A SERMON PREACHED BEFORE THE KINGS MOST EXCELLENT majesty AT WOODSTOCKE, AVG. 28. 1614. BY WILLIAM GOODWIN, dean of Christs Church and Vice-Chancellor of the university of Oxon. Published by Commandement.  
 printer's device of Joseph Barnes, featuring the arms of the University of Oxford (McKerrow 336) 
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AT OXFORD, Printed by Joseph barns. 1614.   
jeremy 1. 10. See! I haue this day set thee up, over Nations& kingdoms, to pluck up, to roote out, to destroy, to overthrow, to build, and to plant. 
IT is not my purpose to extol the Dignity, or discourse of the duty of a Prophet, in the presence of a KING. The words of my Text, I confess, naturally exact it; yet may it seem unseasonable, in this royal Presence, in this place, especially in these times. Miserable,& wretched times! in which 
Eudaemon. Becani Contron. Tortus. Pellar. Gretser. Coquaeus. Schoppius. Mariana. Sanders. Carerius. Allin. Parsons. Philopator. Calvino-Turcis. and the damnable and Blasphemous, not to be name, Pacen. and infinite other.  the chief and principal, the essential and fundamental points of Religion, and Christianity, which should breed Peace in our Consciences, and bring Salvation to our souls, are almost grown harsh and out of fashion, stale, and out of request. look into the many books and volumes, which in these later yeares, haue proceeded from our English Fugitives, and Romish Adversaries; in some, you shal find the Name of Christ seldom mentioned; in many, no one point of Religion handled; in most, if any be handled, it is but obiter, and in transitu, by the way, and superficially, to farce and stuff out the Volume; the main scope,& drift of all, hath been, to advance the mitre above the crown, and to erect the Monster of the more then Transcendent superiority of the Sea and Church of Rome. Insomuch that we are now forced to spend our times& studies, our pains and watchings, our Books and writings, our discourses and preachings, yea our very Spirits and lives, in upholding the Thrones, in sustaining the sceptres, in settling the Crownes, nay in vindicating the lives, the Estates, and Dignities of Sacred and Anointed KINGS, from the unjust and bloody Assasinations of Romish and Antichristian Tyranny.  
Our chief, nay our onely Religion, in these daies consists not in the Faith of that one only Christ, that one only dear& beloved son of that Living God: 
jo. 6.  but in a servile and slavish Submission and Prostitution to the Sea, and Pope of Rome. You know whose resolution it is, Quicquid profiteatur, Catholicus non est, 
Bell. ad Apol.  qui est, à Romani Pontificis obedientiâ, alienus: profess what you will profess, understand the Scriptures never so exactly, embrace the gospel never so sincerely, beleeue all the Articles of Faith never so steadfastly, profess the Truth never so constantly, practise the works of charity never so devoutly, suffer,&  shed your Blood,& lay down your lives for Christ never so patiently; I add, Invocate all the Saints in Heaven, adore the Fleshly Body of Christ in the Sacrament, mutter your Confession, perform your Penance, buy your Absolution, purchase Pardons,& Indulgences; All this, and more, is not sufficient, to constitute a catholic. One thing remaines, you must cast down your Crowns at the Feet of that Man of sin, you must leave your kingdoms to bee disposed, at his pleasure; otherwise you haue no part in the true Church, you can expect no portion in Gods kingdom. If he Thunder, the Earth must shake, the Foundations of the world must be moved, the Thrones of Kings must totter, their sceptres must fall out of their hands, their Crownes must be torn from their Heads, All must be cast at his Feet. If you demand( Quo warranto?) by what warrant, and Commission, He claims it? The words of my Text, See! this day haue I set thee up, &c. they are his warrant, they are his Commission. A weak warrant, of so unjust usurpation! as I trust I shall make manifest, if first you will give me leave briefly to unfold the words themselves.  
The words in their proper and natural, in their literal& principal sense, are appropriated to CHRIST IESVS, the Prince of Prophets, who hath Excellentiam Potestatis: Personally they are directed to jeremy; who was Propheta constitutus, antequàm natus, ordained a Prophet of God, before he was born, the son of Man: In a subordinate, and qualified sense, they may be applied to all the Prophets, al the Apostles, all the Ministers of the gospel; who haue delegatam Potestatem. All, Similiter, but not Aequaliter, with like, but not with equal power, being set over Nations and kingdoms, &c. CHRIST, in that high pre-eminence, and superexcellency of all power, which was given him of his Father, both in Heaven and in Earth: 
Mat. 28.  jeremy, by extraordinary calling and vocation from Heaven: the rest, by subordinate and delegate Commission; being sent of Christ, as He was sent of his Father, 
jo. 20. 2. Cor. 5. & having the word of Reconciliation committed unto them.  
In the words I observe, first, their Commission; I haue set thee up. Secondly, the Extent, and latitude of their jurisdiction; above Nations, above kingdoms. Thirdly, their work; and that is twofold; ad Destructionem: ad Aedificationem, to pluck up, to root out, &c. to plant, and to build. In other things, Facilius est destruere, quàm astruere; yet where sin is the subject wee work vpon, it is so incorporate into the nature of man, that it is far greater difficulty, to pluck up, and root out, then to plant; and to destroy,& overthrow, then to build. Therefore the Spirit of God mentioneth quatuor Tristia: dvo Laeta; four Destroying, but onely two Edifying Metaphors. Lastly, I observe, that the true and only End of plucking up, and rooting out, is planting; the End of overthrowing, and destroying, is Building.  
The Commission is authentical, rooted in Heaven 
Ego constitui,  and grounded vpon Gods Ordination. The Extent& latitude, is large and ample: no Estate, no dignity, no 
supper Nationes& Regna,  Throne, no crown, no sceptre, no Diadem exempt from it. The work is powerful on both sides: I had almost said Omnipotent; for, Habet quandam Omnipotentiam, 
Vt evellas, extirpes,  non ex Spiritu nostro, said ex Spiritu, qui est in Spiritu nostro; The word of God, in the mouth of his basest servants, hath in it a kind of Omnipotentie, not by any virtue that is in them, but by the power of that Spirit that worketh in them. The End is full of Grace, and of Favour. 
