1. Tim. 6 15. Mat. 28 18 1. Cor 15 25 26 27. Philip. 2 8 9 10 11 Heb 2 7 8 9 10 17 18. Reuela 1.5 19.16 the greatest glory and dignitie in heauen is the Kingly and the highest title or stile that is giuen to God in the old Testament or to our Sauiour Christ in the new is to be called a King a King of glory a King for euer a great King aboue all Gods the King almightie a king of Gods the Prince of the Kings of the earth the Lord of Lords the king of Saints and King of Kings and thus is he called foure times in the booke of the diuine Reuelation which is questionles the greatest and highest stile that Christ hath and by many degrees greater and higher then his priestly stile of high priest after the order of Melchisedech for this stile hee had on earth in the state of his humility wheras he was not an actual king vntill he rose ascended into heauen and receiued all power in heauen and earth as the Soueraigne King of both at the hands of his Father according as both Gospell and Epistle do testifie Wherefore also the kingly dignitie is the greatest on earth and such as do represent Christ in his kingly dignitie as Christian kings doe are greater and more eminent then those that represent him in his Priestly dignitie Mat. 22 23 Dan 2 34 45. 1. Pet. 2.17 that is then Priests Bishops Archbishops or Patriarkes Eightly and lastly the honour of the king is commanded next vnto the honour of Godin holy Scripture Giue vnto God the things which are Gods and giue vnto Caesar the things which are Casurs saith our great Caesar who as Daniel speaketh is the Stone that was without hand cut of the mountaine of the blessed Virgine Mary and euen the corner stone of the Church Feare God honour the King saith Saint Peter another stone yea Ioh. 1.42 Galat. 2 9. Psal 118 22 Isay 28 16. Mat. 21.42 Mark 12 10. Luk. 20.17 Act. 4.11 Rom. 9.33 1. Pet. 2 7. Ioh. 1.42 Galat. 2.9 a pillar and chiefe stone of the Church whome I wish the Pope may immitate in this and all other Christian duties To be briefe for in our royal controuersies and disputations wee doe handle this question more accurately and employe besides Scriptures the fathers Greeks and Latines the Schoolemen Philosophers Polititians Poets and Historians both sacred and prophane to prooue the truth of this point against the ilearned Iesuit Iames Gretser in the creation of Salomon â—t is said that the people bowed downe their heads and worshipped the Lord and the King So that it is more then manifest that the King is the person next vnto God in power dignitie honour and authoritie 1. Chron 29 20. and thersore greater and higher then the greatest and highest priest of them all Sect. 11. The third lesson that we learne hence to wit That kings are not lay-men but of a mixt condition in that kings are called Gods is that Kings are called of God to be nursing Fathers vnto the Church and haue a special power about the things of God and consequently that they are not meere lay-men as both Iesuits and Geneuians Papists and Puritans doe holde but of a mixt condition partly Ecclesiasticall and partly ciuill or secular as in our latine workbefore named shal be largely proued both by Theology by Philosophy history For the present I say that the truth her of is apparent in Scripture by precept made vnto Kings by the practise of kings vnder the law and by Prophesie of Kings to be fulfilled vnder the Gospell And first it doth appeare by precept in that Kings are enioyned in the Scripture to make themselues able for the mannaging of the things of God Deut. 17 18 19. Psal 2 10 Wise 6 1. Ioh. 10 34. for they are enioyned to study Gods word diligently to reade in his Law continually to bee wise and learned exceedingly and therefore our Sauiour teacheth vs that Kings are called Gods because the word of God was giuen vnto them meaning Principally and to the end that they might gouerne Church and commonwealth according to God and for God as his vicares or deputies on earth Secondly it doth appeare by the practise of Kings vnder the law Exod. 39 43. Iosh 3 6 22 1.6 2. Sam. 5 6 21 6 12. 1. Kings 2 27 35 5 5. 8.14 15 10 22. 2. King 18 4 23 4.5 24 21 22 23 24 25. 1. Chron. 13 1 2 3. 15 1 2 3.4 11 16. 2. Chron 15 8 9 10 16 17 6 7 8 9 10 19 8. 20 3 24 4.5 6 7 8 29 4 5 11 15 18 21 25 27 30 31 31 2.10 11. 1. King 2.27 35 2. Chron. 19 11. Isay 49 22 23. and not onely of those that were both Princes and Prophets as were Moses Dauid and Salomen but also of those that were meere Princes without the Propheticall gift such as were Ioshnah Asa Ichosaphat Ioash Ezekiah Iosias Manasses they haue coÌ„man ded the Priests yea euen the chiefe priests to doe the parts of their office and appointed them to their courses and charges they haue placed and displaced the high Priests themselues they haue suppressed Idolatrie remoued and deposed yea put to death Idolatrous Priests broken downe the Idols restored religion to her purity assembled both the priests to bring vp the arke of the Lord and the people to celebrate the passeouer and to serue God haue read the law publikely in the audience of the people proclaimed fasts prayed for them and blessed them likewise in the house of the Lord. Thirdly the Ecclesiasticall power of Princes doth appeare by prophesie for the Euangelicall Prophet Isay when hee foretolde the conuersion of the Kings of the gentiles to the Christian faith he likewise prophesied of their Ecclesiasticall place and power of being Nursing Fathers vnto the Church saying Thus saith the Lord God beholde I will lift vp mine hand to the Gentiles and set vp my standard to the people and they shall bring thy sonnes meaning the Churches children in their armes and thy Daughters shall bee carried vpon their shoulders and Kings shall bee thy nursing Fathers and Queenes shall be thy nurses And in our Latine worke of royall Controuersies we shall show how this Prophesie hath beene accomplished in the person of Christian Princes Kings and Emperours and how they haue exercised that part of the Ecclesiasticall power which standeth in the supreame gouernment of the Church To wit that they haue made lawes of ecclesiasticall matters and for the confirmation of faith haue tried matters of heresie punished heretickes rooted out suppressed I dolatry exhorted and conuerted nations to the Christian faith instituted Bishops and sent them to preach placed pastours in the Church called councells and presided in the same Sect. 12 The fourth thing that wee learne of this stile
good Christians which should not come short of the Iewes in doing of holy duties but either match them or surmoūt them haue besides the two and fifty Sundaies of the yeare set apart to the performing of holy duties about thirty holy daies more in honour of God and of our Sauiour Christ and moreouer they haue in diuers places as namely in Cathedral Churches frequent holy assemblies yea daily for the holy seruice of God morning and euening and in other Parochiall Churches they haue holy assemblies for Gods seruice on Wodnesday Friday and Saturday euery weeke throughout the yeare and besides these they haue frequent holy assemblies on other daies of the weeke vpon the religious occasions of Christenings Weddings Burials Minde dayes and Lectures where the people pray and praise God and heare the word of God read or expounded in a Sermon So that if there be any holinesse placed in praying vnto God and in praising of his name publikely in the congregation a thing which no man that is in his right wits will deny or if holinesse of life may bee holpen any whit by such frequent assemblies and Sermons it must needes follow that the Church of England hath more holinesse then the Genenian because shee hath many more of such holy assemblies for seruice and sermons prayers and praises then the other hath And that these were obserued in the primitiue Church within the first fiue hundreth yeares many holy daies besides the Sunday and euen the same that are at this day obserued in England wee shall prooue it more particularly by alleadging the testimonies and authorities of the Church Greekes and Latines in another worke called Dies Domini which containeth diuers disputations and discourses vpon the times of the worlds beginning lasting ending according to the Scriptures and the opinions of Hebrews Greekes and Latines Diuines Philosophers Historians and Schoole-men and in it we doe also entreate of the holy times of the Church But because that many do so misconceiue of holy daies as if they were onely fit for the Popes holinesse and for hypocrites which is as damnable and deuillish opinion as euer hell hatcht in the disgrace of true holinesse without which the Apostle saith Heb. 12.14 no man shall euer see God therefore let mee intreate and beseech my Countrimen for the most holy Gods sake to aske them these few questions First if the attaining of holinesse and the doing of religious duties be not the chiefe end of good Christians in this life which I hope will not bee denied Secondly if religious assemblies and holy meetings bee not the proper meanes of attaining vnto true holinesse the which I take will be granted Thirdly if the frequencie of such holy assemblies bee not in all likeli-hoode a more ready and easie meanes for men to attaine vnto holinesse and to doe religious duties then the raritie thereof in a word which of the two is most likely that a man should attaine vnto true holinesse by repairing vnto holy assemblies or places often or seldome and me thinkes no man that is in his good wits will deny but that often repairing to the holy house of the most holy God for the doing of holy duties as to pray vnto God for our selues and for others to praise his name for benefites and blessings spirituall and temporall to sing Psalmes to heare Gods word and the Sermons of his seruants and the like is a more direct meanes to attaine vnto holines then seldome repairing as namely once in the weeke Lastly I demaund if it were not an excellent thing and a happie condition if men could set apart a part of euery day in the yeare to Gods seruice and to meete together in the holy Congregation for the performing of such holy duties and if the necessities of humane life will not let vs haue the leisure to doe so if at least the next best is not to be done which is to haue as many holy daies as possibly we can and as better one then none so better more then one onely and many then fewe that so wee may the more neetely resemble those Church-members in heauen which keepe euery day holy according as we doe pray daylie taught by our Lord saying Our Father which art in heauen hallowed be thy name thy Kingdome come thy will be done in earth that is in the Church militant as it is in heauen or in the Church triumphant Sect. 17. Fourthly as the Church of England is more like the Church of God and Angels for heauenly holinesse The Church England more heauen like for humble reuerence then the Geneuian is so is shee more like the same in heauenly and humble reuerence and in the expression thereof by religious gestures In the Church of God and blessed spirits the Angels and Saints are painted out couering their faces standing before the throne kneeling and falling before it on their faces vncouering of their heads and casting of their crownes before the throne and most submissely worshipping of God Isay 6.1 2 Ezech. 