Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	good_a	king_n	subject_n	3,003	5	6.4581	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88696	Vindiciæ contra tyrannos: a defence of liberty against tyrants. Or, of the lawfull power of the prince over the people, and of the people over the prince. Being a treatise written in Latin and French by Junius Brutus, and translated out of both into English. Questions discussed in this treatise. I. Whether subjects are bound, and ought to obey princes, if they command that which is against the law of God. II. Whether it be lawfull to resist a prince which doth infringe the law of God, or ruine the Church, by whom, how, and how farre it is lawfull. III. Whether it be lawfull to resist a prince which doth oppresse or ruine a publique state, and how farre such resistance may be extended, by whome, how, and by what right, or law it is permitted. IV. Whether neighbour princes or states may be, or are bound by law, to give succours to the subjects of other princes, afflicted to the cause of true religion, or oppressed by manifest tyranny.; Vindiciae contra tyrannos. English	Languet, Hubert, 1518-1581.; Walker, William, 17th cent.	1648 (1648)	Wing L415; Thomason E430_2; ESTC R34504	141,416	156

much as if the Rom 1. 35. Apostle had said that the obedience of which he speaks ought not to proceed for feare of punishment but from the love of God and from the reverence which we are bound to beare unto the word in the same sence Saint Paul enjoyneth servants in such manner to obey their Masters that it be not with eye service for feare of stripes but in singlenesse of heart fearing Col. 3. 22. God not simply to acquire the favour of men whom they may delude but to bear the burden laid on their shoulders by him whom no man can deceive In briefe there is manifest difference between these two manners of speech to obey for conscience sake and to obey in those thing which concerne the conscience otherwayes those which had much rather loose their lives with infinite torments then obey Princes which command them things contrary to the will of God would have taught us that which these seek to perswade us to Neither doe they expresse themselves Object 2 lesse impudent in that which they are accustomed to object to those which are not so well able to answer them That obedience is better than sacrifice for there is no Text in holy writ that doth more evidently confound them then this which is contained in Samuels reprehension of King Saul for 1 Sam. 15. 22. his disobedience to the Commandement of God in sacrificing unfittingly If then Saul although he were a King ought to obey God it follows in all good consequence that subjects are not bound to obey their King by offending of God Briefly those which after the barbarous manner of the men of Calcut seek to inthrall the service of God with a necessary dependance on the will of a mutable man and Religion of the good pleasure of the King as if he were some God on earth they doubles little value the testimony of holy Writ But let them at the least yet learn of a Heathen Orator That in every publique state Cicero in the first book of offic there is certain degrees of duty for those that converse and live in it by which may appear wherein the one are obliged to the other Insomuch that the first part of this duty belongs to the immortall God the second concerns the Country which is their common Mother the third those which are of our blood the other parts leading us step by step to our other Neighbours Now although the crime of High Treason be very heinous yet according l. 2. ad leg Jul. majest Digest to the Civilians it alwaies follows after sacriledge an offence which properly pertaines to the Lord God and his service insomuch that they do confidently affirm that the robbing of a Church is by their rules esteemed a greater crime than to conspire against the life of a Prince Thus much for this first Question wherein we perswade our selves that any man may receive satisfaction if he be not utterly voyd of the fear of God The second Question Whether it be lawfull to resist a Prince which doth infringe the Law of God or ruine his Church by whom how and how far it is lawfull THis Question seems at the first view to be of a high and difficult nature for so much as there being small occasion to speak to Princes that fear God On the contrary there will be much danger to trouble the ears of those which acknowledge no other Sovereign but themselves for which reason few or none have medled with it and if any have at all touched it it hath been but as it were in passing by The Question is If it be lawfull to resist a Prince violating the Law of God or ruinating the Church or hindring the restoring of it If we hold our selves to the tenure of the holy Scripture it will resolve us For if in this case it have been lawfull to the Jewish people the which may be easily gathered from the books of the Old Testament yea if it have been injoyned them I beleeve it will not be denyed that the same must be allowed to the whole people of any Christian Kingdom or Country whatsoever In the first place it must be considered that God having chosen Israel from amongst all the Nations of the Earth to be a peculiar people to him and covenanted with them that they should be the people of God This is written in divers places of Douteronomy the substance and tenor of Deut. 7. 