IT hath been of long time, and in too many Nations of Christendome still is, an errour of no small importance to think, That Kinges are not to judge in things perteyning to the Church of God, nor to order the offices and affaires of the Church, nor to governe over all ecclesiasticall persons, within their severall kingdomes or Dominions. From which errours possessing the mindes, al­well of Princes as of private persons, strange troubles haue arisen to the church of God; both Princes and private per­sons mistaking their dueties; and so Princes not doing in the church what God appoints them, others, (and even of their subjects) haue been scourges unto them, by practising against them things farre differing from the teaching of Christian Religion. Alas how much innocent blond haue Princes shed, whilst guided by a false word of the Romane Bishop, they haue neglected to meditate in the word of God, and to Iudge and Governe according to its directions, and so haue butchered the Saincts of God in all Nations, and on the cō ­trary haue exalted them who most haue troden under foote, the sacred word and ordinances of the living God. What should therefore be more deare to Princes, then to know the [Page 2]dignity and true office, wherein God by his Ordinance hath set them? Or what greater honour can be done them, then when some wicked Bishop would depresse their right herein, God by his word declares his wickedness, and by his strange and mervailous Acts in our times, raiseth his Princes, (will or nill that Bishop, and all his Adherents) to their true dignity and office in the Church? Verily we see in these times, how God tendereth the rights of Christian Princes, when under the Reformation, as he on the one hand hath freed them frō the usurpations and bondage of the Romane Bishop, so on the other hand he hath preserved their right against all, who under any pretences whatsoever, haue indeavoured to de­prive them thereof. It is therefore dangerous for any, aswel for Princes as for people, to doe oughts against the will of God, as he hath revealed the same by his word preserved in scripture. True it is, that many are not suffered to be in­formed hereof, because by such information, that Bishop of Romes delusions, and his insufferable abusions would be discovered. But fitter it is, that Princes know their Right, and people their dueties, then that the consciences of both being missinformed, they be led thereby into the fierce wrath of God, by their doing things contrary to his sacred Minde. The consideration wherof provoked me to the writing of this Treatise, that so I also with others before me, may helpe to satisfie the consciences of men, in this great point of Christian Religion, concerning the Supremacy and governement of Kings in the Church upon earth. Thus ha­ving showen you the Aime, Occasion and End of this wri­ting, I will proceed to prove this pointe, by testimonyes of holy scripture; that so, as there is no safer direction for men what to beleeve herein, then the directiō of Gods own word, so men may rest satisfied in Conscience, with that which truely is made manifest therefrom.

In the epistle to the Romanes, chap. 13. verse 1, we thus read;

In this portion of scripture given us, as a declaration of the will of God concerning this matter, I wish you to ob­serve;

• 1. To whom the Apostle giveth this charge con­cerning subjection.
• 2. Of what kinde of powers he here speaketh.

Concerning the first of these, we shall doe well to observe, both the direction and also the close of this epistle: for by them will appeare, to whom the Apostle gives this charge concerning subiection. The direction of the epistle, hath (chap. 1. verse 7.) these words: To all you that be at Rome, be­loved of God, called to be Saincts, &c. The Close of the epi­stle, is, chap. 16.3. where wee finde a number saluted by name, of whom we may well beleeve that some were of the Clergy: and this the rather also, because (verse 7.) the Apo­stle saith, Salute Andronicus and Iunia, my cosens, and fellow priso­ners [Page 4]whi [...]h are notable among the Apostles, & were in Christ be­fore me; for we may well thinke, that they who were notable among the Apostles, were of the Clergy, yea of the chiefe among the Clergy. Moreover, seing this epistle was written in a tyme of good growth of the Christian Church, (for it was written after Paul had been a prisoner, ch. 16.7.) should we think that the Church at Rome, was not at this time pro­vided of Clergy as other Churches then planted were? To conclude, seing the Apostle writeth to the Saints at Rome, it argues he wrote to the Church at Rome; therefore also the charge concerning subiection, is given to All that were then in the Church at Rome. Wherefore unlesse we will be disobedient to this charge of the Apostles: or unless we wil preferr the now Bishop and Clergy of Rome, to these who were notable even among the Apostles of the Lord, we ought not to exempt the now Clergy of the Church of Rome, frō yeilding submission to the Higher powers. Thus having showen to whom this charge concerning subjection is given, proceed we to consider, of what kinde of powers the Apostle here speaketh.

