And Hilarius against Constantius what ever is with thee beside that one faith it is perfidie and not faith They know the force of this prescription and for eschewing of it maintaine both a current or ambulatorie faith and an vnbounded power in their Church to expone Scripture according to time and their Mitigators helpe them in this straite with their new Maxime that haeresis non est in excessu sed defectu that haeresie is not in excesse but defect as though it were not an heresie to haue mo Gods but to deny the true God Or as though it were no deformitie to a mans body to haue three or foure hands but only to want one By this rule of prescription wee finde their Vsurpation to be a Novaltie and that both negatiuely and positiuely Negatiuely because it was not so from the beginning for a thousand yeares as shall bee seene in this induction First not before Christ for then the high Priest though a Type of Christ and bearing the Vrim and Thummum was subiect to their Kings Secondly not in Christs tyme for hee vsed no such temporall power as they themselues confesse In his Mothers wombe he subâ—ected himselfe to the Emperours edict and went to Bethleem and in that one Act fulfilled both his Fathers prophesie to bee borne in Bethleem and obeyed the Emperours Edict in going to his Familie to bee taxed After his birth he yeelded to Herods cruelty who sought to kill him and fled to Egypt whereas hee might haue destroyed Herod if hee pleased Hee was subiect to his suposed Father and commanded to giue to Caesar the things of Caesars and payed tribute to himselfe Thirdlie not by his Disciples for they followed his example and command Paul commandeth everie soule to bee subiect to superiour powers Put them in minde to bee subiect to principalities and powers And appealed to Nero though hee was a tyrant And Peter from whom they fetch all this power commands vs to bee subiect to authoritie for the Lords sake whither it bee to Kings as supreme And all of them submitted themselues to Princes they neither inveyed against them neither stirred vp people to rebell but patientlie suffered Martyrdome Fourthlie not the Primitiue Church though we take it for the first Ages They followed Christ and his Apostles in doctrine and practice They suffered persecution and did neither practise against their persons nor their estates So Tertulian Christians were never found Albinans nor Nigrians or Cassians c. A Christian is enemie to no man farrelesse to the Emperour whom knowing to bee appointed of God it is necessar that hee loue reverence and honour him c. And againe wee incall the eternall the true and living God for the saftie of Emperours And thus these Fathers did both to approue themselues to God to cleare the Christian Religion from the calumnies of Pagans who charged it with sedition and rebellion But these godly Fathers let them see that Christ commanded his people subjection and obedience to authoritie And so a zealous Papist remarketh that from the death of Christ to Diocletian for the space of three hundreth years albeit the Christians suffred innumerable and cruel torments so that twentie thousand were killed at once and some times whole cities destroyed yet it is no where red that Christians albeit equall in number and power did attempt any thing against the Lawes or the Magistrate or his Security or any wayes rebelled by this argument shew that their Religion should bee embraced And that they were called Christians from him whose holy precept was this to obey the Magistrate And Tertullian long before him Wee are forbidden to wish ill doe ill speake ill to thinke ill of any that which wee may not doe against any farre lesse may wee doe against him to wit the Emperour who is so great by Gods ordinance Fiftlie Not the Fathers of the following Ages who though they vsed popular comparisons of the Pastorall and princelie calling that the Pastorall excelled the other as far as the Soule did the Bodie Gold did Lead and the Heaven did Earth Yet they never dreamed of the Popes abuse of their comparisons But in their practice how ever the Trueth held in the callings Nazianzene Chrysostome and Ambrose were most obedient to Princes Ambrose alone will serue in the two great instances of censuring the Emperour and answering his vnjust command For the first hee abstained Theodosius rather than excommunicate him For the second hee refused to render the Churches of God to the Arians In the first hee did not depose Theodosius or absolue people from his obedience as Popes doe In the second hee did not fight but pray and request Lastlie Not the Popes of the first Ages for they all gaue odedience as Bellarmine confesseth When the Emperours were Heathen the Pope was not their Iudge but contrariewise subiect to them in al civill causes no les than other men And after that Emperours were Christians the Popes gaue them that same respect As Leo the â— zealous enough for greatnesse writing to the Emprâ—s Pulcheria I intreate thee that thou wouldst daigne to present our Supplication to the most clement Emperour