6. 14. 2. this alliance was That all should be carefull in their severall lines tribes and families in the land of Canaan to serve God purely who would have a Church established amongst them for ever which may be drawn from the testimony of divers places namely that which is contained in the 27 Chap. of Deuteronomy there Moses and the Levites covenanting as in the name of God assembled all the people and said unto them This day Oh Israel art thou become the people of God obey you therfore his voyce c. And Moses said when thou hast passed the River of Jordan thou shalt set six Tribes on the mountain of Gerizzim on the one side and the six other on the Mountain of Eball and then the Levites shall read the Law of God promising the observers all felicity and threatning woe and destruction to the breakers thereof and all the people shall answer Amen The which was afterwards performed by Joshua at his entring into the Land of Canaan and some few days before his death We see by this that all the people is bound to maintain the law of Jos 5. 24. 24. 20. c. God to perfect his Church and on the contrary to exterminate the Idols of the land of Canaan a Covenant which can no wayes appertain to particulars but only to the whole body of the people To which also it seems the incamping of all the Tribes round about the Ark of the Lord to have reference to the end that all should look to preservation of that which was committed to the custody of all Now for the use and practise of this Covenant wee may produce examples the Inhabitants of Gabaa of the Tribe of Benjamin ravished the wife of a Levite which died through their violence Judg. 19 20. The Levite divided his wife into twelve peeces and sent them to the twelve Tribes to the end that all the people together might wipe away this so horrible a crime committed in Israel All the people met together at Mizpah and required the Benjamites to deliver to be punished those that were culpable of this enormious crime which they refused to performe wherefore with the allowance of God himselfe the states of the people with an universall consent renounce and make war against the Benjamites and by this means the authority of the second Table of the Law was maintained by the detriment and ruine of one entire Tribe which had broken it in one of the precepts For the first we have

according as it was done for a perpetual memorial of the matter he incontinently set up a stone If there were occasion to remove the Ark of the Lord The 1 Chron. 1● 2 Chron. 3. 1 Kings 7. 1 Chron. 2● 2 Kings ●● 2 Kings 23. 2 Chron. 23. principals of the Countrey and Towns the Captains the Centurions the Provosts and others were summoned by the Decree and Commandment of David and of the Synagogue of Israel if there be a purpose of building the Lords Temple the same course is observed And to the end it be not supposed that some alteration hath been inserted after the creation of Kings In the times of Joas and Josias when there was question of renewing the Covenant between God and the People all the Estates met together and all were bound and obliged particularly Also not onely the King but the Kingdome and not onely all the Kingdome but also all the Pastors of the Kingdom promise each of them for their selves fidelity and obedience to God I say again that not only the King and the People but also all the Towns of Israel and their Magistrates oblige themselves to God and as homagers to their liege lord tie themselves to be his for ever with and against all men for further proof of the aforesaid I would entreat the Reader to diligently turn over the holy Bible especially in the books of the Kings and the Chronicles But for a yet more ample explication of this matter let us produce for example what is in practise at this day In the Empire of Germany when the Emperor is to be crowned the Electors and Princes of the Empire as well Secular as Ecclesiastical meet together personally or else send their Ambassadors The Prelats Earls and Barons and all the Deputies of the Imperial Towns come thither also or else send special Proxies then do they their homage to the Emperor either for themselves or for them whom they represent with and under certain conditions Now let us presuppose that one of these which hath done homage voluntarily do afterwards endevour to depose the Emperor and advance himself into his place and that the Princes and Barons deny their Soveraign the succors and tribute which they owe him and that they have intelligence with that other which conspired and sought to possess himself of the Imperial Throne Think you that they of Straesborgh or of Nurembergh which have bound themselves by faith unto the lawful Emperor have not lawful right to repress and exclude this trayterous Intruder Yea on the contrary if they do it not if they give not succors to the Emperor in this his necessity think