the booke of Iob the greeke interpreters allude thereunto most euidently for the English of the Septuagints reading of the 17. verse of the 38. chapter is thus Were the gates of hell opened vnto thee for feare and did the Porters of hell at the sight of thee shrinke for feare and in the translation according to the hebrew it is thus Haue the gates of death beene opened vnto thee or hast thou seene the gates of the shaddow of death and in the Gospell Mat. 12.24 25 26 29 28 29. our Sauiour himselfe alludeth disertly thereunto when he saith in the Gospell Else how can a man enter into a strong mans holde except he first bind the strong man and then spoile his house where note how that immediately before hee spake of his casting out of diuels and his ouercomming of them which argueth that Christ was to conquer the diuell for all his strength in his owne house and both to foyle him and spoile him in his owne strongest hold IIII. Fourthly our Sauiours locall descending into hell is in the Scripture by Euangelicall explication or application for S. Matthew in the same twelfth chapter Mat. 12.39 40 where he entreateth of our Sauiours casting out of diuels and of his entering into the strong mans house to binde him and spoile him testifieth that Ionah in his being three daies and three nights in the Whales belly was a type or figure of our Sauiours being three daies three nights in the heart of the earth which cannot be vnderstood of the place of his Body but of the seate of his soule as wee haue showed before V. Fifthly Mat. 10.2 Act. 2.26.27 30.31 Christs locall descent into hell is in Scripture by Apostolicall asseueration For first S. Peter the prime Apostle in the second of the Acts mentioning both the parts of our Sauiours humanitie to wit his soule and flesh showeth how God had preordained that neither should his soule be subiect to detention or destruction in hell nor yet his body to detention or corruption in the graue Psal 16.8 9 and he expoundeth the Prophet Dauids words in the sixteenth Psalm Thou will not leaue my soule in hell neither wilt thou suffer thine holy one to see corruption of the resurrection of Christ that his soule should not be left in hell neither his flesh should see corruption For as the resurrectiō could not be atchiued without a combination of Christs body and his soule 1. Pet. 3.18.19 4.6 so it behoued the soule aswell to rise in a manner out of hell where it lay downe like the Lyon couchant of the tribe of Iudah as the body to rise out of the graue or tombe where it was laide The same Apostle in his first Epistle teacheth the same doctrine in two seuerall places the one where he saith that Christ beeing put to death concerning the flesh but quickned in the Spirit according to the greeke text or being quicke and liuing in the Spirit according to the Syrian went by the same Spirit and preached vnto the Spirits in prison the other where he saith that the Gospell was preached vnto the dead to the end that they might liue according to God in the Spirit And as S. Peter the prime Apostle for so the Scripture calleth him in the three places now alleadged affirmeth Christs descending into hell in his soule Mat. 10.2 Mark 3.16 so S. Paul in as many places doth the like The first place is in the tenth to the Romanes where he affirmeth both his ascending into heauen and his descending into the deepe or bottomlesse pit which is hell Rom. 10.6.7 Say not in thine heart saith hee who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the a byssus deepe or bottomles pit that is to bring Christ from the dead where note that the Greeke word abyssus which our English haue translated the deepe is neuer taken for the graue but for hell and the bottomlesse pit it is often taken as in Luke the eight Luk. 8.31 Reuela 9.1.2.11 11.7 20.1.3.7.10.14.15 in the ninth of the Reuelation thrise in the eleuenth once and in the twentieth twise where it is likewise called Sathans prison and the lake of fire and brimstone The second place where S. Paul teacheth Christs descent into hell is the fourth to the Ephesians thus Now in that hee ascended what is it but that bee also descended first into the lowest parts of the earth where the lower or lowest parts of the earth can signifie no other thing but that Ephes 4.8.9 10. which he calleth the deepe or bottomlesse pit in the Epistle to the Romanes for as he maketh an expresse opposition betweene ascending and descending which are contrary motions so doth he between the two opposite places to wit the highest part of heauen and the lowest part of the earth The third