p. 114. l. 3. dele the. l. 20. r. are l. 30. dele p. 115. l. 24. r. they p. 116. l. 19. r. of this mind l. ult dele ut p. 117. l. r. degrees p. 122. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 128. l. 6. r. Scythia p. 130. l. 26. r. These p. 132. l. 26. r. pam l. ult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 133. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In marg p. 134. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 150. l. 12 dele 2. p. 147. l. 2. r. Christi REcensui Librum cui Titulus CLAVI TRABALES Imprimatur Tertio Nonas Sext. 1661. MA. FRANCK S. T. P. Reverendo in Christo Patri Episcopo Londinesi à Sacris Domesticis A SPEECH Delivered in the CASTLE-CHAMBER at DUBLIN 22. of November Anno 1622. At the Censuring of some Officers who refused to take the Oath of Supremacy By the late Lord Primate Usher then Bishop of Meath WHat the danger of the Law is for refusing this Oath hath been sufficiently opened by my Lords the Judges and the quality and quantity of that Offence hath been agravated to the full by those that have spoken after them The part which is most proper for me to deal in is the information of the Conscience touching the Truth and Equity of the matters contained in the Oath which I also have made choice the rather to insist upon because both the form of the Oath it self requireth herein a full resolution of the Conscience as appeareth by those words in the very beginning thereof I do utterly testifie and declare in my Conscience c. And the Persons that stand here to be censured for refusing the same have alledged-nothing in their own defence but only the simple Plea of Ignorance That this point therefore may be cleered and all needless Scruples removed out of mens minds Two maine Branches there be of this Oath which require special Consideration The one Positive acknowledging the Supremacy of the Government of these Realms in all Causes whatsoever to rest in the the Kings Highness only the other Negative renouncing all Jurisdictions and Authorities of any Forraigne Prince or Prelate within His Majesties Dominions For the better understanding of the former we are in the first place to call unto our remembrance that Exhortation of St. Peter Submit your selves unto every Ordinance of Man for the Lords sake whether it be unto the King as having the Preheminence or unto Governors as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well By this we are taught to respect the King not as the only Gove nor of his Dominions Simply for we see there be other Governors placed under him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as him that excelleth and hath the preheminence over the rest that is to say according to the Tenure of the Oath as him that is the only Supream Governor of his Realms Upon which ground we may safely build this conclusion that whatsoever Power is inetdent unto the King by vertue of his place must be acknowledged to be in him Supream there being nothing so contrary to the nature of Soveraignty as to have another Superior power to over-rule it Qui Rexest Regem Maxime non habeat In the second place we are to consider that God for the better setling of Piety and Honesty among men and the repressing of Prophaneness and other Vices hath establisted two distinct powers upon earth the one of the Keys committed to the Church the other of the Sword committed to the Civil Magistrate That of the Keys is ordained to work upon the Inner man having immediate Relation to the remitting or retaining of sins That of the Sword is appointed to work upon the outward man yielding Protection to the obedient and inflicting external punishment upon the Rebellious and Disobedient By the former the spiritual Officers of the Church of Christ are enabled to govern well to speak and exhort and rebuke with all authority to loose such as are penitent to commit others unto the Lords Prison until their amendment or to bind them over unto the Judgment of the great Day if they shall persist in their wilfulness and obstinacie By the other Princes have an imperious power assigned by God unto them for the defence of such as do well and executing revenge and wrath upon such as do evil whether by death or banishment or confiscation of Goods or Imprisonment according to the quality of the offence When St. Peter that had the Keys committed unto him made bold to draw the Sword he was commanded to put it up as a weapon that he had no authority to meddle withall and on the other side when Uzziah the King would venture upon the Execution of the Priests office it was said unto him It pertaineth not unto thee Uzziah to burn incense unto the Lord but to the Priests the Sons of Aaron that are consecrated to burn Incense Let this therefore be our second conclusion that the Power of the Sword and of the Keys are two distinct ordinances of God and that the Prince hath no more authority to enter upon the execution of any part of the Priests function then the Priest hath