The kinde of power which the Apostle here speaketh of, is noted and declared unto us by two things: first, by bearing the sword: secondly, By receiving tribute; but in those times Bishops bare not the sword, nor received Tribute, but Kings and independant Civill powers onely did this; there­fore the powers wherof the Apostle here speaketh, were not Bishops of the Church, but Kinges, or independant Civill powers. To conclude then, seing the Apostle writing to the Church, cōmands all in the same to be subject to the High­er Powers: and seing by those Higher powers he meanes those who bare the sworde, and received Tribute, that is, the Emperour, Kings, and other Civill powers; therefore the powers ecclesiasticall at that time at Rome, were subjec­ted [Page 5]to the Emperour, and to them that bare the sword and received Tribute, that is, Kinges and Soveraigne Prin­ces, It is therefore the manifest will of God, that the pow­ers of Christian Churches, should be subject to Kinges and Soveraigne Civill States, as to the Higher powers by the Ordinance of God: for this Rule of the Apostle here set downe, must be taken for a Rule unto all Christian Church­es, and not as serving for the Church of Rome onely, and onely for that present tyme. If it be objected that by this Rule I subject the Sonne of God also to Kings and Princes, I answere, seing the Lord paid tribute, Math. 17.24. and se­ing the Apostle makes the paying of Tribute, an argument of subjection, Rom. 13.6. therefore there was one part of our Lords Humiliation, that he was made, as inferiour to Angels, Heb. 2.7, so subject to Kinges and Princes. Thus having writ­ten of these two things, proceede we now to consider fur­ther:

• 1. The Supremacy of Kinges.
• 2. Some particulars of their Office here mentioned by the Apostle.

The Supremacy is noted unto us, by the Apostles styling them The Higher Powers: for they are called here Higher Powers in respect of the Churches powers and ministrati­ons to which the Apostle wrote. I conclude therefore, that seing the Apostle writing to a Christian Church, cōmands subjection to some as to Higher powers, therefore of the two powers, (that of the Church, I meane, and that of Princes,) the power of Princes is the Higher by the Ordi­nance of God. And this is answerable to the Custome of Scripture, which speaking of the two Powers of Kings and Priests, preferreth that of Kings to that of Priests, saying, Rev. 5.10, Kinges and Priests, not Priestes and Kings; Both are powers of great excellence; but in the matter of prefer­ring [Page 6]powers to powers, ministrations to ministrations, it is fit we follow the Teaching of God, rather then the vaine word of a puffed up Bishop. Lastly, seing the Apostle saith: let every soule be subiect to the Higher Powers, this plain­ly proves the Supremacy to be in those powers: for subje­ction to any as to the Higher argues Supremacy in the Higher, though every subjection proves not a Supremacie in him to whom an other is subjected; for even Kinges are subjected to be obedient to Priestes, when yet they obey not them as Higher then themselves. Thus having written of the Supremacy, proceed we to such particulars of the Kings Office as are here mentioned.

