A
SERMON
Preached
before
the
KING
.
Matth
.
xxij
.
21
,
22.
They
say
unto
him
,
Cesar's
.
Then
saith
he
unto
them
,
Render
therefore
unto
Cesar
,
the
things
that
are
Cesar's
,
and
unto
God
,
the
things
that
are
God's
.
When
they
heard
these
words
,
they
marvelled
,
and
left
him
,
and
went
their
way
.
THE
Pharisees
being
incensed
by
the
Parable
our
Saviour
used
in
the
beginning
of
this
Chapter
,
consult
together
for
opportunities
of
advantage
and
revenge
;
and
knowing
him
to
be
a
free
Speaker
,
who
would
not
conceal
his
thoughts
for
fear
of
Men
,
they
endeavour
to
surprise
his
Sincerity
with
an
ensnaring
Question
concerning
Cesar's
Tribute
:
and
to
doe
this
more
effectually
,
they
sent
some
of
their
own
Disciples
with
the
Herodians
,
the
Followers
of
Herod
,
as
the
Syriack
reads
it
,
such
as
adhered
to
his
Authority
as
Roman
Governour
,
to
make
their
Question
more
insidious
,
and
his
Answer
more
difficult
:
for
by
this
artifice
he
was
indanger'd
by
whatsoever
he
said
,
either
to
fall
under
the
displeasure
of
one
of
the
Parties
or
to
give
advantage
to
both
;
for
if
he
asserted
Tribute
was
to
be
paid
,
he
was
sure
to
provoke
the
Pharisees
,
the
most
eminent
Sect
of
the
Jewish
Religion
,
who
believed
the
Roman
Government
an
Usurpation
,
and
if
he
denied
it
,
which
in
all
likelihood
they
more
especially
hoped
and
desired
,
they
were
both
ready
to
lay
aside
their
mutual
differences
,
and
to
accuse
him
jointly
to
the
Roman
Governours
,
for
we
find
that
the
Pharisees
could
pretend
loyalty
to
Cesar
,
when
it
was
of
use
to
serve
their
malice
against
our
Saviour
,
and
therefore
this
was
afterwards
their
plea
with
Pilate
,
Thou
art
no
friend
to
Cesar
,
Joh
.
19.
12.
if
thou
let
this
man
go
.
Thus
instructed
,
the
Messengers
of
their
malice
went
to
our
Saviour
,
and
supposing
him
subject
to
their
own
and
the
frailties
of
those
that
sent
them
,
they
address
with
fawning
and
flattery
,
bespeak
him
in
an
humble
stile
with
reverence
and
respect
,
Master
,
we
know
that
thou
art
true
,
and
teachest
the
way
of
God
in
truth
;
thou
affectest
not
the
favour
of
Cesar
nor
Herod
,
nor
Pontius
Pilate
,
nor
any
of
their
Deputies
;
nor
canst
be
deterred
by
any
Authority
whatsoever
from
declaring
what
thou
knowest
to
be
our
duty
:
Is
it
lawfull
to
give
tribute
to
Cesar
,
or
no
?
But
our
Saviour's
Knowledge
was
not
to
be
imposed
on
by
fair
words
,
nor
his
Integrity
to
be
corrupted
by
flattery
,
he
perceives
their
wickedness
and
therefore
first
as
an
instance
of
his
sincerity
lets
them
know
he
understood
the
malice
and
design
of
their
question
;
and
in
a
very
familiar
rebuke
declares
the
opinion
he
had
of
them
and
their
enquiry
,
why
tempt
you
me
ye
Hypocrites
?
But
secondly
,
lest
by
his
plainness
he
might
expose
himself
too
much
,
he
gives
an
instance
of
his
Prudence
by
so
tempering
the
matter
of
his
Answer
,
that
neither
side
could
find
that
occasion
of
offence
and
quarrel
they
sought
by
this
Question
,
but
both
leave
him
silent
and
astonished
at
the
wisedom
of
his
Reply
:
When
they
heard
these
words
,
they
marvelled
,
and
left
him
and
went
their
way
.
They
that
owned
and
asserted
the
Roman
Government
had
no
pretence
of
being
dissatisfied
with
that
Answer
which
was
so
punctual
in
favour
of
the
Rights
of
the
Emperor
,
nor
could
they
who
believed
it
an
usurpation
be
reasonably
offended
because
he
gives
his
resolution
with
so
much
respect
to
their
own
practice
and
concessions
:
The
Coyn
you
own
and
use
,
the
Image
and
Signature
you
confess
to
be
Cesar's
,
by
both
you
acknowledge
his
Supremacy
,
and
therefore
ought
not
to
dispute
what
is
his
due
as
Supreme
;
for
since
Coyning
is
the
undoubted
prerogative
of
the
chief
Magistrate
,
since
this
is
your
currant
Money
,
has
its
impression
,
name
,
and
value
from
Cesar
,
you
have
by
this
owned
his
investiture
in
the
Government
,
by
this
he
appears
to
be
the
publick
Protector
of
your
civil
Commerce
,
and
therefore
ought
to
have
a
portion
of
that
Coyn
for
his
tribute
as
the
just
price
of
your
wealth
and
common
safety
;
this
is
the
beloved
Image
of
Cesar
that
serves
your
Trade
and
Traffick
,
and
gives
you
trust
and
authority
amongst
your
fellow
Subjects
,
and
why
should
it
not
be
an
instrument
of
justice
to
your
Prince
as
well
as
gain
to
you
?
Peruse
the
Inscription
,
inquire
into
the
Date
and
Story
,
and
you
will
find
it
an
ancient
record
of
the
Roman
Conquest
,
and
your
Submission
,
and
it
cannot
be
reasonable
to
question
that
Authority
now
,
which
you
have
so
long
owned
and
submitted
to
:
These
are
the
natural
enlargements
of
the
several
Topicks
comprehended
in
our
Saviour's
short
Argument
,
{αβγδ}
,
render
therefore
unto
Cesar
,
the
things
that
are
Cesar's
,
for
your
own
Concessions
have
determined
the
case
.
But
he
leaves
them
not
thus
,
but
adds
,
{αβγδ}
,
and
to
God
the
things
that
are
God's
.
He
is
not
content
onely
to
satisfy
the
curiosity
of
the
Inquirers
as
to
Cesar's
dues
,
but
out
of
his
abundant
goodness
he
enlarges
his
advice
to
other
obligations
,
and
reflects
upon
their
neglect
and
contempt
of
greater
duties
;
one
of
his
chief
ends
of
his
coming
was
to
instruct
and
doe
good
,
which
that
he
might
accomplish
with
the
best
advantage
,
he
takes
and
improves
every
opportunity
;
when
a
particular
occasion
is
offered
,
of
delivering
some
lesser
truth
,
he
adds
the
advice
of
a
greater
;
where
enquiry
is
made
of
some
special
duty
,
he
delivers
his
answer
in
such
general
rules
which
may
serve
in
larger
and
more
difficult
circumstances
than
the
Enquirer
proposed
:
as
he
lived
not
for
himself
alone
,
but
for
us
also
,
so
he
is
not
content
by
a
prudent
answer
to
have
consulted
his
own
temporal
safety
,
till
also
upon
that
particular
occasion
he
had
declared
something
that
might
conduce
to
the
eternal
salvation
of
those
that
heard
him
,
even
of
those
that
by
this
enquiry
endeavoured
to
destroy
him
:
sapientissimo
responso
&
motae
seditionis
&
violatae
Grot
.
in
loc
.
religionis
calumniam
in
insidiosissima
quaestione
effugit
.
He
knew
how
necessary
honour
and
esteem
were
to
make
a
Prophet
successfull
,
and
therefore
he
keeps
himself
within
the
strict
measures
of
prudence
,
that
he
might
neither
provoke
the
Government
,
nor
distast
the
People
:
had
he
consented
to
their
temptation
to
Sedition
,
and
uttered
mutinous
words
against
Cesar
,
he
might
soon
have
been
restrained
from
his
liberty
of
instructing
,
or
at
best
,
if
he
had
escaped
the
censure
of
the
Magistrate
,
he
must
necessarily
have
brought
suspicion
and
reproach
upon
his
Office
and
Doctrine
,
for
Men
are
generally
disposed
to
distrust
the
Discourses
of
a
seditious
Teacher
,
and
to
suspect
the
most
evident
Truth
delivered
with
anger
and
design
;
and
therefore
our
Saviour
uses
all
the
Arts
of
a
watchfull
Instructor
,
creates
no
prejudices
by
heats
and
indiscretions
,
but
teaches
with
that
calm
and
unaffected
plainness
,
that
his
Doctrines
,
besides
the
authority
of
their
native
evidence
,
gain'd
opinion
from
the
manifest
innocence
and
sincerity
of
the
Deliverer
.
And
our
Saviour's
Answer
may
be
considered
,
First
,
As
to
the
prudence
and
appositeness
of
the
form
and
phrase
.
Secondly
,
As
to
the
truth
of
the
subject
Matter
.
And
our
Saviour's
prudent
choice
of
such
a
Reply
which
might
most
reasonably
avoid
the
malice
and
design
of
the
Inquirers
,
may
be
a
direction
to
all
his
Followers
to
temper
their
Zeal
with
prudence
,
and
to
avoid
all
those
Indiscretions
,
that
may
expose
Religion
to
reproach
,
or
themselves
to
unnecessary
suffering
.
And
had
this
been
well
considered
,
some
mens
names
had
been
wanting
in
the
Protestant
as
well
as
other
Martyrologies
;
our
Dissenters
had
not
so
vainly
flattered
themselves
under
the
Penalties
and
inconveniences
of
a
rash
and
chosen
folly
,
nor
so
unreasonably
born
up
against
the
just
authority
of
their
Superiors
,
with
the
confidence
of
a
future
reward
for
those
scruples
,
and
that
disobedience
,
which
are
the
vain
effects
of
stubbornness
and
inconsideration
:
for
he
that
has
commanded
his
Disciples
to
be
as
wise
as
Serpents
as
well
as
innocent
as
Doves
,
and
has
in
his
own
practice
united
innocence
and
discretion
,
has
left
no
foundation
for
such
idle
expectations
to
his
Followers
,
but
as
he
has
recommended
the
example
of
his
Patience
to
the
imitation
of
those
whom
Providence
shall
call
to
the
fiery
trial
,
so
he
has
left
the
example
of
his
Prudence
to
direct
us
in
avoiding
suffering
,
when
it
may
consist
with
the
sincerity
of
faith
,
and
the
just
obligations
of
a
Christian
Profession
.
I
reflect
not
on
the
forward
zeal
of
the
Primitive
Martyrs
,
who
were
under
the
conduct
and
direction
of
extraordinary
influence
;
I
question
not
the
raptures
of
that
Spirit
which
inflamed
Saint
Paul
with
a
desire
of
being
dissolved
,
nor
the
wisedom
of
that
grace
which
enabled
those
vertuous
Hero's
,
he
speaks
of
,
to
endure
tortures
,
not
accepting
deliverance
;
nor
the
ecstasies
of
the
blessed
Ignatius
,
when
he
prayed
against
the
prayers
and
endeavours
of
his
Friends
,
lest
they
should
rescue
him
from
the
glories
of
his
desired
Martyrdom
:
{αβγδ}
Ep.