you that they have satisfied or performed their fealty and promise L. 3. l. Omned elict Sect. ult D. de re●mil seing that he which hath not preserved his Governour when he had means to do it ought to be held as culpable and guilty as he which offered the violence and injury unto him If it be so as every one may sufficiently see it is is it not then lawful for the men of Libna and of Modin and doth not their duty enjoyn them to do as much as if the other Estates of the Kingdom have left God to whose service and pleasure they know and acknowledge themselves to be bound to render obedience Let us imagine then some Ioram or Antiochus which abolisheth true Religion and lifts up himself above God that Israel connives and is content What should that Town do which desires to serve God purely First they should say with Ioshua for their parts look whom you desire rather to Iosh 14. 15. obey the living God or the Gods of the Amorites for our parts we and our Families will serve the Lord. Chuse you then I say if you will obey in this point him which without any right usurps that power and authority which no way appertains unto him for my part hap what may I will keep my faith to him to whom I promised it I make no question but that Ioshua would have done the uttermost of his endeavour to maintain the pure service of the living God in Thamnathe Serathe a Town of Ephraim where his house and estate lay if the Israelites besides had so much forgot themselves as to have worshipped the god of the Amorites in the land of Canaan But if the King should pass yet further and send his Lievtenants to compel us to become Idolaters and if he commands us to drive God and his service from amongst us Shall we not rather shut our gates against the King and his Officers then drive out of our Town the Lord which is the King of kings Let the Burgesses and Citizens of Towns Let the Magistrates and Governours of the People of God dwelling in Towns consider with themselves that they have contracted two Covenants and taken two Oaths The first and most ancient with God to whom the People have sworn to be his people the second and next following with the King to whom the people hath promised obedience as unto him which is the Governour and Conductor of the people of God So then as if a Vice-Roy conspiring against his Soveraign although he had received from him an unlimitted authority if he should summon us to deliver the King whom he held besieged within the inclosure of our walls we ought not to obey him but resist with the uttermost of our power and means according to the tenour of our oath of Allegiance In like manner think we that it is not a wickednes of all most detestable if at the pleasure of a Prince which is the vassal and servant of God we should drive God from dwelling amongst us or deliver him as far as in us 10 Collat de forma Fidei c. 1. de ● nova fidel form lieth into the hands of his enemies You will say it may be that the Towns appertain to the Prince And I answer that the Towns consist not of a heap of stones but of that which we call people that the people is the people of God to whom they are first bound by oath and secondly to the King For the Towns although that the Kings have power over them notwithstanding the right of inheritance of the Soyl belongs to the Citizens and Owners for all that which is in a Kingdom is indeed under the Dominion of the King but not of his proper Patrimony God in truth is the onely Lord propriator of all things and it is of him that the King holds Senec. l. 7. de Benef c. 6 7. c. his royalties and the people their Patrimony This is as much as to say you will reply that for the cause of Religion it shall be lawful for the subjects to revolt from the obedience of their King if this be once granted it will presently open a gap to rebellion But hearken I pray you patiently and consider this matter more throughly I might answer in a word that of two things

if the one must needs be done it were much better to forsake the King then God or with S. Augustine in his fourth book of the Citie of God chap. 4. and in the nineteenth book and chapter the 21. That where there is no Justice there is no Common-wealth That there is no Justice when he that is a mortal man would pull an other man out of the hands of the immortal God to make him a slave of the devil seing that Justice is a vertue that gives to every one that which is his own and that those which draw their necks out of the yoke of such Rulers deliver themselves from the Tyrannie of wicked spirits and abandon a multitude of robbers and not the Common-wealth But to re-assume this discourse a little higher those which shall carry themselves as hath been formerly said seem no waies accusable of the crime of revolt Those are said properly to quit the King or the Common-wealth which with the heart and purpose of an Enemy withdraw themselves from the obedience of the King or the Commonwealth by means whereof they are justly accounted adversaries and are oftentimes much more to be feared then any other enemies But those of whom we now speak do nothing resemble them First they do in no sort refuse to