and the last place is the second to the Colossians where speaking of our Sauiours Mediatourship hee vseth these words amongst other Colos 2.15 And hath spoiled the principalities and powers and hath made a show of them openly and hath triumpbed ouer them in himselfe for so readeth the Syrian text and the Greeke text likewise in most part of bookes together with the Latine of Saint Hierome of Erasmus of Delanus of Castalso of Stephanus of the Tigurins or Leo Iuda and of Arrias Montanus where as the Geneuian translation of Beza attributeth this triumph to Christ on the Crosse contrary to the common translation and exposition of tenne of the Doctors of the Primitiue Church as shall bee shewed other where And truely Christ did triumph ouer the Principalities and powers when as hee did binde Sathan and by his presence terrifie the whole infernall forces the which thing hee did not on the crosse for there hee suffered himselfe to bee foyled and ouercome but hee did it in Sathans owne house and strongest holde So that his triumph began in hell in respect of his soules diuine vanquishing of the diuell like as it began in the graue in respect of his Bodies powerfull rising from death to life and it was finished both in soule and body when hee gloriously ascended into heauen So that they are mightily deceiued which doe thinke our Sauiour triumphed ouer Sathan and hell vpon the crosse for atriumph doth alwaies follow vpon a perfit victorie and doth not goe before it much lesse before the conflict as our Geneuians would ridiculously haue it Thus we see twentie expresse passages of Scripture for our Sauiours descending into hell after death for so many haue we alleadged from the first to the last where as the Geneuians can not produce so much as one text bearing that Christs soule went not to hell only out of two texts in the Gospell they draw an argument against his descending the one in that he said to the penitent thiefe To day shalt thou be with me in Paradise Ioh.
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
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
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
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
Catholikes of the name of Iames by your Maiesties subiect and seruant of the same Name shall be God willing shortly published for the first laïck fruits of that begunne Colledge which beareth the name of King Iames whereof I am to bee a Fellow The which premisses beeing considered I hope the more easily to gaine the Church of Scotlands good opinion and that they shall not charge me with incapacitie to handle such a weighty argument as this hauing written so much in matters belonging to Church and Religion To be briefe thus haue I spent these seuenteene yeares yeares of my priuate obscure life since I proceeded Master of Artes and went beyond sea in giuing my selfe to studie and contemplation endeauouring to know much and to contentation in no wise coueting after much and to Temperance and Continency Whereof I take the all-knowing God and his chaste Angels to witnes And now these my poore labours such as they are I most humbly lay downe at your Royal feet begging your Maiesties most honourable patronage and acceptance and in praying the God of Vnitie and Veritie to giue them a blessing for the furthering of your most Christian desire and glorious designe so that we may euen in your owne happie daies see with our eyes the full accomplishment thereof to the glorie of his name the comfort of his Church the good of great Britaine and your Maiesties eternall honour So prayeth daily YOVR MAIESTIES Most humble subiect and seruant and euen the grandchilde of your most Noble Grandmothers and Mothers household seruant William Maxwell sonne to the Laird of Kirkonnell and in his life man at armes to the most Christian King IAMES MAXVVELL THE CONTENTS OF THESE TWO BOOKES 1 THat Vnitie and Concord in matters belonging to Gods Worship amongst Christians especially Protestants and more especially amongst Britaines both for reason of Church and reason of State is to bee by all meanes desired and endeauoured Sect. 1.2.3 2. That one Churches constitution is more perfit and complete then anothers and that the lesse perfit ought to cōforme it selfe vnto the more perfit Sect. 4.5 3. That the constitution of the Church of England is much more perfit then an Geneuian whatsoeuer or wheresoeuer Sect. 6. 4. That the Church of England is more Diuine and God-like in the supreme Gouernor the Soueraigne Prince then the Geneuian Sect. 7.8 5. That the Kingly power is immediately from God and not from man as both Romanes and Geneuians doe hold prooued by eight testimonies of Scripture and three irrefragable arguments Sect. 9. 