1.24 25 10 3 19 Dan. 7.9 10 Zach. 6 4 5 Iob. 1.6 2 1. Reuel 4 10 5 8.14 7 1 9 10 11 12 8 2. as wee may reade in the prophesies of Isay Ezechiel Daniel Zacharie in the booke of Iob and in the Reuelation of S. Iohn in many places for S. Iohn beheld and saw a great multitude which no man could number of all nations and kinreds and people and tongues standing not sitting before the throne and before the lambe and saying with a loude voice Saluation commeth of our God that sitteth vpon the throne and of the lambe And he saw all the Angels likewise standing round about the throne and the Elders kneeling yea falling before the same throne on their faces and worshipping God and saying Amen Praise and glorie and wisedome and thankes and honour and power and might be vnto our God for euermore Amen And in the Church of England answerably hereunto the Preachers doe reuerently vncouer their heads not only in praying but also in preaching and expounding Gods words and in the orations or sermons in honour of his name like as those holy Elders or Priests in heauen doe which vncouer their heads and cast their crownes before the throne whereas the Geneuians and French in preaching do vnreuerently couer their heads and not with a Church cap or bonnet which were more tolerable but with their ordinarie and vsual hats more like millars or maltmen then Gods Ministers though in Scotland I confesse they follow the godly and comely fashion of England in preaching with their heads vncouered and not the capped custome of Geneua and God grant they may doe so in many other matters where they haue as good reason and namely in kneeling humbly not only in making confession of their sinnes vnto God but also at the repetition of the law of God or ten commandements as they doe in England and in standing vp reuerently in
A NEVV EIGHTFOLD PROBATION OF THE CHVRCH OF ENGLANDS DIVINE CONSTITVTION PROOVED BY MANY PREGnant arguments to be much more complete then any Geneuian in the world against the contrary assertion of the fifty three petitioner-preachers of Scotland in their petition presented in the late Parliament to the Kings most excellent Maiesty With a ten-folde probation of the same Churches doctrine touching one of the most important points of our Creede which is of our Sauiours descending into Hell BY IAMES MAXVVELL Master of Artes c. LONDON Printed by IOHN LEGATT Printer to the Vniuersitie of Cambridge 1617. Psal 122. verse 6. Pray for the peace of Ierusalem let them prosper that loue thee Isay 41.8 9 25. Thou Iacob whom I haue chosen I haue taken thee from the endes of the earth and called thee before the cheife thereof and said vnto thee thou art my Seruant c. I haue raised vp from the North and he shall come from the East Sunne shall he call vpon my Name TO THE MOST LEARNED RELIGIOVS AND RENOWNED PRINCE IAMES the Concorder King of Britaine France and Ireland defender of the faith all felicitie Most gratious and redoubted Soueraigne INEVER read those words of the Euangelicall Prophet prefixt in the former page and I haue read them often but as oft did I thinke of Almighty Gods raising of you our Iacob from the North and endes of the earth to performe the part of his Select Seruant for the especiall good of his Church and euen so oft did I call to minde your gratious endeauours for the farthering of the glorious worke of Vnitie and Concord amongst diuided Christians but more especially according to your Royall and proper interest among your owne vnvniformed Britaines Wherefore perswading my selfe that it is both the duty of all good Christians to applaude your mest Christian Commendable endeauours and designes and the part of all your good subiects to concurre with your Maiestie in so worthy a worke for the aduancing thereof I haue brought vnto the building of this spirituall Temple of Concord and Peace two stones to wit two Treatises penned and framed to the common peoples capacitie Such as they are I doe humbly exhibite both heere together into your Royall hands to dispose of according to your most gratious and wise pleasure and as ye shall thinke good for them for whose good they are intended The first Treatise containeth an eightfold probation of the diuine and perfit constitution of the Church of England the which I doe demonstrate to be much more complete then any Genenian forme wheresoeuer in the world for a moderate quiet and calme refutation of a certaine contrary assertion contained in the three and fifty preachers of Scotlands petition presented vnto your Maiestie in the late Parliament And though there were many reasons which might induce me to dedicate the same vnto your Royall Maiestie yet nothing mooued me so much thereunto as that the demonstration which I doe vse is drawen out of the diuine Booke of the Reuelation of Saint Iohn the diuine the which I may in a manner call the Booke of King Iames the diuine a demonstration that no writer hath vsed before me so farre as I knowâ— for I suppose that no diuine will or can denie but that 〈◊〉 â—he Booke of the Reuelation is contained a representation both of the Church Triumphant in Heauen by such externall or sensible signes or showes as were most fit to represent the same by and likewise of the Church militant on earth such as it was to bee after our Sauiours ascensien in the two times of persecution and peace aye vntill the last period of his glorious comming to iudgement For as the beloued and diuine man of God Moses made the Tabernacle according to the patterne or modele shewed him in the mount as the Scripture speaketh so our Sauiour Christs beloued and diuine disciple Saint Iohn representeth vnto vs the forme and fashion of the militant Church according to the patterne of the Triumphant shewed vnto him by reuelation in the I le of Pathmos So that in the opinion of all diuines amongst the many particular Churches that are on earth that which is likest vnto the Church in heauen must needs bee the diuinest and best and that so much the more because that our Sauiour himselfe hath taught vs to pray and say daily thy will be done in earth as it is in heauen Now that the Church of England doth more neerely resemble the heauenly Church then the Geneuian doth I make it apparant by eight pregnant proofes and irrefragable arguments founded and grounded all of them in Gods written word especially in the foresaid diuine booke of Saint Iohns Reuelation 1. in that the Church of England is more diuine or God-like then the Geneuian in her supreame Gouerner on earth the Prince 2. in that shee is more Angelicall or Angel-like in her secondary Gouernours of Archbishops and Bishops 3. more celestiall or heauen-like for holinesse 4. more heauen like for humble reuerence 5. more heauen-like for harmonie 6. more heauen-like for habite 7. more heauen-like for locall decencie Church-implements conueniency Church-seruice solemnity and sacramentall ceremonies 8. and lastly more heauen-like for honour of the ministery In the handling of which eight arguments I doe demonstrate the lawfulnesse vtility and conueniencie of the chiefe rites vsed in the Church of England as namely of holy dayes of standing vp at the reading of the Gospel of kneeling at the rehearsall of the Law and in receiuing the holy Sacrament of Churchâ—musicke consisting of song and Organs of the Church habite of Surplice and Rotchet of the comely Structure and ornaments of Churches of hauing a Font with a standing Table for the celebration of the Sacraments and of signing with the crosse in Baptisme for the which I doe produce thirteene arguments all grounded in Gods word I doe likewise iustifie the title of Priest giuen to the inferiours of the ministery and of Lord giuen to the superiours by diuers good reasons and by thirteene arguments I prooue the lawfulnes and equity of paying tithes to the ministers vnder the Gospel adding thereunto an Invectiue against the Genevian or Puritane impure sinne of sacriledge And in handling the first of the eight branches of this our new demonstration which is that the Church of England is more diuine or God-like then the Geneuian in her supreme Gouernour on earth I do procue these sixe important points after following most part against the common contrary opinions of Romanes and Geneuians first that the Kingly power is immediatly from God and not from man by eight Testimonies of Scripture and three arguments Secondly that the kingly dignitie is absolutely greater then the priestly and of all other the diuinest by eight arguments Thirdly that christian kings are not meere lay-men but of a mixt condition partly ecclesiasticall and partly secular by ten sacred examples and three arguments Fourthly that kings are lawgiuers vnto their