The particulars here mentioned are two, first, That they are appointed for the wealth of them that doe well: secondly, That they are to take vengeance on him that doth evill Now then, if they be Gods Ministers to punish him that doth evill, how is any evill doer exempted from this Ministers sword? and if none, then no Bishop doing evill, but is subjected by God to be struck by the sworde of these Higher powers, as Gods Ministers to take vengeance on him for doing evil. Moreover, what is well doing: but the observation of Gods commandement or ordinance? and what is evill doing, but the violation of the same? therefore in asmuch as this Mini­ster is to punish evill, his punishment must stretch unto evill of all kindes, aswell euills of the Church, as evills of the Common wealth, for the Commandements or Ordinances of God stretch to both. If therefore any Teachers teach wholesome doctrine, according to the will of God reveiled, this is to doe well, and such are to be cherished and defen­ded by this Minister of the sworde; but doe any teach false doctrines, contrary to the teaching of Gods will revealed, this is to doe evill, and such Teachers are to be punished by this Minister as evill doers. Againe, doe any ecclesiasticall [Page 7]Officers doe the duetyes ordeyned by God to their offices, this is well doing, and such Officers are to be cherished and rewarded by this Minister; but doe any neglect the proper duties of their Ministration, giving themselves to doe other things rather, and leaving them to be done by others, this is evill doing in such Officers, and they are to be punished by this Minister. Lastly, doe any Christians, (of what sort, or condition soever) beleeve according to the instruction of Gods word; and live in their lives and conversations accor­dingly, this is well doing, and such are to be cherished and defended by this Minister; but doe any refuse to Beleeve ac­cording to wholesome doctrine, or to live in life and con­versation according to Gods Commandements, this is evill doing, and such are to be punished by this Minister as for evill doers.

Thus having briefly shewed the thinges most evident in this Scripture, I proceede to a yet further opening of this Scripture unto you.

You see here that Princes whose office properly it is, to beare the sworde, and to receive Tribute, are declared by the Apostle to be Gods Ministers: for so the Apostle saith: He is the Minister of God for thy wealth, and againe, He is the Mi­nister of God, to take vengeance on him that doeth evill. Now Princes bearing the sword, and receiving Tribute, are Kings, or independant powers or States, whom God, (not any Bi­shop, nor the Church,) ordereth to this independancy or Soueraignety in power; for so the Apostle would haue us to understand when he saith: there is no power but of God, ther­fore whosoever resisteth the power resisteth the ordinance of God, and they that resist, shall receive to themselves judgement. And it is the Apostles strong argument, that because Princes are allowed of by God as for his Ministers, therefore of consci­ence towards God, & not for feare of wrath onely, we must [Page 8]be subject. Now then, seing God gratiously accepted of the Kings among the Gentiles as for his Ministers, what mi­nistration is approved of in their hands by the Lord but the Kingly? For God accepting of them as Kings, and not as private Persons onely, he declares himself hereby to approve, of their exercising upon earth the Kingly Ministration: for he that accepts them as for Ministers allowes in them a mini­stration, and what ministration allowes he in Kings but the kingly? Therefore it is a point of Christian faith necessary to salvation, to beleeve of the Soueraigne Kinges and Prin­ces, which the Gospel found among the Gentiles, that God accepted of them as for his Kings, to serve him in the king­ly Ministration. It was commanded to the Church under the Lawe, Deut. 17.14. that if it would set a King over it, it should not then take liberty to its selfe to set this or that per­son over its selfe, but should waite upon God to set him o­ver it whom the Lord should chuse; for so we read there in these wordes: when thou shalt come into the land which the Lord thy God giveth thee, and shalt possesse it and dwell therein, if thou say, I will set a King over me, like as all the Nations that are a­bout me, Then thou shalt make him King over thee, whom the Lord thy God shall chuse. It is no small matter therefore to the Church of God to yeild its selfe to any as for its King; for if it waite not upon Gods election, it surely transgresseth grie­vously against God. Therefore the Christian Church also, as it was not (hand over head, at its pleasure) to set Kinges over its selfe, so it was to acknowledge and obey the Kings and Princes, already reigning over the Nations whereinto it stretched, as for kinges already provided for it by the order­ing and Ordinance of the Lord. This approving therefore of the kinges and Princes, which the Gospell found reign­ing over the Nations of the Gentiles, serves as Gods election or choise made by him, of who the Church should take and [Page 9]acknowledge, as for her kinges and Princes set Over her by Gods providence. They then arose and fell, on subver­ting another, now the army, now the City, now the Na­tions, now the Emperors, chusing who should Rule over the Nations here and there, and yet for all this, Gods disposing hand was busy, ordering such to Soveraignety, as he would haue to manage the power of the sworde here and there: and the Church was subjected to receive and acknowledge those, whom God permitted to atteyne to Soveraignety in this Nation or in that. Princes therefore may by diverse Meanes attayne to Soveraignety, and the Nations may here and there change from one to another as occasion shall be given; but the Church as the Church must not set over its self a kinge or kinges, but must waite upon God, acknow­ledging them that attayne to the Soueraignety of power here or there. But now, Gods approving of the Kinges, which the Gospell found reigning over the Nations of the Gentiles, as for his Ministers, what followes, but that he approves in them, an exercising the kingly Ministration? And what can be more truely the kingly Ministration, then that which Gods Kings before time allowed by God, exer­cised in the Church under the Lawe? for where there is no new description of the Ministration, there the same Mini­stration before approved of by God in his Kinges, ser­veth for an example of the kingly Ministration.