And againe to Eudoxia I haue most humblâ—e supplicate And to Martianus d By all meanes wee ought to obey your Pietie And he praiseth his zeale for the Christian Faith and that hee found a princelie affection in a most Christian Prince Hee craveth also the gathering of the Chalcedon Councell and that hee would compell a Bishop to returne to the profession of his faith e And that hee would vse his power in matters of Religion In like manner to Leo the Emperour I received the Letters of your Clemencie which I am willing to obey And acknowledge in a word that per vos in totius Ecclesiae salutem operatur Spiritus Sanctus That by you the holy Spirit worketh for the saftie of the whole Church And Gregorie the first to Mauritus Most glorious Lord so far as concerneth mee I giue obedience to your commandements And speaking of the Longobards who were but vsurpers If I would haue revenged my selfe by the slaughter of men the Longobards this day had not beene extant I must say to usurping Popes as Erasmus did to the Sophists of his ti ne concerning Ieromes graue censure of such who spiced and powdred divinitie with Philosophie Either they read not these things or else preferre their owne opinion vnto Ieromes So say I that the later Popes either read not these speeches of the olde Popes or else prefer their judgement to theirs Why then haue the later Popes departed from the example of the former and better times and of their own predecessours They can giue none other reason but to acknowledge their Donatisme or Anabaptisme Therefore as their Canon Law spake of the Eucharist old golden priests did minister in treene
to the other civillie the other spiritually Pastours are subiect to Princes Let everie soule bee subiect to superiour powers And Princes are subiect to Pastours spirituallie Obey them who haue the over-sight of you and submit your selues And yet not withstanding of the comparision of the callings GOD hath wiselie subiected Pastours to Princes First because the Kingdome of the Church is not in this World But principallitie hath the beginning vse and end in this life and therefore heere must they haue the preheminence or else never Next because of vniversalitie For the Church of God is not in everie place And yet these humane Societies without a Church haue both neede of and are governed by principalitie Thirdlie because of Ancietie for albeit God had a Church ever since hee called on Adam in Paradise yet ere the Church came to any greatnesse in number or conspicuousnesse in the vse and worke of spirituall power Principalitie had the own Governement and eminencie among men For this cause some haue pressed the name of secular power from the Ancietie as though it beganne cum saeculo Though more properlie it bee called a temporall power from the obiect and meanes This great blessing reformation bringeth vnto Kingdomes to ridde merches betweene these powers Amongst other things this inrageâ— Luther b that hee saw Princes mocked and abused as beasts Therefore hee vendicate their honour from the Popes tyrannie Wee teach according to Gods word that Princes and Preachers are mutually sheepe to other Princes to Preachers in respect of their spirituall office informing and counselling them out of the word of God And Preachers to Princes in respect of a temporall coactiue power to protect them or correct them if they offend If wee consider in Mankind a spirituall Sphere Preachers are aboue all In which sense Nazianzen sayeth that the Law of Christ hath subiected the Impire to the Priest But if wee consider it in the Sphere of Temporalitie then Princes are aboue all And so that same Nazianzen Wee are subiect to super eminent powers but they will haue Princes as Sheepe to Preachers simplie and their Priests to bee sheepe to none but to the Pope of whom they will bee ruled not onely in spirituall things but also in temporall When these two Powers keeped them within their boundes they were helpfull to others Pastors by religion wrought the consciences of people to the obedience of Princes and Princes by their coactiue power held people in the obedience of the Gospell And Leo commendeth this concurrance For humane things saith hee can not bee safe vnlesse both the Kingly and Priestly authoritie defend these things that pertaine to religion And our more royall Leo said that these two powers are so straitly conioyned that either of them dependeth vpon the safetie and incolumitie of the other And Isiodore Civile powers were not necessarie in the Church except to fulfill that by terrour which the Priest can not doe by his doctrine Oft-tymes the Kingdome of Heaven is furthered by the earthly Kingdome that such as doe contrare to the faith and discipline of the Church may bee broken by the rigour of Princes c. And Bernard sheweth both the possibilitie and expediencie of their agreement in his peaceable resolution Non veniat anima sayeth hee in concilium eorum non enim viris usque institutor Deus in destructionem ea connexuit sed in aedificationem Let not my Soule come in their counsell