6. That the kingly dignitie is absolutely greater then the priestly and of all other the diuinest contrary to the opinion of Romanes and Geneuians prooued by eight arguments Sect. 10. 7. That Kings are not meere lay-men but mixt of an ecclesiasticall and secular condition contrary to the opinion of Romanes Geneuians prooued by three arguments ten examples of Kings that haue exercised spirituall power for the good of the Church Sect. 11. 8. That Kings are Law-giuers to their people and haue power of God to make lawes for the good both of Church and Common-weale prooued by sixe arguments Sect. 12. 9. That Kings are to be honourable and magnificently maintained and that God hath allotted them a certaine portion of their subiects goods Sect. 13. 10. That Kings are indued with a Sacred immunitie from all manner of coercion and censure spirituall or temporall at their subiects hands prooued against Romanes and Geneuians by 17. arguments Sect. 14. 11. That the Church of England is more Angelicall or Angel-like in her secondary Gouernours of Archbishops and Bishops Sect. 15. 12. That their is an imparitie or inequalitie amongst Gods Ministers in the Church triumphant in heauen and that their hath beene alwaies the like imparitie in the Church militant on earth first vnder the Law then vnder the Gospel and aswell in the time of Christ and his Apostles as of their successours Sect. 15. 13. That the Church of England is more heauen-like for holinesse where the conueniency of holydaies besides the Sunday is prooued and demonstrated by vnanswerable arguments Sect. 16. 14. That the Church of England is more heauen-like then the Geneuian for humble reuerence where the conueniencie of the gestures of standing vp at the reading of the Gospel capping or bowing at the name of Iesus of kneeling at the rehearsing of the Law and especially at the receiuing of the holy Sacrament is declared and prooued Sect. 17. 15. That the Church of England is more heauen-like then the Geneuian for harmonie where the conueniency of Church-musicke consisting of voices and organes and other instruments is declared Sect. 18. 16 That the Church of England is more heauen-like then the Geneuian for habite where the conueniencie and decencie of Church-habites as of the Surplisse and Rotchet is prooued Sect. 19. 17. That the Church of England is more Heauen-like then the Geneuian for locall decencie Church-implements conueniency Church-seruice solemnitie and sacrament all ceremony where the conueniencie of a Font or the Ministration of Baptisme and of a standing Table for the celebration of the Lords Supper is declared and the vse of the ceremonie of the signe of the Crosse in Baptisme prooued most lawful and commendable by 13. arguments Sec. 20. 18. That the Church of England is more heauen-like then the Geneuian for honour of the Ministerie where the lawfulnesse of the stile of Priest amongst the Ministers of the Gospel and likewise of the stile of Lord conferred on the reuerend Gonernours of the Church is declared and the Geneuian-church gouernors of Lay-elders prooued to be a thing vnlawfull and absurd Sect. 21. 19. That the maintenance of the Ministerie is more diuine heauen-like and honourable in the church of England then in the Geneuian where the perpetuall maintenance of Tithes is prooued and the Geneuian sinne of sacriledge exagitated and shewed to be more hainous then heathenish Idolatrie Sect. 21. 20. The diuersitie and repugnancie of the opinions of diuines touching our Sauiours descending into hell breifly propounded Tract 2. 21. The doctrine of the church of England touching the foresaid point demonstrated to be only orthodoxall by a Ten-folde probation Tract 2. A Primitiue patterne for the Church of Scotland Sect. 1. VNitie and Concord amongst Christians especially amongst Protestants or reformed professours but more especially amongst Britaines Psal 133.1 2 3. Ioh. 17 20 21 22 23. 1. Pet. 3.8 Heb. 12.14 as they that are the worshippers of one and the same true God the seruants of one and the same only Sauiour Iesus Christ the children of one Church and the subiects of one and the same Soueraigne is in the iudgement of all them that are truely wise of all other things most to bee desired and endeauoured as a thing most pleasing to God and most profitable to man Sect. 2. Vnitie and Concord is to bee desired and endeauoured in all things but especially in those things Psal 122.6 Rom.