obey provided that they be commanded that which they may lawfully L 5. D. de cap. minut do and that it be not against the honour of God They pay willingly the Taxes Customs Imposts and ordinary payments provided that with these they seek not to abolish the tribute which they ow unto God They obey Caesar while he commands in the quality of Caesar but when Caesar passeth his bounds when he usurps that Dominion which is none of his own when he endeavours to assail the Throne of God when he wars against the soveraign Lord both of himself and the people they then esteem it reasonable not to obey Caesar and yet after this to speak properly they do no acts of hostility He is properly an enemie which stirs up which provokes another which out of military insolencie prepareth and seteth forth parties to war They have been urged and assailed by open war and close and trecherous surprisalls when death and destruction environs them round about then they take armes and wade their enemies assaults you cannot have Place with your enemies when you will for if you lay down your weapons if you give over making Warre they will not for all that disarme themselves and loose their advantage But for these men desire but place and you have it give over but assayling them and they wil lay down their Armes cease to fight against God and they will presently leave the lists will you take their Swords out of their hands absteyne you only then from stricking seeing they are not the assaylants but the defendants sheath your Sword and they will presently cast their Buckler on the ground which hath been the reason that they have been often surprized by perfideous atribuscadoes whereof these our times have afforded over frequent examples Now as we cannot call that servant stuborne or a fugitive which puts by the blow which his Lord stricks at him with his Sword or which withdrawes or hides himselfe from his Masters fury or shuts his Chamber dore upon him untill his cole● land heate be passedover much lesse ought we to esteeme those seditions which holding the name and place of Servants and subjects shut the gates of a City against their Prince transported with anger being ready to do all his just Commanddements after he hath recovered his judgement and related his former indignation we must place in this rank David Commander of the Army of 1 Sam. 21. 22. 2 Sam. 25. 28. Israel under Saul a furious King David oppressed with Calumnies and false Taxations watched and way-layed from all parts he retired unto and defended himselfe in unaccessible Mountaines and provided for his defence to oppose the walles of Ceila against the fury of the King yea he drew unto his party all those that he could not to take away Saules life from him as it plainly appeared afterwards but to defend his own Cause see wherefore Ionathan the Sonne of Saul made no difficulty to make alliance with David and to renew it from time to time the which is called the Alliance of the Almighty And Abbigall saith in expresso words that David was wrongfully assayled and that he made the War of God We must also place in this rank the Machabees which having Macha 6. 60. c. good meanes to maintaine Warres were content to receive peace from King Demetrius and others which Antiochus had offered them before because by it they should be secured in the free profession and exercise of their Religion We may remember that those which in our times have fought for true Religion against Antichrist both in Germanie and France have laid down Armes as soone as it was permitted them to serve God truely according to his Ordinance and oftentimes having fayre meanes and occasion to advance and continue the War to their much advantage as had David and the Machabees where the Philistins constrained Saul to leave David to looke to his own defence and those Cloudes of neighbouring enemies in Antiochus saw ready to dissclue upon his head hindered him also from further pursuing the Machabees See then the markes which distinguish and separate sufficiently those of whom we speak from Rebels or seditions But let us yet see other evident Testimonies of the equity of their cause for their defection is of that nature that take but away the occasion if some extreame necessity compell not the contrary they presently return to their former condition and then you cannot properly say they separated themselves from the King or the Communality but that they left Ioram and Antiochus or if you will the Tyranny and unlawfull power of one alone or if divers particulers which had no authority nor right to exact obedience in the same manner as they commanded The Sorbonists Doctors have taught us the like sundry times whereof we will alledge some examples About the year 1300. Pope Boniface the 8 seeking to appropriate to his Annales Franciae Archiva Camerae Ratiocimorum Lutetiae Sea the copalties that belonged to the Crown of France Philip the faire the then King doth taunt him somwhat sharply the tenor of whose care letters are these Philip by the Grace of God King of the French to Boniface calling himselfe Soveraign Bishop little or no health at all Be it known to the great foolishnesse and unbounded rashnesse that in temporall matters we have only God for our superiour and that the vacancy of certain Churches and pretends belongs to us by copall prerogative and that it appertaines to us onely to gather the fruites and wee will defend the possession thereof against all opposers with the edge of our Swords accounting them fooles and without braynes that hold