giuen my minde wholly to good letters and aswell diuine as humane For three yeares of the said space I spent in the priuate studie of Philosophy in considering of the more noble and choice questions that haue beene mooued or disputed by the followers of Aristotle but especially of diuine Plato vnto whom I was alwayes more deuoted and of the renowned Aegyptian Philosopher Hermes Trismegistus following therein the example of those foure famous Italian Philosophers Franciscus Ioannes Picus Mirandula Marsilius Ficinus Franciscus Patricius Other three years I spent in reading and pondering the Church questions and controuersies of our time as they haue beene learnedly and diligently debated on both hands by diuers great Diuines of these dayes One yeare I spent in perusing some fourty treatises discourses commentaries and consuitations written by some of the more moderate and ingenuous tending to pacification Fiue yeares I spent in reading and perusing some of the choicest bookes of the Doctors of the Church Greekes and Latines and of the more renowned amongst the Schoole-men and other fiue I spent in perusing politicall and historicall workes penned by diuers authors especially Italians and Germans together with the Genealogies of the Kings and Princes of Christendome And for some clearer euidence and proofe of this studious pastime besides some ten little things already published in english most part vpon diuine and morall arguments namely the Looking glasse of grace and glory the Treasure of tranquillity the Mirrour of religious men godly Matrons the Golden art or the right way of enriching the Game of concord and vnion admirable Prophecies of 24. famous Romane catholikes touching the deformation and reformation of Rome two Pamphlets containing some seauen short Poems in honour of your Maiestie and your noble children together with these two present Treatises written of late in defence of the Church of Englands discipline and doctrine besides these ten little exercises I say I haue written diuers things in Latine vpon Philosophicall Historicall and Politicall arguments but most of all vpon Theologicall points for being once a follower of the most precise sort and euen a professed Puritane as they tearme it I began at nineteene yeares of age to write in Latine two bookes against Poperie one of the which I haue entituled of the admirable Antipathie or contrariety of Theologie and Papalogie or of Gods word and the Popes Wherein I point forth the oppositions contradictions betweene the Scripture and the Romane doctrine from the beginning of the Bible vnto the end thereof going thorow euery chapter of both Testaments answerable whereunto I haue deuided the said worke into two parts the first containing an hundred and fourty nine Sections the second an hundred and thirty and it hath bin seene and well liked of some learned Schollers The other is a description of the Tyrannie which was to be exercised vpon the militant Church according to the tenure of the two noble prophesies of Daniel and Saint Iohn where I doe entreat of the authors instruments duration beginning manner and ending of those great troubles and doe compare the opinions of writers together touching the foresaid circumstances with the reasons thereof a worke of no small labour consisting of eighteene large Sections or Chapters and was by me dedicated vnto the Church and Colledge of Edenburgh where I tooke my degree and therefore I sent it home out of France with my Coosin M. William Maxwell of Kauens to be presented accordingly though as I vnderstood since it was the fortune of my Booke to fall into the hands of M. Iohn Welshe then a famous Preacher in those parts who borrowed the same for a few daies but not deliuering it againe carried the same away with him into France and hath kept it vntill this houre I haue likewise written in Latine another Booke called Romase redarguens or Rome rebuking and reproouing her selfe Wherein I doe prooue by the expresse Testimonies of Popes Cardinals Archbishops Bishops Monkes Friers Prophets Prophetesses Schoolemen and Cell-women of the Church of Rome that shee standeth in need of reformation against the contrary assertion of the learned Iesuite Martinus Becanus The Propheticall part if so I may call it of which worke I did publish of late in English a Booke containing a collection of more then an hundred strange Prophesies vtteredin former times touching the deformation and reformation of Rome by twenty foure famous Romane-Catholikes whereof some twelue haue beene canonized for Saints to wit seauen men and fiue women I haue likewise written a disputation or disquisition touching the seate of Sathan whether it was to be in the North as the Romish Doctors doe holde or in the South where I prooue against the Romane Doctors by Scripture and nature by Theologie and Astrologie by Philosophie and Historie how that the North is absolutely the most diuine eminent and excellent the very seate of God and not of Sathan and the chiefe receptacle of his Church Another disputation and disquisition I haue written touching the seate of soules where I refute the Popish opinions of Purgatory Limbus Patrum Limbus infantium and the like hollow habitations of soules within the earth and I doe show that the ancient Fathers knewne more places but three at most as the Greekes doe at this day Paradise Heauen and Hell In the same I doe refute the erroneous opinions of Romanes and Geneuians Papists and Puritanes touching our Sauiours descending into hell and prooue the doctrine of the Church of England touching that article to be only orthodoxe a briefe of which part of that Booke I haue here published in English And in the same larger worke I do defend the saluation of Salomons soule against Cardinall Bellarmine and others iumping with him in that vnprobable and vncharitable opinion Another disputation I haue written in Latine vpon the Inuocation of Saints against the Romane Knight of Saint Peter Gaspar Scioppius against whose allegations of Scripture and probations fetcht from thence I who am a layman like himselfe howsoeuer inferiour for humane letters and titles doe employ some 28. arguments fetcht not only from Scriptures but also from Greeke and Latine Fathers besides Philosophers Poets and Historians and the same Methode and manner of probation I doe vse in a certaine Theologicall and Historicall Plea against the learned Iesuite Iames Gretser for the preheminence of the Emperour and Kings aboue Popes Patriarkes Archbishops and Bishops and generally of all Priests and for their mixt condition of Ecclesiasticall and ciuill Lastly I haue written a Treatise called Catholico-Iacobus Catholico Britannus wherein I do demonstrate the true Catholicisme of Britaines and doe euidently prooue that your Maiestie and your subiects haue all those things that Gods word requireth to make men true Christians and Catholikes against the contrary assertion of the learned French Archbishop Cardinall Iames Perron The which two Treatises last mentioned written in defence of King Iames and this Church against two learned and famous Romane
15.6 1. Cor. 1.10 11 3 3 4. Eph. 4.3 4 5 Phil. 3.16 that concerne Gods worship the saluation of mens soules and the good constitution of the Church because by the meanes and occasion of discord and dissention such as be without are scandalized and still kept out of the Church and those that are within are so pittifully distracted that either they are driuen out of the Church or if they stay still in it they prooue no better then dull or dead members of the Church much like the parts of a blasted body for lacke of true deuotion and spirituall life For whilest wee contend about veritie wee loose vnitie and striuing about the shaddowes of ceremonie and circumstance we slip from the body and substance opinion oppresseth pietie faction vndermineth faith controuersie quelleth charitie and reasoning rooteth vp religion Sect. 3. The procuring furthering and preseruing of Vnitie and Concord in the Church appertaineth principally vnto the Christian Prince Isay 49.23 Exod. 4.16 22.8 Psal 82.1.6 Ioh. 10.34 35 Math. 5.9 2. Tim. 2.24 25. whom God hath called to be a nursing-father vnto his Church and hath honoured most highly with the stile of the Son of the most high and euen of a God to put him in minde of his care and studie for the things of God and the good of his Church which principally consisteth in the Vnitie thereof and next it appertaineth vnto the Pastors who are to ioyne with the Prince in this glorious worke whom of all other it becommeth least to be men of strife and contention or instruments of discord and diuision seeing that the God of peace hath called them to bee Messengers and makers of peace and Vnion Sect. 4. Amongst the many particular Churches that are at this day diuided from themselues one from another whether in doctrine or discipline in substance or circumstance there is a difference in perfection and I thinke no man doubteth of it but that one Church may be of a more perfit and complete constitution then another Church yea we are so farre from doubting any thing of this point that euery professour holdeth the Church that he is off to be the more perfit then that which hee disclaimeth Sect. 5. It beeing most certaine that the particular diuided Churches are not alike perfit it standeth the lesse perfit in hand to conforme it selfe vnto that which shall by the light of Gods word and good reason appeare to bee more perfit both because our Sauiour Christ commandeth all Christians to aspire vnto perfection saying Mat. 5.48 Phil. 3.15.16 Coloss 1.28 Heb. 6.1 Bee ye therefore perfit as your Father which is in heauen is perfit and the Apostle exhorteth all men to bee led forward to perfection and because that this