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heaven_n	bind_v	earth_n	power_n	8,826	5	5.9330	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40805	Christian loyalty, or, A discourse wherein is asserted that just royal authority and eminency, which in this church and realm of England is yielded to the king especially concerning supremacy in causes ecclesiastical : together with the disclaiming all foreign jurisdiction, and the unlawfulness of subjects taking arms against the king / by William Falkner ...	Falkner, William, d. 1682.	1679 (1679)	Wing F329; ESTC R7144	265,459	584

Const c. 2 3. the sence of which is explained and confirmed in the Council of Chalcedon in a genuine Canon received into the Code of the Vniversal Church but disgusted by the Roman Church Which Canon doth assert the priviledge and authority of the Romish Church Conc. Chalc. c. 28. to have had its original from the Constitution of the Fathers out of respect to the Imperial City and therefore they upon the same account give to Constantinople which was the Seat of the Eastern Empire a right of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal priviledges and dignity of See with that of Rome and to be next to it in order Conc. in Trul. c. 36. The same also is established in the sixth general Council 4. But since there is an high pretence to a divine right according to the doctrine of Christ generally made by the Romanists for the Universal Supreme Spiritual Power of the Pope and by many of them for the temporal also these pretensions must be discussed and examined And though the latter be the more extravagant and exhorbitant yet they being both false and some of the same Foundations being made use of to support them both I shall consider them together Now it is highly improbable that he whose doctrine establisheth the temporal power as Gods ordinance and requires subjection from all persons to the same should wholly devest Kings of their Supremacy and appoint their authority to be altogether under the disposal of another to wit the Bishop of Rome But my design being to defend the Royal Supremacy and not only to oppose the Roman I shall assert that no Officers of the Christian Church ever were or are invested with any such superiority over Princes and if none then not they at Rome 5. Some testimonies of Scripture What Scriptures the Popes themselves have used for their universal supreme claim Extrav Com. l. 1. Tit. 8. c. 1. Unam Sanctam produced for the asserting a general Supremacy of the Pope both temporal and spiritual are so extremely fond and frivolous that I should account it a piece of vanity to take notice of them had they not been urged by the Popes themselves who challenge a title to infallibility Such is that of Boniface the Eighth proving that S. Peter and the Church had the power of the temporal Sword because our Saviour said to him Put up thy Sword into the sheath therein using these words thy Sword and that when the Disciples said to our Lord here are two Swords he answered it is enough Luk. 22.18 non nimis esse sed satis and also urging those words of the Apostle The spiritual man judgeth all things Surely such instances as these and divers of like nature give evidence enough that God never designed the whole Christian Church should be so sottish and void of all understanding as to be guided by the dictates of such men as infallible 6. Bonif. 8. ibid. Joh. 22. in Extrav c. Super gentes Some of the Popes have also made use of those words of Jeremy Jer. 1.10 I have set thee this day over the Nations and over the Kingdoms to root out and to pull down and to build and to plant But 1. What authority can these words give to the Pope when they respect not the time of Christianity nor speak of any ordinary authority in the Jewish Church Innoc. 3. in Decretal l. 1. Tit. 33. c. 6. in which Jeremy was no High Priest but they only express a prophetical Commission to him an inspired man to declare the pleasure of God from his mouth concerning the Kingdoms of the World as is manifest from v. 5 9. 2. How strangely different was the spirit and temper of Jeremy towards Kings from that of the Roman Bishop notwithstandiug this his Commission When he speaketh of the disposal of many Kingdoms into Nebuchadnezzars hands he useth not the Roman stile as coveying the title unto him himself but speaketh on this manner Thus saith the Lord I have made the earth and I have given all these lands into the hands of Nebuchadnezzar Jer. 27.4 5 6. And when he spake to Zedekiah he treated him not as his Vasal but his words are Jer. 27.20 O my Lord the King Let my supplication I pray thee be accepted before thee So far was that mournful Prophet from being the Vniversal Monarch of the World 7. Other arguments from Scripture examined But the arguments most insisted on by the Romish Writers are more plausible though insufficient and unconcluding For S. Peters singular supremacy they produce Mat. 16.18 Thou art Peter and on this rock I will build my Church Ans 1. That S. Hilary the Commentaries in S. Ambrose Gr Nyssen Cyrillus Alexandrinus S. Aug. and Chrysostome understand this rock