spend their whole time either in idleness or vain pastimes 1. Lesson because as Hesiod saith Illi pariter indignantur dii homines quisquis otiosus est both the gods and men detest him that is idle and therefore Christ Matth. 20. 6. demandeth of them that did nothing Why stand ye here all day idle and for pastimes and recreations Ludendi modus retinendus est a mean or measure and certain ends and rules ought to be observed therein Quos ultra citraque nequit consistere virtus Horat. For so do we read of the Roman Scevola he used to recreate his spirits Valer. Max. l. 8. c. 8. after he had wearied himself in the weighty Affairs of the Common-wealth but as it is said of Scipio Africanus that he was Non minus otiosus Not to spend all their time in pleasures quà m cum otiosus never less idle then when he was idle Quia semper in otio de negotio cogitavit because that when he had nothing to do he was stil thinking and considering what he should do even as King David here When he sate in his house and was at rest and took his ease and was quiet from all Wars he bethinks himself of building Gods House So should all other Kings and Princes do to give unto the very times of tranquillity their procer task and share of their Affairs because as Homer bringeth in God telling Agamemnon that Non decet principem solidam dormire noctem Homer II. â— It beseems not a Prince to take a sound sleep all night long as Alexander Quint. Curt. did on that night when he was on the next very day to fight with Darius Which might have lost him the field had not his fortune been better then Ezech. 2. 9. his sore-sight For God puts a Scroule into every Prince his hand semblable to that schedule of Ezechiel wherein all their charge and duties are set down at large with this inscription Gesta illos in sinu Bear all these alwaies in thy bosome and let them never depart out of thy mind and as the Egyptians Hieroglyphic painted Oculum cum Sceptro an Eye with the Crown or Scepterâ— to betoken a prudent Prince so should every King have an eye in his head as well as a Scepter in his hand or a Crown upon his head and to use Vigilance as well as Authority over his people And so Augustus Caesar that found Rome of brick and left it of Marble The great care of Aâ—gâ—st Caesar for the good of the Common-wealth is made famous by the Historians for his great and extraordinary care and vigilancy which he alwaies used for the good of his Empire when as he gave himself no rest nor suffered any one day to pass over his head in quo non aliquid legeret aut scriberet aut declamaret but he either read or writ or made some speech unto the people and when he heard of a certain Gentleman of Rome that was very deeply indebted and yet slept most securely without care to pay his debts and without fear of any danger he desired that he might buy the bed whereupon he rested because the A careless Gentleman debts that he stood bound for both to God and to the Common-wealth would never suffer him to sleep so secure when as it is ars artium the chiefest of all arts and the heardest of all things to Rule and Govern an unruly people so difficult that the Prophet David compares it to the appeasing of the raging Seas saying Thou stillest the rage of the Sea and the noise of his waves and the madness of his people because as Seneca saith Nullum morosius animal nec majori arte tractandum quà m subtilis homo There is not any living creature so froward and so hard to be tamed and ruled as a suttle and crafty man But those Kings and Princes that think the Common-wealth to be made Reges fatui quibus similes for them and not themselves for the Common wealth and do spend their time not much better then that Romam Emperour who when he was in his privy Chamber sported himself in catching flies and to pull out their eyes with a pin for which he became so ridiculous that oâ—tentimes when any demanded Who was with the Emperour his servants would answer ne musca quidem truely not a flie they are said to be tanquam simiae in tecto like Apes on the top of a house that delight themselves to spoil and to untile the house And God made them Kings and appointed them for other ends and not to destroy his people as many Tirants do which we deserved for being so unthankfull to God and so undutifull to our King that was so pious and so gentle like King David and so good as the best that ever England had 2. As King David spent not his time like Domitian in catching of flies 2. Lesson That king Davids chiefest care was for Religion and to promote the service of God nor like Heliogabalus in following after his pleasures but like Scipio and Augustus for the good of his Kingdom So here you may see the chiefest good he aimed at was to erect an House and a House of Beauty and Majesty for the Majesty of the God of Heaven for his thoughts conceived it not a sufficient discharge of his duty to provide for the peace of his Kingdom and the happiness of the Civill State unless he did also take a speciall care for the honor and service of God and see the works of Piety performed as well and rather then the duties of equity and civility for he understood it full well that God ordained Kings to be not only Reges murorum for the preservation and defence of walls and Cities and the outward prosperity of their people but also Reges sacrorum to see the holy duties of Religion and Gods worship duly performed And therefore as God had made him a Monarch over men and had given him an House of Cedars so he was desirous to become the Priest of God and to build him an House for his service And this should be a good lesson for all other Kings and Princes to imitate What all kings and Princes ought to do this good and godly King in the like sweet harmony of pollicy and piety and to have a greater care to provide for the Ark of God then for the Kings Court because Religion is the basis and pillar that must bear up their Kingdoms And therefore all good Kings ought not only with Moses to rescue their people and to set them at liberty from the Egyptian bondage and out of the hands of Vsurping Tyrants as our gratious King hath now done or with Sampson to fight for them against the forces of the Philistines or with Augustus to make their Cities abound with all kind of Judges 15. prosperity or with Ezechias to set up an exchequer for silver and
of his Father of blessed memory and of all other his most noble Progenitors the freest subjects under Heaven And I hope they desire not to be such Libertines as those in the Primitive Church who because Christian liberty freed us from all Jewish The Libertines of the Primitive Church what they thought Ceremonies and all typical Rites which were such a burthen that neither we nor our fathers could undergo and also from the curse and malediction of the moral law would under this pretence of Christian liberty be freed from the obligation of all lawes and give themselves the freedom to do what they pleased for this would prove to be not the liberty but the bondage and the base slavery of a people that are not governed by lawes but suffered to do what they please because that neither God nor good lawes confine us but for our own good and he that forbids us to obey impious commands bids us to obey all righteous lawes and rather to suffer then to resist the most unrighteous Governours But I fear that under the name of the liberty of the subjects the licentiousnesse of the flesh is aymed at because What is often aimed at under the name of theâ— liberty of the Subjects Whether for the preservation of ouâ— Religion we can be warranted to rebell you may see by what is already come to passe our civil dissention hath procured to many men such a liberty that few men are sure either of their life or estate and God blesse me from such a liberty and send me rather to be the slave of Christ then such a libertine of the world And if religion be the cause that moveth you here hereunto I confesse this should be dearer to us then our lives but this title is like a velvet mask that is often used to cover a deformed face decipimur specie recti for as that worthy and learned Knight Sir John Cheek that was Tutor to King Edward the sixth saith If you were offered Persecution for Religion you ought to flye and yet you intend to fight if you would stand in the truth ye ought to suffer like Martyrs and you would slay like Tyrants Thus for Religion you keep no Religion and neither will follow the Counsel of Christ nor the constancie of Martyrs And a little after he demands why the people should not like that Religion which Gods Word established the Primitive Church hath authorized the greatest learned men of this Realm and the whole consent of the Parliament have confirmed Sir John Cheek in The true subject to the rebell p. 4 c. and the Kings Majesty hath set forth is it not truly set out Dare you Commons take upon you more learning then the chosen Bishops and Clerks of this Realm have This was the judgement of that judicious man And I must tell you that Religion never taught Rebellion neither was it the will of Christ that Faith should be compelled by fighting but perswaded by Micah 3. 10. preaching for the Lord sharply reproveth them that built up Sion with blood and Hâ—erusalem with iniquitie and the practice of Christ and his Apostles was to reform the Church by prayers and preaching and not with fire and sword and they presse obedience unto our Governours yea though they True religion never rebelleth were impious infidels and idolatrous with arguments fetched from Gods ordinance from mans conscience from wrath and vengeance and from the terrible sentence of damnation And this truth is so solid that it hath the clear testimony of holy Writ the perpetual practice of all the Primitive Saints and Martyrs and I dare boldly say it the unanimous consent of all the orthodox Bishops and Catholick Writers both in England and Ireland and in all the world That Christian Religion teacheth us never with any violence to resist or with arms to withstand the authority of our lawful Kings Whether the Laws of our Land do warrant us to rebell If you say The Laws of our Land and the Constitutions of this our Kingdom give us leave to stand upon our libertie and to withstand all tyrannie that shall be offered unto us especially when our estates lives and religion are in danger to be destroyed To this I say with Laelius that Nulla lex valeat contra jus divinum Mans Laelius de privileg Eccles 112. lawes can exact no further obedience then may stand with the observance of the divine precepts and therefore we must not so preferre them or relye upon them so much as to prejudice the other and for our fear of the losse of estate life or religion I wish it may not be setled upon groundlesse suspitions for I know and all the world may believe that our King is a most clement and religious Prince that never did give cause unto any of his subjects to foster such feares and jealousies within his breast and you know what the Psalmist saith of many men They were afraid where no fear was And Job tells you whom terrours shall make afraid on every side and shall Job 1â— 11 12. drive him to his feet that is to runne away as you see the Rebels do from the Kings Army in every place and in whose Tabernacle shall dwell the King of fear for though the ungodly fleeth when no man pursueth him yet they that trust in God are confident as Lyons without fear they know that the heart of the King is not in his own hand but in the hand of the Lord as the Prov 21. 1. Bonav ad secundam dist 35. art 2. qu. â— rivers of waters and he turneth it whithersoever it pleaseth him either to save them or destroy them even as it pleaseth God He ordereth the King how to rule the people And therefore in the name of God and for Christ Jesus sake let me perswade you to put away all causelesse fears and groundlesse jealousies and trust your King if not trust your God and let your will which is so unhappy in it self become right and equall by receiving direction from the will of God and remember what Vlpian the great Civilian saith that Rebellion and disobedience unto your King is proximum sacrilegio crimen and that it is in Samuel's judgement as the sinne of witchcraft whereby men forsake God and cleave unto the Devil and above all remember The remembrance of his Oâ—th should be a terrour to the conscience of every Rebel the oath that many of you have taken to be true and faithful unto your King and to reveal whatsoever evils or plots that you shall know or hear to be contrived against his Person Crown or Dignity and defend him from them Pro posse tuo to the uttermost of your power So help you God Which Oath how they that are any wayes assistant in a warre against their King can dispence with I cannot with all my wit and learning understand and therefore return O Shulamite return lay down thine
not to flatter him that hears me not but to inform those of you that know him not so well as I that had the happinesse to live with my ever honoured Lord the Noble Earl of Pembroke and Montgomery 16 or 17. years in the Kings house and of them 6 or 7. years in the Kings service He is a most just pious and gracious King and I believe the best Protestant King that ever England or Ireland saw neither Popishly affected nor Schismatically led to disaffect but most constantly resolved to be a true Defender of that true Protestant Faith which is established by Law in the Church of England and he is such a King of so unblameable a life so spotlesse in all his actions so clement and so meek towards all men and so merciful towards his â—very enemies that the mouth of Envy cannot truly taxe him nor malice it self disprove him in any thing Yet we know that as Moses the meekest among men and David the best of Kings were sore afflicted slandered and persecuted not a little by many of their own obliged subjects yea and the best Kings have had the greatest troubles so this good King hath had for his trial a great part of the like usage I know not by whom neither do I intend here to accuse others but to instruct you and by what I shewed out of this Text to teach you above all to take heed of disobedience and Rebellion towards your King and to let you understand that what priviledges in the New Testament are acknowledged to be due to Heathen Princes and what prerogatives the spirit of God hath in the Old Testament warranted unto the Jewish Kings and what the universal Law of Nature hath established upon all the supreme Governours do all of them appertain by unquestionable right unto his most sacred Majesty and yet His Majesty out of His incomparable goodnesse insisteth not to challenge all these but vouchsafeth to accept of those Rights and Prerogatives which are undoubtedly afforded him by the Lawes of His own Lands and these come farre short scarce the moity of the other because we know if our Historians have not deceived me how many of them were obtained by little better then by force and violence compelling Kings to consent unto them whereas Lawes should be of a freer nature And therefore of all the Nations round about us besides that God hath intrusted Him with us all we have most reason to intrust him and to give credit unto his Majesties many Protestations too high to be forgotten by him or misdoubted by us for his resolution to maintain the Liberty of his Subjects the just Priviledges of Parliaments and the true established Religion in the Kingdome of England and likewise to rule over us according to our Laws in this Realm of Ireland And we have least reason to rebell and take arms against him and therefore let us not be perswaded by any means by any man to do it because God will preserve his annointed and will as you see plague the Rebels but let us pray for our King and praise God night and day that he which might have given us a bramble not only to tear our flesh but also to set us all on fire hath given us such a Cedar such a gracious and a pious King and if either forreign foes or domestique Rebels do presse him so that he hath need of us let us adde our help and hazard our lives to defend and protect him that protecteth us and suffereth all for the protection of Gods service as it was established in the purest time of Reformation and for the preservation of our Laws from any corrupt interpretation or arbitrary invasion upon them by those factious men that under fair yet false pretences have with wâ—ndrous subtilty and with most subtle hypocrisie seduced so many simple men to partake with them not onely to overthrow the true Religion to imbase the Church of Christ that hitherto hath continued glorious in this Nation and by trampling the most learned under feet to reduce Popery into this Kingdom and to bring in Atheism or Barbarism into our Pulpits when they make their Coach-men and Trades-men like Jeroboam's Priests the basest of the people to become their Trencher Chaplains and the teachers of those poor sheep for whom the Son of God hath shed his precious blood but also to change the well-setled government and to subvert the whole fabrick of this famous Common-wealth either by their tyranny or bringing all into an Anarchie for if we have any regard of any of these things either true Religion or ancient Government a gracious King and a learned Clergy a glorious Church and a flourishing Kingdom we ought not to spare our goods or be niggards in our contributions to help his Majesty yea as Dâ—borâ— saith To help the Lord against the mighty Or if we be cold and carelesse herein penurious and tenacious of our worldly pâ—lse preferring our gold before our God or fearing gracelâ—ssâ— Rebels more then we love our gracious King It may fall out as Saint 〈◊〉 saith Quod non capit Christus rapit fiscus or as it did with 〈◊〉 Carthâ—ginians who because they would not assist Hanniball with some reasonable proportion of their estates they lost all unto the Romans and with the Constantinopolitans that for denying a little to Paleologus lost all unto the Turkes so we may be robbed and pillaged of all because we would not part with some and I had rather the King should have all I have then that the Rebels should have any part thereof Therefore I hope I shall perswade all good men to honour God with their riches and to assist His Majesty to the uttermost of their powers even to the hazard and to the losse both of liberty and life And doing this our God which is the King of Kings will blesse us and defend us from all evill and make us Kings and Priests to live with him for ever and ever through Jesus Christ our Lord To whom with the Father and the Holy Spirit be all praise and glory and dominion from henceforth for evermore Amen Amen Hester 4. 16 If I perish I perish Yet Esdras 4. 41. The truth is great and will prevail Jehovae Liberatori The Contents of the several Chapters in this TREATISE CHAP. I. Sheweth who these Rebels were how much they were obliged to their Governors and yet how ungratefully they rebelled against them page 185 CHAP. II. Sheweth against whom these men rebelled that God is the giver of our Governours the several offices of Kings and Priests how they should assist each other and how the people laboureth to destroy them both pag. 189 CHAP. III. Sheweth the assured testimonies of a good and lawful Goverrnour their qualifications our duties to them and wherein our obedience to them consisteth 192 CHAP. IV. Sheweth the objection of the Rebels to justifie their Rebellion the first part of it answered that neither our compulsion to
they went which if some men were brought to their Legal tryal I believe would be more than sufficiently proved against them can be no lesse than â—eynous Crimes perhaps within the compasse of high Treason Or were these things but our jealousies and fears which do wear the garments of Truth yet their proceedings in Parliament do add more fuell unto the fire of our suspicion as for our men whom we have chosen to plead for us and to treat with them to respect them more than us to enrich them by impoverishing us giving them no lesse than 300000. l. who had How they behaved themselves towards the Scots entered into our Land and brought upon us such fears of I know not how many mischiefs that might succeed and not only so but also to shew what love they bare to them and how little regard they had of us their Native Brethren that put such trust and confidence in their fidelity as to commit all our fortunes and liberties into their hands paying weekly such a Pension for their provision besides the maintenance of our own Army which were forced to carry them their monies when themselves were unpaid as in a short time was able to exhaust all the wealth of this Kingdom and yet for all his Majesties continual calling upon them to dispatch their discharge and to finish the Treaty for the good of both Kingdoms keeping them here so exceeding long and making so very much of them which in truth we envyed not but admired what it meant when we saw with what continual feastings they were entertained in London and their lodgings frequented as the Kings Court till all the people began to murmur and to wax weary of so great a charge and such a burden as they knew must at last light upon their shoulders which must needs be matters worthy of our best examinations But as yet the common people that seeth no further than the present tense Why they detained them here so long and the outside of things did little know what many wife men did then foresee that these men aimed further than they seemed to do and delayed the businesse purposely till they had attained many of their desires and had fully endeared themselves into the affections of the Scots that if need required that they could not effect all the residue of their design as they intended which now could not so suddenly be brought unto perfection they might recall them here again to assist them to do that by force which by their craft and subtilty they should fail to do as now by their sending for them going unto them and alleadging the Act of Pacification for their assistance to withstand their King and to overthrow our Church it is apparent to all the World how perfidiously they dealt with God and man and how treacherous their thoughts were from the beginning both to the King and Kingdom Yet As we found our Brethren of Scotland howsoever these men behaved themselves in their secret intentions to have carried themselves none otherwise than as wise rational and religious men in all the Treaty So I assure my self they will hereafter still continue both faithful unto God and loyal unto their King and as they perceived not their intentions at the first so they will not now joyn with them in any Association of Rebellion to withstand their own Liege Lord and to change the established Laws and Religion of our Kingdom but will rather live in peace and happiness in their own Land than by forsaking their enjoyed quietness to involve themselves in the unhappiness of a desperate War in another Country 2. After they had thus endeared themselves unto their Brethren of Scotland 2. The compelling of all people to take their new framed Protestation they framed a Protestation to maintain and defend as far as lawfully they might with their lives powers and estates the True Reformed Protestant Religion his Majesties Royal Person Honour and Estate the power and priviledge of Parliament the lawful Rights and Liberties of the Subjects and every person that should make the Protestation in whatsoever he should do in the lawful pursuance of the same and to their power and as far as lawfully they might â—o oppose and by all good means endeavour to bring to condign punishment all such as shall either by force practice counsels plots conspiracies or otherwise * Which word is like the c. in the Canonical Oath do any thing to the contrary of any thing in the said Protestation contained and neither for fear hope nor other respect to relinquish this Promise Vow and Protestation In which Protestation though no man can espy the least shadow of ill prima facie at the first reading thereof yet if you look further and search narrowly into the intentions of the composers the frame of the Protestation and the practice of these Protestors ever since the framing of it you shall find that Deâ—init in piscem mulier formosa supernè these men are no Changelings but as like themselves as ever they were For 1. As it was intended so it succeeded it terrified the Papists and made 1. To terrifie the Papists to raise a Rebellion in Ireland them so desperate as almost to despair of their very Being as concerning the place where or the manner how they should live Which thing together with many other harsh and hard proceedings against many of them and the small countenance which they shewed unto a very moderate Petition that the Papists exhibited unto them hath driven abundance of them into Ireland whom I saw my self and there consulting with the Irish which were then also threatened by the Agents of this Faction there that ere long they should be severely handled and brought to the Church whether they would or no or pay such a Mulct as should make them poor what course they should take in such a desperate condition wherein they were all like to be ruined or to be rooted out of all the Kings Dominions they concluded what they would do To defend themselves by a plain Rebellion So this course against them hath been the leading-card as some of them confessed of that great Rebellion which being kindled as some Sectaries in England expected they thought they would so much the more weaken the King by how much the more combuâ—ion should be raised in each one of his Dominions And therefore notwithstanding all the Kings gracious Messages and wishes unto the House of Commons which I wish all men would remember how affectionately he desired it to hasten to relieve that bleeding Kingdom yet still they protracted and neglected their redresse and at last passed such Votes made such Orders and procured such Acts as rather respected themselves and their posterity to get all the land and goods of the Rebels to themselves that were the Adventurers than the relieving of us that were distressed and would as I told some of the House of Commons rather increase
by God's holy Spirit both for the building of the Temple and the ordering of the Priests and Levites for the Service of the Temple And as Jehu had the direction of the Prophet Elisha for the suppression of the Priests of Baal so had Ezechias the Prophet Esay to direct him in the puâ—ging of the Temple and Râ—formation of those abuses that had crepâ—â—â— into the Service of God To this we answer That as Joshua the Prince was required to go in Sol. and out at the word of Eleazar the Priest so we yield that the King ought to hearken to the counsel and direction of his Bishop and Priest as David here did consult with Nathan and Ezechias with the Prophet Esay And while Religion is purely maintained the people truly instructed and the Church rightly and orderly governed by the Bishops and the rest of the Ecclesiastical Governours the Prince needs not to trouble himself with any Reformation or to meddle with the matters of Religion But the King Prince and Supreme Magistrate ought to see that all the aforesaid things are so and if they be not to correct the Priest when he is careless and to cause all the abuses that he seeth in the Church and in Religion to be Reformed Because as S. Augustine saith In hoc reges Deo serviunt sicut Augustin contra Cresconium l. 3. c. 51. iis divinâ—tùs praecipitur in quantum sunt reges si in suis regnis bona jubeant mala prohibeant non solum quae pertinent ad humanam societatem verumetiam quae ad Divinam religionem In this Kings and Princes do serve God as they are commanded by God if they do command as they are Kings in their Kingdoms those things that are good and honest and prohibit the things that are evil noâ— only in causes that do properly appertain to civil society but also in such thâ—ngs as belong and have referâ—nce to Religion and Piety And when they do so the Bishops and Priests be they whom you will should observe their Commands and submitt themselves in all obedience That the Bishops Priests ought to submit themselves to the lawful commands directions of their Kings civil Governours to their Determinations and censures For Moses was the civil Magistrate and the Governour of the people and as he received them from God so he delivered unto the people all the Laws Statutes and Ordinances that appertained to Religion and to the Service of God And when Aaron erected and set up the golden Calf to be worshipped and so violated the true Religion and Service of God Moses reproved and censured him and Aaron though he was the High Priest of God and the Bishop of the people yet as a good example for all other Priests and Bishops he submitted himself most submissively unto Moses the chief Magistrate and said Let not the anger of my Lord wax hot And I would the Pope would Exod 32. 22. do so likewise And therefore though we say the Judge is to be preferred before the Prince in the knowledge of the Laws and the Doctor of Physick in prescribing potions for our health and the Pilot in guiding his Ship which the King perhaps cannot do Yet it cannot be denied but the King hath the commanding power to cause all these to do their duâ—ies and to punish them if they neglect it So though the King cannot preach and may not administer the holy Sacraments nor intrude himself with Saul and Vzzia to execute the Office of the Priest or Bishop yet he may and ought to require and command both Priests and Bishops to do their duties and to uphold the true Religion and the Service of God as they ought to do and both to censure them as Moses did Aaron and also to punish them as Solomon did Abiathar if their offence so deserve when they neglect to do it and both Priests and Bishops ought like Aaron and Abiathar to submit themselves unto their censures CHAP. VII The Objections of the Divines of Lovaine and other Jesuites against the former Doctrine of the Prince his authority over the Bishops and Priests in causes Ecclesiastical answered And the foresaid truth sufficiently proved by the clear testimony of the Fathers and Councils and divers of the Popes and Papists themselves BUt against this Doctrine of the Prince his authority to rectifie the Obj. things that are amisse and out of order in the Church of God the Jesuites and their followers tell us Spirituales dignitâ—tes praestantiores â—sse secularibus seu mundanis dignitatibus That the Spiritual Dignities are more excellent than those that are worldly When as these two Governments Gen. 1. 16. Rom. 13 12. And though thâ— light of the Church be the greater yet that proves not but that the King should be the prime and chief Governoâ— of the Church the one of the Church and the other of the Common-wealth are like the two great Lights that God hath made the greater light to rule the day and the lesser light to rule the night and the Government of the Church must needs be acknowledged to be the Day and to have the greater light to guide and to direct it The Apostle telling us plainly that now the Gospel being come and the Church of Christ established the night is past or far spent and the day is at hand and come amongst us And the Government of the Secâ—lar State is like the Moon that ruleth the Night and receiveth her cleerest light from the Sun as all Christian Kingdoms do receive their best light and surest Rules of Government from the Church of God which is the pâ—llar and the ground of truth But To these that thus make the Civil Government subordinate to that which is Spiritual as both the Papists and our Fanatick-Sectaries here amongst us like the old doting Donatists would do and so abridge and deprive the Christian Prince of his just right and jurisdiction over the affairs and persons of the Church I answer 1. That Symbolical propositions examples parables comparisons and Sol. similitudes can prove nothing they may serve for some illustrations but for no infallible demonstrations of truth 2. I say that Isidorus a popish Doctor preferreth the Government of the Isidorus in â—lâ—ssa in Gen. ut citatur In the Scourge of Sacriledge Kingdom before the Priesthood by comparing the Kingdom unto the Sun and the Priesthood unto the Moon 3. I say that Theodore Balsamon a good School-man saith Nota Canonem Dicit Spirituales dignitates esse praestantiores secularibus sed ne hoc eò traxeris ut Ecclesiastiâ—ae dignitates praeferantur Imperatâ—riis quia illis subjiciuntur You must note that when the Canon saith the Spiritual dignities are more excellent than the Secular you must not so understand it Balsamon in Sextâ— Synodo Canonâ— 7. as to prefer the Ecclesiastical Rule or Dignities before the Imperial State because they are subject unto it and so to be
Government of the Common-wealth CHAP. VIII That it is the Office and Duty of Kings and Princes though not to execute the function and to do the Offices of the Bishops and Priests yet to have a speciall care of Religion and the true Worship of God and to cause both the Priests and Bishops and all others to discharge their duties of Gods service And how the good and godly Emperours and Kings have formerly done the same from time to time BUt as God hath given unto the Kings and Princes of this world a Power and Authority as well over his Church and Church-men be they Prophets Apostles Bishops Priests or what you will as over the Common wealth and all the lay persons of their Dominions So they ought and are bound to have a special care of Religion and to discharge their duties for the glory of God the good of his Church the promoting of the Christian Faith and the rooting up of all Sects and Heresies that defile and corrupt the same for as Saint Augustine saith and I shewed you before In Aug. contra Crescon l. 3. c. 51. hoc Reges Deo serviunt herein Kings and Princes do serve God if as they are Kings they injoyn the things that are good and inhibit those things that are evil and that Non solum in iis quae pertinent ad humanam Societatem sed etiam ad divinam Religionem and again he saith that Kings do serve Idem Epist 48. Christ here on earth when they do make good laws for Christ and Athanasius said unto the Emperour Jovinian Conveniens est pro principe studium amor rerum divinarum It is meet and convenient for a good Prince to study and love Heavenly things because that in so doing his heart shall be alwaies as Solomon saith in manu Dei in the hand of God and Saint Theodoret l. 4. c. 3. Cyrill tells the Emperours Theodosius and Valentinian that Ab ea quae erga Deum est pietate reipublicae vestrae status pendet the state and condition of Prov. 21. 1. their Common-wealth doth wholly depend according to that piety and Religion which they bear towards God Because as Cardan truely saith Cardanus do sapientia lib. 3. Summum praesidium Regni est justitia ob apertos tumultus Religio ob occultos Justice is the best defence of a Kingdom and the suppressor of open tumults because righteousness exalteth a Nation and Religion is the only Protector and safety against all secret and privy Machinations because as Minutius Minut. Fâ—l in Octav. Foelix saith What the Civil Magistrate doth with the sword of justice to suppress the nefarious doers and actours of wickedness Religion rooteth The want of the fear of God the only thing that maketh Rebells out and suppresseth the very thought of evil which a Godly and a Religious man feareth as much and more then a wicked and prophane man doth dread the punishment of his offence and so Religion Piety and the fear of God keepeth the very hearts and souls of the subjects from swelling against their Soveraign and from the least evil thought of Rebellion and it is the want of the fear of God and true Religion whatsoever men pretend that makes Rebels and Traytors in every place because the true Religion Rom. 13. 1. tels us plainly that every soul that is every man unfainedly from his heart should be subject to the Higher Powers And the true Religion teacheth us as Tertull. saith Colere Imperatorem ut hominem à Deo secundum Tertul. ad Scapul solo Deo minorem To acknowledge and to serve the Emperour and so our King and our Prince as the next person to God and inferior to none but to God When as he is Omnibus major solo Deo minor above all men and below none but only God And therefore it is most requisite that all Kings and Princes should have How requisite it is for Kings to have a care to preserve Religion care of the true Religion and the service of God and with the Prophet David to build Temples and Churches for him that hath given their Crowns and Thrones unto them and to provide maintenance for those servants of God that serve at his Temple as they do for those that serve themselves and so both to be Religious themselves and to see that their subjects so far as it lieth in them should be so likewise and this their own piety and goodness in the service of God will make them famous amongst all posterities and their names to shine as the Sun when as Saint Ambrose saith Nihil honorificentius quà m ut Imperator filius Dei dicatur nothing Ambrosius Epist 32. can be more honorable then that the Emperour or King should be named and called the Son of God which is a more glorious Eâ—logie then Homer The fruits and benefits of maintaining true Religion in a kingdom could give to the best Heroes of all Greece or that Alexander Julius Caesar or the like could atchieve by all their military exploits or the best domestick actions that they have done and their making provision for the Teachers of the true Religion and the promoters of Gods service the Bishops and Ministers of Christ his Church which makes their subjects both Loyall and obedient unto them and also Religious towards God will preserve the peace and procure the happiness of their Kingdoms And according as God hath given this Authority and laid this charge How many former kings were very zealous to uphold Religion upon all Kings and Princes to have a care of his Religion and the Ministers of his Church so we find very very many both in former times and also of latter years and so both of Gentiles Jews and Christians that were exceeding zealous for the Honor of God and the upholding of them that served at his Altar as 1. Gentile kings 1. The Gentile Kings as Pharaoh King of Egypt that in the extremity of that dearth which swallowed the whole Land he made provision for Gods Priests so that they neither wanted means nor were driven to sell The great bounty of king Croesus to the god Apollo and to his Priests their Lands And so Croesus King of Lydia was so wounderfull zealous of the Honor and the worship of the god of Delphos and so bountifull to Apollo's Priests that Herodotus saith that he made oblation of three thousand choice Cattel such as might lawfully be offered and caused a great stack of wood to be made wherein he burnt Bedsteads of Silver and Gold and Golden Maysors with purple rayment and Coats of exceeding value and he laid the like charge upon the Lydians that every man should consecrate those Jewels which he possessed most costly and pretious from which their Sacrifice when as the streams of liquid and molten Gold distrained in great abundance he caused thereof to be framed half slates or sheards
made him like John Baptist to be Magnus coram Domino Great in the sight of the Lord as for his Potency that made him Great among men And Eusebius that wrote the Life of Constantine and sets down his Piety saith The Court of the Emperour Valerian was so replenished with godly men and religious Christians that it seemed to be the Church of God rather than the Kings Court So great a care had he of Religion and the Service of God that as the Prophet David saith none should be his servants that served not God Psal 101. 9. but whoso leadeth a godly life he shall be my servant said this good Emperdu◠as good King David said before him And the Emperour Jovinian that succeeded Julian the Apostate who withdrew very many from the Christian Religion to imbrace the idolatrous service and superstitions of the Heathens when he attained unto the Empire said to the people That he would be a King of Christians or he would be no King at all And Alphonsus King of Arragon is made Famous in all Chronicles for the great love he bare to Learning and especially for the great zeal he had to the Christian Religion and the great care he took to promote the Gospel of Christ and to provide for his servants and when some other King said unto him That it was too base an office for a King to trouble himself with such affairs Alphonsus answered Vox bovis ista est potius quà m regis That voice seemed to him to be the voice of an Oxe rather than of a King And as Theodosius and Valentinian very Christian like called themselves the vassals of Christ so Constantine was wont to say That he gloried more to be the servant of Christ than in being the Emperour of the World And as these pious Kings and godly Emperours were thus zealous to maintain the Christian Religion which bare up the Pillars of their Dominions and makes their names now to live glorious though they are dead So the Throne of this Empire and Kingdom of Great Britaine hath not That this our kingdom had many zealous and most godly Kings wanted devout Princes and most worthy Kings that have trod in the steps of King David to provide Houses for God's Service and to imitate the examples of the best of the aforesaid pious Princes to see the Religion of Christ and the True Faith purely maintained within their Kingdoms as you may find it in our Chronicles and the Statutes of King Inas King Alfred King Edward that for his devotion and zeal to the Christian Religion was rightly called Saint Edward King Ethelstane and King Canutus Vide Speed lib. 8. c. 3. the Dane that laid the foundation of his Building to compose the differences of Religion and to rectifie whatsoever he found amisse therein before he entred upon the causes of the Common-wealth For I read it Registred that after sundry Laws inacted touching our Religion and the Faith of Christ as the celebration of certain Holy-dayes the right form of Baptism the duty of Fasting the teaching of the Lords Prayer unto the people the administration of the Common-prayer and the celebration of the blessed Sacrament of the body and blood of Christ thrice every year and some other Duties of our Religion this Title followeth Jam sequitur institutio legum saecularium which as Speed sheweth are most excellent for the execution Speed quo supra pag. 384. of Justice And it is Recorded that William the Conqueror in one of his Parliaments said That he being Vice-gerent to the King of kings holdeth his Kingdom to this end to defend his people and especially the people of God and his holy Church that is the Bishops and Priests to teach the people and to performe the Worship and Service of God in his Church And even in our own dayes the Holy Name of God be for ever blessed and praised for it we have had such pious Kings as I believe I may justly say The Christian World for Piety and Religion for love to God's Ministers and the care of God's Worship could shew but very few like them and none to precede them therein and that is King James and King Charles the First whose glorious name above all other Kings since Christ The rare and just commendation of King Charles the First I shall ever honour and extoll as the most constant Defender of the Christian Faith the most loving Patron of God's Ministers the Bishops and Preachers of his Word and the most faithful Witness and Martyr that lost his life for the preservation of God's Church and the Religion of Jesus Christ with whom I do alwayes when I think of him behold and see him Crowned with Eternal Glory The most Blessed of all our Kings and the Best of all our Saints CHAP. IX Of the chiefest Parts and Duties of Kings and Princes which they are to discharge for the maintenance of God's Service and the True Religion and the necessity of Cathedral-Churches and Chappels for the people of God to meet in for the Worship and Service of God YOu have heard how that God hath given the Power and Authority unto Kings and Princes to be the Supervisors Directors and Reprovers of things amiss as well in the Church as in the Common-wealth And how he requireth and commandeth them to discharge those Duties accordingly and to have a care to preserve his Religion as they do regard their own Salvation You have likewise heard how all Kings both Heathens Jews and Christians did execute that power and according to their ability discharged their Duties as well in the Spiritual jurisdiction of Ecclesiastical causes as in the decision of Civil causes It resteth that I should shew unto you the chiefest Parts and Duties that they owe to God and are to discharge for the promoting of his Service and the Religion of Jesus Christ And I conceive them principally to consist in these Four Points which may be like the four Rivers of Paradise to water the Garden The four chiefest things that Kings Princes ought to do for the upholding of God's Religion and the Service of Jesus Christ of God's Church to make it to bring forth plenty of fruits to the glory of God and the salvation of mens souls And they are 1. To take care and to cause that there should be Cathedral-Churches and Chappels fairly built and decently trimmed and adorned as befits the Houses of God for his people to meet in for the Worship and Service of God 2. To see that alle honest and religious Bishops be placed in those Cathedrals and others the like pious and painful Ministers be appointed in all the Parochial Churches and Chappels to perform the true Service of God as they ought to do and to see those Drones that neglect it and those factious Sectaries and Hereticks that defile and corrupt it and those scandalous livers that do much prejudice unto their holy Calling to be
big and their fancies are but Dreams fit for laughter and I brought these onely as Vinegar to be tasted and then to be spit out again CHAP. X. Sheweth the great Bug-bears that affrighted this Faction the four speciall means they used to secure themselves the manifold lyes they raised against the King and the two speciall Questions that are discussed about Papists 5. FOr the setling of the Militia and putting the whole Kingdom in a 5. The setling of the Militia posture of Defence as they termed it 1. They dreamed of a desperate Disease and 2. They devised an Emperical way to cure it 1. The Disease was a monstrous fear of Popery and the re-establishment 2. The disease of abolished superstitions in our Church to invade their consciences and of the Papists with fire and sword to waste their estaâ—es and to take away their lives and liberties and through that groundâ—â—sse fear they looked on the innocent Ceremonies that were established in the Church as dangerous Innovations and introductions to Idolatry And in the State they feared the practised wayes and endeavours to produce an arbitrary government by our advancing of a boundlâ—sse Prerogative even to the dispoyling of the Subject of his property and robbing him of the benefit of the laws these were their fears And the grounds of these fears were lying fictions and most scandalous detractions and defamations for their invented Letters that should come from Holland and from Denmark and some other places beyond the Seas where we were better believe them then go try whether they were true which informed them sometimes of a Fleet of Danes sometimes of another Nation that should come to assist the King for the setting up of Popery and the securing of himself in a tyrannical and arbitrary government over them and every day almost produced a discovery What terrible things frighted them of new treacheries against the Parliament what terrible things frighted them as the stable of Horses under ground for indeed they were invisible Horses such as Elisha's servant saw terrifying their guilty consciences and that of the Taylâ—rs in Moor-fields and the like horrid machinations that were to come against them I know not from whom and God knowes from whence which things how false they were time which is the mother of truth hath long agone made manifest and ridiculous to any man that is not bewitched with these lying fancies therefore lest these dreams of their distempered brains should be too soon descryed and so prove defective to produce their intended project they alledge The Queen is a Papist and I would to God they were so truly religious and void of â—ypocrisie in their profession as she most gracious Queen is in her religion then they say The Bishops are all Papists Deans and Prebends are of the same stamp and all the Kings Chapleins that were preferred by the Arch-Bishop were either close Papists or profest Arminians which are but Cosen-germans unto the other Arminianisâ—â— being but a Bridge to passe over unto Popery And with these and the like false slanders against the King Queen and Clergy they so bewitched most of their well meaning brethren of the same house and amazed all the simpler sort of people of this Kingdom with these fears and filled them with such jealousies with those Pamphlets that they caused to be printed and dispersed every where that they were at their wits end for fear of this lamentable alteration of their religion and deprivation of their liberties 2. The disease being thus spread like a Gangrene over all the parts of 2. The Cure the body of this Kingdom they like skilful Physitians devise the cure and that is the preparation of a Militia and this Militia they would have put into such hands as they pleased such as they might confide in and I wish the whole Kingdom knew who those men were and who they are that they do confide in for I know 1. Some of them are poor men of most desperate fortunes if Bank-rupters may be termed such 2. Others to be most factious and schimatical men addicted to Anabaptism and Brownism and other worser Sects as amongst the London Commanders Ven Manwaring Fowke Norington Bradly Best and the rest whereof there are twice as many schismatical and as it is conceived beggarly Sectaries as are right honest men among them and if we looked among their Lords and all the rest of their nomination throughout the Kingdom I doubt we shall find some of them to be just of the same condition And because the King to whose care and trust God had committed all the people of this Kingdom and not to them that are called by the King and chosen onely by men and that onely for this time and of whom he will require an account of the laws and religion whereof he made him keeper and defender and not of them thought most rightly that this Militia should be committed rather to such men as he might confide in as it was in the raign of Queen Elizabeth and His Father of ever blessed memory rather than to any that they should name which was to disâ—robe himself of all his regal power of the chiefest garland of his royal Prerogatives without which he could hold his Crown by no better a tenure then durante beneplacito and to put the sword out of his own hand into the hands of them that could not love him because they could not trust him as they alledged and what reason had he to trust them that were causelesly so distrustful of him they startled at this deniall And because the King of heaven had by this time opened the Kings eys God openeth the Kings eyes to let him see what hitherto he could hardly imagine that these men to whom he had granted for the good of his Kingdom so many Acts of grace and favour as never any King of England did before and had very graciously offered to commit to the hands of their own choosing so large a share of the Militia as might have rendred the whole kingdom most secure if security in a just and legall way had been all that they sought for had their intentions far otherwise then they 〈◊〉 〈◊〉 that not onely the government of the Church was intended to be alâ—eâ—ed and the Governours thereof destroyed but himself also waâ— hereby dis-robed of those rights which God and the Lawes of the Land had put into his hands and the Kingdom brought either into a base Tyranny or confused Anarchy when all things shall be done according to the arbitrary power of these factious and schismatical men therefore he utterly refused to grant their desires and most wisely withstood their design Whereupon these men put their heads together to consult how they How they strengthened themselves to make their orders fiâ—m without the King might strengthen themselves and make their ordinances firm and binding without the King and to that purpose having by their former doings gotten