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
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
hand execute Gods vengeance vpō himself thus he suffered Saul to slay himselfe and Zimri to burne himselfe And as he wil not employ a Princes owne subiects in such a businesse so he needeth not to vse the hand and power of any person whatsoeuer for God can drowne the wicked Prince in the water or sea with Pharaoh or hee can strike him with madnesse with Nebuchadnezzar or hee can burst him or breake his necke with Ahazias or can strike him with leprosie like Vzziah or Azariah The very elements and beasts of the field are at his beck and bidding the beasts to deuoure the fire to burne the aire to infect the water to drowne and the earth to swallow vp such Princes as God will be auenged on yea he hath armies of painefull and shamefull diseases of wormes of mice and of lice to consume and vexe wicked Kings with Dan. 4 10 11 12 13 14 22 23 28 29 30. 5.6 7 24 25 26 27 28 2. Micha 6.9 5 6 7 8 9 10 11 12 13 14 15 16 17 18 28. And as the Angels of God which are his highest creatures smote Nebuchadnezzar with madnes droue him from amongst men to dwell with the beasts of the field and so depriued him of his kingdome for a time for those Noters and Geneuian Glossers are deceiued that doe thinke his owne subiects did depose him for tyrannie and as another Angel did write vpon the wall the sentence of King Belschazzars destruction so the wormes that are the Lords lowest creatures conspired to vexe the wicked tyrant Antiochus the cruell persecuter of the Iewes that he died miserably and both these creatures together the highest in heauen act 12.1 2 3 4 5 21 22 23 and the lowest on earth did at Gods appointment concurre to plague Herod the persecutor of the Christians who had vexed many of the faithfull killed Iames and imprisoned Peter for the Angel of the Lord smote him because he gaue not glory vnto God so that hee was eaten vp of wormes Thus we see how God getteth glory when he correcteth wicked Kings with his owne hands 1. Sam 13.9 10 11 12 13 14 15 1 2 3 8 9 10 11 16 17 22 23 19 20 22 23 26 28 cap. 1. King 16.30 31 32 17 18 19 20 21 22 cap 2. King 21 1 2 3 4.5 6 7 8 9 10 11 16 2. Chron. 33.1 2 3 4 5 6 7 8 9. whereas he is robbed of his glorie by such subiects as dare take the rod as it were out of Gods hands and put it into their owne to scourge Kings with Fourthly the people of God vnder the old Testament did not imprison or depose their most wicked Princes such as were Saul Ahab and Manasses nor did the high Priests excommunicate them for their crueltie tyrannie apostasie and idolatrie persecution and seduction and therefore the people of God vnder the new Testament ought to doe the like in following the example of their pietie and patience in the behalfe of bad Princes otherwise Christians should come short of the Iewes in morall perfections which were absurd Fifthly the constitution and creation of Kings is of God and not not of man it is Gods hand only that can make a King according as he saith himselfe By me Kings raigne and as we haue prooued aboue in the first lesson and therefore the deposition of Kings Prouerb 8.15 and their coercion belongeth likewise to God and not to the Kings owne subiects for the power is equall in the one and the other And therefore wee see that the voice that deposed Nebuchadnezzer came from heauen Dan. 4.22 28 29. Thy kingdome is departed from thee like as the Angel and the Prophet doe both of them auouch that it is the most high that giueth the kingdome to whomsoeuer hee will Sixtly in the new Testament Christ and his appostles do oftentimes command subiects to giue vnto Kings but no where they bid take away or withhold any thing from Kings howsoeuer vnworthy neither tribute and liuing by detention nor libertie by incarceration nor Kingship by depriuation nor life by ciuil or rather vnciuill and sinnefull execution nor the benefits of the Church and kingdome of heauen by hellish excommunication Giue saith the King of Kings vnto Caesar the things which are Caesars like as he had commanded Peter his very prime Apostle to giue the Kings Receiuer poll money for them two Mat. 22 17 21 17 24 25 26 27 Mark 12 14 15 16 17. Mat. 10.1 2. 1. Pet. 2.17 Rom. 13 1 2 24. giue saith hee the twenty pence vnto them for me and thee and the same prime Apostle commandeth all subiects both spirituall and temporall persons euen as many as haue Soules for his fellow Saint Paul saith let euery soule besubiect to princes to feare God and honour the King Ergo subiects must not dishonour the King by coercion incarceration excommunication or depriuation Yea Saint Peters Successor himselfe if he hath any hath no power to dishonour the King whom God hath honoured with his crowne and throne let him be neuer so vnworthy in his conceite nor to expose him to the dishonour or danger of any of his subiects by his censure of excommunication or sentence of depriuation Our Sauiour bids giue to Kings Saint Peter gaue