his own sinne That overthrow then did it not proceed for that the people opposed not Saul when he violated the Law of God but applauded that miserable Prince when he wickedly persecuted the best men as David and the Priests of the Lord. Amongst many other examples let us onely produce some few The same Saul to enlarge the possessions of the tribe of Iuda broke the publick faith granted to the Gibeonites at the first entry of the people into the land of Canaan Sam. 21. 1. and put to death as many of the Gibeonites as hee could come by By this execution Saul did break the third Commandement for God had been called to witnesse this agreement and the sixt also in so much as he murthered the innocent he ought to have maintained the authority of the two Tables of the Law and thereupon it is said that Saul and his house have committed this wickednesse In the mean time after the death of Saul and David being established King the Lord being demanded made answer that it was already the third yeare that the whole countrey of Israel was afflicted with famine because of this cruelty and the hand of the Lord ceased not to strike untill that seven men of the house of Saul were given to the Gibeonites who put them to death seeing L. crimen 26. D. de pae●is that every one ought to bear his own burden and that no man is esteemed the inheritor of anothers crime wherefore they say that all the whole people of Israel deserves to be punished for Saul who was already dead and had as it might seem that controversie buried in the same grave with him but only in regard that the people neglected to oppose a mischiefe so publick and apparent although they ought and might have done it Think you it reason L. Sancimus c. de paenis not any be punished unlesse they deserve it And in what hath the people here fayled but in suffering the offence of their King In like manner when David commanded Ioab and the Governors of 1 Sam. 24. 2. 2 Chron. 21. 2. Israel to number the people he is taxed to have committed a great fault for even as Israel provoked the anger of God in demanding a King one in whose wisdom they seemed to repose their safety even so David did much forget himselfe in hoping for victory through the multitude of his subjects for so much as that is properly Abacuc 1. 16. according to the saying of the Prophet to sacrifice unto their net and burn incense unto their drag a kind of abominable Idolatry for the Governors they seeing that it would draw evill on the people a little drew back at the first afterwards as it were to be rid of the importunity they made the enrolement in the mean season all the people are punished and not David alone but also the ancients of Israel which represented the whole body of the people put on sack-cloath and ashes the which notwithstanding was not done nor practised when David committed those horrible sinnes of murther and adultery Who sees not in this last act that all had sinned and that all should repent and finally that all were chastised to wit David that had provoked God by so wicked a commandement the Governors as Peers and Assessors of the Kingdome ought in the name of all Israel to have opposed the King by their connivencie and over weak resistance and all the people also which made their appearance to be enroled God in this respect did like a chiefe Commander or Generall of an army he chastised the offence of the whole camp by a sudden alarum given to all and by the exemplary punishments of some particulars to keep all the rest in better awe and order But tell me wherefore 2 King 24. 4. 2 Chron. 33. 10. Ier. 15. 4. after that the King Manasses had polluted the Temple at Ierusalem doe we read that God not only taxed Manasses but all the people also was it not to advertise Israel one of the sureties that if they keep not the King within the limits of his duty they should all smart for it for what meant the Prophet Ieremy to say the house of Iuda is in subjection to the Assirians because of the impiety and cruelty of Manasses but that they were guilty of all his offences because they made no resistance wherefore S. Austin S. August upon Psal 82. Ambro. in offic and S. Ambrose said Herod and Pilat condemned Jesus Christ the Priests delivered him to be crucified the people seem to have some compassion notwithstanding all are punished and wherefore so for so much as they are all guilty of his death in that they did not deliver him out of the hands of those wicked Judges and Governors there must also be added to this many other proofes drawne from divers Authors for the further explication of this point were it not that the testimonies of holy Scripture ought to suffice Christians Furthermore in so much as it is the duty of a good Magistrate rather to