Ig.
ad
Rom.
{αβγδ}
when
he
longed
to
be
a
prey
to
the
greedy
Lions
,
and
passionately
wished
that
in
this
he
might
be
like
his
Master
Christ
,
that
nothing
of
his
Body
might
be
seen
on
Earth
,
but
that
it
might
be
wholly
devoured
,
and
no
part
of
it
left
behind
,
to
be
the
occasion
of
sorrow
or
solemnity
,
{αβγδ}
,
such
and
the
like
instances
of
Christian
gallantry
,
which
we
reade
every-where
in
the
undoubted
Epistles
of
that
blessed
Martyr
,
are
justified
by
the
extraordinary
influences
of
that
Spirit
which
assisted
him
with
a
courage
agreeable
to
the
unhappy
circumstances
of
Primitive
Christianity
.
But
under
the
guidance
of
an
ordinary
Providence
we
ought
to
keep
our
stations
in
the
regular
methods
of
duty
,
neither
wishing
,
nor
running
into
those
dangers
we
may
prudently
avoid
;
unaccountable
Ecstasies
,
the
effects
of
an
extraordinary
Call
,
are
not
onely
forgiven
,
but
rewarded
;
but
rash
Zeal
has
neither
promise
nor
foundation
:
for
it
is
an
unreasonable
contradiction
,
and
can
never
be
the
ground
of
a
wise
hope
to
expect
to
be
honoured
by
our
Saviour
in
Heaven
before
his
Father
,
for
those
Actions
by
which
we
have
dishonoured
him
on
Earth
before
Men
,
and
brought
unnecessary
Reproaches
upon
Religion
.
For
the
Promise
is
not
made
to
suffering
in
general
,
but
to
such
Afflictions
onely
,
which
though
we
neither
deserve
by
our
faults
,
nor
choose
by
our
follies
,
meet
or
overtake
us
in
the
ways
of
obedience
,
and
therefore
Saint
Peter
has
excluded
all
other
pretending
Sufferers
from
the
comfort
and
glories
of
Martyrdom
.
If
you
be
reproached
1
Pet
.
4.
15.
for
the
name
of
Christ
,
happy
are
you
,
but
let
none
of
you
suffer
as
a
murtherer
,
as
a
thief
,
as
an
evil
doer
,
or
as
a
busy-body
in
other
mens
matters
:
which
Text
,
had
it
been
well
considered
by
all
the
pretended
Followers
of
that
great
Apostle
,
Traitors
and
Assasinates
had
not
been
accounted
in
the
number
of
the
Saint
of
Christendom
,
nor
transmitted
with
so
fair
a
Character
in
some
Romish
Martyrologies
to
the
dishonour
of
Christian
Religion
.
2.
Our
Saviour's
answer
may
be
considered
as
to
the
truth
of
the
subject
Matter
,
and
then
it
contains
a
doctrinal
Truth
that
we
are
to
obey
,
as
well
as
an
example
of
Prudence
that
we
are
to
imitate
;
for
as
our
Saviour
is
essentially
the
eternal
Word
,
so
are
the
words
of
his
mouth
to
endure
,
when
Heaven
and
Earth
shall
pass
away
;
his
Discourses
were
not
like
those
of
frail
and
mortal
Men
,
particular
and
temporary
,
to
serve
onely
present
interest
and
special
circumstance
,
but
of
universal
consequence
,
and
to
remain
a
Law
for
ever
;
what
he
said
to
his
Disciples
,
he
said
to
all
,
Watch
;
and
what
he
says
here
to
the
Pharisees
and
Herodians
,
he
says
to
all
Subjects
and
Men
,
Render
unto
Cesar
the
things
that
are
Cesar's
,
and
to
God
the
things
that
are
God's
.
Which
words
may
be
considered
as
containing
two
distinct
Commands
,
and
then
they
afford
us
two
large
Themes
of
discourse
,
one
comprehending
all
the
Duties
of
Subjects
,
whether
Obedience
,
Tribute
,
Prayers
,
Assistance
,
or
any
other
of
the
Parts
and
Offices
of
Loyalty
;
the
other
in
a
large
acception
comprising
that
,
and
the
whole
duty
of
Man
,
but
in
a
more
special
and
proper
sense
,
the
particular
obligations
of
Religion
,
that
duty
we
owe
to
God
in
distinction
from
the
Laws
of
Justice
,
Temperance
and
Charity
.
But
I
shall
rather
consider
the
two
Commands
of
the
Text
jointly
in
relation
to
one
another
,
and
the
design
of
our
Saviour's
answer
;
and
from
both
thus
considered
,
infer
this
general
Proposition
:
That
God
's
and
Cesar's
dues
neither
do
,
nor
can
contradict
one
another
;
that
is
,
no
Pretences
of
Religion
can
make
void
our
just
obligations
to
the
Supreme
Magistrate
,
nor
any
humane
authority
dispence
with
our
duty
to
God
Almighty
:
in
which
there
are
two
parts
;
but
the
first
being
the
more
principal
design
of
our
Saviour
in
this
place
,
shall
be
the
subject
of
this
present
discourse
.
A
Proposition
that
would
need
neither
proof
nor
defence
,
had
not
the
opinions
and
practices
of
some
Christians
rendred
it
doubtfull
and
suspicious
;
and
indeed
we
have
reason
to
complain
,
that
some
unhappy
Zealots
of
that
name
have
done
the
blessed
Jesus
that
dishonour
and
reproach
which
the
Jews
could
not
effect
by
their
cunning
and
artifice
;
having
by
their
Doctrines
publickly
represented
him
to
be
,
what
the
others
did
but
tempt
him
to
appear
an
enemy
unto
Caesar
;
and
that
by
three
things
:
1.
By
pretending
from
the
Laws
of
Christianity
Arguments
against
the
Lawfulness
and
Authority
of
the
Magistrate's
Office
.
2.
By
mis-interpreting
some
of
the
Obligations
of
Christian
Religion
,
to
make
void
the
Subject's
Duty
and
Obedience
.
3.
By
asserting
an
Ecclesiastical
Supremacy
,
erected
by
our
Saviour
,
with
authority
to
correct
and
depose
Princes
,
absolve
Subjects
,
and
dispose
of
Temporal
Dominions
.
These
three
destructive
Propositions
to
Government
are
severally
asserted
by
Christians
of
different
persuasions
,
and
contended
for
as
truths
delivered
in
the
body
of
the
Christian
Doctrine
:
But
as
directly
against
the
words
,
as
the
design
of
our
Saviour
in
this
Text
;
for
he
that
has
required
us
to
give
Cesar
his
dues
,
has
owned
the
Right
of
the
Magistrate's
authority
,
and
the
necessity
of
the
Subject's
duty
,
and
has
left
no
place
for
the
two
first
pretences
;
and
he
that
has
united
Cesar's
and
God's
dues
as
things
agreeing
and
consistent
,
and
left
both
within
their
ancient
limits
and
boundaries
,
cannot
be
supposed
by
any
new
Ecclesiastical
Supremacy
to
have
contradicted
the
Magistrate's
Authority
,
or
to
have
given
countenance
to
any
Doctrine
of
that
nature
.
And
indeed
to
any
man
that
considers
the
many
necessities
and
benefits
of
Government
,
and
the
great
use
and
advantage
of
the
Magistrate's
Office
;
it
cannot
but
seem
a
very
ridiculous
undertaking
to
pretend
to
argue
against
them
from
any
Topick
whatsoever
,
but
more
especially
to
fetch
those
Arguments
from
Christianity
,
a
Law
exactly
framed
to
promote
and
establish
the
temporal
happiness
of
men
.
And
yet
some
great
pretenders
to
Reason
,
and
zealous
assertors
of
the
Excellency
and
Perfection
of
the
Christian
Institution
,
have
been
so
unjust
to
their
own
pretences
,
as
to
endeavour
to
demonstrate
the
Magistrate's
authority
repugnant
to
the
Laws
of
Christian
Religion
:
But
in
this
they
do
not
perfectly
agree
amongst
themselves
,
for
some
wholly
reject
the
Magistrate's
Power
,
as
entirely
unlawfull
,
neither
to
be
undertaken
nor
executed
by
a
Christian
under
the
pain
of
damnation
;
others
more
moderately
allowing
the
preeminence
,
legislature
,
judicial
proceeding
in
all
civil
and
some
criminal
causes
,
deny
only
coactive
Power
,
capital
punishment
,
and
the
use
of
Arms
to
the
Christian
Magistrate
:
And
here
again
they
are
subdivided
,
some
making
the
exercise
of
these
Powers
a
direct
and
formal
sin
in
any
one
that
professes
the
Christian
Religion
,
others
only
a
defect
and
imperfection
which
ought
to
be
reformed
and
amended
,
as
he
improves
and
grows
in
the
Christian
Spirit
.
And
thus
far
Brennius
has
proceeded
in
the
two
Epistles
,
printed
before
his
Works
,
to
mitigate
this
harsh
and
unacceptable
opinion
:
For
after
he
had
asserted
that
a
due
execution
of
the
Magistrate's
Office
,
according
to
the
rules
of
Equity
and
Justice
,
might
be
a
laudable
vertue
in
an
Infidel
,
and
had
upon
that
put
himself
the
question
how
it
could
be
then
unlawfull
to
a
Christian
,
he
softens
his
answer
by
asserting
some
Laws
of
Perfection
that
oblige
the
Christian
,
to
which
the
Infidel
is
not
bound
,
against
which
the
offence
is
not
properly
a
sin
,
but
only
a
defect
and
imperfection
;
and
then
applying
it
to
the
Case
,
he
puts
again
the
Question
,
whether
if
a
Christian
undertake
the
Magistrate's
office
,
he
may
exercise
coactive
power
;
to
which
he
coldly
answers
,
Excusatur
in
eo
ac
toleratur
utpote
adhuc
infirmo
,
tam
diu
donec
in
Christo
majores
acceperit
vires
,
he
is
forgiven
and
excused
till
more
perfectly
instructed
and
better
assisted
.
But
is
not
this
to
lessen
the
honour
,
use
,
and
necessity
of
the
Magistrate's
office
?
is
not
this
to
make
Christianity
alter
the
nature
of
things
?
to
change
Dignity
into
defect
,
Laudable
into
Imperfect
,
Usefull
into
bare
tolerable
,
and
Necessary
into
unlawfull
?
Whatsoever
this
Opinion
says
,
it
seems
to
pretend
something
inconsistent
with
the
temper
and
laws
of
Christian
Religion
,
as
will
appear
by
two
Arguments
.
First
,
Because
the
rights
of
Government
,
and
authority
of
Magistrates
are
founded
in
the
primary
necessities
and
inclinations
of
humane
nature
.
Second
,
Because
Christianity
has
by
several
Laws
of
her
own
,
confirmed
and
established
the
Magistrates
authority
.
1.