to Kings ' and bids giue them honour and so doth S. Paul saying Giue to all men their duty Rom. 13.7 tribute to whome yee owe tribute custome to whome cnstome feare to whome feare honour to whom yee owe houour And no where they bid take away any thing from Kings and therefore such men as take away from Kings their liuings libertie or life or the benefits of the Church Gods kingdome or their owne doe disobey God the father of Kings and obey the deuil the dishonourer debaser of kings Seuenthly wee doe not read in Gods word that euer a King was deliuered vnto Satan so that it wanteth example and as for precept the very formal words vsed in the institution of excommunication by our Lord do shew that it was neuer intended for Kings by the Spirit of God For besides they were not as yet within the bosome of the Church Mat. 18 15 16 17. by calling when it was ordained those words If thy brother trespasse against thee If thy brother hoare thee If thy brother heare thee not If thy brother refuse to heare the Church also do euidently and pregnantly euince that excommunication is a censure of an offending brother 1. Cor. 5.12 not of the father of the people And therefore the Apostle entreating of excommunication extendeth it no further then unto such a one as is called a brother If any that is called a brother saith he be a formcatour 2. Thess 3.13.14 15. or couetous or an idolater or a railer or a drunkard or an extortioner with such a one eate not neither companie together and againe And ye brethren be not wearie
supreame Gouernour thereof vpon earth which is the King whom God himselfe hath called by the name of God as hee that hath his royall power immediately from God and not from man contrary to the opinion of Romanes and Geneuians and whose dignity is absolutely the greatest and diuinest of all other and much more eminent then the Priestly contrary to the opinion of the same and whose person and power is mixt of ecclesiasticall and ciuill as he that is not a meere lay-man contrary to the opinion of them likewise and whose Maiestie and dignitie is inuiolable and not liable to any kinde of censure or punishment at the hands of man spirituall or temporall otherwise then both Romanes and Geneuians would make vs beleeue in all which points for all their iumping together they erre most grossely and the Church of England holdeth or thodoxally Now in the next place wee shall prooue the perfection of the same Church by shewing how that she is more Angelicall or Angel-like in respect of the secondary Gouernours of the Church and consequently liker vnto Gods Church in heauen then any Geneuian Church is For like as in the Church of God in heauen God himselfe gouerneth soueraignely and supreamely as Monarch and King and the Archangells doe gouerne the inferiour Angels secondarily as Senatours and the twenty foure crowned Elders which are of the blessed Spirits of men doe gouerne the inferiour spirits as we may learne by some ten chapters of the Reuelation and as all ancient Diuines doe deliuer so in the Church of England the Soueraigne Prince as God and for God doth gouerne it supreamely vpon earth and secondarily the Archbishops Colloss 1.16 1. Thess 4.16 as Archangels doe preside aboue the Bishops which againe as Angels and so are they called in the same Diuine Reuelation seuen times in two chapters doe gouerne the inferiour Ministers of the Word and Sacraments and these againe like vnto those more perfit spirits or soules of men Reuela 45 7 8 9 12 14 15 16 19. cap. Reuel 2.1 8 12 18 3 1 7 14 doe gouerne the lay multitude of men and women So that the Anglicane or English Church is more Angelicall or Angel-like then the Geneuian is which admitteth no such Angelicall distinction and order of Ministers for there they are equall and neither like the Angels in heauen which haue their chiefe Princes Dan. 10.13 12.1 Juâ—e vers 9. Reuel 12.7 Colos 1.16 Reuel 9.11 12.7 and their inferiours as namely Michael the Archangel and his Angels euen Thrones Domimons Principalities Powers as the Apostle speaketh nor like the Diuels in hell which are better ordered as hauing a distinction of degrees for the Angel-king of the bottomlesse pit otherwise called the Dragon hath many blacke Angels vnder him whence it followeth that the Anglicane Church as being the more Angelicall or Angel-like is perfiter then the Geneuian by farre And truly I can not wonder inough of this paritie of theirs from whence they had it for it is more then manifest that they had it not from heauen nor yet from hell as hath beene before shewed belike they haue learned it of the Grashoppers that leape about the banks of the Lemannian lake for they haue no King yet goe they forth all by bands saith Salomon From the Church of God vnder the law they had it not for they had their high Priests their principall or chiefe Priests and their inferiour Priests Exod. 28. Leuit. 8. Numb 3. 4 8 18 1. Chron. 9. 15 16 24 25 26 2. King 23. Nehem. 