to intrude upon an◠part of the office of the Prince In the third place we are to observe that the power of the Civil Sword the Supreame managing whereof belongeth to the King alone is not to be restrained unto temporal causes only but is by Gods ordinance to be extended likewise unto all Spiritual and Ecclesiastical Things and Causes That as the Spiritual Rulers of the Church do exercise their kind of Government in bringing men unto obedience not of the duties of the first Table alone which concerneth Piety and the Religious Service which man is bound to perform unto his Creator But also of the second which respecteth moral honesty and the Offices that man doth owe unto man So the Civil Magistrate is to use his Authority also in redressing the abuses committed against the first Table as well as against the Second that is to say as well in punishing of an Heretick or an Idolater or a Blasphemer as of a Thief or a Murtherer or a Traytor and in providing by all good means that such as live under his Government may lead a quiet and peaceable life in all Piety and Honesty And how soever by this means we make both Prince and Priest to be in their several places custodes utriusque Tabulae Keepers of both Gods Tables yet do we not hereby any way confound both of their Offices together for though the matter wherein their government is exercised may be the same yet is the form and manner of governing them alwayes different the one reaching to the outward man only the other to the Inward the one binding or loosing the soul the
Clavi Trabales OR NAILES FASTNED by some Great MASTERS of ASSEMBLYES Confirming The KINGS SUPREMACY The SUBJECTS Duty Church Government by BISHOPS The Particulars of which are as followeth I. Two Speeches of the late LORD PRIMATE USHERS The one of the Kings Supremacy The other of the Duty of Subjects to supply the Kings Necessities II. His Judgment and Practice in Point of Loyalty Episcopacy Liturgy and Constitutions of the Church of England III. Mr. HOOKERS Judgment of the Kings Power in matters of Religion advancement of Bishops c. IV. Bishop ANDREWS of Church-Government c. both confirmed and enlarged by the said PRIMATE V. A Letter of Dr HADRIANUS SARAVIA of the like Subjects Unto which is added a Sermon of REGAL POVVER and the Novelty of the DOCTRINE of RESISTANCE Also a Preface by the Right Reverend Father in God the Lord Bishop of LINCOLNE Published by Nicholas Bernard Doctor of Divinity and Rector of Whit-church in Shropshire Si totus orbis adversum me conjuraret ut quid quam moliret adversus Regiam Majestatem ego tamen Deum 〈◊〉 ordinatum ab eo Regem offendere temere non auderem Bern. Ep. 170. ad Ludovicem Regem An. 11â—0 London Printed by R. Hodkginson and are to be sold by R. Marriot at his Shop in St. Dunstans Church-yard in Fleetstreet 1661. THE PREFACE THese two learned Speeches of the late Lord Primate Usher have been by some prudent persons judged seasonable to be thus published together The one Of the Kings Supremacy may not only be instructive to those of the Church of Rome but to some of our own Communion who have been and are too scanty in the acknowledgment of it The other Of the duty of Subjects to supply the Kings necessities was occasioned by the slowness in Ireland of contributing to the King for the maintenance of the Army continued there for their own defence the great imprudence of which parsimony we felt to our own loss not many years after wherein that distinction in point of Loyalty made between those descended of the antient English race though differing from us in point of Religion and those of the meer Irish which is there much enlarged may be now worthy of observation The whole Speech is full of Loyalty Prudence and Learning for which as he had his late Majesties of Blessed Memory gracious thanks so he had as little from others who were then as backward in assenting to the like Propositions here conceiving he had pressed their duty too high in that point Both these Speeches thus tending to the defence of Regal Power and the duty of Subjects hath in submission to the judgments of those whom I much reverence occasioned the putting forth a Sermon of mine upon the like Subject which I have the rather adventured so near this eminent Primate as having had his approbation occasioned by the censure of some at Dublin anno 1642. when it was first delivered of which more is said in an Advertisement before it Hereupon I have been further induced unto a vindication of the said most eminent Prelate not only of His Judgment in this Subject but in point of Episcopacy Liturgy and Constitutions of the Church of England from the various misapprehensions of such who being of different opinions the great respect given him by the one hath been a scandal to the other But by this impartial relation of his Judgment and Practice in each it may be hoped that both sorts will be so fully satisfyed as to unite in the exemplary observance of that Piety Loyalty Conformity