of the faith of S. Peters Confession Barrad de Conc. Evang Tom. 2. l. 10. c. 23. Chamier Tom. 2. Pans l. 11. c. 3 4. is acknowledged by Barradius the Jesuit besides others observed in Chamier to the same purpose as the Liturgy of S. James Basil of Seleucia Theodoret and Epiphanius And divers Fathers are in the same place noted to understand this rock of Christ himself which sense is favoured much from Is 28.16 1 Pet. 2.4 7. Ans 2. As the Church of God is oft resembled to a building and called the house of God S. Peter according to the expression of divers Catholick Writers V. Dr Hammonds Annot on Mat. 10. b. may be herein owned to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word ordinarily signifies a Rock or a Stone a prime stone of the foundation united to Christ the chief Corner-stone and so were also the rest of the Apostles Eph. 2.20 Rev. 21.14 But to assert him to be the rock distinct from the whole building and which beareth the whole together with the foundation it self would be to exclude him from being any member of Christs Church and to own him as supporting Christ himself who is called the foundation and the chief Corner-stone And though S. Peter had a kind of priority of order yet all the Apostles had the same office and were with him equally partakers both of honour and of power or in S. Cyprians Phrase Cyp. de Unit. Eccl. they were pari consortio praediti honoris potestatis This place therefore gives S. Peter a spiritual eminency in the Church but with the rest of the Apostles but it nothing at all concerneth any temporal power in him nor any exclusion of Princes from supreme Government 8. It is also pleaded that Christ Mat. 16.19 promised S. Peter the Keys of the Kingdom of Heaven and said Whatsoever thou shalt bind on Earth shall be bound in Heaven c. Ans 1. The Keys being an Embleme of Authority this Text doth treat of a very high and great spiritual power of receiving men into the Church of Christ and the several ranks and orders thereof and unto the participation of Christian priviledges and of excluding

his land from Heresy he should be Excommunicated by the Metropolitan and Bishops and if he make not satisfaction within a year the Pope shall pronounce his subjects absolved from their fealty and shall give his Country to Catholicks to possess it without any contradiction And this Constitution doth not only respect such temporal Lords Sheldon's Reasons for lawfulness of Oath of Allegiance who have some inferiour Dominions without Soveraign dignity as some of the more loyally inclined Romanists would interpret it but it also concerneth Soveraign Princes as these words thereof will evince eadem lege servata circa eos qui non habent dominos Principales 5. In Concil Lugdun an 1245. And in another reputed General Council Innocent the Fourth did actually pronounce this sentence against Frederick the Second then Emperour That as Christs Vicar and by vertue of his having said to S. Peter whatsoever thou shalt bind on earth shall be bound in heaven he did declare and denounce the Emperour for his sins to be by God deprived of all honour and dignity adding nihilominus sententiando privamus And thereupon he proceeds to absolve his Subjects from their Oath of fealty and by his Apostolical Authority to Command them that they yield him no obedience help or counsel as Emperour and Decrees that all who shall do otherwise shall be ipso facto excommunicate And this proceeding and sentence Sext. Decr. l. 2. Tit. 14. c. 2. And this proceeding and sentence which was related by M. Paris and from him by Binius in his account of this Council was also taken into the Decrees of the Canon Law 6. And though Santarellus and some few others may have spoken more broadly and expresly and have been more taken notice of by the publick censures of France yet he who shall consult the generality of the Romish Writers which are most in vogue amongst themselves will find them for some hundred years past to be asserters of these dangerous positions So much do the Romish Doctrines tend to the undermining the Rights and Authority of Princes Bellarm. adv Barclainm de Potest Pap. Cardinal Bellarmine produceth the testimony of towards fourscore of their Writers beginning from Gregory the Seventh and Aquinas for the asserting the Popes temporal power and almost all of them do indeed plainly own his power of deposing Kings And a further account is to the same purpose given by Cardinal Perron In the Jesuits Loyalty The same spirit hath been since propagated and in England the Treatises lately written by that sort of men against the lawfulness of taking the Oath of Allegiance because it disclaimeth this deposing power of the Pope are open to publick view and the first of those Treatises undertaketh to prove the acknowledging this deposing power to be a branch of the doctrine of the Romish Church 7. These Papal practises mischievous to the World Platin. in Vit. Greg. 7. Nor are these only words and opinions but things which have been in many Ages pernicious to the World Since Gregory the Seventh for six hundred years past the Roman Bishop hath frequently by his