and displace his most faithful servants only because others cannot confide in them when no criminal charge is laid against them And therefore for the Lords and Commons to make Orders and Ordinances without the King and in opposition to the King is a meer usurpation of the Regal power a nullifying of the Kings power and a making of the Royal assent which heretofore gave life to every Law to be an empty piece of formality which is indeed an intolerable arrogancy in the contrivers of these Orders and the makers of these Ordinances a monstrous abuse of the Subjects and a plain making of our good King to be somewhat like him in the Comedy A King and no King And whereas no Subject yea under favour be it spoken nor the King himself after he hath taken his Oath at his Coronation is free from the observation of the established Laws yet they make themselves so far above the reach of Law that they freed him which the Lord chief Justice Bramston had committed to Newgate for felony in stealing the Countess of Rivers goods they hindered all men as we found in their journal from proceeding against Sir Thomas Dawes they injoyned the Judges by their Orders to forbear to proceed in their ordinary courses in the Courts of Justice contrary to the Oathes of those Judges and some Parliament men came to the Bench to forbid the Judges to grant Habeas Corpus's which is as great an iniquity and as apparent an injustice as ever was done by any Parliament The most abominable wickedness of these factious Rebels And that which is a Note above Ela above all that could be spoken whereas the Law of God and man the bonds and obligations of Civility and Christianity tye us all to be dutiful and obedient unto our King in all things either Actively or Passively and no wayes for no cause violently to resist him under the greatest penalties that can be devised here and damnation hereafter yet these men contrary to all Laws do injoyn us and compell us as much against our Consciences as if they should compell us with the Pagan Tyrants to offer sacrifice unto Idols to war against our most gracious Soveraign whom we from our hearts do both love and honour and they proscribe us as malignants and as enemies to the Common-Wealth if we contribute not Money Horse and Arms to maintain this Ps 50. 22. Augu. contra Faâ—st l. 22. c. 75. 76. ungodly War and so become deadly enemies unto our own souls O consider this yee that forget God lest for tearing us He tear you in pieces while there is none to help you for considering what the Apostle saith Rom. 13. 1 2. and what Saint Augustine saith Ordo naturalis mortalium paci accommodatus hoc poscit ut suscipiendi belli Autoritas atque consilium penes principem sit and lest men should think they ought by force of Armes to resist their King for Religion he answereth that objection by the example of the Apostles Isti non resistendo interfecti sunt ut potiorem esse docerent victoriam pro fide veritatis occidi We conceive this to be so execrable an Act and so odious to God and man that we are made thus miserable and abused beyond measure to have our Religion which is most glorious our The miserable consequences of their wicked doings Laws that in their own nature are most excellent and our Liberties that make us as free as any Subjects in the World under false pretences and the shadows of Religion Laws and Liberties to be â—radicated and fundamentally destroyed whereby 1. We are made a spectacle of scorn and the object of derision to our 1. Mischief neighbour-Nations that formerly have envied at our happiness and we are become the Subject of all pitty and lamentation to all them that love us 2. As in the Roman Civil Wars in the time of Metellus the Son did kill 2. Mâ—schief his own Father so now by the subtilty of this faction we are cast into such a War as is 1. A mâ—st unnatural War the Son against the Father and the Father against the Son The Earl of Warwick fighteth for the Parliament and my Lord Rich his Son with the King The Earl of Dover is with the King and my Lord Rochsord his Son with the Parliament So one brother against another as the Earl of Northumberland with the Parliament and his brother with the King The Earl of Bedford with the Parliament and his brother with the King Master Perpoint with the Parliament and the Earl of Newark with the King Devoreux Farmer with the Parliament and his brother Richard Farmer together with his brother in law my Lord Cokain with the King and the like and of Cosens without number the one part with the King and the other with the Parliament And if they do this in subtilty to preserve their Estates I say it is a wicked policy to undo the Kingdom which all wise men should consider 2. A most irreligious War when one Christian of the same professed Religion shall bathe his Sword and wash his Hands in the blood of his fellow Christian and his fellow Protestant that shall be coheir with him of the same Kingdom 3. A most unnatural irreligious and barbarous War when the Subject shall take Arms to destroy or unthrone their own Liege a Religious and most gracious King 3. The Service of God in most Churches is neglected when almost all 3. Mischief the ablest gravest and most Orthodox Divines and Preachers are persecuted plundered imprisoned and driven to flie as in the time of the Arian or Donatist which was worse than the Heathen persecution from City to City and to wander in Desarts from place to place to save themselves from the hands of these Rebels against the King and Persecuters of Gods Church which is a most grievous and a most cruel persecution far more general than that of the Anabaptists in Germany or of Queen Mary here in England The Lord of Heaven make us constant and give us patience to indure it 4. The whole Kingdom is and shall be yet more by the continuance 4. Mischief hereof unspeakably impoverished and plunged into all kind of miseries when the travailer cannot pass without fear nec hospes ab hospite tutus the Carrier cannot transport his commodity but it shall be intercepted the Husbandman cannot till his ground but his Horses as my self saw it shall be taken from the Plough and his Corn shall be destroyed when it is ready for the Sickle which must be the fore-runner of a Famine that is ever the Usher to introduce the Plague and Pestilence and all other kind of grievous diseases and these things put together do set wide our Gates and open our Ports to bring forraign foes into our Coasts to possess that good Land whereof we are unworthy because with the Israelites we loathed Manna we were weary of our peace and
the Annals of France Germany England and Scotland be revised and you shall find that Charles the fifth was then troubled with War when the Bishops were turmoyled and tumbled out of their Seas Scoti uno codémque momento numinis principis jugum excusserunt nec justum magistrâ—tum agnoverunt ullum ex quo primùm tempore sacris sacerdotibus bellum indixerunt and the Scots at one and the self-same moment did shake off the yoke of their obedience both unto their God and to their King neither did they acknowledg any for their just Magistrate after they had once warred against Religion and religious men which were their Priests and Bishops saith Blaâ—vodeus Blaevod Apolog pro regibus pag. 13. and in France saith he the same men were enemies unto the King that were adversaries unto the Priests quia politicam dominationem nunqâ—am fâ—rent qui principatum Ecclesiae sustulerunt nec mirum si Regibus obb quantâ—r qui sacerdotes flammâ ferro persequuntur because as I have shewed at large in The haters the Bishops ever enemies unto kings my Grand Rebellion they will never endure the Political Magistrate to have any rule when they have shaken off the Ecclesiastical government neither is it any wonder that they should slander rage against and reject their King when they persecute their Bishops with fire and sword And I think the sad aspect of this distracted Kingdom at this time makes this point so clear that I need not add any more proof to beget faith in any sober man for doth not all the World see that as soon as the seditious and trayterous How soon the Faction fell upon the King after they had cast off their Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 8. 34. faction in this unhappy Parliament had cast most of the Bishops the gravest and the greatest of all with Joseph into the dungeon a thing that no story can shew the like president in any age and had voted them all contrary to all right out of their indubitable right to sit in the House of Peers an act indeed so full of incivility as hath no small affinity with that of the Gergesites who for love of their swine drave not out but desired Christ to depart out of their coasts they prosently began to pluck the sword out of the Kings hand and endeâ—voured to make their Soveraign in many things more servile then any of his own Subjects so that he should be gloriosissimè servilis as Saint Augustine saith that Homer was suavissimè vanus and to effect this you see how they have torn in peices all his Rights they have trampled his Prerogatives under foot they have as much as they could laid his honour in the dust and they have with violent warr and virulent malice sought to vanquish and subdue their own most gracious Soveraign which cannot chuse but make any Christian heart to bleed to see such unchristian and such horrid unheard of things attempted to be done by any that would take upon him the name of a Christian Therefore to manifest my duty to God and my fidelity to my King I have The Rebels for the punishment of our sins may prosper for a time but at last they shall be most surely destroyed Prov. 8. 15. Psal 68. 30. Joshua 9 16. Psal 91. 16. undertaken this hard and to the Rebels unpleasant labour to set down the Rights of Kings wherein I shall not be afraid of the Rebels power neither would I have any man to fear them for however Victores victique cadunt here may be a vicissitude of good success many times on both sides to prolong the war â—or our sins and they may prosper in some places yet that is but nubecula quaedam a transient cloud or summer storm that will soon pass away for we may assure our selves they shall not prevaile because God hath said it By me Kings do raigne and He will give strength unto his King and exalt the horn of his Annointed He will scatter the people that delight in war and make the hearts of the cursed Canaanites to melt and their joynts to tremble but He will satisfie the King with long life and shew him his salvation CHAP. II. Sheweth what Kings are to be honoured the institution of Kings to be immediately from God the first Kings the three chiefest rights to Kingdoms the best of the three rights how Kings came to be elected and how contrary to the opinion of Master Selden Aristocracie and Democracie issued out of Monarchie TO proceed then you see the person that by Saint Peters precept is to be honoured to be the King and what King was that but as you may see in the beginning of this epistle the King of Pontus Galatia Cappadocia Asia and Bythinia and what manner of Kings were they I pray you I presume you will confess they were no Christians but it may be as bad as Nero who was then their Emperour and most cruelly tyrannizing over the Saints of God gave a very bad example to all other his substitute Kings and Princes What Kings are to be honoured to do the like and yet these holy Christians are commanded to honour them And therefore 1. Heathen Pagan wicked and tyrannical Kings are to be truely honoured by God's precept 2. Religious just and Christian Kings are to have a double honour because there is a double charge imposed upon them as 1. To execute justice and judgement among their people to preserve equity The double charge of all Christian Kings 1. To preserve peace 2. To protect the Church and peace both from intestine broyles and foreign Toes which careful government bringeth plenty and prosperity in all external affaires unto the whole Kingdom and this they do as Kings which is the common duty of all the Kings of the earth 2. To maintaine true Religion to promote the faith of Christ and to be the guardians and foster-fathers unto the Church and Church-men which tye their people unto God to make them spiritually and everlastingly happy and this duty is laid upon them as they are Christian Kings and therefore in regard of this accession of charge they ought to have an accession of honour more then all other Kings whatsoever 1. Then I say that the Heathen Pagan wicked and tyrannical Kings such as were Nero Dioclesian and Julian among the Christians or Ahab and Manasses among the Jews or Antiochus Dionysius and the rest of the Sicilian Tyrants among the Gentiles are to be honoured served and obeyed of all their Subjects and that in three especial respects 1. Of their institution which is the immediate ordinance of God 1. All Kings to be honoured in three respects 2. Of God's precept which enjoineth us to honour them 3. Of all good mens practice whether they be 1. Jewes 2. Gentiles 3. Christians 1. Justin tells us that Principio rerum gentium nationúmque imperium penes 1. The
Where the Puritans place the authority to maintain religion 1 In the Presbytery which have neither right to own it nor discretion to use it and that is either 1. A Consistory of Presbyters or 2. A Parliament of Lay men For 1. These new Adversaries of this Truth that would most impudently take away from Christian Princes the supreamo and immediate authority under Christ in all Ecclesiastical Callings and Causes will needs place the same in themselves and a Consistorian company of their own Faction a whole Volume would not contain their absurdities falsities and blasphemies that they have uttered about this point I will onely give you a taste of what some of the chief of them have belched forth against the Divine Truth of God's Word and the sacred Majesty of Kings Master Calvin a man otherwise of much worth and Calvin in Amos cap. 7. worthy to be honoured yet in this point transported with his own passion calleth those Blasphemers that did call King Henry the eight the supreme Head of this Church of England and Stapleton saith that he handled the King himself Stapl. cont Horn. l. 1. p. 22. with such villany and with so spiteful words as he never handled the Pope more spitefully and all for this Title of Supremacy in Church causes and in his fifty fourth Epistle to Myconius he termed them prophane spirits and mad men that perswaded the Magistrates of Geneva not to deâ—rive themselves of that authority which God hath given them Viretus is more virulent for he How Viretus would prove the temporal Pope as he calleth the King worse then the spiritual Pope resembleth them not to mad men as Calvin did but to white Devils because they stand in defence of the Kings authority and he saith they are false Christians though they cover themselves with the clâ—ke of the Gospel affirming that the putting of all authority and power into the Civil Magistrates hands and making them masters of the Church is nothing else but the changing of the Popedome from the Spiritual Pope into a Temporal Pope who as it is to be feared will prove worss and more tyrannous then the Spirituall Pope which he laboureth to confirme by these three reasons 1 Reason 1. Because the Spiritual Pope had not the Sword in his own hand to punish men with death but was fain to crave the aid of the Secular power which the Temporal Pope needs not do 2. Because the old spiritual Popes had some regard in their dealings of Councils 2 Reason Synods and ancient Canons but the new Secular Popes will do what they list without respect of any Eâ—clesiastical Order be it right or wrong 2 Reason 3. Because the Romish Popes were most commonly very learned but it happeneth oftentimes that the Regal Popes have neither learning nor knowledg in divine matters and yet these shall be they that shall command Ministers and and Preachers what they list and to make this assertion good he affirmeth that he saw in some places some Christian Princes under the title of Reformation to have in ten or twenty years usurped more tyranny over the Churches in their Dominions then ever the Pope and his adherents did in six hundred years All which reasons are but meere fopâ—eries blown up by the black Devil to blast the beauty of this truth for we speak not of the abuse of any Prince to Viretus his scandalous reasons answered justifie the same against any one but of his right that cannot be the cause of any wrong and it cannot be denyed but an illiterate Prince may prove a singular advancer of all learning as Bishop Wickham was no great Scholler yet was he a most excellent instrument to produce abundance of famous Clerks in this Church and the King ruleth his Church by those Laws which through his royal authority are made with the advice of his greatest Divines as hereafter I shall shew unto you yet these spurious and specious pretexts may serve like clouds to T. C. l. 2. p. 411. hide the light from the eyes of the simple So Cartwright also that was our English firebrand and his Disciples teach as Harding had done before that Kings and Princes do hold their Kingdoms and Dominions under Christ as he is the Son of God onely before all Worlds coequal with the Father and not as he is Mediator and Governour of the Church and therefore the Christian Kings have no more to do with the Church government then the Heathen Princes so Travers saith that the Heathen Princes being converted to the saith receive no more nor any further encrease of their power whereby they may deale in Church causes then they had before so the whole pack of the Disciplinarians are all of the same minde and do hold that all Kings as well Heathen as Christian receiving but one Commission and equal Authority immediately from God have no more to do with Church causes the one sort then the other And I am ashamed to set down the railing and the scurrilous speeches of Anthony Gilby Gilby in his admonition p. 69 Knox in his exhortation to the Nobility of Scotland fol. 77. against Hen. 8. and of Knox Whittingham and others against the truth of the King 's lawful right and authority in all Ecclesiastical causes For were it so as Cartwright Travers and the rest of that crew do avouch that Kings by being Christians receive no more authority over Christ his Church then they had before * Which is most false yet this will appear most evident to all understanding men that all Kings as well the Heathens as the Christians are in the first place to see that their people do religiously observe the worship of that God which they adore and therefore much more should Christian Princes have a care to preserve the religion of Jesus Christ For it cannot be denyed but that all Kings ought to preserve their Kingdoms The Gentilee Kings preâ—ervers of religion and all Kingdoms are preserved by the same means by which they were first established and tâ—â—y are established by obedience and good manners neither shall you finde any thing that can beget obedience and good manners but Lawes and Religion and Religion doth naturally beget obedience unto the Lawes therefore most of those Kings that gave Lawes were originally Priests and as Synes ep 126. Vide Arnis part 2. pag. 14. Ad magnas reipubl utilitates retinetur religio in civitatibus Cicero de divin l. 2. Synesius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest and a Prince was all one with them when the Kings to preserve their Laws inviolable and to keep their people in obedience that they might be happy became Priests and exercised the duties of Religion offering sacrifices unto their Gods and discharging the other offices of the Priestly Function as our factious Priests could willingly take upon them the offices of the King or if some of them were not Priests
as all were not Law-makers yet all of them preserved Religion as the onely preservation of their Lawes and the happinesse of their Kingdomes which they saw could not continue without Religion But 2. The wisedom of our grave Prelates and the learning of our religioâ—s Clergie having stopped the course of this violent stream and hindred the translation 2. In the Parliament of this right of Kings unto their new-born Presbytery and late erected Synods There sprang up another generation out of the dregs of the former that because they would be sure to be bad enough out of their envy unto Kings and malice unto the Church that the one doth not advance then unworthyness and the other doth not bear with undutifullness will needs transfer this right of ruling God's Church unto a Parliament of Lay-men the King shall be denuded of what God hath given him and the people shall be endued with what God and all good men have ever denyed them I deny not but the Parliament men as they are most noble and worthy Gentlemen so many of them may be very learned and not a few of them most religious and I honour the Parliament rightly discharging their duties as much as their modesty can desire or their merit deserve neither do I gain say but as they are pious men and the greatest Council of our King so they may propose things and request such and such Lawes to be enacted such abuses to be redressed and such a reformation to be effected as they think befitting for Gods Church but for Aaron's seed and the Tribe of Levi to be directed and commanded out of the Parliament Hugo de Sancto Vict. lâ—b 2. de sacr â—id par 2. cap 3. Laicis Christianis fidelibus terrena â—ossidere conceditur clericis verò tantùm spiritualia commiâ—tuntur quae a tem illa spiritualia sunt subjiciâ— c 5. diâ—eâ—s omnis ecclesiastica â—dministratio in trâ—bus consislit in sacramentis in ordinibus iâ— praeceptis Ergo Laâ—ci nihâ—l juris habent in leâ—ibus prâ—ceptis condendit ecclesiastâ—cis chair how to perform the service of the Tabernacle and for Lay men to determine the Articles of faith to make Canons for Church men to condemn heresies and define verities and to have the chief power for the government of Gods Church as our Faction now challengeth and their Preachers ascribe unto them is such a violation of the right of Kings such a derogation to the Clergy and so prejudicial to the Church of Christ as I never â—ound the like usurpation of this right to the eradication of the true Religion in any age for seeing that as the Proverb goeth Quod medâ—corum est promittunt medici tractant fabrilia fabri what Papist or Atheist will be ever converted to profess that religion which shall be truly what now they alleadge falsly unto us a Parliamentary religion or a religion made by Lay-men with the advice of a few that they choose â— faece Cleri I must seriously profess what I have often bewayled to see Nadab and Abihu offering strange fires upon God's Altar to see the sacred offices of the Priests so presumptuously usurped by the Laity and to see the children of the Church nay the servants of the Church to prescribe Lawes unto their Masters and â— did ever fear it to be an argument not onely of a corrupted but also of a decaying State when Moses chaire should be set in the Parliament House and the Doctours of the Church should never sit thereon therefore I wish that the Ark may be brought back from the Philistines and restored to the Priests to be placed in Shilo where it should be and that the care of the Ark which king David undertook may not be taken out of his hands by his people but that he may have the honour of that service which God hath imposed upon him For 3. As nothing is dearer to understanding righteous and religious Kings 3. Opinion Of the Orthodox Quia religio est ex potioribus reipublicae parlibus ut ait Aristoâ— Polit. l. 7 c. 8. ipsa soâ—â— custodit hominum inter se socieâ—ates ut ait Lactant. de ira Dei cap. 12. Peritura Troja perdidit primâ—m Deos. Therefore the Tyrians chayned their gods lest iâ— they fled they should be destroyed then the encrease and maintenance of true religion and the inlargement of the Church of Christ throughout all their Dominions so they have at all times imployed their studies to this end because it is an infallible maxime even among the Politicians that the prâ—sperity of any Kingdome flourisheth for no longer time then the care of Religion and the prâ—sperity of the Church is maintained by them among their people as we see Troy was soon lost when they lost their Palladium so it is the truest sâ—gn of a declining and a decaying State to see the Clergy despised and religion disgraced and therefore the provisiâ—n for the safety of the Church the publick injoying of the word of God the form of Service the manner of Government and the honour and maintenance of the Clergy are all the duties of a most Christian King which the King of Heaven hath imposed upon him for the happiness and prâ—sperity of his Kingdom and whosoever derive the authority of this charge either in a blinde obedience to the See of Rome as the Jesâ—ites do or out of their too much zeal and affection to a new Consistory as the late Presbyterians did oâ— to a Lay Parliament as our upstart Anabaptists aad Brownists do are most unjust usurpers of the Kings Right which is not onely ascribed unto him and warranted by the Word of God but is also confirmed to the Princes of this Land by several Acts of Parliament to have the supremacy in all causes and over all persons as well in the Ecclesiastical as in the Civil government which being so they â—â—â—xempted thereby from all inforcement of any domestical or forraign power and freed from the penalties of all those Laws both Ecclesiastical and civil whereunto all their Subjects Clergy and Laity and all inferiour Q Curtius de rebus Alexand. Joh. Bedâ— p. 22 23. persons and the superiour Nobility within their Kingdomes are obliged by our Laws and Statutes as hereafter I shall more fully declare Therefore it behoveth all Kings and especially our King at this time seriously to consider what prejudice they shall create unto themselves and their just authority if they should yeild themselves inferiour to their Subjects aggregativè or reprasentativè or how you will or liable to the penal Laws for so they may be soon dethroned by the unstable affection and weak judgment of discontented people or subject to the jurisdiction of Lay Elders and the excommunication of a tyrannous Consistory who denouncing him tanquam Ethnicum Matth. 18. 17. may soon add a stranger shall not raign over thee and so depose him Deut. 17. 15. from all
government For seeing all attempts are most violent that have their beginning and strength from zeal unto Religion be the same true or false and from the false most of all and those are ever the most dangerous whose ringleaders are most base as the servile War under Spartacus was most pernicious unto How necessary it is for Kings to retain their just rights in their hands the Romans there can be nothing of greater use or more profitable either for the safety of the King the peace of the Church and the quiet state of the Kingdome then for the Prince the King to retain the Militia and to keep that power and authority which the Laws of God and of our Land have granted to and intailed upon him in his own hands unclipped and unshaken for when the multitude shall be unbridled and the rights of the Kings are brandished in their hands we shall assuredly taste and I fear in too great a measure as experience now sheweth of those miserable evils which uncontrouled ignorance furious zeal false hypocricy and the merciless cruelty of the giddy-headed people and discontented Peeres shall bring upon us and our Prince But to make it manifest unto the World what power and authority God hath granted unto Kings for the government of the Church and the preservation of his true Religion we finde them the worst men at all times and in all places that mislike their Government and reject their authority and we see those Churches most happy and those Kingdoms most flourishing which God hath The Kings that maintain true religion make their Kingdoms happy blessed with religious Kings as the State of the Church of Judaea makes it plain when David Ezechias Jâ—sias and the other virtuous Kings restored the Religion and purified that Service which the idolatry of others their predeâ—â—ssours had corrupted and we know that as Moses * Exod. 14 31. Num. 12. 7 8 Deut. 34. 5 Josh 1. 1 2. so kings are called the servants of God in a more special manner then all others are that is not onely because they serve the Lord in the Government of the Common wealth but especially because he vouchsafeth to use their service for the advancement of his Church and the honour of his Son Christ here on earth or to distribute their duties more particularly we know the Lord exspecteth and so requireth a double service from every Christian king 1. The one common with all others to serve him as they are his creatures and Christians and therefore to serve him as all other The double service of all Christian kings Christians are bound to do 2. The other proper and peculiar to them alone to serve him as they are Kings and Princes In the first respect they are no more priviledged to offend then other men 1. As they are Christians but they are tyed to the same obedience of Gods â—aws and are obliged to performe as many virtuous actions and to abstain from all vices as well as any other of their Subjects and if they fail in either point they shall be called to the same account and shall be judged with the same severity as the meanest of their people and therefore Be wise O ye Kings be learned ye that are Judges of the earth Serve the Lord in fear and rejoyce unto him with reverenâ—e Psal 2. 10. for with God there is no respect of persons but if they do offend he will binde Kings in fetters and their Nobles with linkes of irâ—n and we dare Rom. 2. 11. Psal 149. 8. not flatter you to give you the least liberty to neglecâ—â—â— strict service of the great God 2. As they are Christian king and that is twofold In the second respect the service of all Christian kings and princes hath as I told you before these two parts For 1. To protect the true religion and to govern the Church of Christ 2. To preserve peace and to govern the Common wealth 1. To protect the Church Aug cont lit petil l. 2. Opâ—at Mâ—livit lib. 3. 1. It is true indeed that the Donatists of old the grand fathers of our new Sectaries were wont to say Qâ—id Imperatori cum Ecclesia What have we to do with the Emperour or what hath the Emperour to do with the Church but to this Optatus answereth that Ille solito furore accensâ—s in haec verba prorupit Donatus out of his accustomed madness burst forth into these mad termes for Prima â—mnium in republ functionum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 7. c. 8. Arist Polit. l. 3. c. 10. it is a duty that lyeth upon all Princes because all both Christians and Pagans ought to be religious as I shewed to you before not onely to be devout but also to be the means to make all their Subjects so far as they can to become devoted to Gods service as the practice of those Heathens that had no other guide of their actions then the light of nature doth make it plain for Aristotle saith that Quae ad Deorum cultum pertinent commissa sunt regibus magistratibus those things that pertain unto the worship of the Gods are committed to the care of Kings and civil Magistrates and whatsoever their religion was as indeed it was but meere superstition yet because Superstition and Religion hoâ— habent commune do this in common Vt faciant animos humiles formidiâ—e divûm Therefore to make men better the more humble and more dutiful the transgression thereof was deemed worthy to receive punishment among the Pagans and that punishment was appointed by them that had the principal authority to govern the Common-wealth as the Athenian Magistrates condemned Socrates though he was a man wiser then themselves yet as they conceived very faulty for his irreligion and derision of their adored gods And Tiberius The chief Magistrates of the Heathens had the charge of Religion would set up Christ among the Romane gods though the act added no honour unto Christ without the authority and against the will of the Senate to shew that the care of religion belonged unto the Emperour or chief Magistrate and therefore as the Lord commanded the kings of Israel to write a copy of his Law in a boâ—ke and to take heed to all the words of that Law for to do them that is not onely as a private person for so every man was not to write it but Deut. 17. 18 19. as King to reduce others to the obedience thereof so the examples of the best kings both of Israel and Juda and of the best Christian Emperours do make this plain unto us for Joshâ—a caused all Israel to put away the strange gods Josh 24. 23. The care of the good kings of the Jews to preserve the true religion that were among them and to incline their hearts unto the Lord God of Israel Manasses after his return from Babylon tooke away the strange Gods
their doing I am sure all wise men wil detest these Doctrines of Devils and seeing it is an infallible rule that good deserveth then to be accounted evil when it ceaseth to be well done it is apparent that it is no more lawful for private and inferiour persons to usurp the Princes power and violently to remove Idolatry or to cause any Reformation then it is for the Church of Rome by invasion or treason to establish the Doctrine of that See in this or any other forraign kingdome because both are performed by the like usurped authority Yet these were the opinions and practises of former times when Buchanan The old Disciplinarians Knox Cartwright Goodman Gilby Penry Fenner Martin Travers Throgmorton Philips Nichols and the rest of those introducers of Outlandish and Genevian Discipline first broached these uncouth and unsufferable tenets in our Land in the Realm of England and Scotland and truely if their opinions had not dispersed themselves like poison throughout all the veines of this Kingdom and infected many of our Nobility and as many of the greatest Cities of this Kingdome as it appeareth by this late unparallel'd rebellion these and the rest of the trayterous authours of those unsavory books which they published and those damnable tenets which they most ignorantly held and maliciously taught unto the people should have slept in silence their hallowed and sanctified Treason should have remained untouched and their memorial should have perished with them But seeing as Saint Chrysostome saith of the Hereticks of his time that although in age they were younger yet in malice they were equal to the antient Our rebellious Sectaries far worse then all the former Disciplinarians Hereticks and as the brood of Serpents though they are of less stature yet in their poyson no less dangerous then their dammes so no more have our new Sectaries our upstart Anabaptists any less wickedness then their first begetters nay we finde it true that as the Poet saith Aetas parentum pejor avis Tulit nos nequiores These young cubbs prove worse then the old foxes for if you compare the Wheles with the wolves our latter Schismaticks with their former Masters I doubt not but you shall finde less learning and more villany less honesty and more subtilty hypocrisy and treachery in Doctor Burges Master Marshal Case Goodwin Burrowes Calamy Perne Hill Cheynel and the rest of our giddy-headed Incendiaries then can be found in all the seditious Pamphlets of the former Disciplinarians or of them that were hanged as Penry for their treasons for these men do not onely as Sidonius saith of the like apertè invidere abjectè Sidon lib. epist fingere serviliter superbire openly envy the state of the Bishops basely forge lyes against them and servilely swel with the pride of their own conceited sanctity and apparent ignorance but they have also most impudently even in their pulpits slandered the footsteps of Gods Anointed and so brought the abomination of their transgression to stand in the holy place they haue with Achan troubled Israel and tormented the whole Land yea these three Kingdomes England Scotland and Ireland and for inciting provoking and incouraging simple ignorant poore For which their intolerable villanies If I be not deceived in my judgement they of all others above all the Rebels in the kingdom deserve the greatest and severest punishment God of Heaven give them the grace to repent discontented and seditious Secturies to be Rebels and Traytors against their own most gracious King they have not onely with Jerusalem justified Samaria Sodome and Gomorrah but they have justified all the Samaritanes all the Sodomites all the Schismaticks Hereticks Rebels and Traytors Papists and Atheists and all that went before them Judas himself in many circumstances not excepted and that which makes their doings the more evil and the more exceedingly wicked is that they make Religion to be the warrant for their evil doings the pack-horse to carry and the 〈◊〉 to cover all their treacheries and thereby they drew the greater multitudes of poore Zelots to be their followers And therefore seeing it is not onely the honour but also the duty as of all other Kings so likewise of our King to be as the Princes of our Land are justly stiled the Defenders of the Faith and that not only in regard of enemies abroad but also in respect of those far worse enemies which desire alteration at home it behoves the King to looke to these home-bred enemies of the Church and seeing the king though never so willing for his piety and religion never so What Gods faithful servants and the kings loyal Subjects must do in these times 1. To justifie the kings right able for his knowledge and understanding yet without strength and power to effect what he desires cannot defend the faith and maintain the true Religion from the violence of Sectaries and Traytors within his kingdome it hehoves us all to do these two things 2. To justifie the kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his authority and right to the supreme Governour and defender of the Chuch and of Gods true religion and service both in respect of Doctrine and Discipline and that none else Pope or Parliament hath any power at all herein but what they have derivately from him which I hope we have sufficiently proved 2. To submit our selves unto our king and to add our strength force and 2. To assist Him against the Rebels power to inable his power to discharge this duty against all the Innovators of our Religion and the enemies of our peace for the honour of God and the happiness of this Church and Common-wealth for that power which is called the Kings power and is granted and given to him of God is not onely that Heroick virtue of fortitude which God planteth in the hearts of most noble Princes as he hath most graciously done it in abundant measure in our most gracious king but it is the collected and united power and strength of all his Subjects which the Lord hath commanded us to joyn and submit it for the assistance of the kings power against all those that shall oppose it and if we refuse or neglect the same then questionless whatsoever mischief idolatry barbarity or superstition shall take root in the Church and whatsoeuer oppression and wickedness shall impair the Common-wealth Heaven will free His Majesty and the wrath of God in no smal measure must undoubtedly light upon us and our posterity even as Debora saith of them that refused to assist Barac against his enemies Curse ye Meroz curse bitterly the Inhabitants thereof because they Jud. 5. 23. came not forth to helpe the Lord against the mighty CHAP. VIII Sheweth it is the right of Kings to make Ecclesiastical Lawes and Canons proved by many authorities and examples that the good Kings and Emperours made such Laws by the advice of their Bishops and Clergy and not of their Lay
fight our battails Out of which two places we finde two special parts of the King's government 1. Principatum bellorum the charge of the wars in respect whereof the Sigon l. 7. c. 1. Kings were called Captains as the Lord said unto Samuel concerning Saul Vnges eum ducem thou shalt anoint him to be Captain over my people 1 Sam. 9. 16. Israel 2. Curam judiciorum the care of all judgments in respect whereof David 1 Reg. 3. 9. Psal 72. 2. Arâ—isaeus de jure Majest l. 2. c. 1. p. 214. and Solomon and the other Kings are said to judge the people So Arnisaeus saith Majestatis potest as omnis consistit vel in defendenda repub vel in regenda all the power of royalty consisteth either in defending or in governing the Common-wealth according as Homer describeth a perfect King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad â— And so you see the two principal parts of the King's government are the Offices 1. Ducis in bello gerendo 2. Judicis in jure reddendo 1. Part. In the time of War Ordo ille naturalis mortalium paci accommodatus hoc poscit ut suscipiendi belli autoritas atque consilium apud principes siâ— Aug. cont Faust l. 22. 〈◊〉 l. 2. c. 5. p. 345. Plato de legib lib. 2. 1. Of a Captain in the time of War 2. Of a Judge in the time of Peace 1. Then it is the proper right of the King and of none but the King or he that hath the regal and supreme power to make war and to conclude peace for Plato in his Common-wealth ordained that Si quis pacem vel bellum fecerit cum aliquibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Julian Law adjudgeth him guilty of High Treason Qui injussu principis bellum gesserit delectúmve habuerit exercitum vel comparaverit that either maketh War or raiseth an Army without his Kings command And to this part of the regall government which consisteth in the Militia Luc. 14. 31. 32. Aristot Polit. l. 7. c. â— Arâ—is l. 2. c. 1. in Armes for the defence of the Kingdome pertaineth 1. The proclaiming of War which our Saviour properly ascribeth unto the right of Kings when he saith not what State or Common-wealth but What King going to war with another King c. 2. The concluding of Peace which our Saviour ascribeth also unto the King in the same place 3. The making of leagues and confederacies with other forraigne States 4. The sending and receiving of Ambassadors 5. To raise Armes and the like which the Lawes of God and of all Nations justifie to be the proper right of Kings and to belong onely unto the supreame Majesty But then you will say did not the Judges Moses Joshua Gideon Jephta Judges 11. 11. Barac Samson and rest make war and yet they were no Kings Why then may not the Nobles make war as well as Kings I answer that they do indeed make war and a miserable wretched war but I speak of a just war and so I say that none but the King or he that hath the Kings power can do it for though the Judges assumed not the name of Kings nor Captains sed à potiore parte vocati sunt judices but from the sweetest part of the Royall government were termed Judges yet they had the full power ducendi judicandi populum both of war and peace saith Sigonius and so the men of Gilead said unto Jephthe veni esto princeps noster and they made him their head by an inviolable covenant And of Moses it was plainly said He was King in Jesurun and when Deut. 33. 5. there was no Judge it is said there was no King in Israel for I stand not about Judges 17. 6. 18. 1. 19. 1. words when some were called Kings for the honour of the People and yet had no more power then Subjects as the Kings of Sparta and others had not the name of Kings and yet had the full power of Kings as the Dictator and the Emperour and the great Duke of Muscovie and the like But when a war is undertaken by any Prince how shall we know which party is in the right for to make an unjust war cannot be said to be the right of any King yet as the Poet saith Quis justius induit arma Lucan lib. 1. Scire nefas summo se judice quisque tuetur Every one pretends his cause is just he fights for God for the truth of the Gospell the faith of Christ and the liberty and Lawes of his Countrey how then shall those poore men that hazard their lives and their fortunes yea and soules too if they war on the wrong side understand the truth of this great doubtfull and dangerous point I answer all the Divines that I read of speaking of war do concur with Dambaud in praxi criminal cap. 82. what Dambauderius writeth of this point that there must be foure properties of a just war 1. A just cause Foure properties of a just War 2. A right intention 3. Meet Members 4. The Kings authority Sine qua est laesa Majestas without which authority the Warriours are all Traytors And I would to God our Rebels would lay their hands upon their hearts and seriously examine these foure points in this present War 1. What cause have they to take Armes against their King and to kill and 1. A just cause murder so many thousands of their own Brethren they will answer that they do it for the defence of their Liberty Lawes and Religion but how truely let God himselfe be the Judge for His Majesty hath promised and protested they shall enjoy all these fully and freely without any manner of dimunution and we know that never any rebellion was raised but these very causes were still pretended And therefore 2 A right intention 2. Consider with what intent they do all this and I doubt not but you shall finde foul weeds under this fair cloak for under the shadow of liberty and property they took the liberty to rob all the King 's loyal Subjects that they could reach of all or most of their estates and to keep them fast in prison because they would not consent to their lawless liberty and to be Rebels with them against their conscience And under the pretence of Lawes they aimed not to have the old Lawes well kept which was never denyed them but to have such new ones made as might quite rob the King of all his rights and transfer the same unto themselves and their friends so he should be like the King of Sparta What Lawes and Religion the Rebels would fain have a Royal Slave and they should be like the Ephori ruling and commanding Subjects And for the religion you may know by their new Synod which are a Synod not of Saints but of Rebels what religion they would fain have not that which was
true Protestant Religion that is established by our Laws and for the rights of the Church and the just liberties and property of all his loyal Subjects this he testifieth in all his Declarations and this we know in our own consciences to be true and therefore 2. As his Majesty professeth so we beleive him that he never intended otherwise by this war but to protect us and our Religion and to maintain his own just and unquestionable rights which these Rebels would most unjustly wrest out of his hands and under the shew of humble Petitioners to become at last proud Commanders for as one saith They whom no denial can withstand Seeme but to aske while they indeed command For the persons that war with him they are the chiefest of the Nobility 3 His assistants learned honest and religious 〈◊〉 best Gentry that hazard their lives not for filthy lucre for the Kings 〈◊〉 being so unjustly detained from him they are fain to supply his neces 〈…〉 〈◊〉 to bear their own charges and the poor common Soldiers are no 〈…〉 〈◊〉 to do their best endeavours neither need they to fear any 〈◊〉 because 4. The King hath a just right to give them full power and authority to do 4 His authority sacred and unquestionable What the pretended Parliament is execution upon these Rebels as I have proved unto you before And therefore the result of all is that the Parliament side under the pretence of Religion fighting if not for the Crown yet certainly for the full power and authority of the King who shall have the ordering of the Militia that is who shall have the government of this Kingdome which is all one as who shall be the King they or King CHARLES and which is the very question that they would now decide by the sword in taking away our goods are theeves and robbers in killing their brethren are bloudy murderers and in resisting their King are rebellious traytors that as the Apostle saith purchase to themselves damnation when as the Prophet Esay speaketh of the like Rebels Esay 8. 21 22. being hardly bestead and hungry as I believe thousands of them are in London and other Rebellious Cities they shall fret themselves and curse their King and their God and looke upward as I fear many of them do curse the King with thâ—ir tongues and God in their hearts and they shall looke unto the Matth. 8. 12. earth and behold trouble and darknesse dimnesse and anguish and they shall be driven to darknesse even to utter darknesse where there shall be weeping and gnashing of teeth if by a true repentance they do not betimes rent their hearts and forsake their fearful sinns And the Kings side in this war doing no further then the king gives Commission do no more then what God commandeth and therefore living they shall be accounted loyal Subjects worthy of honour and dying they shall be sure to be everlastingly rewarded CHAP. XIII Sheweth how the first Government of Kings was arbitrary the places of Moses Deu. 17. and of Samuel 1 Sam. 8. discussed whether Ahab offended in desiring Naboths Vineyard and wherein why absolute power was granted unto Kings and how the diversities of Government came up 2. HAving thus shewed you potestatem ducendi the Kings right and power of 2 part of the regal government in the time of peace Master Selden in his titles of Honour p. 15. That the first government of Kings was arbitrary making War it resteth that I should speake De potestate judicandi of his power and right of judging and governing his people in the time of peace touching which we finde none denying his right but all the difference is about the manner where 1. I finde Master Sâ—lden rejecting as ridiculous the testimony of Justiâ—â— which saith Populus nullis legibus tenebatur sed arbitria regum pro legibus crant the people were kept under by no Lawes but the will of their Kings was all the Law they had but as oportet mendacem esse memorem so it behoves him that opposeth the truth to be very subtile and very mindful of his own discourse otherwise a meaner Scholler having such advantage as the truth to assist him may easily get the victory for though he goeth about to confute the reason that some alleadge for the denyal of those times to be governed by any Law because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be found in all Homer but wheresoeuer he Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hymnis ad Apoll. speakes of Justice he expresseth the same by the word Themis and saith that this is false which he proveth from Homers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sheweth that there were Lawes before Homers time from Talus his Lawes that were written in brasse in the Isle of Crâ—te yet all this may be answered and Justines opinion prove most true for Talus his time must needs be uncertain Joseph advers Appion l. 5â— Plutarch in lib. de Hero and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer means the just measure of riming but never useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the set Law of living besides there were many ages and many Kings before Homers time and before Talus Minos Radamanthus or any other Law-maker that you read of Moses was the first that I finde either giving Lawes or inventing Letters and yet there were many Kings before Moses nine Kings named in one Chapter and what Lawes had they to govern Gen. 14. 1 â— their people besides their own wils and therefore Master Selden vi veritatis victus confesseth that in the first times in the beginning of States there were no Pompon de origine juris sf l. 1. sect 2. Josephus regnuÌ„ appellaâ— imperium summum unius hominis non ex lege sed ex arbitrio imperantis Antiquit l. 4. Saravia de imperand autor l. 2. c. 3. Barclaâ—us l. 3. c. 16. Arnis l. 1. c. 3 p. 49 50. Irvinus cap. 4. p. 64 65. Lawes but the arbitrements of Princes as Pomponius speaketh and pag. 4. he saith the people seeing the inconveniences of popular rule chose one Monarch under whose arbitrary rule their happy quiet should be preserved where also you may observe his great mistake in making the Monarchy to spring out of the Democracy when as I have proved before the Monarchicall government was many hundred of years before we heare mention of any other forme of government but in any government Doctor Saravia saith and he saith most truly Quisquis summum obtinâ—t impâ—rium sive is sit unus rex sive pauci nobiles vel ipse populus universus supra omnes leges sunt ratio haec est quòd nemo sibi ferat legem sed subditis suis se legibus nâ—mo aâ—stringit huc accedit illa ratio quòd neque suis legibus teneri possit scil rex cum nemo sit sâ—ipso superior nemo