and Humility found in him And whereas some do much appeal to that Accommodation of his in relation to Episcopacy wherein he was not single proposed Anno 1640. which then they did not hearken unto they are herein remembred what was that which caused it even the pressing violence of those times threatning the destruction of the whole with the sole end of it a pacification whose readiness in yielding up so much of his own Interest then for the tranquility of the Church like Jonas willing to be cast overboard for the stilling of the Tempest would be worthy of all our Imitations now The appeale here is from that Storm unto what his practice was in calme and peaceable times which if followed would give a check to most of those disputes which have of late taken up so much time amongst us The Fruite expected to be reaped from this declaration besides the satisfaction of mine own mind which was not at rest without it is the due honor of him for whose I am oblieged to sacrifice mine own That as he is admired abroad so he may not want that love and general esteem he hath deserved at home And as the peace and unity of the Church was studied by him in his life time so there might not be the least breach continued by a misapprehension of him after his death And surely if such of us who think him worthy of being our copy would but now upon the sight of this writ after him the Arke of our Church would cease to be tossed too and fro in this floating uncertain condition and immediately rest upon firm ground Heretofore having an occasion to vindicate this most Learned Primate in point of Doctrine so unhappy often are persons of his eminency as after their deaths to be challenged Patrons to contrary partyes I had An. 1658. a Letter of Thanks from the late Reverend Bishop of Durham Bishop Morton in these wordes viz. I acknowledge hereby my obligation of Thankfulness to you not only for the book it self but especially for your pains in vindicating that admirable Saint of God and Starr primae magnitudinis in the Church of God the Primate of Armagh c. In which high esteem of the Primate the now Reverend Bish. of Durham succeeds him who hath often signified it in divers of his Letters which I receiued from Paris to that purpose Hereunto two other Treatises have been thought fit to be added mentioned in the foresaid vindication but then not intended to be published which the Eminent Primate had a hand in The one Mr. Hookers Judgment of Regal Power in Matters of Religion the advancement of Bishops and the Kings Exemption from censure c. Left out of the common copyes inlarged and confirmed by the Primate all the marginal notes of the quotations out of the Fathers being under his own hand are noted with this mark* The other a Treatise of the Form of Church Government before and after Christ c. The main aime of it is to shew that the Government of the Christian Church established by the Apostles under the New Testament was according to the pattern of that in the Old then which scarce any book in so little speaks so much for the preheminency of Episcopacy It first appeared Anno 1641. under the Title of the rude draughts of Bishop Andrews which though I was in doubt of by the contrary opinion of an
of words used by the Bishop in the Ordination of the Church of England His sufferings for it The right sense of that gradual superiority of a Bishop above a Presbyter His confirmation of Books tending to the Preheminency of Episcopacy 3. Of the Liturgy His dayly observing of the Book of Common-prayer At Drogheda the Service sung upon Sundays before him as in Cathedrais of England His observing of the Ceremonies and causing them so to be His pains in reducing and satisfying the scrupulous His Constancy in the above-mentioned to the last The falsehood of some Pamphlets since his death Some specialties observed in him as to decency and Reverence in the Church at publick prayer c. 4. The Constitutions and Canons c. His subscription to the 3. Articles in the 36. cap. of the book of the Canons of England The severity put in with his own hand in the first Canon of Ireland against such as should refuse to subscribe to the Articles of England Observation of the annual Festivals Good-Friday c. Confirmation of Children Church Catechisme Canonical decency of Apparrel in the Clergie Consecration of Churches c. IV. Mr. Hookers Judgment confirmed by the Primate 1. The Kings power in matters of Religion 2. Of his Power in advancement of Bishops to their Rooms of Prelacy 3. The King exempt from Censure and other Iudicial power V. Bishop Andrews Judgment as it is conceived of Church Government before and after Christ c. confirmed and enlarged by the Primate In the Old Testament 1. Before the Law 2. Under Moses 3. Among the Priests 4. Under Joshua 5. Under David where is much added by the Primate 6. Under Nehemiah A Recapitulation of the whole c. with some new enlargements by the supposed Author answering the objections made against