It
is
agreed
by
all
,
that
humane
Nature
does
as
well
need
as
incline
us
to
Society
,
although
it
be
under
dispute
whether
Love
or
Fear
be
the
principle
of
this
necessity
and
inclination
;
and
it
is
as
generally
granted
that
all
society
infers
Order
,
and
all
Order
supposes
the
duties
of
Inferiors
and
Superiors
,
and
the
necessity
of
some
coactive
power
to
secure
the
relation
and
dependance
of
the
several
parts
of
this
Community
.
For
they
are
propositions
equally
true
and
evident
,
that
Society
is
necessary
,
and
that
humane
Societies
cannot
be
preserved
in
vertue
,
peace
,
and
happiness
,
without
the
influences
of
Government
,
and
Authority
of
Magistrates
,
and
the
truth
of
both
stands
alike
demonstrated
,
from
the
inclinations
of
Nature
,
the
conclusions
of
Reason
,
and
the
universal
practice
of
Mankind
:
And
therefore
it
will
be
a
ridiculous
opinion
to
affirm
the
Magistrate's
office
unlawfull
,
because
't
is
an
office
as
necessary
to
the
being
of
Society
,
as
that
is
to
the
happiness
of
Man
;
for
there
cannot
be
a
more
unworthy
reflexion
upon
the
wisedom
and
goodness
of
God
,
than
to
say
he
has
so
ill
contrived
the
World
,
that
the
temporal
happiness
of
Mankind
cannot
be
preserved
,
unless
some
Men
endanger
their
Eternal
to
secure
it
.
And
what
Nature
has
so
universally
concluded
usefull
and
necessary
,
cannot
be
render'd
unlawfull
by
any
Revelation
whatsoever
;
for
where
the
circumstances
,
necessities
and
inclinations
of
Nature
remain
as
they
were
,
the
same
supplies
will
be
always
reasonable
which
Nature
directs
to
;
and
it
will
be
to
attribute
injustice
to
God
,
to
suppose
him
in
any
circumstance
to
forbid
the
provision
,
where
he
has
not
changed
the
necessity
.
But
it
is
much
more
unreasonable
,
to
pretend
this
alteration
from
the
Doctrines
of
Christian
Religion
,
because
a
Law
so
exactly
composed
for
the
satisfaction
and
perfection
of
humane
Nature
,
a
Law
that
has
in
all
things
consulted
the
temporal
peace
and
happiness
of
Men
,
and
prescribed
the
most
perfect
measures
of
equity
and
obedience
to
secure
them
,
a
Law
delivered
by
so
mercifull
a
Legislator
,
that
he
himself
assumed
humanity
,
that
he
might
with
a
sense
and
feeling
of
our
infirmities
relieve
and
pitty
us
agreeably
to
the
necessities
and
inclinations
of
our
Natures
,
consider
this
,
and
there
cannot
be
a
more
absurd
contradiction
to
the
equity
of
this
Law
,
and
the
mercy
of
its
Legislator
,
than
to
say
that
Christianity
has
subverted
the
foundations
of
Government
,
and
made
the
miseries
of
Anarchy
necessary
to
all
that
embrace
it
.
Had
Christian
Religion
made
a
thorough
reformation
in
the
World
,
and
perfectly
subdued
the
Passions
and
Inclinations
of
Men
to
an
exact
obedience
to
the
Laws
of
Temperance
,
Justice
,
and
Charity
,
there
had
been
no
more
need
of
Magistrates
on
Earth
than
in
Heaven
it self
;
but
since
the
temporal
Circumstances
of
the
World
are
much
the
same
they
were
,
and
Christendom
as
well
as
other
Parts
inhabited
with
good
and
bad
,
since
there
,
appetite
prevails
as
well
as
in
other
Countries
,
and
Christians
as
well
as
Infidels
are
angry
and
covetous
,
hate
and
desire
,
discontented
with
what
they
have
,
and
greedy
of
more
,
subject
to
the
temptations
of
the
World
and
Flesh
,
apt
to
forget
the
considerations
of
Eternity
,
inclined
to
be
led
by
temporal
Hopes
and
Fears
,
and
still
conducted
by
the
influences
of
Grace
in
ways
and
methods
agreeable
to
a
reasonable
Nature
,
there
will
be
always
the
necessity
of
a
coactive
Power
to
set
bounds
to
Appetite
and
Passion
,
to
make
Men
vertuous
and
peaceable
,
and
to
defend
those
that
are
so
,
from
those
that
are
not
.
Now
since
these
are
the
circumstances
in
which
Christ
left
us
,
and
in
all
these
a
Magistrate
is
a
necessary
and
usefull
Instrument
of
publick
benefit
,
and
to
be
publickly
beneficial
will
be
always
praise-worthy
,
it
cannot
without
the
greatest
contradiction
to
sense
and
reason
be
either
a
sin
or
imperfection
for
a
Christian
to
execute
the
Magistrate's
Office
.
2.
Christianity
has
by
several
Laws
of
her
own
confirmed
and
established
the
Magistrate's
Authority
,
and
therefore
is
most
unreasonably
traduced
for
condemning
it
;
that
Religion
that
has
asserted
the
Magistrate's
power
to
be
from
God
,
and
ordained
by
God
,
that
has
styled
and
own'd
him
the
Officer
and
Minister
of
God
;
that
has
acknowledged
the
use
and
benefit
of
that
Office
to
be
in
general
for
our
good
,
and
in
particular
for
the
terrour
of
evil
doers
,
and
the
praise
of
them
that
doe
well
,
and
has
therefore
enjoined
us
to
pay
him
tribute
because
he
is
God's
Minister
,
attending
continually
on
this
very
thing
:
that
Religion
that
hath
peremptorily
required
a
universal
subjection
,
Let
every
Soul
be
subject
,
and
that
not
outward
,
and
hypocritical
,
but
hearty
and
sincere
,
not
only
for
wrath
,
but
Conscience-sake
;
that
Religion
that
hath
commanded
us
to
obey
upon
the
best
principles
and
most
lasting
considerations
,
with
a
regard
to
his
Authority
that
has
constituted
these
powers
,
and
required
our
submission
,
Submit
your selves
to
1
Pet
.
2.
13.
every
ordinance
of
Man
for
the
Lord's
sake
;
that
Religion
that
has
threatned
to
every
Resister
Eternal
damnation
,
and
has
given
it
as
a
note
of
Hereticks
,
that
they
are
Traitors
,
despise
Dominions
,
and
speak
evil
of
Dignities
,
cannot
without
the
greatest
contradiction
be
supposed
to
disapprove
of
the
Magistrate's
authority
.
Can
any
greater
character
be
given
of
any
power
,
than
to
derive
its
original
from
God
Almighty
?
can
any
stronger
Argument
be
urged
for
any
duty
,
than
to
require
it
for
God's
sake
?
can
any
Obedience
be
more
real
and
perfect
,
than
that
which
has
its
foundation
in
the
heart
and
conscience
?
holy
Scripture
would
certainly
never
have
taken
such
care
of
the
Magistrate's
honour
and
the
Subjects
duty
,
had
it
supposed
the
Magistrate's
power
unlawfull
and
Antichristian
.
That
Religion
that
has
made
Kings
and
Princes
the
especial
Subjects
of
the
publick
offices
of
the
Church
:
I
exhort
that
first
of
all
Supplication
,
1
Tim
.
2.
1
,
2.
Prayers
,
Intercessions
,
and
giving
of
thanks
,
be
made
for
Kings
and
all
in
authority
,
and
that
not
that
they
may
resign
their
powers
,
but
that
they
may
so
rule
and
govern
us
,
that
under
them
we
may
leade
a
peaceable
and
quiet
life
in
all
godliness
and
honesty
;
that
Religion
that
has
made
Peace
and
Piety
her
principal
commands
,
and
has
own'd
both
to
be
preserved
by
the
influences
of
good
Government
,
and
has
commanded
us
to
pray
for
our
Governours
upon
that
account
,
cannot
be
supposed
to
have
disallowed
Christians
so
necessary
an
instrument
of
their
Eternal
as
well
as
Temporal
happiness
:
That
Religion
that
has
owned
an
Oath
the
end
of
all
Strife
,
and
yet
forbidden
all
Oaths
in
private
converse
,
must
be
necessarily
supposed
to
allow
juridical
Process
,
and
the
Magistrates
authority
.
And
yet
,
against
all
this
Demonstration
,
it
is
pretended
that
the
Magistrate's
office
is
repugnant
and
inconsistent
with
some
of
the
most
principal
obligations
of
Christian
Religion
,
and
those
are
particularly
the
great
and
necessary
duties
of
Humility
and
Charity
:
To
the
first
,
the
Eminence
,
superioority
,
and
pomp
of
Magistrates
seems
repugnant
,
to
the
other
judicial
Process
and
capital
Penalties
.
And
to
justifie
the
first
pretence
,
they
cite
Text
and
our
Saviour's
own
opinion
in
the
case
,
for
being
requested
by
his
Disciples
to
rebuke
the
pride
of
the
Sons
of
Zebedee
,
he
takes
occasion
of
reflecting
on
the
power
of
Princes
,
and
gives
a
command
to
his
followers
in
direct
opposition
to
the
Authority
assumed
and
exercised
by
them
:
Ye
know
that
Matth
.
20.
25
,
26.
the
Princes
of
the
Gentiles
exercise
dominion
over
them
,
and
they
that
are
great
exercise
Authority
upon
them
,
but
it
shall
not
be
so
among
you
.
This
Text
has
been
frequently
abused
,
and
to
different
purposes
,
sometimes
it
is
alledged
by
the
Defenders
of
the
gifted
Brotherhood
,
to
prove
against
the
office
Ministerial
in
general
,
agreeably
to
the
spirit
and
style
of
Corah
and
his
Accomplices
,
Ye
take
too
much
upon
you
,
since
all
the
Congregation
is
holy
:
Sometimes
it
is
urged
by
the
Patrons
of
the
equality
of
the
Gospel-Ministry
,
to
reproach
the
dignity
and
superiority
of
the
office
Episcopal
,
sometimes
by
the
Levelling
Spirit
to
make
void
the
just
rights
and
authority
of
the
Civil
Magistrate
,
but
to
as
little
purpose
pretended
by
the
latter
as
either
of
the
former
,
as
will
appear
by
three
Arguments
.
First
,
Because
in
this
place
where
our
Saviour
is
said
to
prohibit
,
he
has
owned
and
supposed
a
superiority
amongst
Christians
,
and
therefore
what
is
here
in
St.
Matthew
,
{αβγδ}
,
whosoever
will
be
great
,
is
v.
26.
in
St.
Luke
{αβγδ}
,
he
that
is
great
,
Luke
22.
26.
he
that
is
chief
amongst
you
,
implying
a
lawfull
greatness
and
superiority
amongst
Christians
,
as
well
as
those
of
other
Religions
,
so
it
be
temper'd
and
exercised
with
meekness
and
moderation
.