12. Heb. 5 5 6 10 Mat. 10 1 2 28 16 Mark 3.14 6 7 Luk. 6 13 9 1 Act. 1.22 16 2 14 6 1 2 3 4 5 6 8 5 6 14 15 16 17 19 1 2 3 4 5 7 Cor. 12.28 29. Ephes 4.11.12 and likewise among the Leuites some were superiours and some inferiours some were as Lords and chiefe Fathers and other some as sonnes and followers Nor had they their paritie and equalitie of Church Ministers from the Church of God vnder the Gospell such as it was in the daies of Christ and his Apostles for our Sauiour himselfe was as the high Priest the Apostles as the chiefe Priests the seuenty Disciples as the inferiour Priests and the Deacons as the Leuites and no man that hath his right wittes will say that the Apostles Prophets Euangelists and Pastours mentioned by the Apostle Paul as ordained of God in the Church were all equall in dignitie and office Neither had they their paritie of pastours from the Church such as it was after the Apostles daies for within the first fiue hundreth yeares we read in the Ecclesiasticall histories how that the Church was gouerned by Patriarkes and Arch bishops representing the twelue Apostles and by Bishops representing the Euangelists Yea in the very Apostles daies there were Bishops which had vnder them inferiour Pastours as S. Iames Bishop of lerusalem S. Peter Bishop of Antioch S. Paul Bishop of Rome S. Marke Bishop of Alexandria and if we will not beleeue the Ecclesiasticall historie of the Primitiue Church yet let vs beleeue the Epistles of the Apostle Paul who enstileth Timothie the Euangelist 2. Tim. 4. Tit. 3. 1. Tim. 5.22 Tit. 1 5 the first Bishop of the Church of Ephesus and Titus another Euangelist first Bishop of the Church of the Cretians and testifieth that by vertue of their function they did ordaine presbyters or inferiour pastours in those Churches for ordination argueth demonstratiuely the superioritie of the ordainer and the inferioritie of the ordained Act. 20 17 18 1. Tim. 3.1 2 5.17 19 Tit. 1 5.6 7 and without such inequalitie their can bee neither ordination nor order And though it be true that in the Scripture the names of Bishop and Presbyter or Pastour be taken indifferently for one and the same office yet that doth argue only that euery Pastor or Presbyter is and may bee called a Bishop in respect of his people or parish ouer which hee is placed so that he may bee called a Bishop aboue the Laitie but it doth not argue that their were no superiour Bishops aboue those Bishops of the Laitie to ordaine order and direct them which were Bishops of a more eminent degree and distinct from the other these Bishops Presbyters and Pastours aboue the Clergie and those Bishops Presbyters and Pastours aboue the Laitie and consequently inferiour vnto the former wherefore I could wish that learned men would not leane so much as they doe to that argument taken from the indifferencie of those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing the question and controuersie is not verball but reall for the question is not if all the Ministers of the Church may be called by the common name of Pastor Presbyter and Bishop but if all those that are called by the common name ought to bee
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
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
if we haue as yet attained to this perfection as to giue vnto God all that we haue if he should require it at our hands for the man that will grudge to giue a part vnto Gods Image and chiefe Minister for his sake will neuer be willing to forsake all for Gods sake no hee would neuer bee willing to bestow his whole goods vpon God himselfe that will refuse or repine to giue a part vnto his cheife Minister And cōtrariwise the man that doth cheerefully bestow vpon the Prince in regard that hee is Gods Image Deputie and Minister For he is the Minister of God for thy wealth saith the Apostle and for this cause ye pay also tribute Rom 13.1 2 3 4 5 6. for they are Gods Ministers doth in so doing euidently show that hee loueth God better then his golde and goodnesse better then his goods and that he would make no difficultie to bestow most willingly 6all that he hath vpon God yea to forsake his whole goods for Gods sake But of this matter of the Princes maintenance I haue entreated elsewhere in another worke published some two or three yeares agoe called the Golden art or the right way of enriching dedicated to the two Royal cities of these two kingdomes but much more copiously in another worke of Kingly Controuersies not as yet finished where I doe discourse of the particular manner of the maintenance of Princes amongst Gods people both according to Scripture the Iudgement of diuines and Politicians and according to the seuerall customes of kingdomes And there I show 1. that the soueraigne Prince is not Lord of the whole goods of his subiects and that his right doth not extend ouer their whole faculties as some flatterers of Princes doe falsely and dangerously hold them in hand Secondly that the soueraigne Prince hath a right only to a certaine proportionable portion