Wherefore seing God accepts of Kinges as Kinges for his Ministers, it necessarily followes, that those Kings exer­cise such Ministration, as with Gods approbation Gods Kinges before tyme exercised. I conclude therefore, that the Kings or Soueraigne States or Powers among the Gen­tiles, were now declared by Gods Apostle to haue right, to exercise such Ministration, as Gods Kinges exercised with Gods approbation under the Lawe. And you see, that as [Page 10]under the Lawe, Kings had the Supremacy, and were Gods Ministers, for the wealth of them that did well, and for the pun­ishment of evill doers, so the Apostle calls the Kings and Prin­ces among the Gentiles The Higher powers, and declares them for Gods Ministers, for the wealth of them that doe well, and pu­nishment of evill doers; the likenes therefore in these particu­lars, argues Gods approving, that they should be like his former Kings in their Ministration. As therefore the church under the Lawe, tooke example for her King frō the Kinges of the Gentile Nations, so God approving of the Kinges among the Gentiles, they are to take example for their Mi­nistration, from that which with Gods approbation Kinges did in the Church under the Lawe. This I press the more, because the Pope of Rome admits easely of Kings as of hang men, to punish the Clergy of the Church for evill doing, when he shall give up such Clergy to be executed or punish­ed by the sworde; but at no hand will admit, that they should exercise such Ministration, as Gods Kinges with Gods ap­probation exercised in and over the Church under the Law. This is one of his delusions, this one of his presumptions a­gainst the ordinances of God and of Christ, and by this he worketh to the Christian world, not a little mischiefe. But now, unless the Christian Nations will make the Pope of Rome their Apostle, they ought to beleeve concerning this matter, according to the revelation of the will of God by the Apostle Paul; neither shall they be guiltlesse before God, if they beleeve the Popes word, the same being diverse from the word of Gods true Apostle. To conclude, seing God approves of Kinges as Kings for his Ministers, they are boūd as they will answere it to God, to exercise such kingly Mi­nistration, as with Gods allowance his Kings before time ex­ercised; for seing Christian Religion allowes not, of all things done by Kings among the Gentile Nations whilst they were [Page 11]Infidells, it must needs be, that the Kings of the Gentiles are not to doe all that which they as Infidels did, but such things as with Gods allowance his Kings before time did, so faire forth as Christian Religion permits. This I add here, be­cause of the abolishing of Sacrifices for sinnes, which under the lawe were offred by Kinges: as also because that under Gentilisme, Kinges were both Kinges and Preists, whereas Gods Ordinance under the Christianity, as under the Lawe, permits not this. But now, having proved, that God accepts of the Kings of the Gentiles as Kings for his Ministers: & ha­ving showen you, they are to take example for the same frō Gods Kings in the Church under the Law, I think fit in the next place to put you in minde of two speciall things:

• 1. That under the Lawe, the worde of God was given to the King.
• 2. That it was given to him as to a Iudge.