who say that the peace and libertie of the Churches will hurt the impyre or that the prosperitie and glorie of the impire will hurt the Churches for God the Author of both hath not conioyned them for destruction but for edification It had beene good for them if they had followed his advice that these two powers would ioyne their myndes together who were ioyned by Gods institution let them mutually cherish other and mutually defend other But where Princes and Pastors passe their boundes and incroached vpon other the exercise of their power was the Apple of strife The matter it selfe was two great powers in their kinde and the respects of mutuall subordination and subiection was a faire colour for ambition to vsurpe and for the rebellious to resist It cannot bee denyed but there were faults on both sides Some Princes haue given too much to Cleargie men as they who gaue homage to Popes This came of Superstition which first playeth the Iugler to blind and then the tyrant to force them to doe as that blindnes leadeth them When they were possessed with Superstition the Popes ambition could exact nothing of them which they thought not reasonable Some Princes againe haue fallen in the defect and given too little respect to Pastours They saw their persons base in worldly things and considered neither their calling nor their worke and so counted them baser than any of their Estats This misreguard was helped by some flatterers of authoritie who either of ignorance or Invy haue spoken and written disdainfullie of Pastours Calling and equalled it to the basest handie craft in Cities To let that passe in respect of personall subiection to outward Governement and of civill censure in case of breaking the common peace yet the comparison of these Callings is odious for both iudicious Princes and auncient Divines without passion or contest haue giuen it greater respect and casting these two powers in the Ballance Nazianzen compared the one to the Soule the other to the Bodie Chrisostome vse the comparison of the Heaven to the Earth And Ambrose the comparison of Gold and Lead We allow not the bad Consequences and Practise which Papists draw out of these popular comparisons yet there is a considerable Trueth in the things for the Pastours calling is only about things spirituall and eternall The Angels would thinke it no disparagement to dispense the mysteries of the bodie and blood of Christ to cleanse men in the Lawer of Regeneration and to stand betweene God and man in delyvering his will to them and presenting their prayers to him Beside that comparison of Callings the person of Pastors haue a great excellencie in respect of Gods chusing them to the worke his furnishing and assisting of them in it Mens greatest excellencie indeede is by the Grace of Christ as they are Christians renewed and sanctified But particular callings giue also some qualification to the persons that are cled with them and the Pastorall calling qualifyeth their persons with a spirituall respect because they are Gods instruments in a spirituall worke Their aptitude to a spirituall worke giveth them a spirituall habitude and Gods imployment therein giveth a sort of transcendent specification Second causes though of one kynde take a diverse respect both from the object and from the imployment of the first cause And it is greatest excellencie to bee Gods instrument in converting renewing and saving men For they that turne Soules shall shine
arguuntur in accusationem earum convertuntur Before the Colloque of Ratisbone when the Protestant Divines intercommuned by letter with the Iesuits that they would agree on the places of arguments The Iesuits in their Preface declared that they would not stand to Scripture least say they we had lost our cause in the verie entrie I his their distrust of Scripture is a reall confessing that their faith is not Scripturall Secondly they came to Traditions and because wee sticke to Scripture they called vs Scripturarij to tell vs that they are Lucifugae Scripturarum as Tertullian calleth Hereticks And againe Credunt sine Scripturis vâ— credant contra Scripturas And yet they finde no rest in Traditions The indefinetnes of their number the confussion of their kinds Divine Apostolicke Ecclesiasticke hath confounded them who expresly laboured to distinguish them But the first tymes reasoned not from their owne asseveration but by divine testimonies as sayeth Lactantius Non asseveratione propriâ sed testimonijs Divinis sicut nos facimus Thirdly from Traditions of an vncertaine Author they come to Fathers and with a froggish and laterane coaxation doe cry Patres Patres But Protestants haue driven them from that retreate also for though in the Fathers some Liturgicall ceremonie may bee found yet in Dogmaticke poynts they are all for vs Neither can they make Lirinensis triple tryall to fitte their Tenets that they were receaved ab omnibus semper vbique Fathers are worthie of respect when they speake according to our Heavenly Father They gaue that respect to their Ancestors and craved no more