And that this is a divine institution was constantly acknowledged by the ancient Christians notwithstanding their persecution from the civil powers as is manifest from many expressions to that purpose B. I. C. 4 Tertul. Apol c. 36. ad Scap. c. 2. Eus Hist Eccl. l. 7. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Tertullian Dionysius Alexandrinus and others of which thing I shall discourse more in another place Wherefore Rulers ought to
Ordinance of Government is a useful institution that Christian Prayer which suiteth the Christian doctrine can desire no less than that this institution should attain its end and become every way effectual for the doing good And many Christian Princes have signally advanced both the doctrine and practice of Godliness and Religion Ecclesiastical persons subject to Princes 5. And that Ecclesiastical persons as well as others are included under the duty of yielding obedience and subjection to this authority doth appear from that general Precept Rom. 13.1 Let every soul be subject to the higher powers Where as the expression is universal and unlimited so the Comments of S. Chrysostome Theodoret In Loc. Theophylact and Oecumenius S. Bernard Ep. ad Senonens Archiep. Est in loc Gr. de Valent Tom. 4. Disp 9. qu. 5. punct 4. Bell. de Rom Pont. l. 2. c. 29. do plainly declare all Ecclesiastical persons and Officers of what degree soever even Apostles and Evangelists to be concerned therein But this sense of these words though urged also by S. Bernard is not embraced by the present Romish Writers but their exceptions made use of to elude this testimony are of no great force For while they tell us that these words do as much if not more require subjection to the Ecclesiastical power as to the temporal those who thus interpret are by S. Aug. censured Aug. cont Ep. Parm. l. 1. c. 7. to be sane imperitissimi And that the Apostle doth directly discourse here of obedience to the civil and temporal Rulers appears evidently from his mentioning their bearing the sword v. 4. and receiving tribute v. 6. 6. And the pretence that this command doth only oblige them who are properly subjects but not those Ecclesiastical persons who are pretended not to be subject but superior to the secular power doth proceed upon such a Notion which was wholly unknown to the ancient times of Christianity For it was then usual to hear such expressions as these Tertul. ad Scap. c. 2. Colimus Imperatorem ut hominem à Deo secundum solo Deo minorem we reverence the Emperour as being next to God and inferior to none besides him Hom. 2. ad Antioch And S. Chrysostome owned Theodosius as the head over all men upon Earth i. e. in his Dominions And according to this perverse Exposition there is no more evidence from the Apostles doctrine concerning any Christians in general being subject to Princes than concerning Ecclesiastical Officers because his doctrine must then be owned only to declare that those who are in subjection ought to be subject but not to determine whether any Christians were to be esteemed subjects to the Pagan Rulers or no. 7. But though the Apostles were ready to declare all needful truth even before Princes and Consistories we never find them when they were accused before Magistrates to plead against their power of judicature or that they had no authority over them but they defended themselves and their doctrine before them And when S. Paul declared Act. 25.10 11. S. Paul's appeal considered I stand at Caesars Judgment-seat where I ought to be judged if I be an offender or have committed any thing worthy of death I refuse not to dy I appeal unto Caesar he doth thereby acknowledge the Emperour to have such a power over him who was a great Ecclesiastical Officer as to take cognisance of his acting whether he did any thing worthy of death or of civil punishment 8. But against this instance Bellarmine who in his Controversies did yield De Rom. Pont. l. 2. c. 29. that the Apostle did appeal to Caesar as to his superiour in civil causes afterwards retracts this and declares that the clergy being Ministers of the King of Kings are exempt de jure from the power not only of Christian but of Pagan Kings and therefore asserteth that S. Paul appealed unto Caesar In Libr. Recognit not as to his superiour but as to one who was superiour to the President of Judea and to the Jews 9. But such shifts are first contrary to the sense of the ancient Church concerning this case as may be observed from the words of Athanasius who being accused before Constantius telleth him if I had been accused before any other Athan. Apol ad Constant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would have appealed unto your piety even as the Apostle did appeal unto Caesar but from thee to whom should I appeal but to the father of him who said I am the truth which words declare this appeal to be as to a superiour and the highest on Earth who is only under God Secondly this perverteth the Apostles sense and contradicteth his words who declared in his appealing where he ought to be judged if he had done any thing worthy of death which is a plain acknowledgment of superiority over him 10. Thirdly Besides that all appeals are owned by Civilians and Canonists as an application from an inferiour judge to a superiour judge this particular liberty of appealing to the Roman Emperour was a priviledge granted only to them who were free Citizens of Rome