Caesar's that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greekes take promiscuously though the Civilians distinguish them de solo fundo de bonis mobilibus de mercibus of our grounds of our goods of our merchandize we ought to pay subsidies aid and tribute unto our King and that not sparingly nor by way of benevolence as if it were in our power to do it or not to do it sed ex debito but as his due jure divino regulâ— justitiae as his proper importance annexed unto his Crown for I take it infallibly true which Suarâ—z saith acceptationem Suarez de leg l. 5. c. 17. n. 3. sol 316. Tribute due to the King populi non esse conditionem necessariam tributi ex vi juris naturalis aut gentium neque ex jure communi quia obligatio pendendi tributum it à naturalis est principi per se orta ex ratione justitiae ut non possit quis excusari propter apparentem injustitiam vel nimium gravamen the consent of the people is not any necessary condition of tribute because the obligation of paying it is so natural springing out of the reason of justice that none can be excused for any apparent injustice or grievance and therefore the Parliaments that are the highest representations of any Kingdome do not contribute any right unto Kings to challenge tribute but do determine the quota pars and to further the more equal imposing and collecting of that which is due unto Kings by natural and original justice as a part of that proper inheritance which is annexed unto their Crownes And therefore our Saviour doth not say give unto Caesar but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which S. Paul useth when he biddeth us to pay Matth. 22. Rom. 13. Latimer in Mat. 22. 21. our debts and to owe nothing to any man saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pay to every man that which you owe and Father Latimer saith if we deny him tribute custome subsidie tallage taxes and the like aid and support we are no better then Theeves and steale the kings dues from him because Navar. apud Suarez de legibus sol 300. sol 311. the Law testifieth tributa esse maximè naturalia praese ferre justitiam quia exiguntur de rebus propriis and Suarez saith penditur tributum ad sustentationem principis ad satisfaciendum naturali obligationi in dando stipendium justum laborauti in nostram utilitatem tribute is most naturall and just to be paid to the king for our own good therefore Christ pleading for the right of Caesar that was a Tyrant saith not give unto him quia petit because he demands it but pay unto him quae illius sunt the things that are his and are due unto him even as due as the hirelings wages which we are commanded not to detain for Deut. 24. 15. one night because this is a part of that reward and wages which God alloweth him for all his pains and cares that he takes to see Justice administred in the time of Peace and to protect us from our enemies in the time of War which makes the life of kings to be but a kind of splendid misery wearing many times with Christ a Crown of Thornes a Crown full of cares while we lap our heads in beds of downe and therefore it is not only undutifulnesse to deny him or unthankefulnesse not to requite the great good that he doth unto us but it is also a great injustice especially if we consider that as Ocham saith Qui est dominus aliquarum personarum est Dominus rerum ad easdem personas spectantium omnia quae sunt in regno sunt regis quoad potestatem utendi eiâ— pro bono communi Ocha tract 2. l. â— c. 22. 25. to detain that right from him which God commands us to pay unto him and that indeed for our own good as Menenius Agrippa most wittily shewed unto the People of Rome when they murmured and mutined for these taxes that whatsoever the stomach received either from the hand or mouth it was all for the benefit of the whole body so whatsoever the King receiveth from the People it is for the benefit of the people and it is like the waters that the Sea receiveth from the Rivers which is visibly seen passing into the Ocean but invisibly runneth through the veines of the earth into the Rivers again so doth all that the King receiveth from the People return some way or other unto the People again And there be six speciall reasons why or to what end we should pay these dues unto the King 1. For the Honour of his Majesty Six reasons for which we pay Tribute unto the king 2. For the security of his Person 3. For the protection of his Kingdome 4. For the succour of his confederates 5. For the securing of our 1. Goods 2. Estates 3. Lives 6. For the propagating of the Gospel and defence of our Religion But for the further clearing of this point you must know that every just and Lawfull tribute must have these three essential conditions that are proprietates constitutivae 1. Legitima potestas that is the Kings power to require it Three conditions of every lawfull Tribute 2. Justa causa an urgent necessity or need of it 3. Debita portio a due proportion according to the Kings necessities and the peoples abilities that he be not left in need nor the people overcharged For As the Subjects are thus bound to supply the necessities of their King so the King is not to over-charge his Subjects for the King should be the Shepheard of his People as David calls himself and Homer tearmeth all good Kings and not the devourer of his people as Achilles calleth Agamemnon for the unreasonable Kings should not overcharge their Subjects taxes that he laid upon them therefore good Kings have been very sparing in this point for Darius inquiring of the Governours of his Provinces whether the tributes imposed upon them were not too excessive and they answering that they thought them very moderate he commanded that they should raise but the one half thereof which had Rehoboam bin so wise to do he had not lost A worthy speech of Lewis 9. ten parts of his Kingdome and Lewis the ninth of France which they say was the first that raised a tax in that Kingdome directing his speech to his Son Philip and causing the words to be left in his Testament which is yet to be found Registred in the chamber of accounts said be devout in the service of God have a pittifull heart towards the poore and comfort them with thy good deeds observe the good Lawes of thy Kingdome take no taxes nor benevolences of thy Subjects unlesse urgent necessity and evident commodity force thee to it and then upon a just cause and not usually if thou doest otherwise thou shalt not be accounted a king but a
Imprimatur Ex Aed Sab. 30. Jun. 1662. Geo Stradling S. Th. P. Rev. in Christo Patri Dno GILBERT Episc Lond. Ã Sac. Domest THE CHARIOT OF TRUTH VVherein are Contained I. A Declaration against Sacriledge shewing 1. The heynousness of this sin 2. How fearlesly it is generally committed 3. How severely and indispensably God punisheth the same II. The Grand Rebellion or a Looking-glass for Rebels Whereby they may see how by ten several degrees they may ascend to the height of their design throughly rebel and so utterly destroy themselves thereby III. The discovery of Mysteries or the Plots of the Long-Parliament to over throw both Church and State IV. The Rights of Kings And the wickednesses of the Long pretended Parliament 1. Granted by God 2. Violated by the Rebels 3. Vindicated by the Truth And the Wickednesses of the Long pretended Parliament 1. Manifested by their Actions 1. Perjury 2. Rebellion 3. Oppression 4. Robbery 5. Murder 6. Sacriledge and the like 2. Proved by their Ordinances 1. Against Law 2. Against Equity 3. Against Conscience V. The great Vanity of every Man All but the First and Last Printed at Oxford and Dedicated to that blessed King and Glorious Martyr CHARLES the 1. While his Garrison was there And now with the other two Treatises reprinted and published The 1. To uphold Religion and to teach Piety to all Christians The next three to prevent Rebellion and to teach Obedience to all Subjects The last to shun Vanity and to teach Humility and Sobriety to all men By GRYFFITH WILLIAMS Lord Bishop of Ossory London Printed by E. Tyler for Phil. Stephens the younger and are to be sold at his shop at the Kings Arms over against the Middle Temple-Gate in Fleet-street Anno Dom. 1663. TO THE KINGS Most Excellent MAJESTY Most Gracious Sovereign I Do most humbly beseech your Majesty to give leave unto your Father's most faithful servant and Your most Loyal Subject to tell you of what you cannot choose but know and what I assure my self you do most thankfully remember that besides the many-many great blessings which the great and good God hath often shewed unto your Majesty He hath conferred and fastened two Extraordinary signal Favours upon you 1. To preserve your life after Worster-fight from those Vulturs that did so greedily thirst after your blood 2. To render unto Caesar what was Caesar's that is by taking away from those many potent and tenacious Tyrants and Vsurpers what they unjustly held and restoring your Kingdoms and setting your Crown upon your Majestie 's head where our daily prayers are that it may long and long flourish And as the Prophet David that had received the like blessings and favours from God saith Quid retribuam Domino So let me as the Embassador of God most humbly supplicate your Majesty To render unto God what is God's And as your Majesty beyond example to the exceeding comfort of us all hath most graciously and Religiously like the Son of your most pious and now most glorious Father so freely and so bountifully rendered the Revenues of Jesus Christ vested in your Majesty to his Church So by your Royal Edicts to do what in you lieth to cause all others to do the like that is To render unto God what is Gods which is but the duty of all and is now neglected almost of all for besides the other things which we owe and render not to God Manus auferendi the Sacrilegious hands have laid fast hold upon Gods right And not only so but the great Leviathan maketh it his pastime to cause his whelps to swallow up whole Churches and as it were Lege agraria to take away the Lands and Houses of the Lord into their possessions and to make the poor Levite that serveth at Gods Altar to lye in the streets or to lodge in an Irish Cabbin like the Israelites in the Wilderness when they dwelt in booths covered over with a few boughs I know your Majesty knoweth what the Prophet saith of many that speak friendly unto their neighbours but imagine mischief in their hearts so many Gentlemen Souldiers and others will speak very fair and say to your Majesty and to us God forbid that they should wrong the Church of God or take any thing from the Church and yet the mischief that they will do if they may have their minds is more than I can divine For their Covetousness and greedy desire of the Ecclesiastical Revenues projecteth no less then that this your Kingdom of Ireland should be full of darkness and that the poor people should cry for bread even the Bread of Life and there should be none as now we have but few or few able to give it them when they that should give it them have scarce bread enough to put into their own mouths and less shall have if the nefarious Violators of Holy things shall have the least countenance from your Majesty to effect their Sacrilegious wils But to let your Majesty see how earnestly and eagerly your Commissioned-Officers in 49. do strive to take away the Houses and Lands of the Church and Prebends I thought good to insert their Letters in this place To our very good Friends the Commissioners appointed for Setting the forfeited-Houses c. in the City of KILKENNY Gentlemen YOurs of the 16th Instant we have Received acquainting us that the Corporations in your Commission mentioned do persist to Claim more then their right And propounding that for better distinguishing our Interest therein you may be by us Impowered to set the same to such a number of your selves as you shall think fittest in order to the due Trial and Ascertaining our said Interest and as are best able to manage that Affair As also signifying that the Clergy in the said Corporations do equally refuse and disappear and therefore desiring our Resolves and like Order concerning both which having duely considered We do hereby acquaint you that it is our Vnanimous Resolve and Direction both for the Corporation and Clergy-part wherein you are Concerned That you forthwith give notice to the Inhabitants and Tenants respectively That if they will not Treat with you and take out Leases of their several Holdings at moderate Rents to be by you imposed within two daies after such your notice that then you have And we do hereby give and grant unto you or such a fitting number of you as shall be amongst your selves agreed upon full power to become Tenants to such Holdings and to enter upon and possess the same or otherwise dispose thereof agreeable to your Instructions and as may be for our best advantage And as to the Clergy-part refusing or opposing as aforesaid you are to Sett and Lett all Fee-farms by the Church formerly granted of any the And we must believe them what Houses were set in Fee-farm premises or to Impose a Considerable Rent as you see fittest reserving to the Church the chief Rents payable thereout respectively And of the
of Parliament made by powerful Commands and either through fear or errour can make that which is against the Will and contrary to the Law of God to be no sin or free the sinner from God's wrath Or do you think that I stand against so many well-deserving Gentlemen of such means and friends and power as you are only for covetousness to gain the Rent of a few houses and no longer than the remainder of a poor old man's life Surely not any one that had but the least inch of worldly wisdom would do so For besides my pains and labour I have spent already and shall spend yet before the Church shall lose them perhaps ten times more than my span-long life shall gain by them And what of that I have done my best when I have lost them Et liberavi animam meam and shall leave to God Causam suam Let him arise and defend his own Cause but let men take heed how they strive against God or seek to obstruct his Service and cause the diminution of his Worship which I hope your Piety will never suffer any one of you to do And I shall pray for you all and assuredly remain Your affectionate friend and servant Gryffith Ossory THE CONTENTS of the Chapters Chap. I. AN Introduction shewing the occasion of this Treatise and what the Author doth therein Page 1. Chap. II. Of Sacriledge what it is how manifold it is and how it hath been alwayes punished and never escaped the Hand of the Divine Vengeance p. 4. Chap. III. The divers sorts and kinds of Sacrilegious persons And first of those that do it under colour of Law and upon the pretence of Reformation whereby they suppose their Sacriledge to be no Sacriledge at all p. 15. Chap. IV. Of two sorts of Sacrilegious persons that rob the Church of Christ without any colour or pretence of Law but indeed contrary to all Law p. 21. Chap. V. The words of King David in the 2 Sam 7. 1 2. and their divisions When they were spoken And how or in what sense Sitting and Standing are commonly taken in the Scriptures And of the two Persons that are here conferring together p. 27. Chap. VI. What the Rest and peaceable times of King David wrought The Prince's authority in causes Ecclesiastical and how they should be zealous to see that God should be justly and religiously served p. 31. Chap. VII The Objections of the Divines of Lovain and other Jesuites against the former Doctrine of the Prince his Authority â—ver the Bishops and Priests in Causes Ecclesiastical answered And the foresaid truth sufficiently proved by the clear testimony of the Fathers and Councils and divers of the Popes and Papists themselves p. 37. Chap. VIII That it is the Office and Duty of Kings and Princes though not to execute the Function and to do the Office of the Bishops and Priests yet to have a special care of Religion and the true Worship of God and to cause-both the Priests and Bishops and all others to discharge the duties of God's Service And how the good and godly Emperours and Kings have formerly done the same from time to time p. 41. Chap. IX Of the chiefest Parts and Duties of Kings and Princes which they are to discharge for the maintenance of God s Service and the True Religion and the necessity of Uathedral-Churches and Chappels for the people of God to meet in for the Worship and Service of God p. 46. Chap. X. The Answer to the Two Objections that the Fanatick-Sectaries do make 1. Against the necessity And 2ly against the Sanctity or Holiness of our Material Churches which in derision and contemptuously they call Steeple-houses p. 53. Chap. XI The Answer to another Objection that our Fanatick-Sectaries do make against the Beauty and Glorious Adorning of our Churches which we say should be done with such decent Ornaments and Implements as are besitting the House and Service of God The Reasons why we should Honour God with our goods and how liberal and bountiful both the Fathers of â—â—â— Old Testament and the Christians of the New Testament were to the Church of God p. 58. Chap. XII The Answer to another Objection that our brain-sick Sectaries do make for the utter overthrow of our Cathedrals and Churches as being so sowly stained and profaned with Popish Superstitions and therefore being no better than the Temples of Baal they should rather be quite demolished than any wayeâ— adorned and beautified p. 63. Chap. XIII That it is a part of the Office and Duty of Pious Kings and Princes as they are God's Substitutes to have a care of his Church to see that when such Cathedrals and Churches are builâ— and beautified as is fitting for his Service there be Able Religious and Honest painful and faithful Bishops placed in those Cathedrals that should likewise see Able and Religious Ministers placed in all Parochial Churches and all negligent unworthy and dissolute men Bishops or Priests reproved corrected and amended or removed and excluded from their places and dignities if they amend not p. 67. Chap. XIV Of the maintenance due to the Bishops and Ministers of God's Church how large and liberal it ought to be p. 75. Chap. XV. That the payment of Tythes unto the Church is not a case of Custom but of Conscience Whenas the tenth by a Divine right is the Teacher's tribute and the very first part of the wages that God appointed to be paid unto his Workmen and therefore that it is as heynous a sin and as foul an offence to defraud the Ministers of this due as it is to detain the meat or money of the labouring-man which is one of the four Crying-sins p. 82. Chap. XVI The Answer to the Choisest and Chiefest Objections that the School of Anabaptists have made and do urge against the payment of Tythes now in the time of the Gospel p. 91. Chap. XVII What the ancient Fathers of the Church and the Councils collected of most Learned and Pious Bishops have left written concerning Tythes And of the three-fold cause that detains them from the Church p. 98. Chap. XVIII Of the second part of the Stipend Wages and Maintenance of the Ministers of the Gospel which is the Oblation Donation or Free-wil-offering of the people for to uphold and continue the true service of God and to obtain the blessings of God upon themselves and upon their labours which Donations ought not to be impropriated and alienated from the Church by any means p. 105. Chap. XIX That it is the duty of all Christian Kings and Princes to do their best endevours to have all the Impropriatioâ—s restored to their former Institution to hinder the taking away and the alienation of the Lands Houses and other the Religious Donations of our Ancestors from the Church of Christ and to suppress and 〈◊〉 all the Vnjust and Covetous sâ—ttle customs and frauds that are so generally used and are so derogatory to the service of God from
and put down the Prerogatives of his King and spoil mankind of all safety which made the very Heathens themselves to have alwaies an exceeding great reverence of the things that were dedicated unto their gods and to violate the Religion of other Countries which they thought much more vain then their own they conceived to be so monstrous that it was alwaies accounted inauspicious and the wrongs done to a false deity carried an horror with it and was usually revenged by the true God Yet these men being many rich and powerfull both in wealth wit and What the men of the year 49 do say Friends would perswade our good King and all others but not aright that they are most zealous for the Church of Christ and the service of God and what lands and houses they seek to take from us belong not to us nor to the Church of God and therefore that it is no sacriledge nor any waies unjust in them to take from us what the King hath justly bestowed on them but it is a â—oul imputation most uncharitably cast upon them by me to blemish their sincerity in the service and for the honour of God And therefore seeing that in foro poli I am like Troylus impar congressus What the Author doth in this câ—nflict abouâ— the â—ights of the Church 1. Thing A hilli Infoelix puer too weak every way to contest with so many magnanimous men of Arms that are incompassed with so many heroick friends I must 1. Appeal to thee O my God and sweet Saviour Jesus Christ and desire thee with the words of the Psalmist Arise O God maintain thine own cause or as our last Translation hath it plead thine own cause for I am not Psal 74. 23. able to maintain it unless thou wilt arise to plead the cause of the helpless and pluck thy right hand out of thy bosom to consume the enemy and let not man have the upper hand but do thou to them as thou didst unto the Midianites unto Sisera and unto Jabin at the brook of Kison which perished at Endor and became as the dung of the earth which say Let us take to our selves the houses of God in possâ—ssion and especially to them that not only say but also do violently and sacrilegiouslâ— mis-inform good and pious Princes and take both the houses of God and the lands of the Church into their possessions O my God make them like a wheel that is alwaies tottering and turning and as the stubble before the wind that is ever shaking Psal 83. 12. and never at rest and like as the fire that burneth up the wood and as the flame that consumeth the mountains persecute them even so with thy tempest and make them affraid with thy storms that they may understand what a heynous sin it is to commit Sacriledge and to rob the living God by hindering and disinabling his servants to do him service and to ascribe the honour due unto his name 2. I must and will to the uttermost of mine ability demonstrate unto all 2. Thing Church-robbers the heynousness of this sin and the fearfull punishment there of and to that end 1. I will here set down what I have written above 45 years agone concerning sacriledge and what you may find in the True Church l. 3. c. 2. pag. 429. with some amplification and explication thereof 2. I will upon the resolution and religious intention of the good and 2d Thing godly King David to build God an House for his servants to meet in it to worship him shew unto you the necessity and use of Cathedrals and Churches for Gods Worship and the duty of all Christian Kings and Princes therein and the full description and detestation of this horrible and most odious sin of Sacriledge And I will do my best to enlarge this point unto the full that so my Reader may reap the full benefit of this my Discourse and the easier retain in his memory what he readeth in it and that the same good Doctrines and Instructions the oftner and the more usually they are published and in the more large Volums they are printed may the more likely have their fate to continue when as small Treatises especially not methodically dâ—gested are the sooner neglected and do suffer through the iniquity of time to be buried in oblivion CHAP. II. Of Sacriledge what it is How manifold it is and how it hath been alwayes punished and never escaped the Hand of the Divine Vengeance 1. SAcriledge which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sacrilegious person Sacriledge what it is Râ—i sacra violatio aut usurpatio Thom. primâ— secunda q 99. Prov. 20. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the usurpation or the violation of any sacred thing and this violation of it is to be understood for any kind of irreverence or dishonouring of it Sacrilegium dicitur quasi sacrilaedium saith Innocentius and as Aquinas saith All that is sacriledge which is done to the irreverence of any sacred thing And Solomon saith It is an abomination to the Lord to devour things that are sanctified Et non owne quod displicâ—t dicitur abominatio And not all things that displease God are said to be abominations sed quod valdâ— dâ—splicet but the things which do most highly and exceedingly displease the Lord is said to be an abomination saith Perâ—ldâ—s Sâ—mma Vitiorum Peraldus 2. You may observe that this high displeasing-sin of Sacriledge is manifold but especially it consisteth in these three things Sacriledge threefold and committed 3. wayeâ— 1. Way against sacred persons 1. The violation and abuse offered to Sacred persons such as are Kings and Queens that are called and appointed by God to be nursing Fathers and nursing Mothers unto the Church of Christ and the Bishops Priests and other Ministers that are consecrated to serve God at his Altar Whosoever doth irreverently abuâ—â— any of them either in word or deed committeth sacriledge because they are sacred persons And so Agesilaus was wont to say That he did greatly wonder why any man should think that they are not worthily accounted in the number of sacrilegious persons qui lâ—dereâ—t eos qui diis supplicarent vel Deos venerarentur which did any wayes hurt or wrong those which did supplicate or intercede for us and worshipped God whereby that most prudent Prince signified Eos non tantuâ— sacrilegos esse qui Deos ipsos aut Templorum ornatum spoliarent sed â—os maxime Aemilius Probus qui Deorum ministros praecones contumeliis affâ—â—erent saith Aeâ—ilius Probus because that as our Saviour saith He that despiseth you despiseth me Luke 10. 16. and he that despiseth me despiseth him that sent me 2. The prophaning of the Church or the abuse of any places consecrated 2. Way against sacred places for to be the places of Gods service is no lesse than sacriledge 3. That is sacriledge and
valley and David 1 Chron. 14. v. 1â— 17. smote them from Gibeon even to Gazer and the fame of David went out into all Lands and the Lord brought the fear of him upon all Nations 2. For the persons that are here conferring together they are said to be 2. The persons deliberating and conferring together David and Nathan the King and the Prophet two great Persons and high Offices that formerly were contained in one Person as Melchisedech was the Priest of the Mâ—st High GOD and King of Salem And as the Poet saith Virgil. l. 3. Rex Anius Rex idem hominum Phoebique Sacerdos And when God divided and distributed these several Offices to several persons he conferred them upon two brothers that is Moses and Aaron that so the King and the Priest might live and love one another like brethren as I have more amply shewed in my Treatise of The Grand Rebellion And so King David here dischargeth that his duty accordingly And so likewise not only the Heathen Kings but also the Jewish Kings the Kings of Israel and all good Christian Kings disdained not the friendly familiarity and The greatest Kings and Princes were most familiar with the Priests Orators and Philosophers conference with their Bishops and Priests especially when they consult and deliberate of Religion or any point that concerns the Worship and Service of God For as King Croesus conferred with Solon the Philosopher and Alexander King of Macedon consulted often with Aristotle and sometimes with Diogenes the Cynick and King Pyrrhus with his dear friend Cineas So Pharaoh King of Egypt called and consulted with his Priests that were the Magicians and deemed the wise men of Egypt when Moses came to treat of God's Service And though Moses appointed 70 men of the choicest gravest and wisest men that could be found of all the Elders of Israel to be the Sanhedrim and as it were a standing Parliament to end all controversies and all the civil affairs of the Kingdom Yet when the Case of Religion came in question and the differences about God's Worship came to be decided neither the Kings of Israel nor the Kings of Juda to whom the principal care and custody of God's Laws and Service was committed did ever commend the same unto the Sanhedrim to be concluded and setled But as King David here calleth and consulteth with Nathan the Prophet about the building of God's House so when Religion was corrupted and the Service of the True God neglected in the time of King Ahab he calleth not the Sanhedrim to rectifie and redress the same but he leaves the same to be determined and adjudged betwixt the Priests of Baal and Elias the true Prophet of the Lord And so did King Asa Jehosaphat 1 Reg. 18. 17 18. 19 20. 2 Chron. 15. 2. 8 c. Mâ—tâ— 2. 4. and Ezechias consulted not with their lay Lords or the Sanhedrim but with Azariah the son of Oded the Prophet and with Esay and the rest of God's Prophets Nay when the Wise men came to inquire for Christ Herod that sought to destroy Him and his Religion inquireth not of any but of the Chief Priests and Scribes Where Christ shâ—uld be born And so all the Wise and Christian Emperours Constantine Theodosius Justinian and the rest as you may find it in Bâ—sebius Socrates Zozomen and other Ecclesiastical Historians had always some special Bishops with whom they conferred and consulted about matters of Religion as Charles the Fifth did with Cassander and Henry the Eighth with Bishop Crammer For they conceived that their Crowns had the greater Lustre when it was in conjunction with the Miter And therefore in no great Councel was the Man of God ever baulked but that they might be sure to serve God before themselves and be assured that while the Church prospered the Bishops directed and they had God and his Messengers amongst them all would go right and be safe and therefore in all or most Courts of Conscience where the Law reached not they thought none so fit as these men of conscience to decide all differences Neither could I ever find that the Church of God was so much pestered with miseries and poisoned with Errors Heresies and Sects or Divisions until the lay Lords and Gentlemen like the Long Parliament neglected their proper Offices to look into the affairs of the Common-wealth and to see Justice and Judgement truly executed among the people and began immittere falcem in alienam messem to thrust their sickles into other mens harvest and to intermeddle with that which concerns them not as Esay 1. 12. The Church of God never became more miserable then when the lay-people undertook to conclude and determine points of Religion to chop and change Articles of Religion and to set down and compose points of faith when the Lord saith Quis requisivit haec Who hath required these things at your hands It is your duty to come into the Temple and to perform the service that David and Nathan the King and the Bishops shall prescribe unto you and to confirm those Articles of Religion and cause them in all things to be observed as the Parliament did in Queen Elizabeth's dayes the 39. Articles of our Religion when they are as those were setled and concluded by the Bishops and the rest of the Clergy in their Convocation for the Lord tells us plainly That the Priests lips should keep knowledge and they that is the people be they what and whom you will Sanâ—edrim of the Jews or Parliament of any other Nation should seek the Law that is the Law of God at his mouth because he is the Messenger of the Lord of Hosts that is to declare his will and to expound his Laws unto the people But what saith the Lord in this Case when the people be they what you will shall usurpe the Priests Office and begin to make new Orders and Ordinances for the Service of God that never required such things at their hands He tells them plainly You are departed out of the way and you have caused many to stumble at the Law that is by your false glosses and injoyned observations thereof and you have corrupted the Covenant of Levi saith the Lord of Hosts that is you have wronged and quite thrown out the Bishops and Priests from their Offices which is to consult with the King to see God rightly worshipped And therefore saith the Lord I have Malach. 2. 7 8 9. also made you contemptible and base before all the people according as you have not kept my wayes but have been partial in the Law that is by making Religion and my Service like a nose of wax to turn which way you please when as every one should do the duties that belong unto him Curabit praelia Conon CHAP. VI. What the Rest and peaceable times of King David wrought The Prince's authority in causes Ecclesiastical and how they should be zealous to see that
God should be justly and religiously served THirdly having seen the times and the persons that consulted and conferred 3. The matter about which they consulted together we are now to consider the fruits and effects that this quiet sitting at rest and peaceable times wrought in David and what was the matter that these two grave and great Persons do so seriously deliberate What peace prosperity usually produce and consult about And most commonly we find that rest and peace have been the bane and surfeit of the mind to puff it up with pride and prosperity hath often choaked piety and plenty hath made Religion to pine away and to be cast upon a bed of security as Jezabel was cast upon a bed of fornication For so Moses saith of the Israelites Dilectus meus impinguatus recalcitravit My beloved fed fatted and inlarged kicked with Deut. 32. 15. their heels or Jesuru◠waxed fat and kicked and then he forsook God that made him and lightly esteemed the Rock of his Salvation And as the Poet saith Luxuriant animi rebus plerumque secundis Ovid. de arte Am. l. 2. Nec facile est aequâ commoda mente pati Our hearts do swell and our minds grow luxurious and riotous when our affairs do prosper and all things succeed as our hearts desire and have rest Our peace and plenty made us wanton and our wantonness brought our wars upon us and peace as now David had round about us And so indeed it fell out with our selves in these Kingdoms now of late our peace and our plenty hath undone us by making us too wanton to rebell against our King to provoke our God to scourge us for that our Wantonness and Rebellion And therefore S. Augustine saith most truly Magnae virtutis est cum faelicitate luctari ne illiciat ne corrumpat ne ipsa subvertat foelicitas it is a point of great virtue to strive with felicity lest it inticeth us corrupteth us and overthroweth us and so it is a great felicity and happiness not to be overcome with felicity or not to be undone with prosperity as many Men Towns and Kingdoms have been many times for as the said Poet saith Tum cum tristis erat defensa est Ilion armis Troy in her adversity was well defended but alas Militibus gravidum laeta recepit equum But sitting and jocond she was destroyed And so it is with many Quam facile cadunt splendidae fortuna How king Davids peace and plenty increased his Piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their fair fortunes makes them to fall But it was not thus now with King David for his Rest begat Religion in him and his peace plenty and prosperity increased his Piety and as he delighteth to recount Gods benefits so he considereth how he may show his thankfulness for them and therefore he thus museth and meditateth on the matter God hath given me a Kingdom and a Royall stately House built of Cedars The summ and substance of Davids deliberation in that Kingdom Therefore I will build an House for him and he hath given me rest round about therefore I will prepare a place for his Ark which he ordained to be the sign and symbole of his presence and which hitherto hath had no resting place but many a sad and wearisome perambulations that now at last it may rest and be no more forced to be transported and carried from place to place For though Enter praesenter Deus est ubique potenter God himself hath an ubiquity of presence being essentially full and filling all places Supra coelos non elatus subter terram non depressus non exclusus nec circumscriptus yet because his gratious and his powerfull presence is promised to be and to be shewed and extended in a speciall 2 Chron. 6. 41. manner in some places more and rather then in other places and that place specially is where his Ark resideth and which is called the Ark of his Exod. 30. 26 strength and the Ark of his Covenant and the Ark of the Testimony because he Covenanted and promised by the tables of that Covenant and the Hebr. 9. 4. other symbols of his presence that were kept in that Ark to be present and assistant and most powerfully to bless and protect all those that kept the Covenant and observed those Testimonies that were preserved in that Ark therefore saith David In requital of Gods favours shewed unto me I will build a House for Gods Ark that so the tables of the Covenant betwixt God and his people and the Manna and the rod of Aaron which were to be kept in the Ark might be the more safely preserved and rest in one place without any more wandering and the people and servants of God which are obliged and commanded to come to serve God and to bring their offerings and oblations to offer unto God before the Ark where it should be might be the more certain of the place of its residence and might with the more conveniency and in a far better manner perform their duties and discharge their service unto God then while the Ark wandered from place to place And this was the result and summ of Davids deliberation and conference with the Prophet Nathan And it is no wounder that King David was so Religious and so punctual The excellency of Religion which is the preserver of all happiness in all particulars appertaining to Religion and the service of God because Religion as one truly saith is as the Poles of the World the Arctick and Antarctick or that Mount Atlas which the Poets say holds up Heaven for it stands on earth and it reacheth to God in Heaven and it is that which poyseth all Societies and all states here below for without the faith and belief of Gods Providence to oversee our actions and then to reckon for our transgressions and to punish the delinquents might craft and falshood would sway in the World alike with men as it is with the Beasts of the field and the Fishes of the Sea and the Conscience of good and evil would be all one and Religion is that which enobleth the noblest man erects his affections and estates him in a state of happiness far above nature and in a word this procures all blessings to light upon us So that whether you aime at the spiritual true and eternal felicity or the civill-Weale and temporall happiness only yet Religion is and ought mainly to be magnified and preserved and therfore the King did most wisely and Religiously call the Prophet to consult about the building of an House for the Ark and for the service of God What Davids example should teach all other Princes And this practice of King David is a pattern and a looking-glass for all Kings and Princes whereby they may see how to spend the times of peace and prosperity to their best profit and advantage and that is 1. Not to
gold and pretious stones and for shields and store-houses for to keep Wheat and 2 Chron. 32. 27. Wine and Oyl and stables for Horses and all Beasts of service that is to strengthen their Kingdoms with Meat Money and Ammunition and all other necessaries both for War and Peace but they ought also with David to bring home the Ark of the Lord into the House of God and to set Levites 2 Sam. 6 17. to do the service of the Tabernacle that is good and godly Ministers 1 Chron. 16. 4. and 37 c. and Bishops to attend the Church and to teach the people and with King Asa to overthrow the Idols and Altars and all other monuments of Idolatry and false worship of God and with Jehu to slaughter all the Priests of 1 Reg. 15. 12. Baal and to root out all Heretical Schismatical and false teachers from the Church of Christ 2 Reg. 10. 25. And to make this more apparant and clear that all good Kings and That all good kings Princes ought to preserve and to promote Gods true Religion Princes ought to take care of Religion and to see that Gods service should be duly exercised within their Dominions you shall find that when through the profaneness and negligence of King Saul to discharge his duty and the desidiousness and carelesseness of the Priests and Levites many abuses crept into the Church as the Tabernacle was broken and lost the Ark of God was out of the Temple out of the proper place of it and was obscured and hemmed and as it were imprisoned in private houses so that the people had no publique place of Assembly to here the law and to offer Sacrifice unto God but every one had his Chappell of ease and his private Oratory by himself to serve God as he listed as now of late it hath been with us David assoon as ever he was chosen to be King in Hebron the first work he did was to consult with his Captains and all the Congregations of Israel to cite and summon the Priests and Levites and all the 1 Chron. 13. 1. 3. Clergy that were for the service of the Tabernacle to appear before him and to cause the Ark of God to be brought again unto them that they might inquire at it which they did not nor could do in the daies of Saul and when he had assembled the Children of Aaron and the Levites he shewed 1 Chron. 15. 4â— 12. Vers 11. them the abuses that Religion had sustained in the daies of Saul and he caused the Aâ—k to be carried upon the shoulders of the Levites unto the place that he had prepared for it and when he had called for Zadok and Abiathar the Priests and for the Levites for Vriel Asaiah and Joel Shemaiah and Eliol and Aminidab he did set down which of the Levites should serve and in what order they should Minister before the Ark and he injoyned 1 Chron. 16. 39. 41. 42. the sons of Aaron that were Priests how they should go forward every one in their course And so according to this Practice of King David King Solomon his son and all the succeeding Kings that were good and godly did the like for of Solomon it is recorded that he appointed according to the order of David his father the courses of the Priests to their service and the Levites to their charges to praise and Minister before the Priests as the duty of every 2 Chron. 8. 14. day required the Porters also by their courses at every gate for so David the man of God commanded And it is further Chronicled of King Solomon that what his father here projected and consulted about the building of an House to the Lord he really performed and when he 2 Chron c. 5. c. 6. c. 7. had built it he made a very godly speech and a most excellent Oration unto the people touching the Worship of God and his Religion and he deposed Abiathar and set up Sadoc in his place and Sanctified the Temple and placed the Ark of God therein and offered burnt offerings and Sacrifices and directed the Priests and Levites in all their proceedings even as his father David had done before him and that which is very observeable it is said that the Priests and Levites left nothing unobserved but did all things according as they had received in commandment from the King So likewise King Jehosophat is highly commended for his piety and Religious care of Gods Worship for it is recorded of him that he appointed and disposed the Priests and Levites to do the service of the Tabernacle and that by order of his Authority the Woods and Groves and High places which were the lets and hinderances of the true Religion were quite removed and taken away because the people by their private Meetings and Conventicles in those places to serve God as they now adayes do with us wholly neglected the Cathedral and Mother-Church which was at Hierusalem and to which they were from every corner of the Kingdom yearly 2 Chron. 17. 7 8 9. to repair And when the Service of God was corrupted and the Temple most filthily defiled through the negligence and sinfulness of the Priests King Ezechias commanded it to be purged and he caused lights to be set up incense 2 Chron. 29. per totum to be burned Sacrifices to be performed and the Brazen Serpent that was become an Idol and worshipped by the people to be broken down and consumed to ashes So King Joas reproved the Priests of his time for their excessive abuses and the insolent behaviour that was seen in them for he sequestred the oblations of the people which the Priests had unjustly and wantonly taken and appropriated to themselves and by his Royal Authority caused 2 Reg. 12. 7. them to be converted for the reparation of the Temple And King Josias to his everlasting praise shewed himself most careful to suppresse the Idolatrous Priests to purge the Church from all Idolatry and Superstition and to put the Priests and Levites in mind of their duties as you may see in 2 Reg. 23. per totum 2 Reg. 23. Obj. And if our adversaries of the Roman Church do object and say Quid Imperatori cum Ecclesia What hath the Emperour or any lay-Prince to do with the Church let him rule the Common wealth and leave Religion and what belongs to God's Worship to be ordered and observed by the Pope Bishops and Priests whose Office and Calling is to take care and to see the Church of God should be sufficiently served and all holy duties holily performed And the examples alleaged infringe not the force of this Objection because David was a Prophet even as Moses was and his ordering the affairs of the Temple and setling the Service of the Church was done by vertue of his Prophetical and not of his Princely Office And Solomon was Divinely inspired
Sentence and Seal 3. As the Fathers and Councils do thus acknowledge the Emperours 3. The testimony of Popes and Papists right in the Spiritual jurisdiction So many of the Popes and Papists themselves have confest the same truth and yielded the same right unto the Empâ—rour and other Soveraign Magistrate in the Church and Church-matters and over all the parsons belonging unto the Church for Platina that 〈◊〉 Plâ—tina in sâ—verino papa Library-keeper unto the Pope saith that Without the Letters 〈◊〉 the Emperour to confirm him the Pope is no lawfull Pope and 〈◊〉 great Scholar saith The Pope may be accused before the Emperour of and Zabarella de Schismaie Conciliis for any notorious crime and publick scandalous offence Imperator potest à papa requirere rationem fidei and the Emperour may inquire and call the Pope to yield an account of his faith and Religion And so many of the better Popes were not ashamed to confess the same for Saint Gregory who for his great learning and piety was sirnamed the Great writing unto Mauritius the Emperour saith Imperatori obedientiam Theodoret l. 2. c. 16. praebui pro Deo quod sensi minimè tacui I have yielded all obedience unto the Emperour and what I conceived to be truth and for God I concealed it not and before Saint Gregâ—ries time Pope Liberius being convented 2 q. 4. Mandastis to appear before Constantius denied not most readily to obey his summons So did Pope Sixtus upon the like complaint appear to purge himself before Valentinian and Pope Leo the third before Charles the Great And 2. q. 7. Nos si it is registred that Pope Leo the 4th wrote unto the Emperour Lodouick saying Si incompetenter aliquid egimus justae legis tramitem non conservavimus Epist Eleâ—th inter leges Edovard admissorum nostrorum cuncta vestro judicio volumus emendare If we have done any thing unseemly and amiss and have not observed and walked in the right path of the just law we are most ready and willing to amend all our admissions or whatsoever we have done amiss according to your judgment and Pope Eleutherius saith to Edward the â— of England Theodoretus l. 2. c. 1. Vos est is Vicarius Dei in Regno vestro that he and so every other King is Gods Vicar in his Kingdom This was the mind and sense of these Popes and many other Popes in former ages were of the same mind until pride avarice and ambition corrupted them to be as now they are And as God hath given this power and required this duty of Kings and How the Emperour and Kings executed the power that God had given them Princes to have a care of his Church and to reform Religion and the Fathers and Councels have confirmed this truth and divers of the very Popes themselves and Papists have yielded and submitted themselves unto their spiritual jurisdiction even in the Ecclesiastical causes so the Emperours and Kings omitted not to execute the same from time to time especially those that had the master power and ability to discharge their duties for Theodoret writes that Constantine was wont to say Si episcopus Idem l. 1. c. 7. turbas det mea manu coercebitur If any Bishop shall be turbulent and troublesome he shall be refrained and censured by my hands and both Theodoret and Eusebius tels us how he came in his own person unto the Councell of Sozom. l. 4. c. 16. Nice Et omnibus exsurgentibus ipse ingressus est medius tanquam aliquis Dei coelestis Angelus the whole company of the Bishops and all the rest arising he came into the midst amongst them as it were an Heavenly Angel of God And Sozomen writeth how that ten Bishops of the East and ten others of the West were required by Constantine to be chosen out by the Convocation Conciliorum Tom 2. In vita Sylvani vigâ—â—i and to be sent to his Court to declare unto him the decrees and canons of the Councell that he might examine them and consider whether they were consonant to the Holy Scriptures And the Emperour Constantius deposed Pope Liberius of his Bishoprick and then again he deprived Pope Foelix and restored Liberius unto the Popedom and in the third Councell at Costantinople he did not only sit among the Bishops but also subscribed Concil Bonâ— 3. c. 2. with the Bishops to such bills as passed in that Councell saying Vidimus Subscripsimus we have seen these canons and have subscribed our approbation of them And King Odoacer touching the Affairs of the Church saith Miramur quicquam tentatum fuisse sine nobis We do admire that you should attempt to do any thing without us for while our Bishop lived that is the Pope sine Nobis nihil tentari oportuit Nothing ought to be done without us much less ought it to be done now when he is dead And the Emperour Justinian doth very often in Ecclesiastical causes use Authent Collat. â—â—it 6. to say Definimus jâ—bemus We determine and command and we will and require that none of the Bishops be absent from his Church above the Quomodo oportet Episcop space of a year and he saith further Nullum genus rerum est quod non sit penitus quaerendum Authoritate Imperatoris there is no kind of matter that may Authent Collat. Tit. 133. not or is not to be inquired into by the Authority of the Emperour because he hath received from the hands of God the common government and principality over all men And the same Emperour as Balsamon saith Balsamon de Peccat Tit. 9. Idem in Calced Concil c. 12. Idem de fide Tit. 1. gave power to the Bishop to absolve a Priest from pennance and to restore him to his Church And the same Author saith that the Emperours disposed of Patriarchal seats and that this power was given them from above and he saith further that the Emperour Michael that ruled in the East made a law against the order of the Church that no Monk should serve in the Ministry in any Church whatsoever And we read further how that divers of the Emperours have put down Evodius inter decreta Bonifacii 1. Vâ—sbergen anno 1045. and deposed divers Popes as Otho deposed John 13. Honorius deposed Boniface Theodoricus deposed Symma hus and Henry removed three Popes that had been all unlawfully chosen and in the Councel of Chalcedon the Supreme Civil Magistrate adjudged Dioscorus Juvenalis and Thalassus three Bishops of Heresie and therefore to be degraded and to be thrust out of the Church And so you see how the Emperours Kings and Civil Magistrates behaved themselves in the Church of God and used their power and the Authority that God had given them as well in the Spiritual and Ecclesiastical Affairs of the Church and points of Faith as in the Civil