That the worde of God was given to the King, may ap­peare by the testimony of our blessed Saviour, who (Ioh. 10.35.) saith: If he called them Gods, unto whom the word of God was given, &c. for, though Priests are comprised under the Name of these Gods, yet Kinges are not excluded, seing none can deny Kings to be Princes. And here I would haue you to note, that this manner speaking of our Lord, argues a kinde of trust, as if God intrusted the keeping of his word unto Kings and Priests: for when it is sayd that the word is given to them, it implies that God trusteth them with his word. But to this scripture, we may add another, Deut. 17.18. where the charge of God to the Kinge, is given in these wordes, saying: And when he shall sit upon the throne of his Kingdome, then shall he write him this Lawe, repeated in a book [Page 12]by the Preists of the Levites. And it shalbe with him, and he shall reade therein all the dayes of his life, that he may learne to feare the Lord his God, and to keepe all the words of this Lawe, and these Ordinances for to doe them. That his heart be not lifted up aboue his brethren, and that he turne not from the Commande­ment, to the right hand or to the left. Here observe, first, That not what the Priest will deliver for Lawe, but the Lawe its selfe, This Lawe he hath right, yea and charge also from God to take: Secondly, that this Lawe is given to him as to a King, therefore as to to a Minister, and not as to a private Person; therefore also it is not given him for his private di­rection onely, what to beleeve and doe for his owne salvati­on, but it is given him for a direction of his Ministrati­on: for what is given to an Officer as an officer, is given for a direction what to doe in his office. Therefore Kings haue a charge of Gods word aswell as Priests, and they are to be directed by it in their Ministration; so that they may not content themselves to say, I doe this and this in my Office, by the teaching of the Priests, but they must reade and me­ditate in the word its selfe of God, by it to be instructed what to doe. There is difference to be put, betweene the Minister revealing primarily the word of God, and the Mi­nister of the word already reveiled; of the first, the greatest Kinges are subjected to receive the word as they deliver it; but the word once so delivered, the King is to take it, and to reade and meditate in it, and is not bounde to take onely the interpretation or word of him, who is but the Minister of the word already reveiled. Therefore also the King is in­terposed, betweene God, and the Minister of the worde al­ready reveiled, as having right to take the word its selfe re­veiled, and not whatsoever the Minister of the worde alrea­dy reveiled, will deliver as for that word. Would God that Christian Princes did duely consider, this gratious goodness, [Page 13]and mervailous favour of God towards them; for if they duly considered this, it would much provoke them to reade themselves the revealed word of God, and not to leave this to the reading of Priests onely. How will they answer it to God, if being Kings, as by Gods ordination, they neg­lect this charge given by God to his Kings? Ah the evils which the false word of an evill Priest hath brought up­on them, through their neglecting themselves to read the word of God in Scripture. But now, as I have before pro­ved, that Gods accepting of the Kings of the Gentiles, as kings for his Ministers, serves both as for Gods gracious ele­ction made of them, and also as for a warrant, that they should serve God in the kings ministration, approved of by God in the hands of his kings under the law, so it may now appeare unto them, that the charge of God given to his kings in the Church under the Law, serves also for a charge unto them. And seeing this charge is given to the kinge as kinge, it proves, that his charge is, that he see all the ordinan­ces of God observed by all: for this use of this charge, made the good kings in the Church under the law, as their ma­nifold actions, both in restoring true Doctrine, and ordering the Priests and Levites to their severall offices, as also in or­dering the divine service, and other like, plentifully declare. What therefore God hath commanded or ordayned, whe­ther for matter of faith necessarie to salvation to be belee­ved, or for matter of Ecclesiasticall government, or the like, that is the King to see done, as well by Priests as People, and to punish the negligent for euil doers, aswel Priests as others. Thus having written of the first things, proceed we to the second.