Secondly
,
The
superiority
of
Princes
is
no
more
inconsistent
with
Christian
humility
and
the
doctrine
of
the
Text
alledged
,
than
Paternal
Dominion
,
from
whence
it
took
its
original
,
or
the
Authority
of
Husbands
and
Masters
,
which
are
all
severally
owned
and
asserted
in
the
New
Testament
,
but
more
especially
by
St.
Paul
,
who
was
an
eminent
Follower
of
Christ
,
in
his
humility
as
well
as
other
vertues
:
Children
are
to
be
kept
in
subjection
,
{αβγδ}
,
with
all
gravity
,
1
Tim
.
3.
4.
1
Tim
.
2.
11.
Wives
are
to
live
in
silence
,
{αβγδ}
,
with
all
subjection
;
Servants
are
to
be
obedient
Eph
6.
6.
to
their
Masters
with
fear
and
trembling
,
in
singleness
of
heart
as
unto
Christ
;
And
since
none
of
these
are
allowed
to
plead
the
consequences
of
Christian
Humility
against
the
commands
of
their
Domestick
Superiors
,
neither
ought
the
Subject
against
the
higher
Powers
.
Thirdly
,
The
consequence
of
this
Argument
as
it
is
urged
by
the
Objectors
,
would
make
our
Saviour's
own
Authority
over
his
Apostles
,
unjust
and
Antichristian
,
and
this
consideration
ought
to
be
of
particular
force
in
interpreting
this
place
,
because
our
Saviour
has
proposed
his
own
practice
for
the
pattern
and
example
of
that
Humility
he
requires
of
his
Followers
,
For
the
Son
of
Man
came
not
to
V.
28.
be
ministred
unto
but
to
minister
;
and
therefore
since
the
most
perfect
in
all
things
is
the
rule
and
measure
of
Rectitude
to
the
lesser
degrees
,
no
consequence
can
be
deduced
from
Christian
Humility
to
oblige
us
,
which
will
not
obtain
and
take
place
in
the
original
and
most
perfect
example
of
Christian
Humility
;
since
therefore
our
great
Master
at
that
time
that
he
delivered
this
Doctrine
,
and
recommended
it
by
his
own
practice
,
owned
and
exercised
an
authority
over
his
Disciples
,
Ye
call
me
Lord
and
Master
,
and
ye
say
well
,
for
John
13.
13.
so
I
am
;
we
ought
not
to
conclude
from
the
consequences
of
Christian
Humility
against
the
authority
of
Princes
,
least
we
make
an
Argument
against
our
Saviour's
own
authority
.
2.
But
Secondly
it
is
pretended
that
Juridical
proceedings
and
Capital
punishments
,
without
which
,
neither
the
Prince's
authority
,
nor
the
Subjects
rights
,
can
be
secured
,
are
directly
repugnant
to
the
obligations
of
Christian
Charity
.
1.
Juridical
proceedings
,
for
by
the
Law
of
Christian
Charity
,
we
are
commanded
to
forgive
all
injuries
,
which
are
the
very
subject-matter
of
legal
process
;
injuries
to
the
Body
,
To
him
that
striketh
thee
on
the
right
Matt
.
5.
39.
cheek
,
turn
the
other
;
injuries
in
property
,
to
him
that
taketh
thy
coat
,
give
him
thy
cloak
Matt
.
5.
40
,
41.
also
;
injuries
in
Liberty
,
with
him
that
compelleth
thee
to
go
one
mile
,
go
twain
;
and
all
this
we
have
asserted
by
our
Saviour
himself
,
when
he
published
and
stated
the
just
bounds
of
the
Christian
Law
.
But
our
Saviour's
words
may
be
more
reasonably
interpreted
,
more
agreeably
to
the
Analogy
of
Scripture
,
and
the
nature
of
true
Charity
,
if
we
consider
the
prohibition
under
these
limitations
.
1.
If
we
suppose
him
to
forbid
,
not
publick
justice
and
legal
procedure
,
but
private
returns
of
injury
,
and
forcible
recovery
of
right
without
Law
and
Authority
;
and
this
seems
very
consonant
to
the
purport
and
design
of
the
Text
,
for
it
instances
in
such
prejudices
of
our
right
which
are
usually
done
by
force
and
private
insolence
,
and
therefore
may
be
properly
interpreted
to
prohibit
returns
of
the
like
nature
;
and
such
are
,
indeed
against
Christian
Charity
,
because
generally
attended
with
partiality
,
malice
and
revenge
;
and
this
may
be
allowed
for
one
good
interpretation
of
the
prohibition
,
notwithstanding
{αβγδ}
,
a
forensick
word
is
used
in
the
fortieth
verse
,
and
in
that
sense
rendered
by
our
Translators
,
because
that
word
is
sometimes
in
good
Authours
apply'd
to
signify
any
sort
of
contention
as
well
as
legal
,
and
therefore
may
be
reasonably
so
interpreted
in
this
place
,
both
in
conformity
to
the
other
instances
of
the
Text
,
and
to
Saint
Luke's
reading
,
who
uses
{αβγδ}
instead
of
{αβγδ}
.
2.
If
we
suppose
him
to
forbid
not
legal
process
in
general
,
but
a
litigious
disposition
to
contend
even
at
Law
it self
,
for
every
trifle
,
and
this
Grotius
collects
from
the
nature
of
the
instances
in
the
Text
objected
;
and
this
indeed
is
not
onely
against
Christian
Charity
,
but
also
the
peace
and
interest
of
Society
,
and
therefore
all
good
Governments
discourage
and
forbid
it
.
3.
If
we
suppose
him
to
forbid
only
malice
and
revenge
in
all
prosecutions
of
right
and
returns
of
injury
,
for
it
is
not
onely
possible
,
but
our
duty
to
demand
justice
without
desire
of
revenge
;
and
to
seek
recompence
by
Law
,
and
yet
forgive
injuries
;
but
he
that
goeth
to
Law
with
malice
and
hatred
to
the
person
that
has
wronged
him
,
unhallows
his
proceedings
,
though
never
so
legal
:
The
same
Argument
that
is
urged
in
the
New
Testament
to
perswade
Christians
to
forgive
,
Heb
.
10.
30.
Deut
.
32.
35.
because
vengeance
is
God's
,
and
he
will
repay
it
,
was
also
delivered
to
the
Jews
in
the
Old
,
when
yet
there
were
Magistrates
,
Punishments
,
Laws
and
Courts
of
Judicature
erected
and
approved
by
God
himself
;
and
therefore
there
may
be
Proceedings
at
Law
now
,
amongst
the
Christians
,
as
well
as
formerly
amongst
the
Jews
without
revenge
.
4.
If
we
suppose
him
in
some
cases
to
have
limited
and
forbidden
the
customary
and
usual
returns
of
injury
amongst
the
Jews
,
even
by
legal
and
publick
process
,
such
was
their
cruel
way
of
retaliation
of
an
eye
for
an
eye
,
and
a
tooth
for
a
tooth
,
by
which
no
recompence
was
made
to
the
injured
,
but
onely
a
misery
inflicted
on
the
Injurer
;
this
way
of
satisfaction
seems
repealed
by
our
Saviour
,
and
repugnant
to
Christian
Charity
,
because
it
gratifies
so
much
the
natural
desire
of
revenge
,
and
so
much
resembles
it
.
Secondly
,
Capital
Punishments
are
not
repugnant
to
Christian
Charity
.
1.
Because
Christian
Charity
must
be
guided
and
distinguished
by
the
Rules
of
Justice
and
Prudence
;
by
the
Laws
of
Charity
we
are
bound
to
love
universally
,
but
not
equally
;
to
hate
no
body
,
yet
not
to
exercise
the
same
degrees
of
affection
to
every
one
;
for
as
there
are
particular
obligations
,
qualifications
and
endearments
in
the
objects
of
our
love
,
so
the
measures
of
our
Charity
may
and
ought
to
be
distinguished
accordingly
;
and
therefore
although
the
Magistrate
be
by
duty
bound
to
have
a
common
Charity
for
all
his
Subjects
,
yet
he
not
onely
may
,
but
must
prefer
the
good
of
the
Innocent
before
that
of
the
Profligate
,
and
the
publick
Welfare
before
the
Safety
of
any
single
Man
;
and
in
all
his
particular
acts
of
Charity
to
behave
himself
,
that
he
be
neither
unjust
to
the
whole
,
nor
any
part
of
the
Community
.
2.
Because
Christian
Charity
cannot
offend
where
it
observes
the
best
rule
and
most
perfect
example
of
Charity
.
Now
God
himself
,
who
is
Love
,
in
his
own
judical
Laws
delivered
to
the
Jews
,
made
many
Crimes
capital
,
and
by
a
more
ancient
Sanction
has
made
Murther
eternally
so
,
He
that
sheddeth
Gen.
9.
16.
Man's
bloud
,
by
Man
shall
his
bloud
be
shed
;
and
if
there
be
but
one
instance
of
capital
Penalty
consistent
with
Christian
Charity
,
the
Argument
objected
will
be
insufficient
,
especially
since
there
is
so
much
reason
to
believe
there
may
be
many
,
the
Magistrate
in
these
being
the
Minister
of
divine
Wrath
,
and
excusable
both
by
the
Authority
he
bears
,
and
the
Example
he
imitates
.
3.
Christian
Charity
cannot
oblige
us
to
act
in
smaller
instances
,
against
the
greater
rules
of
Charity
;
Shall
Charity
to
a
part
hazard
the
interest
of
the
whole
?
shall
the
Gangreend
Member
be
spared
to
the
ruine
of
the
Man
?
shall
pity
to
a
few
Malefactours
oblige
the
Magistrate
to
expose
the
lives
of
the
rest
of
his
Subjects
to
the
uncharitable
mercy
of
unpunished
Profligates
?
Must
he
take
care
to
forgive
and
deliver
him
that
deserves
to
dye
,
and
not
those
rather
that
are
ready
to
be
slain
by
him
that
he
forgives
?
Must
he
spare
the
life
of
a
capital
Sinner
for
fear
he
should
go
to
Hell
too
soon
,
and
teach
thousands
by
his
impunity
to
commit
those
crimes
which
lead
thither
?
Must
the
Government
be
Charitable
to
the
Subjects
and
unjust
to
it self
?
Must
the
Magistrate
in
pity
forgive
the
Murtherer
,
and
with
cruelty
entail
upon
himself
and
Family
the
guilt
and
curses
of
unrevenged
Bloud
?
Christian
Charity
as
it
begins
so
it
takes
its
measures
at
home
,
and
therefore
no
Magistrate
can
be
bound
by
the
Laws
of
Charity
to
contradict
the
necessary
rules
and
ends
of
Government
,
for
since
he
is
appointed
by
God
a
terrour
for
evil
doers
,
he
must
neglect
no
Penalty
,
no
not
Capital
,
if
necessary
,
to
promote
Piety
and
deter
Wickedness
,
for
as
he
bears
the
Sword
,
so
he
must
not
bear
it
in
vain
,
lest
whilst
by
his
Charity
he
endeavours
to
establish
a
mild
and
mercifull
Government
,
he
render
it
most
cruel
to
the
Souls
of
his
Subjects
.