endeavour to hinder and prevent a mischiefe then to chastise the delinquents after the offence is committed as good Physicians that prescribe a diet to allay and prevent diseases as wel as medicines to cure them In like manner a people truly affected to true religion will not simply consent themselves to reprove and represse a Prince that would abolish the Law of God but also will have speciall regard that through malice and wickednesse he innovate nothing that may hurt the same or that in tract of time may corrupt the pure service of God and instead of supporting publick offences committed against the divine Majesty thay will take away all occasions wherewith the offenders might cover their faults wee read that to have been practised by all Israel by a decree of Parliament in the assembly of the whole people to remonstrate to those beyond Iordan touching the Altar they had builded and by the King Ezechias which caused the brasen Serpent to be broken It is then lawfull for Israel to resist the King which would overthrow the Law of God and abolish his Church and not only so but also they ought to know that in neglecting to performe this duty they make themselves culpable of the same crime and shall beare the like punishment with their King If their assaults be verball their defence must be likewise verball if the sword be drawn against them they may also take armes and fight either with tongue or hand as occasion is yea if they be August in Josh 23. q. 2. assailed by surprisalls they may make use both of ambuscadces and countermines there being no rule in lawfull war that directs them for the manner whether it be by open assailing their enemy or by close surprising provided alwayes that they carefully distinguish between advantagious stratagems and perfidious Treason which is alwayes unlawfull But I see well here will be an

betweene them and the people it is indifferently permitted all to oppose and depose them and in this rank of Tyrants may those be rang'd who abusing the weakenesse and sloath of a lawfull Prince tyrannously insult over his Subjects Thus much for this to which for a more full resolution may be added that which hath beene formerly discoursed in the second question The fourth question Whether neighbour Princes may or are bound by law to aide the Subjects of other Princes peasecuted for true Religion or oppressed by manifest tyranny VVEe have yet one other question to treat of in the discussing whereof there is more use of an equitable judgement then of animble apprehension and if charity were but in any reasonable proportion prevalent amongst the men of this age the disputation thereof were altogether frivolous but seeing nothing in these dayes is more rare nor lesse esteemed than charity we will speak some-what of this our question We have already sufficiently proved that all Tyrants whether those that seeke to captivate the minds and soules of the people with an erroneous and superstitious opinion in matter of Religion or those that would enthrall their bodies and estates with miserable servitude and excessive impositions may justly by the people be both supprest and expulst But for so much as Tyrants are for the most part so cunning and Subjects seldome so caucelous that the disease is hardly known or at the least not carefully observed before the remedy prove almost desperate nor thinke of their owne defence before they are brought to those straights that they are unable to defend themselves but compeld to implore the assistance of others Our demand therefore is if Christian Princes lawfully may and ought to succour those Subjects which are afflicted for true Religion or opprest by unjust servitude and whose sufferings are either for the kingdome of Christ or for the liberty of their own state There are many which hoping to advance their owne ends and encroach on others rights that will readily embrace the part of the afflicted and proclaime the lawfulnesse of it but the hope of gaine is the certaine and only aime of their purposes And in this manner the Romans Alexander the great and divers others pretending to suppresse Tyrants have oftentimes enlarged their own limits It is not long sin●● we saw King Henry the Second make Wars on the Emperour Charles the Fifth under colour of defending and delivering the Protestant Princes As also Henry the Eighth King of England was in like manner ready to assist the Germans if the Emperour Charles should molest them But if there be some appearance of danger and little expectance of profit then it is that most Princes doe vehemently dispute the lawfulnesse of the action And as the former cover their ambition and avarice with the vaile of charity and piety so on the contrary doe the other call their feare and cowardly basenesse integrity and justice although that piety which is ever carefull of anothers good love no part in the counsels of the first nor justice which affectionately desires the easing of a neighbours griefe in cooling the charitable intendments of the later Therefore without learning either to the one side or the other let us follow those rules which piety and justice trace us out