the longer sort as he intituled them of six handfull the shorter of three and a hand breadth in thickness amounting to the number of an hundred and seventeen Whereof four were of fined Gold weighing two Talents and a half and the rest of whiter Gold that weighed two Talents likewise he gave also the similitude of a Lion in tried and purged Gold and two Books very fair and stately to see to the one framed of Gold weighing eight Talents and a half with the additionall of twenty four pounds and the other of Silver And he presented likewise four silver Tunns two drinking Cups the one of Gold and the other of Silver and silver Rings with the shape and form of a woman three Cubits high and withall he offered the Chains Girdles and Wastâ—ands of the Queen his wife and to the Priests of Amphiaraus he gave a shield and a speare of solid Gold and a quiver of the same metall all which saith mine Author he offered in hope to purchase thereby unto himself the gracious favour and good-will of that god and if he was so magnificent and bountifull to the Priests and Herodotus l. â— clio Temple of that god which was no god how Royall think you would he have been if he had known the true God and our Saviour Jesus Christ So Cyrus and Darius Kings of Persia and of Babylon made such royall decrees for the re-edifying of the Temple at Jerusalem and the Worshipping Ezra 1. 7. c. 6. 5. c. 8. 9. of the God of Daniel and his three companions Sidrac Misach and Abednego which was the true God that they are registred in the Book for their perpetuall honour and praise to this very day and shall continue longer then the stately Piramides of Egypt even to the end of the World when as most others of their laws and actions are shut up in silence and buried in the grave of forgetfulness So Artoxerxes Mnemon the son of Dariut Nothus formerly called Ochus or Achus that in the Persian language signifieth a Prince was very zealous for the building of Gods House and the inabling of the builders thereof with all things necessary for the work and as his father Darius said Let the work of this House of God alone and let the Governour of the Jews and the elders of them build this House of God in his place Moreover I make a decree and it was a most Royall decree what you shall do to the Elders of these Jews for the building of this House of God that of the Kings goods even of the tribute beyond the River forthwith expences be given to these men that they be not hindered and that which they have need of both young Bullocks Here is a glorious zeal and a brave Resolution for the honour and service of God and Rams and Lambs for the burnt offerings of the God of Heaven Wheat Salt Wine and Oyl according to the appointment of the Priests let it be given them day by day without faile that they may offer Sacrifices of sweet savours unto the God of Heaven and pray for the life of the King and of his Sons that were four 1. Artaxerxes 2. Cyrus the younger 3. Atossa called also Arsacas 4. Oxendra And I have also made a decree that Whosoever shall alter this word let Ezra 6. 7 8 9 10 11. Timber be pulled down from his house and being set up let him be hanged thereon and his house be made a dunghill for this So the son following the steps of his father as our Most gracious King doth in like manner made a Decree to all the Treasurers that were beyond the River That whatsoever Ezra the Priest shall require of you it be done speedily Also we certifie you that touching any of the Priests and Levites Singers Porters Nethinims or Ezra c. 7. 21. 24. Ministers of the House of God it shall not be lawful to impose Tolle Tribute or Custom upon them a thing clean contrary to the practice of our times when the greatest Tolle Tax and Imposition is usually laid upon the Ministers of the Gospel of Christ to shew unto you how far short our Christians now are in piety and zeal of Gods Worship to these Heathens that knew not Christ and therefore no doubt but that they shall shall rise in judgement against us that profess to honour Christ and yet think we can never take enough from his Church nor lay Taxes and Loads enough upon his Ministers And how this will be answered before Christ at the last Day let the sacrilegious persons that labour so much and strive so eagerly to take our houses from us consider it for I know not how to do it 2. As these Heathen Kings and Monarchs were thus zealously affected 2. The Kings of Israel and Juda. to the House Service of God and thus religiously given to provide maintenance for the Priests and Ministers of the Temple So the Kings of Israel and Juda were no whit inferiour unto them but in a far righter way and to a truer God than most of the Heathens did For here you see King David adjudged it to be as needful to build a Temple for God as to erect an house for himself And so the Books of the Kings and the Chronicles of the Kings of Israel and Juda do sufficiently set down how Solomon did most religiously build God's House and offered Royal Sacrifices in that House and most orderly setled the Priests and Levites to do the Service of God in this Temple that he had built And so Jehosophat Ezechias Josias and all the rest of the good Kings of Juda did execute the power that God had given them in the setling and establishing of His Religion and the True Worship of God as you may most amply read in their lives And those Kings that did not care for the preservation of the True Religion and Gods Service and his Houses as Jeroboam Baasha Ahab and the like the wrath of the Lord was kindled against them that he rooted them and their posterity out of their own house because they neglected the Service and the House of God And so he will do to all those Kings and Princes that will imitate them in prophaning his House neglecting his Service and abusing his servants because that with Him there is no respect of persons but Psalm 148. He will bind Kings in fetters and their Nobles with links of iron 3. The Christian Emperours and Kings are not left un-Chronicled for 3. The Christian Kings their great zeal extraordinary care and Royal bounty towards the Bishops and Ministers of Christ to propagated and uphold the Christian Religion For it is Registred in the Writings of those times that Constantius the father of Constantine the Great was wont to say That he respected the Preachers of the Gospel more than the Treasures of his Exchequer And his son Constantine was called Great as well for his Piety that
Sacraments and causeth him to be Consecrated by prayers and imposition of hands for that purpose as he called Simon Peter before Simon Magus then there is a great deal of difference betwixt them and much relative and additionall Holiness in the one more then in the other insomuch that our Saviour saith of these men which he saith not of all other men He that Luk. 10. 16. receiveth you receiveth me and he that despiseth you despiseth me and the Lord saith of them which he saith not of all other men He that toucheth Zach. 2. 8. you toucheth the apple of mine eye And you may see this dâ—fference in the Embassadours and other Officers of Kings Princes and Potentates whom we Honor and Reverence more then others because they are deputed and Authorized to be our Judges Sheriffes or other Officers of the Kingdom where they are designed so to be And so likewise what difference or what Holiness is there in one place more then in another In a Stone-Church ground more than in a Thatchbarn floor Surely not any at all originally in respect of themselves simply considered but when such a piece of ground is designed and dedicated for the Worship of God and Consecrated by prayers for that purpose and God promiseth his presence and favour to be more especially shewed there for our Instruction and Consolation than in any other ordinary place whatsoever Then certainly there is a great deal of difference and a great deal of Holiness in that place and much more Reverence ought to be shewed to it and in it than in any other place or common ground though it were the Kings Pallace And I say this is but a sign and a point of true Religion and no branch of Superstition Therefore Jacob that was no waies Superstitious said of that place where God shewed his presence to him This is Gods House and the gate of Heaven Gen. 28. 17. and the Lord said unto Moses Put off thy shooes from thy feet for the place where thou standest is Holy ground and why was that ground more Holy Exod. 3. 5. than any other ground Not in respect of any innate holiness but because the Lord reveiled himself there to Moses more visibly and more graciously than in any other place And I pray you look what the Spirit of God adviseth and injoyneth us to do when we come into the House of God To keep thy foot and much Eccl 5. 1. For this phrase is a Synechdoche of the part for the whole of the foot for all the members of the body which in the Chuch of God ought to be framed to a Religious decency as to bend the knee lift up our eyes uncover the head and the like more thy heart and thy head as thou oughtest to do decently and Reverently when thou goest to the House of God and therefore much more Reverently when thou art and standest in Gods House And be more ready to hear then to give the Sacrifice of Fools which they do that despise this House of God which none but fools will do for if we make no difference of these things but that every man that will may intrude himself to do the service which God requireth to be done by another and he may do that service any whâ—re in any one place as well as in another in a common barn as well as in an Holy Church then surely we need not observe any time when any one day is as good and as Holy as another the Munday as well as the Lords day and so confounding persons times and places we shall confound all Religion and we shall suddenly bring Atheism and all Prophaneness among the people CHAP. XI The answer to another Objection that our Fanatick-Sectaries do make against the Beauty and Glorious Adorning of our Churches which we say should be done with such decent Ornaments and Implements as are besitting the House and Service of God The reasons why we should Honor God with our goods and how liberal and bountiful both the Fathers of the Old Testament and the Christians of the New Testament were to the Church of God THirdly There be another sort of close-handed and covetous-hearted Obj. 3 Against the beautifying of our Churches Fanatick Sectaries that are much offended at our Beautifying and Adorning our Churches so as is fitting and meet for the Houses of God And they do Object that God is a Spirit and will be served in spirit and in truth and therefore he requireth not our goods our gold and our silver Psal 50 10. which he hath no need of or our Cattle when as all the beasts of the Forrest are his and so are the Cattle upon a 1000. hills and he delighteth not in burnt offering and so the Prophet sheweth when he demandeth Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oyl No no the Lord careth for no such things we may keep them all to our selves for he hath Shewed thee O man what is good and what the Mlch. 6. 7. Lord doth require of thee and that is To do justly and to love mercy and to walk humbly with thy God And therefore the Lord saith not Give me your gold to make me Palaces or your silver to adorn my house wherein I dwell not but give me your hearts wherein I delight to dwell if they be pure and clean and void of the filthiness of sin and corruption Quia deliciae meae cum filiis hominum because my delights are to be with the sons of men and I desire no more of them but To fear the Lord their God to Deut. 10. 12. walk in all his waies and to love him and to serve the Lord their God withall their heart and withall their soul And from these and the like premises our Fanaticks do conclude that as God was never better served then when his Churches and Oratories were no better then poor mens Cottages and when the Christians answered their persecuters in the time of Julian who said their service was not so Solemn nor their Temples answerable to the Majesty of God that the best Temples which they could dedicate unto God wer their Sanctified souls and clean hearts so they would have our times to be the like and our Churches to be no fairer nor any otherwise beautified then they were in those times of poverty and persecution To this I answer and confess that God delighteth more in the Holiness Sol. of the hearts of them that serve him then in the honor and beauty of the place where he is served But though Moses in the mountain Job on the In the time of necessity God accepteth our service any where dunghill Jeremy in the mire Daniel in the Lions den Ezechias in his bed and the Apostles in the stocks called upon the name of the Lord and he heard them and so Christ preached on the Mount and in the Valley on the
and after David and both in their prosperitie and in their adversitie when they were full in the dayes of Solomon and when they were emptie and weak after their return from Captivity were most zealously affected to build and beautifie the House of God and to spare neither Gold nor Silver to adorne the same as it ought to be And what do we Surely change the case instead of giving to build and beautifie the Church and the maintenance of the Service of God's House we take away the slates and timber and all the Furniture of the Church and as the Psalmist prophesied of our times all the carved works thereof and the goodly Monuments of our pious forefathers we break down with axes and hammers and instead of providing the Priests Vestures for the Church-service we are more ready to take their garments from their backs and their bread out of their mouths But you will say they were Jews which so adorned their Temple as you Obj. shewed before and their Religion consisted in outward pomp and carnal Service whereas we are Christians and the Kings Daughter which is the Church of Christ is all glorious within and her service to God consisteth not either in carnal Ceremonies or external Glory but as Christ saith in spirit and in truth I answer That I confess the chiefest Glory of the Kings Daughter is Sol. within in a pure heart and a sanctified soul but her clothing is of wrought Gold and her outward rayment is of needle-work and her vesture is of pure Gold wrought about with divers colours very fair and glorious to behold So our Religion and our zeal to God's Worship must not only rest and reside in the heart but it must bud forth and appear in all our outward actions and God will be served not only inwardly with our hearts but also outwardly with all the other parts of our bodies Quia per exteriora cognoscuntur interiora and our zeal to Gods Honour must shew it self by our zeal to God's House for so King David said and so Christ said The zeal Psal 69. 9. Iohn 2. 17. of thine House hath eaten me up And therefore not only the Jews but the Christians also were most liberal and bountiful in their gifts and contributions for the erecting of Oratories and the adorning of Gods Church And although that while they were under the Sword of persecuting Tyrants their state and condition permitted them not to have stately Churches yet when their persecution ceased and they became into a better case and had rest their Churches became sumptuous and no cost was spared to make them both fair and beautiful And we find that before the time of Constantine in the reign of Severus Euseb l. 8. c 1. 2. Idem l. 9. c. 1. Gordian Philip and Galienus there were many goodly and spatious Churches builded which Dioclesian by a publick Proclamation caused to be thrown down but Mâ—ximinus hypocritically permitteth them to be reedified and made up in a greater heighth and more beautiful than they were before as they were indeed exceedingly bettered immediately after the death of Maximinus as it appeareth by that Solemn Sermon that was made in praise of the building of Churches and expressely directed to Paulinus Idem l. 10. c. 4. Bishop of Tyrus And Theodoret saith That the Emperours Constantine and his son Constantius bestowed many rich and precious vessels upon the Church And when S. Basil had converted Valens to become a Christian he bestowed certain lands and possessions unto the Church And Nicephorus saith That Theodosius and his Wife Eudoche sent monies very bountifully to the Bishop and Church of Rome And Valentinian and Gratian are exceedingly praised in the Chronicles of the Church for their care and the provision that they made for the Churches of Christ And Sozomen relates how Constantius bestowed upon the holy Church great summes of monies that did arise to him out of the Images that were molten and otherwise by way of Taxes and Tributes And divers of the Christian Emperours provided that the lands houses and possessions of the Church and the goods of other Christians that had been taken from them in the times of persecution should be restored and re-delivered unto the Bishops and Church again And I hope our most gracious and religious King will do the like that as he is not inferiour to them in piety so he will be no lesse in the Rules of Equity and as blessed be God for it he hath most graciously restored very much and more than any other hath done already And what shall I say more It is most apparant to any one that will read Eusebius Socrates Theodoret Sozomen and other Ecclesiastical Writers how the first and best Christians as they grew in strength wealth and power so they studied and strived to exceed both Jews and Gentiles in their care and zeal to promote the Honour of God and to manifest the same unto the World by all the possible wayes they could devise And because that as nature teacheth us to provide good things so wisdom and policy sheweth how we should do our best to procure the permanent state and perpetuity of those good things And so Religion likewise teacheth us to follow the same course to perpetuate the Service and the Honour we yield unto our God and the Saints and servants of God conceiving no Donation of honour to be more permanent and lasting than Churches and Temples magnificently erected and sumptuously maintained therefore they were no niggards and spared no cost to build their Oratories and Churches that the Worship and Honour of God might be perpetually continued And very many Reasons might be produced to shew that they should Reasons to prove that we should honour God with our riches Reason 1 to the uttermost of their power honour God with their riches and to make the benefits they bestow for his Honour to be permanent and durable For 1. Where any true Religion resteth in the heart it requireth the uttermost extent that unfaigned love and affections can afford and shew towards God And as S. Gregory saith Probatio dilectionis exhibitio est operis Our inward love and affections are to be opened and manifested by the outward effects And therefore wheresoever the true Religion swayeth in the hearts of men as it ought the outward devotion and zeal towards God's Church and the Service of God in his Church will be shewed so far forth as they are inabled to do 2. As Religion requireth so Nature teacheth us to honour God with our 2. Reason goods which is not only honestly and inoffensively to use them but also to alienà te separate and set apart some portion of them from our own occasions to the use and service of God not as gifts or supplies of his wants Quia â—fferimus Deo bona nostra ut signa gratitudinis pro illis donis quae à Deo recepimus Irenaeus l. 4. c. 34. that
the Levites and this they termed the first Tythe and this was alwayes paid in kâ—nd and as it seemeth Nehem. 10. 37 noâ— brought to Hierusalem by the Husbandman but paid unto the Levites in the several Cities of tiâ—â—age 2. When this first tythe was paid the Husbandman paid out of that Moses â—â—â—sensin tractaâ—â— de dâ—cima sâ—â—unda Fol. 199. which remained a second tythe which he might either pay in kind or by commutation in money and which for two years he was to make a Loveseast at Jerusalem with it and every third year still at home but in each place to invite the Lâ—vite the Fatherless the Widdow and the Poor unto it Deut. 14. 18. They paid likewise the tythes of their Cattel their Bullocks Sheep and of all that passed under the Rod the tenth was Holy unto the Lord. Levit 27. 32. And that our Husbandmen may see what the Jews paid out of the Fruits of the Earth this Synopsis taken out of Scaliger as Goodwin saith will declare unto them Videlicet The Husbandman had growing 6000. Bushels of Corn in one year whereof 100. Bushels was the least that could be paid by the Husbandman to the Priests for the first-fruits of the threshing floore So 5900. Bushels remained to the Husbandman whereof he paid two tythes First 590. Bushels were the first tythes that he paid to the Levites whereof they paid 59. Bushels to the Priests which was called decimae decimarum the tythe of tythes So 5310. Bushels remained to the Husband-man whereof 531. Bushels were paid for his second Tythe to the Levite Fatherless Widdow and other poor men So 4770. Bushels remained to the Husbandman as his own when he had paid all that was upon him to be paid and so 1121. Bushels are the sum of both tythes joyned together which is above a sixth part of the whole and no less then 19. out of a hundred which the Husbandman hath paid And what would our men say if they were injoyned to pay so much And yet besides all the tythes that the Priests and Levites were to have without any diminution you may 3. Note that the Priests and Levites were to have a special share of all the first fruits of their Cattel of all kinds as of Bullocks Sheep Goats and the Fruits of their Trees and of their Corn both the Therumoth and Thenuphoth their Heave-offering and Wave-offering and the firstlings or Exod. 13. first-born of every man the Lord challenged as his own and they were to be redeemed for five silver shekels of the Sanctuary which were to be paid unto the Priests for each of them Num. 18. 15 16. And so you see how God would be Honored and how great was the portion of the Priests which received Gods part by the firstlings of men and of Cattel and by the first fruits of the Trees and of the Earth in the Sheafe in the Threshing-floor in the Dough and in the Loaves which should teach us to Consecrate the prime of our years and of all that is 3. The divers kinds of Sacrifices and Oblations of the Jews whereof the Priests had their part good unto the service of the Lord. 3. Besides all this you must observe that the Jews had divers kinds of Sacrifices and Ceremoniall oblations instituted by God and administred by the Priests which were either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prâ—pitiatory and Piacular that was also two fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reconciling which the Grecians called Holocaust because it was wholly burnt 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redeeming 1. Pro peccato 2. Pro delicto The 1. A sin-offering The 2. A trespass offering 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratulatory for the manifold benefits that they had received from God and this their thankfulness they attested three manner of waies 1. By their Peace-offering 2. By their Oblations 3. By their Sacrifice of praise And out of all these things and whatsoever things were devoted to God Numb 18. 9 10 11 12. in any waies by Oblations or Vowes for their sin-offering or trespass-offering and all the gifts of the Children of Israel which were heaved waved or shaken and the Shew-bread and all that was sacred and sequestred from Ezech. 44. 29. 30. the Common use the portion of the Priests must indispensably be laid out for them Because God had given it unto them by a Covenant of Salt for ever Levit. 24. 9. and so out of every Eucharistical Sacrifice the breast and the right shoulder were the Levites fees and from every Holocaust or whole-burnt Sacrifice they had the skin And whensoever they detained any of these either in whole or in part Levit. 7 8. Levit. 5. 15. the Lord required them to make a plenary satisfaction and to offer up a Ram for that detention Out of all which it is most evident that the maintenance of these Ministers of the law was both liberal and honorable and so much the better because it was perpetual and entailed to their posterity whereas our means is transient and dieth from our children when we die Yet you know how Saint Paul reasoneth if the Ministration of death written and ingraven in stones was glorious so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance 2 Cor. 3. 7. which glory was to be done away How shall not the Ministration of the Spirit be rather glorious For if the Ministration of Condemnation be glory much more doth the Ministration of Righteousness exceed in glory So if their Ministry which was the Ministration of the Law and of Death had such glorious allowance for their service I wonder how our Ministry which is the Ministration of the Gospel should be so meanly rewarded and our maintenance so far short of theirs when in respect of our more glorious service and far more beneficial unto our people it should exceed theirs in all glory CHAP. XV. That the payment of Tythes unto the Church is not a case of custome but of Conscience When as the tenth by a Divine right is the Teacher's tribute and the very first part of the wages that God appointed to be paid unto his Work-men and therefore that it is as haynous a sin and as foul an offence to defraud the Minister of this due as it is to detain the meat or money of the Labouring-man which is one of the four crying sins HAving seen that it is a part of the duty and charge â—f all Christian Kings and Princes to have a special care to uphold Gods service and the true Religion and to that end 1. To cause Churches to be built and Beautified for the people to meet in them to serve God And 2. To appoint Worthy men Bishops and Priests to supply those Churches and to instruct the people And then 3. To see that those servants of God should have that allowance and wages which God himself hath appointed
benefit so he will be as graciously pleased we shall forgoe them and exchange them when we find it for our benefit and the benefit of his Church and Service which in all our bargains and commerce we ought chiefely to regard because we are but Gods Stewards for the service of his Church and so whatsoever our Religion and our Ancestors have honoured God withal we must imploy not so much for our own best advantage as for that which maketh most for Gods honor And therefore we that are instructed with the inheritance of the Church and portion of Jesus Christ must not make such bargains for our Master as Glaucus made for himself when he changed his golden Armour for brazen furniture neither must we deal with the Church of Christ as Rehoboam did with the Temple of Solomon when he took away all the shields of 1 Reg. 14. 26 27. gold and made in their steed shields of brass but what bargain or covenant soever we make without sin for the greater glory unto God and greater good unto the Church we hold it good with whomsoever the same is made CHAP. XIX That it is the duty of all Christian Kings and Princes to do their best endevours to have all the Impropriations restored to their former Institution to hinder the taking away and the alienation of the Lands Houses and other the Religious Donations of our Ancestors from the Church of Christ and to suppress and root out all the Vnjust and Covetous suttle customs and frauds that are so generally used and are so derogatory to the service of God from amongst the people and especially from this Kingdom of Ireland where most corruption is used and most need of Instruction unto the people THus you have heard how that Cathedrals and other Parochial Churches should be built and beautified for the Honor of God Godly Bishops and Preachers should be placed in them for the Service of God and then the allowance that God hath appointed should be given and yielded unto them for their maintenance And now because the Lands Houses Tythes and Hereditaments of the Church which the Lord God hath granted and the godly Emperours pious Kings and zealous Professors have given and dedicate for Gods service are in these dismal daies snatched away by the hands of Hacksters and haters of Religion and alâ—enated by the Souldiers that divide Christ his garments amongst them from the true servants and Ministers of Christ who should be very thankful unto these Souldiers as they often say that we have any thing left unto us For as the Orator â—elleth the grave Senators of Rome of an audacious fellow called Fimbria that stabbed Quintus Scaevola an honest man at the funerals of Caius Marius and then boasted of the great favour Cicerâ— in Orat pro Roscio â—merino that he shewed to him Quòd non totum telum in ejus corporâ— absconderat That he had not thrust his dagger wholly to the Hilt into his body but only gave him a slight stab that was sufficient to kill him So these brood of Fimbria having seized upon a great part of the Houses Lands and Patrimony of the Church and still detayning them Per fas nefas in their own hands do labour to get more and think the favour that they have done us deserveth no small thanks that they brought or left to us what we have and have not deprived us of all together Therefore Covetousness Injustice and the love of this World being so deeply grounded and setled in the hearts of our Demas's and this Epidemical disease of taking and detaining the Churches right being as one saith just like the Kings-evil which no Physitian but the King himself will serve to heal it Our address must be unto his Majesty to supplicate that he would be graciously pleased to interpose his Royal Command to stop the current of these intruders into Gods right and to cause the Restitution of the Church-goods to be made unto the Church And among the rest of the injuries done by these Mâ—litary * I speak of the Souldiers because either the Souldiers of that Parliament or of Crumwel oâ— his Majesty have almost all the Kingdom of Ireland and â—o fill the House of Lords and the House of Commons and are the chief men in every place So that nothing can be done either in Parliament City or Countrey but what they will have done because they are the Major Party and so can Out-vote all the rest and therefore Ireland being now Regnum Militum This my discourse cannot be Gratum opus agricolis but Ingratum miliâ—ibus which is all one to me if you consider what I say in the latter end of this book and that I fear not what they say of me Quia nec mâ—lior sum si laudaverâ—nt nec deterior si vituperaverint men to the Church of God there is one great Abuse which is generally used and practised here in Ireland by the rich proprietors and possessors of Lands and Town-ships to the abundant detriment and loss of the Ministers and to the hazard and danger if not the destruction of many I know not how many souls and that is when the Gentleman proprietor that holds all or most of the Parish in his own hands if he be offended with his Minister and cannot have the Tythes as he pleaseth himself he can make the Rectory or Vicaridge that might be well worth fifty or sixty pounds per annum to be scarce worth ten pound a year or nothing for he will leave all his ground unplowed and turne it to pasture and so bring a dearth through the scarcity of Corn in the Common-Wealth and then he will buy young Bullocks and fils his Lands with dry Cattle whereof their Religious Lawyers of whom Dr. Gardiner †Dr. Gardiner in his Scourge of Sacâ—â—ledge saith that he never heard yet at any hand of any good that they have Prophesied unto the Church tels them their custome will preserve them from the payment of any Tythes and so they bring a spiritual dearth and a famine of Gods Word unto the rest of the poor parishioners when for want of sufficient maintenance they shall want a sufficient Minister that is able to give them any Instruction because as the Poet saith Nulla illis captetur gloria quaequâ— Ovid. trist lib. 5. Ingenii stimulos subdere fama solet And the benefit that these worldlings reap by this lawless impious and wicked Custome to pay no Tythes for their dry Bullocks nor any thing to God for the fruits of their ground is one main reason why the Minister's part of six or seven Parishes doth scarce amount to twenty pounds per annum as I have formerly shewed in my Reâ—onstrance to his Majesty and I conceive it likewise to be a special Reason why the poor simple Iâ—ish Papists have so many Popish Priests amongst them for want of Protestant Priests for that want of sufficient maintenance
him Had Zimri peace which slew his Master to whom he might have answered He breaks no Law that obeyeth the commands of the Law-maker no more then the Israelites could be accused of theft when they did rob the Aegyptians or Abraham of murder if he had killed Isaac but without this special command he could not have done this extraordinary work without sin and therefore that which he could not do then without the warrant of the heavenly Oracle cannot be done now by any other without Jehu's example not to be imitated the contempt of the Deity the reproach of Majesty and abundance of dammage to the Common-wealth And so not onely I but also Peter Martyr commenteth upon the place where he saith God stirred up and armed one onely Jehu against his Lord which fact as it is peculiar and singular so it is not to be drawn for any example for certainly if it might be lawfull for the people upon any pretence to expell their Kings and Governours though never so wicked and unjust from their Kingdomes and government no Kings or Princes could be safe in any place for though Petrus Martyr loâ— com class â— loc 20. they should raign never so justly and holily yet they should never satisfie the people but they would still accuse them of injustice and impiety that they might depose them And Bodinus in his Policy differeth not at all from this Divinity for he saith If the Prince be an absolute Soveraign as are the Kings of France Spain England Scotland Aethiopia Turkie Persia Muscovie and the like true Monarchs whose authority cannot be doubted and their chief rule and government cannot be imparted with their subjects in this case it is not lawful for any one apart nor for all together to conspire and attempt any thing either of fact or under the colour of right against the life or the honour of his Prince or Monarch yea though his Prince should commit all kind of impiety and cruelty which the tongue of any man could expresse For as concerning the order of right the subject hath no kind of jurisdiction against his Prince from whom dependeth and proceedeth all the power and authority of commanding as they that rise against their King do notwithstanding send out their Warrants and Commands in the Kings name and who not onely can recall all the faculty of judging and governing from his inferiour Magistrates whensoever he please but also Johan Bodinus de repub l. 2. l. 5 being present all the power and jurisdiction of all his under-Magistrates Corporations Colledges Orders and Societies do cease and are even then reduced into him from whom before they were derived But we find it many times that not the fault of the Prince nor the good The true causes that move many men to disturb the State and to rebell of the Common-wealth but either the hiding of their own shame or the hope of some private gain induceth many men to kindle and blow up the flames of civil discord for as Paterculus saith Ita se res habet ut publicâ ruinâ quisque malit quà m suâ proteri It so falls out that men of desperate conditions that with Catiline have out-run their fortunes and quite spent their estates had rather perish in a common calamity which may hide the blemish of their sinking then to be exposed to the shame of a private misery and we know that many men are of such base behaviour that they care not what losse or calamity befalls others so they may inrich themselves so it was in the civil warres of Rome Bella non causis inita sed Paterculus in Histor Roman prout merces eorum fuit they undertook the same not upon the goodnesse of the cause but upon the hope of prey and so it is in most warres that avarice and desire of gain makes way for all kind of cruelty and oppression and then it is as it was among the Romans a fault enough to be wealthy and they shall be plundered that is in plain English robbed of their goods and possessions without any shew of legal proceedings But they that build their own houses out of the ruine of the State and make themselves rich by the impoverishing of their neighbours are like to have but small profit and lesse comfort in such rapine because there is a hidden curse that lurketh in it and their account shall be great which they must render for it Therefore I conclude this point that for no cause and upon no pretext it is lawful for any subject to rebell against his Soveraign governour for Moses had a cause of justice and a seeming equity to defend and revenge his brother upon the Aegyptian And Saint Peter had the zeal of true religion and as a man might think as great a reason as could be to defend his Master that was most innocent from most vile and base indignities and to free him from the hands of his most cruell persecutors and yet as Saint Augustine saith Vterque justitiae regulam excessit ille Fraterno August contra Faustum Man l. 2â— c. 70. iste Dominico amore peccavit both of them exceeded the rule of justice and Moses out of his love to his brother and S. Peter out of his respect to his Master have transgressed the commandement of God And therefore I hope all men will yield that what Moses could not do for his brother nor Saint Peter for his Master and the religion of his Master Christ that is to strike any one without lawful authority ought not to be done by any other man for what cause or religion soever it be especially to make insurrection against his King contrary to all divine authority for the true Religion hath been always humble patient and the preserver of peace and quietnesse and as Saint Augustine saith the City Pro temporall salute non pugnavit sed pâ—tiâ—s ut obtineret â—ternam non repugnavit Aug. de Civit. l. 22. c. 6. of God though it wandred never so much on earth and had many troopes of mighty people yet for their temporal safety they would not fight against their impious persecutors but rather suffered without resistance that they might attain unto eternal health And so I end this first part of the objection with that Decree of the Councell of Eliberis If any man shall break the Idols to pieces and shall be there killed for the doing of it because it is not written in the Gospel and the like fact is not found to be done at any time by the Apostles it pleased Concil Eliber Can 60. the Councel that he shall not be received into the number of Martyrs because contrary to the practice of our dayes when every base mechanick runs to the Church to break down not Heathen Idols but the Pictures of the blessed Saints out of the windows they conceived it unlawful for any man to pull down Idolatry except he had a lawful
authority CHAP. VI. Sheweth that neither private men nor the subordinate Magistrates nor the greatest Peers of the Kingdom may take arms 2. Part of the objection answered No kind of men ought to rebell 1. Not private men Calv. Inst l. 4. c. 20. Sect. 31. Beza Confess â— 5. p. 171. J. Brutus q. 3. pag. 203. Dan. de Polit. Christ l. 6. c. 3. Bucan loc com 49. Sect. 76. The examples of obedience to kings and make Warre against their King Buchanan's mistake discovered and the Anti-Gavalier conâ—uted 2. AS it is not lawful for any cause so no more is it lawful for any one or for any degree calling or kind of men to rebell against their lawful Governours For 1. Touching private men we find that Calvin Beza Jun. Brutus Danaeus Bucanus and most others yield that meer private men ought not to rebell at any hand and no wonder for the Scriptures forbid it flatly as Exod. 22. 28. Revile not the Gods curse not the Ruler 1 Chron. 16. 22. Touch not mine annoynted Prov. 30. 31. Rise not up against the King that is to resist him Eccles 8. 3. Let no man say to the King Why doest thou so Eccles 10. 17. Curse not the King in thy thought And the examples of obedience in this kind are innumerable and most remarkable for David when he had Saul a wiâ—ked King guilty of all impiety and cruelty in his own hand yet would he not lay his hand upon the Lords annointed but was troubled in conscience when he did but cut the lap of his garment Elias could call for fire from Heaven to burn the two Captains and their men a hundred in number onely for desiring him to come down unto the King as you may see 2 Reg. 1. 10 12. and yet he would not resist Achab his King that sought his life and was an enemy to all religion but he rather fled than desired any revenge or perswaded any man to rebell against him Esaias was sawed in pieces by Manasses Jeremy was cast into the dungeon Daniel exposed to the Lyons the Three Children thrown into the fiery Furnace Amos thrust thorough the temples Zacharias slain in the porch of the Temple James killed with the sword Peter fastened to the Crosse with his head downward Bartholomew beaten to death with clubs Matthew beheaded Paul slain with the sword and all the glorious company of the Martyrs which have ennobled the Church with their innocent life and inlarged the same by their precious death never resisted any of their Persecutors never perswaded any man to rebell against them Why the holy Saints obeyed the unjust Tyrant never cursed the Tyrants never implored the aid of the inferiour Magistrates or superiour Nobility either by force to escape their hands or by violence to resist their power for they thought it more honour unto God and farre better to themselves that the just should unjustly suffer for righteousnesse sake than under the colour of justice undutifully to resist and unjustly to rebell against these unjust Persecutors And yet some men are not ashamed to averre that meer private men A strange Position and inferiour subjects if their King as a Tyrant should invade them like a robber or ravisher may defend themselves and oppose the Tyrant as well and as violently as they may resist a private thief or a high-way robber But how untruly they do avouch this thing will plainly appear if you consider how disjunctive these things are and how unjustly they are alledged for this purpose for a Chirurgion launceth a man and draweth his Confuted blood and so doth the thief or a robber but he deserveth a reward this a rope So the Prince sometimes doth in some sort the same thing and it The Tyrant hath a just power though he useth the same unjustly so hath not the thief or the robber may be after the like manner as a thief or a robber doth as often as with a strong hand he taketh the goods of his subjects and forceth the rebellious unto obedience But will you say that both of them do it by the same right I hope not for God gave the power and the sword unto the Prince and he as the Judge of our actions useth the same ad vindictam for the punishment of our offence but the thief or the robber usurpeth the sword and abuseth the same ad rapinam to our destruction and therefore whosoever saith that a subject hath the same reason to rise against his Prince that punisheth him as a traveller hath against a robber that stealeth from him may well be ashamed of such doctrine that carrieth so little shew of any truth But you will say the Prince that is a Tyrant punisheth for no fault without Object any just cause nay altogether unjustly and against all truth as Saul persecuted David and put to death the harmlesse Priests and David did the like to Vrias Achab to Naboth Joash to Zachary Manasses to Esay Pilate to Christ Nero to Peter and perhaps Theodosius to the Thessalonians may they not resist in such a case when they are thus punished and persecuted without cause I answer that under Saul David Achab Joash and Manasses there lived Sol. many faithful Priests and Prophets that were both upright for life and excellent for knowledge and in the days of Christ Zacheus Nicodemus How the Saints at all times suffered and never resisted their kings and Gamaliel were inferiour Magistrates and were also pious men and skilful in the understanding as well of Politique as of Divine affairs and we are sure that no age brought forth either more learned Bishops or holyer Saints than the Apostles and Disciples of â—â—rist that lived under Nero and those excellent Fathers that were in the time of Theodosius and yet never any of these not one of them all shewed us this resisting way to escape the force of tyranny but it hath been alwayes the doctrine of Christ and his Church that Kings and Princes offending the Lawes and transcending the bounds of their duties have onely God for their revenger and ought not to be resisted by any man or any kind of men though they should never so much abuse that power which they have received from God And therefore Christ himself and all his Saints not onely suffered their Christ and his Apostles perswade all men obediently to suffer greatest rage but also exhibited all honour and shewed all reverence unto their most cruel Persecutors and they perswaded all others both by their precepts and examples to do the like and that not onely for fear of wrath but also for conscience sake because the King is Gods Steward which Christ hath set over his whole family and if the Steward like the evil servant in the Gospel shall begin to despise his Master neglect his duty smite his fellows and dissolutely go on to eat and drink and be drunken yet not all the whole family not the Priests not
only bring a punishment upon them that are seduced but a far greater plague upon you that do seduce them and God who hath at all times so exceeding graciously defended His Majesty and contrary to your hopes and expectation from almost nothing in the beginning of this rebellion hath increased his power to I hope an invincible Army will be a rock of defence unto his annointed because it is well known to all the world that whatsoever this good King hath suffered at the hands For what causes the King suffereth of his subjects it is for the preservation of the true Protestant Religion of the established Lawes of his Kingdomes and of those Reverend Bishops Grave Doctors and all the rest of the Learned and Religious Clergy that have ever maintained and will to the spilling of the last drop of their blood defend this truth against all Papists and other Anabaptistical Brownists and Sectaries whatsoever And therefore if you that are his Parliament should like unthankeful vapours What a shame it is to use the power we have received against him that gave it us that cloud the Sun which raised them or like the Moon in her interposition that obscures the glorious lamp which enlightens her in the least manner imploy that strength which you have received from his Majesty when he called you together against His Majesty it will be an ugly spot and a foul blemish both for your selves and all your posterities And if not suddenly prevented you may raise such spirits that your selves cannot lay down and sow such seeds of discord and disconteâ—t between the King and his people as may derive through the whole Race of all succeeding Kings such a disaffection to Parliaments as may prove a plague and poyson to the whole Kingdom For if the King out of his favour and grace call you together and intrust you with a power either of continuing concluding or enacting such things as may be for the good of the Common wealth and you abuse that power against him that gave it you I must needs confesse that I am of his mind who saith That the King were freed before God and That it is lawful to recall a power given when it is abused man from all blame though he should use all possible lawful means to withdraw that power into his own hands which being but lent them hath been so misapplyed against him for if my servant desireth to hold my sword and when I intrust him with it he seeks to thrust the same into my breast Will not every man judge it lawful for me to gain my sword if it be possible out of his hand and with that sword to cut off his head that would have thrust it into my heart or as one saith If I convey my estate in trust to any friend to the use of me and mine and the person intrusted falsifie the faith reposed in him by conveying the profits of my estate to other ends to the prejudice of me and mine no man wiâ—l think it unlawful for me to annihilate if I can possibly do it such a deed of trust And therefore Noble Peers and Gentlemen of this ancient Kingdom of Ireland that your Parliament may prove successeful to the benefit of the Common-wealth let me that have some interest and charge over all the Inhabitants and So journers of Kilkenny perswade you to think your selves no Parliament without your King and that your Votes and Ordinances carrying with them the power though not the name of Acts of Parliament to oblige both King and Subjects to obey them are the most absolute subversion of our Fundamental Lawes the destructive invasion of our rightful Liberties And that by an usurped power of an arbitrary rule to dispose of our estates or any part thereof as you please to make us Delinquents when you will and to punish us as Malignants at your pleasure and through your discontent to dispossesse your rightful King though it were to set the Crown upon the head of your greatest One al is such a priviledg that never any Parliament hath yet claimed Or if you still go on for the inlargement of your own usurped power under the title of the priviledge of Parliament to Vote diminution of the Kings just Prerogative that your Progenitors never denied to any of his Ancestors to exclude us Bishops out of your Assemblies without whom your determinations can never be so well concluded in the fear of God and to invade the Liberties of your fellow-subjects under the pretences of religion and the publique good I will say no more but turn my self to God and put it in my Liturgi From Parasites Puritanes Popes and such Parliaments Good Lord deliver us CHAP. IX Sheweth the unanimous consent and testimonies of many famous learned men and Martyrs both ancient and modern that have confirmed and justified the truth of the former Doctrine ANd so you see that as for no cause so for no kind or degree of men be they what you will Peers Magistrates Heads of Families Darlings of the people or any other Patriots whom the Commons shall elect it is lawfull to rebell against or any wayes to resist our chief Princes and soveraign Governours This point is as clear as the Sunne and yet to make it still more clear unto them that will not believe that truth which they like not but as Tertullian saith Credunt Scriptur is ut credant adversus Scripturas do alledge Scriptures to justifie their own wilful opinions Testimonies of famous men against all Scripture I will here adde a few testimonies of most famous men to confirm the same Henry de Bracton Lord chief Justice of the Kings Bench under Hen. 3. L. Elismer in orat habita in Camera Fiscali ann 1609. pag. 108. saith as he is quoted by the Lord Elismer That under the King there are free men and servants and every man is under him and he is under none but onely God If any thing be demanded of the King seeing no Writ can issue sorth against the King there is a place for Petition that he would correct and amend his fact and if he shall refuse to do it he shall have punishment enough when the Lord shall come to be his revenger for otherwise touching the Charters and deeds of Kings neither private persons nor Justitiaries ought to dispute This was the Law of that time whaâ— new Lawes our young Lawyers have found since I know not I am noâ— so good a Lawyer The Civil Lawyers do farre surpasse the Common Law herein for Corsetus Corsetus Sic. tract de potestat reg part 5. num 66. Sâ—ulus saith Rex in suo regno potest omnia imò de plenitudine potestatis And Marginista saith Qui disputat de potestate Principis utrum benè feâ—erit est infamis Hostiensis saith Princeps solutus est legibus id est quoad vim coactivam non quoad vim directivam Thom. 1. 2ae q. 96. ar 5.