is the only way to knit vp the Churches in Concord and Vnitie and to draw them to an vniformitie Sect. 6. Amongst the particular reformed Churches that of England is more perfit and complete in many respects then any Church reformed after the fashion of Geneua contrary to the petitioners assertion and namely then that of Scotland whose forme and constitution was meerely Geneuian before that our sacred Soueraigne diuinely enspired began the second reformation thereof tending to the conformation of it with England or rather with the Primitiue whereunto it is much more like then the other Sect. 7. The perfection of the english Church is apparent whether we compare her with the Church of God and the blessed Spirits in heauen or with the Church of God beleeuing men on earth before Christs time in his time or after his time or whether we respect the warrant and authoritie of Gods word or mans of diuinitie or humanity of Scripture or nature of religion or reason or whether wee respect her essentiall perfections and parts for piety or charity faith or repentance deuotion or reuerence illumination or sanctification doctrine or discipline substance or circumstance seruice or ceremonie order or decency the honour and dignity of Prince or of Pastors with the edification and consolation of the whole people Sect. 8. Considering that the pregnantest proofe that can be brought of a particular Churches perfection The Church of England more diuine and God-like then the Geneuian and painting out as it were to the life the analogie and affinitie likenesse or resemblance that it hath with that Church which is knowne to bee absolutely the most diuine compleate and perfit I shall therefore prooue in this present discourse by many places of Scripture especially of that most diuine part of it called the Reuelation of Saint Iohn the diuine that the Church of England is much more diuine and farre liker the Church of God in heauen then any Geneuian Church is and therefore much more perfit contrary to to the Petitionerslate assertion For seeing that as oft as in praying the Lords prayer we say Mat. 6.9.10 thy will bee done in earth as it is in heauen wee doe desire of God with all our hearts that his Church on earth militant may bee euery day more and more conformable and like vnto his Church in heauen triumphant which wee beleeue and confesse to be the most perfit it must needs follow that the more conforme a Church on earth bee vnto the Church in heauen the more it findeth and feeleth the efficacie and force of our Lords prayer and the neerer that it doth resemble the Church in heauen the perfiter must it be for that thing is the more perfit which is the more like vnto the most perfit And that the Church of England is much liker the Church that is aboue then the Geneuian is it may appeare by comparing the constitutions of the two Churches together And first I say that the Church of England is liker vnto Gods Church in heauen then any other Church Geneuian or Romane as beeing more diuine and God-like in respect of the supreme Gouernour For like as the Soueraigne gouernour of the Church in heauen consisting of those blessed Spirits which Saint Iohn saw almost beyond number in the presence of the throne of God seruing him day and night in his Temple Ruele 4 2 3 4 5 6 7 8 9 10. 5.8 9 10 11 14. 7.9 10 11 12 13 14 15 19.1 21.1 2 3. Exod. 15.18 1. Sam. 8.7 Psal 2.6 30 9 22.28 24.7 8 9 10. 29.10 Gen. 2.20 Exod. 3.1 2 3 4 5 6 7 8 9 10. 4.16 7.1 22.28 Psal 82.1.6 95.3 50.1 is such a one as is both God and King so the Soueraigne Gouernour of the Church of England is such a one as is both a King and a God on earth for in the holy Scripture wee know that Kings are called Gods as God himselfe is called a King And euen God himself hath called Kings by this name not any creature for Adam gaue al other things their names but could not giue this for none but God can giue this
name Thou shalt be to Aaron as God said the Lord to Moses whom he had made a soueraigne Prince ouer his people And againe I haue made thee a God to Pharaoh and Moses calleth the soueraigne Iudges by the name of Gods saying thou shalt not rayle vpon the Gods for so it is in the originall and the Psalmist to the same purpose speakes thus God stādeth in the assembly of Gods he iudgeth among Gods and againe he brings in the great God speaking thus of his little Gods I haue said ye are Gods yee are all children of the most high Sect. 9. In that Kings are called Gods That the Kingly dignitie is immediately from God wee learne sixe notable lessons hereafter following The first that the kingly power is immediately of and from God and not of man as both Geneuians and Romanes most erroniously doe hold for none can make of a man a God on earth but God in heauen neither is it in the power of man to make one Gods seruant or minister but we must leaue it vnto God himselfe to choose and ordaine his owne seruants And truely if the King were ordained of man as he is for the good of man and therefore is by Saint Peter called an ordinance of man the Apostle Paul would neuer haue named him Gods seruant and minister but mans 1. Pet. 2.13 Rom. 13.4.1 Chron 29.23 The King sitteth in the Lords throne saith the holy Chronicler now it belongeth not vnto man to set another man in Gods seate but must let this alone for God himselfe to doe The throne is Gods and not mans Psal 21.3.1 Sam. 9.15 16 17 10 1 24 13 13 14 16 1 2. 1. King 3.7 10.9 1 Chr 29 29 2 Chro 2.11 Nehe 13 26. Dan. 4.14.23 Prouerbs 8.15.16 Wisd 6.1 2.3 Rom. 13.1 4. and he that sitteth in it is Gods minister and not mans yea he is of God called God for man cannot make a man God and therefore Kings are immediately from God and not from man an argument that all the Geneuians and Romanes in the world shall neuer be able to answer And therefore to shut vp this first lesson for in our worke of kingly controuersies we disputeit more largely and accurately three Kings Dauid Salomor Hiram one Queene of Sheba one Prince Nehemiah one high Priest Samuel one chiefe Prophet Daniel one principall Apostle Paul yea Gods Angel and God himselfe doe all of them anouch that kings are chosen of God nominated sent crowned created and set in Gods throne by God himselfe and not by man Sect. 9. The second lesson that wee learne here is that the kingly dignitie is of all other dignities absolutely the greatest and the diuinest That the kingly dignity is the diuinest and greatest of all other Reuel 2. 3. Psal 82.6 Dan. 3.26 6.20 Ioh. 15.14 15. and not the priestly as both Romane Geneuians do erroniously suppose For first as none can be greater in heauen then the God of heauen or so great so none in earth can be greater then he who is called of God to be a God on earth nor none can beso great Secondly as the highest stile that can bee giuen to any is giuen to Kings so a lower stile is giuen to Prelates and Priests for they are in the Scripture no where called Gods but well are they named Angels so that as the Angels in heauen are inferiour to the God of heauen so are the Angels on earth to wit the chiefe Priests and Prelates inferiour vnto the Gods on earth which are Soueraigne Princes thirdly Princes are called the children of the most high where as Church-men are instiled onely the seruants and friends of the most high Psal 21.3 1. Chron. 29.23 Fourthly God putteth a crowne of golde vpon the Kings head and he setteth him in his owne throne to sit there for God as God so that as the Apostle speaking of the inferioritie of the Angels of heauen beeing compared with Christ the annointed of the Lord saith vnto which of the Angels said he at any time Heb. 1.13.14 sit at my right hand till I make thine enemies thy footstoole are they not all ministring Spirits sent forth to minister for their sakes which shall be heires of saluation In like manner may it be said in this matter touching the inferioritie of the Angels on earth that is prelates beeing compared with the Lords Christ and annointed one the Soueraigne Prince vnto which of the Angels on earth for Prelates are called Angels in the Reuelation seauen or eight times said the Lord euer sit in my throne Reuel 1.20 2.1.8 12 18 3 1 7 14. as hee saith vnto Kings yea I haue sought much in reading and could neuer finde in old Testament or new in Scripture or Father Greeke or Latine that euer the Lord said immediately or mediately vnto the great Archangel himselfe that sitteth in S. Angel sit thou in my throne for no man taketh or at least should take this honor vnto himselfe but he that is called of God as was Dauid or Salomon What are the angels on earth else then but as ministring spirits sent forth by the Gods on earth 2. Chro. 17 7 8 9. Exod 32.21.22 Numb 12 11 1. King 1.33 34. 2 Chton 29 11. Exod. 5.1 4 20 1 6.8 20. 10 20. 9 8 10 3 11 10 12 1. Psal 77 20. 2 Chron 24 12 13 14 31 13. the Christian Ichosophats to teach in Iuda through al the Cities of their kingdomes to minister the holy Sacraments to them that shal be heires of Saluation to gouerne the Church Fiftly the high priest Aaron calleth the Soueraigne Prince Moses his Lord and Salomon a king is called Zadoks the high Priest Lord Ezekiah a king calleth the priests his sons which doth argue the superioritie and maiestie of kings for the Lord is superior to his seruant and the Sonne inferiour to his father Sixtly the Spirit of God euery where placeth Kings before the chiefe Priests Moses and Aaron the King and Iehoiada Ezekiab the King and Azariah the chiefe of the house of God and preferreth the Princely dignitie before the priestly where they meete in one and the same person Moses in Genesis Gen. 14 18 Heb. 7 1 Exod 19.6 1. Pet. 2.9 Reuel 1.6 4.10 and Saint Paul to the Hebrewes doe obserue this order in Melchisedech whome they name a King and a Priest The same Moses or rather the Lord himselfe calleth his people a kingdome of Priests or a royall Priesthoode as speaketh Saint Peter and Saint Iohn in the Reauelation hath these words and made vs Kings and Priests vnto God and the same words are vsed of the foure and twenty Elders Seuenth ly Psal 2 6 20 9 24 7 8 9 10 29 10 95 3 98 6 Esther 13 9 15 14 3 12. Reuel 1.5 15 3 17 14 19 16