Vt plants, adifices.   
First, I meet with a note of observation, set( as it were) in the very Front, and Forehead of my Text,[ Vide][ See] to this end, that, Qui Manus ad Clavum,& Oculos, ad Coelum, He which sits at the stern, either of Civil, or ecclesiastical government, whether He sit on the Throne, or in the chair, His eye must ever be fixed in Heaven, vpon the Pole by which his course must be guided,& conducted. For both in kingdom, and in Church, Christus in Imo, Christus in Summo; Christ is the roote, Christ is the roof; Christ is the beginning, Christ is the ending; Christ is α, Christ is ο; Christ is the foundation, Christ is the perfection of all. The prosperity,& Peace, the Abundance and Wealth, the Honour and dignity, the stability and perpetuity of all, stands vpon his Favour, and is upheld by his Blessing. It is He, that must bless us here, it is He that must crown us hereafter.[ See] we enjoy the Blessing, let Him haue the Glory. From Him we haue our Constitution and Commission, Ego constitui, 
1 Constitutio.  I haue set thee up: otherwise, {αβγδ} who is sufficient for these things? What are our Earthen vessels, to hold that inestimable and heavenly Treasure? What our unclean Hands, to break, and distribute that heavenly Manna? What our leaden and drossy Pipes, to receive, or convey that water of life? {αβγδ} Who is sufficient for these things? No man takes this Honour to himself, but he which is 
Heb. 5. 2 Cor. 4.  called of God, as was Aaron? The excellency of this power it is not of Men, but it is of God.  
Before I formed thee in the womb, I knew thee, before thou camest out the womb, I sanctified thee; there is Electio ad salutem: I haue ordained thee to be a Prophet, and See! this Day I haue set thee up, &c. there is Electio ad Munus; chosen to salvation before eternity, called to the Office of a Prophet this Day. These do not always concur in one subject; but where they meet, a thousand thousand Blessings accompany that constitution,& a thousand thousand times blessed is he, that is chosen of God both to save himself, and to save others.  
Dei Agricultura estis, Dei Aedificium estis; 
1. Cor. 3.  you are God's Husbandry, you are God's Building. 
Chrys. in 1. ad Cor. 3.  Ager, Mundus; Aedificium, Fideles; The world is his Field, the faithful are his Building. Ager 
Chrys. Ibid.  non est Agricolae, said Patrisfamiliâs, Aedificium non est Architecti, said Domini: The field is not the Husbandmans, but the owners, the Building is not the workemans, but the Lords. In this Husbandry there is not a fit labourer, that is not sent of God into his Harvest, Mat. 9. In this Building there is not a meet workman, which is not inspired from Heaven, as was Aholiah and Bezaleel, Exod. 31. He which builds and he which plants, he which plucks up, and he which roots out is nothing, but he which gives the Blessing 
Cern. de Consid. ad Eug. l 2.  and increase, he is all in all. Rusticani Sudor is Schemate quodam, labour spiritualis expressus est: The work of a Prophet is illustrated by resemblance with the toil of an Husbandman, and the whole comparison is merely tropical, figurative,& Metaphoricall. 
Dried. de Reg.& Dog Sacr. Script. l. 3. c. 4.  Nulla est excusatio, carnaliter interpretanti, in huiusmodi loquutionibus Tropicis: It is an absurdity beyond absurdity, to make literal interpretation of figurative and Metaphoricall Speeches. Nay it is an impiety beyond impiety, to change the elegant resemblances, which the Spirit of God useth in the Scripture, to actual and real, and bloody Executions of unjust and usurped Tyranny. certainly God never sent forth his Prophets, as Incendiaries,& assassinates, with Fire and Sword, with poison& Gunpowder, to pluck up, to root out, to destroy, to overthrow: He sent them that the world might be saved, but not ruinated by them.  
The rule is general, Quicquid in scripture is Sacris 
Dried vt suprd.  asperum, saevum, crudele sonat,& commendatur à Sanctis factum, aut jubetur vt faciant, non ad literam, said ad cupiditatis Regnum,& vincendos ainae Hostes intelligitur esse scriptum. Whatsoever in the Scriptures is commanded or commended in the Saints, and savoreth of violence, asperity, cruelty, it is not Literally, but figuratively to be understood and executed.  
If you demand, Qui Vectes? quae Ferramenta? with what tools, and with what engines He performs so glorious a work? They are set in the words next before my Text, Behold, I haue put my word in thy 
V. 9.  mouth; a word sharper then a two-edged Sword, which enters and divides, and wounds, and kills; but, Culpas non Homines; It kills sin, but it saves men. To 
Ferus in jo. 18.  this work he hath set apart Esay, and jeremy, not Zenacherib, not Nabuchadnezar, not Antiochus; Peter& paul, not Herod and Nero; Augustine, Ambrose,& the Holy Fathers, not Domitian, and julian, bloody Emperors; Luther, Caluin,& many worthies in his Church, not Hildebrand, Iulius, Boniface, pus, Sixtus,& the rest of that rabble. Those plucked up,& rooted out, Gladio oris, with the Sword of their lips; these destroy, overthrow, murder, massacre, Ore Gladij, with the dint and edge of the Sword. Thus, imperial fit Papale, spiritual fit Temporale; the imperial right is made papal, and the spiritual ministry is changed into open& professed Tyranny. But Quis constituit? whence haue they their Ordination? from whom can they challenge their Commission?  
They are set up, supper Nationes& Regna, above 
2. jurisdictio.  Nations, above kingdoms. An ample& a large jurisdiction! 