That Gods word is given to the King, as to a Iudge, and not as to one who must doe after the judgement of the Priest onely, may appeare Psal. 82.1. where we thus reade: [Page 14] He iudgeth among Gods: How long will ye iudge uniustly, and ac­cept the persons of the wicked? Doe right to the poore and father­lesse: doe iustice to the poore and needie: save them from the hands of the wicked. Here you see, that Princes of whom our Lord testifies (as before I have shewen) that they are called Gods, are also Iudges; therefore the word given to them, is given to them as Iudges. And whereby then should they be directed in their iudging, if not by the word given by God unto them? The Pope of Rome would have them to re­ward the good, & punish evill doers, after he and his Clear­gy hath judged them good or evill; but they are not to bee directed by an others judgment, seeing God hath made them Iudges, and given them his word to direct their iudgement. As therefore their office stretcheth, to reforme Doctrine, to order Ecclesiasticall Officers, to see to their executing their offices according to Gods ordinance, to order the Divine worship, and to cause people to live as Gods word comman­deth, (for all this did the good Kings in the Church under the Law) so they are to Iudge also in all these things, what is to be done, what not: what well, what evilly done. If any will say, that now I sow the seeds of grievous tribulation to Gods Church, seeing I make Kings or Princes (who are apt to maintain every conceipt of theirs by the sword) Iudges of Doctrine, Ecclesiasticall offices, ordering Divine Service, and of Manners, then I answer: If the Apostle taught this Doctrine of them, implied in his declaring that God accep­ted them for his ministers, even whilst as yet they were In­fidels, & would not be directed by the word of God, should we deny Kings this power and office when they are Christi­ans? Therfore let us in these dayes, as the Apostle in those, acknowledge unto Princes their Right and Power, yea though they execute not their Ministery rightly, but perse­cute rather the Saints and Church of God: for it becom­meth [Page 15]Christians to acknowledge their right, yea when they doe not according to right, but are rather enemies as yet, and persecuters. Let us feare even then to doe evill, because if even then they punish us for evill, their punishment is Gods, seeing they are the Ministers of God. But if wee suffer for well doing (they being negligent to read the word, or to judge us by it) let us take to us the comfort of the Apostle Peter, where 1. Pet. 2-20. he sayth, If when ye doe well, ye suffer wrong, and take it patiently, this is acceptable to God. This graci­ous consolation against the afflictions layd vpon us, by mis­guided, or mis-judging Princes, should bee our refuge, as it was the refuge of Gods Saints in those times of the Apo­stles. Yet here I think fit to put men in minde, that wherein Gods word preserved doth not speak for us, there, we who suffer, beare our owne burthen and hurt: for wee ought to preferre the judgement of Gods Iudges before ours, though we preferre justly Gods word it selfe to their erring in the use made of it. For Gods word which is plaine, or indeed truely collected, let us suffer, if our Kings, erring, will per­secute us for our faith, and ordering of things according thereto; but let us not suffer for maintenance of our owne judgment onely, opposed to the iudgement of Gods Mini­ster. True it is, that Kings and Princes may, and in fact have erred, and this also in things wherein they think themselves free, to doe with their owne what they will; therfore Prin­ces may doe well in such things, to admit of wholesome counsell, rather then to goe on in doing evill through error. Some Princes thinking themselves free, to Honour Priests as they will, have in way of honour to them, left all iudging of Doctrines of faith, and all ordering of Ecclesiasticall mat­ters to them onely, not daring to bee themselves Iudges in these things; but such honouring is not acceptable to God, seeing themselves neglect the office of Iudging, which God [Page 16]hath intrusted to them as well as to Priests. Others have in way of Honour freed the Cleargie from being subiect to be judged and punished by themselues, unlesse by the Pope, or other chiefe among the Cleargie, they bee given up to the secular power; but this kind of honouring also is evill, inas­much as Princes exercise not that power and authoritie to judge and punish the Cleargie for evill doing, as Gods Kings in the Church under the Law did. Others againe; by way of honour to Priests, have imployed them so in civill Courts of Iustice, as that they have not, yea have not been able thenceforth to performe the true duties of the Bishops of­fice, but haue left the same to the performance of others substituted under them; but this kinde of honouring also is evill, inasmuch as Gods Ministers of his word, who should be diligent Preachers of the same, content themselves to bu­sie themselves in civill judgements, and to preach the word once in a Lent time onely, or upon some solemne time one­ly. Others againe, as for a greater honour to Bishops, have made them Ministers of the Sword; but God having appoin­ted Kings for the ministration of the Sword, the other Mini­sters must not be ministers thereof: for God having put a difference between Ordinance and Ordinance, Office and Office, Power and power, appointing one to one Minister, the other to another Minister, what is it but a confusion, and an inversion of the ordinance of God, to make one Minister Minister of both? It hath been an evill collection made by some, that what Gods Priests under the Law did, that the Ministers of the Gospell may doe, even as Kings under the Gospell may doe what Gods Kings under the Law did: for the Ordinance of God concerning the Ministers under the gospell, permits us not to make such collection concerning Priests and their imployment and actions. In all these things Princes have erred, and easily may againe erre, to the great [Page 17]hurt of the Church of God, and inversion of his holy Or­dinances; therfore if they suffer wholsome advice & counsel in such things, they shall the better please God by a true mi­nistration of their office. Surely whatsoever Princes doe to Bishops or Priests, which necessarily occasions their not do­ing the proper Duties of their Episcopall or Priestly Mini­stration, or which occasions their over seldome or negligent doing the same, that is ill done by Princes, and God will vi­sit them, both for drawing his Ministers of the word, from performing their proper duties of such Ministration, and al­so for suffering unpunished any such omission, or neglect of these duties. These things I thought good here to touch at, because it might occasion our Princes, to hold Gods Priests to the duties proper to their Ministration, and to punish in them any omission, or over negligent performance of the same. But now to conclude this poynt, Princes are not bare­ly as executioners, to reward the good, and punish evill do­ers, but they are costituted also Iudges by the Lord, that they also may iudge in all things, to which the word already re­vealed from God, stretcheth. And verily, even the Ministers of the word already revealed, are, preaching the same to them, to preach as to Gods Iudges of doctrine preached. Not that they are all alike capable of iudgement in such things, but that this is the right of their office, which also for conscience towards God, must be had in Reverence.