in matter of Religion First All accord in this That there is one only Church whereof Jesus Christ is the head the members whereof are so united and conjoyn'd together that if the least of them be offended or wrongd they all participate both in the harme and sorrow as throughout holy Scripture plainly appeares Wherefore the Church is compared to a body Now it oftentimes happens that the body is not only overthrown by a wound in the arme or thigh but even also much endangered yea and sometimes kill'd by a small hurt in the little finger Vainly therefore doth any man vaunt that this body is recommended to his care and custody if he suffer that to be dismembred and puld in pieces which he might have preserved whole and intire The Church is compared to an edifice on which side soever the building is undermin'd it many times chances that the whole tumbles downe and on what rafter or piece of timber soever the flame takes hold it indangers the whole house of burning he must needs be therefore worthy of scome who should deferre to quench the fire which had cautht his house top because he dwels most in the Cellar would not all hold him for a mad man which should neglect by countermining to frustrate a myne because it was intended to overthrow that wall there and not this here Againe the Church is resembled to a ship which as it sailes together so doth it sinke together insomuch that in a tempest those which be in the fore-cast or in the keele are no more secure than those which remaine at the st●●n or on the decke so that the proverb commonly saies when men runne the like hazard in matter of danger that they venture both in one bottome This being granted questionlesse whosoever hath not a fellow-feeling in commiserating the trouble danger distresse of the Church is no member of that bodie nor domestick in the family of Jesus Christ nor hath any place in the Ark of the covenant of grace He which hath any sense of Religion in his heart ought no more to doubt whether he be oblig'd to aid the afflicted members of the Church than he would be assisted to himselfe in the like distresse for the union of the Church unites us all into one bodie and therefore every one in his calling must be ready to assist the needy and so much the more willingly by how much the Almighty hath bestowed a greater portion of his blessings on us which were not conferr'd that we should be made possessors of them but that we should be dispensers thereof according to the necessity of his Saints As this Church is one so is shee recommended and given in charge to all Christian Princes in generall and to every one of them in particular For so much as it was dangerous to leave the care to one alone and the unity of it would not by any meanes permit that she should be divided into pieces and every portion assign'd unto one particular God hath committed it all intire to particulars and all the parts of it to all in generall not only to preserve and defend it but also to amplifie and encrease it as much as might be Insomuch that if a Prince which hath undertaken the care of a portion of the Church as that of Germany and England and notwithstanding neglect and forsake another part that is oppressed and which he might succour he doubtlesse abandons the Church Christ having but one only Spouse which the Prince is so bound to preserve and defend that she be not violated or corrupted in any part if it be possible And in the same manner as every private person is bound

by his humble and ardent prayers to God to desire the restoring of the Church So likewise are the Magistrates tied diligently to procure the same with the utmost of their power and meanes which God hath put into their hands For the Church of Ephesus is no other than that of Colossus but these two are portions of the universall Church which is the kingdome of Christ the encrease and prosperity whereof ought to be the continuall subject of all private mens prayers and desires but it is the duty of all Kings Princes and Magistrates not only to amplifie and extend the limits and bounds of the Church in all places but only to preserve and defend it against all men whatsoever Wherefore there was but one Temple in Judea built by Solomon which represented the unitie of the Church And therefore ridiculous and worthy of punishment were that Church-warden which had care onely of some small part of the Church and suffered all the rest to be spoiled with raine and weather In like manner all Christian Kings when they receive the sword on the day of their Coronation solemnly sweare to maintaine the Catholick or universall Church and the ceremony then used doth fully expresse it for holding the sword in their hands they turne to the East West North and South and brandish it to the end that it may be knowne that no part of the world is excepted As by this ceremony they assume the protection of the Church it must be questionlesse understood of the true Church and not of the false therefore ought they to imploy the utmost of their abilitie to reforme and wholly to restore that which they hold to be the pure and truely Christian Church to wit ordered and governed