Bern. de Consid. lib. 2.  but Ministerium impositum est, non Dominium datum; I see a duty and a charge laid vpon us, which we must exercise, I see no sovereignty, no Dominion given unto us that we should execute. Qui ad Episcopatum 
Orig in Es. 6.  vocatur, ad Servitutem vocatur, non ad Dominium Ecclesiae; He that is called to the office of a Prophet, is called to serve, and minister, not to rule and domineer in the Church. I red, that their Sound, I find not, that their Sword, should go through the world. It is true, there is no Privilege, there is no Exemption, there is no Throne, there is no crown, there is no sceptre, there is no Diadem, that is not subject to this glorious Ministration. Wee may not fear the faces of mortal men: Saule must hear of his witchcrafts, David of his adultery, Ahab of Naboth's vineyard, Herod of his brother Philip's wife; Israel must hear of her sins, judah of her Transgressions, Samaria of her Idolatries, jerusalem of her Abominations. And if here we could bear rule, and domineer, and offer force, and use violence, and beat down sin, and cry out against iniquity, till their ears tingle,& their Hearts tremble in the midst of their Bowels, we do nothing but our duties. For this cause are wee set over Nations, over kingdoms: Herein is our true honour, herein our true pre-eminence. Which hath caused the ancient and holy Fathers so often to extol the dignity of their ministry, and sometimes, not to compare only, but to prefer it before and above the highest earthly sovereignty. Imperium ipsi 
Naz in orat. ad Cives& Prin. cipem irascentem.  quoque gerimus, addo etiam praestantius ac perfectius; vos enim, potestati meae meisque subsellijs Lex Christi subiecit: spoken in the presence, and to the person of an Emrour. We also haue our authority,& that more perfect, and more glorious then your sovereignty; for even your majesty hath the law of Christ subjecteth to our Pulpit. It is to our Pulpit, not to our Tribunal; where wee may reprove, not chastise, reprehend, not punish, depress, not depose: to us your souls, to you our Bodies are committed; into our hands the keys, into your hands the sword is delivered; wee must denounce, you must execute, God's judgements; wee can shut out of Heaven, you may root out of the earth. God hath set his servants over Nations,& kingdoms, as He set jonas over Niniveh, vt euersi in malo aedificarentur in Bono; that their sins might be plucked up,& rooted out, their estate established, the sentence denounced against them reversed, their ruin& Destruction prevented, their Pardon and Peace procured. God hath not set them, as he set Salmanazar, Zenacherib, Nabuchadnezar, over Israel and judah, as his whips and scourges, or rather as his Sword& Executioners; vt Aedificati in malo everterentur in toto, that when their sins were ripe, they should draw the line of emptiness over them, and chain their Kings, and fetter their Nobles, and ruinated their estates, and dispose of their kingdoms. We may, nay we must, denounce God's iudgments, but the sword, which must execute them, he hath put into another's Hand. If our Saviour demand Quis me judicem? who hath made me a judge over 
Luk, 12.  you? and would not end a controversy, that was brought unto Him: may not we lawfully ask, Quis vos Principes? who hath made you Princes? nay more then Princes? to dispose of the estates, of all, yea lawful, Anointed, and sovereign Princes?  
Their Work is to pluck up and to root out, to destroy, 
3. Opus. Bern. vt sup.  to overthrow. True! but, Disce sarculo opus esse, non sceptro, vt facias opus Prophetae: See, a Sheepehooke, not a sceptre, a weeding hook, not a Sword, is the Instrument that fits the Hand, and agrees with the work of a Prophet. Cum audis Regna& Nationes, noli Carnaliter intelligere, said cogita Animas Regnatas à Peccato; delicta, cogita, quae evellenda& suffodienda, à 
Orig. in Hier. 1 Orig. Ibid.  sermonibus Dei: when you hear of Nations and of kingdoms, and of plucking up, and rooting out, dream not of earthly kingdoms; but remember, Satan hath a kingdom within you, and sin hath gotten Dominion over you; follow, pursue, kill, mortify these enemies, pluck up, root out, destroy, overthrow this kingdom. This is a true prophetical, Evangelicall work, which cannot be destitute, either of a Blessing here, or a reward hereafter. There was a time, wherein God promised, and in his due time he performed it; Men shall turn their sword into scythes, and their 
Es. 2. Es. 11.  spears into mattocks, and there shall none hurt nor destroy in all the mountain of my holiness. There was never time wherein Satan practised it not, in these our times he hath effected it; men haue turned their scythes into Swords,& their mattocks into spears, and with Iulius the second, their mitres, into Helmets, and the keys of Peter, into the Sword of paul. There is now nothing, but Blood& Slaughter, but Stabbings and swoonings, and Fire, and Gun-powder, but Deposing& Ruinating. And vbique Religio praetenditur, ubi omnia,& Humana et Divina violantur, and when all the laws both of God and Man are violated, Religion must cover all,& the Censure of the Church must warrant all. We haue seen with our eyes, the most woeful and dysastrous effects and fruits of this Doctrine the sun ever looked vpon. You cannot but remember them; I take no pleasure to repeat them. God hath set Bounds and limits, unto all Authority; the Authority of the Church is confined, to the Courts of Conscience, not extended, to the courts of Iustice. The work of a Prophet is appropriated to the rooting out of sin, not improved to the ruinating of kingdoms. And this is the end and perfection of all, so to pluck up and roote out, that we plant, so to destroy& overthrow, that we build.  
This is indeed the Proper and natural work of 
4. Finis.  God's Ministers; to pluck up, and to roote out, is accidental and forced vpon them, to plant and to build, is essential to their Office,& affencted by them. That is their Hope, and their Ioy and their crown of rejoicing, in the Day of the Lord IESVS. Suprema lex salus Ecclesiae; The fundamental Law of the Church and the most glorious work of the sacred ministry never reached to the Bodies, or Goods, or lives of Men, but ever was accomplished in the salvation of the souls of men. It is the observation of Chrysostom, Saepè solet Scriptura uti verbis malis in re bona; the spirit of God in the Scriptures, often useth sharp, displeasing, and destructive phrases, where yet it intends to produce Blessed, Gracious, and vital effects. Ignis, Gladius, verba mala sunt; Fire, Sword, are words clothed with Terror, and usually Instruments of Death. But the Fire that came down from Heaven,& sate on the Apostles, illuminat, non incendit, enlightens, scortches not, inflames, burns not, purges, but consumes not. The sword, which God hath put into the Hands, into the mouths rather, of his Prophets, vomicam incidere potest, may lance and open the Impostumation, which hath been long breeding in us, cuts, but hurts not, heals, but endangers not. God authorizing his servants to wound, but so that they might heal again, to kill, but so that they might quicken again, to pluck up and roote out, but so that they might plant again, to destroy, and overthrow, but so that they might build again.  