gouernment or for a Princes abusiue power as some moderne writers haue vnderstood it most grossely in that same place of Scripture whereupon the resolution of this question doth wholly depend a thing which I wish our diuines should well consider that they doe not runne into their errour 1. Sam. 8.9.10 11.21 13 14 15 16 17. in expounding those words of the Prophet Samuel But of this more in another worke In the meane time I would entreate all good subiects to beware of charging either now or hereafter their Prince with the odious aspersion of Exaction vnlesse they can show that he requireth and receiueth more of his people then the law of God doth allow him but that they would honour him with their best opinion not only of a iust and vpright Prince but euen of an indulgent and beneficent Father incase it shall be well and sufficiently prooued vnto them that he is so farre from the iniustice of requiring or taking from them any part of their own that hee euen releaseth and giueth them a part of his owne which is indulgencie bounty and beneficence and in a word that he is content for his louing subiects further ease to leuie much lesse then Gods law doth allow him for the maintenance of himselfe his chiefe officers in the Common-wealth and in the Court and of his other seruants at home or abroad in peace and in warre Sect. 14. The sixt and last lesson that we learne That kings are free from all manner of coercion censure in that Kings are called Gods is that Almighty God in giuing them this name euen his owne name hath exempted them from all manner of violence coercion or censure at their subiects and inferiours hands where as our Geneuites aswell as Iesuites and Caluinists aswell as Papists doe hold the contrary for both of them wil haue Soueraigne Princes subiect to coercion excommunication and depriuation a doctrine and opinion repugnant I dare say both to Theologie and Philosophie to Diuinitie and Humanitie as we shal God willing show at large other where For the present because in this worke we thought good for soliditie and breuities sake to employ only testimonies of Scripture and some reasons deriued from thence it shall suffice that we show and confute the impietie and absurditie yea the vnlearnednesse and stupiditie of this doctrine of Geneua and Rome by these 17 reasons after following The which if any Diuine can answere sufficiently and soundly or bring better reason for the contrary opinion I shall not be ashamed to change the opinion that I now hold and subscribe to theirs and freely confesse this of mine to bee as blockish and vnlearned as now I hold theirs to bee First God himselfe by his seruant Moses saith vnto euery Subiect Thou shalt not raile vpon the Gods Exod. 22 28. nor speake euill of the Ruler of thy people if it bee not lawfull to rayle vpon the Prince then must it bee as vnlawfull to rage or rise vp against him and if wee must beware of vehement words in his behalfe then much more of violent deeds and if the subiects must not speake euill of their Ruler or Soueraigne then they cannot excommunicate him for whosoeuer excommunicateth a Prince must needs speake the greatest euill of a Prince that can bee euen that hee is a most wicked man and fitter to bee Sathans slaue then Gods seruant Ecclesiast 10.20 To the same purpose appertaineth that other precept or prohibition of the Spirit of God by the mouth of Salomon proclaimed to subiects Curse not the Prince no not in thy thought if it be not lawfull to curse the King then is it not lawfull to excommunicate him 1 Chron. 29.23 Psal 21.3 let both Rome rage and Geneua iangle as much as they can to the contrary Secondly God hath set the King in his throne and set on his head with his owne hand a crowne of pure gold now who can say that it is fitting or comely that any man or order of men especially subiects and such as stand before the throne should offer violence to him that sitteth in the throne or put out the hand to thrust him out of the throne or to pull off the crowne that God hath put vpon his head Thirdly It is the most high saith the holy Angel and the Prophet Daniel Dan. 4.22.28.29 Prouerb 21.1 to King Nebuchadnezzar that beareth rule ouer the Kingdome of men and giueth it to whomsoeuer he will The Kings heart is in the hands of the Lord as the riuers of waters he turneth it whither soeuer it pleaseth him saith Salomon and therefore the most high is the onely Ruler Curber Connerter and Scourger of Kings and men must not bee so bould as to take Gods proper office vpon them for in so doing they commit a greater offence against God then doth the greatest Tyrant that can be in plaguing and persecuting his people For no subiect one or moe ecclesiasticall or secular can meddle in such a matter as this without impeaching God of a notable imperfection for either they must thinke that God seeth not the wickednes of the tyrannous or idolatrous King which is to deny his diuine omniscience and absolute knowledge or if hee seeth it that he careth not for it which is to deny his diuine prouidence and to charge him with humane negligence or if he care for it that he is either vnable to reuenge it without the hand of the Kings owne subiect which is to deny his diuine omnipotency and to brand him with humane infirmity or else that he is vnwilling to reuenge it which is to charge him both with iniustice and want of mercy Whence it followeth that such subiects as would correct their Soueraigne doe both make God no God and make themselues God in a word such a subiect is Dauids foole Psal 53.1.2 Thess 2.4 that hath said in his heart there is no God except perhaps himselfe and so becommeth such an Antichristian Anti-god as exalteth himselfe both aboue Gods God on earth the King and aboue the God in heauen in taking his proper place and office vpon him No Iosh 6.8 10 11 12 cap. Iudg. 1.2.6 7 3 15 16 17 20 21 22 26 27 28 1. Sam. 13 15. 22 31 1. King 16 22. 2. King 16. 25. 2. Chron. 28. 33. Exod. 14 28 15 4. Dan. 4.22 28 29 30. 1. King 1 2 3 4 16 17 15 4 5. 2. Chron. 26 16 17 18 19 20 21. God needeth not the hand of any subiect to be reuenged on a wicked Prince for hee can stirre vp other Princes and people or forraine persons against him as we reade that hee did against these Kings of Iericho of Ai and of the Amorites against Adonibezek King of Canaan Eglon King of Meab Saul Ahab Ahaz Manasseth and Zedekias Kings of Iudah and Israel or he can make the wicked King as it were with his own
and habitations doe not exclaime or giue out railing iudgement against Princes before the Lord though they see and know their wickednesse much better then men doe 2. Pet. 2.10 11 and that they be aboue them in dignitie power and place as the Aposlle S. Peter doth auouch and witnes then much lesse must the Angels of the Church on earth Romane or Geneuian from their earthly seats and pulpits Consistories or Presbyteries exclaime against Princes be they neuer so wicked or yet proclaime any railing iudgement against them seeing they are not only inferiour vnto the Angels in heauen which spare them but euen vnto the Princes themselues which are Gods by their place though in their persons they were neuer so prophane And I wish with all my heart that the great Angel that sitteth in S. Angel would now at last learne this Angelicall lesson of those Angelicall Doctors in heauen and of his owne supposed Euangelicall Predecessor Saint Peter who professeth in expresse words that it is one of the properties of false Prophets to despise Princes and to speake euill of them that are in dignitie and authoritie Iude. v. 8.9 10 Where as the Angels which are greater both in power and might giue not railing Iudgement against them and the same thing is said of Saint Iude. Fourtenthly if a most holy Angel yea euen Michael the highest Archangel durst not raile vpon the diuell who is all wickednesse nor blame him with cursed speaking when as he strone against him and disputed about the bodie of Moses as the holy Apostle Iude witnesseth how then dare subiects which be sinfull men themselues raile vpon the Prince or how dare either the Romane Archangel that sitteth in S. Angel or the Angelings of Geneua from their consist orie or presbyterie or yet from their pulpits pronounce any curse or excommunication against Princes or deliuer them vnto the diuell though they were liker little diuels then little Gods on earth by reason of their wicked liuing And if wee must not so much as raile vpon wicked Kings nor reuile and diffame them with our tongues much lesse must wee hurt them with our hands or offer their persons any violence If ye loue them which loue you saith our Sauiour and dee good to them which doe good to you what thanke haue yee or what reward Mat. 5.46 47 Luk. 6.32 33 doe not the Publicanes and sinners euen the same and the like may be said in this case if Christians loue and loyally obey such Princes as loue them and if they speake well of such gouernours as doe wel to them and submit themselues to such Princes as are vertuous godly and iust what thanke or what reward haue they or what singular worke doe they worthy of a singular reward doe not the heathen and infidels euen the same and as our Sauiour said to his Disciples Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies and not only of publicanes sinners Mat. 5.10 ye shall not enter into the kingdome of God So may it bee said to Christian subiects except your obedience subiection patience in the behalfe of your Princes and Rulers exceede the obedience subiection patience of heathen and vnbeleeuing subiects in the behalfe of their Soueraignes yee cannot bee subiects of the kingdome of heauen Fifteenthly Subiects ought to bee most tender and carefull of the saluation of