QUEST. XLII. Whether all Christian Kings are dependent from Christ, and may be called his Vicegerents? (1) to QUEST. XLII. Whether all Christian Kings are dependent from Christ, and may be called his Vicegerents? (2)

QUEST. XLII. Whether all Christian Kings are dependent from Christ, and may be called his Vicegerents? (1)

THe P. Prelate taketh on him to prove the truth of this: but the question is not pertinent: it belongeth to another head, to the Kings power in Church matters. I therefore only examine what he saith, and follow him.

P. Prelate. Sectaries have found a Quere of late, that Kings are Gods, not Christs Lieutenants on earth. Romanists and Puritans erect two Soveraignes in every State; The Jesuite, in the Pope; the Puritan, in the Presbyterie.

Ans. We give a reason why God hath a Lieutenant, as God; Because Kings are Gods, bearing the sword of vengeance against seditious and bloody Prelates, and other ill-doers. But Christ, God-Man, the Mediator and Head of the body the Church, hath neither Pope nor King to be head under him. The sword is communicable to men; but the Headship of Christ is communicable to no King, nor to any created shoulders. 2. The Iesuite maketh the Pope a King: and so this P. Prelate maketh him, in extent, the Bishop of Bishops, and so King, as I have proved. But we place no Soveraigntie in Presbyteries, but a meere ministeriall power of servants, who doe not take on them to make Lawes and Religious Ceremonies, as Prelates doe, who indeed make themselves Kings and Lawgivers in Gods house.

P. Prelate. We speake of Christ as Head of the Church. Some think that Christ was King by his Resurrection, jure acquisito, by a new title, Right of merit. I think he was a King from his conception.

Ans. You declare hereby, that the King is a ministeriall Head of the Church, under the head Christ. All our Divines disputing against the Popes headship, say, No mortall man hath shoulders for

so glorious a head. You give the King such shoulders. But why are not the Kings, euen Nero, Iulian, Nebuchadnezzar, Belshazer, Vicegerents of Christ, as Mediator, as Priest, as Redeemer, as Prophet, as Advocate, presenting our prayers to God his Father? What action, I pray you, have Christian Kings, by office, under Christ, in dying, and rising from the dead for us, in sending down the Holy Ghost, preparing mansions for us? Now it is as proper and incommunicably reciprocall with the Mediator, to be the only Head of the body the Church, Col. 1.18. as to be the only Redeemer and Advocate of his Church.

2. That Christ was King from his conception, as Man borne of the Virgin Mary, [gap]uteth well with Papists, who will have Christ, as Man, the visible Head of the Church; that so as Christ-man, is now in heaven, he may have a visible Pope to be Head in all Ecclesiasticall matters. And that is the reason why this P. Prelate maketh him head of the Church by an Ecclesiasticall right, as we heard: and so he followeth Becanus the Iesuite, in this, and others his fellowes.

P. Prelate. 1. Proofe. If Kings reigne by [gap] per, in and through Christ, as the Wisdome of God, and the Mediator: then are Kings the Vicegerents of Christ, as Mediator. But the former is said, Prov. 8.15, 16. as D. Andrewes, of blessed memorie.

Ans. 1. Denies the major: All beleevers living the life of God ingrafted in Christ as branches in the tree, Ioh. 15.1.2. should by the same reason be Vicegerents of the Mediator: so should the Angels, to whom Christ is a head, Col. 2.10. be his Vicegerents; and all the Iudges and Constables on earth, should be under-Mediators, for they live and act in Christ: yea, all the Creatures, in the Mediator, are made new, Rev. 21.5. Rom. 8.20, 21, 22.

2. D. Andrewes name is a curse on the earth, his writings prove him to be a Popish Apostate.

P. Prelate. 2. Christ is not only King of his Church; but in order to his Church, King over the Kings and Kingdomes of the earth, Ps. 2.5.8.