Of the plucking up and rooting out of our Adversaries the world hath had long and woeful experience, the Turks, and Infidels haue made their advantage, the Church hath felt the smart, and all christendom to this day groans under the weight& burden of it. If you seek for their Plantings and Buildings, you must sail to the Indies, and search into remote, barbarous, and unknown Lands; it may be in the passage you may hear, of fruitful Plantations& of glorious Buildings, and of strange Miracles, and of wonderful conversions; but in the end, you shal find, and see, their Plantations haue been watered with Blood, the Foundations of their Buildings laid in Blood, in the Blood of innumerable thousands, of poor and naked Innocents; themselves being witnesses 
Acosta. Barthol. Casa. &c.  against themselves, and their own Iesuites deploring and detesting their more then inhuman& devilish Cruelty.  
Thus haue I posted over the words of my Text, that you may perceive we detract nothing from the authority of a Prophet. His constitution is from God. We exempt no man from their lawful jurisdiction; they are set up, supper Nationes, supper Regna, above Nations, above kingdoms. Wee aclowledge their work powerful, to pluck up, root out, &c. but, In Criminibus, 
Bern. ad Eug. l. 2.  non in Possessionibus Potestas ista, this power is exercised in extirpation of sins, not in extermination of kingdoms;&, Linguâ, non Manu, Ore, non Gladio, Precibus, non Armis; It must be executed with 
Espencaeus.  our Tongues, not with our Hands, with our Words, nor with our sword, with our Prayers, not with our weapons. Lastly, we yield double, and triple honour to those, which so roote out, that still they may plant; which so destroy, that yet they may still build up.  
O how easily,& how amply could I here discourse of the kingdom of CHRIST jesus! of his many victories, and his glorious Triumphs! all achieved, Non aliis Armis; quàm clangente Evangelij Buccinâ, sonante Apostolorum Doctrinâ, with no other weapons, but by the sound of his gospel, and the foolishness of the preaching of his Apostles. Thus, thus hath it pleased him to raze down the walls of jericho! Thus, thus hath he built up the walls of his beloved jerusalem! Thus hath he planted his faith, overcome the world, subdued Nations, conquered kingdoms, and spread his Dominion from Sea to Sea, and from the River unto the ends of the world!  
If I haue but touched, where I should haue enlarged, and haue digressed from the Observations my Text naturally affordeth; that which the Apostle useth as his just apology, Vos coegistis, you haue enforced me; I trust with your Favours it may bee accepted as a faire excuse, Illi coegerunt, our Adversaries haue compelled me. For it is not easy, nay it is impossible, for a true man, always to keep the Kings high way, especially if he be driven to follow Hue and Cry after Theeues and Murderers. I am now in this pursuit; I find God to be dishonoured, his Scriptures adulterated, the peace of his Church disturbed, the souls of men bewitched, our estate endangered, tyranny usurped: if I cannot yield remedy, I cannot but give warning. It is not now a question disputed, but a case resolved, if the PRINCE fall from God, the people must fall from him, they may, nay they must resist& take arms; Principes iam inauguratos& consecratos 
Andreae Philopat. Resp. ad Edictum.  Regnique potitos deturbare possunt, imò debent& tenentur facere, si vires suppetant, idque in extremo animarum periculo, ac discrimine. And if these resolutions bee grown into practices& executions, so that we cannot live amongst these men without danger, surely they should not live amongst us in such jollity, in such security. Caput iniquitat is tenetist a iniquitas; this is an abomination above all abominations. Religion must cover all and these very words of my Text must warrant all! By this and such like, catholic men are warranted, that they be no Traytors, nor hold positions 
Allen in his answer to the Execution of iustice.  treasonable, false and undutiful, in answering, or believing that for heresy, and such like notorious wickedness, a Prince otherwise lawful and anointed, may be excommunicated, forsaken, resisted, by warrant of holy Churches iudgment, and censure.  
I omit the writings of private men, though their books are full of it; I find it in their laws, in their Bulls, in their public& authentical Instruments, the monster of their more then supreme Supremacy, all their vnheard-of usurpation, and tyranny over Princes, kingdoms, the estate and lives of lawful and anointed Kings, grounded vpon this tropical, figurative, and Metaphoricall foundation! See, I haue this day set thee up, &c. In their well known and 
Extran. Bonis. 8 de Minor●t.& Obedient.  often mentioned Canon, unam sanctam; Ecclesiastica potestas Terrenam habet instituere,& judicare: sic verificatur Vaticinium Hieremiae; Ecce, ego constitui. In the Bull of Paulus tertius against HENRY the 8. Praecipuum supper omnes Reges vniuersae Terrae, cunctosque populos, obtinentes Principatum, iuxta Hieremiae vaticinium, Ecce ego constitui te, &c. Regem Henricum Regno priuamus, &c. having obtained chief principality, over all 
〈…〉  the Kings of the whole earth, and over all nations, according to the prophesy of jeremy, See, this day I haue set thee up, &c. We depose King HENRY of this kingdom, and him and all his favourers do Wee smite with the sword of accursing, excommunication,& eternal damnation; his subiects we absolve from their Oath of Allegiance, and all subiection to their King, and besides we exhort and require them to take arms, and in all hostile maner to pursue them. By the way it is not unworthy the observation; that in the next immediately following chapter there is Institutio& confirmatio Societatis nomio is Iesu, that they might haue new& pestilent instruments, to uphold their new challenge and prodigious Practise. In the Bull of pus quintus, against Q. ELIZABETH, of famous and ever blessed memory; Regnans in excelsis, vnum Romanum Pontificem 
Illius authoritate suffulti qui n●s in hoc supremo justitiae Throno collecauit; Elizabet. praetenso jure Regni, nec non omni& quccunque Dominio, dignitate,& privilegio privation priuamus, itemque proceres subditos& populos docti Regni â iura ento fidelitatis omniqua Dominij& obsequij Debito absolutos absol●imus. Apoc. 13.  supper omnes Gentes& omnia Regna Principem constituit, qui euellat, destruat, disperdat, dissipet, &c. He that reigneth in the highest Heauens, hath constituted the one onely Pope of Rome, a Prince over all nations, and all kingdoms, to pluck up, to root out, &c. Armed by his authority, who hath placed us in this supreme Throne of Iustice, we deprive ELIZABETH of her pretended right to the kingdom, and of all sovereignty, Dignity, and pre-eminence, and discharge her Nobles and Subiects from their oath of Allegiance, and obedience due unto Her.  