having the like government now and giving reasons why it may be now In the New Testament 1. In the time of our Sáviour 2. In the dayes of the Apostles and after Of Deacons Evangelists Priests and Bishops Of the persons executing those Offices Of the promiscuous use of their names The use of the Bishops office and the charge committed to him The choice of persons to their Callings VI. A Letter of Dr. Hadrianus de Saravia to the Island of Garnzay Of the first Reformation in the Island Subjection to Episcopal Iurisdiction Difference in the Case between them and France and the Low-Countries Their Synodicall meetings not justifiable The Kings Power in making of a Law Of Ordination otherwise then by Bishops Of the Scotch Reformation D. Hadr. Saravia with other learned mens Subscriptions to the Articles and Liturgy of the Church of England A Pamphlet printed under the name of the late Archbishop of Armagh coucerning the Liturgy and Church Government declared to be none of his As he hath been also injured and is still by another Book intituled a Method of Meditation or a Manual of Divine Duties which though by his own direction in his life time 1651. I did in his name declare to be none of his but falsly put upon him and have done so twice since his death yet is still reprinted and sold up and down as his to the great injury of him The late Lord Primate Ushers Iudgment of the signe of the Cross in Baptisme confirmed by the Bishop of Lincoln in his Preface VII The Contents of the Sermon Regal Power of Gods Ordination That of 1 Pet. 2. 13. Submit your selves to every Ordinance of man c. Answered Sauls Election not by the People Difference in Religion quits not the due of Obedience The Novelty of the Doctrine of Resistance The Pharisies the first among the Iews The Arguments for it taken out of Bellarmine and the Jesuites which many other Writers of the Church of Rome do contradict The Antient Fathers Loyalty to the worst of Emperors 1. Constantly praying for them Tertullian c. 2. Not giving the least Offence in word or writing St. Hillary Nazianzen c. 3. Not stirring up the people in their own defence St. Augustines Commendation of the Christians under Julian Tertullians under Severus St. Ambrose Athanasius and others That Evasion viz. That the Christians then wanted Power to resist cleared out of Eusebius Tertullian St. Ambross Theodoret Rebellion always found the Ruine of the Actors The Speech of Rodolphus upon his mortal wound in taking up Armes against the Emperor A Conclusive Application An Animadvertisement SUch of the Bishops and Clergy as by Gods Mercy escaped with their Lives to Dublin in that Bloody Rebellion in Ireland Anno 1641. and 1642. did conceive fitting at a so great though sad meeting to have somewhat like a Commencement in that University The Doctors part pro gradu was the Concio ad clerum The Text Rom. 13. 2. was taken out of the Epistle appointed for the day being the Tuesday after the Fourth Sunday after the Epiphany The day according to that account of the late Kings of Blessed Memory murder The Doctrine delivered was then so offensive to some potent persons newly landed that he was forced to send a Copy to the L. Primate Usher who gave his approbation of it And upon the Thirtieth of Ianuary last 1660. the day of Humiliation for the abovesaid Murder it was preached in English at the Honorable Society of Grayes-Inn London The Intention was to have published it in that Language it had its first being but by the Printers Experiment of the slowness of the Sale in that as the better suiting with these other Tracts and that the Profit intended would be of a farther extent the latter was resolved of ERRATA PAge 24. line 29. read the. p. 25. l. 8. r. 2. marg l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 27. l. 3. r. him l. 4. thee p. 29. l. 19 r. thus p. 31. 10. Jehu p. 39. marg l. 1. r. Julianus l. 5. r iniquus p. 40. marg l. 27. r. fletibus l. 35. r. injuriam p. 45. marg l. 6. r. pontisicumque p. 43. l. 24. dele for marg l. 8. r. per regiam 52. l. 31. r. waited p. 56. l. 20. r. calls p. 60. l. 9. r. commendam p. 81. 6. r. consecratus l. 7. r. gratias p. 90. l. 9. r. scarce l. 10. r. inexcusablae p. 95. 11. r. Potiphera Job 1. 5. 42. 8. p. 96. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 97. 16. r. fisties l. pen. Merari l. ult after these r. the. p. 100. l. 14 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 101. l. 5. r. camp l. 15. r. Asher p. 102. l. 12. r. Further. p. 103. l. 9. r. Gibethon p. 105. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 107. l. 22. r. Gershon l. 23. r. Ethan l. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. l. 12. r. Benaiah l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 112. l. 7. r. Governors of the. p. 113. l. 25. r. Priest