3. Math. 21.18. To him is given all power in heaven and earth; ergo, all Soveraigntie over Kings.

Ans. 1. If all these be Christs vicegerents, over whom he hath obtained power; then, because the Father hath given him power over all flesh, to give them life eternall, Ioh. 17.1.2. then are all beleevers

his Vicegerents, yea and all the damned men and Devils, and Death and Hell are his Vicegerents: for Christ, as Mediator, hath all power given to him, as King of the Church, and so power Kingly over all his enemies, to reigne while he make them his footstoole, Ps. 110.1.2. to break them with a rod of iron, Ps. 2.9. 1 Cor. 15.24, 25, 26, 27. Revel. 1.18.20. v. 10, 11, 12, 13, 14, 15. And by that same reason, the P. Prelates 4. and 5. Argument fall to the ground, He is heire of all things, ergo, all things are his Vicegerents. What more vaine? He is Prince of the Kings of the earth, and King of Oggs, of Kings, of his Enemies; ergo, Sea and Land are his Vicegerents.

P. Prelate. Kings are nurse-fathers of the Church, ergo, they hold their crowns of Christ: 3. Divines say, that by men in sacred Orders Christ doth rule his Church mediately, in those things which primely concerne salvation; and that by Kings their scepter and power, he doth protect his Church, and what concerneth externall pompe, order and decencie. Then, in this latter sense, Kings are no lesse the immediate Vicegerents of Christ, than Bishops, Priests and Deacons, in the former.

Ans. Because Kings hold their Crownes of Christ, as Mediator and Redeemer, it followeth by as good consequence, Kings are submediators and under-Priests, and Redeemers, as Vicegerents. Christ, as King, hath no visible Royall Vicegerents under him.

2. Men in holy Orders sprinkled with one of the Papists five blessed Sacraments, such as Antichristian Prelates, unwashed Priests to offer sacrifices, and Popish Deacons, are no more admitted by Christ to enter into his sanctuary as governours, then the Leaper into the Campe of old, and the Moabite and Ammonite were to enter into the congregation of the Lord, Deut. 23.3. therefore we have excommunicated this P. Prelate, and such Moabites out of the Lords house. 2. What be the things that doe not primely concerne salvation, the P. Prelate knoweth, to wit, Images in the Church, Altar worship, Antichristian Ceremonies, which primely concerne damnation.

3. I understand not what the P. Prelate meaneth, that the King preserveth externall Government in order and decency, in Scotland, in our Parliament, 1633. the prescribed Surplice, and he commanded the Service-booke, and the Masse-worship. The Prelate degradeth

the King here, to make him onely keep, or preserve the Prelates Masse-Clothes: they intended indeed to make the King but the Popes servant, for all they say and do for him now.

4. If the King be vicegerent of Christ in prescribing Laws for the externall ordering of the worship, and all their decent symbolicall Ceremonies: What more doth the Pope, and the Prelate in that kinde? He may, with as good warrant Preach and Administrate the Sacraments.

P. Prelate. Kings have the sign of the Crosse on their Crowns.

Answ. Ergo, Baculus est in angulo. Prelates have put a crosse in the Kings heart, and crossed Crown and Throne to Really. Some Knights, some Ships, some Cities and Burroughes, do carry a crosse; are they made Christs vice-gerents of late? By what antiquity doth the Crosse signifie Christ? Of old it was a badge of Christians, no Religious Ceremony; and is this all. The King is the vicegerent of Christians. The Prelates we know, adore the Crosse with Religious worship: so must they adore the Crown.

P. Prelate. Grant that the Pope were the Vicar of Christ in spirituall things, it followeth not: Ergo, Kings Crowns are subject to the Pope; for Papists teach, that all power that was in Christ, as man, as power to work miracles, to institute Sacraments, was not transmitted to Peter and his successors.

Answ. This is a base consequence, Make the Pope head of the Church: the King, if he be a mixed person, that is, half a Churchman, and Christs Vice-gerent; both he and Prelates must be members of the head. Papists teach, that all in Christ as man, cannot be transmitted to Peter, but a Ministeriall Catholike Headship (say Batcanus and his fellows) was transmitted from Christ as man, and visible head, to Peter and the Pope.

P. Prelate. I wish the Pope,

who claimeth so neer alliance with Christ, would learn of him to be meek and humble in heart; so should he finde rest to his own soul, to Church and State.

Answ. The same was the wish of Gerson, Occam, the Doctors of Paris, the fathers of the Concels of Constance and Basil; yet all make him head of the Church.