their Soueraigne and therefore they ought not to seclude him from the vse of the ordinary meanes of his amendment his sanctification and saluation as from the hearing of the word the prayers of the Church and the receiuing of the Sacrament Sixteenthly a wicked Prince in receiuing the Sacrament either receiueth it worthily and penitently and so is pardoned or else vnworthily and impenitently and so is plagued of God according to that of the Apostle Hee that eateth and drinketh vnworthily 1. Cor. 11.28.29 eateth and drinketh his owne damnation because he discerneth not the Lords body and so hee is either made better or worse if better then it should not haue beene well done to keep him from the Communion if worse then God himselfe hath punished and plagued him with his owne hand which is much more fit then that any of his owne Subiects should presume to punish him So that it is euery way more for the glory of God and the good of the Church that a Prince be admitted to the Sacrament then that hee be secluded there-fro for either Gods mercie is manifested when as receiuing it worthily and wel he amendeth his manners or his iustice is executed and notified when as receiuing it vnworthily he runneth into some greater sinne or incurreth some temporall or spiritual iudgement and both the wayes Gods glorie is more and more demonstrated and the Church edified by so notable an example Seuenteenthly and lastly our most blessed Sauiour when he exhorteth vs vnto perfection saith thus Loue your enemies Mat. 5.44 45 48. Luk. 6.27 28 35. blesse them that curse you doe good to them that hate you pray for them which hurt you wrongfully trouble and persecute you that ye may be the children of your Father which is in heauen who is kinde and good both vnto the good and the euill and the Apostle Saint Paul writing to the Romanes saith the same Blesse them which persecute you Blesse and curse not recompence to no man euill for euill auenge not your selues but rather giue place vnto wrath for it is written vengeance is mine Rom. 12.14 17 19 21. I will repay saith the Lord. Whereof it followeth that if Princes bee our foes which ought to bee our friends yea our fathers and so both hate vs and hurt vs which are their subiects yet wee ought to loue them and helpe them what wee can though they doe euill to vs yet wee ought to doe good to them though they oppresse and persecute vs yet wee ought to pray for them though they speake euill of vs yet wee ought to speake well of them though they grieue vs yet we ought not to grudge against them though they require too much of vs and more then we can well spare yet we ought not to refuse them much lesse to resist them or rebell against them though they haue many imperfections yet wee ought not to aggrauate them or blaze them abroad by slandrous wordes or infamous writes yea rather wee ought to extenuate and to lessen them hide them couer them and excuse them Finally though they seeke to kill both our bodies and our soules yet we ought to seeke the preseruation of their bodies and the saluation of their soules and in so doing we subiects shall be perfit as the children of the most high and our reward shall be great and inestimable in the heauens Sect. 15. The Church of England more Angelicall or Angel-like We haue shewed at large the perfection of the Church of England in regard of the diuine condition of the
10.5 12.6 Ezech. 9.2.3 Mat. 28.1 2.3 Mark 16.5 Iohn 20 12 besides that the Angels when euer they assumed humane shapes alwaies appeared in white as we may reade often both in the old and new Testament For this colour hath beene in all ages and in all Churches thought the most comely and conuenient to bee vsed in the doing of diuine seruice and the most sutable to sanctitie puritie and glorie Answerably whereunto in the Church of England our Euangelicall ministers when they doe diuine seruice or celebrate the Sacraments both for distinction and decencie and likewise for a signification of puritie and sanctitie doe put on a white linnen garment commonly called a Surplisse and the Bishop beareth and weareth a white Rotchet where as our Geneuians are all for Baals and Beelzebubs blacke and had rather bee in habite like hell then heauen rather like the Angels of the bottomlesse pit which dwell in darkenesse and whose loathsome liuerie is blackenesse then like the Angels of Paradise which dwell in brightnesse and whose liuerie is light and whiter then the finest and purest laune But white say they must bee abandoned because it hath bin abused in Poperie and by the like reason blacke should be forborne because Baals priests haue abused it to idolatrie and had the name of Chemarims 2. King 23.5 Hos 10.5 because they wore blacke garments or Goneuagownes in their ministration witnesse the very Geneua note it selfe vpon the place marked in the margine But it is a thing resolued amongst all the iudicious and wise that the abuse of a thing doth not take away the right vse thereof and that the children of the Church are not tied to bee vnlike vnto the very enemies of it Reuel 13.11 and idolaters in euery thing For wee may reade in the Reuelation how that Christ and Antichrist are to resemble one another in some things for the Beast is said to haue two hornes like vnto the Lambe 2. Cor. 11.13 14 15. Mat. 7 15 10 16. And S. Paul vnto the Corinthians telleth vs that Sathan will be like vnto the Angels of light in some things and his false Apostles and Ministers will be like vnto the Apostles and Ministers of Christ and in the Gospell of S. Matthew the Apostles and Ministers of Christ are likened to sheepe and the very false Prophets will bee like them in somethings for they come in sheepes cloathing So that both Gospell and Epistle besides prophesie may teach the Ministers of Christ not to forsake their owne liuerie which is white wherin they resemble God and his Angels and the blessed spirits because that others perhaps doe abuse it yea rather because that some doe so the Ministers of Christ ought to vse it still to the end that by their example such as doe abuse it may be brought to vse it aright and so should we doe in other ceremonies of the like nature Sect. 20. Seuenthly The Church of England more heauen-like for locall decencie Churchimplements conueniencie church-seruice solemnity sacramentall ceremony Reuelat. 3.12 7.15 11 1 2 19 14 15 17 15 5 6 8 16 1 7 17 21 Psal 45 13 14 Isay 60 13 17. Reuel 4.1 2 3 4 5 9 10 5 1 6 7 11 13. the Church of England is liker the Church that is in heauen then the Geneuian is in locall decencie Church-implements conueniencie in Church-seruice solemnitie and in sacramentall ceremonie And this is true whether we looke vnto the costlinesse and comelinesse of the Churches of England which are much liker that stately Temple and glorious golden citie new Ierusalem described in the Reuelation then are the base contemptible buildings after the Geneuian forme For wee must remember how that though the Church bee all glorious within yet all her glorie is not within but a good part of it is without or to be seene and discerned by the eye as the royall Prophet teacheth and the Euangelicall Prophet testifieth foretelling that God was to haue his house and the place of his feete amongst Christians to be glorious both for matter and manner structure and furniture Or whether we looke more particularly vnto the splendour and magnificence of the Kings Chappel much like vnto that stately Throne which blessed S. Iohn saw set in heauen for the almightie King to sit on or yet of the Cathedrall Churches the Seas of the reuerend Bishops much like vnto those foure and twentie seates round about the throne whereon the foure and twentie Princely and Priestly Elders doe sit or whether wee looke vnto the conueniencie of the seates of the Quire in each Cathedrall Church appointed for the holy singing men to sit in who like vnto those holy Elders and the yonger Quiristers againe like vnto those Harping Virgines which follow the Lambe and doe sing most sweetly before the throne and the Elders both ioyning their melodious voices together make a sweete consort and send forth Psalmes and Songs of praise vnto him that sitteth vpon the throne and vnto the Lambe to bee lauded for euermore And as the hearts of these our singing Elders and Virgin-yongers are like those Harpes of God which Saint Iohn saw in the hands of the Elders and yongers in heauen so the holy heauenly and harmonious anthemes and accents of these Harpes or Hearts beeing strung and tuned by Gods owne finger conioyned with the musicall and artificial thunder of our Church-organes do most resemble the heauenly harmonie which Saint Iohn heard as the sound of many waters and as the sound of strong thunderings and as the voice of harpes harping with their harpes and singing and saying HALLELVIAH the which kinde of harmonie such Geneuian eares as can not endure heere on earth had best to stay still about the brinkes of the Lemannian lake and hold as farre from heauen as they possibly can for what a gods name should they doe in heauen except they loued heauens harmonie euen our Churches musicall melodie better then they doe And as our comely Churches doe resemble the corners courts and chambers of the stately Temple that Saint Iohn saw opened in heauen our Kings Chappel the heauenly Kings throne our Cathedrall Churches those Princely and Priestly Elders seates our harmonious Organes those heauenly harpes which Saint Iohn saw in the hands of those skilfull Quiristers some like olde men and some like yong boyes and so well resembled by ours and as our Quiristers Psalmes and Songs doe resemble their new songs Reuelat. 8. 9. 10 5 1 2 3 4 5 6 7 8 and as they are most like one another in their white habites heauenly HALLELVIAHS so doe our Church-belles and chimes resemble those Angelicall trumpets and thunders seauen in number which blessed Saint Iohn heard our Church-Bible answereth to that great sealed Booke our Seruice and Psalme-booke to that little opened booke our Euangelicall Priests reading of the Bible to the Lambes reading and vnsealing of that sealed