descents especially seeing Rome hath little else to alledge for this preferment but only that St. Peter was crucifyed in it which was a slender reason to move the Apostle so to respect it Seeing therefore the grounds of this great claime of the Bishop of Rome appear to be so vain and frivolous I may safely conclude that he ought to have no Ecclesiastical or Spiritual Authority within this Realme which is the principal point contained in the Second part of the Oath King JAMES His Gracious Letter of Thanks to the Primate for his Speech JAMES R. RIght Reverend Father in God and Right Trusty and well beloved Counsellor We greet you well you have not deceived Our expectation nor the gracious opinion We ever conceived both of Your Abilities in learning and of your Faithfulness to Us and Our Service Whereof as We have received sundry Testimonies both from Our precedent Deputys as likewise from Our Right Trusty and well-beloved Cousin and Counsellor the Viscount Falkland Our present Deputy of that Realm so have We now of late in one particular had a farther Evidence of your Duty and Affection well expressed by your late carriage in Our Castle-Chamber there at the censure of those disobedient Magistrates who refused to take the Oath of Supremacy wherein your zeale to the maintenance of Our just and lawfull Power defended with so much Learning and Reason deserves Our Princely and Gracious Thanks which We do by this Our Letter unto you and so bid you farewel Given under Our Signet at Our Court at White-Hall the Eleventh of January 1622. In the Twentieth Year of Our Reign of Great Brittain France and Ireland To the Right Reverend Father in God and Our Right Trusty and Well-Beloved Councellor The Bishop of Meath A SPEECH delivered by the Lord PRIMATE USHER before the Lord Deputy and the great Assembly at His Majesties Castle in DUBLIN April the last 1627. MY LORD THe Resolution of these Gentlemen in denying to contribute unto the supplying of the Army sent hither for their defence doth put me in mind of the Philosophers observation That such as have respect unto a few things are easily misled the present pressure which they sustain by the imposition of the Soldiers and the desire they have to be eased of that Burthen doth so wholly possess their minds that they have only an eye to the freeing of themselves from that Incumbrance without looking at all to the Desolations that are like to come upon them by a long and heavy War which the having of an Army in readiness might be a means to have prevented The lamentable effects of our last Wars in this Kingdom doth yet freshly stick in our Memories Neither can we so soon forget the depopulation of our land when besides the Combustions of War the extremity of Famine grew so great that the very women in some places by the way side have surprised the men that rode by to feed themselves with the flesh of the horse or the rider and that now again here is a storm towards wheresoever it will light every wise man will easily foresee which if we be not carefull to meet with in time our State may prove irrecoverable when it will be too late to think of Had I wift The dangers that now threaten us are partly from abroad and partly from home Abroad we are now at odds with two of the most Potent Princes in Christendom and to both which in former times the discontented persons in this Country have had recourse proffering the Kingdom it self unto them if they would undertake the conquest of it For it is not unknown unto them that look into the search of those things that in the days of King Henry the Eighth the Earl of Desmond made such an offer of this Kingdom to the French King the instrument whereof yet remain's upon record in the Court at Paris and the Bishop of Rome afterwards transferred the Title of all our Kingdoms unto Charles the Fifth which by new Grants was confirmed unto his Son Phillip in the time of Queen Elizabeth with a resolution to settle this Crown upon the Spanish Infanta which Donations of the Popes howsoever in themselves they are of no value yet will they serve for a fair colour to a potent Pretender who is able to supply by the Power of the Sword whatsoever therein may be thought defective Hereunto may we adde that of late in Spain at the very same time when the Treaty of the Match was in hand there was a Book published with great approbation there by one of this Countrey Birth Phillip O Sullevan wherein the Spaniard is taught that the ready way to establish his Monarchy for that is the only thing he mainly aimeth at and is plainly there confessed is first to set upon Ireland which being quikcly obtain'd the Conquest of Scotland first of England next then of the Low-Countreys is foretold with great facility will follow after Neither have we more cause in this Regard to be afraid of a Forreign Invasion than to be jealous of a Domestick Rebellion where lest I be mistaken as your Lordships have been lately I must of necessity put a difference betwixt the Inhabitants of this Nation some of them are descended of the Race of the antient English or otherwise hold their Estates from the Crown and have possessions of their own to stick