and the Apostle could not claim this but by owning himself a Citizen of Rome and therefore a subject to the chief Governour thereof For this appeal was founded upon that Roman law which condemned that inferiour Judge as deeply criminal who should punish any Citizen of Rome thus appealing To this purpose Jul. Paul Sentent l. 5. Tit. 28. n. 1. Julius Paulus saith Lege Julia de vi publica damnatur qui aliqua potestate praeditus civem Romanum antea ad populum nunc ad Imperatorem appellantem necarit necarive jusserit torserit verberaverit condemnaverit in vincula publica duci jusserit And accordingly upon this appeal S. Paul declared that no man no not Festus himself the President of Judea who otherwise was enclinable to have done it might deliver him to the Jews Act. 25.11 SECT III. What authority such Princes have in matters Ecclesiastical who are not members of the Church 1. It may be said that what is declared by S. Peter and by S. Paul to the Romans and also his appeal did immediately respect Heathen Governours and therefore if these places will prove any thing of the Princes power in matters Ecclesiastical they must fix it in Pagan Princes as well as in Christian Div. right of Ch. Gov. ch 26. And this is the principal thing objected against the argument from S. Paul's appeal by Mr. Rutherford who tells us that this would own the Great Turk to be Supreme Governour of the Church 2. And it must be confessed that it is a very sad and heavy calamity to the Church when those soveraign powers who are not of the true Religion will intermeddle in the affairs of the Church without the fear of God and due respect to the Rules of Religion Such was the case of the Jewish Church under the Roman power
Const c. 2 3. the sence of which is explained and confirmed in the Council of Chalcedon in a genuine Canon received into the Code of the Vniversal Church but disgusted by the Roman Church Which Canon doth assert the priviledge and authority of the Romish Church Conc. Chalc. c. 28. to have had its original from the Constitution of the Fathers out of respect to the Imperial City and therefore they upon the same account give to Constantinople which was the Seat of the Eastern Empire a right of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal priviledges and dignity of See with that of Rome and to be next to it in order Conc. in Trul. c. 36. The same also is established in the sixth general Council 4. But since there is an high pretence to a divine right according to the doctrine of Christ generally made by the Romanists for the Universal Supreme Spiritual Power of the Pope and by many of them for the temporal also these pretensions must be discussed and examined And though the latter be the more extravagant and exhorbitant yet they being both false and some of the same Foundations being made use of to support them both I shall consider them together Now it is highly improbable that he whose doctrine establisheth the temporal power as Gods ordinance and requires subjection from all persons to the same should wholly devest Kings of their Supremacy and appoint their authority to be altogether under the disposal of another to wit the Bishop of Rome But my design being to defend the Royal Supremacy and not only to oppose the Roman I shall assert that no Officers of the Christian Church ever were or are invested with any such superiority over Princes and if none then not they at Rome 5. Some testimonies of Scripture What Scriptures the Popes themselves have used for their universal supreme claim Extrav Com. l. 1. Tit. 8. c. 1. Unam Sanctam produced for the asserting a general Supremacy of the Pope both temporal and spiritual are so extremely fond and frivolous that I should account it a piece of vanity to take notice of them had they not been urged by the Popes themselves who challenge a title to infallibility Such is that of Boniface the Eighth proving that S. Peter and the Church had the power of the temporal Sword because our Saviour said to him Put up thy Sword into the sheath therein using these words thy Sword and that when the Disciples said to our Lord here are two Swords he answered it is enough Luk. 22.18 non nimis esse sed satis and also urging those words of the Apostle The spiritual man judgeth all things Surely such instances as these and divers of like nature give evidence enough that God never designed the whole Christian Church should be so sottish and void of all understanding as to be guided by the dictates of such men as infallible 6. Bonif. 8. ibid. Joh. 22. in Extrav c. Super gentes Some of the Popes have also made use of those words of Jeremy Jer. 1.10 I have set thee this day over the Nations and over the Kingdoms to root out and to pull down and to build and to plant But 1. What authority can these words give to the Pope when they respect not the time of Christianity nor speak of any ordinary authority in the Jewish Church Innoc. 3. in Decretal l. 1. Tit. 33. c. 6. in which Jeremy was no High Priest but they only express a prophetical Commission to him an inspired man to declare the pleasure of God from his mouth concerning the Kingdoms of the World as is manifest from v. 5 9. 