to themselues Who ever shall reade these things let him not imitate mee erring but growing to the better Non me imitetur errantem sed in melias proficientem sayeth Augustine even of his retractations And they themselues condemne the Fathers except they speake to their sense Fourthly from Fathers a-part they come to Fathers mette together in Councells So Bellarmine everie where thinketh it enough In hoc conveniunt omnes Scholastici propter Conciliorum authoritatem But when these Councells are searched they are but late Conventicles gathered for their purpose as Dioscorus did at Ephesus Irene at Neece The Laterane Councells of Florence Constance Basile And lastly their Trent Councell by a preposterous order giving authoritie to the former They contemne ancient and lawfull Councells as Vives remarketh Reliqua non pluris aestimant quam conventus muliercularum in textrina vel thermis These are Councels to them sayeth hee which serue their turne as for other they count no more of them Conventions of Women c. Fifthly they muster the Testimonies of their Popes as the last and greatest ground of their Faith A matter more ridiculous than serious to judge a malefactor by his owne testimonie If they thinke them infallible why giue they them not the first place They are neither as Primipili or Triarij but rather Rorarij and Ferentarij amongst the Legions more for number than for weight But the wiser â—ort are ashamed to vse these shaddowes in disputs Sixtly When they finde no safetie in all these refuges they come to humane learning And for this cause the Iesuits seeing their Cleargie ignorant affected a Monarchie of Letters As Ierome said of the Hereticks who called themselues Reges Philosophorum Kings of the Philosophs They are destitute of Scripture and runne to the supplie of Nature Arte. These olde Hereticks boasted of the furniture of humane learning So Novatian threw the darts of poysoned eloquence and was more hard by the perversenesse of secular Philosophie c. In like manner Aponius descryveth them that they turned the trueth in a lie by sharpe words and syllogismes And Ierome d telleth that the Htreticke propter acumen ingenij discurrit per testimonia Scripturarum and laboureth by Sophistrie to oppresse the Trueth And againe the good Christian veritatis simplicitate contentus Haereticorum suppellectilem argumentorumque divitias non requirit Hee is content with the simplicitie of trueth seeketh not the furniture of Hereticks Papists coÌ„fesse a sympathizing with Pagans Humane learning is Gods gift indeede but should not bee abused to impugne the Trueth And it is Gods will that naked and simple Trueth bee cleerely proponed because it is sufficiently decored of it selfe sayeth Lactance And to that same sense Ierome Nolim Philosophorum argumenta sectari sed simplicitate Apostolicae acquiescere And Basile likewise Nuda est veritas paâ—rono non egens ipsa seipsam defendens Though with Nazianzen hee profited wonderfully in Philosophie at Athens yet hee calleth it an hyding of the Trueth to trouse it vp in humane farding ne contegamus veritatem verborum fuco But they acknowledge their distrust of this refuge also For Transubstantiation is so contrare to sound Philosophie that Scotus doubtes against it are neither solved by himselfe nor any other as Quantum futurum cum quanto Quantum fine modo quantitativo Partem extra partem tamen in qualibet parte totum Therefore they haue devised a bastard Philosophie to colour their bastard Divinitie That there is a penetration of Dimensions that one body of a numericall vnitie may bee in innumerable places at once that many compleete bodies may bee couched vnder these same Speces that they may bee consumed and yet abide that in their consumption they neither feele nor are felt of the consumer that one bodie is continued and discontinued in Heaven and Earth at once that it hath a localitie and illocalitie that an Accident can subsist without a Subiect that a dimensiue Quantitie is a Subiect of the Speces that there is a mixed proposition whereof one part is in the mouth and another in the mynde c. If Aristotle and olde Philosops were in the world and heard these monstruous opinions in Philosophie they would misknow their owne Art With these weapons they haue long mustered and their Armies are led with two Goliaths Baronius and Bellarmine from whose first syllabs some haue wittily found out BA-BELL They haue done what Nature and Sophistry can to oppresse the Trueth and colour heresie Bellarmine dogmatickly in great volumes laboureth in the perpetuall Elench of the authoritie of the Church Baronius practickly in his Anachronismes Suppressions Inversions of Order Anticipations laboureth in the perpetuall â—lâ—nch facti pro â—ure And all of them fill the world with large volumes vt stupefaciant ignaros literarum as sayeth â—râ—neus Suarez with his tedious Disputs hath gotten the rewarde of fire to his treasonable Booke Ualentia thinketh his Analysis can not bee loosed and yet it is but a petition of the principle of the Churches pretended authoritie Gretzer hath casten himselfe off the stage by his scalding Uasquez with his blasphemous worshipping of Sathan is abhorred Becane with his affected brittle subtilities is