was in Saint Bernard who saith If all the world should conspire against me to make me complet any thing against the Kings Majesty yet I would fear God and not dare to offend the King ordained of God I might fill a Volume if I would collect the testimonies of our best Serenissimus Rex Jacobus de vera lege liberâ— Monarchiae Writers I will adde but one of a most excellent King our late King James of ever blessed memory for he saith The improbity or fault of the Governour ought not to subject the King to them over whom he is appointed Judge by God for if it be not lawful for a private man to prosecute the injury that is offered unto him against his private adversary when God hath committed the sword of vengeance onely to the Magistrate how much lâ—sse lawful is it think you either for all the people or for some of them to usurp the sword whereof they have no right against the publique Magistrate to whom alone it is committed by God This hath been the Doctrine of all the Learned of all the Saints of The obedient example â—f the Martyrs in the time of Queen Mary God of all the Martyrs of Jesus Christ and therefore not onely they that suffered in the first Persecutions under Heathen Tyrants but also they that of late lived under Queen Mary and were compelled to un dergoe most exquisite torments without number and beyond measure yet none of them either in his former life or when he was brought to his execution did either despise her cruell Majesty or yet curse this Tyrant-Queen that made such havock of the Church of Christ and causelesly spilt so much innocent blood but being true Saints they feared God and honoured her and in all obedience to her authâ—rity they yielded their estates and goods to be spoyled their liberties to be infringed and their bodies to be imprisoned abused and burned as oblations unto God rather then contrary to the command of their Master Christ they would give so much allowance unto their consciences as for the preservation of their lives to make any shew of resistance against their most bloody Persecutors whom they knew to have their authority from that bloody yet their lawful Queen And therefore I hope it is apparent unto all men that have their eyes Numb 24. 15. Gen. 19. 11. open and will not with Balaam most wilfully deceive themselves or with the Sodomites grope for the wall at noon-day that by the Law of God by the example of all Saints by the rule of honesty and by all other equitable considerations it is not lawfull for any man or any degree or sort of men Magistrates Peers Parliaments Popes or whatsoever The conclusion of the whole you please to call them to give so much liberty unto their misguided consciences and so farre to follow the desires of their unruly affections as for any cause or under any pretence to withstand Gods Vice-gerent and with violence to make warre against their lawful King or indeed in the least degree and lowest manner to offer any indignity either in thought word or deed either to Moses our King or to Aaron our High Priest that hath the care and charge of our souls or to any other of those subordinate callings that are lawfully sent by them to discharge those offices wherewith they are intrusted This is the truth of God and so acknowledged by all good men And what Preachers teach the contrary I dare boldly affirm it in the name of God that they are the incendiaries of Hell and deserve rather with Corah to be consumed with fire from Heaven then to be believed by any man on Earth CHAP. X. Sheweth the impudencie of the Anti-Cavalier How the Râ—bels deny they warre against the King An unanswerable Argument to presse obedience A further discussion whether for our Liberty Religion or Laws we may resist our Kings and a pathetical disswasion from Rebellion I Could insert here abundant more both of the Ancient and Modern Writers that do with invincible Arguments confirm this truth But the Anti-Cavalier would perswade the world that all those learned Fathers Anti Cavalier p. 17 18 c. and those constant Martyrs that spent their purest blood to preserve the purity of religion unto us did either belye their own strength * Yet Tertul. Cypr. whom I quoted before and Râ—ffiâ— hist Eccles l. 2. c. 1. and S. August in Psal 124. and others avouch the Christians were far stronger then their enemies and the greatest part of Julians army were Christians or befool themselves with the undue desire of over-valued Martyrdome but now they are instructed by a better spirit they have clearer illuminations to inform them to resist if they have strength the best and most lawful authority that shall either oppose or not consent unto them thus they throw dirt in the Fathers face and dishonour that glorious company and noble army of Martyrs which our Church confesseth praiseth God and therefore no wonder that they will warre against Gods annointed here on Earth when they dare thus dishonour and abuse his Saints that raign in Heaven but I hope the world will believe that those holy Saints were as honest men and those worthy Martyrs that so willingly sacrificed their lives in defence of truth could as well testifie the truth and be as well informed of the truth as these seditious spirits that spend all their breath to raise arms against their Prince and to spill so much blood of the most faithful subjects But though the authority of the best Authours is of no authority with them that will believe none but themselves yet I would wish all other men to read that Homily of the Church of England where it is said that God did never long prosper rebellious subjects against their Prince were they never so great in authority or so many in number yea were they never so noble so many so stout so witty and politique but alwayes they came by the overthrow and to a shameful end Yea though they pretend the redresse of the Common wealth which rebellion of all other mischiefs doth most destroy or reformation of religion whereas rebellion is most against The Homily against rebellion p. 390. 301. all true religion yet the speedy overthrow of all Rebels sheweth that God alloweth neither the dignity of any person nor the multitude of any people nor the weight of any cause as sufficient for the which the subjects may move rebellion against their Princes and I would to God that every subject would read over all the six parts of that Homily against wilful rebellion for there are many excellent passages in it which being diligently read and seriously weighed would work upon every honest heart never to rebell against their lawful Prince And therefore the Lawes of all Lands being so plain to pronounce them Traytors that take arms against their Kings as you may see in
the Statutes of England 25 Edw. 3. c 2. And as you know it was one of the greatest Articles for which the Earl of Strafford was beheaded that he had actually leavied warre against the King The Nobles and Gentry Lords and Commons of both Houses of Parliament in all Kingdomes being convicted in their consciences with the truth of this Doctrine do in all their Votes and Declarations conclude and protest and I must believe them that all the leavies moneys and other provision of horse and men that they raise and arm are for the safety of the Kings person and for the maintenance of his Crown and Dignity Nay more then this the very Rebels in this our Kingdom of Ireland knowing how odious it is before God and man for subjects to rebell and take armes against their lawful King do protest if you will believe them that they are the Kings souldiers and do fight and suffer for their King and in defence of his Prerogatives But you know the old saying Tuta frequensque via est per amici fallere nomen The Devil deceiveth us soonest when he comes like an Angel of light and you shall ever know the true subjects best by their actions farre better then by their Votes Declarations or Protestations for Quid audiam verba cum videam contraria facta When men do come in sheeps cloathing and inwardly are ravening wolves when they come with honey in their mouths and gall in their hearts and like Joab with peace in their tongue and a sword in their hand a petition to intreat and a weapon to compell I am told by my Saviour that I shall know them by their works not their words And therefore as our Saviour saith Not he that saith Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of my Father which is in Heaven So I say not he that cryeth peace peace is the son of peace but he that doth obey his Prince and doth most willingly whatsoever he commandeth or suffereth most patiently for refusing to do what he commandeth amisse This is the true subject Well to draw towards the end of this point of our obedience to our Soveraign That is when the Commonalty guide the Nobility and the Subjects rule their King Governour I desire you to remember a double story The one of Plutarch which tells us how the tayle of the Serpent rebelled against the head because that did guide the whole body and drew the tayle after it whithersoever it would therefore the head yielded that the tayle should rule and then it being small and wanting eyes drew the whole body head and all through such narrow crevises clefts and thickets that it soon brought the Serpent to confusion The other is of Titus Livius who Titus Livius Decad. 1. l. 2â— tells us that when the people of Rome made a factious combination to rebell against their Governours Menenius Agrippa went unto them and said that on a time all the members conspired against the stomack and alledged that she devoured with ease and pleasure what they had purchased with great labour and pain therefore the feet would walk no more the hands would work no more the tongue would plead no more for it and so within a while the long fast of the stomack made weak knees feeble hands dimme eyes a faltering tongue and a heavie heart and then presently seeing their former folly they were glad to be reconciled to the Stomack again and this reconciled the people unto their Governours I need not make any other application but to wish and to advise us all with the people of Rome to submit our selves unto our Heads that are our Governours lest if we be guided by the tayle we shall bring our selves with the Serpent unto destruction And to remember that excellent speech of S. Basil The people through ambition are fallen into grievous Anarchie whence it happeneth that all the exhortations of their rulers do no good no man hath any list to obey but every man would reign being swelled up with pride that springeth out of his ignorance And a little after he saith that some sit no lesse implacable Basilius de Spiritu Sancto c. ult scil 30. An argument of obedience drawn from the fifth Commandement and bitter examiners of things amisse then unjust and malevolent Judges of things well done so that we are more brutish then the very beasts because they are quiet among themselves but we wage cruel and bloody warres against each other And let us never forget that the Lord saith Honour thy father and thy mother and I must tell you that by father in this precept you must not onely understand your natural father but also the King who is yâ—â—◠〈◊〉 cal father and the father of all his subjects and the Priest your spiriâ—ual father and those likewise that in loco patris do breed and bring you up 1 Chron. 2. 24. and though natural affection produceth more love and honour uâ—to those fathers that begat us yet reason and religion oblige us more unto the King that is the common father of all and to the Priest that begat us unto Christ then unto him that begat us into the world for that without our new birth which is ordinarily done by the office of the Priest we were no Christians and as good unborn as unâ—hristened that is unregenerated and What we are and should be without King or Priest without the King that is Custos utriusque tabulae the preserver both of the publick justice and of the pure religion our fathers can neither bring us up in peace nor teach us in the faith of Christ and therefore if my father should plot any treason against the King or prove a Rebel against him I am bound in all duty and conscience to preferre the publick before the private and if I cannot otherwise avert the same to reveal the plot to preserve the King though it were to the losse of my father's life and therefore certainly they that curse that is speak evil of their King are cursed and they that rebel against him shall never have their dayes long in the land but shall through their own rebellion be soon cut off from the land of the living For mine own part I have often admired why the subjects of King Whether for the liberty of Subjects we can be warranted to rebell In the dicourse of the differences betâ—ixt King and Parliament CHARLES should raise any civil warre and especially turn their spleen against him If any say it is for their liberties I answer that I am confident His Majesty never thought to bring any the meanest of his subjects into bondage nor by an arbitrary government to reduce them into the like condition as the Peasants of France or the Boores of Germany or the Pickroes of Spain are as some do most fâ—lsely suggest but that they should continue as they have been in the dayes
that fight against the Earl of Essex and his Army do warre against the Parliament so they that fight against the Kings Army do as certainly war against the King then we grow so impudent as to justifie any rebellion against our King as in England Goodwin and that seditious Pamphleter in opening The glorious name of the Lord of Host do but a little lesse For which application of Gods glorious name and abusing the holy Scriptures to such abominable transgression of Gods holy Precepts to instigate the subjects to warre against their goveraign and to involve a whole Kingdom into a detestable distraction I do much admire that they are not apprehended and transferred to the Kings Bench Barre to be there arraigned and condemned to be punished according to their deserts 10. When these Rebels had proceeded thus far then contrary to the 10. Rebellion See the place Jâ—shua 1. 16 17 18. loyal obedience which they owed unto their Prince and which the people promise unto Joshua they ascended to the height of that odious rebellion which may not unfitly be called Monstrum horrendum informe ingens câ—i lumen ademptum and is as Thuâ—ydides saith All kind of evill Et qui facit peccatum non facit sed ipse totus est peccatum and therefore Samuel saith that Rebellion is as the sinne of Witchcraft when men do confederate to give their souls unto the Devill for now these Rebels are ready to take arms against Moses and they had reduced all civill order to a confused paritie deposed and destroyed their Governours if the Governour of all the world by whom Kings do reign and who hath promised to defend them had not prevented the same from Heaven And the reason why they did all this and proceeded thus farre against The reason of their rebellion Moses and Aaron is intimated in the words of my Text Aemulati sunt because they would emulate or imitate Moses that is to play the Moses or play the King and play the part of the chief Priest themselves for this is certain that none will envy murmure at slander and disobey his King so farre as to make an open rebellion against him but they that in some sort would rule and be Kings themselves especially when they shall seek so farre to debilitate their Prince as that he shall be no wayes able to make resistance for they think If Treason prosper 't is no Treason what 's the reason if it prosper who dares call it Treason and none would disobey their Bishops or chief Priests but they that would and cannot be Bishops themselves because pride and ambition are the two sides of that bellowes which blowes up disobedience and rebellion But they that are bad servants will prove worse Masters they that will not learn how to obey can never tell how to rule and if Moses were as these Rebels suggested a Tyrant yet the Philosopher tells us we had better endure one Tyrant then as they were 250. Tyrants And the Homily of the Church tells us that contrary to their hopes God never suffers the greatest treasons or rebellions for any long time to prosper Therefore when under loyal pretences we see nothing but studied mischiefs and most crafty endeavours to innovate our government or to imbroyle the Kingdom in a civil warre that so they may fish in a troubled water let us never be so stupid as to secure them in these actions to produce our discredit for our simplicity and destruction for our disloyalty but rather let us leave them as Delinquents to the justice of our Lawes and the mercy of the King and this will be the readiest way to effect peace and happinesse to our Nation CHAP. XII Sheweth where the Rebels do hatch their Rebellion The heavy and just deserved punishments of Rebels The application and conclusion of the whole 4. WE are to confider Vbi fecerunt where they did all this in castris 4. Part. Where they did lal this non in templis that is in their own houses not in the house of God for in Gods house we teach obedience to our Kings and beat down rebellion in every Kingdom this is the Doctrine of the Church But in our houses in our cabins and corners in private Coventicles they teach rebellion which is the doctrine of those Schools And these Schools Our houses are our Castles are called Castra Tents or Castles because indeed every man's house is his Castle or his Fort where he thinks himselfe sure enough so did these Rebels and they would not come out of them neither Moses the King could compell them nor Aaron the Priest could perswade them to come out of their Castles and forsake their strong holds which their guilty consciences would not permit them to do and so all other rebels will never be perswaded to forsake their places of strength untill God pulleth them as he did these Rebels out of their holes for were it not for these Castra the Cities and Castles that they possesse they could not so like subtle Foxes run out and in to nullifie the property and to captivate the liberty of the Kings faithful subjects as they do for though they do all this under those fair pretences for the defence of the true religion the maintenance of our liberties and the property of our estates yet for our Religion it is now amongst us as it was in the days of Saint Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one is a Divine and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius de Spiritu Sancto cap. ulâ— c. All the bounds of our forefathers are transgressed foundation of doctrine and fortification of discipline is rooted up and the innovators which never had any other imposition of hands but what they laid upon themselves have matter enough to set forward their sedition And for the other pretences I dare procaim it to all the world that mine own experience believeth the liberty of the subjects and the property of our goods and the true Protestant Religion could not possibly be more abused then it hath been by them that came in the name and for the service of the Parliament and therefore I would to God that all the oppressions injustice and imprisonments that have been made since the beginning of this Parliament were collected and recorded in a Book of remembrance that all the world might see and read the justice and equity of our Parliament and the iniquity oppression and rapine of them that to enrich themselves deprive us of our estates and liberties and that under the How the Parliament Rebels have inriched themselves in Ireland Parliaments name For I hear that as many have been impoverished so many both the Lords and Commons in this Kingdom of Ireland that before the conjunction of these malevolent martial Planets were very low at an ebbe and their names very deep in many Citizens books have now wiped off all scores paid all their debts and clad themselves in
Idolatry nor any other injury or tyranny should move us to rebell 196 CHAP. V. Sheweth by Scripture the Doctrine of the Church humane reason and the welfare of the Weale publique that we ought by no means to rebell A three fold power of every Tyrant Three kinds of Tyrannies The doubtful and dangerous events of Warre Why many men rebell Jehu's example not to be followed 201 CHAP. VI. Sheweth that neither private men nor the subordinate Magistrates nor the greatest Peers of the Kingdom may take arms and make War against their King Buchanan's Mistake discovered and the Anti-Cavalier confuted 207 CHAP. VII Sheweth the reasons and the examples that are alledged to justifie Rebellion and a full Answer to each of them God the immediate Authour of Monarchy inferiour Magistrates have no power but what is derived from the superrour and the ill successe of all rebellious resisting of our Kings 214 CHAP. VIII Sheweth that the Parliament hath no power to make War against our King Two main Objections answered The original of Parliaments The power of the King to call a Parliament to deny what he will and to dissolve it when he will Why our King suffereth 220 CHAP. IX Sheweth the unanimous consent and testimonies of many famous learned men and Martyrs both ancient and modern that have confirmed and justified the truth of the former Doctrine 225 CHAP. X. Sheweth the impudency of the Anti-Cavalier How the Rebels deny they war against the King An unanswerable Argument to presse obedience A further discussion whether for our Liberty Religion or Laws we may resist our Kings and a pathetical Disswasion from Rebellion 230 CHAP. XI Sheweth what these Rebels did How by ten several steps and degrees 1. Pride 2. Discontent 3. Envying 4. Murmuring 5. Hypocrisie 6. Lying 7. Slandering 8. Rayling 9. Disobedience 10. Resistance they ascended to the height of their Rebellion and how these are the steps and the ways to all Râ—bellion and the reasons which move them to rebell 235 CHAP. XII Sheweth where the Rebels do batch their Rebellion The heavy and just deserved punishments of Rebels The application and conclusion of the whole 242 The particular Books that the Authour hath formerly Published and are sold by Phil. Stephens the elder and Phil. Stephens the younger at their Shops in Saint Pauls Church-yard and Fleet-street 1. A Large Book in Folio Intituled The best Religion Comprehending 1. The Resolution of Pilate touching the Super-scription on Christ his Crosse 2. The delights of the Saints which are Grace and Peace 3. The 7. golden Candlesticks holding the 7. greatest lights of Christian Religion videlicet 1. The miseries of man 2. The knowledg of God 3. The Incarnation 4. The Passion 5. The Resurrection 6. The Ascension 7. The duty of Christians of Christ And the Donation or Mission of the holy Ghost 15. Sermons preached before King James and King Charles and at Pauls Crosse and upon several occasions 2. Another large book in Folio Intituled The true Church and divided into six Books 1. Treating of the visibility quality and unity of the Church 2. and 3. Expounding the ten Commandements 4. Shewing the Intention of the Prophets to expound the Law to prophesy of the Gospeâ— 2. The summe of the Gospel which is 1. Justification 2. Sanctification 5. Shewing the sincerity of the Scriptures the uncertainty of Traditions the fruits of Christianity good works the calling of the Gentiles and the gathering of the Jewes 6. Shewing 1. the Governours of Gods Church the Magistrates and Ministers 2. the task of Church-governours and 3. the quality of Christians 3. The great Antichrist revealed never till now discovered and proved to be neither Pope nor Turk but a multitude of most wicked men that have killed the two witnesses of Jesus Christ Moses and Aaron Magistrate and Minister King and Priest 4. Seven Treatises to prevent the seven last Vials of Gods wrath that are to be powred down upon the earth 1. The monstrous murder of the most righteous King 2. The Tragedy of Zimri that slew his King and his Master 3. Gods warre with the wicked Traytors Rebels c. 4. The lively picture of these lewd times 5. The properties and Prerogatives of Gods Saints 6. The chiefest duties of every Christian man 7. The true cause why we should love God THE DISCOVERY OF MYSTERIES OR The Plots and Practices of a prevalent Faction in the Long PARLIAMENT To overthrow the established Religion and the well-setled Government of this glorious Church and to introduce a new framed Discipline not yet agreed upon by themselves what it shall be to set up a new-invented Religion patched together of Anabaptistical and Brownistical Tenets and many other new and old Errors And also To subvert the fundamental Laws of this famous Kingdom by devesting our King of His just Rights and unquestionable Royall Prerogatives and depriving the Subjects of the propriety of their goods and the Liberty of their persons and under the name of the Priviledge of Parliament to exchange that excellent Monarchial Government of this Nation into the Tyrannical Government of a Faction prevailing over the major part of their well-meaning Brethren to Vote and Order things full of all injustice oppression and cruelty as may appear out of many by these few subsequent collections of their Proceedings By GRYFFITH WILLIAMS Lord Bishop of Ossory London Printed for Phil. Stephens the younger 1663. TO THE KINGS Most Excellent MAJESTY Most Gracious Sovereign THough the wisest man in all the Kingdom of Persia saith Great is the truth and stronger then all things Yeâ— the father of lies hath now plaid his part so well that as the Prophet saith Truth is fallen in the Street and Equity cannot enter in And your Majesty whom the God of Truth hath anointed his sole Vicegerent to be the Supreme Protector of them both in all your Dominions hath accordingly lifted up your Standard against their Enemies and I may truly say of you as Menevensis saith of that most Noble King Alfred Si modò victor erat ad crastina bella pavebat Si modò victus erat ad crastina bella parabat Neither do I believe that Lucan's Verse can be applied to any man better than to your Majesty Non te vidère superbum Prospera fatorum nec fractum adversa videbunt As the height of your glory and prosperity never swelled your Pious heart so your greatest crosses and adversities never dejected your Royal spirit But as the Prophet saith of the Captain of the hoast of the Lord so I say to you that are his Lieftenant Ride on with your honor or ride prosperously Because of the word of truth of meekness and righteousness the people shall be subdued unto you and because the King putteth his trust in the Lord and in the mercy of the most Highest he shall not miscarry especially while he fighteth as he doth the battail of the Lord in defence of the Church of Christ who hath promised to be his
shield and buckler which is the daily faithful prayer of Your Majestie 's most loyally devoted Subject and most faithfully obliged servant Gryffith Ossory THE DISCOVERY OF MYSTERIES OR The Plots and practices of a prevailing Faction in this present Parliament to overthrow both Church and State CHAP. I. Sheweth the Introduction the greatness of this Rebellion the Original thereof the secret plots of our Brownistical faction and the two chifest things that they aymed at to effect their Plot. I Have long wandered in a region of Rebellion among seduced Subjects and discontented Peers and now at last after I had passed the raging Seas and very hardly escaped the storms and dangers of the surging waves I am arrived in my native soyle where I find my self incompassed with far greater storms and more violent winds then ever I thought could be on any Land for though that Grand Rebellion which you may find lately described was both magna mira very great and very grievous such as I supposed could not be exceeded by any humane malice yet now me thinks I hear the Spirit saying unto me as he did unto Ezekiel Son of man stand up â—nd I will shew thee greater abominutions and a Rebellion far greater and more odious then eithâ—â— Popish Irish or any other Sect or Nation of the World hath hitherto produced and therefore I may now say with the Poet Barbara Pyramidum sileat miracula Memphis Let proud Babylon cease to boast Of her Pyramid's stately spires This Rebellion is more strange Surmounting all infernal fires No age the like hath ever bred Nor shall when these Rebels be dead The seed of it was unseasonably sown in the Northern storm and the The seed and original of this Rebellion Original of those Boreal blasts either why or by whom those spirits were raised is not so well known to me therefore how justly the King did undertake the quarrel I will not at this time determine or with what equity the Scots made their approach into England it is not my purpose to discuss yet I must needs say that our English Sectaries and Amsterdam Recusants which hated our Church and loved not our King justum quia justum only because he is so good too good for them did from hence arripere â—ansam take hold of this opportunity by procuring those to proceed that were coming on and discouraging the others of the Kings side that were Cowardly enough to say no worse of themselves to betray both King and Kingdom into the hands of the Invaders So the good King was now with King David brought into a strait either to take So now I fear moâ—â— the secret enemies both of Church and State that may lurk in Court then those that lie in the Earl of Essex his Camp counsel and follow the advice of those secret Sectaries and the masked enemies both of the Church and State that as yet insensible unto him were such in the bosome of his Court and most slily aymed at a further mischief then his Majesty could have imagined as now it appeareth by the consequences of this Parliament or else to hazard the dangers that his then open foes were like to bring upon his people And I assure my self eyes of flesh that cannot pierce into the mysteries of the hearts and our secret thoughts 〈◊〉 see no further nor make any better election then His Majesty did that is to call a Parliament which the hearts of all the Kingdom called and cryed for and which in former times by the wise institution and right prosecution thereof was sound to be the Pancreston or as the Weapon salve an 〈◊〉 to cure all the diseases and to heal all the bleeding wounds of this Kingdom though of late we have sensibly felt the unhappy ending of some of them which perhaps may be some accidental cause of some part of this unhappiness here was His Majesties fair mind and an act of special grace for which all His Subjects ought most thankfully to shew themselves Loyal unto Him when He preserred their safety before the prosecuting of his own resolutions But Decipimur specie recti we are many times deceived by the shadow of the truth and betrayed under the vizard of virtue for as God produceth light out of darkness and good out of evil so wicked men like the spiders do suck poyson from those flowers whence the Bees do extract honey and these subtle-headed Foxes whereof many of them had unduly got themselves elected into the House of Commons and there factiously combined themselves together to do their great exploit to overthrow the Government both of Church and Sate and minded to make the Parliament-House like Vulcans Forge where they intended to contrive their Iron net that should be able to hold fast all sorts of people from him that sitteth upon the Throne to him that wallowed in dust and ashes turned the hopes of our redresses to our extream miseries when in stead of rectifying our abuses they intended principally to work our ruine in our just apprehension though perhaps our happiness in their own mistaken conception And as the Apostle saith Known unto God are all his works from the beginning and he hath eternally decreed how and by what means to bring them all unto perfection so the Devil being God's Ape and the wicked treading in his steps do first mold their designs and intentions in the Idea of their own brains and conclude the works they would have done in their own conceits and then they frame to themselves the means and wayes whereby they are resolved to produce and perfect all those misâ— shapen embryoes that they conceived and so these factious men this brood of vipers that would gnaw through the bowels of their mother from the first convention of this Parliament had resolved upon their plot and contrived among themselves what great good work they would by such and such means bring to passe And that was as I hope this subsequent discourse will make it plain to The design â— plot of the faction of Sectaries all that will not be wilfully blind the subversion of the ancient government both of this Church and Kingdom and to introduce a new Ecclesiastical Discipline and to frame a new Common-wealth much like if not worse than that of our neighbours in the Low-Countries Gratum opus agricolis a brave exploit and a great work indeed beyond the adventure of Junius Brutus that expelled the Kings but left the Priests alone that purged the corruption of the Royal Government but meddled not with the Religion of their Bishops and Prophets and beyond the undertaking of Martin Luther that pulled down the pride of the Pope and all that Romish Hierarchy but ventured not to trample upon the Sâ—epter of Kings and the Imperial Government which he held Sacred and inviolably to be obeyed For these men perceiving how God had so wisely ordered these Governments among his people to assist each other that the
Recusants and Papists and such as may be for the Glory of God and the peace of our Church which was our sole intention in the last Synod But seeing their Plot was rather to establish a new Church than to redress the defects of the old and to countenance and advance those boute-fues that schismatically rent our Church in pieces and most wickedly deâ—ile the pure Doctrine of the same by degrading and displacing the grave Governours thereof I will to give you a taste of what fruit you are like to reap from them very briefly set down the sum of these two points 1. What they have already done Two points handled 1. What they have already done in the Affairs of our Church 1 Cor. 5. 5. 1 Tim. 1. 20. 1. Opened a gap ta all licenciousness 2. What Discipline and Doctrine are like to ensue if they should be enabled or permitted to erect their new Church for as you may find it in the Remonstrance of the Commons of England to the House of Commons 1. Under colour of Regulating the Ecclesiastical Courts Courts that have been founded by the Apostles and had alwaies their Authority and Reverence among Christians even before the Secular power when the Emperours became Christians had confirmed them they have taken away in respect of the coercive part thereof which is the life of the Law and without which the other part is fruitless all the Spiritual jurisdiction of Gods Church they have taken away Aarons rod and would have only Manna left in Gods Ark so that now the crimes inquirable and censurable by those Courts though never so heinous as Adultery Incest and the like cannot be punished Heresies and Schisms which now of late have abounded in all places can no waies be Reformed and the neglect of Gods service can as hardly be repaired when as the Ministers cannot be enforced to attend their Cures the Church-officers cannot be compelled to perform their duty and the Parishioners cannot be brought by our Law to pay their Tythes and other necessary Duties which things are all so considerable that all Christians ought to â—ear how lamentable will be the end of these sad beginnings for my self have seen the House of God most unchristianly prophaned the Church-yard and the dead bodies of the Saints so rooted and miserably abused by Hogs and Swine that it would grieve meer men that scarce ever heard of God to see such a barbarous usage of any holy place and when the Ministers have given a seven-nights warning to prepare for the blessed Eucharist and the Communicants came to partake of those holy mysteries they were fain to return home without it for want of Bread and Wine to administer it and yet now the Church Governours have not any power to redress any of these abominable abuses 2. Under shew of Reforming the Church Discipline and bettering the 2. Voted down all the Governours of Gods Church Government thereof they have voted down those very Governours the Bishops and their Assistants the Deans and Chapters whose function was constituted by the Apostles and hath from that time continued to this very day As the most Learned Arch-Bishop of Armagh Bishop Hall Master Mason Master Tayler and that worthy Gentleman Master Theyer and others have sufficiently shewed to all the World 3. Under the pretence of expunging Popery which Bishop Jewel Bishop 3. Vilified out Service-book Parry Bishop Babington Bishop Bilson Bishop Morton Bishop Davenant Bishop Hall and abundance more of the Reverend Bishops have confuted expelled and kept out of our Church more than any yea than all their schismatical Disciples whose Learning was no waies able to answer the weakest Arguments of our Adversaries the Service Book that is established by Act of Parliament and was by those holy Martyrs that lost their lives and spilt their blood in defence of the protestant Religion and defiance of Erroneous Popery so Divinely and devoutly composed as all the Reformation can bear witness and I am well assured the whole flock of these Convocants shall never be able without this to make any neer so pious must be totally cried down and hath been in many places burned used to the uncleanest use and teared all to pieces And to let you see their abomination herein I must crave patience to transcribe that it may the more generally pass the Speech of Alderman Garraway Aldâ—rman Garraway p. 7. where he saith pag. 7. Did not my Lord Maior that is Pennington first enter upon his Office with a Speech against the Book of Common Prayer Hath the Common Prayer ever been read before him Hath not Captain Ven said that his Wife could make prayers worth three of any in that Book O Masters There have been times that he which should speak against the Book of Common-Prayer in this City should not have been put to the patience of a Legal-Trial we were wont to look upon it as the greatest treasure and the Jewel of our Religion and he that should have told us he wished well to our Religion and yet would have taken away the Book of Common-Prayer would never have gotten credit I have been in all the parts of Christendome and have conversed with Christians in Turkey why in all the Reformed Churches there is not any thing of more Reverence than the English Liturgy not our Royal Exchange nor the Navy of Queen Elizabeth is so famous as this in Geneva it self I have heard it extolled to the skies I have been three months together by Sea and not a day without hearing it read twice the honest Mariners then How the Mariners esteem the Liturgy despised all the World but the King and the Common-Prayer Book he that should be suspected to wish ill to either of them should have made but an ill voyage and let me tell you they are shrewd Youths those Sea-men if they once discern that the person of the King is in danger or the Protestant professed Religion they will shew themselves mad bodies before you are aware of it I would not be a Brownist or an Anabaptist in their way for And yet these men have so basely abused and are so violent to abolish this excellent Book and Divine Liturgy that Many will not believe it though it should be told unto them I would they did but read that Act of Parliament which is prefixed unto the same to see if they regarded either the Law of God or Man the Religion of the Clergy that composed it or the Wisdom of the Parliament that confirmed it 4. Under colours to shew their hatred to Idolatry they have broken 4. Abused the images and pictures of the Saints and other holy things down the glass Windows of many Churches shot off the heads of the Images of the Blessed Virgin and of our dear Saviour represented in her lap upon the porch of Saint Maries in Oxford thrown away the Pictures of Christ and of other his Holy Apostles and Gods blessed Saints
be setled by the new Synod those Sisters facies non omnibus una Nec diversa tamen I did once intend while I lived amongst them to collect a whole Volume of them but Satan then prevented me and plotted my destruction for mine intention yet now I will set down these few out of those many which I then observed 1. Though Moses saith The secret things belong to the Lord our Gâ—d but 1. They search into Gods secrets Deut. 29. 29. the things revealed belong to us and our children for ever yet these men are all Gnostiques they know very much even of the secrets and counsels of God and they are sure who shall be saved and who shall be damned and as men of the Cabinet-counsel of God broach their illusions for divine revelations and perswade the people that what they say or do is all from God and therefore that this War which they prosecute was preordained of God for the destruction of the wicked to whom they formerly preached their damnation and thereby have caused many silly soules most desperately to end the miseries of their wretched life by putting themselves to an untimely death 2. They onely as the elect of God which shall be the sole heires of They judge â—hâ—mselves only the elect heaven are the Lords Proprietaries of all this worldly wealth and the reprobates being enemies unto God have no right unto any of Gods creatures and therefore they think they may lawfully take away the goods of those reprobates whom now they call Malignants and they have as good warrant for it as ever the Israelites had to spoil the Aegyptians for they tell us that Saint Paul which knew right from wrong tells them plainly that whether they be things present or things to come even all are yours and ye 1 Cor 3. 22 23 Christ's and Christ God's but they understand not that men have a double right unto these worldly goods 1. As Christians and so God as a mercifull That there is a double right to the things of this world Psal 104. 28. Matth. 5. 45. Father hath provided all things for them 2. As the Creatures of God and so God as a faithful Creator openeth his hand and filleth all things living with plenteousnessâ— and maketh his Sun to shine upon the just and upon the unjust and so the wicked have as good an interest in their estates as the godly and besides God hath not given them the power to distinguish who are the elect or who are reprobates And therefore if we have any regard of our goods that God hath given us we have great reason to look about us for these are the greatest Cheaters in Christendome and as they have made us Malignants so they will make us reprobates when they please that they may enjoy those things that we have 3. Because Balaam saith God beheld no iniquity in Jacob and the Apostle 3. They think themselves free from all sin Numb 23. 21. Tit. 1. 15. saith To the pure all things are pure they teach their Proselytes that in them which are the holy Brethren there is no sin and their adultery drunkenesse cozenage and the like odious crimes are no crimes because God loving them so tenderly as a fond mother seeth no fault in her untoward child so he takes no notice of any offence that they commit but for the ungodly their Prayers are sinnes their Alms are odious and whatsoever To the unbelieving nothing is pure Titus 1. 15. commendable duty they do perform God accounteth their best actions to be heinous transgressions and to adde the more weight of punishment to their damnation which Doctrine how abominable it is to God and how destructive to all men to make these holy Brethren and their sanctified Sisters senslesse in all sinnes uncapable of repentance when the whole hath Matth. 9. 12. no need of the Physitian and to discourage all other ignorant men from doing good duties when the performance of them shall multiply their stripes is so apparent to all men that I need not stand to confute it for if Coniah though he were the Signet upon my right hand or as the apple of mine eye Jer. 22. 24. Ezek. 33. 15. doth offend I will cut him off and if the wicked forsake his wickednesse and do that which is just love mercy and speak truth he shall be accepted and the Lord will not call light darknesse nor good evill in any one 4. Because our Saviour saith Our friend Lazarus sleepeth when as 4. They allow the women to offend while their husbands sleep Joh. 11. â—1 1 Cor. 7. 39. indeed he was dead and the Heathens say Sleep is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother of Death they take this colour to hide their adulteries that while the husband sleepeth the wife is as free from him as if he were dead a foolery so ridiculous that the naming of it is a sufficient confutation of it and yet you shall hardly withdraw our London-Anabaptists from it 5. Because Abraham said that Sarah was his Sister and Saint Paul said 5. They justify many kinds of lyes and equivocations Gen. 12 13. Acts 23. 5. I wist not brethren that he was the High Priest they hold it as an Article of their Creed that for officious lyes and equivocations being for the furtherance of their cause the good work which they pretend they may and ought to use them to swallow them down like water they make no bones of them and therefore it is dangerous to treat and weaknesse to give credit without sufficient pledges to the faith of these men whose profession may as lawfully deceive us as their Religion teacheth them to destroy us and I believe the experience which his Majesties Officers had of them in the performance of their promises and conditions of departure from Winchester Reading and other Townes surrendred unto them may sufficiently confirm this equivocall point of their Publique faith 6. Because the Lord straitly charged the Israelites to root out the wicked 6. They would root out all those that they term wicked Deut 7. 2. 1 Sam. 15. 23. Canaanites and the rest of those cursed Nations and translated the Kingdom of Israel from Saul unto David because he spared Agag and our Saviour bids us succidere ficum to cut down that unprofitable tree which bare no fruit they are so filled with such unmerciful cruelty towards all those they term wicked and judge Malignants that they had better fall into the hands of heathen Tyrants than of these their holy brethren who embruing their hands in the blood of so many faithful Christians do sing with the Psalmist The righteous rejoyce when they see this vengeance Psal 58 9. they shall wash their feet in the blood of the ungodly for as Solomon saith The tender mercies of the wicked are meer cruelty And I believe Prov. 12. 10. the first inventers of that Design to root out all
the Law gives me not leave I have truly paid all duties and humbly submitted my self to all penalties and yet I know not why I am thus used and abused by my neighbours I am driven from my house by force of Arms and I have no place to breathe but under your Majesties wings and the shelter of your power therefore I beseech you as you are my King and are obliged to do your best for the safety of your true Subjects let me have your protection and you shall have my service unto death I would fain know what the King should do in such a case deny his protection or refuse his service The one is injustice the other not the best wisdom especially if he needed service for as the Law of nature and of nations requireth all Subjects to obey their Kings and faithfully to serve them of what Religion soever their Kings shall be so Lege relationis every King is bound to protect every faithfull Subject that observeth his Laws or submitteth to their penalties without corrupting of his fellow Subjects of what Religion soever he is because they are his Subjects not as they are faithfull Christians but as obedient men and he is to rule not over the faith of their souls but the actions of their bodies and it is an Axiom in Divinity that Fides non est cogenda and if Kings cannot perswade their subjects to embrace the true Faith they ought not to cut them off so long as they are true Subjects And therefore with what reason can any man blame the King either for protecting them in their distresses or accepting their service in his own extremities I cannot understand And yet for the goodly company of Papists which his Majesty entertaineth in all his Armies they cannot all make up so much as one good Regiment as an Officer in his Majesties Army confidently affirmeth but it will serve their turn to taxe the King to lay imputations upon him even the very things that belong unto themselves as the whole summe of those things that are expressed in Englands Petition to their King mutatis mutandis might truly be presented to the two Houses that have now almost destroyed us all and to make them mighty faults in him which are no faults at all in themselves because there is no fear of their favouring Popery though as they have very many so they should have never so many more in their Army 3. Another Slander they not onely whispered but also dispersed the same 3. Lye that he caused the Rebellion in Ireland farre and near among the people to make the King still the more odious unto his Subjects that he was the cause of the Rebellion in Ireland and that the Rebels there had his Commission under the Broad Seal to plunder the Protestants and to expell them thence that so the Gospel being rooted out of Ireland Popery might the easier be transported and planted here in England whereas themselves in very deed were the sole causers of this Rebellion as I have shewed unto you before and the colour of this slander was that the Rebellion being raised the Ring leaders of those The cause of this slander Rebels the sooner to gain the simple to adhere unto them perswaded them to believe that they had the Kings command to do the same and to that purpose shewed them the Broad Seal which they had taken from Ministers and Clerks of the Peace and others whom formerly they had plundered and taken their Seales from them which they cunningly affixed to certain Commissions of their own framing as M. Sherman assured me he saw the Broad Seal that was taken from one M. Hart that was Clerk of the Peace in the County of Tumond and was found in the pocket of one of the chief Leaders of the Rebels when he was killed by the Kings Souldiers yet this false and lewd practice of these Rebels in Ireland was a most welcom news to this Faction in England to lay this imputation upon the King that he was the cause of this Rebellion which themselves had kindled and were glad to find such a colour to impute it unto him that it might not be suspected to be raised by them Many other such falsehoods Lyes and impudent slanders hath the father of lyes caused these his Children most impudently to father upon the King but as the Philosopher saith Nâ—n quia affirmatur aut negatur res erit aut How things are indeed non erit Things are not so and so because they are said to be so neither can they be no such things onely because they are denied to be such as Gold is not Copper because ignorant men affirm it to be so nor a drunken man sober or a vitious man vertuous because they deny him to be good and blazon him abroad for one of the sonnes of Belâ—al but as Gold is Gold and Brasse is Brasse so godly men are good wicked men are evill and Rebels are none other then Rebels let men call them what they will and so our King is not such a man as they say because they affirm it but he is indeed a most just vertuous and most pious Prince let them say what they will Their tongues are their own and we cannot rule them and so all his followers are better Protestants indeed and less Papists in all points of faith than the best of them that term us so by false names God forgive them these slanderous accusations CHAP. XI Sheweth the unjust proceedings of these factious Sectaries against the King eight special wrongs and injuries that they have offered him Which are the three States And that our Kings are not Kings by election or Covenants with the People ANd yet for all these strange courses contrary to all humane thoughts Psâ—l 118. 23. Esay 46. 10. which is marvellous in our eyes the Lord of Heaven whose counsell shall stand and whose will shall be done hâ—th them all in derision dissipates all these devices and turns all the counsell of Achitophel against his own head when he opened the eyes of many millions of the Kings true Subjects to behold and detes these unfaithful dealings and dis loyall proceedings against so gracious a King and therefore petitioned and subscribed that his Majesty standing upon his Guard and defending himself from such indignities as might follow they would hazard their lives and fortunes to assist him to repell those more than barbarous injuries that were offered unto Him Therefore now Memoriae proditum est I find it written that without fear of God without regard of Majesty without justice without honesty they are resolved rather than to repent of their former wickednesse to involve the whole Kingdome in an unnatural civill War and to maintain the same against the will and contrary to the desires both of the King and Kingdom and it is almost incredible what wicked courses and how unjust and insufferable Orders and Ordinances you shall find recorded that
â—â—ber Sadnesse p. 44 45 46. Their Design to change the Churcâ— Government proveâ— 4. wayâ—â— proveth by these subsequent Reasons as for the first 1. By suspending all Ecclesiasticall Laws and Censures which indulgence of all Vices hath drawn all Offenders to comply with them 2. By setting the people on work to petition against the present Government and the Service of the Church 3. By the Bill concluded for the abolishing of our Government 4. By the chief persons countenanced and imployed by them in that businesse who are Anabaptiâ—ts and Brownists and all sorts of Sectaries he evinceth their Design to change our Church-Government and to convert the Patrimony of the Church which our religious Ancestors dedâ—cated for the advancement of God's Worship not to establish Learning and a preaching Ministery as they pretended but to dis-ingage their Publick-faith which otherwise would never prove a saving faith And I wish there might be none about His Majesty that pretending great loyalty unto him do comply with them herein and either to raise or to secure their own Fortunes would perswade Saint Paul to part with Saint Peters keyes so he may still hold the sword in his hand or to speak more plainly to purchase the peace of the Common-wealth with the ruine of God's Church But for this let me be bold 1. To crave leave to tell His Majesty It was not His sword that hath brought him from a flying Prince out of Westminster and as yet unsecured at Nottingham to be a victorious King at Edge hill and immediately to be the terrour of all the Rebels in London But it was God whose Church and Church Service he defended that protected him hitherto and gave him the Victory iâ— Battel And let him be assured that He which is Yea and Amen will be his Shield and Buckler still to defend him from the strivings of his people and to subdue them that rise against him while he defendeth them whose eyes next under God are only fixt on him to be as God hath promised their nursing Father 2. To assure those that would suffer the Church to fall or perhaps sell the same out of a by-respect unto themselves That taking their rise from the fall of the Church or laying the foundation of their houses in the ruine of the Clergy they do but build upon the sands whence they shall fall and their fall shall be great when the successe thereof shall be as the success of the City of Jericho that was built by Hiel who laid the foundation of it in Abiram his first-born and set up the gates thereof in Segu ' his youngest son and had her destiny described by Joshua and all the Possâ—ssions that they shall get shall prove Acheldama's fields of blood and we hope God will raise deliverance to his Church from some better men when as they and their Fathers House shall all perish and shall stink in the nostrils of all good men for their perâ—idiousness in Gods cause But if any man should demand why we suspect any Traytors or false Counsellours to be in Kings Courts I answer because Saint Paul saith Oportet esse haereses and I believe the purest Court hath no more Priviledge to be free from Traytors then the Church from Hereticks And you know there was one of eight in Noahs Ark and another of twelve in Christ his Court and he that was so near him as to â—ip his hand with him in the dish was the first that flew in his face and yet with a Hayl Master and with a Kiss two fair testimonies of true love Therefore let no King in Christendom think it strange that his Court should have Flatterers Traytors or evil Counsellours let not us be blamed for saying this and let not Pym so foolishly charge our King for evil Counsellours for certainly did he know them I make no question but he would discard them or could I or any other inform his Majesty who they are and that it were an easy matter dicter Hic est we would not be affraid to pull off their veils and to say as Christ did to Judas Thou art the man but their Maeandrian windings their Syrens voyces and their Judas kisses are as a fair mantle to conceal and cover Joabs Treason even perhaps to betray some of the wisest in the Parliament as well as some of them have betrayed the King In such a case all I can say is this Memento diffidere was Epicarmus his Motto The honest plain dealing man that doth things for Religion not for ends is the unlikest man to betray his Master and few Counsellours are not so apâ— to breed so many Traytors as a multitude It was the indiscretion of Reâ—oboam that lost him ten parts of twelve to prefer young Counsellours before the ancient †Seldom discretion in youth attendeth great and suddain fortunes In vita Hen 3. and if we may believe that either paupertas or necessitas cogit ad turpia or the fable of the ulcerated Travailer They that are to make their fortunes are apter to sell Church and State and to betray King and Kingdom rather then those that have sufficiently replenished their coffers and inlarged their possessions But I assure my self the mouth of malice cannot deny but that our King hath been as wary and as wise in the choice of his Servants Officers and Counsellors so far as eyes of flesh can see in all respects as any Prince in Christendom and more by man cannot be done Their design to change the Government of the State shewed 1. Way And for the second that is their Design to change the Government of the State and to work the subversion of the Monarchy he evinceth it 1. By that Declaration upon the Earl of Straffords suffering that this Example might not be drawn to a President for the future because they thought that themselves intending to do the like and to become guilty of the same Crimes might by virtue of this Declaration be secured from the punishment if things should succeed otherwise then they hoped 2. By the pulling down of so many Courts of Justice which may perhaps 2. Way Relieve the Subjects from some pressures but incourage many more in licentiousness and prove the Prodroms to the ruine of our Monarchy 3. By those 19. Propositions whereby the King was in very deed demanded 3. Way to lay down his Crown and to compound with them for The Letter p. 11. the same because as another saith therein there was presented to him a perfect Platform of a total change of Government by which the Counsellours indeed were to have been Kings and the King in name to have become scarce a Counsellour and nothing of the present Staâ—e to have remained but the very Names and Titles of our Governours 4. By that expression so little understood by many men and yet so 4. Way much talked of in many of their papers of a power of re-assuming the trust which is