2. The Excommunicate Prelate is turned Chaplain to Preach to the Pope: the Soul-rest that Protestants wish to the Pope is, That the Lord would destroy him by the Spirit of his mouth, 2 Thes. 2.8. But P. Prelates, This wish is a Reformation of accidents,

with the safety of the subject, the Pope, and is as good as a wish, That the Devill remaining a Devill, may finde rest for his soul, all we are to pray for; as having place in the Church, are supposed members of the Church. The Prelate would not pray so for the Presbytery, by which he was ordained a Pastour, 1 Tim. 4.14. though he be now an Apostate: It is gratitude to pray for his lucky father the Pope. What ever the Prelate wish, we pray for, and beleeve, that desolation shall be his Soul-rest, and that the vengeance of the Lord, and of his Temple, shall fall upon him, and the Prelates his sons.

P. Prelate. That which they purpose, by denying Kings to be Christs Vice-gerents, is to set up a Soveraignty Ecclesiasticall in Presbyteries, to constrain Kings, repeal his Laws, correct his Satutes, reverse his Judgements, to cite, convent, and censure Kings; and if there be not power to execute, what Presbyteries decrees, they may call and command the help of the people, in whom is the underived Majstie; and promise, and swear, and covenant to defend their fancies, against all mortall men, with their Goods, Lands, Fortunes, to admit no divisive motion; and this Soveraign Association maketh every private man an armed Magistrate.

Answ. You see the Excommunicate Apostats tusses against the Presbytery of a Reformed Church, from which he had his baptism, faith, ministery.

1. We deny the King to be the head of the Church.

2. We assert, that in the Pastors, Doctors, and Elders of the Church, there is a Ministeriall power, as servants under Christ, in his authority, and name, to rebuke and censure Kings; that there is revenge in the Gospel against all disobedience, 2 Cor. 2.6. and 10.6. The rod of God, 1 Cor. 4.21. The rod of Christs lips, Isai. 11.4. The Scepter and Sword of Christ, Revel. 1.16. and 19.15. The Keyes of his Kingdom, to binde and loose, open and shut, Matth. 18.17, 18. and 16.19. 1 Cor. 5.1, 2, 3. 2 Thes. 3.14, 15. 1 Tim. 1.19. and 5.22. and 5.17. And that this power is committed to the Officers of Christs house, call them as you will.

3. For reversing of Laws made for the establishing of Popery, we think the Church of Christ did well to declare all these unjust grievous decrees; and that woe is due to the Iudges, even the Queen, if they should not repent, as Isai. 10.1. And this P. must shew his teeth in this, against our Reformation in Scotland, which

he once commended in Pulpit, as a glorious work of Gods right arm. And the Assemble of Glaskow, 1637. declared, That Bishops though established by Acts of Parliament, procured by Prelates onely, Commissioners, and Agents, for the Church, who betrayed their trust, were unlawfull, and did supplicate, That the ensuing Parliament would annull these wicked Acts. They think God priviledgeth neither King, nor others from Church-Censures: the P. Prelates imprisoned, and silenced the Ministers of Christ, who preached against the publike sins, the blood, oppressions, unjustice, open swearing, and blasphemy of the holy Name of God, the countenancing of Idolaters, &c. in King and Court.

4. They did never sought the help of the people, against the most unjust standing Law of authority.

5. They never swear and covenant, to defend their own fancies, For the Confession and Covenant of the Protestant Religion, translated in Latin to all the Protestants in Europe and America, being termed a fancie, is a clear evidence, That this P. Prelate was justly excommunicated for Popery.

6. This Covenant was sworn by King James, and his house, by the whole Land, by the Prelates themselves. And to this fancy, this P. Prelate by the Law of our Land was obliged to swear, when he received degrees in the Universitie.

7. There is reason our Covenant should provide against divisive motions. The Prelates moved the King to command all the Land to swear our Covenant, in the Prelaticall sense, against the intent thereof, and onely to devide, and so command. Iudge what Religion Prelates are of, who will have the Name of God prophaned by a whole Nation, by swearing fancies.