Tam
omnibus
ignoscere
crudelitas
est
quam
nullo
;
It
is
as
great
cruelty
to
forgive
every
one
as
to
forgive
none
.
2.
The
second
sort
of
those
who
would
make
Christ
an
enemy
to
Cesar
,
are
such
as
own
the
lawfulness
of
the
Magistrate's
authority
and
yet
set
up
Christian-liberty
and
tender
Conscience
against
the
lawfull
commands
of
their
Superiours
,
and
would
by
misinterpreting
some
of
the
obligations
of
Christian
Religion
,
make
void
that
authority
which
they
own
to
be
confirmed
and
established
by
Christian
Religion
;
they
acknowledge
St.
Peter's
command
,
Submit
your selves
to
every
ordinance
of
Man
for
the
Lord's
sake
,
and
yet
think
themselves
safe
in
disobeying
the
lawfull
impositions
of
Government
with
a
pretence
of
doing
it
for
the
Lord's
sake
;
they
own
St.
Paul's
authority
and
the
truth
of
his
Doctrine
,
that
whosoever
resists
shall
receive
damnation
,
and
yet
dare
not
apply
the
necessary
consequence
of
the
Text
for
the
security
of
the
Government
,
by
affirming
it
unlawfull
to
take
up
Arms
against
their
Prince
upon
any
pretence
whatsoever
.
But
is
not
this
to
make
Christian
Religion
contradict
it self
in
its
most
peremptory
and
evident
commands
?
for
it
will
be
to
no
purpose
by
express
Doctrines
from
thence
,
to
urge
the
rights
of
the
Magistrate's
authority
,
and
the
necessity
of
the
Subjects
duty
,
if
by
the
consequence
of
the
same
Religion
both
may
be
superseded
and
avoided
by
the
perswasions
,
opinions
,
doubts
and
mistakes
of
every
Conscience
;
and
Christianity
will
be
unreasonably
proposed
as
the
most
exact
law
for
the
peace
and
obedience
of
Man
,
whilst
Principles
so
apt
to
disturbe
and
ruine
Government
,
are
pretended
for
it
;
and
therefore
it
will
be
easie
to
determine
in
such
a
case
,
since
there
is
no
other
choice
left
us
but
either
conclude
for
the
Authority
of
Government
against
all
such
pretences
,
or
to
affirm
that
our
Saviour
has
deliver'd
a
body
of
inconsistent
Doctrines
;
And
indeed
most
Men
that
have
taken
up
this
Principle
,
have
in
the
manage
of
it
betrayed
so
much
willfulness
and
obstinacy
under
all
their
pleas
of
Conscience
and
Tenderness
,
that
it
is
evident
they
rather
chose
it
as
an
Argument
to
gratifie
their
Pride
in
some
cases
,
than
from
a
conviction
of
its
force
and
strength
in
all
;
and
this
appears
by
the
great
partiality
they
express
to
the
consequences
of
this
pretence
,
when
others
plead
it
against
them
where
they
are
in
power
to
command
,
or
command
them
what
they
have
a
mind
to
obey
,
and
therefore
those
very
men
could
once
with
confidence
,
by
virtue
of
an
Usurped
Power
,
determine
indifferrent
rites
in
Religion
,
that
cannot
now
allow
it
to
the
just
Authority
of
their
lawfull
Superiours
,
and
could
quietly
obey
those
that
forbad
kneeling
at
the
Sacrament
of
the
Lord's
Supper
,
that
now
refuse
obedience
to
that
Church
that
commands
it
:
And
yet
Christian
Liberty
is
their
Plea
,
which
does
by
as
direct
a
consequence
conclude
against
themselves
,
as
their
Governours
,
and
is
as
apt
to
infer
the
Negative
as
the
Affirmative
Precept
unlawfull
.
The
same
Contradiction
they
practise
in
other
cases
,
for
the
Principle
pretended
would
also
conclude
against
the
Political
Laws
of
State
,
and
the
Domestick
Orders
of
Families
,
were
they
not
resolved
to
be
partial
,
and
to
allow
its
consequences
only
where
they
have
an
inclination
to
dissent
amd
disobey
.
The
power
to
Parents
and
Masters
they
grant
to
others
and
exercise
themselves
,
and
never
permit
that
pretence
of
Liberty
to
their
Children
and
Servants
,
which
they
plead
against
the
commands
of
Government
:
The
Magistrate
must
not
determine
the
Ceremonies
of
Publick
Devotion
,
and
yet
they
may
,
the
circumstances
of
Family
Duty
,
the
Time
,
the
Place
,
the
Psalm
,
the
Chapter
,
the
Repetition
,
and
all
the
Rites
of
their
Domestick
Offices
are
bounded
and
stated
,
and
none
allowed
to
dispute
them
,
only
the
liberty
of
Impertinence
is
preserved
as
the
undoubted
privilege
of
the
Master
of
the
Family
,
which
he
tyrannically
imposes
on
the
affections
of
his
Dependents
,
and
requires
Amens
as
sudden
and
extempore
as
his
effusions
.
But
this
is
to
make
Humour
the
rule
of
Conscience
,
and
to
set
up
our
own
Wills
against
the
evident
Commands
of
holy
Scripture
;
for
since
God
has
enjoyned
every
one
to
obey
the
Magistrate
,
no
Man
ought
to
disobey
him
,
who
has
not
very
good
assurance
of
God's
allowance
or
command
to
doe
it
;
the
usual
pretences
of
Liberty
,
Scruple
,
Tenderness
,
and
Conscience
are
so
often
mistaken
for
Prejudice
,
Perverseness
,
Passion
,
and
Interest
,
that
they
more
frequently
encrease
the
guilt
of
the
disobedience
than
excuse
it
;
but
would
Men
consider
more
the
Authority
that
Princes
represent
,
that
they
have
their
original
from
God
,
are
his
Deputies
and
Vicegerents
upon
Earth
,
his
Ministers
for
our
good
,
and
the
revengers
of
his
wrath
upon
evil
doers
,
that
they
command
by
virtue
of
a
power
delegated
from
him
,
and
are
to
be
obey'd
by
virtue
of
his
Command
,
given
to
us
,
they
would
not
so
easily
satisfy
themselves
with
every
trifling
excuse
for
a
disobedience
to
a
humane
Law
:
did
they
believe
Cesar's
Rights
established
by
Divine
Authority
,
they
would
not
by
such
idle
pretences
of
Religion
be
unjust
to
Cesar
,
upon
presumption
of
paying
God
his
due
;
but
in
a
regular
conformity
to
the
Laws
of
God
and
Man
,
serve
and
obey
God
for
his
own
sake
,
and
Cesar
for
God's
sake
.
3.
The
third
sort
of
those
that
would
make
Christ
an
enemy
to
Cesar
,
are
those
who
pretend
an
Ecclesiastical
Supremacy
erected
by
our
Saviour
,
and
settled
in
a
visible
Head
,
with
authority
to
correct
and
depose
Princes
,
to
absolve
Subjects
,
and
dispose
of
temporal
Dominions
:
But
is
it
not
great
injustice
to
our
Lord
and
Master
,
who
was
so
carefull
of
Cesar's
Rights
,
when
he
was
upon
Earth
,
and
with
so
much
strictness
enjoined
his
Followers
to
observe
them
;
to
pretend
,
when
he
is
gone
to
Heaven
,
a
grant
of
them
all
into
the
Churches
hands
?
has
he
not
particularly
in
this
Text
both
united
and
stated
God's
and
Cesar's
dues
?
and
by
that
taught
us
that
they
neither
interfere
,
nor
contradict
one
another
?
was
not
his
whole
life
one
continued
exercise
of
meekness
and
submission
?
was
there
one
act
by
which
he
assumed
a
supremacy
to
himself
,
or
signified
an
intended
supremacy
after
his
departure
?
did
not
the
Apostles
also
after
him
enjoin
the
strictest
subjection
in
every
Christian
(
not
excepting
themselves
,
nor
their
Successors
)
to
those
that
bore
the
Sword
;
that
is
,
to
the
Civil
,
as
the
higher
powers
?
Nay
,
did
not
St.
Peter
,
even
when
supposed
in
the
Chair
of
Rome
,
assert
this
Temporal
Supremacy
;
Submit
your selves
1
Pet
.
2.
13.
to
every
ordinance
of
man
,
to
the
King
as
supreme
?
did
not
the
Apostle
understand
the
Rights
of
the
See
?
could
he
be
ignorant
of
,
or
deceived
in
so
fundamental
an
Article
as
his
own
and
his
Successors
supremacy
?
or
did
he
onely
mean
to
compliment
Princes
till
some
fitter
opportunity
of
publishing
it
?
to
say
he
erred
,
will
bring
in
question
the
authority
of
the
Chair
,
for
that
that
erred
in
the
original
,
will
scarce
become
infallible
in
the
succession
;
to
say
he
counterfeited
and
concealed
the
truth
,
will
be
an
impardonable
reproach
upon
an
Apostle
and
Minister
of
Truth
;
and
therefore
it
will
be
most
reasonable
to
conclude
from
such
commands
of
the
blessed
Apostles
,
for
the
Civil
Magistrate's
supremacy
against
all
the
pretences
of
a
Spiritual
supremacy
,
lest
we
lay
the
foundation
of
invalidating
the
authority
of
all
their
inspired
Writings
,
by
making
the
Infallible
Inspirer
in
some
to
contradict
himself
.
But
this
Papal
Supremacy
has
been
variously
managed
,
and
differently
asserted
,
for
some
denying
the
Bishop
of
Rome
all
authority
in
Matters
temporal
,
do
yet
assert
him
to
be
by
Divine
Right
Christ's
Vicar
,
and
the
Supreme
Pastor
of
the
Catholick
Church
,
with
a
spiritual
empire
over
all
Christians
,
as
well
as
Subjects
;
and
this
has
been
formerly
and
of
late
years
the
opinion
of
some
learned
Men
of
the
Roman
communion
,
but
generally
distastful
to
the
Court
of
Rome
,
and
in
Bellarmin's
Language
,
Non
tam
sententia
quam
haeresis
.
Others
denying
all
direct
Power
in
Temporals
,
have
yet
reserved
him
such
an
indirect
Power
in
order
to
Spiritual
Good
,
and
the
preservation
of
the
Rights
of
Holy
Church
,
that
may
suffice
to
serve
and
gratifie
the
utmost
pretences
of
the
Roman
Chair
;
and
therefore
I
cannot
but
wonder
at
Sixtus
the
Fifth's
Quarrel
with
Bellarmin's
Controversie
for
this
Distinction
:
for
altho'
he
pretends
to
limit
and
reserve
in
expression
,
yet
in
reality
and
by
consequence
he
gives
the
same
absolute
and
unlimited
Supremacy
they
contend
for
.
But
since
this
is
not
enough
there
are
others
who
speak
more
plainly
,
such
as
Baronius
,
and
most
of
the
Canonists
,
who
without
mincing
or
shuffling
,
assert
a
Supreme
universal
direct
Temporal
Power
by
Divine
Right
over
the
whole
World
,
and
whatsoever
private
persons
may
think
or
dispute
,
this
last
Opinion
has
gain'd
the
Reputation
,
and
is
most
agreeable
to
the
public
Claims
of
the
Court
of
Rome
,
as
is
evident
from
the
several
Decretals
,
Bulls
,
Constitutions
,
and
Rescripts
relating
to
this
Matter
.