hear you not the Beast in the Revelation, Loquentem magnalia, speaking great things, and uttering Blasphemies against God, and against heaven? challenging power over Kindreds, and Tongues, and Nations? Let them whose names are not written in the book of life worship him. The French haue proved that these are but Bruta Fulmina, Brutish Thunderbolts; The Venetians, that this is but Ignis fatuus, a false fire; God hath proved unto us, that they are Blessings, and not curses: for where they haue cursed most, he hath blessed most. Blessed be his name for ever, and for ever!  
I cannot prosecute every particular; I would draw all unto an head,& yield unto the Church, whatsoever she may justly challenge,& suppose( that which they can never prove, wee may never grant) that all authority of this Church is in the Sea, and Pope of Rome: yet can it never be stretched or tentered, to the discharging of subiects from their allegiance, or deposing of Princes, from their Dignities. I will not deny, but that these words, to pluck up, to roote out, to build, and to plant, may bee parallel, to binding and losing in the gospel; and that by these and such like the church may lawfully challenge Authority, yea over Nations and kingdoms, to foretell, and threaten, and denounce Gods iudgments, But God hath made a Distinction, betwixt the Sword and the keys, and hath set a separation betwixt the Prince, and the Priest. Insomuch that the Prince cannot snatch the keys, out of the hand of the Priest, without open sacrilege: the Priest may not wrest the sword, out of the hand of the Prince, without manifest impiety and unjust usurpation. Therefore my Conclusion is, that,  The sentence of Excommunication,( suppose) it bee justly deserved, suppose it be lawfully denounced,( which I suppose, but grant not,) yet hath it not that Power and Effect, to discharge subiects of their duty and Allegiance, or to depose Princes of their Estate and Dignities. 
And here we must observe; first, that wee suppose darkness to be Light, and Falsehood to be Truth, and usurpation to be Iustice, and Tyranny to bee Equity; for al this, and much more then this, they must suppose, which suppose the Excommunications of the Pope, to be just and lawful. Secondly, that I speak of lawful and anointed Kings, I meddle not with Intruders and usurpers. Thirdly, that wee deny not, but Princes by heresy, by Idolatry, by apostasy, by other Notorious Crimes, may deserve to be Censured: and in this case, we may& must tell them, that these sins are Pernicious to their souls, and perilous to their Estates; yet is it God alone, and no man on the Earth, that can make them for feytures of their kingdoms. Fourthly, that we exempt not Kings, from the just censure and reprehension of the Church. Wee honour the Courage and resolution of Ambrose, wee admire the moderation& submission of Theodosius: though we doubt whether we may imitate the one, or expect the other; but we abhor the partiality of the Pope, who will exempt himself, where he subiects Princes. navarrus inquires, Quis posset excommunicari? 
navarrus Manual c. 27. de Censuris.  and resolves, He must be Homo, Mortalis, Baptizatus, habens superiorem: and therefore amongst others, there are exempt, Locusta, Infidelis, Daemon, Papa; a Locust or noisome beast, he is not Man; an infidel he is not Baptized; the devil, he is not mortal; the Pope, though an heretic, He falls into the hands 
etiansi incidit in Haeresin, non incadit in excommunicationem Humanam, said divinam.  of God, he is not subject to any human Power. See how fitly he hath matched,& ranked his privileged quaternion; I malice not their combination, I dispute not of their Exemption: but suppose all, and more then all, against which I can yet take infinite, and just exceptions, I still hold my Conclusion. My proofs I reduce to four heads; 1. The prerogative royal of a KING, 2. The Duty indispensible of a subject; 3. The continual Practise of the church; 4. The Nature, Effects, Limitations, and End of Excommunication.  