Sentence and Excommunication undertaken to depose Kings and Emperours to stir up Subjects to take Arms against their Soveraigns and even Children against their own Fathers as was done against the Emperour Henry the Fourth and thereby dreadful Wars have been oft occasioned in many Countries and especially in the Empire And with respect to England some years before King John was forced to yield his Crown to Pandulphus the Popes Legate the Pope undertook by his sentence to depose him from being King and to order that another person should succeed him being chosen by the Pope M. Par. an 1212. as M. Paris expresseth it Sententialiter definivit ut Rex Anglorum Johannes à solio regni deponeretur alius Papâ procurante succederet And of later times the Bull of Pius the Fifth against Queen Elizabeth did presume to deprive her of her Title to her Kingdom and to Command her Subjects not to obey her And in her Reign other Bulls and Breves were sent into England to the same purpose and also to declare all persons who were not of the Romish Communion to be excluded from the succession to the Crown These things together with several treasonable attempts of the Romish party which were the reducing this doctrine into practice and particularly the Gunpowder-Treason made it needful to provide the Oath of Allegiance wherein this dangerous pretended power of the Pope is renounced In Bellarm. Resp ad Apolog. pro Jur. Fidelitatis And since the forming that Oath Paul the Fifth sent over his Breves and Card. Bellarmine his Letters declaring that this Oath could not be taken Salva fide Catholica with the preservation of the Catholick Faith and the Salvation of their own Souls 8. Now this pretended power of the Pope if it had any real foundation must bear it self either upon his peculiar eminency and superiority over Princes even with respect to things temporal or upon the force and vertue of the meer spiritual power of Excommunication or from the occasion thereof the pretended crimes of Heresy Apostasie or Infidelity and their being so adjudged The Pope hath no superiority over Princes whereby he may deprive them of their Dominions The first of these is that which the Popes themselves do much insist upon as appears from their own Instruments Grants and Bulls relating to the deposing Kings and the disposing of Kingdoms and Countries And it may be observed that the claim of the deposing power upon account of a Soveraign Dominion to give and take away Kingdoms doth lay the rights of Kings at the mercy and pleasure of the Pope as other Officers and Dependents are at the pleasure of the King in his Kingdom Greg. 7. l. 8. Episc 21 c. 15. q. 7. c. alius And then it must be also granted that the Pope may deprive them without respect to any such Case Ecclesiastical as Heresy Excommunication or spiritual punishment of sin and such a power was claimed by some Popes 9. But having in the former Book as I hope sufficiently proved the Supremacy of Kings in their Dominions and disproved the superiority of the Pope over them it may be thence inferred that no deposing power can possibly belong to him upon this pretence which also will receive further confirmation from many things in the following Chapters of this Book Only I shall here take notice that as some other Scriptures are produced for this deposing power which at first sight appear to signify no such thing as the instance of Jehoiada who only acted the part of a faithful subject to Joash Bishop Montagues Acts and Monum ch 6. n. 26 27. Gr. de Valent Tom. 3. Disp 1. Qu. 12. punct 2. V. Bellarm de Rom. Pont. l. 5. c. 7. against a cruel Usurper and doth not certainly appear to have been the High

unsetled ungoverned confusion It would be also a reflexion upon the goodness of God to imagine that it was not his will that justice should be administred and viciousness punished among men that peace should not be preserved and goodness encouraged in the World and it would be a disparagement to his wisdom to conceive that he should appoint all these things to be done whilst he committeth no power or authority to any person or order of men to take care of them 3. By the testimony of the Scriptures But the express testimonies of the holy Scripture put this matter out of doubt There Governours as having Gods Authority are stiled Gods and Children of the most high Ps 82.6 And besides the Government of Israel which was evidently established by Gods appointment which was the reason why David so much reverenced Saul as being the Lords anointed we are told Pr. 8.15 16. By me Kings reign and Princes decree justice by me Princes rule and Nobles even all the Judges of the Earth And God declared by Jeremy Jer. 27.5 6. I have made the Earth and have given it to whom it seemed meet unto me and now have I given all these lands into the hand of Nebuchadnezzar the King of Babylon my servant Cyrus also was called the Lords Shepherd Is 44.28 Princes being oft stiled Shepherds because their Office and Government is thereby much resembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Basil and the Hebrew word for a Shepherd is sometimes rendred in the Chaldee Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Governour he was also called the Lords anointed Is 45.1 And Daniel tells Nebuchadnezzar that God setteth up Kings Dan. 2.21 and that the God of Heaven had given him a Kingdom v. 37. S. Paul also declares that there is no power but of God and the powers that be are ordained of God Rom. 13.1 And he stileth the power the ordinance of God v. 2. and the Ruler the Minister of God v. 4. 