2. How strangely different was the spirit and temper of Jeremy towards Kings from that of the Roman Bishop notwithstandiug this his Commission When he speaketh of the disposal of many Kingdoms into Nebuchadnezzars hands he useth not the Roman stile as coveying the title unto him himself but speaketh on this manner Thus saith the Lord I have made the earth and I have given all these lands into the hands of Nebuchadnezzar Jer. 27.4 5 6. And when he spake to Zedekiah he treated him not as his Vasal but his words are Jer. 27.20 O my Lord the King Let my supplication I pray thee be accepted before thee So far was that mournful Prophet from being the Vniversal Monarch of the World 7. Other arguments from Scripture examined But the arguments most insisted on by the Romish Writers are more plausible though insufficient and unconcluding For S. Peters singular supremacy they produce Mat. 16.18 Thou art Peter and on this rock I will build my Church Ans 1. That S. Hilary the Commentaries in S. Ambrose Gr Nyssen Cyrillus Alexandrinus S. Aug. and Chrysostome understand this rock of the faith of S. Peters Confession Barrad de Conc. Evang Tom. 2. l. 10. c. 23. Chamier Tom. 2. Pans l. 11. c. 3 4. is acknowledged by Barradius the Jesuit besides others observed in Chamier to the same purpose as the Liturgy of S. James Basil of Seleucia Theodoret and Epiphanius And divers Fathers are in the same place noted to understand this rock of Christ himself which sense is favoured much from Is 28.16 1 Pet. 2.4 7. Ans 2. As the Church of God is oft resembled to a building and called the house of God S. Peter according to the expression of divers Catholick Writers V. Dr Hammonds Annot on Mat. 10. b. may be herein owned to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word ordinarily signifies a Rock or a Stone a prime stone of the foundation united to Christ the chief Corner-stone and so were also the rest of the Apostles Eph. 2.20 Rev. 21.14 But to assert him to be the rock distinct from the whole building and which beareth the whole together with the foundation it self would be to exclude him from being any member of Christs Church and to own him as supporting Christ himself who is called the foundation and the chief Corner-stone And though S. Peter had a kind of priority of order yet all the Apostles had the same office and were with him equally partakers both of honour and of power or in S. Cyprians Phrase Cyp. de Unit. Eccl. they were pari consortio praediti honoris potestatis This place therefore gives S. Peter a spiritual eminency in the Church but with the rest of the Apostles but it nothing at all concerneth any temporal power in him nor any exclusion of Princes from supreme Government 8. It is also pleaded that Christ Mat. 16.19 promised S. Peter the Keys of the Kingdom of Heaven and said Whatsoever thou shalt bind on Earth shall be bound in Heaven c. Ans 1. The Keys being an Embleme of Authority this Text doth treat of a very high and great spiritual power of receiving men into the Church of Christ and the several ranks and orders thereof and unto the participation of Christian priviledges and of excluding
evidence in my third assertion And therefore I shall omit the considering the Church of Bulgaria and of the Asia Iberia which by Balsamon are owned to have been in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bals in Conc. Const c. 2. Novel 131. the former according to the Constitution of Justinian and the latter by a Synod of Antioch appointing that that Church which was before under the Patriarch of Antioch should be free and head of it self 11. And concerning the Western Church it may be observed that whereas a prime patriarchal right is expressed by the Council of Chalcedon and the same may be collected from the Council of Ephesus in the place above-mentioned concerning the Cyprian Church to be this that the Metropolitans under him Conc. Chalc. c. 28. who have liberty to ordain the Bishops of their Provinces should be ordained by the Patriarch it is no difficulty to prove and is granted by P. de Marca Ubi sup l. 1. c. 7. that the chief part of the Western Church even all out of the Vrbicarian Diocese which took in only some part of Italy did never thus anciently depend on the Bishop of Rome for Ordination 12. And touching the Eastern Church the limits of the Patriarchate of Constantinople have been above observed The Territories of Alexandria were by the Council of Nice declared to be Egypt Conc. Nic. Can. 6. V. Praef. and Conc. Antioch Conc. Chalc. Actions 7. Libya and Pentapolis Antioch had once under it Coelosyria Phoenicia Palaestine Arabia Mesopotamia Cilicia and Isauria but when the Church of Jerusalem was made Patriarchal it was agreed in the Council of Chalcedon that all the three Palaestines should be reserved to its Jurisdiction 13. And such few expressions in some ancient Authors as speak of the Bishop of Rome presiding in the West or being the Patriarch of the West are not sufficient to prove the whole Western Church to have been subject to him Conc. Const c. 2. Conc. Chalc. Act. 1. Hieron Ep. 61. c. 15. but only some part thereof For the Bishop of Antioch is oft said both by Councils and other Writers to govern the East and yet the whole Eastern Church as distinguished from the Western never was under his Jurisdiction SECT II. No Patriarch ever had any just claim of Patriarchal Authority in this Island 1. The second Assertion which I shall make good is that the Churches of this Island had that ancient liberty and freedom that no Patriarch had any just claim of Patriarchal Authority over them The Eastern Patriarchs never pretended to any nor