The very name of a lawful and Anointed KING 
Regis Praerogatiua. etiansi Apostolus, etiansi Propheta. Nec simpliciter di cit, Obediat, said subiect● sit. Chrys. in Ro. 13.  is sacred, his authority sovereign, his Person inviolable. Maior erit, quam cvi posset Censuran●cere. every soul must be subject unto Him, though he be an Evangelist, though an Apostle, though a Prophet, not Obedient only, but subject: yea and that Paul a Blessed Apostle, to Nero a Monster of Men, and a bloody persecutor. No man may stir an Hand or a Foot without him: if he bid save, they save, if he bid kill they kill, ipse solutus Legibus, himself exempted from his laws, nor from the Direction, and Observance of them, but from the Punishment and penalty of them; {αβγδ}. It is a speech, and an Act worthiest an Emperour, to oblige and bind himself to his laws: it is a speech& practise unfitting the authority of any earthly power to say, if he transgress I will chastise him. It was once the language of the Church. Wee adore the Emperour 
tart. ad Scapulam.  as a man, next unto God, and inferior to none but him alone. It was once the style of the Pope, Ego indignus Maiestatis vestrae Famulus, I the unworthy 
Creg. ad Mauritium.  seruant of your majesty. It was once& is still, the prerogative of a KING, Nullis vocatur 
Ambr in Apol. david.  ad poenam Legibus; tutus Imperij potestate: There is no tribunal, to which he may be cited; no law by which he may be punished. He is secured by the pre-eminence of his sovereignty: Who can lay his hand vpon Gods anointed, and be innocent? Who can? No man, Because God hath planted him above 
1. Sam. 26. Quis; Nullus; quia Deus fecis eum superiorem omnibus:& nulli praestitit authoritatem supper ipsum. Deus solus ultor est iniquitatum eius, vnde david: Indicet Deus inter Te& Me. Abul. in locum. 1. Sam. 24.  all men, and hath given no man authority to punish Him; God alone will take vengeance on his sins. Therfore david, when Saul hunted after his innocent soul, as after a prey, yet could appeal neither to judge, nor to High Priest, but to God alone, let God be judge between thee and between me. david, when he confessed his sin, forgot not his pre-eminence; To thee, Thee only haue I sinned. I haue sinned; An ingenuous confession which obtained a gracious pardon; The Lord hath put away thy sin. To thee, a necessary exaggeration, no man sees, or truly sorrows for the heinousness of his sin, without a true apprehension of that glorious majesty, which he hath offended in sinning. But To thee, Thee onely; in his lowest submission to God, remembering his high pre-eminence above men. I doubt not but david sinned against Bethsabee, and that a grievous and an unclean sin; against uriah, and that a bloody, and a crying sin, against the Child of adultery, and that a deadly, and a killing sin, against his kingdom,& that a ruinating, and demolishing sin; against his own soul, and that a fearful and a pernicious sin. In istos peccavit; Deo soli peccavit: Against all those he sinned, but To God onely. They might complain and Accuse and testify against him; but God alone, was to judge, to condemn, to Punish 
Peccamus in illos quibus inturtam inf●rimus peccamus illi, qui in sua pecatate habet, vel dimittere, vel vltionem de co sumere.  him; Tibi peccavi, longè aliud est quam in te peccavi: we sin against them whom wee wrong by sinning; wee sin to him, who can remit or punish, who can pardon or bee revenged for our wrong, Rexerat, ita vt nullius subiaceret judicio; he was a KING, therefore To God onely, he sinned before whose tribunal onely he was to appear, and from whose mouth onely, he 
Titlem. in Psal. 51.  was to receive his iudgement.  
What then? do we exempt KINGS from the observation of the laws of GOD? No, wee bind them rather with a double bond, Quâ Reges, Quâ homines; as they are Men,& haue souls to be saved, as they are KINGS, and haue Thrones to be established. And herein are wee set over them, to pluck up and to roote out, to reprove, to correct, to proclaim to the terror of their souls, though not to the loss of their kingdoms. eo terribilius puniendi, quò possunt peccare liberiùs: the greater their Exemption here, the more fearful their Iudgement hereafter; the ampler their privilege here, the more intolerable their Plagues hereafter. They may escape the hands of Men: if they continue in their sins; they shall not escape the hands of God neither alive nor dead. But the Laws of God, of Nature, of Nations, of the Church, of free Monarchies, the laws imperial, all privilege and Exempt them; they cannot be deposed by the sentence, they may not bee deprived by the force of any mortal Man. Therfore suppose in some causes they might be Excommunicated, which I yield not, in any; yet in no case hath Excommunication that force, to depose them. Reges sunt, They are KINGS.  
They are KINGS, we are Subiects, bound in a bond,& 
Vinculum Subditorum.  obligation, which exceeds al other Bonds,& cancels al other obligations. A Son unto his Father, a Wife unto her husband, a Seruant unto his Master, an Homager unto his Lord, an inferior to his superior, Nature, Sense, Reason, humanity, christianity, divinity binds them to Obedience, with a Bond which cannot bee broken: but the Bond of Allegiance to our KING contains them all, exceeds them al. Is he not a Father, an Husband, a Master, a Lord, nay as GOD unto his subiects? Was not Moses, Aarons God, a God to the High Priest, and to the Father of the Priesthood. No warrant can I then find from heaven; no dispensation vpon the Earth, that can justify, or excuse the least Disobedience. It may bee that a Prince is injurious to his Subiects: Omnis illegitima defensio filii aduersus Patrem; Is he worthy the name of a son, that will enter an action of trespass against his Father? It may be his yoke is heavy, and his loins burdenous; Ferendo& patiendo, lenienda Iniuria est; Patience, and toleration, is the best lenitive, and the readiest remedy. It may be he is irreligious and would draw others after him: Religio defendenda est moriendo, non occidendo, patientiâ, 
Lact.  non Saevitiâ, non scelere, said Fide; Religion is to be maintained, by dying ourselves for it, not by murdering others for it, by patience, not by fury, by loyalty, not by rebellion. It may bee he is a tyrant and bloody: but ind Imperator, undè homo 
Tertul. Apol.  antequàm Imperator, ind potestas vnde Spiritus, He made him a King, which made him a Man; and he received his authority from him, from whom he received his breath. Saeuiat, Laniet, Nubecula est, citò transibit. Let him rage, kill, Massacre, he is but a storm, sent of God to chastise his children, expect but Gods leisure, he will soon vanish, and God will sand a calm again: as he speaks in Tacitus; Non 
M. Teren. apud Tacitum.  est nostrum aestimare quem supra ceteros,& quibus de causis extollas; nobis obsequij glorîa relicta est. God sets up whom pleases him; our virtue, our duty, our Glory consists in our Obedience, not for fear only, but for conscience, not {αβγδ}, to our gracious 
Luk. 22. 1. Pet. 2.  Lords, but even {αβγδ}, those whom he hath set to be whips& scourges over vs. Are wee then bound to obey them in all things? and to say, as the Israelites did to joshuah, All that thou commandest we will do? No; for there may be a time, wherein wee must say rather with the Apostles; It is better to obey God, then to obey Men. And if there be an opposition between the will 