Gods institution Man had his owne ends of vaine glorie Auarice Reuenge c. But as GOD was therein punishing sinne so also prouyding Order among men and therefore hee taketh with â—rincipalitie as his owne ordinance By mee Kings reigne and Princes decree Iustice. There bee sundrie wayes to come to a Kingdome The suffrages of people in Election Victories in Conquest Birth in Succession But GOD is the Authour of Magistracie who giues Kingdomes and transferres them at his pleasure That Kings are it is the diuine Law written in the hearts of men But that such or such a man is a King is by diuine â—rouidence They are the most eâ—inent and conspicuous Thinges in the World Their beginning course and end seeâ—es to some to be of Fortune And such as contemne that blind idole ascriue them to Fate an imaginary necessitie beside the will of GOD and Man but diuine Providence disposeth all humane Kingdomes Man by sinne hath drawne on manie Necessities but GOD hath appointed lawfull Callings as their Remeede and Supplie and if wee compare him to a Body they goe in foure sorts The first is of Callings absolutlie necessar for our Beeing as Husbandrie and Pasturage the two Legges whereon the great body of man standeth Wee are of the earth wee walke on it and liue by it and these two Callings draw the substance out of it in Fruites and Fleshes for our necessitie The profit of the Earth is for all The King himselfe is serued by the Field The second is of such Callings as beside Necessitie haue great Profit for our well beeing as Crafts and Merchants these are busie about the fruites of the former Callings the first perfecting them by Arte the other changing these fruits of Nature and Arte these are as the two Hands in this great Bodie The third is of such Callings as beside Necessitie and Profite haue also Ornament for our better Being These are as the Heart of this Bodie in liberall Sciences and Professions c. They frame and fashion the Soule which is the Man and make him a Man properlie The fourth is of such Callings as beside Necessitie Profite and Ornament are for human Perfection for our best Beeing in this life that is Principality Gouernement as the Head in the ciuill Body perfecting it with humane excellencie But the Pastorall calling answereth all these respects spirituallie GOD made all this plaine in the beginning First he gaue Adam a Being then appointed him Maintenance and a Law to lead his life And when hee fell his first businesse was tilling of the ground by Cain and pasturage by Abel as meanes to helpe the difficultie of maintenance that came by the curse layd vpon the â—arth for his sins Thereafter came the inuention of Mechanicke Trades to make vse of the fruites of these two simple Callings and Gouernement came in also in the owne degrees and periods Lastly when men were sensible of their miserie spirituall temporall and from that sense Seth called his son Enosh that is Miserable or Calamitous â—hen Religion was solemnlie exercised by in-calling on the Name of the Lord. They found such miserie as neither humane Inuention Industrie nor Gouernement could helpe therefore took them aboue all to the Religious worship of God that he wold mitigate the just curse by his supervenient Blessing and leade them to a better Paradyse than they had lost Three sorts of Gouernement were in Adam The Husbandlie gouernement ouer Eua his wyfe The fatherlie ouer his Children and the Princelie ouer all mankinde so long as hee liued The first was more a bond of loue with his Wife another himselfe The third was a sort of authoritie as a Superiour ouer inferiours And the second was mixed of Loue and Authoritie As mankind increased so GOD drew out the Lyne of principalitie in Families Townes and Countries c. which are both seuerall partes of Principalitie and Images of it to testifie that mankind cannot well subsist without Gouernement Euerie man carieth the image of it in himselfe hee hath a bodie of many parts and euerie part hath the owne temper and forme to bee a seate or instrument of some power in him The Soule likwise hath diuersitie of powers to vnderstand remember will c. And yet notwithstanding of this diuersitie they haue all such a respect vnto other that they submit themselues to a gouernement for the good of euery one seuerally and of the whole man in which respect wee may call Man A little Kingdome Gouernement then is of absolute necessitie without which neither House nor Citie nor Nation can stand no not the nature of things nor the world it selfe For what is a multitude of people without it but a liuelesse and confused masse They are not set to work in their seuerall callings neither haue they fruite of their labours neither vse nor enjoying of their fruites But Gouernement as a vigorous life quickeneth all giues a beautie to the bodie and a sort of abilitie to euerie particular member It is principallie