the Church to be not of least esteem in the Civil State but judging it most convenient that they whom God had intrusted with the Soules of men should with all confidence with their personal Actions and with the Imployments of the greatest trust 2. With compâ—tent means in some sort answerable to support their Dignities 2. With Maintenance without which means as the Poët saith Virtus nisi cum re vilior algâ— so honourable Titles without any subsistence is more contemptible then plain Beggery therefore out of their piety to God and bounty to the Church they have conferred many faire Lordships and other large Endowments upon the best deserving Members of Christ's Ministers But as the good Husbandman had no sooner sown his pure Wheat but immediately Matth. 13. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4. 4. Inimicus homo the evil and envious man superseminavit zizania sowed his poysonous Tares amongst them so God had no sooner thus honoured his Servants but presently the Devil which is * the God of this World began to throw dirt in their faces and to deprive them of both these honours for 1. He stirred up ignorant men of small learning but of great spirits of no fidelity but of much hypocrisie that as Pope Leo wrote unto Thâ—odosius Leo Papa Epâ—st 23. What the factious Preachers pretended Privatas causas pictatis agunt obtentu and under a faire pretext did play the part of Aesop's Fox who being ashamed that his taile was cut off began to inveigh against the unseemly burthensome tailes of all the other Foxes and to perswade them to cut theirs off that so by the common calamity he might be the better excused for his obscenity for so they cryed down all Learning as prophane they raised at the Scholemen they scorned the Fathers and esteemed nothing but that nothing which they had themselves and although they professed to the Vulgar that they aimed at no end but the purity of the Gospel they desired nothing but the amendment of life and reformation of Ecclesiastical Discipline and hated nothing but the pride and covetousness of the Bishops and the other dignified Prelates which stopped their mouthes and imprisoned the liberty of their Conscience yet the truth is that because their worth was not answerable to their ambition to enable them to climbe up to some height of honour their envy was so great that they would fain pull down all those that had ascended and exceeded them And therefore with open mouthes that would not be silenced they exclaimed against Episcopacy and as the Apostle saith spake evil of Dignities imploying all their strength like wicked birds to defile their own nests to disrobe us of all honour and to leave us naked yea and as much as in them lay to make us odious and to stinke as the Israelites said to Moses in the What the Factious aim at Plutarch in lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eyes of the people Then 2. As Plutarch tells us that a certain Sicilian Gnatho and Philoxenus the son of Erixis that were slaves unto their gâ—tts and make a God of their bellies to cause all the other guests to loath their meat that they alone might devour all the dainties did use Narium mucum in catinis emungere so do these men spit all their poyson against the Revenues of the Bishops and that little maintenance that is left unto the Ministers and are as greedy to devour the same themselves as the dogs that gape after every bit they see us puâ— into our mouths for so I heard a whelp of that litter making a bitter invective in the House of Commons against Bishops Deans and Chapters and the greatness Doctor Burges of their Revenue and concluding that all they should be degraded their means should be sequestred and distributed all without any dimination of what they now possessed but with the restitution of all Impropriations unto himselfe and the rest of his factious fellow Preachers which speech as it pleased but few in the latter clause so no doubt it had fauters enough in the former part when we see this little remnant of our sore-fathers bounty this testimony of our Princes piety is the onely mote that sticks in their eye the undâ—gested morâ—â—ll in their stomacks and the onely bait that they gape after for did our King yeild this garment of Christ to be parted among their Souldiers and this revenue of the Church to be disposed of by the Parliament I doubâ— not but all quarrels about the Church would soon end and all other strife about Religion would be soon composed What many men would willingly undergo to procure peace But would this end all our civil Wars would the unbishoping of our Prelates bring rest unto our Prince and the taking away of their estates settle the State of the Common-wealth and bring peace and tranquillity unto this Kingdom If so we could be well contented for our own parts to be sacrificed for the safety of the people for though we dare not say with Saint Paâ—â— that we could wish our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or separated from â—hrist for our Country-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. 6. yet I can say with a syncere heart that I believe many of us could be well contented our fortunes should be confiscated and our lives ended so that could pâ—ocure the peace of the Church which is infinitely troubled redeeme His Majesties honour which is so deeply wounded and preserve this our native Country from that destruction which this unparallel'd Rebellion doth so infallibly threaten The abolishing of Episcopacy would not satisfie the Factious but the truth is that the abolishing of Episcopacy root and branch the reducing of the best to the lowest rank and the bringing of the Clergy to the basâ—sâ— condition of servility to be such as should not be worthy to eate with the dogs of their flock as Job speaketh will not do the deed because as the Satyrist saith nemo repentè fit turpissimus but as virtues so vices have their encrease by use and Juven Sat. 2. progression primum quodque flagitium gradus est ad preximum and every heynous offence is as iron chain to draw on another â—or as Senâ—ca saith nunquam usque adeò temperatae cupiditates sunt ut in co quod contigit desinant sed gradus Seneca de Clem lib 1. à magnis ad majora fit spet improb ssimas complectuntur insperata assecuti our desires are never so far temperated that they end in that which is obtained but the gaining of one thing is a step to seek another And therefore cùm publicum jus omne positum sit in sacris as Plato saith how can it be that they which have prophaned all sacred things and have degraded their Ministers should Plato de legibus lib. 12. not also proceed to depose their Magistrates if you be diffident to believe the same let
to have their own wills them but whom themselves will choose and their choice cannot long satisfie their mindes but as the Jews received Christ into Jerusalem with the joyfull acclamation of Hosanna and yet the next day had the malicious cry of Crucifige so the least distaste makes them greedy of a new change such is the nature of the People But though I said before the election of our chiefe Governours may for many respects be approved of God among some States yet I hope by this that I have set down it is most apparent unto all men contrary to the tenet of our Anabaptisticall Sectaries that the hereditary succession of Kings to govern God's People is their indubitable right and the immediate prime principal Ordinance of God therefore it concerns every man as much as his soul is worth to examine seriously whether to fight against their own King be not to resist the Ordinance of God for which God threatneth no less punishment then damnation from which Machiavel cannot preserve us nor any policy of State procure a dispensation CHAP IV. Sheweth what we should not do and what we should do for the King the Rebels transgressing in all those how the Israelites honoured their persecuting King in Egypt how they behaved themselves under Artaxerxes Ahashuerus and under all their own Kings of Israel and how our Kings are of the like institution with the Kings of Israel proved in the chiefest respects at large and therefore to have the like honour and obedience AS every lawfull King is to be truly honoured in regard of God's Ordinance 2. All kings are to be honoured in respect of God's precept considered two wayes 1. What we should not do so likewise in respect of God's precept which commandeth us to honour the King and this duty is so often inculcated and so fully laid upon us in the holy Scripture that I scarce know any duty towards man so much pressed and so plainly expressed as this is 1. Negatively what we should not do to deprive him of his Honour 2. Affirmatively what we should do to manifest and magnifie this Honour towards him for 1. Our very thoughts words and works are imprisoned and chained up in the linkes of God's strictest prohibition that they should no wayes peeep forth to produce the least dishonour unto our King for 1. The Spirit of God by the mouth of the wisest of men commands us 1. To think no ill of the King Curse not the King no not in thy thought Eccles 10. 30. to think no ill of the King let the King be what he will the precept is without restriction you must think no ill that is you must not intend or purpose in your thoughts to do the least ill office or disparagement to the King that ruleth over you be the same King virtuous or vitious milde or cruell good or bad this is the sense of the Holy Ghost For as the childe with Cham shall become accursed if he doth but dishonour and despise his wicked father or his father in his wickedness whom in all duty he ought to reverence so the Subject shall be liable to Gods vengeance if his heaâ—t shall inâ—end the least ill to his most tyrannicall King 2. The same Spirit saith Thou shalt not revile the Gods that is the Judges of 2. To say no ill of the King Exod 22. 28. Act 23. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. To do no hurt to the King Psal 105. 15. 1 Sam. 24 4 5. the Land nor curse that is in â—aint Pauls phrase speak evill of the Ruler of the people and what can be more evill then to bely his Religion to traduce his Government and to make so faithfull a Christian King as faithless as a Cretan which is commonly broached by the Rebels and Preached by their seditious Teachers 3. The great Jehovah gives this peremptory charge to all Subjects saying Touch not mine Anointed which is the least indignity that may be and therefore Davids heart smote him when he did but cut off the lap of Sauls garment What then can be said for them that draw their swords and shoot their Cannons to take away the life of Gods Anointed which is the greatest mischiefe they can do I beleive no distinction can blinde the judgment of Almighty God but his revengefull hand will finde them out that so maliâ—iously transgress 2. What we should do to honour the King Eccles 8. 2. 1. To observe the kings commands his precepts and think by their subtilty to escape his punishments 2. The Scriptures do positively and plainly command us to shew all honour unto our King â—or 1. Solomon saith I counsell thee to keep the Kings commandment or as the phrase imports to observe the mouth of the King that is not onely his written law but also his verball commands and that in regard of the oath of God that is in respect of thy Religion or the solemne vow which thou madest at thine initiation and incorporation into Gods Church to obey all the precepts of God whereof this is one to honour and obey the King or else that oath of â—â— si religio tollitur nulla no bis cum coelo ratio est Lactant Inst l. 3. c. 10. allegiance and fidelity which thou hast sworn unto thy King in the presence and with the approbation of thy God which certainly will plague all perjurers and take revenge on them that take his name in vain which is the infallible and therefore most miserable condition of all the perjured Rebels of this Kingdom For if moral honesty teacheth us to keep our promises yea though it were to our own hindrance then much more should Christianity teach us to observe our deliberate and solemn oathes whose violation can bear none other fruit then the heavy censure of God's fearful indignation But when the prevalent faction took a solemn Oath and Protestation to defend all the Privileges of Parliament and the Rights of the Subjects and then presently forgetting their oath and forsaking their saith by throwing the Bishops out of the House of Peers which all men knew to be a singular Priviledge How the prevalent Faction of the Parliament forâ—wore themselves 2. To obey the kings commandements Josh 1. 18. * Quia in talibus non obedientes mortaliter peccanâ— nisi foreâ— illud quod praecipitur contra praeceptum Dei vel in sa lutis dispendium Angel summa verb. obedientia 3 To give the king no just cause of anger Prov. 2. 2. The Rebels have given him cause enough to be provoked 4. To speak reverently to the king and of the king Eccles 8. 4. and the House of Lords acknowledged to be the indubitable right of the Bishops and their doctrine being to dispence with all oaths for the furtherance of the cause it is no wonder they falsifie all oaths that they have made unto the King 2. The people said unto Joshua Whosoever rebelleth against thy commandment
his natural capacity that is 2. Reason as he is Charles the Son and Heir apparent of King James when as homage cannot be done to any King in his politique capacity the body of the King being Coke l. 7. Calvin's case invisible in that sence 3. Because in that case it is expresly affirmed that the King holds the Kingdom 3. Reason of England by birth-right inherent by descent from the bloud-royal therefore to shew how inseperable this right is from the next in bloud Hen. the 4. though he was of the bloud-royal being first cozen unto the King and had the Crown resigned unto him by Rich. the 2. and confirmed unto him by Act of Speed l. 9. c. 16. Parliament yet upon his death-bed confessed he had no right thereunto as Speed writeth 4. Because it was determined by all the Judges at the Arraignment of Watson 4. Reason 1. Jacobi and Clerke that immediately by descent his Majesty was compleatly and absolutely King without the Ceremony of Coronation which was but a Royal Ornament and outward Solemnization of the descent And it is illustrated by Hen. 6. Speed l. 9. c. 16. that was not crowned till the ninth year of his Reign and yet divers were attainted of High Treason before that time which could not have been done had The right heir to the kingdom is King before he is crowned Why the peoples consent is asked 2. Respect he not been King And we know that upon the death of any of our Kings his Successor is immediately proclaimed King to shew that he hath his Kingdom by descent and not by the people at his Coronation whose consent is then asked not because they have any power to deny their consent or refuse him for their King but that the King having their assent may with greater security and confidence rely upon their loyalty 2 As the Kings of Israel had full power and authority to make war and conclude peace to call the greatest Assemblies as Moses Joshua David Jehosaphat and the rest of the Kings did to place and displace the greatest Officers of State as Solomon placed Abiathar in Sadoâ—'s room and Jehosaphat appointed 2 Chron. 19. 11 The absolute authority of the kings of England Coke 7 rep fol. 25. 6. Polyd. Virgil. lib 11. Speed Stow c. Amariah and Zebadiah rulers of the greatest Affaires and had all the Militia of the Kingdom in their hands so the Kings of England have the like for 1. He onely can lawfully proclaim war as I shewed before and he onely can conclude peace 2. There is no Assembly that can lawfully meet but by his Authority and as the Parliament was first devised and instituted by the king as all our Historians write in the life of Henry the first so they cannot meet but by the king's Writ 3. All Laws Customs and Franchises are granted and confirmed unto the people by the King Rot. Claus 1. R. 2. n. 44. 4. All the Officers of the Realm whether Spiritual or Temporal are chosen Smith de repub Angl. l. 2. c. 4. c. 5. and established by him as the highest immediately by himself and the inferiour by an authority derived from him 5. He hath the sole power of ordering and disposing all the Castles Forts The absurdities of them that deny the Militia to the King and strong Holds and all the Ports Havens and all other parts of the Militia of this kingdom or otherwise it would follow that the king had power to proclaime war but not to be able to maintain it and that he is bound to defend his subjects but is denied the meanes to protect them which is such an absurdity as cannot be answered by all the House of Commons 6. The kings of Israel were unto their people their honour their Soveraigns their life and the very breath of their nostrils as themselves acknowledge and so the kings of England are the life the head and the authority of all things that be done in the Realm of England supremam potestatem merum imperium Smith de Repub l. 2. Cambden Britan p. 132. apud nos habentes nec in Imperii clientela sunt nec investituram ab alio accipientes nec prâ—ter Deum superiorem agnoscentes and their Subjects are bound by Oath to maintain the kings Soveraignty in all causes and over all persons as well Ecclesiastical as Civil and that not onely as they are singularly considered but over all collectively represented in the body politick for by sundry divers old authentick Histories and Chronicles it is manifestly declared and expressed that this Realm of England is an Empire and so hath been accepted in the world governed by one supream head and king having the dignity and royal In the Preface to a Stat. 24. Hen. 8. cap. 12 estate of the Imperial Crown of the same unto whom a body politick compact of all sorts and degrees of people divided in terms and by names of spiritualty and temporalty have been bounden and owen to bear next to God a natural and humble obedience 3. As the duty of every one of the kings of Israel was to be custos utriusque tabulae to keep the Law of God and to have a special care of his Religion and 3 Respect then to do justice and judgment according to the Law of nature and to observe all the judicial Laws of that kingdom so are the kings of England obliged to discharge the same duties 1. To have the chiefest care to defend the faith of Christ and to preserve the The duty of the kings of England honour of Gods Church as I shewed before 2. To maintain common right according to the rules and dictates of Nature And. 3. To see the particular Laws and Statutes of his own kingdom well observed amongst his people To all which the king is bound not onely virtute officii in respect of his office but also vinculo juramenti in respect of his Oath which enjoyneth him to guide his actions not according to the desires of an unbridled will but according to the tyes of these established Laws neither do our Divines give any further liberty to any king but if he failes in these he doth offend in his duty 4. As the kings of Israel were accountable for their actions unto none but 4 Respect Psal 51. 4. onely unto God and therefore king David after he had committed both murder and adultery saith unto God Tibi soli peccavi as if he had said none can call me to any account for what I have done but thou alone and we never read that either the people did call or the Prophets perswaded them to call any of their The kings of England accountable for their actions only to God I Reason Smith de repub l. 1. c. 9. 2 Reason most idolatrous tyrannical or wicked kings to any account for their idolatry tyranny or wickedness even so the kings
the whole Kingdom into my hands then they do all answer We are willing to do all this And then he saith again Therefore from hence-forth oris mei sermo gladius meus erit the word of my mouth shall be the sword of my power then all the people do applaud him And a little after he saith in ejus manibus seu potestate omnia sunt all things are in his hands and power no Aubarus l. 8. p. 141. man dare say this is mine or that is his no one man may dwell in any part of the Land but in that which is assigned unto him by the King Nomini licèt imperatoris verba mutare nomini latae ab illo sententiae qualicunque modo contraire and no man dares alter the Kings words nor gain say his sentence whatsoever it is And we read that the Turk is as absolute in his Dominions and as readily obeyed in his commands as the Tartar and yet these Subjects learn this duty of honour and obedience unto their Kings onely by the light of nature and if grace and the Gospel hath made us free from this slavish subjection should we not be thankful unto our God and be contented with that liberty which he hath given us but because we have so much we will have more * And as the Poet saith Like Subjects arm'd the more their Princes gave They this advantage took the more to crave Lucan lib. 1. and seeing God hath delivered us from the rage of tyrannous Kings we will free our selves from all government and disobey the commands of the most â—lâ—ment Princes We may remember the fable of the Frogs where they prayed unto Jupiter to haue a King and what was the success thereof omnia dat qui just a negat and he that undutifully denyeth his due obedience may unwillingly be forced to undue subjection as the Israelites not contented with just Samuel shall be put under an unjust Saul So God may justly deal with us for our injustice towards our King to deny that honour unto him which God commanded to be given and the very Heathens have not detained from their Kings But 3. â—est with Saint Paul we should be blamed though unjustly for bringing 3. Christians the uncircumcised Greeks into the Temple for alleadging the disorderly practice of blinde Heathens to be a pattern for these zealous Christians which thing notwithstanding our Saviour did when he preferred Sodom and Gomorrha before Capernaum yea Tyrus and Sidon before Corazin and Bethsaida we Matth. 11. 21. cannot want the example of good Christians and a multitude of most holy Martyrs 1. Christ himself exhibited all due honour unto wicked kings to shame the practice of these prophane hypocrites For 1. Christ himself the authour and the finisher of our faith never left any plainer mark of his religion then to propagate the same by patience as on the other side there cannot be a more suspitious sign of a false Religion then to enlarge it and protect it by violence and therefore when the Inhabitants of a certain Samaritane village refused to admit Christ and his Disciples into their Luke 9. 54. 1 Reg. 18. 2 Reg. 1. Town and so renounced him and his Religion James and John two principal members of his Court remembring what Elias did in the like case asked if they should not command fire to consume them as Elias did that is if they should not use their best endeavours and be confident of Gods assistance to destroy those prophane rejecters of Christ and refusers of his religion Our Saviour though ever meeke yet now moved at this their unchristian thought rebuked them with that sharpness as he did Saint Peter when he committed the like errour and said You know not what manner of spirit you are of as if he had said Matth. 16. 23. you understand not the difference betwixt the profession of Elias and my religion for he was such a Zelot that jure zelotarum and the extraordinary instinct of Gods spirit that was in him might at that time when the Jews were governed by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Josephus saith and God presiding as it were their King amongst them and interposing rules by his Oracles and other particular directions that should oblige and warrant them as well as their standing Law do this or the like act though not authorized by any ordinary Law and those actions thus performed are as just and as legal as any other that proceed from the authority of the supreame Magistrate but that dispensation of the Prophets is now ended and the profession of my Disciples must be far otherwise for I do not authorize my servants to pretend to the spirit of Elias or to do as Phineas and others extraordinary men among the Jews have done but they must learn of me to be meeke and lowly in heart and rather to suffer wrong of Matth. 11. 29. others then to offer the least injury unto their meanest neighbour much less to resist their supreame Magistrate And when Christ was apprehended not by any legal power of the supreme How Christ carried himself before Pilate and the High-Priests Magistrate but by the rude servants of the High Priests and Saint Peter as zealous for his Master as our Zealots are for their Religion drew his sword and smote off Malchus ear a most justifiable and commendable act a man would think to defend Christ and in him all Christianity our Saviour bids him put up his sword and he adds a reason most considerable to all Christians for all they that take the sword shall perish by the sword that is all they that without lawful authority take the sword to defend me and my religion with the sword they deserve to suffer by the sword and it is very well observed by the Author of resisting the lawful Magistrate upon colour of religion that the two parallel places Pag. 6. quoted in the margent of our Bibles are very pertinent to this purpose for that Law concerning the effusion of bloud being not any prohibition to the legal Gen. 9. 6 cutting off of Malefactors is notwithstanding urged against S. Peter to shew that his shedding of bloud in defence of religion was altogether illegal and prohibited by that Law and the other place where immediately after these words He that killeth with the sword must be killed with the sword the Holy Revel 13. 10. Ghost adjoyneth here is the patience and the faith of the Saints doth most clearly shew that all forcible resistance is inconsistent with the religion of the Saints because their faith must be ever accompanied with their patience and it is contrary to their profession to save themselves by any violent opposition of them that have the lawful authority But that example which is unparallel'd is the suffering of Christ under Pontius Pilate for the whole course of their proceeding against Christ was illegal when as no Law can be
found to justifie the delivering up of an innocent person to the will of his accusers as Pilate did our Saviour Christ and our Saviour had John 19. 16. ability and strength enough to have defended himself for he might have commanded more then twelve Legions of Angels to assist him yet our Saviour acknowledging the legal power of Pilate to proceed against him that it was given him John 19. 12. from above makes no resistance either to maintain his doctrine or to preserve his life but in all things submits himself to their illegal proceedings and gives unto the Magistrates all the honour that was due unto their places and you know the rule Omnis Christi actio debet esse nostra instructio we ought to follow his example And therefore not onely Christ but also all good Christians have imitated him in this point for the Apostles prayed for their persecuting Tyrants exhorted all their followers to honour even the Pagan Kings and most sharply reproved all that spake evill of Authority much more would they say against them that commit evill and proceed in all wickedness against Authority And How the Primitive Christians behaved themselves towards their Heathen persecutors Tertullian speaking of the behaviour of the Primitive Christians towards the Heathen Emperours and their cruell persecutors saith that because they knew them to be appointed by God they did love and reverence them and wish them safe with all the Romane Empire yea they honoured the Emperour and worshipped him as a man second from God solo Deo minorent and inferiour onely unto God and in his Apologetico he saith Deus est soius in cu â—us solius potestate sunt reges à quo sunt secundi post quem primi super omnes homines ante omnes Deos God alone is he by whose power Kings are preserved which are second from him first after him above all men and before all gods that is all other Magistrates that the Scripture calleth Gods So Justin Matyr Minutius Felix Nazianzen which also wrote against the vices of Julian S. Augustine and others of the prime Fathers of the Church have set down how the Primitive Christians and godly Martyrs that suffered all kinde of most barbarous cruelty at the hands of their Heathen Magistrates did notwithstanding pray for them and honour them and neither deregated from their authority nor any wayes resisted their insolence And Johannâ—s Beda Advocate Beda p. 15. in the Court of Parliament of Paris saith that the Protestants of France in the midst of torments have blessed their King by whom they were so severely intreated and in the midst of fires and massacres have published their confession in these words For thâ— cause he that is God put the sword into the Artic. 39 40 confess eccles Gal. refor Magistrates hand that he may repress the sins committed not onely against the second Table of Gods Commandments but also against the first We must therefore for his sake not onely endure that Superiours rule ever us but also honour and esteem of them with all reverence holding them for his Lieutenants and Officers to whom he hath given in commission to execute a lawfull and a holy function We therefore hold that we must obey their Lawes and Statutes pay Tributes Imposts and other duties and bear the yoke of subjection with a good and free will although they were Infidels Ob. But against this patience of the Saints and the wisdome of these good Ob. Christians it is objected by Goodwin and others of his Sect that either they wanted strength to resist or wanted knowledge of their strength or of their priviledge and power which God granted them to defend themselves and their religion or were over-much transported with an ambitions desire of Martyrdome or by some other misguiding spirit were utterly misled to an unnecessary patience and therefore we having strength enough as we conceive to subdue the King and all his strength and being wiser in our generation then all the generation of those fathers as being guided by a more unerring spirit we have no reason to pray for patience but rather to render vengeance both to the King and to all his adherents Sol. This unchristian censure and this false imputation laid upon these holy Sol. Fathers by these stubborn Rebels and proud Enthusiasts are so mildly and so learnedly answered by the Author of resisting the lawfull Magistrate upon colour Where they are fully answered of Religion that more need not be said to stop the mouthes of all ignorant gainsayers Therefore seeing that by the institution of Kings by the precept of God and by the practice of all wise men and good Christians Heathen Kings and wicked Tyrants are to be loved honoured and obeyed it is a most hatefull thing to God and man to see men professing themselves Christians but are indeed like those in the Revel which say they are Jewes and are not in stead of honouring Revel 2 9. transcendently to hate and most violently to persecute their own most Christian and most gracious King a sin so infinitely sinfull that I do not wonder to see the greatness of Gods anger to powre all the plagues that we suffer upon this Nation but I do rather admire and adore his wonted elemency and patience that he hath not all this while either sent forth his fire and lightning Gen. 19. 24. Num 16. 31. from heaven as he did upon Sodome and Gomorrah to consume them or cause the earth to swallow them as it did Corah Dathan and Abiram for this their rebellion against their King or that he hath not showred down far greater plagues and more miserable calamities then hitherto we have suffered because we have suffered these Antichristian Rebels to proceed so far and have with Judges 5. 23. the Merozites neglected all this while to add our strength to assist the Lords Anointed to reduce his seduced Subjects to their obedience and to impose condigne punishments upon the seducers and the ringleaders of this unnaturall and most horrible Rebellion CHAP. VI. Sheweth the two chiefest duties of all Christian Kings to whom the charge and preservation of Religion is committed three severall opinions the strange speeches of the Disciplinarians against Kings are shewed and Viretus his scandalous reasons are answered the double service of all Christian Kings and how the Heathen Kings and Emperours had the charge of Religion AS all Kings are to be honoured in the fore-said respects so all Christian 2. Christian Kings are to have double honour in reshect of their double duty 1. Duty 2. Duty Kings are to have a double honour in respect of the double charge and duty that is laid upon them As 1. To preserve true religion and to defend the faith of Christ against all Atheists Hereticks Schismaticks and all other adversaries of the Gospel within their Territories and Dominions 2. To preserve their Subjects from all forraigne adversaries
and to prevent civill dissentions to govern them according to the rules of justice and equity which all other Kings are bound to do but neither did nor can do it so fully and so faithfully as the Christian Kings because no Law either Solons Lycurgus Pompilius or any other Greek or Latine nor any Politique Plato Aristotle Machievle or whom you will old or new can so perfectly set down and so fairly declare quid justum quid honestum as the Law of Christ hath done and therefore seeing omnis honos praesupponit onus the honour is but the reward of labour and that this labour or duty of Kings to maintain true Religion well performed and faithfully discharged brings most glory unto God and the greatest honour to all Kings when it is more to be with Constantine a nursing father to Gods Church then it is to be with Alexander the sole Monarch of the known world I will first treat of their charge and care and the power that God hath given them to defend the faith and to preserve true Religion And 1. Care of Kings to preserve true Religion Aug. de utilitate credendi cap. 9. 1. Religion saith a learned Divine without authority is no Religion for as Saint Augustine saith no true Religion can can be received by any means without some weighty force of authority therefore if that Religion whereby thou hopest to be saved hath no authority to ground it self upon or if that authority whereby thy Religion is settled be mis-placed in him that hath no authority at all what hope of salvation remaining in that Religion canst thou conceive but it is concluded on all sides that the right authority of preserving true religion must reside in him and proceed from him by whose supreme power and government it is to be enacted and forced upon us and therefore To whom the charge of preserving religion is committed 3 Opinions now the question is and it is very much questioned to whom the supreme government of our Religion ought rightly to be attributed whereof I finde three several resolutions 1. Papistical which leaneth too much on the right hand 2. Anabaptistical which bendeth twice as much on the left hand 3. Orthodoxal of the Protestants that ascribe the same to him on whom God himself hath conferred it 1. That the Church of Rome maketh the Pope solely to have the supreme 1. Opinion government of our Christian Religion is most apparent out of all their writeings Vnde saepe objictunt dictum Hosii ad Constantium Tibi Deus imperium commisit nobis quae sunt ecclesiastica concredidit Sed hic intelligitur de executione officii non de gubernatione ecclesiae Sicut ibi manifestum est eùm dicitur neque sas est nobis in terris imperium tenere neque tibi thymiamatum sacrorum potestatem habere i e. in praedicatione Et an gelii administratione Saâ—ramentorum similibus and you may see what a large book our Country-man Stapleton wrote against Master Horn Bishop of Winchester to justifie the same And Sanders to disprove the right of Kings saith Fatemur personas Episcoporum qui in toto orbe fuerunt Romano Imperatori subject as fuisse quoniam Rex praeest hominibus Christianis ver ùm non quia sunt Christiani sed quia sunt homines episcopis etiam ex ea parte rex praeesset So Master Harding saith that the office of a King in it self is all one every where not onely among the Christian Princes but also among the Heathen so that a Christian King hath no more to do in deciding Church matters or medling with any point of Religion then a Heathen And so Fekenham and all the brood of Jesuites do with all violence and virulency labour to disprove the Prince's authority and supremacy in Ecclesiastical causes and the points of our Religion and to transfer the same wholly unto the Pope and his Cardinals Neither do I wonder so much that the Pope having so universally gained and so long continued this power and retained this government from the right owners should imploy all his Hierarchy to maintain that usurped authority which he held with so much advantage to his Episcopal See though with no small prejudice to the Church of Christ when the Emperours being busied with other affairs and leaving this care of religion and government of the Church to the Pope the Pope to the Bishops the Bishops to their Suffragans and the Suffragans to the Monkes whose authority being little their knowledg less and their honesty least of â—all all things were ruled with greater corruption and less truth then they ought to be so long as possibly he should be able to possesse it But at last when the light of the Gospel shined and Christian Princes had the leisure to look and the heart to take hold upon their right the learned men opposing themselves against the Pepe's usurped jurisdiction have soundly proved the Soveraign authority of Christian Kings in the government of the Church that not onely in other Kingdoms but also here in England this power was annexed by divers Laws unto the interest of the Crown and the lawful right of the King and I am perswaded saith that Reverend ArchBishop Survey of Discip c. 22. p. 251. Bancroft had it not been that new adversaries did arise and opposed themselves in this matter the Papists before this time had been utterly subdued for the Devil seeing himself so like to lose the field stirred up in the bosom of Reformation How the Devil raised instruments to hinder the reformation a flock of violent and seditious men that pretending a greaâ— deal of hate to Popery have notwithstanding joined themselves like Sampson's â—oxes with the worst of Papists in the worst and most pernicious Doctrines that ever Papist taught to rob Kings of their sacred and divine right and to deprive the Church of Christ of the truth of all those points that do most specially concern her government and governours and though in the fury of their wilde zeal they do no less maliciously then falsly cast upon the soundest Protestants the aspersion of Popery and Malignancy yet I hope to make it plain unto my reader that themselves are the Papists indeed or worse then Papists both to the Church and State For 2. As the whole Colledge of Cardinals and all the Scholes of the Jesuites 2 Opinion Of the Anabaptists and Puritans do most stifly defend this usurped authority of the Pope which as I said may be with the less admiration because of the Princes concession and their own long possession of it so on the other side there are sprung up of late a certain generation of Vipers the brood of Anabaptists and Brownists that do most violently strive not to detain what they have unjustly obtained but a degree far worse to pull the sword out of their Prince his hand and to place authority on them
and the Idols out of the house of the Lord and cast them all out of the City and repaired the Altar of the Lord and commanded Juda to serve the Lord God of Israel And what shall I say of David whose whole study was to further the service of God and of Jehosaphat Asa Josias Ezeâ—h as and others that were rare patternes for other kings for the well government of Gods Church and in the time of the Gospel Quod non toâ—lit prâ—cepta legis sed perficit which takes not away the rules of nature nor the precepts of the Law but rather establisheth the one and perfecteth the other because Christ came into the world non ut tolleret jura saeculi sed ut deleret peccata mundi not to take away the rights of the Nations but to satisfie for the sins of the World the best Christian Emperours discharged the same duty reformed The care of the good Emperours topreserve the true religion Esay 49. 23. the Church abolished Idolatry punished Heresy and maintained Piety especially Constantine and Theodosius that were most pious Princes and of much virtues and became as the Prophet foretold us nursing fathers unto Gods Church for though they are most religious and best in their religion that are religious for conscience sake yet there is a fear from the hand of the Magistrate that is able to râ—strain those men from many outward evils whom neither conscience nor religion could make honest therefore God committed the principal care of his Church to the Prince and principal Magistrate And this is confirmed and throughly maintained by sundry notable men as who deâ—ended this truth The Papists unawares confess this truth Osorius de relig p. 21. Breâ—tius against Asoto Bishop Hâ—rne against Fâ—kenham Jewel against Harding and many other learned men that have written against such other Papists and Puritans Anabaptists and Brownists that have taken upon them to impugne it yea many of the Papists themselves at unawares do coâ—fess as much for Osorius saith Omne regis officium in religionis sanctissimae rationem conferendum mâ—nus ejus est beare rempâ—bl religione piâ—tate all the office of a King is to be conferred or imployed for the regard of the most holy Religion and his whole duty is to bless or make happy the Common-wealth with Religion and piety Quod enim est aliud reipublica principi munus assignatum quà m ut rempâ—bl florâ—ntem atque beatam faciat quod quidem nullo modo sine egregia piâ—tatis religionis sanctitate perficitur For though we confess with Ignatius that no man is equall to the Bishop in causes Ecclesiasticall no not the King himselfe that is in such things as belong to his office as Whitaker saith because he onely Whit. resp Camp p. 302. ought to see to holy things that is the instruction of the people the administration of the Sacraments the use of the keyes of the Kingdom of Heaven and the like matters of great weight and exceeding the Kings authority yet The Kings authority over Bishops 1 Chron 28. 13. 2 Chron. 29. 1 Reg. 2. 26. Kings are above Bishops in wealth honour power government and majesty and though they may not do any of the Episcopall duties yet they may and ought lawfully to admonish them of their duties and restrain them from evill and command them diligently to execute their office and if they neglect the same they ought to reprove and punish them as we read the good Kings of the Jewish Church and the godly Emperours * As Martian apud Binium l. 2. p. 178. Iustinian novel 10. tit 6. Theodos jun. Evagr. l. 1 c. 12. Basil in Council Constant 8. act 1. Binius tom 8. p. 880. Reason confirmeth that Kings should take care of religion of the Christian Church have ever done and the Bishops themselves in sundry Councils have acknowledged the same power and Authority to be due and of right belonging unto them as at Mentz Anno 814. and Anno 847. apud Binium tom 3. p. 462. 631. At Emerita in Portugall Anno 705. Bin. tom 2. p. 1183. and therefore it is an ill consequent to say Princes have no Authority to preach Ergo they have no authority to punish those that will not preach or that do preach false Doctrine This truth is likewise apparent not only by the the testimony of Scripture and Fathers but also by the evidence of plain reason because the prosperity of that Land which any King doth govern without a principal care of Religion decayeth and degenerateth into Wars Dearths Plagues and Pestilence and abundance of other miseries that are the lamentable effects and consequerces of the neglect of Religion and contempt of the Ministers of Gods Church which I beleive is no small cause of these great troubles which we now suffer because our God that taketh pleasure in the prosperity of his servants cannot endure Psal 35. 27. that either his service should be neglected or his servants abused CHAP VII Sheweth the three things necessary for all Kings that would preserve true Religion how the King may attain to the knowledge of things that pertain to Religion by his Bishops and Chaplains and the calling of Synods the unlawfulness of the new Synod the Kings power and authority to govern the Church and how both the old and new Disciplinarians and Sectaries rob the King of this power THerefore seeing this should be the greatest care that brings the greatest honour to a Christian Prince to promote the true Religion it is requisite that we should consider those things that are most necessary to a Christian King for the Religious performance of this duty And they are And these three must be inseperable in the Prince that maintaineth true Religion For 1. A will to performe it Three things necessary for a king to preserve the Church and the Religion 2. An understanding to go about it 3. A power to effect it 1. Our knowledge and our power without a willing minde doth want motion 2. Our will and power without knowledge shall never be able to move right And 3. Our will and knowledge without ability can never prevaile to produce any effect Therefore Kings and Princes ought to labour to be furnished with these three special graces The first is a good will to preserve the purity of Gods service not onely in 1. A willing minde to do it his House but also througout all his Kingdom and this as all other graces are must be acquired by our faithfull prayers and that in a more speciall manner for Kings and Princes then for any other and it is wrought in them by outward instruction and the often predication of God's Word and the inward inspiration of Gods Spirit The second is knowledge which is not much less necessary then the former 2. Understanding to know what is to be reformed and what to be retained because not to run right is
no better then not to run at all and men were as good to do nothing as to do amiss and therefore true knowledge is most requiâ—te for that King that will maintain true religion and this should be not onely in generall and by others but as much as possible he can in particulars and of himselfe that himselfe might be assured what were fit to be reformed and what warranted to be maintained in Gods service for so Moses commandeth the chiefe Princes to be exercised in Gods Law day and night because this would be a special means to beatisie or make happy both the Church and Common-Wealth As the neglect thereof brought ignorance unto the Church and ruine The kings neglect of religion and the Church is the destruction of the Common-wealth to the Romane Empire for as in Augustus time learning flourished and in Constantines time piety was much embraced because these Emperours were such themselves so when the Kings whose examples most men are apt to follow either busied with secular affairs or neglecting to understand the truth of things and the state of the Church do leave this care unto others then others imitating their neglect do rule all things with great corruption and as little truth whereby errours and blindness will over-spread the Church and pride covetousness and ambition will replenish the Common-Wealth and these vices like the tares that grow up in Gods field to suffocate the pure Wheat will at last choake up all virtue and piety both in Church and State Therefore to prevent this mischiefe the King on whom God hath laid the care of these things ought himselfe what he can to learn and finde out the true state of things and because it is â—ar unbefitting the honour and inconsistent with the charge of great Princes whose other affairs will not permit them to be alwayes poring at their books as if they were such critiques as inteâ—ded How kings may attaine unto the knowledge of religion and understand the state of the Church and how to govern the same 1. To call able Clergy-men about them to exceed all others in the theorick learning like Archimedes that was in his study drawing soâ—th his Mathemaâ—icall figures when the City was sackt and his enemies pulling down the house about his eares therefore it is wisdome in them to imitate the disâ—reâ—t examples of other wise Kings and religious Emperours in following the mâ—ans that God hath left and using the power and authority that he hath given them to attain unto more knowledge and to be better instructed in any religious matter then themselves could possibly attaine unto by their own greatest study and that is 1. As Alexander had his Aristotle ready to inform him in any Philosophicall doubt and Augustus his pâ—ime Orators Poets and Historians to instruct him in all affairs so God hath granted this power unto his Kings to call those Bishops and command such Chaplaines to reside about them as shall be able to informe them in any truth of Divinity and so direct them in the best forme of Government of Gods Church and these Chaplains should be well approved both for their learning and their honesty for to be learned without honesty as many are is to be witty to do evill which is most pernitious and doth often times make a private gaine by a publique loss or an advantage to themselves by the detriment How they should be qualified of the Church and to be honest without knowledge or to have knowledge without experience especially in such places of eminency and for the affaires of importance may be as dangerous when their want of skill may counsel to do matters of much hurt but when both are met together in one person that man is a fit Subject to do good service both to God and the King and the King may be assured there cannot be a better furtherance to assist him for the well ordering of God's Church then the grave advice and directions of such instruments as it appeareth by that memoâ—able example of King Ioas left to be remembred by all Kings who whilst the wise and religious Priest Jehoiada assisted and directed him had all things successefull and happy to his whole Kingdome but after Jehoiada's death the King destitute of such a Chaplain 2 Reg. 12. 2. to attend and such a Priest to counsel him all things came speedily to great ruine Therefore I dare boldly avouch it they are enemies unto Kings and the underminers of God's Church and such instruments as I am not able to express their wickedness that would exclude such Jehoiada's from the Kings counsel for was not Saul a wicked King and Ahab little better yet Saul would have Samuel to direct him though he followed not his direction and Ahab would ask counsel of Micaiah though he rejected the same to his own destruction and King David though never so wise and so great a Prophet and Josias and Ezechias 1 Reg. 22. 16. and all the rest of the gooâ— Kings had always the Priests and the men of God to be their Counsellors 〈◊〉 followed their directions especially in Church causes as the oracles of God so wicked Herod disdained not to hear Mar. 6 20. John the Baptist and to be reformed by him in many things and happy had he been had he done it in all things And if you read Eusâ—bius which is called Pamphilus for the great love he bare to that his noble Patronâ— and Sâ—crates and the rest of the Ecclesiastical â—istorians or the Histories of our own Land you shall finde that the best Kings and greatest Empeâ—ours had the best Divinâ—s and the most reverend Bishops to be their chiefest Counsellors and to be imployed by them in their weightiest affairs How then hath the Devil now prevailed to exclude them fâ—om all Counsels and as much as in him lyeth fâ—om the sight of Princes when he makes it a suspicion of much evil if they do but talk â—ogethe How hath he bewitched the Nobility to yield to be deprived of their Chaplains Is it not to keep them that have not time to study and to finde out truth themselves still in the ignorance of things and to none other end then to overthrow the true religion and to bring Kings and Princes to confusion â— When the King seeth cause God hath given him power and authority to 2 To call Synods to discuss and conclude the harder things call Synodâ— and Councils and to assemble the best men the most moderate and most learned to determine of those things together which a fewer number could not so well or at least not so authoritatively conclude upon for so Constantine the Great called the great Council of Nice to suppress the Heresâ—e of Arius Theodosius called the Council of Ephesus in the case of Nâ—storius Valentinian and Martian called the Council of Calcedon against Eâ—tyches Justinian called the Council of Constantinople against Severus that renewed the Heresie