had the Romish Bishop any right to challenge it 2. For since this Island received Christianity Britain received Christianity before Rome some years before any Church was founded at Rome it could not then have any dependance upon the Church of Rome Besides what many other Writers express concerning Joseph of Arimathea preaching the Gospel here Bar. An. 35. n. 5. even Baronius from a Manuscript in the Vatican gives a relation of his coming into France and thence into England upon the dispersion after the death of S. Steven and this must be divers years before S. Peters coming to Rome Antiq. Brit. p. 1 2 3. Mason de Min. Angl. l. 2. c. 2. Usser de Prim. Ec. Br. And there want not Authors to assert that S. Simon S. Philip and other Apostles and Apostolical men did declare the doctrine of Christ in this Island as hath been observed by those who purposely give us an account of the original of Christianity here Sect. 2 But concerning the early Conversion of the Britans it will be sufficient to observe the testimony of Gildas who was himself a Britan Gild. de Excid Brit. who tells us that here the Precepts of Christ were made known tempore ut scimus summo Tiberii Caesaris in the latter end of the reign of Tiberius Caesar Baron An. 44. n. 25. Now the second year of Claudius when according to the general account S. Peter first preached Christianity at Rome must be about five years after the death of Tiberius Caligula wanting but little more than a month of four years Wherefore with respect to the first planting of the Church one Sister Church cannot claim superiority over another especially not over the Elder 3. Nor were there ever any Canons of the ancient Church which subjected these Realms to the See of Rome but the fixed rights of the free Churches were secured in the three first General Councils in those Canons I have above mentioned Conc. Nic. c. 6. Const c. 2. Eph. c. 8. And the Council of Ephesus is very zealous against the invaders of these priviledges as being a thing in which the liberties of all Churches are concerned and by which the intent of the sacerdotal function is perverted 4. That these Churches did preserve and retain their liberties Britannick liberty preserved till Austin the Monk Bed Eccl. Hist l. 2. c. 4. until the time that Austin the Monk came into England is manifest in that both in the Southern and Northern parts of this Island as also in Ireland they celebrated Easter and observed some other rites differently from the Rules and Canons of the other Western Churches and particularly of the Roman and therefore were not governed by them Indeed they celebrated Easter upon the Lords day as was noted by the Emperour Constantine Euseb de Vit. Const l. 3. c. 18. Bed Hist Eccl. Ang. l. 2. c. 2. l. 3. c. 4. at the time of the Council of Nice but they fixed on this day by a different rule from that of other Churches And when Austin required them to submit themselves to the Romish Church and to change these their different rites they would not hearken to him herein but both Britans and Scots long observed their former usages and some of their Clergy and Monks who lived within the English limits Bedae Hist Eccl. l. 5. c. 20. l. 3. c. 26. Bishop Spotsw Hist of Sc. l. 1. p. 18. H. Huntingd. Hist l. 3. and Colman Bishop of the Northumbrians rather left their places than they would forsake the customs of their own Church Yea they disowned Communion with him as invading the Liberties of their Churches and the Scotch Bishops would not so much as eat in the House where Austins Company was as is related in a Letter of Laurentius who succeeded Austin at Canterbury recorded in H. Huntingdon And the plain Declaration of the Abbot and Monks of Bangor who were the most eminent Society of the British Church consisting of thousands did fully disclaim and protest against all right of subjection to the Bishop of Rome as is expressed in their protestation made to Austin and exhibited in the British tongue by Sir Hen. Spelman Spelm. Conc. Vol. 1. p. 108 109. wherein they own no subjection to any above their own Archbishop as a superiour Ecclesiastical Officer 5. Nor did the Bishop of
authority of men the substance of which I have in another discourse taken notice of But this will be more apparently manifest from another position which I shall now reflect upon 2. It is asserted by them that if a Minister shall speak treason in his Pulpit by way of doctrine the Church only is to try whether it be treason indeed Ibid. Ch. 24. p. 551 552. The like Plea was used by A. Melvil a chief Modeller of the Scotish Presbytery in his own Case 1584. and he may decline the civil judg and appeal to a Synod This is not only affirmed by Mr Rutherford but this position was in an exceeding strange manner espoused by the General Assembly of the Kirk who contested with King James concerning it upon this occasion Mr D. Blake having in his Sermon at S. Andrews declared that the King had discovered the treachery of his heart That all Kings are the Devils Bearnes That the Queen of England Queen Elizabeth was an Atheist with many more dangerous assertions and being cited by the Kings authority to answer these things he alledged that he could not in this case be judged by the King till the Church had taken the first cognition thereof Spotsw Hist of Sc. l. 6. p. 330. And the Kirk-Commissioners enter a Declinator and Protestation against the Kings proceedings and