in the head and from thence floweth to euerie member to enable it for its own office I need not to inlarge this point This Citie other places of this Kingdome that were sometimes quickened and warmed civillie by the presence of Kings are now in a languishing Widow-hood because of the farre distance of that warming Sunne Principalitie maketh a great relation in mankind It is the Head and such an Head as receiuing due respects from other Callings imployes it selfe againe to their good They sustaine it by their offices and labours and it recompenceth them with a mutuall sustaining in that it prouydeth for them both libertie to labour in their Callings and peace to enjoy the fruite of their labours without which the better their Lotte be the greater crosse if it bee pulled away by warre or oppression It is Gods Wisedome to rule man by Man and to set vp some of Mankind aboue the rest Thogh Kings be of the same kind by Nature yet their degree and Spirit make them seeme to be of another kind that the mutuall dueties of commanding obeying may be the more distinct And then to make them the more pleasant he hath bound these far distant degrees in the bond of one kind Kings command their Inferiours louinglie as their owne kind Inferiours obey Kings willinglie as their owne kind The communion of the kind distinguished by God in degrees keepes that Relation contentedlie The Head the Hands and the Feete differ in their places offices yet are all one flesh in one Bodie The Head commandeth them not rigorouslie neither doe they obey it grudginglie but all their Offices are done in loue to other The disposing of these places and degrees are absolutely in Gods hand and hee commands euery one to apply themselues to other according to their place This is the Finger of God to make
least notice of Gods will is sufficient to moue them to doe his will God communicateth his eternall Law to creatures according to their kind and capacitie Hee giveth to heavenly creatures a celestiall Law to adhere to him to reasonlesse creatures a naturall instinct to direct them in their course without either sense of his goodnesse or reflecting on him But to man renewed such a Law where of Reason is capable and Conscience sensible and that both in pietie and righteousnesse The first is all in respect to him the other to man Naturall men can exerce materiallie the workes of Iustice but not spirituallie because they haue no grace nor the bands of a true Religion to God Iustice and pietie of the olde Romans were but a forced curing of the contrare vices that their ambition and pride whereof they were sicke might rule in them Of Princes ruling of their owne Persons and of their Court. THis princely governement is not to bee restrained to the people alone but beginneth at the person of Princes goeth to their Families So David who conceived this Prayer wrote that Commentat on it that hee would sing of Iustice and of Iudgement not onelie exercised amongst his people but also in governing himselfe and his Familie For the first hee sayth I will behaue my selfe in the perfect way That is a good government that beginneth at himselfe Privat men are tolerablie called Kings when by Gods grace they command their own passions For whosoever subdues his owne bodie neither suffereth his Soule to bee troubled with passions while hee refraineth himselfe by a kinglie power is iustly called a King because hee can rule himselfe And if wee rule the earth even this our earthly bodie we are Kings of the earth But this is more in Princes who haue as much natiue corruption as privat men and more power to vtter it The wise ruling of themselues is necessar to moderat their great power The Heathen could say If thou wilt subiect others to thee subiect thy selfe to reason And the Impyre agreeth to none but to such as are better than any of their Subiects But the Divines spake more clearelie by Kings vnderstand these who direct the motions of their soule according to the will of God And they are good Kings who can proue themselues Governours of their Body And iustly they are called Princes who exerce ever a principalitie over their owne thoughts by sound Iudgement It is often seene that greatest power hath greatest righteousnesse joyned with it and that for the good of Princes and people If their passions were like their power they would soone ruine their state or persons or both but Pietie and Iustice ioyned to their power moderateth their passions and preserveth all as the King of the Bees hath a sting but never vseth it to revenge And where shall Iustice haue the owne worke if not in the heart of Kings It must first begin there else it cannot haue the worke on other Iustice distributeth dueties to each one and there must bee in a iust man a iust order that the minde bee subiect to God the body to the Soule and both to God If this bee not there is no righteousnesse in vs and so there cannot be an externall governing righteousnesse This is the glory of Kings when their power is accompanied and sweyed with Iustice in their owne persons