according to the direction of the Word of God That this was the practise of godly Princes we have their examples to instruct us In the time of Ezechias King of Juda the Kingdome of Israel had been a long time 2 Chron 30. before in subjection to the Assyrians to wit ever since the King Osea his time And therefore if the Church of Juda onely and not the whole universall Church had been committed to the custodie of Exechias and if in the preservation of the Church the same course were to be held as in the dividing of lands and imposing of tributes then questionlesse Ezechias would have contained himselfe within his own limits especially then when the exorbitant power of the Assyrians lorded it every where Now wee reade that he sent expresse Messengers throughout Israel to wit to the subjects of the King of Assyria to invite them to come to Jerusalem to celebrate the paschall feast yea and he ayded the faithfull Israelites of the tribes of Ephraim and Manasses and others the subjects of the Assyrians to ruine the high places which were in their quarters Wee reade also that the good King Josias expeld Idolatry no● 2 Kings 22. 2 Chron. 34. 35. onely out of his own Kingdome but also even out of the Kingdome of Israel which was then wholly in subjection to the King of Assyria And no marvell for where the glory of God and the kingdome of Christ are in question there no bounds or limits can confine the zeale and fervent affection of pious and godly Princes Though the opposition be great and the power of the oppos●rs greater yet the more they feare God the lesse they will feare men These generous examples of divers godly Princes have since been imitated by sundry Christian Kings by whose meanes the Church which was heretofore restrained within the narrow limits of Palestine hath been since dilated throughout the universall world Constantine and Licinius governed the Empire together the one in the Orient the other in the Occident they were associates of equall power and authoritie And amongst equalls as the Proverb is there is no Par in parem non babet imperium command Notwithstanding because Licinius doth every where banish torment and put to death the Christians and amongst them divers of the nobilitie and that for and under pretence of Religion Constantine makes warre against him and by force compels him to give free libertie of Religion to the Christians and because he broke his faith and relapsed into his former cruelties he caused him to be apprehended and put to death in the Citie of Thessalonica This Emperours pietie was with so great an applause celebrated by the Divines of those times that they suppose that saying in the Prophet Isaiah to be meant by him That Kings shall be Pastors and nursing Fathers of the Church After his death the Roman Empire was divided equally between his sonnes without advantaging the one more than the other Constans favoured the orthodox Christians Constantius being the elder learned to the Arrians and for that cause banished the learned Athanasius from Alexandria the greatest professed adversary of the Arrians Certianly if any consideration in matter of confines be absolutely requisite it must needs be amongst brethren And notwithstanding Constant threatens to warre on his brother if he restore not Athanasius and had without doubt performed it if the other had long deserred the accomplishment of his desire And if he proceeded so farre for the restitution of one Bishop had it not been much more likely and reasonable for him to have assisted a good part of the people if they implored his ayde against the tyranny of those that refused them the exercise of their Religion under the authoritie of their Magistrates and Governours So at the perswasion of Atticus the Sozo lib. 7. cap. 18. Bishop Theodisius made warre on Cosroes King of Persia to deliver the Christians of his Kingdome from persecution although they were but particular and private persons Which certainly those most just Princes who instituted so many worthy Lawes and had so great and speciall care of justice would not have done if by that fact they had supposed any thing were usurpt on another mans right o●●he Law of Nations violated But to what end were so many expeditions undertaken by Christian Princes into the holy Land against the Saracens Wherefore were demanded and raised so many of those Saladine tenths To what purpose were so many confederacies made and croysadoes proclaimed against the Turkes if it were not lawfull for Christian Princes yea those furthest remote to deliver the Church of God from the oppression of tyrants and to free captive Christians from under the yoke of bondage What were the motives that led them to those warres What were the reasons that urged them to undergoe those dangers But onely in regard of the Churches union Christ summond every man from all parts with a unanimous consent to undertake the defence thereof For all men are bound to repulse common dangers with a joynt and common opposition all which have a naturall consent and relation with this wee now treat of If this were lawfull for them against Mahomet and not onely lawfull but