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A30349 An exposition of the Thirty-nine articles of the Church of England written by Gilbert Bishop of Sarum. Burnet, Gilbert, 1643-1715. 1700 (1700) Wing B5792; ESTC R19849 520,434 424

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David or Solomon when the Iews were once lawfu● 〈◊〉 ●ubjects and the Christians owed the same Duty to the Emperors 〈◊〉 ●eathen that they paid them when Christian. The Relations of Nature such as that of a Parent and Child Husband and Wife continue the same that they were whatsoever mens Persuasions in matters of Religion may be So do also Civil Relations Master and Servant Prince and Subject they are neither increased nor diminished by the Truth of their Sentiments concerning Religion All Persons are subject to the Prince's Authority and liable to such Punishments as their Crimes fall under by Law Every Soul is subject to the higher Powers Neither is Treason less Treason because spoke in a Pulpit or in a Sermon It may be more Treason for that than otherwise it would be because it is so publick and deliberate and is delivered in the way in which it may probably have the worst effect So that as to persons no great difficulty can lye in this since every Soul is declared to be subject to the higher powers As to Ecclesiastical Causes it is certain That as the Magistrate cannot make void the Laws of Nature such as the Authority of Parents over their Children or of Husbands over their Wives so neither can he make void the Law of God That is from a Superior Authority and cannot be dissolved by him Where a thing is positively commanded or forbid by God the Magistrate has no other Authority but that of executing the Laws of God of adding his Sanctions to them and of using his utmost Industry to procure Obedience to them He cannot alter any part of the Doctrine and make it to be either truer or falser than it is in it self nor can he either take away or alter the Sacraments or break any of those Rules that are given in the New Testament about them because in all these the Authority of God is express and is certainly superior to his The only question that can be made is concerning Indifferent things For instance in the Canons or other Rules of the Church How far they are in the Magistrate's Power and in what Cases the Body of Christians and of the Pastors of the Church may maintain their Union among themselves and act in opposition to his Laws It seems very clear that in all matters that are indifferent and are determined by no Law of God the Magistrates Authority must take place and is to be obeyed The Church has no Authority that she can maintain in opposition to the Magistrate but in the executing the Laws of God and the Rules of the Gospel In all other things as she acts under his Protection so it is by his Permission But here a great distinction is to be made between two Cases that may happen The one is When the Magistrate acts like one that intends to preserve Religion but commits Errors and Acts of Injustice in his Management The other is When he acts like one that intends to destroy Religion and to divide and distract those that profess it In the former case every thing that is not sinful of it self is to be done in compliance with his Authority not to give him Umbrage nor provoke him to withdraw his Protection and to become instead of a Nursing Father a Persecutor of the Church But on the other hand when he declares or it is visible that his design is to destroy the Faith less regard is to be had to his Actions The People may adhere to their Pastors and to every Method that may fortify them in their Religion even in opposition to his Invasion Upon the whole matter the Power of the King in Ecclesiastical Matters among us is expressed in this Article under those Reserves and with that Moderation that no just Scruple can lye against it and it is that which all the Kings even of the Roman Communion do assume and in some Places with a much more unlimited Authority The Methods of managing it may differ a little yet the Power is the same and is built upon the same Foundations And though the Term Head is left out by the Article yet even that is founded on an Expression of Samuel's to Saul as was formerly cited It is a Figure and all Figures may be used either more loosely or more strictly In the strictest sense as the Head communicates Vital Influences to the whole Body Christ is the only Head of his Church he only ought to be in all things obeyed submitted to and depended on and from him all the Functions and Offices of the Church derive their Usefulness and Virtue But as Head may in a Figure stand for the Fountain of Order and Government of Protection and Conduct the King or Queen may well be called The Head of the Church The next Paragraph in this Article is concerning the Lawfulness of Capital Punishments in Christian Societies It has an appearance of Compassion and Charity to think that men ought not to be put to death for their Crimes but to be kept alive that they may repent of them Some both Antients and Moderns have thought that there was a Cruelty in all Capital Punishments that was inconsistent with the Gentleness of the Gospel But when we consider that God in that Law which he himself delivered to the Iews by the hand of Moses did appoint so many Capital Punishments even for Offences against Positive Precepts we cannot think that these are contrary to Justice or true Goodness since they were dictated by God himself who is eternally the same unalterable in his Perfections This shews that God who knows most perfectly our Frame and Disposition knows that the love of Life is planted so deep in our Natures and that it has such a Root there that nothing can work so powerfully on us to govern and restrain us as the fear of Death And therefore since the main thing that is to be considered in Government is the Good of the whole Body and since a feeble Indulgence and Impunity may set mankind loose into great Disorders from which the Terror of severer Laws together with such Examples as are made on the Incorrigible will naturally restrain them it seems necessary for the preservation of Mankind and of Society to have recourse sometimes to Capital Punishments The Precedent that God set in the Mosaical Law seems a full Justification of such Punishments under the Gospel The Charity which the Gospel prescribes does not take away the Rules of Justice and Equity by which we may maintain our Possessions or recover them out of the hands of violent Aggressors Only it obliges us to do that in a soft and gentle manner without Rigor or Resentment The same Charity though it obliges us as Christians not to keep up Hatred or Anger in our Hearts but to pardon as to our own parts the Wrongs that are done us yet it does not oblige us to throw up the Order and Peace of Mankind and abandon it to the Injustice and