of Eâ—tyches Constantine the Fiâ—th called the sixth Synod against the Monothelites and so did many others in the like cases God having fully granted this right and autho ity unto them for their better information in any point of religion and the goverment of the Church And therefore they that deny this power unto Kings or assume this authority unto themselves whether Popes or Parliament out of the Kings hand they may as well take his eyes out of his head because this is one of the best helps that God hath left unto Kings to assist and direct them in the chiefest part of The unparallel'd presumption of the Faction to call a Synod without the king their royal government how presumptuous then and injurious unto our King and prejudicial to the Church of Christ was the factiâ—n of this Parliament without the Kings leave and contrary to his command to undertake the nomination of such a pack of Schismatical Divines for such a Synod as might finally determine such points of faith and discipline as themselves best liked of let all the Christian world that as yet never saw the like president be the Judge and tell us what shall be the religion of that Church where the Devil shall have the power to prompt worldlings to nominate his prime Chaplains Socinians Brownists Anabaptists and the refuse of all the refractory Clergy that seem The quality of the Synodical men learned in nothing but in the contradiction of learning and justifying Rebellion against their King and the Church to compose the Articles of our saith and to frame a new government of our Church I am even ashamed that so glorious a Kingdom should ever breed so base a Faction that durst ever presume to be so audacious and I am sorry that I should be so unhappy to live to see such an unparallel'd boldness in any Clergy that the like cannot be found in any Ecclesiastical History from the first birth of Christ's Church to this very day unless our Sectaries can produce it from some of the Vtopian Kingdoms that are so far South ward In terra incognita beyond the Torrid Zone that we whose zeal is not so fiery but are of the colder spirits could not yet perfectly learn the true method of their Anarchical government or if our Lawyers can shew us the like president that ever Parliament called a Synod contrary to the King's Proclamation I shall rest beholding to them produce it if they can Credat Judaeus apella non ego The third thing requisite to a King for the preservation of true religion and 3. An authority and power to guide the Church and to uphold the true religion the government of God's Church is power and authority to defent it for though the Prince should be never so religious never so desirous to defend the faith and never so well able in his understanding and so well furnished with knowledge to set down what Service and Ceremonies should be used yet if he hath not power and ability which do arise from his right and just authority to do it and to put the same in execution all the rest are but fruitless embryoes like those potentials that are never reduced into actions or like the grass upon Ps 1â—9 6. the house top that withereth before it be plucked up But to let you see that Kings and Princes should have this power and authority in all Ecclesiastical causes and over all Ecclesiastical persons we finde that all Ages and all Lawes have warranted them to do the same for Solomon displaced Abiathar and placed Sadoâ— in his room Jeremy's case was heard by the King 1. Reg. 2. 27. 35. Jerem. 26. How all kings and Emperors exercised this power oâ—er the Church of Israel Theodoâ—â—â—s and Valentâ—nian made a Decree that all those should be deposed which were infected with the impiâ—ty of Nestorius and Justinian deposed Sylverius and Vigilius and many oâ—her Kings and Emperours did the like and not onely the Law of God whereof the King is the prime keeper and the keeper of both Tables but also the Statutes of our Land do give unto our King the nomination of Bishops and some other elective dignities in the Church the â—ustody of the Bishops Temporalties during the vacation the Patronage Paramount or right to present by the last lapse and many other furtherances and preservatives of religion are in terminis terminantibus deputed by our Lawes unto the King and for his care and charge thereof they have setled upon him our first Fruits Tenths Subsidies and all other contributions of the Ecclesiastical persons which the Pope received while he usurped the government of this Church these things being due to him that had the supreme power for the government And therefore seeing the examples of all good Kings in the Old Testament and of the Christian Kings and Emperours in the New Testament and all Lawes both of God and man excepting those Lawes of the Pontificials that are made against the Law of God and all Divines excepting the Cassian de Incarn l. 1. c. 6. Jesuites and their sworn Brethren the Presbyterians do most justly ascribe this right and power unto Kings I may truly say with Cassianus that there is no place of audience left for them by whom obedience is not yielded to that which all have agreed upon nor any excuse for those Subjects that assist not their Soveraign to inable him to discharge this great charge that is laid upon him What then shall we say to them that pull this power and tear this prerogative out of the King's hand and place it in the hands of mad men as the Prophet epithets the madness of the people I or that furious Knox belched forth Psal 65. 7. How the Disciplinarians rob the king of this right Knox to the Commonalty fol. 49. 50 55. this unsavory Doctrine That the Commonalty may lawfully require of their King to have true Preachers and if he be negligent they themselves may justly provide them maintain them defend them against all that oppose them and detain the profits of the Church Livings from the other sort of Ministers a point fully practised by the English Scotizers of these dayes and as if this Doctrine were not seditious enough and abundantly sufficient to move Rebellion Goodman publisheth that horrible tenet unto the world that it is lawful to kill wicked Kings which most dangerous and more damnable Doctrine Dean Whittingham affirmeth to be the tenet of the best and most learned of them that were our Disciplinarians But when as true Religion doth command us to obey our Kings whatsoever their Religion is aut agendo aut patiendo either in suffering with patience whatsoever What true religion teacheth us they do impose or in doing with obedience whatsoever they do command Religion can be no warrant for those actions which must remain as the everlasting blemishes of that Religion which either commanded or approved of
Counsellours how our late Canons came to be annulled that it is the Kings right to admit his Bishops and Prelates to be of his Council and to delegate secular authority or civil jurisdiction unto them proved by the examples of the Heathens Jewes and Christians OUt of all this that hath been spoken it is more then manifest that the king ought to have the supreme power over Gods Church and the Government thereof and the greatest care to preserve true Religion throughout all his Dominions this is his duty and this is his honour that God hath committed not a people but his people and the members of his Son under his charge For the performance of which charge it is requisite for us to know that God hath granted unto him among other rights these two special prerogatives 1. That he may and ought to make Lawes Orders Canons and Decrees for the well governing of Gods Church Two special rights and prerogatives of the King for the government of the Church 1. To make Laws and Canons 2. That he may when he seeth cause lawfully and justly grant tolerations and dispensations of his own Laws and Decrees as he pleaseth 1. Not onely Solomon and Jehosaphat gave commandment and prescribed unto the chief Priests and Levites what form and order they should observe in their Ecclesiastical causes and methode of serving God but also Constantine Theodosius Justinian and all the Christian Emperours that were careful of Gods service did the like and therefore when the Donatists alleadged that secular Princes had nothing to do to meddle in matters of Religion and in causes Ecclesiastical Saint Augustine in his second Epistle against Gaudentius saith I Aug. l. 2. c. 26. have already proved that it appertaineth to the Kings charge that the Ninivites should pacifie Gods wrath and therefore the Kings that are of Christs Church do judge most truely that it belongeth to their charge to see that men Rebel not without punishment against the same because God doth inspire it into the Idem ep 48. ep 50. ad Bonifac mindes of Kings that they should procure the Commandments of the Lord to be performed in al their Kingdomes for they are commanded to serve the Lord in fear and how do they serve the Lord as Kings but in making Laws for Christ as man he serveth him by living faithfully but as King he serveth him in So they are called the kings Ecclesiastical Lawes making Laws that shal command just things and forbid the contrary which they could not do if they were not kings And by the example of the king of Ninive Darius Nebuchadnezzar and others which were but figures and prophesies that foreshewed the power duty and service that Christian kings should owe and performe in like sort to the furtherance of Christs Religion in the time of the New Testament when al kings shall fall down and Worship Christ and all Nations shall do him service he proveth that the Christian Psal 72. 11. Aug. cont lit Peul l. 2. c 92 Idem in l. de 12. abus grad grad 2. kings and Princes should make Laws and Decrees for the furtherance of Gods service even as Nebuchadnezzar had done in his time And upon the words of the Apostle that the king beareth not the sword in vain he proveth against Petilian that the power and authority of the Princes which the Apostle treateth of in that place is given unto them to make sharpe penall Lawes to further true religion and to suppress all Heresies and Schismes And so accordingly we finde the good Emperours and Kings have ever done The good Emperours have made Laws for the government of the Church Euseb in vita Constant l. 2. 3. for Constantine caused the idolatrous religions to be suppressed and the true knowledge of Christ to be preached and planted amongst his people and made many wholsome Lawes and godly Constitutions to restrain the sacrificing unto Idols and all other devillish and superstitious south sayings and to cause the true service of God to be rightly administred in every place saith Eusebius And in another place he saith that the same Constantine gave injunctions to the chiefe Ministers of the Churches that they should make speciall supplication to God for him and he enjoyned all his Subjects that they should keep holy certain dayes dedicated to Christ and the Sabboth or Saturday which was then wont to be kept holy and as yet not abrogated by any Law among the Christians he gave a Law to the Ruler of every Nation that they should celebrate Idem de vita Constant l. 1. 3. 4. c. 18. the Sunday or the Lords day in like sort and so for the dayes that were dedicated to the memory of the Martyrs and other festival times and all such things were done according to the ordinance of the Emperour Nicephorus writing of the excellent virtues of Andronicus son to Immanuel Niceph. in praefation Eccles bist Palaeologus and comparing him to Constantine the Great saith thou hast restored the Catholique Church being troubled with new opinions to the old State thou hast banished all unlawfull and impure doctrine thou hast established the truth and hast made Lawes and Constitutions for the same Sozomen speaking of Constantines sons saith the Princes also concurred to Sozomenus l 3. c. 17. the increase of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing their good affections to the Churches no less then their father did and honouring the Clergy their servants with singular promotions and immunities both confirming their fathers Lawes and making also new Lawes of their own against such as went about to sacrifice and to worship Idols or by any other means fell to the Greekish or Heathenish superstitions Theodoret tells us that Valentinian at the Synod in Illirico did not onely confirme the true faith by his Royall assent but made also many godly and sharpe Lawes as well for the maintenance of the truth of Christ his doctrine as also touching many other causes Ecclesiastical and as ratifying those things that were done by the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sent abroad to them Theodor. l. c. 5 6 7. that doubted thereof Honorius at the request of Boniface the first made a Law whereby it might Distinct 7 9. siduo appear what was to be done when two Popes were chosen at once by the indiscretion of the Electors Martianus also made a Statute to cut off and put away all manner of contention about the true faith and Religion in the Councell of Calcedon The Emperour Justinus made a Law that the Churches of Heretiques should be consecrated to the Catholique Religion saith Martinus Poenitentiarius And who knowes not of the many Laws and Decrees that Justinian made in Ecclesiasticall causes for the furtherance of the true Religion for in the beginning of the Constitutions collected in the Code of Iustinian the first 13 titles are all filled with Laws for to rule
the Church where it forbiddeth the Bishops to reiterate baptisme to paint or grave on earth the Image of our Saviour L. 1. tit 5. L. 1. tit 7. Novel 123. c. 10. Novel 58. Novel 137. c. 6. And in the Novels the Emperour ordaineth Lawes of the creation and consecration of Bishops that Synods should be annually held that the holy mysteries should not be celebrated in private houses that the Bishops should speak aloud when they celebrate the Sacraments of Baptisme and the Eucharist and that the holy Bible should be translated into the vulgar tongue and the like And not onely these and the rest of the godly Emperours that succeeded them but also Ariamirus Wambanus Richaredus and divers other Kings of Spaine did in like manner And Charlemaigne who approved not the decisions of the Greekish Synod wrote a book against the same * Intituled A Treatise of Charlemaigne against the Greekish Synod touching Images whereby the King maintained himself in possession to make Lawes for the Church saith Johannes Beda of which Lawes there are many in a book called The capitulary Decrees of Charles the Great who as Pepin his predecessour had done in the City of Bourges so did he also assemble many Councils in divers places of his Kingdoms as at Mayns at Tours at Reines at Chaalons at Arles and the sixt most famous of all at Francfort where himself was present in person and condemned the errour of Felician and so other Kings of France and the Kings of our own Kingdom of England both before and after the Conquest as Master Fox plentifully recordeth did make many Lawes and Constitutions for the government of God's Church But as Dioclesian that was neither the best nor the happiest governour said The saying of â—â—oclesian most truly of the civil government that there was nothing harder then to râ—le well * That is to rule the Common-wealth so it is much harder to govern the Church of Christ therefore â—s there cannot be an argument of greater wisdome in a Prince nor any â—hiâ—g of greater safety and felicity to the Common-wealth then for him to make â—hâ—ice of a wise Council to assist him in his most weighty affaires saith Cornâ—lius Tacitus Tacitus Annâ— lib. 12. So all religious Kings must do the like in the government of the Church and the making of their Lawes foâ— that government foâ— God ouâ— of his great mercy to them and no less desire to have his people religiously governed left such men to be theiâ— supporters their helpers and advisers in the performance of these 〈◊〉 and â— pray you whom did Kings chuse for this business but whom Gâ—â— â—ad oâ—dâ—ned for that purpose for you may observe that although those Christian King and Emperours made their Lawes as having the supremacy and the 〈◊〉 â—â—r of 〈◊〉 â—eligion committed by God into their hands yet they dâ—d never make them that ever I could read with the advice counsel or direction of any of â—heir Peers or Lay Subjects but as David had Nathan and Gâ—◠〈◊〉 had Daniel and the rest of the Jâ—wish Kings and The good Kings Emperours made their Lawes for the government of the Church onely by the advâ—ce of their Clergy A good Law of Iâ—stinian Constit 123. Heathens had their Prophets onely and Priests to direct them in all matters of religion so those Chrâ—stian Kings and Princes took their Bishops and their Clergâ—e â—nâ—ly to be their counsellors and directors in all Church causes as it appeareth out of all the 〈◊〉 Authors and all the Histories that do write thereof and Justinian pâ—blishâ—d this Law that when any Ecclesiastical cause or matter was moved his Lay officers should not intermeddle with it but should suffer the Bishops to end the same according to the Canons the words are Si Ecclesiastâ—â—â—m negotium sit nullam communionem habento â—iviles magistratus cum â—a disceptatione sed religiosâ—ssimi Episcopi secundum sacros canones negotio finem imp nuntâ— â—or the good Emperour knew sull well that the Lay Senate neither â—nderstood what to determine in the points of faith and the government of Christ's Church nor was ever willing to do any great good or any special favour unto the Shepherds of Christ's flock and the â—eachers of the true religion because the Son of God had foâ—e-told it that the world should hate us that secular men and Lay Senatours should commonly oppose cross and shew all the John 15 19. Matth. 10. 16. spite they can unto the Clergy of whom our Saviour saith Behold I send you forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sheep in the midst of wolves Whence this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great distance between their dispositions being observed it grew into a Proverb that Laici semper infesti sunt Clericis And Doctour Meriton In a Sermon before King James observed this as one of the good savours the How the Laity love the Clergy A very memorable act Anno 39 Eliz. cap. 4. Clergie of England found from our Parliaments since the reformation when many men first began to be translated from the seat of the scornefull to sit in Moses chaire aâ—d to prescribe Lawes for Christ his Spouse to make an Act that all wandering beggars after their correction by the Constable should be brought to the Minister of the Paâ—ish to have their names registred in a Book and the Constable used to give to the Minister 2d for his paines for every one so registred but if he refused or neglected to do it the Statute saith he should be punished sive shillings for every one that should be so omitted where besides the honourable office I will not say to make the Minister of Christ a Bedle of the Beggars but a Register of the vagrants you see the punishment of one neglect amounteth to the reward of thirty labours therefore all the Christian Emperours and the wisest Kings considering this great charge that God had laid upon them to make wholesome Lawes and Constitutions for the government of his Church and seeing the inclinations of the Laity would never permit any of these Lay Elders and the Citizens of the world to usurp this authority to be the composers contrivers or assistants in concluding of any Ecclesiastical Law until the fences of God's vineyard were pulled down and the That the Laity should have no interest in making Laws for the Church wilde Boar out of the forrest the audacious presumption of the unruly Commonalty ventured either to govern the Church or to subdue their Prince since which incroachment upon the rights of Kings it hath never succeeded well with the Church of Christ and I dare boldly say it fidenter quia fideliter and the more boldly because most truly the more authority they shall gain herein the less glory shall Christ have from the service of his Church and the efore Be wise ô ye Kings And consider how any new Canons are to be made by our
Statute 25 Hen. 8. Ob. But then it may be demanded if this be so that the Laity hath no right Ob. in making Lawes and Decrees for the government of God's Church but that it belongs whâ—lly unâ—o the King to do it with the advice of his Bishops and the rest of his Clergy then how came the Parliament to annul those Canons that were so made by the King and Clergy because they had no vote nor consent in confirming of them Sol. Truely I cannot answer to this Objection unless I should tell you what Sol. the Poet saith Dum furor in cursu currenti cede furori Dâ—fficiles aditus impetus omnis habet They weâ—e furiously bent against them and you know furor arma ministrat dum regnant arma â—lent leges all Lawes must sleeâ— while Armes prevaile besides you may finde those Canons as if they had been prophetically made fore-saw the increasing strength of Anabaptisme Brownisme Puritanisme most likely to subvert true Protestantisme and therefore were as equally directed against these Sectaries of the left hand as against the Papists on the right hand and I think the whole Kingdom now findes and feels the strength of that virulent â—action and therefore what wonder that they should seek to break all those Canons to pieces and batter them down with their mighty Ordinances for seeking to â—ubdue their invincible errours or else because as they say the Eâ—clesiâ—stical State is not an independent society but a member of the whole the Parliament â—â—s not so to be excluded as that their advice and approbation should not be required to make them obligatory to the rest of the Subjects of the whole Kingdom which claim this priviledge to be tyed to the observation of no humane Lawes that themselves by their representatives have not consented unto 2. As the King is intrusted by God to make Lawes for the government of 2. To grant dispensations of his own Lawes the Church of Christ so it is a rule without question that ejus est dispensare absolvere â—njus est condere he hath the like power to dispense with whom he pleaseth and to absolve him that transgresseth as he hath to oblige them therefore our Church being for reformation the most famous throughout all the parts of the Christian world and our King having so just an authority to do the same it is a most impudent scandal full of all malice and ignorance not to be endured by any well affected Christian that the new brood of the old Anabaptists do lay upon our Church and State that they did veâ—y unreasonably and unconscionably by their Lawes grant Dispensations both for Pluralities and Non-residency onely to further the corrupt desires of some few to the The scandals of the malicious ignorants against the worthier clergy infinite wrong of the whole Clergy besides the hazard of many thousands of souls the intolerable dishonour of Gods truth and the exceeding disadvantage of Christ his Church for seeing God hath principally committed and primarily commended the care of his Church and service unto Kings who are therefore to make Laws and Orders for the well governing of the same I shall make it most evident that they may as they have ever done most lawfully and more beneficially both for Gods Church and also for the Common wealth do these three things 1. To grant that grace and favour unto their Bishops and other Ecclesiastical Three special points handled persons as to admit them of their counsel and to undertake secular authority and civil jurisdiction 2. To allow dispensations of Pluralities and Non-residency which they may most justly and most wisely do without any transgression of the Law of God 3. To give tolerations where they see cause of many things prohibited by their Law to dispence with the transgressions and to remit the fault of the transgressours For 1. Though the world relapsed from the true light and declined from the sincere 1 Point Religion to most detestable superstition yet there remained in the people certain impressions of the divine truth that there was a GOD and that this The great respect of the Clergy in former ages Saravia l. 2. c. 2. p. 103. 1. Among the Gentiles Osor p. 231. De tota Syria Palestina refert Dion l. 37. quòd rex summi Pontificis nomen habeat Strabolib 2 Apud Tertul. advers Valent. Hermetem legimus appellari Mâ—x sacerdotem maximum regem Cicero l. 2. de legibus Diotogenes apud Sâ—obâ—d cit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiopeâ— reges suos del gebant er numero sacerdotum Diodor l 3. c. 1. Titus Vespas Pontificatum maximum iâ—ed sese professus est accipere ut puras servaret manus Sueton iâ— Tito cap. 9. In Aritia regnum erat concretum cum sicerdotio Dâ—anae ut innâ—it Ovid De arte amandi lib. 1. Ecce suburbanae templum nemorale Dianae Parâ—áqâ—e per gâ—adios regna nocente manu Strabo lib. 5. God was religiously to be worshipped and those men that taught the worship of that God how fowly soever they did mistake it were had in singular account and supereminent authority among all Nations and as Saravia saith they were compeers with Kings in their Government so that nothing was done without their counsel and consent and as Theseus was the first that Cives Atticos è pagis in uâ—bem compulit and put the difference betwixt Nobles Husbandmen and Artificers so the Priests were always selected out of the noblest families and were ever in all their publick counsels as the Divines sate among the Athenians and the South-sayers sate with the King among the Lacedemonians in all their weightiest consultations and Strabo tells us that the Priests of Bellona which were in Pontus and Cappadocia for that Goddess was honoured in both places were regarded with the greatest honour next to the King himself and the Romans that were both wealthy warlike and wise did almost nothing without the advice and counsel of their Priests I will omit what Valerius Maximus setteth down of their care of Religion and their great respect unto their Priests and religious persons and I will refer you onely to what Tully writeth of this point where he saith that the greatest and worthiest thing in their Common-wealth was the priviledge and preheminence of the Divines which was joyned with the greatest authority for they dismissed the companies and the Councels of the chiefest Empires and the greatest Potentates when they were proposed they restrayned them when they were concluded they ceased from the affaires which they had in hand if but one Divine did say the contrary they appointed that the Consuls should depose themselves from their Magistracy and it was in their intire power either to give leave or not to give leave to deale with the people or not to deal to repeal Laws not lawfully made and to suffer nothing to be done by the Magistrate in peace or war without
continue in labour and the Courtier cannot alwayes wait in the same posture nor the Scribe alwayes write nor the Divine alwayes Change of labour is a kinde of recreation study but there must be an exchange of his actions for the better performance of his chiefest imployment and that time which either some Gentlemen Citizens or Courtiers spend in playing hawking or hunting onely for their recreation the better to inable them to discharge their offices why may not the Divine imploy it in the performance of any other duty different but not destructive or contradictory to his more special function especially considering that the discharging of those good duties to give counsell to do justice to releive the distressed and the like are more acceptable recreations unto them as it was meate and drink to Christ to do his fathers will then the other fore-named John 4. 34. exercises are or can be to any others and considering also that where the Bishop or Pastor hath great affairs and much charge he may have great helpes and much aid to assist him You will allow us an hour for our recretion why will you not allow us that hour to do justice 2. If you say they are spirituall men and therefore cannot have so great a Ob. 2 care of the temporall State and Common-wealth I answer that as now the Common-wealth is the Church and the Church is Sol. 1. The ability of the Clergy to manage civil affaires Ignat. Epist ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Common wealth and have as good interest therein and better we hope then many of the Common-wealth have in the Church and they should be as able to understand what is beneficiall to the Common-wealth as any other for Ignatius saith that Kings ought to be served by wise men and by those that are of great understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to be attended upon by weak and simple men and if Kings must be served by such men then certainly the service of God is not to be performed by Weavers and Taylors and others like Jeroboams Priests but it will require men of great abilities learning and understanding in all businesses whatsoever such as are indeed well able to discourse De quâ—â—â—bet ente And they have very unprofitably consumed themselves with their time in their head-pain vigilâ— and heart-breaking studies in traversing over all the Common-wealths of the world if they have learned nothing whereby they may benefit their own Common-wealth The Clergy of better abilities to benefit the Common-wealth then many others that now sway it or do understand less what belongeth unto the good of their Countrâ—y especially in matters of equity and right then illiterate Burgesses and meere Chapmen for if you read but the bookes of the Prophets you shall finde how plentifull they are in the precepts of peace in the policies of war and in the best counsels for all things which concern the good of the Common-wealth and do not the Divines read the Histories of all or most other Common-wealths how else shall they be inabled to propose unto their people the example of Gods justice upon the wicked and his bounty and favour unto the observers of his Lawes throughout all ages and in all places of this world and will deprive the King of the assistance of such instruments for the government The imployment of the Bishops in civil affaires is the good of the Common wealth of his people that are stronger then any one man can rule and would quickly despise Heaven and destroy the earth if their consciences were not awed with Religion or would you damme up the channels of those benefits that should flow from them to the Common-wealth for it is not the additon of any honour to the calling of a Bishop but the King's interest and the peoples good that is aimed at when we assert the capacity of the Clergy to discharge the offices of the most publique affaires because as Petrus Blesensis saith it is the Petrus Blesensis ep 84. office of the Bishops to instruct the King to righteousness to be a rule of Sanctity and sobriety unto the Court to mix the influencies of Religion with the designes of State and to restrain the malignity of the ill-disposed people and all histories do relate unto us that when pious Bishops were imployed in the King's Counsels the rigour of the Lawes was abated equity introduced the cry of the poor respected their necessities relieved the liberties of the Church preserved pride depressed religion increased the devotion of the Laity multiplied the peace of the Kingdom flourished and the tribunals were made more just and merciful then now they be And therefore the sacred histories do record of purpose how the people of God never adventured upon any action of weight and moment before they had well consulted with the Priests and Prophets as you see in the example of Ahab No Nation attempted any great matter without the advice of their Priests that was none of the best Kings yet would not omit this good duty and such was the custom of all other Countries wheresoever there was any religion or reverence of God Quae enim est respub ubi ecclesiastici primum non habeant locum in comitiis publicis de salute reipub deliberationibus for which is that Common-wealth where the Ecclesiastical persons had not the first place in all meetings and publique consultations about the welfare of the Common-wealth as in Germany the three spiritual Electours are the first in France the three Ecclesiastical persons were the first of all the Peers in England till this unhappy time the two Archbishops and in Poland as many were wont to have the chiefest place and not unworthily quia aequum est antestent in concilio Apud Euseb Pamphilum l. 11. Strabo l. 4. Caesar de bello Gallico lib. 6. qui antestant prudentiâ nec videtur novisse res humanas nisi qui divinas cognitas habet as the Indian said unto Socrates and therefore the Chaldaeans the Aegyptians the Graecians the Romanes the French and the Britons thought it alwayes ominous to attempt any notable thing in the Common-wealth without the sad and sage advice of their Priests and Prophets for they knew the neglect of God was never left without due revenge and though their false gods were no gods yet the true God was found to have been a sharp revenger of the contempt of the false gods because that to them they were proposed for the true gods and they believed them so to be as Lactantius sheweth and therefore all antiquity that bare any reverence to any Deity shewed all reverence and respect unto the teachers of his religion but now men desire to throw learning over the Bar because it should not discover the ignorance of the Bench or rather piety is excluded because it should not reprove their iniquity And the Clergy must not sit on the seat of
no absolute prohibition of such imployments in any place but as it might be a hinderance to discharge his office or otherwise Saint Paul's Tent-making was as much against the calling of an Apostle as the sitting in a secular tribunal is against the office of a Bishop because there is no reason we should deny that benefit to a publick necessitated community which we will yeeld to a private personal necessity And so indeed these very men that cry out against our Bishops and other The Presbyterians will be the directors of all affaires grave Prelates of the Church for the least medling in these civil affaires do not onely suffer their own Preachers to strain at a gnat but also to swallow a Camel when M. Henderson Marshal Case and the rest of their new inspired Prophets shall sit as Presidents in all their Counsels and Committees of their chiefest affaires and consultations either about War or Peace or of any other civil cognizance how these things can be answered to deny that to us which they themselves do practise I cannot understand when as the light of Nature tells us Quod tibi vis fieri mihi fac quod non mihi noli Sic potes in terris vivere jure poli * Vnde Baldus jubeâ— ut quis in alios non aliter judicet quà m in se judicari vellet And therefore when as there is no politick Philosophy no imperial constitution nor any humane invention that doth or can so strictly binde the consciences of men unto subjection and true obedience as the Doctrine of the Gospel and no man can perswade the people so much unto it as the Preachers of Gods word as it appeareth by this Rebellion perswaded by the false Preachers because the Principles of Philosophy and the Laws of many nations do permit many things to be done against tyrants which the Religion of Christ and the true Bishops of Gods Church do flatly inhibit it is very requisite and necessary for all Christian How requisite it is for Kings to delegate civil affaires unto their Clergie Kings both for the glory of God their own safety and the happiness of the Common-wealth to desend this their own right and the right of the Clergy to call them into their Parliaments and Counsels and to demise certain civil causes and affairs to the gravest Bishops and the wisest of the Ministers and not suffer those Rebellious Anabaptists and Brownists that have so disloyally laboured to pull off the Crown from their Kings head to bury all the glory of the Church in the dust to bring the true Religion into a scorn and to deprive the King of the right which is so necessary for his safety and so useful for the Government of his people that is the service of his Clergy in all civil Courts and Councils And as it is the Kings right to call whom he pleaseth into his Parliaments and That it is the Kings right to give titles of honour to whom he pleaseth Councils and to delegate whom he will to discharge the office of a civil or Ecclesiastical magistrate or both wheresoever he appoints within his Realms and Dominions so it is primarily in his power and authority and his regal right to give titles of honour and dignity to those officers and magistrates whom he chooseth for though the Barbarians acknowledge no other distinction of Persons but of Master and Servants which was the first punishment for the first contempt of our Superiors therefore their Kings do raign and domineer Gen. 9. 25. over their Subjects as Masters do over their servants and the Fathers of â—amilies have the same authority over their Wives and Children as ouer the Saravia â— 28. p. 194. slaves and vassals and the Muscovites at the day do rule after this manner neither is the great Empire of the Turke much unlike this Government and generally all the Eastern Kingdomes were ever â—of this kinde and kept this rule over all the Nations whom they Conquered and many of them do still retain it to these very times Yet our Westerne Kings whom charity hath â—aught better and made them milder and especially the Kings of this Island which in the sweetness of Government exceeded all other Kings as holding it their The milde government of our Kings chiefest glory to have a free people subject unto them and thinking it more Honourable to command over a free then a servile nation have conferred upon their subjects many titles of great honour which the â—earned Gentleman M. Sâ—lden hath most Learnedly treated of and therefore I might well be silent in this point and not to write Iliads after Homer if this title of Lord given by His Majesty unto our Bishops for rone but he hath any right to give it did Of the Title of Lord. not require that I should say something thereof touching which you must observe that this name dominus is of divers significations and is derived à domo as Zanchius observeth where every man is a Lord of that house and possession which he holdeth and it hath relation also to a servant so that this name is ordinarily given among the Latinists to any man that is able to keep servants and so it must needs appear how great is the malice I cannot say the ignorance when every school-boy knowes it of those Sectaries that deny this title to be consistent with the calling of a Bishop which indeed cannot be denyed to any man of any ordinary esteeme But they will say that it signifieth also rule and authority and so as it is a title of rule and Dominion it is the invention of Antichrist the doration of the Devill and forbidden by our Saviour where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 16. 30. that is in effect be not you called gracious Lords or benefactors which is the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore these titles of honour are not fit for the Preachers of the Gospell to puffe them up with pride and to make them swell above their brethren It is answered that if our Saviours words be rightly understood and his That there is a double rule or dominion meaning not maliciously perverted neither the authority of the Bishops nor the title of their honour is forbidden for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a title of dominion so it is fit to be ascribed to them unto whom the Lord and author of all rule and dominion hath committed any rule or Government over his People and our Saviour forbiddeth not the same because you may finde that there is a double rule and dominion the one just and approved the other tyrannicall and disallowed and the tyrannicall rule or as S. Peter saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the domineering 1 Pet. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority over Gods inheritance both Christ and his Apostles do â—orbid but the just rule and
dominion they deny not because they must do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the son of man doth it so the manner of their rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Kings of the Nations rule with tyranny he prohibiteth but as the servants of Christ ought to rule with charity not with austerity with humility and not with insolencie he denieth not and so he denieth not the name of Lord as it is a title of honour and reverence given unto them by the King and ascribed by their people but he forbiddeth an ambitious aspiring to it and a proud carriage and deportment in it yet it may be so with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is with the son of man whom no man can exceed in humility and yet in his greatest humility he saith ye call me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master and Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye say well for so I am John 13. 13. And therefore he forbad not this title no otherwise then he forbad them to be Fathers Doctors and Masters and I hope you will confess he doth not inhibit the Children to call them â—athers that begat them nor forbid us to call them Doctors unto whom the Lord himselfe hath given the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Doctors in his Church Ephes 4. 11. otherwise we must know why S. Paul doth call himselfe the Doctor of the Gentiles 1 Tim. 2. 7. and why doth the Law command us to honour our Father and our Mother if we may call no man Father But Christ coming not to diminish the power of Princes nor to make it unlawful for Christian Kings to honour his servants which the heathen Princes did to the servants of God as Nebuchadnezzar preferred Daniel among the Babylonians and Darius advanced Mordecai among the Persians nor to deny that honour unto his servants which their own honest demerits and the bounty of their gracious Princes do confer upon them it is apparent that it is not What Christ forbiddeth to his Ministers the condition of these names but the ambition of these titles and the abuse of their authority is forbidden by our Saviour Christ For as Elias and Elizâ—us in the old Testament suffered themselves with no breach of humility to be called Lords as where Abdias a great officer of King Ahab 3 Reg. 18. 1. saith art not thou my Lord Elias and the Shunamite called Elizaeus Lord 4 Reg. 4. 16. So in the new Testament Paul and Barnabas that rent their cloaths when the people ascribed unto them more then humane honour yet refused not the name of Lords when it was given them by the Act. 16. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeper of the prison that said Lords what shall I do to be saved which title certainly they would never have endured if this honour might not be yielded and this title received by the Ministers of the Gospel and Saint Peter tells us that Christian women if they imitate Sarah that obeyed Abraham * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he propounded to them as a pattern may and should call their husbands though mean Mechanicks Lords or else he proposeth this example to no purpose and therefore me thinks they should be ashamed to think this honour may be afforded to poor Trades-men and to deny it to those eminent pillars and chief governours of God's Chuâ—ch And as the Scripture gives not onely others the like eminent and more significant titles of honour unto the governours of the Church as when it saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presidents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes as where the Psalmist saith instead of thy Fathers thou shalt have children whom thou mayest make Princes in all lands which the best interpreters do expound of the Apostles and Bishops that are called Origen ho. 19. in Matth. Hier. in Psal 45. 16. Sozom lib. 3. c. 23. Nazian in ep ad gâ— Nyssen Theodor l. 1. c. 4. 5. l. c 9. the Princes of God's Church but also giveth and alloweth this very title of Lord unto them as I shewed before so the fathers of the Primitive Church did usually ascribe the same one to another as Saint Hierom writing to Saint Augustine saith Domine verè sancte and the Letters sent to Julius Bishop of Rome had their superscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To our most blessed Lord. And Nazianzen saith Let no man speak any untruth of me nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lords the Bishops and in all antiquity as Theodoret sheweth this title of Lord is most frequently ascribed unto the Bishops Saint Chrysâ—stom in Psal 13. as he is cited by Baronius Anno 58. â— 2. saith that Hereticks have learned of the Devil to deny the due titles of honour unto their Bishops neither is it strange that he which would have no Bishops should deny all honour unto the Bishops but they can be contented to transfer this honour though to cover their hypocrisie in another title that shall be as Emperour instead of King from the Episcopacy to the Presbytery so that indeed it is not the honour which they hate but the Persons of the Bishops that are honoured Therefore though for mine own particular I do so much undervalue the vanity of all titles that weâ—e it not the duty of the people to give it more then the desire of the Bishops to have it I should have spared all this Discourse yet seeing it is the right of Kings to bestow honours and it is an argument of their love to Christ to honour them that honour God to magnifie the order of their Religion and to account the chief Ministers of the Gospel among the chief States of the Land I could not pass it over in silence but shew you how it belongs to him to give this honour to whom he will and because this dignity cannot be given to all that are in the same order it is wisely provided by the King that the whole order or Ministry should be honoured in those few whose learning The whole order honoured in few and wisdome he hath had mâ—st use and experience of or is otherwise well informed thereof and it is no small wonder unto me that any learned man should be so blinded with this errour as any wayes to oppose this truth or that any Christian should be like the sons of Jacob so transported with envy when they see any of their brethren made more honourable then themselves for they ought to thinke themselves honoured in the honour of their brethren but that when the lord Bishops are down the Lords Temporal shall not contâ—nue long for as Geneva put away their Bishop their Prince so the Cantons and Switzers put away all Lords A just judgement of God that they which will have no spiritual Lords should not be any temporall Lords but should be as little regarded by their creatures as they regard the servants of their Creator Six
do because the God of Heaven that hath built his Church upon a rock and will not turn away his face from his Anointed will so bless our King that it shall never be with him as it was with Zedechia when it was not in hâ—s power to save Gods Prophet but said unto his Princes Behold he is in your Jeâ—em 28. 5. hand for the King is nâ—t he that can do any thing against you yet as Mordecai said to Hester God will send enlargement and deliverance unto his Church and Hester 4. 14. they and their fathers houses that are against it shall be destroyed because as Saint Peter saith we have forsaken all to become his servants that otherwise might have served Kings with the like hâ—nour that they do and we have left the world to build up his Church we put our trust under the shadow of his wings and being in trouble we do cry unto the Lord and therefore he will hear our cry and will helpe us and we sâ—all never be confounded Amen CHAP X. Sheweth that it is the Kings right to grant Dispensations for Pluralities and Non-residency what Dispensation is reasons for it to tolerate divers Sects or sorts of Religions the foure special sorts of false professors S. Augustines reasons for the toleration of the Jewes toleration of Papists and of Puritans and which of them deserve best to be tolerated among the Protestants and how any Sect is to be tolerated 2. WHereas the Anabaptists and Brownists of our time with what conscience 2. That the King may lawfully grant his dispensation for Pluralities and Non-residency I know not cry out that our Kings by their Lawes do unreasonably and unconscionably grant dispensations both for Pluralities and Non-residency onely to further the corrupt desire of some few aspiring Prelates to the infinite wrong of the whole Clergy the intolerable dishonour of our Religion the exceeding prejudice of Gods Church and the lamentable hazard of many thousand soules I say that the Pluralities and Non-residency granted by the King and warranted by the Lawes of this Land may finde sufficient reasons to justifie them In Anno 112. for if you consider the first limitation of Benefices that either Euaristus Bishop In Anno 636. of Rome or Dionysius as others thinke did first assigne the precincts of Parishes and appointed a certain compass to every Presbyter and in this Kingdome The first distribution of Parishes Honorius Arch-bishop of Canterbury was the first that did the like appointed the Pastorall charge and the portion of meanes accrewing from that compass to this or that particular person whereas before for many years they had no particular charge assigned nor any Benefice allotted them but had their Canonicall pensions and dividents given them by the Bishop out of the common stock of the Church according as the Bishop saw their severall deserts for at first the greater Cities onely had their standing Pastors and then the Countrey Villages imitating the Cities to allow maintenance according to the abilities of the inhabitants had men of lesser learning appointed for those places Therefore this limitation of particular Parishes being meerly positive and an Pluralities and Non-residency no transgression of Gods Law humane constitution it cannot be the transgression of a divine ordinance to have more Parishes then one or to be absent from that one which is allotted to him when he is dispenced with by the Law-maker to do the same for as it is not lawfull without a dispensation to do either because we are to obey every ordinance of the higher power for the Lords sake so for the higher power to dispence with both is most agreeable to reason and Gods truth for all our Gods Law admitteth an interpretation not a dispensation of it Lawes are either divine or humane and in the divine Law though we allow of interpretation quia non sermoni res sed rei sermo debet esse subjectus because the words must be applyed to the matter else we may fall into the heresie of those that as Alfonsus de Castro saith held it unlawfull upon any occasion to sweare because our Saviour saith sweare not at all yâ—t no man King nor Pope hath power to grant any dispensation for the least breach of the least precept of Gods Law he cannot dispence with the doing of that which God forbiddeth to be done nor with the omitting of that which God commandeth but in all humane Lawes so far as they are meerly positive and humane it is in Mans Law may be dispensed with the power of their makers to dispence with them and so quicquid sit dispensation superioris non sit contra praeceptum superioris and he sinneth neither against the Law noâ— against his own conscience because he is delivered from the obligation of that Law by the same authority whereby he stood bound unto it And as he that is dispensed with is free from all sin so the King which is the dispenser is as free from all fault as having full right and power to grant His dispensations â—or seeing that all humane Lawes are the conclusions of the Law of nature or the evidences of humane reason shewing what things are most benefiâ—iall to any society either the Church or Common-wealth and that experience â—eacheth us our reason groweth often from an imperfection to be more perfect when time produceth more light unto us we cannot in reason deny an abrogation and dispensation to all humane Lawes which therefore ought not to be like the Lawes of the Medes and Persians that might not be changed Aug. de libero arbit l. 1. and so Saint Augustine saith Lex humana quamvis justa sit commutari tamen pro tempore juste potest any humane Law though it be never so just yet for the time as occasion requireth may be justly changed dispensatio est juris communis relaxatio facta cum causae cognitione ab eo qui jus habet dispensandi Dispensation what it is and as the Civilians say a dispensation is the relaxation of common right granted upon the knowledge of the cause by him that hath the power of dispensing or as the â—tymologie of the word beareth dispensare est diversa pensare The reward of learning and vertue how to be rendered to dispense is to render different rewards and the reward of learning or of any other virtue either in the civill or the ecclesiasticall person being to be rendered as one saith not by an Arithmeticall but a Geometricall proportion and the division of Paâ—â—shes being as I said before a positive humane Law it cannot be denyed but the giver of honour and the bestower of rewards which is the King hath the sole power and right to dispose how much shall be given to this or that particular person If you say the Law of the King which is made by the advice of his whole Ob. Parliament hath already determined what
portion is fit for every one and what service is required from him I answer that the voice of equity and justice tells us that a generall Law Sol. doth never deâ—ogate from a speciall priviledge or that a priviledge is not opposite to the pâ—inciples of common right and where the Law it selfe gives this priviledge as our Law doth it yet enâ—y it selfe can never deny this right unto the King to grant his dispensation whensoever he seeth occasion and where the Law is tacite and saith nothing of any priviledge yet seeing in all Lawes The end of every Law is chiefly to be respected as in all other actions the end is the marke that is aimed at and this end is no oâ—her then the publique good of any society for which the Law is made if the King which is the sole Law-maker so as I shewed in my Discovery of Mysteries seeth this publique good better procured by granting dispensations to some particular men doth he not performe thereby what the Law intendeth and no wayes breake the Law of common right as if a mans absence from his proper Cure should be more beneficiall to the whole Church then his residence Reasons of dispensations upon his Charge could possibly be as when his absence may be either for the recoveâ—y of his health or to discharge the Kings Embassage or to do his best to consute Heretiques or to pacific Schismes or to consult about the Church affaires or some other urgent cause that the Law never dreamt of when it was in making shall not the King whom the Lawes have intrusted with the examination of these things and to whom the principal care of Religion and the charge of all the People is committed by God himselfe and the power of executing his own Lawes have power to grant his dispensations for the same Certainly they that would perswade the world that all Lawes must have such force that all dispensations are transgressions of them as if generall rules should have no exceptions would manacle the Kings hands and binde his power in the chaines of their crooked wills that he should not be able to do that good which God and Right and Law it selfe do give him leave and their envy towards other mens grace is a great deale more then either the grace of humility How God doth diversly bestow his gifts Matth. 25. 15. Gen. 43. 34. or the love of truth in them for doth not God give five talents to some of his servants when he gives but one to some others and did not Joseph make Benjamins messe five times so much as any of his brethren's and have not some Lords six or eight or ten thousand pounds a year and some very good men in the Common-wealth and perhaps higher in God's favour not ten pounds a year and shall not the King double the reward of them that deserve it in the Church of God or shall he be so curbed and manacled that he shall neither alter nor dispense with his own Law though it be for the greater glory unto God and the greater benefit both to the Church and Common-wealth Besides who can deny but that some mens merits virtue paines and learning are more worthy of two Benefices then many others are of one and when in his younger time he is possessed of a small Benefice he may perchance afterwards when his years deserve better far easier obtain another little one to keep with it then get what I dare assure you he would desire much rather * For who would not rather chuse one Living of an 100 l. a year then two of 50 l. a peice one Living of equall value to them both and shall the unlearned zeal of an envious minde so far prejudice a worthy man that the King 's lawful right shall be censured and his power questioned and clipped or traduced by this ignorant Zelot I will blesse my self from them and maintain it before all the world that the King's dispensations for Pluralities Non-residency and the like Priviledges not repugnant to common right are not against Law nor the giving or taking of them upon just causes against conscience but what the violence of this viperous brood proclaimeth an intolerable offence we dare warrant both with good reason and true Divinity to be no sin no fault at all but an undoubted portion of the King 's right for the greater benefit both of the Church and State and the greater glory unto God himself And therefore most gracious King we humbly desire your Majesty suffer The Author's Petition to His Majesty not these children of Apollyon to pull this flower out of your Royal Crown to abridge you of your just right of granting dispensations for Pluralities and Non-residency which the Lawes of your Land do yet allow you and which they labour to annul to darken the glory of God's Church and to bring your Clergy by depriving them of their meanes and honour into contempt lest that when by one and one they have robbed you of all your rights they will fairly salute you as the Jews did Christ Haile King of the Jewes when God knows they hated him and stript him of all power I speak not of his Divinity either to govern them or to save himself 3. As the King hath right and power to grant his dispensations both of grace 3. The toleration of divers Sects and sorts of religions and of justice of grace when it is merely of the King ' Princely favour as in legitimations and the like and of justice when the King findeth a just cause to grant it so likewise it is in the King's power and right to remit any offence that is the mulct or penalty and to absolve the offender from any or all the transgressions of his own Lawes from the transgression of God's Law neither King nor Pope nor Priest nor any other can formally remit the fault and absolve transgressors but as God is the Law-giver so God alone must be the forgiver of the offence so the Jewes say who can forgive sins but God onely Yet as Mar. 2. 7. God which gives the Law can lawfully remit the sin and forgive the breach of the Law so the King which makes these positive Lawes cannot be denyed this As David pardoned Absolon and Solomon Abiathar power to pardon when he seeth cause or is so pleased the offenders of his Lawes as you see they do many times grant their pardons for the most haynous faults and capital crimes as treasons murders felonies and the like and if they may grant their pardons for the breach of the Law and remit the mulâ—â— imposed for the transgression thereof it is strange if they should not have right to dispense with whom they please when they see cause from the bond of the Law and therefore we are to discuss how far the King in these Lawes of the Church may give exemptions and tolerations unto them whose consciences cannot submit