unto who easily may be trusted against a Forreign Invader although they differ from the State in matter of Religion for proof of which fidelity in this kind I need go no further than the late Wars in the time of the Earl of Tyrone wherein they were assaulted with as powerfull temptations to move them from their Loyalty as possibly hereafter can be presented unto them for at that time not only the King of Spain did confederate himself with the Rebels and landed his forces here for their assistance but the Bishop of Rome also with his Breves and Bulls solicited our Nobility and Gentry to revolt from their obedience to the Queen Declaring that the English did fight against the Catholick Religion and ought to be oppugned as much as the Turks imparting the same Favours to such as should set upon them that he doth unto such as fight against the Turk and finally promising unto them that the God of peace would tread down their enemys under their feet speedily and yet for all the Popes Promises and Threatnings which were also seconded by a Declaratian of the Divines of Salamanca and Valledolid not only the Lords and Gentlemen did constantly continue their Allegiance unto the Queen but also were encouraged so to do by the Priests of the Pale that were of the Popish Profession who were therefore vehemently taxed by the Traytor O Sullevan for exhorting them to follow the Queens side which he is pleas'd to term Insanam venenosam Doctrinam Tartareum dogma A mad and venemous Doctrine and a hellish opinion but besides these
of condition that may seem unequal unto any side and to refer unto his own sacred breast how fat he will be pleased to extend or abridge his Favours of whose Lenity in forbearing the executing of the Statute our Recusants have found such experience that they cannot expect a greater liberty by giving any thing that is demanded then now already they do freely enjoy As for the fear that this voluntary contribution may in time be made a matter of Necessity and imposed as a perpetual charge upon posterity it may easily be holpen with such a clause as we find added in the grant of an ayde made by the Popes Council An 11. H. 3. out of the Ecclesiastical Profits of this Land Quod non debet trahi in confuetudinem of which kinds of Grants many other Examples of later memory might be produced and as for the proportion of the sum which you thought to be so great in the former proposition it is my Lords desire that you should signifie unto him what you think you are well able to bear and what your selves will be content voluntarily to proffer To alledge as you have done that you are not able to bear so great a charge as was demanded may stand with some reason but to plead an unability to give any thing at all is neither agreeable to reason or duty You say you are ready to serve the King as your Ancestors did heretofore with your bodys and lives as if the supply of the Kings wants with monys were a thing unknown to our Fore-fathers But if you will search the Pipe-Rolls you shall finde the names of those who contributed to King Henry the third for a matter that did less concern the Subjects of this Kingdom then the help that is now demanded namely for the marrying of his Sister to the Emperor In the Records of the same King kept in England we finde his Letters Patents directed hither into Ireland for levying of money to help to pay his debts unto Lewis the Son of the King of France In the Rolls of Gasconie we finde the like Letter directed by King Edward the Second unto the Gentlemen and Merchants of Ireland of whose names there is a List there set down to give him ayd in his Expedition into Aquitain and for defence of his Land which is now the thing in question We finde an Ordinance likewise made in the time of Edward the Third for the personall taking of them that lived in England and held Lands and Tenements in Ireland Nay in this Case you must give me leave as a Divine to tell you plainly that to supply the King with means for the necessary defence of your Country is not a thing left to your own discretion either to doe or not to doe but a matter of duty which in conscience you stand bound to perform The Apostle Rom. 13. having affirmed that we must be subject to the higher powers not only for wrath but for Conscience sake adds this as a reason to confirm it for for this cause you pay Tribute also as if the denying of such payment could not stand with conscionable Subjection thereupon he inferrres this conclusion Render therefore unto all their due tribute to whom tribute custome to whom custome is due Agreeable to that known lesson which he had learned of our Saviour Render unto Caesar the things which are Caesars and unto God the things which are Gods Where you may observe that as to with-hold from God the things which are Gods man is said to be a Robber of God whereof he himself thus complaineth in case of subtracting of Tythes Oblations So to deny a supply to Caesar of such means as are necessary for the support of his Kingdom can be accounted no less then a Robbing of him of that which is his due which I wish you seriously to ponder and to think better of yielding somthing to this present Necessity that we may not return from you an undutifull answer which may justly be displeasing to his Majesty ROM 13. 