When
Gregory
the
Seventh
undertook
to
transfer
the
Imperial
Crown
from
Henry
the
Fourth
to
Rodolphus
,
he
founded
his
right
of
Disposal
upon
the
Gift
of
Christ
to
St.
Peter
and
his
Successors
at
Rome
.
The
Rescript
of
Alexander
the
Sixth
,
to
Ferdinand
and
Isabella
of
Portugal
,
pretends
to
give
to
them
,
their
Heirs
and
Successors
,
all
the
American
Lands
that
were
then
unpossessed
by
other
Christian
Princes
,
or
should
be
afterwards
discovered
,
Authoritate
omnipotentis
Dei
&
Vicariatus
Jesu
Christi
,
by
the
Authority
of
the
Omnipotent
God
,
and
the
Vicarship
of
Christ
.
The
Bulls
of
Pius
the
Fifth
,
against
Queen
Elizabeth
,
and
of
Sixtus
the
Fifth
against
Henry
the
Third
of
France
,
do
both
claim
a
Supreme
Power
by
Divine
Institution
over
all
Kings
and
Princes
of
the
World
,
and
over
all
People
,
Nations
,
and
Countries
;
so
that
whatsoever
are
their
pretences
at
first
of
quarrelling
Temporal
Princes
,
they
all
ultimately
resolve
into
this
universal
,
absolute
,
supreme
,
and
unaccountable
Power
.
Against
all
these
Pretences
as
they
more
or
less
prejudice
and
usurp
the
just
Rights
of
the
Civil
Magistrate
,
I
shall
argue
in
Four
Propositions
.
1.
By
proving
that
these
Pretences
are
inconsistent
with
that
Supremacy
that
belongs
to
Christian
Princes
in
Right
of
their
Crowns
,
in
all
Causes
,
and
over
all
Persons
as
well
Civil
as
Ecclesiastical
within
their
own
Dominions
.
2.
That
the
Spiritual
Supremacy
of
the
Bishop
of
Rome
,
is
neither
sufficient
as
to
Extent
or
Power
for
such
a
Pretence
.
3.
That
the
pretended
Title
of
Christ's
Vicar
were
it
true
,
doth
neither
Infer
nor
Imply
Temporal
Jurisdiction
.
4.
That
Spiritual
Power
in
its
greatest
Latitude
,
without
direct
Temporal
,
will
not
suffice
to
justifie
the
Claim
.
First
,
That
these
Pretences
are
inconsistent
,
&c.
For
since
all
Power
that
is
entire
and
perfect
,
must
have
sufficient
Authority
to
execute
that
duty
,
and
defend
that
charge
,
which
falls
within
its
care
and
cognizance
;
it
necessarily
follows
that
no
Affairs
nor
Persons
can
be
exempt
from
his
Jurisdiction
,
who
is
Invested
with
the
Right
of
Government
,
more
especially
not
the
Affairs
of
Religion
;
because
they
do
not
only
make
up
a
great
part
of
the
Interests
of
Mankind
,
but
have
also
such
a
necessary
Power
extent
and
influence
on
all
other
Causes
,
and
over
all
Persons
whatsoever
,
that
no
Government
can
secure
it self
from
ruin
and
disturbance
which
has
not
a
Conduct
and
Superiority
in
these
.
For
as
Religion
is
the
best
and
most
excellent
Principle
of
Political
Happiness
under
good
manage
;
so
it
is
very
lyable
to
abuse
and
apt
to
serve
Malice
and
Design
;
for
hither
the
Seditious
and
Malecontented
flee
to
Arm
themselves
and
their
Abbettors
with
offensive
and
defensive
Weapons
,
Principles
of
Resistance
and
Disobedience
:
And
therefore
no
Proposition
does
more
directly
tend
to
disturb
the
Peace
,
and
subvert
the
Interests
of
Society
,
than
that
,
that
affirms
the
Affairs
of
Religion
to
be
under
the
Influence
and
Authority
of
a
Spiritual
Supreme
,
distinct
from
the
Government
:
For
since
it
is
the
most
Fundamental
and
necessary
Right
of
Government
,
for
every
Prince
to
prescribe
the
measures
of
Peace
and
Obedience
within
his
own
Dominions
,
it
will
be
always
unreasonable
for
any
other
Power
by
right
of
spiritual
Jurisdiction
to
interpose
by
limiting
,
suspending
,
or
disannulling
their
Obligation
,
and
therefore
the
Romish
Subjects
of
the
English
Crown
do
vainly
pretend
Exemption
from
our
Legal
Tests
,
and
the
Public
service
of
our
Church
,
by
vertue
of
a
Foreign
Authority
which
has
forbid
them
,
contrary
to
the
Laws
of
their
Supreme
,
as
well
as
ours
,
who
has
established
them
as
Rules
to
secure
the
Peace
and
Allegiance
of
his
Subjects
;
and
indeed
the
most
moderate
Assertors
of
the
Papal
Supremacy
,
do
destroy
one
entire
part
of
the
Government
,
by
exempting
the
Consciences
of
Subjects
in
all
Matters
Spiritual
,
where
the
Papal
Edicts
forbid
Obedience
,
as
truly
as
the
more
fierce
by
extending
the
Rights
of
that
Power
to
Deposing
Princes
,
and
Absolving
Subjects
,
do
subvert
the
whole
.
And
therefore
a
Supremacy
in
Spiritual
Matters
and
the
Affairs
of
Religion
,
was
in
all
Ages
allowed
to
Temporal
Princes
,
as
their
undoubted
and
inseparable
Prerogative
;
and
this
not
only
the
Heathen
,
but
also
the
Jewish
Kings
exercised
,
which
is
so
evident
a
Pattern
for
Christian
Princes
,
that
our
Church
has
adjudged
those
to
Excommunication
,
that
shall
deny
the
Supreme
Civil
Power
:
Now
the
same
Authority
in
Causes
Ecclesiastical
Can
.
2.
which
the
Kings
of
Judea
had
,
and
of
their
Practice
the
Old
Testament
is
a
sufficient
Record
;
by
which
it
evidently
appears
they
interposed
both
in
Regulating
the
Ceremonies
,
and
Correcting
the
Officers
of
Religion
:
For
as
David
order'd
the
Court
of
the
Levites
,
and
the
Solemnities
of
the
Public
Service
to
Solomon
,
Deposed
Abiathar
from
the
Priesthood
;
and
therefore
when
the
Jews
had
afterwards
relapsed
to
Idolatry
,
and
corrupted
their
Worship
with
Pagan
Rites
,
Hezekiah
and
Josiah
succeeding
,
undertook
two
public
Reformations
,
and
by
pulling
down
of
Idols
,
burning
of
Groves
,
removing
Idolatrous
Priests
and
Ceremonies
,
restored
the
purity
of
the
Jewish
Worship
,
and
the
Religion
of
the
God
of
Israel
:
And
upon
the
Reason
of
this
Argument
,
the
Canons
of
Sixteen
hundred
and
Can
.
1.
forty
have
Established
the
Supremacy
of
Christian
Princes
.
The
Care
of
Religion
is
so
committed
to
Kings
in
Holy
Scripture
,
that
they
are
commended
when
the
Church
takes
the
right
way
,
and
taxed
when
she
goes
amiss
;
and
therefore
her
Government
belongs
in
Chief
to
Kings
,
or
else
one
man
would
be
commended
for
another's
Care
,
and
taxed
for
another's
Negligence
,
which
is
not
God's
way
,
as
the
Canon
argues
.
And
it
is
ridiculous
to
suppose
this
Ancient
right
of
Princes
diminished
by
Christian
Religion
,
which
has
altered
nothing
of
the
Rights
and
Properties
of
public
or
private
Persons
,
but
left
the
states
and
conditions
of
Men
as
they
were
,
and
consequently
the
same
Power
Supreme
,
that
was
so
formerly
,
and
therefore
the
Ecclesiastical
Supremacy
was
never
pretended
in
the
Church
,
till
Luxury
and
Ambition
brought
it
in
;
but
in
the
best
and
more
primitive
Ages
of
Christianity
,
the
Civil
Power
was
always
esteemed
Supreme
,
and
the
Spiritual
exercised
with
Subordination
and
Submission
to
that
;
and
of
this
it
is
a
sufficient
proof
that
the
four
first
General
Councils
,
to
which
the
Catholic
Church
has
given
great
honour
,
and
the
Laws
of
England
a
particular
difference
,
were
1
Eliz
.
c
.
●
.
§.
36.
all
convened
by
Imperial
Edict
,
and
their
Decrees
confirmed
by
Imperial
Sanction
.
2.
The
Spiritual
Supremacy
of
the
Bishops
of
Rome
,
is
neither
sufficient
as
to
extent
or
power
for
this
pretence
:
For
since
he
claims
his
Universal
Dominion
over
all
Princes
,
in
right
of
his
Spiritual
Authority
,
to
censure
and
Excommunicate
;
if
this
latter
be
proved
particular
limited
,
and
defective
,
the
other
founded
in
that
must
be
so
too
,
and
it
is
but
reasonable
to
enquire
into
the
foundation
and
limits
of
that
power
,
from
whence
are
deduced
Consequences
so
mischievous
and
prejudicial
to
the
Peace
and
Interest
of
Christendom
;
and
yet
all
this
depends
upon
the
bare
supposal
of
his
being
Universal
Pastor
,
for
there
is
no
demonstration
yet
produced
,
either
to
prove
Christ
did
constitute
such
an
Officer
,
or
that
St.
Peter
was
he
;
or
that
it
was
to
descend
to
a
Successor
,
or
that
the
Chair
of
Succession
was
to
be
at
Rome
.
For
suppose
all
the
priviledges
of
St.
Peter
as
great
as
the
Romanists
pretend
,
they
are
such
as
are
in
common
with
him
ascribed
to
the
Bishops
and
Pastors
of
the
Church
:
Was
the
Church
said
to
be
built
on
him
?
it
was
but
on
him
as
one
part
of
the
Foundation
,
for
it
was
also
supported
by
the
rest
of
the
Prophets
and
Apostles
;
Jesus
Christ
being
the
chief
corner
stone
:
Had
he
the
power
of
the
Eph.
2.
20.
Keys
given
him
by
Christ
?
so
had
also
the
rest
of
the
Apostles
.
Was
he
commanded
to
feed
Christs
Sheep
?
so
are
the
Bishops
of
St.
John
20.
23.
the
Church
,
and
by
St.
Peter
too
;
Feed
the
Flock
of
Christ
which
is
among
you
,
and
have
●
Pet
.
5.
2.
the
oversight
thereof
.
And
when
this
is
said
,
there
will
remain
but
little
demonstration
to
prove
the
Supremacy
of
St.
Peter
,
and
yet
less
to
establish
the
Universal
Authority
of
the
Roman
Church
.