8. Of making private men Magistrates, in defending themselves against cut-throats. Enough already: Let the P. Prelate answer if he can.

P. Prelate. Let no man imagine me to priviledge a King from the direction, and just power of the Church, or that like Uzzah he should intrude upon sacred actions, ex vi ordinis, in foro interno conscientiae, to Preach or Administrate Sacraments, &c.

Answ. Vzzah did not burn Incense, ex vi ordinis, as if he had been a Priest, but because he was a King, and Gods anointed. Prelates sit not in Councell and Parliament, ex vi ordinis, as temporall Lords. The Pope is no temporall Monarch, ex vi ordinis; yet

all are intruders. So the P. P. will licence Kings to administer Sacraments, so they doe it not Ex vi ordinis.

P.P. Men in sacred Orders in things intrinsecally spirituall, have immediatly a directive and authoritative power, in order, to all whatsoever, although ministeriall only, as related to Christ; but that giveth them no coercive civill power over the Prince, per se, or per accidens, directly or indirectly, that either the one way or the other, any or many in sacred Order, Pope, or Presbytery, can cite and censure Kings, associate, Covenant or sweare to resist him, and force him to submit to the Scepter of Christ. This power over man God Almighty useth not, much lesse hath he given it to man, Ps. 110. His people are a willing people, Suadenda non cogenda religio.

Ans. 1. Pastors have a ministerial power (saith he) in spirituall things, but in order to Christ, ergo in order to others it is not ministeriall, but Lordly. So here a Lordly power Pastors have over Kings, by the P. P. way. We teach it is ministeriall in relation to all, because Ministers can make no Lawes as Kings can doe, but only as Heralds, declare Christs Lawes.

2. None of us give any coercive Civill power to the Church, over either Kings, or any other, it is Ecclesiasticall; a power to rebuke and censure was never civill.

3. A religious Covenant to sweare to resist that is, to defend our selves is one thing, and a lawfull Oath, as is cleare in those of Israel, that did sweare Asa's Covenant, without the authority of their owne King, 2 Chron. 15.9, 10, 11, 12. and to sweare to force the King to submit to Christs Scepter is another thing; the Presbytery never did sweare or covenant any such thing: nor doe we take Sacrament upon it, to force the King. Prelates have made the King sweare, and take his Sacrament upon it, that he shall roote out Puritanes, that is Protestants, whereas he did sweare at his Coronation to roote out Heretickes; that is, (if Prelates were not traiterous in administring the Oath) Arminians and Papists, such as this P. P. is knowne to be; but I hold that the Estates of Scotland have power to punish the King, if he labour to subvert Religion and Lawes.

4. If this Argument, that Religion is to be perswaded, not forced, which ▪ P. P. useth, be good, it will make much against the King, for the King then can force no man to the externall profession, and use of the ordinances of God, and not only Kings, but all the people should be willing.

P. Prelate. Though the King may not preach,

QUEST. XLII. Whether all Christian Kings are dependent from Christ, and may be called his Vicegerents? (2)

&c. yet the exercise of these things freely within his Kingdome, what concerneth the decent and orderly doing of all, and the externall man, in the externall government of the Church, in appointing things arbitrary ând indifferent, and what else is of this straine, are so due to the prerogative of the Crowne as that the Priests without highest Rebellion, may not usurpe upon him a King in the State and Church is a mixed person, not simply civill, but sacred too. They are not only professors of truth, that they have in the capacity of Christians, but they are defenders of the faith as Kings, they are not sonnes only, but Nurse-fathers, they serve God, as Augustine saith, as men, and as Kings also.

Ans. If yee give the King power of the exercises of Word and Sacraments in his Kingdome, this is deprivation of Ministers in his Kingdome (for sure he cannot hinder them in another Kingdome) you may make him to give a Ministeriall calling, if he may take it away. By what word of God can the King close the mouth of the man of God, whom Christ hath commanded to speake in his name? 2. If the King may externally governe the Church, why may he not excommunicate, for this is one of the speciall acts of Church Government, especially seeing he is a mixed person, that is halfe a Church-man, and if he may prescribe Arbitrary teaching Ceremonies, Surplice to instruct men in the duties of holinesse required of Pastors, I see not, but he may teach the Word. 3. Dr. Ferne and other Royalists deny Arbitrary Government to the King in the State, and with reason, because it is Tyranny over the people, but Prelates are not ashamed of commanding a thing Arbitrary and indifferent in Gods Worship, shall not Arbitrary Government in the Church be tyranny over the conscience? But (say they,) Church-men teacheth the King what is decent and orderly in Gods Worship, and he commandeth it.