of the subiects goods Thirdly that as God and not man is the institutor author and ordainer of Kings so is he the appointer of their portion and the prescriber of their manner of maintenance for if God hath ordained and instituted Kings to bee his Ministers and Seruants for the gouernment of his people as we haue already showed that he hath then must it needs be true that the same God hath taken order for their maintenance And truly seeing that all wise and good masters doe prouide for their seruants and allow them meanes for their sustenance and maintenance it were a thing most vnbeseeming the wisedome and goodnes of God who is the Master of masters both for wisedome and goodnesse to thinke that he hath not as great care and taken at least as good order for the maintenance of his seruants namely of Kings as other men being masters haue taken and doe take for theirs God doth alwaies that which is most fitting and therefore hee hath designed and ordained the particular manner of the Princes maintenance for it is most fitting that the master should prescribe and appoint the quantitie of his owne seruants wages And it was so fit that God should do it that it was not fit nor expedient to referre the doing thereof vnto the will or discretion of man It was not fit that it should be remitted to the will of the Prince himselfe for he might perhaps require more then inough as for example the halfe third fourth or fifth part of the subiects goods neither was it fit that it should be referred to the discretion of the people for they lightly might allow the Prince lesse then inough and therefore God hath taken order for this thing himselfe and not left it for man to doe Rom. 14.4 For as the Apostle saith Who art thou that iudgest another mans seruant so may it bee well said in this matter who art thou that takest vpon thee to share out a portion or allowance for another mans seruant yea for Gods owne chiefe seruant doth not such an office properly belong vnto God Fourthly that God hath set downe the manner of the Princes maintenance and hath specified the quantitie of his portion in some place of his word and that hee hath done it in the fittest place that could bee for that purpose for except it were so it should not appeare when it is that a Prince playeth the Exactor for seeing that he hath a right vnto a certaine portion of his subiects goods as all doe grant how shall they know when it is that he craueth more then hee ought except there bee some law to determine his portion and to inhibite him to leuy any more then the quantitie thereof doth permit In one word Exaction in a Prince is the transgressing of Gods law and not the breaking of some humane statute or decree and therefore there must be a certaine speciall law in Gods word touching the quantitie of the Princes portion aswell as there is of the Priests the one beeing as important as the other and Princes beeing Gods Ministers and Seruants aswell as Priests and so consequently to bee maintained aswell as they Yea it behoued so much the more because that Soueraigne Princes or Kings are Gods Ministers in a higher more eminent and honourable degree and kinde then Priests are as hath beene before abundantly shewed So that it is not likely that the Spirit of God would haue omitted so important a point as this is being such as that without the certaine knowledge thereof neither can Soueraignes nor Subiects doe their dutie to one another For neither can they know when it is that the Soueraigne keepes himselfe within the bounds of equitie and moderation or contrariwise that he debordeth into oppression extortion or exaction neither yet when it is that the subiect offendeth by detention or diminution of his Soueraignes due Seeing then it was so necessarie for the quiet iust and vpright constitution of a kingdome amongst Gods people that the Kings portion should be specified aswell as the Priests we need not doubt but that the Spirit of God hath proposed the same some where in holy Scripture and euen in that place which was of all other the most conuenient for such a purpose and what place of Scripture so conuenient as that wherin the first institution of Kings amongst amongst Gods people is propounded and expounded The which place because some Geneuians and moderne diuine haue monstrously misconstered I shal refute their errour God-willing other where by 13 vnanswerable argumēts And amongst other probations we shal show it by the Hebrew Text the Chaldaick Thargums or Paraphrases the Greeke translation of the Septuagints the Latine translations of Hieronymus Pagninus Vatablus Munsterus Leo Montanus with the old English and namely that the word MISHPAT which is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke and in Latine Ius or Lex is alwaies taken in the Scripture and in no fewer then 210. places for the vpright iudgement of God and of the Kings and Iudges of the earth and no where for vniust and tyrannicall
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