1 2 16 27 28 37 5 15 16 17 18 8 9 12 Act. 10.25 16.24 25 26 27 28 29 Gen 40.8 41 14 15 16 25 40 41 42 43 44 Dan. 2.28 29 30 36 48 49 5 29 6 1 2 3. Psal 45.9 13 16 was likewise a Prince Eli and Samuel Priests were Princes and Iudges and the Priests iudged of some ciuill causes together with the other temporall Iudges The chiefe Priests which taught the people of Iuda are called Princes whom King Iehesophat had appointed to be Iudges vnder him both in ecclessiastical and temporal causes as betweene blood and blood betweene law and precept statutes and iudgements Anna called Eli the the chiefe Priest her Lord the widdow of Zarepta the widdow of Bethel the Shunamite Gentlewoman Obadiah King Achabs steward the good Captaine sent by King Ahaziah Naeamen the King of Syrta his Generall Hazael one of the Princes of Benhadad King of Aram did all of them honour the chiefe Prophets of God Eliah and Elisha with the stile of Lords and bowed before them And so did Cornelius the Captaine and likewise the Iaylor to the blessed Apostles Peter and Paul to passe ouer that Ioseph a Patriarke and a Prophet of the Church was likewise a chiefe Prince vnder the King of Egypt euen the next vnto the King Daniel another chiefe Prophet of the Church was likewise a Prince and the next person to the King of Babel Nebuchadnezzar and his three fellowes Shadrach Messach and Abednego were made Gouernours ouer the Prouinces of Babel and the same Prophet Daniel was by King Belshazzar made the third Ruler in the kingdome and by King Darius the first and chiefe Ruler ouer the whole kingdome And the Prophet Dauid prophecying of the splendour and dignitie of the Fathers of the Church vnder the Gospel vseth these words In stead of thy Fathers shall thy Children be thou shalt make them Princes through all the earth meaning that of the Children of the Church there should be chosen such as should bee Fathers and Rulers of the Church as Arch-Bishops and Bishops which should bee honoured throughout the whole Christian world as Lords and Princes For the holy Prophet as hee describeth typically Christ as the King of the Catholike Church and none but he to be King and the Church as the Queene and Spouse of this King so doth be signifie vnto vs that the Princes of this King and kingdome are the Rulers and Gouernours of the Church aboue named which of the Children of the Church should bee made Fathers of the Church and should be honoured as Princes as hath binsaid And this prophesie is most cleerly accōplished and verified in the Church of England not of Geneua nor any Geneuian vnto whose Ministers God hath not graunted so much honour as they who haue vnhappily dishonoured and debased themselues in bringing in their Lay-elders to bee Church gouernours in stead of the Bishops I say they haue debased themselues most ridiculously because that they haue submitted themselues who should be as Fathers and Schoolemasters vnto their owne children and Schollers for by those Lay-elders they are elected they are iudged and censured in matters both of life and doctrine they are suspended or remooued from their ministerie and yet they are but meere Lay-men generally voide of learning as being for the most part tradesmen and artificers and some country gentlemen So that there is as great disorder in the Geneuian Church and as grosse absurditie as if the children should command their Fathers in the house or the Schollers correct their Masters in the Schoole or as if the Sheepe should pull the pastorall crooke out of their Sheepheards hand And though that our Geneuians do deriue their Lay-elders and Eldership from the Synedrie of the Iewes for I graunt them with all my heart that the chiefe perfections of the Iewish Church ought to bee found in the Christian Church which thing if they vnderstood well they should see their grosse errours yet I must tel them that they haue nothing like but the name For first the Iewish Elders were inferiour magistrates ordained primarily by the Soueraigne and chiefest magistrate Moses to assist him in matters of Iudgemēt Numbers 11.16 17 Ezr. 10.8 Luk. 22.66 Act. 5.27 wheras the Geneuiā are not Iudges or any such publike persons appointed by the Prince but priuate persons picked out of the Parish by the Preacher and some other with him Secondly the Iewish Elders iudged and censured the Laitie and therefore were called the Elders of the people wheras the Geneuiā presume to censure correct their Clergie Thirdly and lastly the Iewish Elders concurred with the Princes of the Priests as their assistants or officers in matters of iudgement and debate but the Geneuian haue no Princes of Priests Deut. 17.8.9.10.11 12,2 Chron. 19 8 9 10.11 Ezech. 44.4 or Prince-Church gouernours as Primates Archbishops or Bishops to giue assistance vnto whereby it doth appeare that the Iudges and Iustices of Peace in England are like those Elders of the Iewes especially the Iudges of Ecclesiasticall courts called by the names of Chancellour Commissary Deane of the Arches Officiall and the like and in no wise the Elders after the Geneuian forme Moreouer as the Ministers of the heauenly Church are called Priests so are the Ministers of the Church of England honoured Reuel 4.8 9 10.11 5 8 7 10 12 8 3 4 Heb. 13.15 Hos 14.3 with the same holy title and stile Those Angelicall Priests doe offer vp vnto God the spirituall sacrifice of prayer and praise and answerably thereunto our English Euangelicall Priests offer vnto God the like spirituall sacrifice as the Apostle prescribeth saying Let vs therefore by him offer the sacrifice of praise alwaies to God that is the fruite of the lippes which confesse his name Publike prayer and praise is a sacrifice and therfore the Minister that offereth it is a Priest neither could he blesse publikely the people except hee were a Priest for Church-benediction is a part of the Priests function nor yet Minister any of the two Sacraments in both which there is a spirituall sacrifice for by Baptisme our bodies and soules are offered vnto God by the hand of his Priest Rom. 12.1 Mat. 26.27.28 29 30. 28 19 Ioh. 6.32 33 41 51 Reue l. 2 17 a reasonable and liuing sacrifice and in the Eucharist or Sacrament of the Lords Supper he offereth vnto God in our name the spirituall sacrifice of thankesgiuing for giuing the substance of his blessed body both corporally for vs a bloodie sacrifice vpon the crosse and spiritually vnto vs in the Sacrament of bread wine and euen for feeding of vs in a my sticall and supernaturall manner with his flesh which is that hidden Manna of heauen Reuel 1.4 5 6 5.10 Heb. 7.15 17 21 24 26 28 8 1 2 3. promised in the Reuelation to those that ouercome To bee briefe the blessed Apostle
wine But it is a destruction for a man to deuoure that which is sanctified meaning that the man who will not honour God with first fruites and tithes but doth deuour the holy things and committeth sacriledge bringeth destruction vpon himselfe his soule his body his goods and his house Thon that saiest a man should not commite adulterie Rom. 2.22 breakest thou wedlocke saith the Apostle and thou that abhorrest Idols doest thou committ sacriledge as if he should say thou that detestest the honouring of a false God wilt thou neuerthelesse spoile and dishonour the true God whereby wee are giuen to vnderstand that sacriledge is not only a transgression of the morall law but that it is euen a double sinne compounded of robbery and Idolatry and consequently a more detestable and abbominable euill then Idolatry it selfe For the Idolater with his heart his bodie and substance yea sometimes with the blood of his deerest children honoreth a false God Leuit. 18.21 20.2 2. King 23.10 16.3 17.17 Ierem. 7.31 yet thinking that it is the true God indeede he doth thus worship whereas the sacrilegious God-spoyler robbeth the true God of his owne The Idolater is careful to worship some God but the God-spoyler careth for no God at all a false god he doth not know and it is well and the true God he will not acknowledge which is a worse part then the others blind worshipping of a false god For the Idolater being misled with an erroneous opinion maketh and taketh that to be God which is not God for ignorantly of an Idol he maketh God whereas the sacrilegious God-spoyler malitiously euen wittingly and willingly of the true God maketh no God at all but a meere Idol otherwise he durst not be so bold as to rob him of his right for it is an infallible maxime that a man will neuer robbe or spoyle him whom he loueth honoreth or feareth O how vgly then is the sinne of sacriledge that beareth neuerthelesse such a sway in this I le but especially in the North O how horrible an iniquitie is it for men of might to pull out of Gods mouth the diet of the Church to put it into their owne and to fill the bellies of their houndes and their horses with the meate of Gods ministers It is a sinne of that high nature that because of it God hath said vnto vs as once he said vnto the people of Israel vpon the like occasion Malach. 