Ans. Solomon by no teaching of Church-men deposed Abiather, David by no teaching of Church-men appointed the forme of the Temple. 2. Hath God given a Prerog[gap]tive Royall to Kings, whereby they may governe the Church, and as Kings they shall not know how to use it, but in so farre, as they are taught by Church-men? 4. Certainely we shall once be informed by Gods Word, what is this Prerogative, if according to it, all the externall worship of God may be ordered. Lawyers and Royalists teach, that it is an absolutenesse of power, to doe above, or against a Law, as they say from

1 Sam. 8. v. 9.11. and whereby the King may oppresse, and no man may say, What dost thou? Now, Good P. Prelate, if by a plenitude of tyranny the King prescribe what he will in the externall worship and government of Gods House, who can rebuke the King, though he command all the Antichristian Ceremonies of Rome, and of Turkey, yea and the sacrificing of children to Molech? (for absolutenesse Royall will amount to shedding of innocent blood) for if any oppose the King, or say, Sir, What doe you? he opposeth the Prerogative Royall, and that is highest Rebellion, saith our P. Prelate.

5. I see not how the King is a mixt person, because he is Defender of the [gap]aith, as the Pope named the King of England, Henry the eighth: he defendeth it by his Sword, as he is a Nurse-father, not by the sword that commeth out of his mouth.

6. I would know how Iulian, Nebuchadnezzar, Og, and Sihon, were mixed persons, and did all in the externall government of the Church; and that by their office, as they were Kings.

7. All the instances that Augustine bringeth to prove that the King is a mixt person, proveth nothing but Civill acts in Kings; as Hezekiah cast down the high places, the King of Nineve compelled to obey the Prophet Ionah; Darius cast Daniels enemies to the Lyons.

P. Prelate. If you make two Soveraignes, and two Independents, there is no more peace in the State, then in Rebeckahs wombe, while Jacob and Esau strove for the prerogative.

Ans. 1. What need Israel strive, when Moses and Aaron are two Independents? If Aaron make a golden Calfe, may not Moses punish him? If Moses turne an Achab, and sell himselfe to doe wickedly, ought not 80 valiant Priests and Aarons both rebuke, censure, and resist?

2. p. 65. The P.P. said, Let no man imagine we priviledge the King from the direction and power of the Church, so he be no intruding Vzzah. I pray, P. P. what is this Church power? Is it not supreme in its kinde of Church power? or is it subordinate to the King? If it be supreme, see how P. P. maketh two Supremes, and two Soveraignes. If it be subordinate to the King, as he is a mixt person, the King is priviledged from this power, and he may intrude as Vzzah; and by his prerogative, as a mixed person, he may say Masse, and offer a sacrifice, if there be no power above his prerogative to curbe him. If there be none, the P.P. his imagination is reall,

The King is priviledged from all Church power. Let the P.P. see to it; I see no inconvenience for reciprocations of subjections in two Supremes; and that they may mutually censure and judge one another.

Object. Not in the same cause; that is impossible. If the King say Masse, shall the Church judge and censure the King for intrusion? and because the King is also Soveraigne and Supreme in his kinde, he may judge and punish the Church for their act of judging and censuring the King; it being an intrusion on his prerogative, that any should judge the highest Judge.

Ans. The one is not subiect to the other, but in the case of male-administration: the innocent, as innocent, is subject to no higher punishing; he may be subject to a higher, as accusing, citing, &c. Now the Royalist must give instance in the same cause, where the Church faileth against the King and his Civill law; and the King in the same cause faileth against the Church-canon; and then it shall be easie to answer.