2. Whosoever resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves Damnation THe former Chapter may be called the Apostles Ethicks this his Politicks in the former he had taught them their dutys one to another in this towards the Magistrate And for this subject De officio subditorum both St. Peter and this our Apostle are very often and copious upon not only in this Epistle but in divers others inculcating it as his last words to Timothy and Titus chargeing them to teach it to the generation succeeding 1 Tim. 2. 1. 3. 1. And a some Expositors conceive one Cause to be the Rumor then falsly raised upon the Apostles as if they had been Seditious Innovators of the Roman Laws and the Kingdom of Christ preached by them tended to the absolving Subjects from their obedience to any other Whose mouths he here stops in shewing that the laws of Christ were not induced for the overturning the Civil but confirming not abolishing but establishing and making them the more sacred Abhorring those tumultuous spirits who under pretext of Religion and Christian liberty run into Rebellion as if there could be no perfect service of Christ nisi excusso terrenae potestatis jugo without casting off the yoak of earthly power In the text it self he exhorts to a Loyall subjection from these two principall Arguments First from the Originall of Regall Power ordained of God Secondly the Penalty of resisting it threatned as from God himself They shall receive to themselves damnation Every word in the Text hath its Emphosis Whosoever See how he commands a subjection without exception as in the former verse Let every Soul Omnis Anima si Apostolus sis si Evangelista si Prepheta sive quisquis tandem fueris as S. Chrysostom upon the place Resisteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies how all preparative Ordering of forces Risings to that end as the Syriack renders it qui insurgit are condemned as a violation of Gods Ordinance not only an actuall resistance by open force in the field commonly called Rebellion like that of Absolom against David Jeroboam against Rehoboam but all secret undermining of a Prince by fraud and falsehood tending to it The Power 'T is observable the Apostle rather mentions the power then the person armed with it to teach us we should not so much mind the worth of the person as the authority it self he bears We acknowledge that sacred Apothegme of the Apostle Acts 5. 29. 't is better to obey God then man but both may be at once obeyed God actively and the Magistrate passively as the Apostles themselves then did The Ordinance of God As if Rebellion were Giant-like a waging of war with God himself as St. Chrysostome hath it which fully checks that proud conceit of some viz. that being made heirs of God they are no longer to be made
much awrie and that in allowing of their Bishops every man favoured his own quality every ones desire was not so much to be under the regiment of good and virtuous men as of them which were like himself What man is there whom it doth not exceedingly grieve to read the tumults tragidies and schismes which were raised by occasion of the Clergy at such times as divers of them standing for some one place there was not any kind of practise though never so unhonest ot vile left unassaied whereby men might supplant their Competitors and the one side foil the other Sidonius speaking of a Bishoprick void in his time The decease of the former Bishop saith he was an alarm to such as would labour for the room Whereupon the people forthwith betaking them selves unto parts storm on each side few there are that make suit for the advancement of any other man many who not only offer but enforce themselves All things light variable counterfeit What should I say I see not any thing plain and open but impudence only In the Church of Constantinople about the election of S. Chrysostome by reason that some strove mightily for him and some for Nectarius the troubles growing had not been small but that Aroadius the Emperor interposed himself even as at Rome the Emperor Valentinian whose forces were hardly able to establish Damasus Bishop and to compose the strife between him and his Competitor Urficinus about whose election the blood of 137 was already shed Where things did not break out into so manifest and open flames yet between them which obtained the place and such as before withstood their promotion that secret hart burning often grew which could not afterwards be easily slaked insomuch that Pontius doth note it as a rare point of vertue in Cyprian that whereas some were against his election he notwithstanding dealt ever after in most friendly