For
that
was
so
unknown
to
Antiquity
,
that
three
of
the
four
first
General
Councils
,
do
by
Cannons
allow
and
confirm
the
like
priviledges
to
the
Churches
of
Alexandria
,
Antioch
,
Constantinople
,
and
Hierusalem
,
within
their
own
liberties
,
which
belong
to
the
Church
of
Rome
,
within
hers
,
as
will
appear
6
Can
.
Nic
.
7.
Can
.
3
Can
.
Const
.
28
Can
.
Chalced
.
by
the
several
Canons
of
those
Councils
relating
to
that
matter
:
and
notwithstanding
the
great
difficulties
that
arise
from
the
various
readings
of
some
of
these
Canons
,
or
which
have
been
invented
by
persons
interested
in
the
Usurpation
of
Churches
to
obscure
them
;
yet
two
things
are
very
evident
from
them
to
our
present
purpose
.
1.
That
the
Roman
Church
has
no
Universal
Jurisdiction
over
all
Christian
Churches
,
the
Catholic
Church
having
in
general
Council
stated
and
confirmed
the
like
independent
priviledges
,
as
proper
to
other
Churches
,
and
not
subject
to
her
Authority
.
2.
That
the
Church
of
Rome
has
not
so
much
as
an
honorary
precedence
by
Divine
right
,
but
only
Ecclesiastical
Constitution
:
and
therefore
,
as
the
Fathers
of
Constantinople
and
Chalcedon
,
do
resolve
the
honour
of
the
Roman
Chair
into
the
dignity
of
the
Imperial
City
,
so
upon
the
like
account
they
decree
a
precedence
to
the
Constantinopolitan
Throne
,
because
that
City
was
become
the
Seat
of
the
Eastern
Empire
.
I
shall
not
now
dispute
how
much
of
her
ancient
honour
the
Roman
Church
has
lost
,
the
Catholic
reason
of
her
precedence
being
totally
ceased
by
the
remove
of
the
Empire
,
but
rather
conclude
from
what
has
been
said
,
the
truth
of
the
first
part
of
our
Proposition
,
That
the
Papal
spiritual
Supremacy
is
not
universal
,
but
limited
within
a
proper
Patriarchat
;
and
therefore
the
power
claim'd
as
a
Consequent
of
that
,
must
be
particular
and
determined
.
But
the
Bishop
of
Rome's
power
of
Deposing
,
even
within
his
own
Districts
,
will
be
further
questionable
if
he
has
no
right
of
Excommunicating
Princes
;
for
if
Princes
be
not
liable
to
such
Church
Censures
,
the
whole
Fabric
of
the
Papal
Monarchy
falls
for
want
of
a
Foundation
,
and
this
Assertion
is
not
without
pretence
of
Reason
to
justifie
it
.
1.
Because
Excommunication
seems
to
imply
something
repugnant
with
the
Subject's
necessary
and
indispensable
Obligations
to
Princes
,
as
a
consequent
of
Excommunication
;
the
Conversation
of
the
Excommunicate
is
to
be
avoided
,
and
all
civil
Offices
from
the
Neighbourhood
are
under
penalties
forbidden
and
suspended
,
and
for
the
Church
to
inflict
her
Censures
with
such
Consequences
upon
the
Supreme
Magistrate
,
would
be
to
pretend
by
her
Authority
to
contradict
the
natural
Allegiance
of
Subjects
,
and
those
Rights
the
Prince
had
from
God
independently
on
Religion
.
The
method
of
Excommunication
is
to
lead
the
sinner
by
shame
and
disgraces
to
Repentance
,
a
Method
as
unsuitable
to
the
Majesty
of
Princes
,
as
the
Nature
of
their
Office
,
and
the
Ends
of
Government
;
for
if
Reputation
and
Fame
be
necessary
to
preserve
their
Authority
,
and
make
the
Government
prosperous
,
nothing
can
be
more
unreasonable
than
disgraceful
Penalties
,
which
render
them
both
weak
and
contemptible
:
If
those
Princes
are
most
feared
,
and
best
obeyed
,
who
are
most
Venerable
and
best
esteemed
;
nothing
can
be
more
to
the
prejudice
of
Vertue
and
Religion
,
than
to
put
that
Authority
under
Disgrace
,
which
was
Instituted
for
the
Terror
of
Evil
Doers
,
and
the
Praise
of
them
that
do
well
.
If
all
Subjects
are
required
,
and
that
by
the
Laws
of
Holy
Writ
,
not
to
imagine
Evil
of
their
Prince
in
their
hearts
,
what
can
be
more
improper
than
to
censure
them
to
the
state
of
the
Excommunicate
,
whom
by
the
Law
of
the
Apostle
,
we
are
to
treat
and
value
as
a
Heathen
and
Publican
:
And
the
ill
usage
that
Robert
of
France
had
,
when
under
Ecclesiastical
Censure
,
is
a
standing
Record
in
Story
of
the
undecency
of
such
proceedings
against
Christian
Princes
.
2.
Because
the
issue
of
Ecclesiastical
Censures
in
Foro
externo
depends
so
much
upon
the
leave
and
authority
of
the
Civil
Magistrate
,
that
it
will
be
as
injust
as
ridiculous
to
execute
them
upon
the
supreme
Magistrate
,
from
whom
they
derive
that
Force
and
Efficacy
:
What
can
bar
any
from
the
Conversation
of
others
,
but
Temporal
power
?
What
can
banish
men
from
public
Assemblies
,
but
Civil
Force
?
And
where
will
these
be
had
against
the
chief
Magistrate
,
Vid
.
Bishop
Tayl
.
Duct
.
Dub
.
Book
3.
cap
.
4.
but
from
himself
?
And
it
will
be
very
unreasonable
to
interdict
him
public
Assemblies
,
without
whose
Authority
the
Church
can
neither
interdict
nor
assemble
publicly
.
But
since
this
may
seem
a
nice
and
difficult
Point
,
I
shall
offer
no
more
in
order
to
the
Resolution
of
it
in
general
,
but
by
saying
,
that
all
Apostolical
Censures
,
recorded
in
Holy
Scripture
,
were
exercised
amongst
Christians
before
they
were
under
the
Authority
of
a
Christian
Magistrate
;
and
that
they
ought
to
be
used
with
great
regard
and
respect
to
the
Power
of
the
Civil
Magistrate
,
when
it
becomes
Christian
;
for
since
Christ
has
asserted
,
that
his
Kingdom
is
not
of
this
World
,
no
pretence
of
Spiritual
power
ought
to
be
exercised
to
the
prejudice
and
diminishing
of
that
Authority
,
which
the
Magistrate
Originally
had
,
before
he
submitted
to
the
Christian
Faith
.
But
setting
aside
the
Controversie
in
general
,
whether
the
Ecclesiastical
Authority
extends
to
the
power
of
Excommunicating
Princes
;
It
is
certain
in
particular
,
that
this
Papal
Pretence
was
always
questioned
within
these
Dominions
,
,
and
was
denied
before
those
Statutes
which
restored
the
Ancient
Supremacy
of
the
Kings
of
England
:
For
it
was
a
Report
of
the
Judges
in
Edward
the
Third's
time
,
that
no
Excommunication
under
the
Papal
Bulls
was
of
force
to
the
disabling
any
man
within
this
Kingdom
;
and
that
he
,
that
pleaded
such
Authority
tho'
it
concerned
only
the
censure
of
a
private
Subject
,
was
lyable
to
the
King's
Justice
;
and
from
that
Sir
Edward
Cooke
argues
well
in
his
Reports
in
Cawdry's
Case
,
that
if
Excommunication
,
being
the
extreme
and
final
issue
of
all
Suits
in
the
Roman
Court
,
be
not
allowable
here
;
it
necessarily
follows
that
no
Suit
for
any
Cause
tho'
spiritual
,
arising
within
this
Realm
ought
to
be
determined
by
the
Bishops
of
Rome
,
according
to
an
undoubted
Maxim
of
Law
,
Frustra
expectatur
Eventus
cujus
effectus
nullus
sequitur
.
3.
That
the
pretended
title
of
Christ's
Vicar
were
it
true
,
doth
neither
infer
nor
imply
temporal
Jurisdiction
,
for
in
the
fullest
and
most
ample
Acception
,
as
Bellarmin
confesses
,
it
can
signifie
no
more
than
a
Deputation
of
that
Power
which
Christ
had
when
he
was
upon
Earth
;
and
therefore
whosoever
shall
by
vertue
of
that
Title
assume
any
power
which
he
then
neither
claim'd
nor
exercised
,
hath
both
forfeited
and
contradicted
his
pretence
:
And
that
our
Saviour
had
no
Temporal
Dominion
in
his
state
of
Humiliation
,
is
evident
both
from
his
Practice
and
Declaration
,
he
never
pretended
any
;
nay
more
,
he
affirmed
he
had
none
,
for
when
Pilate
asked
him
,
Whether
he
were
a
King
?
Tho'
he
gives
no
absolute
denial
that
he
was
none
,
yet
he
peremptorily
asserts
,
That
his
Kingdom
was
not
of
this
World
.
And
when
he
was
moved
to
divide
an
Inheritance
betwixt
two
Brethren
,
he
not
only
refuses
the
Motion
,
but
says
,
in
a
Phrase
,
usual
in
Scripture
,
of
denying
by
Interrogation
,
that
it
was
a
matter
in
which
he
had
nothing
to
do
;
Who
has
Luk
.
2.
14.
made
me
a
Judge
or
Divider
betwixt
you
?
But
how
unlike
to
this
practice
are
the
Claims
of
his
pretended
Vicar
?
For
as
if
he
had
received
a
Deputation
from
Christ's
Divine
Nature
,
and
had
represented
the
Glories
of
his
Exaltation
,
he
assumes
a
despotic
Dominion
over
the
Lives
and
Properties
of
Men
,
and
a
power
of
disposing
the
Kingdoms
of
the
Earth
to
whom
he
pleaseth
.
4.
Spiritual
Power
in
its
greatest
Latitude
,
without
direct
Temporal
,
will
not
suffice
to
justifie
the
Claim
;
for
what
Right
has
Power
purely
Spiritual
to
interpose
in
Temporal
Matters
?
Or
whence
can
it
have
force
to
resist
and
defeat
what
shall
pretend
to
oppose
it
?
Must
Kings
tamely
yield
their
Crowns
at
the
Demand
of
a
Spiritual
Supreme
?
are
they
so
easily
affrighted
from
their
Thrones
?
Or
is
there
Reason
they
should
be
at
the
glittering
of
a
Spiritual
sword
?
Temporal
and
spiritual
Power
are
wholly
distinguished
as
to
act
,
object
,
and
design
,
and
neither
contain
nor
include
one
another
;
for
as
the
Exercise
of
spiritual
Offices
cannot
be
assumed
by
vertue
of
a
temporal
Authority
,
so
neither
can
temporal
Dominion
be
taken
away
by
spiritual
Censures
,
without
temporal
Force
;
and
therefore
till
the
Abbettors
of
this
Ecclesiastical
Supremacy
,
shall
produce
Scripture
which
commands
Princes
to
resign
when
fallen
under
Church
Censures
,
they
ought
not
to
pretend
a
power
of
Deposing
by
vertue
of
a
spiritual
Authority
.