P. Prelate. Religion is the bottome of all happinesse, if you make the King only to execute what a Presbyterie commandeth,

he is in a hard case, and you take from him the chiefest in Government. Ecclesiasticall power hath the soule in subjection; the Civill Soveraigntie holdeth a dead dominion ever the body. Then the Pope and Presbyterie shall be in better condition then the King. Cic. in Ver. Omnes Religione moventur: Superstition is furious, and maddeth people, that they spare neither Crown nor Mitre.

Ans. Cold and dry is the P. P. when he spendeth foure pages in declamation for the excellencie of Religion; The madnesse of Superstition, nothing to the purpose.

1. The King hath a chiefe hand in Church affaires, when he is a Nurse-father, and beareth the Royall sword to defend both the Tables of the Law, though he doe not spin and weave Surplices, and other base Masse-cloaths, to Prelates, and such Priests of Baal: They dishonour his Majestie, who bring his Prerogative so low.

2. The King doth not execute with blind obedience, with us, what the Pope commandeth, and the Prelates; but with light of knowledge what Synods discernes: and he is no more made the servant of the Church by this, then the King of Iudah, and Nebuchadnezzar are servants to Ieremiah and Daniel, because they are to obey the Word of the Lord in their mouth. Let them shew a reason of

this, why they are servants in executing Gods will in Discipline, and in punishing what the Holy Ghost by his Apostles and Elders decree, when any contemne the Decree concerning the abstinence from blood, things strangled, &c. Act. 15. rather then when they punish murther, idolatrie, blasphemie, which are condemned in the Word preached by Pastors of Christ: and farther, this objection would have some more colour (realitie it hath not) if Kings were only to execute what the Church ministerially in Christs name, commandeth to be done in Synods: but Kings may, and doe command Synods to conveen, and doe their duty, and command many duties never Synodically decreed; as they are to cast out of their Court apostate Prelates, sleeping many yeares in the Devils armes, and are to command Trencher-Divines, neglecting their flock, and lying at Court, attending the falling of a dead Bishop, as Ravens doe an old dying horse; To goe and attend the flock, and not the Court, as this P. P. did.

3. A King hath greater outward glory, and may doe much more service to Christ in respect of extension, and is excellenter then the Pastor, who yet, in regard of intension, is busied about nobler things, to wit, the Soule, the Gospel, Eternitie, than the King.

4. Superstition maddeth men; but it followeth not, that true Religion may not set them on work to defend soule and body against Tyrannie of the Crown, and Antichristian Mitres.

P. Prelate. The Kingdome had peace, and plentie in Prelates time.

Ans. A belly-argument. We had plenty, when we sacrificed to the Queen of Heaven. 2. If the Traveller contend to have his purse againe, shall the Robber say, Robberie was blessed with peace? The rest, to the end, are lies, and answered already. Only his invectives against ruling Elders, falsly called Lay-Elders, are not to purpose. Parliament-Priests, and Lay and Court-Pastors, are Lay-Prophets.

2. That Presbyteries meddle with Civill businesse, is a slander; They meddle with publike scandals that offendeth in Christs Kingdome. But the Prelate, by office, was more in two elements, in Church and State, then any Frogs even in the Kings Leaven[gap]tubs ordinarily,

3. Something he saith of Popes usurping over Kings; but only of one of his fathers, a great uncleane spirit, Gregorie the Great: But

if he had refuted him by Gods Word, he should have thrown stones at his own Tribe; for Prelates, like him, doe, ex officio, trample upon the neck of Kings.

4. His testimonies of one Councell, and one Father, for all Antiquitie, proveth nothing. Athanasius said, God hath given Davids Throne to Kings: What, to be Head of the Church? No, to be the Minister of God, without [gap] to tutour the Church. And because Kings reigne by Christ, as the Councell of Arimin saith; therefore it may follow, a Baily is also Head of the Church. It is taken from Prov. 8. and answered.

5. That Presbyteries have usurped upon Kings, more then Popes, since Hildebrand, is a lie: all stories are full of the usurpation of Prelates, his own tribe; The Pope is but a swelled fat Prelate; and what he saith of Popes, he saith of his own house.

6. The Ministers of Christ in Scotland, had never a contest with King Iames, but for his sinnes, and his conniving with Papists, and his introducing Bishops, the usher of the Pope.