manner with them all men wondering that so good a memory was so easily able to forget These and other the like hurts accustomed to grow from ancient elections we doe not feel Howbeit least the Church in more hidden sort should sustain even as grievous detriment by that order which is now of force we are most humbly to crave at the hands of Soveraign Kings and Governors the highest Patrons which this Church of Christ hath on earth that it would please them to be advertised thus much Albeit these things which have been sometimes done by any sort may afterwards appertain unto others and so the kind of Agents vary as occasions dayly growing shall require yet sundry unremovable and unchangeable burthens of duty there are annexed unto every kind of publique action which burthens in this case Princes must know themselves to stand now charged with in Gods sight no lesse than the People and the Clergy when the power of electing their Prelates did rest fully and wholly in them A fault it had been if they should in choice have preferred any whom desert of most holy life and the gift of divine wisedome did not commend a fault if they had permitted long the rooms of the principal Pastors of God to continue void not to preserve the Church patrimony as good to each Successor as any Predecessor enjoy the same had been in them a most odious grievous fault Simply good and evil doe not loose their nature That which was is the one or the other whatsoever the subject of either be The faults mentioned are in Kings by so much greater for that in what Churches they exercise those Regalities whereof we do now intreat the same Churches they have received into their speciall care and custody with no lesse effectual obligation of conscience then the Tutor standeth bound in for the person and state of that pupill whom he hath solemnly taken upon him to protect and keep All power is given unto edification none to the overthrow and destruction of the Church Concerning therefore the first branch of spiritual dominion thus much may suffice seeing that they with whom we contend doe not directly oppose themselves against regalities but only so far forth as generally they hold that no Church dignity should be granted without consent of the common People and that there ought not to be in the Church of Christ any Episcopall Rooms for Princes to use their Regalitie in Of both which questions we have sufficiently spoken before As therefore the person of the King may for just consideration even where the cause is civil be notwithstanding withdrawn from occupying the seat of Judgment and others under his authority be fit he unfit himself to judge so the considerations for which it were happily not convenient for Kings to sit and give sentence in spiritual Courts where causes Ecclesiastical are usually debated can be no bar to that force and efficacie which their Sovereign power hath over those very Consistories and for which we hold without any exception that all Courts are the Kings All men are not for all things sufficient and therefore publick affairs being divided such persons must be authorised Judges in each kinde as common reason may presume to be most fit Which cannot of King 's and Princes ordinarily be presumed in causes meerly Ecclesiastical so that even common sense doth rather adjudge this burthen unto other men We see it hereby a thing necessary to put a difference as well between that ordinary jurisdiction which belongeth to the Clergy alone and that Commissionary wherein others are for just considerations appointed to joyn with them as also between both these Jurisdictions and a third whereby the King hath a transcendent Authority and that in all causes over both Why this may not lawfully be granted unto him there is no reason A time there was when Kings were not capable of any such power as namely when they professed themselves open Adversaries unto Christ and christianity A time there followed when they being capable took sometimes more sometimes less to themselves as seem'd best in their own eyes because no certainty touching their right was as yet determined The Bishops who alone were before accustomed to have the ordering of such Affairs saw very just cause of grief when the highest favoring Heresie withstood by the strength of Soveraign Authority religious proceedings whereupon they oftentimes against this unresistable Power pleaded that use and custom which had been to the contrary namely that the Affairs of the church should be dealt in by the clergy and by no other unto which purpose the sentences that then were uttered in defence of unabolishing Orders and Laws against such as did of their own heads contrary thereunto are now altogether impertinently brought in opposition against them who use but that power which Laws have given them unless men can show that there is in those Laws some manifest Iniquity or Injustice Whereas therefore against the force Judicial Imperial which Supream Authority hath it is