3.9 10.11 Amos. 4.6.7 8 9 10. Isay 16.9.10 Hag. 1.10 2.18 yee are cursed with a curse for yee haue spoiled mee euen this whole nation but blessed be our Soueraigne for labouring to remooue this curse from our nation and that he hath sometimes sent scarcenesse of bread and cleanenesse of teeth in our Cities and townes sometimes hath with holden the raine from vs when there were yet three moneths to the haruest and shut the windowes of heauen vpon vs and stayed the raine till the fruits of the earth were destroied with drought sometimes hath smitten our fruites with blasting and mildew and sent the palmer worme to deuoure the fruites of our trees yea made our singing and shouting for ioy in barnest to cease and made vs drunke with our teares for that the heauen aboue vs was stayed from dew and the earth vnder vs from yeelding her encrease For this abhominable sinne God hath somtimes sent the pestilence amongst vs to rage in most violent manner to consume our bodies and the fire to burne and the water to ouerflowe our townes landes houses and habitations In one word it is this horrible sinne of Sacriledge that hath ouerthrowne the strength and glory of diuers mighty and wealthy houses God in most iust iudgement shutting such from their inheritance as were so audacious and bold as to robbe him of his The sacrilegious God-spoyler is the man which as Iob speaketh hath stretched out his hand against God Iob. 15.6.27 and made himselfe strong against the almighty therefore God shall runne vpō him euen vpon his necke and against the most thicke part of his shield because he hath couered his face with his fatnesse and hath collopes in his flankes as if the holy man should say because this God-spoyling Anti God hath presumed to shut God from his inheritance and hath taken from him his Tithes and hath made himselfe fat with Gods meate which he hath pulled out of the hands and mouthes of his ministers Vers 29.30.31.32.33.34 therefore God shall be auenged on him hee shall not be rich alwaies neither shall his substance continue neither shall he prolong the perfection thereof in the earth he shall neuer depart out of darkenesse the flame shall drie vp his branches he shall goe away with the breath of his mouth His branch shal not be greene but shall be cutte off before his day and the congregation of the Hypocrites shall be desolate and who is so great an hypocrite as the sacrilegious Church robber who being an impure God-spoyler indeed will needes in the meane time be esteemed a pure Gospeller and one of the precisest professours of the reformed Church Hee may well make himselfe merry with the meate of Gods Ministers as prophane Balthasar did with the golden and siluer vessell of Gods house Dan. 5.1 2 3 4.5 Iob. 20.5 6 7 8 9 10. but he shall know in the end that the reioycing of the wicked shall haue an end and as Zophar speaketh that the ioy of hypocrites is but a moment Though his excellency mount vp to the heauen and his head reach vnto the cloudes yet shall he perish for euer like his dung and they which haue seene him shall say where is he he shall flee away as a dreame and they shall not finde him he shall passe away as a vision of the night so that the eye which had seene shal doe so no more his place shal see him no more as if he should say though hee were neuer so great and mighty a man that robbeth Gods Church yea though his height did reach vnto heauen yet for all his height he shall not enter into heauen but shall fall to the earth like his owne dung and his sacrilegious soule shall stinke Vers 10. more vilely then his dung amids hel flames His children shall flatter the poore and his hands shall restore his substance as if hee should say because the father through pride and tyrannie oppressed the poore and spoiled Gods Ministers therefore God shall make the posteritie of that man for pouertie want to begge his bread at other poore folkes doores yea that thing which the sacrilegious father tooke away by violence Vers 15 16 17. his barnes shall be brought to restore againe by force Hee hath deuoured substance and he shall vomite it for God shall draw it out of his belly seeing to him it belongeth and in lieu thereof he shall sucke the gall of Aspes and the Vipers tongue shall
slay him that is his portion shall bee with hypocrites and the generation of vipers for the old Serpent that wicked viper shall slay his soule hee shall not see the riuers nor the floods and streames of hony and butter that is to say hee shall not taste of the happinesse of the heauenly Canaan Hee on earth shut God from his inheritance on earth but in the end God shall shut him out of the earth and debarre him from heauen hurle him headlong into hell He shall restore the labour and shall deuoure no more euen according to the substance shall bee his exchange Vers 18 19 20 21 22 23 and he shall enioy it no more For he hath vndone many he hath forsaken the poore and hath spoyled houses which hee built not euen Church-mens houses yea Gods house and God himselfe hath he spoiled Surely he shall feele no quietnesse in his body neither shall hee reserue of that which he desired there shal none of his meate beleft therfore none of his shall hope for his goods As if hee should say because hee would needes deuoure Gods meate and the dyet of his Ministers therefore God shal send the deuourer to eate vp his meate For when hee shall bee filled with his abundance that is with Gods portion and Church mens prouision He shall be in paine and the hand of all the wicked shall assaile him that is to say because he was so wicked as to stretch out his hand to spoile God therefore God shall make many wicked mens hands to spoile him He shal be about to fill his belly to wit with Gods Ministers meate but God shall send vpon him his fierce wrath and shall cause to raine vpon him euen vpon his meat As if he should say Gods Ministers meate shall doe him no good for God shall either draw it out of his belly or else he shall turne it in the midst of his bowels into the gall of aspes And not only shall God draw his own Ministers meate out of the God-spoilers miserable belly but he shall also draw the sacrilegious soule out of the deuouring body it shal burne in the fire that is not blowne that is in hell fire that needeth no blowing The heauen shall declare his wickednesse for he was so wicked and impious Verse 26 27 28 29 as to spoile the God of heauen and the earth shall rise vp against him for he was so vngratious as to robbe Gods Ministers and houshold seruants on earth the increase of his house shall goe away it shall flow away in the day of his wrath As if he should say the mans house that is increased builded or reared vp by the decrease or robbery of Gods house it shall not alwaies stand the grease and fatnesse of it shall flow away like water the pelfe and wealth thereof shall vanish and melt away like the fat of Lambes or as doth the snow before the Sun Such is the portion of the wicked from God and the heritage that he shall haue at Gods hands as if he should say desolation and destruction in substance in body and soule shall be the portion and heritage of all impenitent vnrestoring God-spoilers vnworthy of the title of Gospellers men worse then idolaters which doe indeed turne the true God into an idol as the other doe an idol into God and worship feare neither true nor false deitie A false God they know not and the true God they will not acknowledge for otherwise they would stand in awe to spoile God of his portion and to bereaue him of his inheritance And therefore to shut vp this pleading for Gods Priests and their honourable maintenance let me pray beseech all Britaines especially my deere country-men of Scotland that if they desire either to be rich heere or happie hereafter that they would be bountiful liberal to Gods seruants that euery man that hath takē from the Church any thing or withholden from Churchmen their Tithes in whole or in part by sacrilegious impropriation or wicked vsurpation Luk. 19.8 that he would restore with repenting Zacheus fourefolde or at least the principall stocke which he hath in his hands Let him I say listen with all diligence and conscience vnto the precept of the most high vttered by the mouth of his prophet Malachie saying Malach. 3.10.11.12 bring euery Tithe into the storehouse that there may be meate in mine house and prooue me withall saith the Lord of hoasts If I wil not open the windowes of heauen vnto you and powre you out a blessing without measure and I wil reproue the deuourer for your sakes and he shall not destroy the fruite of the ground neither shall your vine be barren in the field saith the Lord of hoastes and all nations shall call you blessed because ye shall be a pleasant land Lastly let vs all listen vnto the godly and graue exhortation of wise king Salomon saying honor the Lord with thy substance and with the first fruites of all thine encrease Prouerb 3.9 so shall thy barnes be filled with abundance and thy presse shall ouerflow with new wine and let vs with our whole hearts applaude our owne Salomons glorious and diuine endeauours tending to the perfit constitution of our Church and to the aduancing of Almightie Gods sincere worship and let vs blesse the God of Iacob for raising vp vnto vs from the North a Iacob to be aninstrument of such blessednesse vnto both North and South according to that which he once promised by his Prophet Isay 4 3 6. Isay 4.1 25. I will say to the North giue and to the South keepe not backe And againe I haue raised vp from the North and be shall come from the east Sunne shall hee call vpon my name and yet againe Vers 8.9 10.11 12 speaking of the conuersion of the Ilands and endes of the earth vnto Christ as if hee pointed at our Iacob Thou Iacob whom I haue chosen I haue taken thee from the endes of the earth and called thee before the chiefe thereof and said vnto thee thou art my seruant I haue chosen thee be not afraid for I am with thee behold all they that prouoke thee shall be ashamed and they that striue with thee shall perish Euen blessed be the God of Iacob for giuing vs a Iacob to be the instrument of so great blessednesse vnto this I le and to the Church thereof and grant that wee may with both hands and hearts lay hold on such blessed occasions as he doth now tender vs by the hand of his blessed Iacob for the amending of the defects of our Church where through all nations may call vs a blessed people Amen FINIS A DEMONSTRATIVE DEFENCE OR TENFOLD PROBATION OF THE DOCTRINE OF THE CHVRCH OF ENGLAND TOVCHING one of the most important points of our Creed necessary to be vnderstood of all Christians which is of our Sauiours descending into hell after death to binde and