when the living law liveth according to the written Law and authoritatiue Iustice becommeth exemplar Iustice their life by example insinuating that to people what the Law and authority commandeth them then Iustice is not so much a gift annexed to their power as a grace changing their persons An evill King is a servant to as many masters as hee hath vices but hee who commandeth his passions is a King indeede because hee ruleth himselfe and is neither taken captiue of sinne nor caried violentlie of vice Man that ruleth over beasts hath beastes within him anger barketh more fiercely than a Dog he that is speedie to wrongs is a Serpent and he that is set for revenge is a Viper Shall man haue Impyre over the outward beasts and leaue the inward beasts loose This is most necessary that rulers of men rule themselues least they fall in contempt For how can hee correct the manners of others who cannot correct his owne An evill man though hee reigne is a slaue to his passions The Kings example is a Law to his Subiects Their mindes are lift vp to his Eminencie and what hee doeth hee seemeth to command The peoples inclination to imitation is the greater because of the greatnesse of his person They passe the good or bad qualitie of the fact and take his greatnesse for a reason The faults of a King overwhelme a people and hee hurteth more by example than by the sinne it selfe And his good example is as forcible to make his people good If they bee godly chast temperate c. they draw many of their Subiects to God but if they bee profaine or dissolute c. they draw multititudes to Hell Pharaoh Herod Nero and such can tell what evill great power ioyned with great wickednesse can doe Therein Sathan exalted sinne when hee vented it by so great persons and disgraced Magistracie when he made it an instrument of monstruous sinnes But God had his good worke therein to teach vs what men clothed with power are in themselues and that principalitie without his Spirit is but a naked sword in a mad mans hand and what a blessing good Princes are who vse their power in such righteousnesse that the world must say They are as good men as they are great Kings This is the Priviledge of Christian Kings God giveth them a greater blessing than other Kings hee maketh them by grace Kings over themselues as well as over their Subiects as they giue Lawes to other so they take Lawes of God and vse their power as they may bee best countable to him they haue principality of authority as Kings and they reigne by grace over themselues as Christians There is no truely free King but a Christian King and such as is neither captivat by the corruption of Nature nor popish superstition but set at libertie by the Law of the Spirit of life in Iesus Christ. Such a King is an Image of God who governeth all in righteousnesse and wisedome and then hee shall most please the King of kings if restraining his power hee thinke that lesse is leasome to him than hee may The other taske of his governement is his Familie I will walke within mine house with a perfect heart I will set no wicked thing before mine eyes c. And in all that Psa. he setteth down the dyet of his house or court-governemēt a fit patern for Princes to follow The court of Kings is an abridgement of their Kingdomes and the
Bellarmines nicenes of potestas in temporalibus non potestas temporalis Carerius calleth him and other mitigators by the name of profaine politicks so doe the two Bozii and Azorius professeth a simple mislike of their mitigations Mihi non placet modus loquendi quo utuntur Victoria Sotus Bellarminus In iure enim Can absolutè simpliciter dicitur c. I like not the manner of speach which Victoria SoTus Bellarmine c. Doe vse to insinuat that the Pope hath onelie spirituall power and not a temporall And Sixtus the fifth was so angrie at Bellarmine for his distinction of direct and indirect power that hee was minded to cause burne all his Bookes as Barcklay obiecteth to him And when hee commeth to answere that part of Barcklayes Booke hee passeth it in silence Wherevpon Barcklayesâ—onne â—onne in his replye to Bellarmine taketh that silence or preterition of so weightie a challenge for a confession Like to the Remonstrants in our time â—hen they are challenged of Socinianisme about the state of the dead and desired to declare themselues heerein they passe that weightie challenge with silence and neete it with an impertinent Recrimination which is in effect a taking with that imputation silence in such a case is to plead guiltie CHAP. XIX Of their fourth Ludification of Kings In glorious Titles FOurthlie they mocke Princes with glorious Titles So Charles the Great gote the name Christianissimus And King William of Scotland was called Defensor Ecclesiae Defender of the Church which stile the Councell of Mentz had long before given to Ludovicus And Iames 4. of Scotland was called Protector Christianae religionis protector of the Christian religion by Iulius the second Henry eight of England was called defensor fidei defender of the faith by Leoâ—0 â—0 