Act. 4.  of GOD, and the commandement of the KING: then we must crave pardon; Da veniam Imperator, Tu Carcerem, Ille Gehennam. But in al cases, yea of professed heresy, 
Aug. de verb. Apost. 5, 6.  yea of open Idolatry, yea of manifest apostasy, our tongues are bound, we may not speak evil of them; our very thoughts bound, we may not conspire against them; our hands bound, we may not so much as lift up our little finger against them. In all cases, Erubescit Ecclesia, 
Hostiens. de Excommunicat.  Filios fieri Castigatores Parentum; The Church hath ever shamed to make the sons correctors of their Parents: and Gladium dare in manus filii, ad trucidandum 
Biel. in Canon. Miss. l. 26.  Patrem, membri ad concidendum corpus, Nefas est,& insanum; to put a sword into the hand of a son to kill his Father, of a member to wound his own head, or stab into his own heart, it is more then impiety, more then madness. The son unto the Father, the Wife unto the Husband, the Servant unto his 
Pater Filio, uxor marito. Servus Domino, Monachus Abbati, Sacerdos Episcopo, tenetur obedire etiam Excommunicato. Dried. de libert. Christian. l. 2. c. 8.  Master, the monk unto his Abbot, the Priest unto his Bishop is bound to perform due and canonical obedience, notwithstanding any sentence of excommunication. Are all these bound, and may subiects be discharged? GOD hath directly commanded Obedience, and subiection; therefore no man directly or indirectly, absolutely or respectively, by temporal jurisdiction, or in Ordine ad Spiritualia, as a Pope, or as a Prince, can justify the least disobedience, or warrant so much as a thought of rebellion: no dispensation can discharge the subject, no sentence can depose a lawful and an anointed King. God, which is the God of order,& not of confusion, foresaw in his wisdom, that it were better for the 
Minus malum praviderat ipse pacis author, Regnosuturum, si Rex immoderatiùs aliquandò impune se erga Populum gereret, quam si Populus judex& ultor Regiae iniquitatis pro sua libidine existeret.  estates of kingdoms,& less injurious to his Church, if the insolency of a wicked King, were sometimes tolerated without control, then that the estate of his chief deputy, and Lieutenant vpon the earth should be subjecteth to change and alteration, to deprivation, or deposing, at the pleasure and partiality either of Priest, or of People: The one may be the cause of many disorders, the other must needs bee the Mother of perpetual confusion.  
In the Practise of the Church, wee haue Confitentes 
Praxis Ecclesio.  Reos, the evidence and confession of our Adversaries. For they which confess it was not done in the primitive times, quia decrant vires Temporales; 
Bell de Ro. pontiff l. 5 c. 7. Allens answer, to Execution of English Iustice.  and that the Emperours Constantine, Valens, julian, and others might haue been by the Bishops Excommunicated, and deposed, and all their people released from their obedience; if the Church or catholics, had had competent forces to haue resisted: I say, they which yield reason why it was not done, evidently aclowledge it was not done.  
look into the estate of the Iewes, and times of the Prophets; look into the daies of CHRIST, and of his Apostles; look into the daies of our Fathers, and primitive times: you shall find many open Idolaters, bloody Persequutors, backsliding apostates, many branded with the mark of jeroboam, which sinned,& made Israel to sin; yet not one dispossessed of his inheritance, or deprived from his kingdom.  
There is a particle in my TEXT, to which, if to any our Adversaries may lay just claim, and that is Hodiè this Day: for their unjust challenge of supremacy, and Domination over Princes, is Nupera, Novitia, Hodierna; it is New, it is Late, and in Comparison it is but a Day old. I am sure Ab Initio non fuit sic; from the beginning it was not so; nay long after the beginning 
Epist. Leodiensium citata approbata ab Espencae. in 11 ad Timoth.  it was not so. Primus Hildebrandus; Hildebrand was the first that ever practised it, and that Novello Schismate, making a new Rent betwixt the church, and the Empire. Lego, relego, nusquam invenio quenquam ante hunc Regno privatum. I red, and red again, but 
Otto Frisingens  I never find any in any age, before HENRY the 4th, deposed from his estate and deprived of his Empire. HENRY the first Patient, Hildebrand the first Agent; a man abhorred of all the world, renowned by cardinal 
Allen to the execution of Iustice. p. 109.  Allen, as a notable good man, and learned, who suffered whatsoever he did suffer for mere Iustice, in that he did Godly, Honourably, and by the duty of his Pastorship whatsoever he did against the Emperour.  
Now began the New, Popish, Antichristian world, to come to his Height: before which time, there was never Flatterer so shameful, as to yield, never Pope so impudently audacious as to challenge this transcendent Authority over PRINCES. Which enforced Abulensis to distinguish betwixt KINGS of former, and KINGS of later times; Non est simile de Regibus 
Abul. in 3. Reg. c. 11.  illis, et Regibus nostris, the KINGS then, the KINGS now, are not alike; Rex tum praeerat sacerdotibus,& poterat 
Abul. in 4. Reg. c. 12.  Occidere, à fortiori privare Dignitatibus,& Officijs; the KING was then above the Priest, and might take his Life from him, much more depose him from his Office and Dignity. But that was in the old world;& Franciscus Romulus( quem Bellarminus benè& novit 
Barclaius. Mr Peter de lu Martelliere.  & amat, whom Bellarmine both knows and loues;( Bellarmine himself being the Author of that book, as near Kin to Him, as to Tortus) puts a difference betwixt the Popes, in primitive times, and in our Dayes. They were fitted ad subeundum martyrium, these now made ad Coercendos Principes; They to suffer martyrdom, these to raise Rebellions; They taught Patience, these practise violence; They professed subiection, these move seditions; They quenched the blood of Tyrants with their Innocent Blood; the bloodthirstinesse of these cannot be swaged, but with the sacred Blood of God's Anointed. All this is[ Hodiè] This day! Lamentable it is, that ever the sun shined, or gave light unto this Day. Before CHRIST,& a thousand yeeres after CHRIST, Nec vsus, nec exemplum, nec mentio; there was neither Practise, nor Precedent, nor challendge, nor mention, of this Tyranny. The Possessions& Inheritance of Private men, the Crownes& Thrones of PRINCES, were then accounted of another Nature. They held thē not of the church, they could not be deprived of them by the church. The church could not bestow thē on her dearest Children by any Blessing; the church could not then, therefore cannot now, deprive her greatest enemies of them, by any Curse, Sentence, Censure, Excommunication. The Prophets never claimed it; our saviour never gave it; the Apostles never received it; the holy Fathers never heard of it: shall we think them careless of their lawful Authority? Nay rather, we conclude, that they, which challendge to be their Successors, are usurpers of New, unheard of, and unjust Tyranny. 