4. By the sense of the ancient Church The ancient Christian Church even when they were under persecution by the Roman Emperours did yet constantly acknowledge their Authority to be from God Tert. ad S●●p c. 2. Apol. c. 30. Adv. Hares l. 5. c. 24. Tertullian declares that the Christian knows that the Emperour is constituted by his God And saith he from thence is the Emperour from whence is the man from thence is his power from whence is his spirit And the same sense is expressed by Irenaeus Eus Hist l. 7. c. 11. gr And Dionysius of Alexandria in Eusebius acknowledged that it was God who gave the Empire to Valerian and Galienus The same truth is asserted by S. Aug. de Civ Dei l 5. c. 21. by Epiphanius Haeres 40. and by divers other Christian Writers Bell. in Lib. Recogn de laicis insomuch that when Bellarmine sought for the testimonies of ancient Writers to prove Dominion to be of humane original he could meet with no Theological Writer of the Christian Church who favoured his opinion amongst the Fathers and therefore takes up with Aquinas And Paulus Orosius affirms Oros HIst l. 2. c. 1. Vell. in 4. Tom. Aug. ad 22 Qu. Dc Concord l. 2. c. 2. n. 1 2 3. that all Power and Government is of god is that which they who have not read the Scriptures do think and they who have read them do know And some of the Romish Church speak to this purpose as Vellosillus and especially P. de Marca 5. And now let any equal Reader consider whether the evidence of reason Scripture and the ancient Fathers will agree with that reproachful Position of Hildebrand or Greg. 7. Greg. 7. Epist l. 8. Ep. 21. against God and his Vice-gerents That Kings had their beginning from them who affected rule by the instigation of the Devil But they all tend to confirm what hath been asserted in our church Can. 1. 1640. That the most high and sacred order of Kings is of divine right being the ordinance of God himself founded in the prime laws of nature and clearly established by express Texts both of the Old and New Testaments 6. And the nature of the Rulers power And from the nature of this Authority will further speaks its Constitution to be from God He is to judge the people but God being the judge of all the earth all acts of judgment are declared to be not for men but for the Lord 2 Chr. 19.6 and therefore must be performed by an Authority derived from him And the punishment inflicted by Governours is an act of vengeance or revenging and therefore as vengeance or revenging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is claimed by God himself as peculiarly belonging to him Rom. 12.19 vengeance is mine so the Ruler as the Minister of God is made an Executor of Vengeance or a Revenger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 which must be by Gods Authority derived to him And since the Ruler who bears the Sword hath an Authority of Life and Death this could not be derived to him from the community since no man hath such a Dominion over his own Life as to have a power to take away his Life Lessius de Just Jur. l. 2. c. 4. dub 10. M. Becan de Jur. c. 4. q. 1. as hath been truly asserted by Schoolmen and others and therefore cannot transfer such a power to any other person And therefore this Authority of Governours must be received from God who is Lord of life and death 7. Objections answered Having proved the Authority of Governours to be of a divine extract I shall now shew that the various pretences for founding it in the consent of men are of very little weight From the Election of some Princes It is confessed that there are elective Kingdoms and Empires in the World and that where there hath been a vacancy of a Governour and none could claim a right of succession Princes have oft been chosen by the people In this Case several Roman Emperours were Elected by their Army and received by the Senate and thus were Gideon Jephtha and other Judges established in Israel But such a liberty of choice in the people in these circumstances carries no opposition to the Authority being from God For the entring into a conjugal Society is by a free choice even so far of choice that many persons if they please may live in celibate and single life whilest men cannot live without Government and yet Matrimony and the Husbands Authority is by divine appointment And Members of a Corporation do usually chuse their chief Magistrate but thought they determine upon the person it is not they but the Princes Charter and Grant that gives him his Authority 8. And they who tell us M. Salamon de princip that Soveraign Authority cannot be a proper divine institution because then its rights would be wholly unalterable and the same in all the Governments in the World do