Had
God
who
is
Supreme
Lord
of
all
Property
and
Dominion
,
made
Crowns
forfeitable
to
his
Church
by
Heresie
and
ill
Government
,
there
might
have
been
some
pretence
for
the
Churche's
calling
in
the
Assistance
of
her
Temporal
Friends
to
Instate
her
in
the
Possessions
of
God's
Forfeitures
.
But
since
she
not
only
wants
Force
to
make
her
Claim
effectual
,
but
also
Right
to
make
it
just
,
she
ought
to
avoid
all
such
unreasonable
pretences
;
for
the
Church
can
never
be
said
to
have
a
power
to
do
that
,
which
she
cannot
do
justly
,
much
less
to
do
that
,
which
directly
contradicts
the
Ends
and
Designs
of
all
Ecclesiastical
and
spiritual
Authority
,
for
that
always
ought
to
be
exercised
with
intention
of
Charity
,
and
in
order
to
spiritual
Good
;
and
therefore
whensoever
it
is
managed
for
secular
Ends
,
to
serve
the
Malice
and
Ambition
of
him
that
Executes
upon
the
Temporal
Rights
of
the
person
censured
,
by
transgressing
the
Uses
,
it
exceeds
the
Bounds
and
Measures
of
its
own
Authority
,
and
it
will
be
hard
to
demonstrate
,
notwithstanding
the
witty
Attempts
that
have
been
made
to
abuse
the
Text
,
from
the
Commission
of
Pasce
Oves
,
to
S.
Peter
,
his
own
&
Successor's
power
of
killing
Wolves
;
as
some
are
pleased
to
compliment
,
those
they
call
Hereticks
;
or
of
exercising
civil
force
for
the
Temporal
safety
and
defence
of
the
Catholic
Flock
.
For
this
is
to
Invade
the
Magistrate's
Authority
,
and
to
take
that
Sword
out
of
his
hand
,
which
God
has
given
him
for
the
Terror
of
evil
Doers
:
This
is
to
confound
those
Powers
which
God
has
distinguished
and
limited
,
and
instituted
,
for
several
Ends
and
different
Purposes
;
and
if
it
may
be
lawful
for
the
Church
by
an
Ordine
ad
spiritualia
,
where
she
has
no
other
Authority
,
to
invade
the
Magistrate's
Rights
,
I
doubt
not
but
the
civil
Magistrate
may
by
the
like
pretence
of
an
Ordine
ad
temporalia
,
Usurp
upon
the
Churche's
power
,
and
when
the
Pretence
of
Right
prevails
upon
both
sides
,
the
difference
must
be
infinite
,
and
the
controversie
indeterminable
.
But
it
is
to
little
purpose
to
spend
more
time
in
further
prosecuting
the
unreasonableness
of
the
Papal
Supremacy
,
since
the
mutual
contradictions
of
those
that
defend
it
,
have
done
it
to
our
hands
.
For
since
Bellarmine
,
as
he
pretends
,
has
demonstrated
,
that
Spiritual
Supremacy
,
cannot
infer
direct
Power
in
Matters
Temporal
,
and
the
Canonists
with
the
like
Demonstration
,
affirm
indirect
Power
repugnant
to
the
Consequences
of
pure
Spiritual
:
It
will
be
reasonable
to
conclude
,
that
the
Bishop
of
Rome
has
neither
,
till
they
shall
agree
amongst
themselves
which
side
has
the
better
of
the
Demonstration
.
And
from
what
has
been
said
,
it
is
obvious
to
conclude
,
that
those
men
have
but
little
sense
of
the
Honour
of
Christian
Religion
,
that
abuse
its
Name
,
and
pervert
its
Obligations
,
to
justifie
Sedition
and
Rebellion
;
who
with
great
Pretences
and
Zeal
for
Christianity
,
forsake
her
in
her
more
principal
Commands
of
meekness
,
patience
,
and
submission
,
and
defend
the
Doctrine
of
Resistance
and
Disobedience
,
from
those
Holy
Scriptures
that
have
forbidden
them
,
under
the
penalty
of
Damnation
.
That
the
Spiritual
Power
is
never
more
abused
and
contradicted
,
than
when
it
is
managed
for
Secular
Ends
,
to
serve
the
Pride
and
Ambition
of
Ecclesiastics
,
upon
the
Rights
and
Authority
of
the
Civil
Magistrate
,
which
have
as
evident
Divine
Institution
as
the
other
can
pretend
to
.
That
those
men
do
unreasonably
appropriate
the
Title
of
Catholic
,
who
have
renounced
the
most
Catholic
Doctrine
of
Obedience
,
and
taught
Subjects
from
the
Consequences
of
Christian
Religion
,
to
Resist
,
Depose
,
and
Murther
Princes
.
That
those
men
do
as
little
deserve
the
Character
of
Reformed
,
who
have
forsaken
our
Reformation
in
its
Principal
and
Fundamental
Doctrine
of
the
King's
Supremacy
,
and
renounced
the
Protestant
Church
of
England
,
in
all
her
Principles
of
Christian
Loyalty
;
who
amidst
all
their
Clamours
against
the
Papal
Authority
set
up
a
Popular
Supremacy
of
their
own
,
as
repugnant
to
Christian
Religion
,
and
the
Rights
of
Princes
,
as
the
other
can
be
,
who
assume
by
League
and
Covenant
a
Power
to
reform
an
established
Religion
,
against
Law
and
Authority
,
and
by
Association
,
a
Pretence
to
resist
the
Rights
of
undoubted
Inheritance
against
Natural
and
Sworn
Allegiance
;
who
while
with
Justice
they
complain
of
the
Cruelty
of
Popish
Zeal
,
make
use
of
the
worst
Principles
,
of
the
worst
Sects
of
that
Religion
,
to
serve
their
Cause
and
Party
,
and
can
allow
both
the
Innocence
and
Merit
of
the
most
horrid
Crimes
that
promote
such
Ends
and
Purposes
:
And
indeed
all
the
Enemies
of
the
Church
of
England
,
how
distant
soever
in
other
Points
,
are
perfectly
united
in
the
Doctrines
of
Disobedience
;
for
though
they
prosecute
them
upon
different
Principles
,
yet
they
all
agree
in
one
Conclusion
against
the
express
Commands
of
Holy
Scripture
,
that
it
is
lawful
to
resist
the
Higher
Powers
;
and
as
there
is
no
Point
in
which
they
more
exactly
agree
amongst
themselves
,
so
there
is
none
in
which
they
more
perfectly
differ
from
us
.
For
as
the
Church
of
England
had
the
Honour
to
be
at
first
Reformed
,
with
the
Consent
and
Authority
of
the
Supreme
Magistrate
;
so
she
has
always
preserved
an
entire
Duty
and
Gratitude
to
that
Power
that
Reformed
her
,
and
has
so
evidently
declared
and
asserted
an
absolute
Submission
to
the
Higher
Powers
;
that
I
doubt
not
,
but
I
may
with
truth
affirm
,
that
it
is
as
impossible
for
a
true
Son
of
the
Church
of
England
to
be
Disloyal
in
any
Circumstances
,
as
for
those
that
Dissent
from
Her
by
the
Consequence
of
their
Principles
,
not
to
be
so
in
some
;
for
since
they
all
assert
a
Supremacy
distinct
from
the
Government
,
either
Papal
or
Popular
,
they
will
be
always
at
liberty
in
some
Circumstances
to
Resist
or
Disobey
,
as
this
Supreme
shall
determine
them
:
and
the
Government
can
never
be
secure
of
their
Obedience
,
whilst
it
is
in
their
own
power
to
judge
when
this
Supreme
has
Right
to
do
so
.
2.
From
hence
it
necessarily
follows
,
that
it
is
the
Duty
,
Obligation
,
and
Interest
of
Christian
Princes
by
the
Authority
of
their
Laws
,
and
the
Influence
of
their
Lives
and
Examples
,
to
promote
the
Honour
and
Success
of
Christian
Religion
,
and
to
do
that
Excellent
Institution-Right
amongst
men
,
which
has
so
evidently
asserted
their
Rights
and
Authority
,
to
see
that
all
their
Subjects
render
unto
that
good
God
his
Dues
,
who
has
by
express
Commands
taken
such
Care
of
theirs
,
to
provide
that
the
Laws
,
Offices
,
and
Ministry
,
which
our
Blessed
Saviour
has
Delivered
,
Appointed
,
and
Constituted
,
may
be
had
in
due
Reverence
and
Esteem
,
for
what
can
be
more
the
Interest
of
Christian
Princes
,
than
that
those
Laws
should
be
sincerely
obey'd
,
of
which
the
Duty
of
Subjects
is
one
principal
part
,
and
that
those
Offices
should
be
rever'd
and
Celebrated
;
in
which
Supplications
and
Intercessions
are
continually
made
for
Kings
,
and
All
in
Authority
;
than
that
those
Ministers
should
be
secured
from
Contempt
and
Ignominy
,
who
have
received
as
one
part
of
their
Ministry
,
the
Doctrine
of
Submission
to
the
Higher
Powers
:
And
indeed
what
can
be
a
more
reasonable
Object
of
their
Care
,
than
the
Honour
of
the
Great
God
of
Heaven
and
Earth
,
whose
Ministers
they
are
,
and
whose
Authority
they
represent
;
for
this
is
not
only
a
just
Expression
of
their
Gratitude
to
him
that
has
called
them
to
so
great
a
Trust
,
but
the
best
Method
of
securing
the
Interest
and
Honour
of
their
Office
in
this
World
,
and
the
Reward
of
it
in
the
next
,
3
,
Lastly
,
By
as
direct
Consequence
it
appears
to
be
our
general
Duty
and
Interest
,
to
heartily
embrace
and
practise
that
Excellent
Religion
which
has
reconciled
all
our
Hopes
and
Interests
,
by
uniting
our
Obedience
to
God
and
Man
,
that
we
may
neither
dishonor
Christianity
by
Invading
the
Rights
of
our
Neighbors
,
or
disturbing
the
Peace
of
Society
,
under
pretences
of
Religion
,
nor
betray
our
Consciences
by
a
prophane
neglect
of
our
Allegiance
to
God
Almighty
,
to
serve
our
Temporal
Interest
;
but
by
a
Regular
Discharge
of
all
our
Duties
to
God
,
Cesar
,
and
our
Neighbor
,
may
secure
both
the
Blessings
of
this
and
the
other
World
;
and
pass
thorow
the
mutable
and
imperfect
state
of
Temporal
,
to
the
infinite
and
immutable
Joys
of
Eternal
Happiness
.
To
which
God
of
his
Mercy
bring
us
for
the
Merits
of
Jesus
Christ
;
To
whom
with
the
Father
and
blessed
Spirit
,
be
all
Honour
,
Glory
,
and
Adoration
,
both
now
and
ever
.
Amen
.
FINIS
.