would not consent that any punishment should be inflicted upon Mr Blake because there was no tryal before a proper judge and declared that if he should submit his doctrine to be tryed by the Council the liberty of the Church and the spiritual Government of the House of God Hist of Sc. l. 6. an 1596. would be quite subverted A full and particular account of this whole matter is expressed by Bishop Spotswood and this contest was so great and famous and the disturbances ensuing thereupon so notorious that they were thought fit to be signified to the States General of the united Provinces Adr. Damman in Praest Viror Epist p. 49. c. by their Agent then sent into Scotland in the entrance of 1597. But such positions and undertakings as these are calculated for a Meridian equal in Elevation with the Italian 3. One thing insisted on for this exemption of the Church and its Officers from the Civil Authority is that the Officers of the Church act by Authority from Christ and therefore are not to be in immediate subjection to Kings and Princes Chap. 6. Sect. 4. But this hath been particularly answered above 4. But they further argue Christs Royal Authority not invaded by Princes governing in causes Ecclesiasticale that it is the Royalty of Christ to Govern his Church in matters of Religion and if the Civil Rulers do intermeddle herein they thereby invade Christs Kingly Government To which I answer 1. That this way of arguing put into other language would amount to thus much That because Christ is the King of his Church or of all Christians yea and of all the earth therefore Christians and the whole World ought not to be subject to any other King or Ruler but to Christ And this would serve the design of the highest Fifth Monarchy men if it had any weight in it 2. It is a gross falshood that no act that Christ doth as King may be performed by any other King There are some great things in the Kingly power of Christ which are wholly incommunicable in the nature of them to any other human person whomsoever being founded on his Mediatory Office Such are his giving the Sanction to the Laws and Precepts of the Gospel to become the rule of the Christian Religion his Soveraign dispensing divine grace upon account of his own merits his pronouncing the final sentence of Absolution and Condemnation and his having by a peculiar right an Vniversal authority over all the World all power in heaven and earth being committed to him And all such things as these are as far disclaimed from Kings as from other men But there are other acts of Christs Government of his Church where some thing of like nature ought to be performed by others though in a different manner thus Christ ruleth Christians and so may all Christian Kings do Christ doth protect his Church and so ought all Soveraign Powers to do Christ by his Authority encourageth the pious and devout and discountenanceth the negligent and so ought all Rulers as well as all other good men to do by theirs 3. If governing others with respect to Religion were peculiar to Christ himself and his Royal Authority the authority of Ecclesiastical Officers would by this method become void also for Christ hath not conveyed the peculiarities of his Royal Authority to them But as they in their places have authority from Christ so the civil power is in subordination to him who is King of Kings and is confirmed by him 5. There have been also other very pernicious principles which undermine the whole foundation of the Royal Supremacy both in matters civil and Ecclesiastical In our late dreadful times of Civil War the whole management of things against the King and the undertaking to alter and order publick affairs without him was a manifest and practical disowning the Kings Supremacy Popular Supremacy disclaimed Some persons then who would be thought men of sense did assert that though the King was owned to be supreme Governour yet the supremest Soveraign power was in the people Others declared that the title of Supreme Governour was an honourary title given to the King to please him instead of fuller power And in the Issue July 17. 1649. by a pretended Act it was called Treason to say that the Commons assembled in Parliament were not the supreme authority of the Nation But there were also some who then affirmed the whole body of the people to be superiour to the Parliament and that they might call them to an account 6. But because I hope these positions are now forsaken and because much in the following Book is designed against the dangerous effect of them in taking Arms I shall content my self here to observe three things First that those who would disprove the Royal Supremacy because of some actions which have been undertaken by some of the people or by any in their name against their Kings or even to the deposing of them do first stand bound to prove all these actions to be regular and justifiable or else it is no better argument than they might make use of against the authority of God from the disobedience of men 7. Secondly The asserting supremacy of Government in the body of the people is a position big with nonsense and irreligion 'T is nonsense like a whole Army being General since Supremacy of Government in the whole body of the people can be over no body unless something could be supreme over it self whereas if there be no higher power than what is in the whole body of the people this must be a state of