themselves to the observation of the established Laws for seeing Christ biddeth that the tares should grow Matth. 13. 30. And the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be heresies therefore there must be a toleration of divers Sects 1 Cor. 11. 19. Four special sorts of false Professors 1. Jewes Whitak against Campian translated by Master Stoke p. 311. With what cautions the Jewes are to be suffered all men are not of the same faith nor do profess the same Religion and it is the nature of all men to dislike that which themselves will not profess and if opportunity serve to root out that which they dislike it is requisite it should be shewed how far a prudent and a pious Prince may grant a toleration the Law in terminis not forbidding it unto any of these Sects that may be commorant within his Kingdomes Touching which I say that besides dissembling hypocrites and prophane worldlings that have no faith nor any other Religion but the shadow of that Religion whatsoever it is which is profest wheresoever they are there may be in any Kingdome Jewes Turkes Papists Puritans and the like or to call them otherwise Idolaters Hereticks Schismatickes c. And 1. For the Jewes though they have many things in their Religion which will ever alienate them from the Papists yet they have free leave to use their ancient Ceremonies in Rome saith Doctor Whitaker and it is well known that many pious Princes have permitted them to dwell and to exercise their own Religion in this kingdome the old Jury in London is so called because it was allotted for their abode and the Lawes of many Christian Emperours have in like sort permitted them to do the like in their Dominions but with those cautions and limitations that Moses prescribed unto the Jewes to be observed with the Heathens and Idolaters that dwelt amongst them that is neither to make marriages with them nor to communicate with them in their Religion And Saint Augustine is reported to be so favourable towards them that he alleadgeth several reasons for their toleration As 1. That above and before others they had the promise of salvation and Deut. 7. 3. Exod. 23. 32. Doctor Covel c. 14. p. 199. 1 Reason for their toleration Rom. 11. 24 25. 2 Reason Psal 59. 11. therefore though some of the branches be cut off and the case of the rest be most lamentable yet not altogether desperate and incurable if we consider what the Apostle sotteth down of their conversion and re-unition unto the good right olive tree 2. That the Prophet David speaking of them made that prayer unto God Slay them not O Lord lest my people forget it but scatter them abroad among the Heathen and put them down O Lord our defence for many excellent ends as first that their being scattered among the Christians might shew both the clemency and severity of God towards us mercy and clemency and towards them justice and severity which may likewise happen unto us if we take not heed as the Apostle bids us Be not high minded but fear and secondly that being among Rom. 11. 20. We may not force the Jews to beleive the Christians they might the sooner at all times by their charity and prayers be reduced the more willingly to imbrace the faith of Christ when as unwillingly we may neither compel them nor take their children to be baptized from them And therefore as the Princes of this Realm for divers causes hurtful to their State have banished them out of their Dominions so if they see good cause to permit them as time may change the condition of things they may do as by their counsel they shall be advised either the one or the other to receive them or reject them without offence because we finde no special precept or direction in Gods Word either to banish or to cherish them in any kingdome 2 Turkes 2. For the Turks the reasons are not much unlike though something different and in my judgement no less tolerable then the other because somewhat nearer to the Christian faith therefore I leave them to the Laws of each kingdome to do as the wisedome of the Prince shall think fit 3 Papists 3. For the Papists the case is far otherwise with them then either with the Turks or Jews because 1. They profess the same faith quoad essentialia the same Creeds the same Gospel and the same Christ as we do 2. It is not denyed by the best of our Divines but that they together with us do constitute the same Catholick Church of Christ though they be sick and corrupted yet not dead and we strong and sound yet not unspotted members of the same as I have more fully shewed in my book of the true Church 3. It is not agreed upon by all our Divines that they are Idolaters though they be in great errours and implunged in many superstitions because every Church in errour though never so dangerous is not so desperate as that Church which is Idolatrous or be it granted which some of our Protestants will not admit that they were Idolaters yet seeing not onely seaven speciall sorts of Carol. Sigon l. 5. c. 11. p. 274. heresies as 1. the Sadducees 2. the Scribes 3. the Pharisees The Hemero-baptists such as baptized themselves every day 5. The Esseni which Josephus calleth Essaei 6. The Nazarites And 7. the Herodians whereof some demed the resurrection and the being of Angels and spirits but also Idolaters and heathens that knew not God but worshipped the Devill instead of God were not inhibited to dwell and inhabit among the Jewes of whose Religion notwithstanding God was as carefull to preserve the purity of it and as jealous to keep them from Idolatry as of any Nation that then or ever after lived upon the earth it is no question but if it please the King permission may be granted them to exercise their own Religion not publickely and authoritativè equally with the Protestant but quietly and so as I have shewed in my Grand Rebellion for I Grand Rebell c. 1. p. 5. 6. am not of their faith which hold it more safe and less dangerous to be conversant with the Turkes or Jewes and to have more neerness with them then with an Idolatrous Church that professeth Christ because that where the greater distance is from the true Religion there the lesser samiliarity and neerenesse should be in conversation and the greater distance in communion therefore as the wrath of God was kindled against the Israelites because they had the Jewes their own brethren in greater detestation then the Idumeans or the Egyptians whose idolatry must needs be far greater and their Religion far The least familiarity in conversation where there is greatest distance from truth worse in their own judgement then that of the Jewes so we may feare the like anger from God if we will be so partiall in our judgement and so
transported with disaffection as to prefer a blasphemous Turke or an impious Jâ—w before those men though ignorantly idolatrous that do with all feare and reverence worship the same God and adore the name of Christ as we doe And we read that the Emperour Justinus a right Catholique Prince as Bishop Horne calleth him at the request of Theodoricke King of Italy granted Bishop Horne against Fekenham Justinus gave a toleration to the Arians licence that the Arians which denied the Deity of our Saviour Christ and were the worst of Heretiques and therefore worse then any Papist should be restored and suffered to live after their own orders and Pope John for the peace and quietness of the Catholique Church requested him most humbly so to do which he did for foare of Theodoricke that otherwise threatned the Catholiques should not live But you will say the fatall success that befell to King Davids house for Solomons Ob. permission of divers religions to be divided into two parts and the best ten Tribes for two to be given unto a stranger and the principall care of a Deut. 17 17 19. pious Prince being to preserve pure Religion which is soon infected by Idolatrous neighbours do rather disprove all toleration then any wayes connive with them that are of a different Religion and if we read the Oration of the league to the King of France wherein that Orator numbereth their victories and innumerable successes whilest they had but one Religion and their miseries and ill fortunes when they fostered two Religions it will appeare how far they were from allowing a toleration of any more then one Religion in one Kingdome Yet to this it may be easily answered that Solomons Kingdom was not rent Sol. The true cause of renting Solomons Kingdome Ps 106. 35. from his posterity for his permission of idolaters to dwell in his Kingdome which the Law of God did not forbid but for that fault which his father taxed the Jewes with they were mingled among the heathen and learned their works for his commixtion of alliances with strangers and the corruption of true Religion by his marrying of so many idolatrous wives and so becomming idolatrous himself and thereby inducing his subjects the Israëlites to be the like and for the Oration of the league there is in that brave Orator want of Logick ignoratio elenchi non causae ùt causae for you know what the Poët saith Careat successibus opto Quisquis ab eventu facta notanda putat and we must not judge of true causes by the various success of things and I may say it was not the professing of one religion but the sincere serving of God in that true religion which brought to them and will bring to others prosperous success against the infidels neither was it the permitting of two religions or to speak more properly the diversity of opinions in the same religion but their emulation and hatred one against another their pride and ambition and many other consequences of private discoâ—ds might be the just causes of their misfortunes 4. For the Puritans Brownists Anabaptists Heretiques and Schismatiques that are deemed neither Infidels nor Idolaters but do obstinately erre 4. Puâ—itans in some points of faith as the Arians that denyed the Divinity of Christ and the Nestorians to them which sinned after baptisme and the like pernicious heresies though not all alike dangerous or do make a Schisme or a rent in the Church of Christ as the Donatists did in Saint Augustin's time and the Anaebaptists and Puritans do in our dayes I say these are not to be esteemed and expelled as deadly enemies but to be suffered and respected as weake friends if they proceed not to be turbulent and malicious who then may prove to be more dangerous both to Church and State then any of the former sort that profess their religion with Peace and quietness for it is not the Profession of What wrong Professors are chiefly to be suffered this or that religion but the malice and wickedness of the professor that is the bane and poyson of the Church wherein it resteth for what is diversity of opinions in the Church of God but tares among the wheat and our Saviour sheweth that the tares should not be plucked up but suffered to grow with the Matth. 13. 29. wheat to teach us that in respect of external communion and civil conversation all sorts of Professors may live together though in respect of our spiritual Why to be suffered either for the exercise of the godly or in hope to convert the ungodly communion and exercise of our religion the Heretique shall be cast forth and be unto me tanquam Ethnicus Publicanus with whom notwithstanding I may converse as our Saviour did with hope that I may convert them unto him which could never be done if they should be quite excluded our company and banished from all holy society And therefore as the prudent Prince seeth the disposition and observeth the conversation of any Faction and the turbulency of any Sect so he knoweth best how to advise with his Council to grant his toleration to them that best deserve it not so much in respect of the meliority of their religion as their peaceable and harmless habitation among their neighbours without railing against their faith or rebelling against their Prince And thus as the case now standeth I see not any Sect or any sort of Professors that for turbulency of spirit madness of zeal and violency of hatred and persecution to the true Protestants are more dangerous to the true religion and deserve less favour from their pious Prince then these Anabaptists Brownists and Puritans that have so maliciously plotted and so rebelliously prosecuted their damnable designs to the utter ruine both of Church and State Doctor Doctor Covell cap. 15. p. 212. His description of the Puritans Covell long ago when they were not half so bad as they be now saith they pretend gravity reprehend severely speak gloriously and all in hypocrisie they daily invent new opinions and run from errour to errour their wilfulnesse they account constancy their deserved punishment persecution their mouthes are ever open to speak evil they give neither reverence nor titles to any in place above them in one word the Church cannot fear a more dangerous and And to confirme this description read what King JAMES writeth of them in his Basilicon Doron p. 160. 161. and in the History of the conference at Hampton-Court in annâ— 603. p. 81 82. fatal enemy to her peace and happinesse a greater cloud to the light of the Gospel a stronger hand to pull in barbarisme and poverty into all our Land a more furious monster to breed contempt and disobedience in all estates a more fretting canker to the very marrow and sinewes of this Church and kingdome then this beast who is proud without learning presumptuous without authority zealous without knowledge holy
without Religion and in brief a most dangerous and malicious hypocrite and were therefore banished from amongst us in the dayes of Queen Elizabeth but now deserve it far better being more dangerous because far more numerous * Huc usque Our factious Puritans bitterer against Kings then the Jesuâ—tes and therefore I cannot say with Saint Bernard Aut corrigendi nè pereant aut coercendi nè perimant for in my judgement they are incorrigible and in their own opinion they are invincible having by lyes and frauds gathered so much wealth and united such strength together that except the Lord himself had been on our side and made our very enemies the Papists to become our friends and to hazard their lives and fortunes according to their duty to preserve the Crown and Dignity of their king as God most wisely disposeth of things when he produceth light out of darkness and against their wills support our true Protestant Religion from being quite defaced by these mercilesse enemies we might well fear what destruction would have come upon us And therefore considering the bitter writings of their Prophets old and new being fuller of gall and venome against Christian Kings then can be found in the bookes of the Jesuites and considering the wicked practices and this unparallel'd rebellion of these new Proselytes and the loyalty of those that heretofore received least favour from the Church and not much from the State Tell me I pray you which of these deserve best to be suffered in a Protestant Church they that maliciously seeke her ruine or they that unwillingly support her from falling for my self I will ever be of the true Protestant faith yet for this loyalty of the Papists unto their King I will ever be in charity and rest in hope though not in â—â—e same faith with them and I doubt not but His Majesty will thinke well of their fidelity But as Saint Bernard saith Non est meae humilitatis dictitare vobis it is not for me to prescribe who are most capable of Grace or who best deserveth the Kings favour when his Princely Grace presupposeth a sufficient merit but in humility to set down mine own opinion in this point of toleration with submission to the judgement of this Church wherein also I humbly desire my reader not to mistake me as if I meant such a publick and legal toleration as might breed a greater distraction in a kingdome then the wisedome of the State could well master and raise more spirits then they could lay down but such as I have exprest in my Grand Rebellion p. 5 6. Grand Rebellion that is a favourable connivence to enjoy their own consciences so long as they live in peace and amity with their neighbours but without any publick exercise of their Religion which can produce nothing else but discord distraction and destruction to that Kingdome where two religions are profest in Aequilibrio with the same priviledges and authority These and many more are the rights of Kings granted them by God for the Government of his Church which they are to looke unto and to protect in all her rights service maintenance ordinances governours and the like if they looke that God should bless and protect them in their ways dignities and dues because it is their duties and the first charge that God layeth upon them to be nursing Fathers unto his Church for God knew the Church should have many enemies intus est equus Trojanus and they are the worst that are nearest unto kings and do with Judas kiss with fair words and Machiavilian counsels betray both Church and King and in the end destroy themselves foâ— who deceived Absolen though rightly but his own Counsellour who betrayed Ahab and that most wickedly but his lying Parasites and who overthrew Râ—heboam and that foolishly but his young favourites Which thing is purposely set down in the holy Scripture to be a caveat for all Kings not to rely too much upon young Counsellors not that wisedome and prudence are intailed to old age and inseperable from gray-haires or divorced from green heads but because commonly experience is the fruitfull mother of these faire issues and the multitude of yeares teacheth wisdom for otherwise there may be delirium senectutis the dotage of old age as well as vanitas juventutis the folly of youth and as Elihu saith Great men are not alwayes wise neither do the aged understand judgement but as Solomon saith wisdom even in youth is the gray haires and an undefiled life is the old age as we see young Ioseph was the wisest in all Egypt Solomon Daniel and Titus how wise how learned and how religious were they in their younger yeares So Alexander Hanniball Scipio in the feates of war Lucan Mirandula Keckerman and abundance more in all humane learning that were but Neophyti annis yet were egregii virtutibus young in years yet very admirable for their worth And Princes do most wisely when they make such election especially when they are inforced to call men to places of labour and industry they must have some regard to the bodies as well as to the mindes of their servants and chuse men of younger yeares though not to be their favourites but their confidenâ—s according to the French distinction as His Majesty hath lately made choice of one noble servant who is as Nazianzen speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gray in the minde though yellow in the head and supplying in all manner of excellent parts what may be conceived wanting in years whose name so much already catched at by envy I shall ever reverence though now I purposely passe it over in silence and whom may the Church fear most of all but her dissembling friends that are in most favour with Kings and therefore seduce them soonest insensibly to wound the Care and neglect the Charge that is laid upon them because as St. Bernard saith Longè plus nocet falsus Catholicus quà m si apertus appareret haereticus those eare-wigs are most pernicious whose counsels seeme to be most specious when they are but as the spirit of darkness appearing like an Angel of light when they say God indeed must be served and the Word must be preached but whether Bishop or no Bishop whether in a sumptuous Church or private house whether by an esteemed Clergy or a poore meane Ministrie in this manner or in another fashion it skilleth not much Kings may well enough give way to spare that cost to lessen that Revenue and to pull down these Cathedrals especially to give content unto the People and to defray the expensive charge of the Common-wealth But these counsels will not excuse Kings in the day of their account therefore let them take heed of such Counsellors and when they hear them begin to speak against the Church though they be-guild their beginnings never so slily let them either stop their eares with the Cockatrice that will not heare the Psal 58.
5. voice of the charmer charme be never so wisely or let them answer as our Saviour answered their grand instructor Vade Satana non tentabis for it is most Matth. 4. 10. true that Qui deliberat jam desivit he that listens to them is halfe corrupted by them and so they may prove destructive both to themselves and to their posterity for as nothing establisheth the Throne of Kings surer then obedience to God so nothing is more dangerous then rebellion against God with whom there is no respect of persons for he expecteth that as he made Kings his Vicegerents Rom. 2. 11. so they should feare him preserve the right of his Church uphold his service defend his servants and do all that he commands them intirely without taking the least liberty for feare of the people to dispense with any omission of his honour or suffering the hedges of his Vineyard the Governours of his Church to be trodden down and torne in pieces that the beasts of the field may destroy the grapes and defile the service of our God Therefore to conclude this point let all Kings do their best to hinder their People to corrupt the Covenant of Levi which is a Covenant of Salt that is to Malach. 2. 8. Deut. 33. 11. indure for ever let them remember Moses prayer Blesse Lord his substance and accept the worke of his hands smite through the loynes of them that rise against him and of them that hate him that they rise not again and let them alwayes consider that God taketh pleasure in the prosperity of his servants Psal 35. 27. CHAP. XI Sheweth where the Protestants Papists and Puritans do place Soveraignty who first taught the deposing of Kings the Puritans tenet worse then the Jesuites Kings authority immediately from God the twofold royalty in a King the words of the Apostle vindicated from false glosses the testimony of the Fathers and Romanists for the Soveraignty of Kings the two things that shew the difficulty of government what a miraculous thing it is and that God himself is the governour of the people HAving set down some particulars of the Kings right in the Government 2 The duty of the King in the government of the Common-wealth of Gods Church it resteth that I should shew some part of his right and duty to serve God as he is a King in the government of the Common-wealth touching which for our more orderly proceeding I will distribute my whole discourse into these five heads 1. To justifie his right to govern the people Five points handled 2. To shew the difficulty of this government 3. To set down the assistants that are to helpe him in the performance of this duty 4. To distinguish the chiefest parts of this Government 5. To declare the end for which this Government is ordained of God 1. We say that the Kings Soveraignty or royal power to govern the people 1. Point 1. Where the Protestants place Soveraignty is independent from all creatures solely from God who hath immediately conferred the same upon him and this we are able to make good with abundance both of divine and humane proofes and yet we finde the same adversaries of this truth though with a far less shew of reason that we met withall about Government of Gods Church For 2 They that are infatuated with the cup of Babylon the Canâ—nists and some 2. In whom the Papists do place Soveraignty The Pope's sad Message to Hen. 3. Imp. Quem meritum investivimus quare immeritum non devestiamus quia ad quem pertinet institutio adâ—eundem pertinet destitutio Jesuites do constantly aver that summum imperium the primary supreme power of this Government is in the Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely and directly as he is the Vicar of Christ who hath all power given him both in Heaven and earth from whom it is immediately deriued unto his Vicar and from him to all Kings mediately by subordination unto him so Baronius Careriâ—â— and others But Bellarmine and the rest of the more moderate Jesuists say that this imperium in reges the Popes power over all Kings and States is but indirectum dominium a power by consequent and indirectly in ordine ad bonum spirituale as the civil State hath relation to Religion and this great Cardinal lest he should seeme sine ratione insanire doth as the Hereticks did in Tertullians time Caedem Scripturarum facere ad materiam suam alleadge two and twenty places of Scripture mis-interpreted to confirmâ— his indirect Divinity and as Pâ—tiphars wife he produceth very honest apparel but to prove a very bad cause and therefore attributing to the Pope by the greatness of his learning and the excellency of his wit more then he could justifie with a good conscience he was so far from satisfying the then Pope that he was well nigh resolved to condemne all his works for this one opinion and Carerius undertooke his confutation ex professo Carerius lib. 1. cap. 5. and taxeth him so bitterly that he putteth him 〈◊〉 impiâ—â—â—â—reticos which he needed not to have done because the difference is onely in the expression when the Pope by this indirect power may take occasion to king and unking whom he pleaseth and do what he will in all Christian States 3. The Anabaptists and Puritans eitheâ— deny all government with the Fratricelli 3 Where the Puritans place the Soveraignty Majestas regia sita est magis in pâ—pulo quam in persona regis Parsons in Dolâ—an and all superiority by the title of Christianity as the Author of the Tract of Schisme and Schismaticks or do say that originally it proceedeth and habitually resideth in the people but is cumulatively and communicatively derived fâ—om them unto the King and therefore the people not denuding themselves of their first interest but still retaining the same in the collective body that is in themselves suppletivè if the King in their judgement be defective in the administration or neglect the performance of his duty may question their King for his mis-government dethrone him if they see cause and resuming the collated power into their own hands again may transfer it to any other whom they please Which opinion if it were true would make miserable the condition of all Kings and I believe they first learned it from the Sorbonists who to subject The Sorbonists first taught the deposing of Kings and why the Pope to the community of the faithful say that the chief spiritual power was first committed by Christ unto them and they to preserve the unity of the Church remitted the same communicatively unto the Pope but suppletively not privatively or habitually devesting themselves thereof retaining the same still in themselves if the Pope failed in the faith of the Church and therefore he was not onely censureable but also dâ—posable by the Council if he became an heretique or apostated from the religion of Christ and
and the giddy attempts of an unguided multitude are but as Cardinal Farnesius saith like the Beech tree without his top soon withered and vanishing into nothing without leaders when they become a burthen unto themselves and a prey unto others therefore the contradiction of Corah Dathan and Abiram that were so eminent in the congregation was a sin so odious unto God that he would have destroyed all Israel for their sake as now he punisheth all England for the sins of those noble men that have rebelled against their King and were alwayes Rom. 13. 1. like Sejanus as wayward pleased as opposed And therefore St. Paul saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every soul must be subject to the higher power and he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. 5. Obedience pressed by a three sold argument you must needs be subject or be obedient and he presseth this obedience with many arguments as 1. From Gods ordinance because God hath set them over us and commanded us to be obedient unt them and therefore whosoever resisteth them warreth against God 2. From mans Conscience which telleth us that he is the minister of God Rom. 13 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for good and therefore virtutis amore if we have any love to goodnesse we ought to obey our King 3. For feare of vengeance because he beareth not the sword in vain but is v. 4. How we ought to behave our selves towards wicked Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a revenger to execute wrath upon him that doth evill therefore this obedience to our King is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing of indifferency but of necessity for be our King for his Religion Impious for his government unjust and for life licentious as cruell as Nero as prophane as Julian and as wicked as Heliogabalus yet the Subjects must obey him the Bishops must admonish him the counsell must advise him and all must pray for him but no mortall man that is his Subject hath either leave to resist him or license to reject him unless they reject the ordinance of God and so fight against God and you know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is hard to vanquish God It is truly said by a learned Bishop si bonus est Princeps nutritor est tuus if Ardua res homini est mortali vincere numen Why God sendeth evil kings thy King be good he is thy nursing Father and it is a great happinesse to his Subjects sin malus est tentator est tuus but if he be evill he is either for the punishment of thy sins or for the triall of thy faith and therefore receive thy punishment with patience or thy triall without resistance and Aquin saith tollenda est culpa cessabit tyrannorum plaga do thou take away thy sins and God will soon take away thy punishment otherwise as for our sins we do often suffer droughts floods unseasonable weather sicknesses plagues and many other evills of nature ita luxum avaritiam dominantium tolerare debemus so when God setteth up hypocrites or tyrants to reigne over us to be the scourges of his wrath and the rods of his sury we must not struggle against God but rest contented to indure the vices of our rulers as a just punishment of our wickednesses saith Cornelius Tacitus * Et Michael Palatinus Hungariae dicebat rege coro nato etiamsi bos esset nobis ob temperandum est Bonfin dec 4. lib. 3. Foure kindes of obedience 1. Forced obedience Rom. 12. 1. 1 Sam. 15. 22. But here you must observe that there are diverse kindes of obedience especially 1. Coacta 2. Caeca 3. Simulata 4. Ordinata 1. Forced 2. Foolish 3. Faigned 4. Well ordered 1. The first is a forced and compelled obedience meerly for feare of wrath as Children learne or Slaves do their duty for fear of the rod and this is better then resistance though nothing like to that obedience which S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this voluntary and not extorted obedience is that which is better then sacrifice 2. The second is a blinde obedience such as the young youths that being 2. Blinde obedience commanded by their Abbat to carry a basket of figs and other Juncates unto a solitary Monke or Hermite that lived in his cave and loosing their way in that unfrequented wilderness chose rather to dye in the desert then taste of those acates that they had in their Basket and such obedience is most frequent in the proselites of Rome who will do whatsoever they are commanded by their superiors though both they and their superiors do thereby commit never so great a wickednesse where notwithstanding I must confesse that this blinde obedience is far better both for Church and State then a proud resistance when as the one produceth nothing but some particular inconveniencies and the other proceedeth to an universall destruction 3. The third is an hypocriticall and dissembled obedience that is an obedience 3. Hypocriticall obedience for a time till they see their time to do mischiefe which is the worst of all obedience and therefore most hatefull both to God and Man because it is but eatenus usque dum â—ires suppetuâ—t untill they have the opportunity and have gotten sufficient strength to shake off their subjection and to maintain their Rebellion and this was the obedience of all our Rebells our Sectaries and Puritans The obedience of our Rebells here in England who would also face us down but most falsely that it was the obedience of the Primitive Christians for so the grand impostor John Goodwin in his Anticavalierisme saith they were onely obedient to those persecuting Tyrants because as yet they wanted strength and were not able to resist them but O thou enemy of all goodness that so hatest to become a Martyr for thy God that was martyred for thee is it not enough for thee to play the dissembling hypocrite thy selfe but thou must taxe those holy Martyrs those true Saints that raigne with Christ in Heaven of hypocrisie and disobedience in The Authour more out of patience for the wrong offered to the Martyrs then for his own abuse their hearts to the Ordinance of God I could willingly beare with any aspersion thou shouldest cast in my face but I am out of patience though sorry that I am so transported to see such false and scandalous imputations so unjustly laid upon such holy Saints yet this you must do to countenance your Rebellion to get the Rhetorick of the Divell to bely Heaven it selfe and therefore what wonder is it that you should bely your King on earth when you dare thus bely the martyrs that are in Heaven 4. The fourth is a voluntary hearty and well ordered obedience which is the 4. The obedience of the Saints twofold obedience of the Saints and is also Two-fold 1. Active For 2. Passive For 1. The Saints knowing the will of God
put away their strange Wives according to the Law The second of Christians and indeed of most Christian Kings and Princes that is of Queene Elizabeth's assisting the Hollanders against the King of Spain and of King Charles assisting the Rochellers against the King of France To both which examples and all other things that are conteined either in the Covenant it selfe or the exhortation of the Assembly thereunto annexed I do understand there shall be a full and a perfect answer made by one that hath undertaken the same ex professo yet give me leave in the interim to say this much 1. What vows and covenants are allowable First touching Covenants and Vowes it is plain enough that although the superior may with Ezra cause the inferior to Vow or swear the performance of his duty that he is bound by the law of God and nature to performe Gen. 24. 3. so Abraham caused his servant to swear fidelity when he sent him for Isaack's Wife And so the King may cause his Subjects to take the Oath Numb 20. per totum of their Allegiance and the lawful General cause his Souldiers to swear their fidelity unto him yet the inferior subject can not swear or if he swears he ought not to observe it when he doth it contrary to the command of him that hath command over him as you may see in Numb 30. throughout Therefore as children may not vow any thing though it be never so lawful contrary to their Fathers command or if they do they ought not to keepe it so no more may any Subject Vow or make a Covenant contrary to their Kings command or if they do they ought not to observe it and they are as you see absolved by God himself If you say Ezra and the Jewes did it contrary to the command of Artaxerxes Ob. Sol. 1 that was then their King I answer that it is most false for 1. Ezra was the Priest Nehem. 8. 2. and 9. and the chief Prince that was then over them and Nehemiah had his authority from the King and he was the Tirshatha that is their governour saith the text Nehem. 10. 1. and therefore they might lawfully cause them to take that Covenant 2. They had the leave and a large commission from Artaxerxes to do all that they did as you may see * See Ezra 7. 11. 22 c. 3. For so the text saith Let it be done according to the Law Ezra 10. 3. neither can you finde any syllable that Artaxerxes forbad them to do this in any place 3. This Covenant of Ezra and his people and Nehemiah's was to do those things that they had covenanted before to do which God had expresly commanded them to do and which they could not omit though they had not covenanted to do it without great offence so if our covenanters swear they will serve God and be loyal unto their King as they vowed in their baptisme they shall never finde me to speak against them but to propose a lawfull Covenant to do those things that God commandeth and is made with the leave and commission of the supreme Prince to justifie an unlawfull Covenant to do those things that were never done before never commanded by God but forbidden both by God and especially by the King in the expressest termes and most energeticall manner that might be is such a piece of Divinity as I never read the like and such an argument a dissimili that never schollar produced the like 2. The examples of Queen Elizabeth and King Charles answered 1. By way of Divinity 2. For the examples of Queen Elizabeth and King Charles assisting Subjects for their Religion sake against their lawfull Princes two things may be said the one in Divinity the other in Policy First for Divinity I say vivendum est praeceptis non exemplis we have the sure word of God to teach us what we should do and no examples unless they be either commended or allowed in Gods word ought to be any infallible patterne for us to follow 2. By way of Policy Secondly for Policy which may be justified to be without iniquity I doubt not but those men which knew the secrets of State and were privy to the causes of their actions are able to justifie the proceedings of these Princes in their assistance which perhaps they did not so much simply in respect of their Religion as of some other State Policy which we that are so far from the helme have no reason to prie unto Besides you may know that neither King Charles nor Queen Elizabeth were Subjects to the other Kings but were every way their equall if not more and independent Princes And to bring the actions of such absolute Monarchs the one How wickedly they deceive the simple against the other to justifie the actions of Subjects against their Soveraigne is such Logick as the other example was Divinity Queen Elizabeth did so against the King of Spain ergo any Subject may do so against his king or rather Queen Elizabeth did that which for ought we know was most lawfull to be done against the king of Spain ergo the Earl of Essex may do that which we do know to be most unlawfull against King Charles This is the doctrine that they teach their Proselytes but that they give this poyson in a golden cup and hide their falsehood under a shew of truth but I hope ere long you shall have these things more fully manifested unto you CHAP. XX. Sheweth how the Rebellious Faction for swore themselves what trust is to be given to them how we may recover our peace and prosperity how they have unking'd the Lords anointed and for whom they have exchanged him and the conclusion of the whole AND now having committed all these things and much more wickednesse then I though I had the tongue of Angels can expresse I am perswaded many of them seeing the miraculous mercies of our God in protecting and assisting His Majesty far beyond their thoughts and imaginations do begin to think on peace and accommodation which they presuming on the Kings lenity made sure to themselves whensoever they pleased and indeed dâ—lce nomen pacis and the Esay 52. 7. feet of them that bring tydings of peace are more specious then the fairest countenance Psal 85. 10. Rom. 1. 7. 1 Cor. 3. 2 Cor. 2. c. of Aurora then the sweet face of Helen But seeing righteousnesse and peace have kissed each other and the Apostle joyneth grace and peace alwayes together as two deare friends saith S. Aug. so deare that si amicam pacis non amaveris neque te amabit pax ipsa and these men are filled with all unrighteousnesse and have trampled the grace of God and their King under feet and having sworne and forsworne themselves over and over as at their baptisme that they would keep Gods Commandments whereof this is one to be obedient unto our Rom.
with us to the comfort of our King and the glory of our God through Jesus Christ our Lord To whom with his Father and the Holy Spirit be all honour thanks prayse and dominion for ever and ever Amen Amen Jehovae liberatori FINIS Errata PAge â— lin 35. dele not p. 5. l. 50. for make r. made p. 9. l. 23. for hand r. had p. 27. l. 53. dele can p. 39. l. 25. r. right to be p. 51. l. 54. r. this day p. 54. l. 37. dele and p. 61. l. 21. r. that denyed repentance p. 62. l. â—â— r. the same hope p. â—5 l. 18. for justice r. injustice p. 106. l. 49. for ye r. yet The Contents of the severall Chapters contained in the RIGHTS of KINGS CHAP. I. Sheweth who are the fittest to set down the Rights which God granted unto Kings what causeth men to rebell the parts considerable in S. Peter's words 1 Pet. 2. 17. in fine How Kings honoured the Clergy the faire but most false pretences of the refractary Faction what they chiefly ayme at and their malice to Episcopacy and Royalty Pag. 1 CHAP. II. Sheweth what Kings are to be honoured the institution of Kings to be immediately from God the first Kings the three chiefest rights to kingdoms the best of the three Rights how Kings came to be elected and how contrary to the opinion of Master Selden Aristocracy and Democracy issued out of Monarchy 7 CHAP. III. Sheweth the Monarchicall Government to be the best forme the first Government that ever was agreeable to Nature wherein God founded it consonant to Gods own Government the most universally received throughout the world the immediate and proper Ordinance of God c. 11 CHAP. IV. Sheweth what we should not do and what we should do for the King the Rebels transgressing in all those how the Israelites honoured their persecuting King in Egypt how they behaved themseves under Artaxerxes Ahashuerus and under all their own Kings of Israel c. 17 CHAP. V. Sheweth how the Heathens honoured their Kings how Christ exhibited all due honour unto Heathen and wicked Kings how he carried himself before Pilate and how all the good Primitive Christians behaved themselves towards their Heathen Persecuting Emperours 23 CHAP. VI. Sheweth the two chiefest duties of all Christian Kings to whom the charge and preservation of Religion is committed three several opinions the strange speeches of the Disciplinarians against Kings are shewed and Viretus his scandalous reasons are answered the double service of all Christian Kings and how the Heathen Kings and Emperours had the charge of Religion 27 CHAP. VII Sheweth the three things necessary for all Kings that would preserve true Religion how the King may attain to the knowledge of things that pertain to Religion by His Bishops and Chaplains and the calling of Synods c. 34 CHAP. VIII Sheweth it is the right of Kings to make Ecclesiasticall Lawes and Canons proved by many authorities and examples that the good Kings and Emperours made such Lawes by the advice of of their Bishops and Clergy and not of their Lay-Counsellors how our late Canons came to be annulled c. 40 CHAP. IX Sheweth a full answer to four speciall Objections that are made against the Civill jurisdictions of Ecclesiasticall persons their abilities to discharge these offices and desire to benefit the Common-wealth why some Councels inhibited these Offices unto Bishops c. 47 CHAP. X. Sheweth that it is the Kings right to grant Dispensations for Pluralities and Non-residency what Dispensation is reasons for it to tolerate divers Sects or sorts of Religions the foure speciall sorts of false Professors S. Augustines reasons for the toleration of the Jewes toleration of Papists and of Puritans and which of them deserve best to be tolerated among the Protestants and how any Sect is to be tolerated 56 CHAP. XI Sheweth where the Protestants Papists and Puritans do place Soveraignty who first taught the deposing of Kings the Puritans tenet worse then the Jesuites Kings authority immediately from God the twofold royalty in a King the words of the Apostle vindicated from false glosses c. 64 CHAP. XII Sheweth the assistants of Kings in their Government to whom the choice of inferiour Magistrates belongeth the power of the subordinate officers neither Peeres nor Parliament can have Supâ—emacy the Sectaries chiefest argument out of Bracton answered our Lawes prove all Soveraignty to be in the King 70 § The two chiefest parts of the Regall Government the foure properties of â— just war and how the Parliamentary Faction transgress in every property 74 CHAP. XIII Sheweth how the first Gouernment of Kings was arbitrary the places of Moses Deut. 17. and of Samuel 1 Sam. 8. discussed whether Ahab offended in desiring Naboths Vineyard and wherein why absolute power was granted unto Kings and how the diversities of Gouernment came up 78 § The extent of the grants of Kings what they may and what they may not grant what our Kings have not granted in seven speciall prerogatives and what they have granted unto their people 83 CHAP. XIV Sheweth the Kings grants unto His People to be of three sorts Which ought to be observed the Act of excluding the Bishops out of Parliament discussed the Kings Oath at His Coronation how it obligeth him and how Statutes have been procured and repealed 88 § Certain quaeries discussed but not resolved the end for which God ordained Kings the praise of a just rule Kings ought to be more just then all others in three respects and what should most especially move them to rule their people justly 92 CHAP. XV. Sheweth the honour due to the king 1. Feare 2. An high â—steem of our king how highly the Heathens esteemed of their kings the Marriage of obedience and authority the Rebellion of the Nobility how haynous 3. Obedience foure-fold divers kindes of Monarchs and how an absolute Monarch may limit himselfe 98 CHAP. XVI Sheweth the answer to some objections against the obeying of our Soveraigne Magistrate all actions of three kindes how our consciences may be reformed of our passive obedience to the Magistrates and of the kings concessions how to be taken 104 CHAP. XVII Sheweth how tribute is due to the king for six speciall reasons to be paid the condition of a lawfull tribute that we should not be niggards to assist the king that we should defend the Kings Person the wealth and pride of London the cause of all the miseries of this Kingdome and how we ought to pray for our king 116 CHAP. XVIII The persons that ought to honour the king and the recapitulation of 21 wickednesses of the Rebells and the faction of the pretended Parliament 121 CHAP. XIX Sheweth how the Rebellious faction have transgressed all the ten Commandments of the Law and the new Commandment of the Gospell how they have committed the seaven deadly sins and the foure crying sins and the three most destructive sins to the soul of man and how their
professed in Q. Elizabeth's times that was established by the Lawes justified by the paines and confirmed by the bloud of so many worthy men and faithful Martyrs but a new religion first hatched in Amsterdam then nourished in New-England and now to be transplanted into this Kingdom 3. Who are the persons that are imployed in this war he first of all that 3. Meet Members is the more disloyal because he was a person of honour that had so much honour conferred upon him by His Majesty and so much trust reposed in him and would notwithstanding prove so unthankful as to kick with his heeles against his Master and so follow whom you know passibus aequis whose example any other man that were not rob'd of his understanding would make a remora to retain him from rebellion and what are the other heads but a company either of poor needy and mean condition'd Lords and Gentlemen Who the Rebels are and what manner persons they be or discontented Peers that are misled or such factious Sectaries whose blind zeal and furious malice are able to hurry them headlong to perpetrate any mischief for their Captains and their Officers I believe they fight neither for the Anabaptists creed nor against the Romane faith nor to overthrow our Protestant Church but for their pay for which though they cannot be justified to take their hire for such ill service to rebel against their King and to murder their innocent brethren Yet are they not so bad as their grand Masters and for their common Souldiers I assure my self many of them fight against their wills many seduced by their false Prophets others inticed by their factious Masters and most of them compelled to kill their brethren against their wils and therefore in some places though their number trebled the Kings yet they had rather run away then fight and what a miserable and deplorable case is this when so many poor soules shall be driven unto the Devil by Preachers and Parliament against their wills 4. If you consider quâ authoritate by what authority they wage this war 4. The supreme authority they will answer by the Authority of Parliament and that is just none at all because the Parliament hath not the supreme authority without which the war is not publique nor can it be justified for a war is then justifiable when there is no legal way to end the controversie by prohibiting farther appeales which cannot be but onely betwixt independent States and several Princes that Albericus Gentilis de jure belli l. 1. c. 2. Subjects can never make a lawful war against their King have the supreme power in their own hands and are not liable to the censure of any Court which power the Parliament cannot challenge because they are or should be the King 's lawful Subjects and therefore cannot be his lawful enemies but they will say Master Goodwin Burroughs and all the rest of our good men zealous brethren and powerful Preachers do continually cry out in our eares it is bellum sanctum a most just and holy war a war for the Gospel and for our Lawes and Liberties wherein whosoever dies he shall be crowned a Martyr I answer that for their reward they shall be indeed as Saint Augustine saith of the like Martyres stultae Philosophiae when every one of them may Res dura ac plena pericli est regale occidisse genus be indicted at the bar of God's justice for a felo de se a Malefactour guilty of his own untimely death and for their good Oratours that perswade them to this wickednesse I pray you consider well what they are men of no worth rebellious against the Church Rebels against the King factious Schismaticks of In what condition their Preachers are and of what worth no faith of no learning that have already forfeited their estates if they have any and their lives unto the king and will any man that is wise hazard his estate his life and his soul to follow the perswasions of these men my life is as deare to me as the Earle of Essex his head is to him and my soul dearer and I dare ingage them both that if all the Doctors in both Vniversities and all the Divines within the kingdome of England were gathered together to give their judgement of this War there could not be found one of ten it may be as I beleive not one of twenty that durst upon his conscience say this war is lawful upon the Parliament side for though these Locusts that is the German Scottish It is contrary to the doctrine of all the Protestant Church for Subjects to resist their king and the English puritane agreeing with the Romane Jesuite ever since the reformation harped upon this string and retained this serpentine poison within their bosome still spitting it forth against all States as you may see by their bookes Yet I must tell you plainly this doctrine of Subjects taking up armes against their lawful King is point blanck and directly against the received doctrine of the Church of England and against the tenet of all true Protestants and therefore Andreas Rivetus Professor at Leyden writing against a Jesuite Paraeus in Rom. 13. Boucher l. 2. c. 2. Kecâ—erm Syst pol. c. 32. Jun. Bruâ— q. 2. p. 56. Bellar. de laic c. 6. Suar. de fid cathol c. 3. Lichfield l. 4. 19. sect 19. Field l. 5. c. 30. that cast this aspersion upon the Protestants that they jumpe with them in this doctrine of warring against and deposing kings saith that no Protestant doth maintain that damnable doctrine and that rashness of Knox and Buchanan is to be ascribed praefervido Scotorum ingenio ad audendum prompto Juel and Bilson and all the Doctors of the Church are of the same minde and Lichfield saith no Orthodox father did by word or writing teach any resistance for the space of a thousand yeares and Doctor Field saith that all the worthy fathers and Bishops of the Church perswaded themselves that they owed all duty unto their kings though they were Hereticks and Infidels and the Homilies of the Church of England allowed by authority do plainly and peremptorily condemne all Subjects warring against their King for Rebels and Traytors that do resist the ordinance of God and procure unto themselyes damnation and truely I beleive most of their own consciences tell them so and they that thinke otherwise I would have them to consider that if they were at a banquet where twenty should aver such a dish to be full of poyson for every one that would warrant it good would'st thou venture to eate it and hazard thy life in such a case O then consider what it is to hazard thy soule upon the like termes So you see the justness of the War on the Parliament side But. 1. On the Kings side it cannot be denied but his cause is most just for his own defence for the maintenance of the