Thus have I proved, that Kings under the Gospell, are to exercise such Dignitie and Ministration, as, with Gods bles­sed approbation, we find in Scripture, that Gods Kings ex­ercised under the Law. As therfore under the Law, the King was over the Church in the Nation of the Iewes, as Moses sayd, If thou say I wil set a King over mee, &c. (which manner Supremacie, the Kings under the Law did in fact exercise and hold): And as under the Law the Kinges did not [Page 18]onely reward the good, and punish the evill, but did also Iudge of good and evill by the direction of the word given him, restoring pure Doctrine, and setting the Priests and Levits to their due offices, and ordering the Divine Ser­vice; so are the Kings under the Gospell likewise to doe, be­ing over the Church in their severall Dominions, and iudg­ing of what is good and evill by the word of God in Scrip­ture, and restoring Religion, setting the Cleargy to their due offices, and ordering the Divine Service in the Church. Wherin, though they are not to neglect, not the advice one­ly, but authority also of the Bishops and Priests, yet they are not to take for their direction, whatsoever they shall advise and presse, but they ought themselves to read and meditate in the word of God, and to judge by it, of that advised and urged by the Bishops. These things concerning the Su­premacy and Government of Kings, I have here pressed up­on the observation of Princes, partly to stirre them up to mind their owne Authority in the Church, partly to instruct all Christian Subiects, what to beleeve concerning their dutie toward Princes; but now having this done, I think it fit to answer in the next place, one or two obiecti­ons, which either are, or may peradventure be made, against this which formerly I have written.