Ferdinand was called Rex Catholicus the Catholicke King which Alfonsus many ages before him had vsed And the Helvetians were called Defensores libertatis Ecclesiasticae Defenders of the Church libertie by Iulius the second The ground of such denomination was some benefite receaved Charles inlarged their patrimonie King William inriched their Church with the Abbacie of Aberbrothoke Henrie the eight wrote against Luther The Helvetians at Iulius the seconds desire scattered the Councell of Pisa when it was gathered to reforme the Church And Ferdinand was fiâ—te for their purpose by his Catholicke Monarchie to build their Hierarchie The end of this denomination was to proue their Superioritie over Princes and please them with that Title while they were pulling their honours from them and to ingage them more to a base subjection But there is also some presage heerein for these Titles were some-what Propheticall that the Kings of these Kingdomes should â—eâ— in Gods tyme reformers of the Church to purge her from that superstition which raigned in her when these titles were given them For even Caiaphas serving his owne humour and preiudice will some-tymes Prophetically light vpon a trueth It hath also proven true in some part The Kings of England proue now defenders of the Ancient and Apostolicke faith So the Kings of Scotland proue also defenders of the Church and France and Spaine will follow in that same worke in Gods tyme. This is like another conceate when the Pope sendeth to Princes Roses or Swords consecrate in the day of Christs Nativitie So Pius the second sent a sword to King Iames the second of Scotland And Sixtus the fifth sent another to the Prince of Parme for to overthrow the Hollanders c. Tiberius gaue great honours to Seianus while he feared his greatnesse and plotted his ruine So the Pope sendeth childish toyes to please Princes while hee pulleth their honour and power from them CHAP. XX. Of their last Ludification In Canonizing Kings LAstlie they mocke Princes by Canonizing and a long list of the Names of canonized Kings is set out as a Glasse to them to looke in but in effect to let them see their reward if they will serue the Pope They haue learned it from the olde Senate with whom divinitie was weighed with humane pleasures as sayeth Tertullian For except God pleased man hee was not made a God and man was propitius to God And as it now practised amongst them it is but a noveltie and their Patrone bringeth not a practise of it before the eight age The Church till then was destitute of canonized patrons and had none in Heaven but Iesus Christ for their Advocate First sayeth hâ—e they were worshipped by custome and thereafter came formall canonizing But when Idolatrie grew they ioyned patrons to him as though hee alone sufficed not And this conceate they turned also to Kings and sancted them at their pleasure as they found them superstitious in religion or obsequious to Rome Augustine observed that Aesculapius was made a God but not the Philosophers because men felt the benefite of bodily health by medicine but not the health of their soule by Philosophie and hee avouched that Plato was more worthie to bee deifyed than any of their gods So Popes being sicke of ambition and avarice canonized such Kings as cured their diseases No good and auncient Pope did so but when they turned monsters and were fardest from God they tooke on them to make Gods by canonizing they resigned holinesse to Kings or rather declared that they were more holy than themselues They distribute their charitie with discretion and gaue to Kingdomes their kyndlie titular Kings the pride of Spaine and policie of Italie either affoorded not or admitted not many such Saints but the simplicitie of the Transalpine people was more plyable to the Popes they filled them with Saints while at Rome they were drowned in Atheisâ—e I demaund if these canonized Kings â—â—â—e holyer than Melchisedecke Moses David Ezekiah Iosiah before Christ Or then Constantine Theodosius after him I thinke they will not call them so If they were not why are they canonized and no the other Why suffer they these who are honoured by Scripture and true histories to stand amongst the people without respect while as the other are in the Roll of Heavenlie Advocats and honoured with Temples Dayes Altâ—â—s Services c And if these other bâ—e holyer as they aâ—â— indeede why is the Church defrauded of their intâ—â—câ—ssioâ— They are lyke their forefathers the Romans who apotheosed manie wicked men but did not so to Cato of whom Velleius sayeth that he was in all things nearer to gods than men and that hee was free of all humane vices Neither did they referre in the number of their gods Sâ—ipâ—o Nasâ—ca their high Priest whom Augustine calles better than all the gods So of some of the Popes gods the common speach is verified that manie mens bones are worshipped on earth whose soules are tormented in hell But heerein the Popes would proue their superioritie over Princes for hee that deifies setteth himselfe aboue that that is deified