Excomunicatio maior est Disciplina Canonica, quâ quis tertiò vocatus, ad emendationem manifesti delicti& satisfacere vilipendens, à loco Orationis Sacramentorum Comunione& fidelium consortio praescinditur vt erubescat,& pudore scoleris conversus poeniteat, vt sic Spiritus eius salvus fiat.   
It is true that the sentence of Excommunication hath ever been, and ever should be, accounted a fearful and terrible sentence, a grievous and intolerable Punishment; by some called Virga ferrea, a Rod of iron, by some Mucro spiritualis a spiritual sword, by many Fulmen Ecclesiasticum, the Churches Thunderbolt; which shakes the Consciences, affrights the Spirits, dauntes the Hearts,& leaves behind it a Terror, in the Souls of Men. In the definition of their Greater Excommunication, which I find in their Law, I find these circumstances. 1. The judge, and that is the church, or some authorised by the Church. 2. The Nature: it is a Censure ecclesiastical. 3. The Cause, Contumacy in some open notorious mortal sin. 4. The Proceeding must be canonical; the Delinquents openly called, and haue their just defence. 5. The Effect, separation from the Prayers, from the Sacraments, from the Society of the faithful. Lastly, the End, that he may be ashamed, being ashamed, he may convert, converting, repent, repenting, he may be saved. Here is all spiritual; judge, Nature, Cause, Proceeding, Effect, End, All spiritual. Here is Exclusion from spiritual Comforts; here is no violence to their Persons, no prejudice to their Estates. In Ecclesiae Disciplina visibilis Gladius cessaturus; 
Aug. de Fide& Operibus c. 2.  in the Discipline of the Church, there is no use of the visible and material sword: for we are set up, to watch over your souls, another bears the sword, Evaginandum nutu sacerdotis, to be unsheathed at the beck of the Priest; as Bernard speaks, and Allen urges, but 
Bern. Allen answer to Execution of Iustice. Lindwood, de sentent. excom. Provincial. l. 5.  Nutu( i) Rogatu; Non enim mandant Praelati Domino Regi, said supplicant, siue Rogant; at the beck, that is at the Petition, of the Prelates, for in this Case the Prelates command not our Lord the KING, but they supplicate, and make Request unto him. It is the confession of their own Law, it is the ground of their Significavit; Ecclesia non habet vltrà, quod faciat, the 
Decret. l. 2. Tit. 11. de judiciis, cum non ab Homine. Clossa ibid.  Authority of the church is ended, when the sentence of Excommunication is pronounced. The church can proceed no further, then, Tradatur Curiae, seculari; Brachium seculare invocandum; the Secular Power must bee implored; the Authority of the PRINCE must be assistant. It is true, that the Law alleges: 
Decret. Cons. 23 q 5. par. de Liguribus.  mill exempla sunt,& Constitutiones, there are many Examples and Constitutions, wherein it is evident, that they which contemn the censure of the church, haue been Banished, Proscribed, Imprisoned, but, per Publicas Potestates, by public, and temporal Authority 
Glossa ibid.  of Princes, per Potestates( i) Principes.  
And here, as in handling all causes of this nature, we must distinguish betwixt the jurisdiction which the church may claim by Commission from CHRIST, and that which the church hath received by Donation, and Indulgence of PRINCES; betwixt that which appertains to Excommunication properly,& in its own nature, and the Penalties that haue been inflicted vpon the contemners of that sentence, by the Laws and favour of the highest Magistrate. For hereof the Church of Rome makes no small advantage, when what soever shee hath received by the bounty of Princes, whatsoever she hath gained, by subtlety, or by violence, by the keys of Peter, or sword of Paul, she now claims all, as due unto her, jure Divino;& she binds all, ex salute Animarum; as if she possessed all immediately by GODS ordinance, which shee, by her inordinate pride, ambition, and tyranny hath usurped. I find in 
●iel. l. 26.  the school, that the nature of Excommunication is Purgativa respectu Ecclesiae, purgative in respect of the Church, it purges here from impious and wicked men; Praeservatiua respectu fidelium, preservative in respect of the members of the Church, who are by that means freed from danger of infection; Sanatiua respectu delinquentis, of an healing and curing quality to the delinquent: in no case do I find that it is Privativa, or Destructiva, that it shakes the Thrones or endangers the Crownes of delinquent Princes.  
The Effects of excommunication, which the Canonists 
Effecta. as, Orare, Vale. Communio, Mensanegatur.  gather out of the Scriptures, are these; Haue no company with him, 2. Tim. 3. With such an one eat not, 1. Cor. 5. receive him not to house, neither bid him God speed, 2. jo. 10. Let him be delivered to Satan, 1. Cor. 5. Let him be unto thee, as an Heathen,& a Publican, Mat. 18. In Summa Angelica, I find 21 Effects specified, yet no Deposing, no depriving: our voluntary Company, but not our necessary duty, our familiar Salutations, but not our public Subiection is forbidden. Some benefits belong unto us, as wee are Men, some as wee are Christians: conceive that a man is deprived of all those blessings, which christianity, Religion, Faith, baptism, the Church, the Word, the Prayers, the society of the Saints can bring unto him; yet his House, his Treasure, his Palace, his crown, his Estate, his regality is still in safety. look what he gains by his incorporation into the Church, that he loses by his Excommunication out of the Church: but what by nature, by birthright, by just inheritance, by lawful succession hath descended unto him, of that no Censure of the Church can deprive him. The Church cannot make him a KING; once anointed of God, the Church cannot make him no KING.  
In the Law the rigor of these Effects is many ways 
utile, Lex, Humile, Res Ignorata, Necesse. Haec Anathema quidem solvunt ne posset obesse.  qualified, and at least dispensed with, if not utterly extinguished If our Commodity draw us, if the Law bind us, if our Estate& condition require it, if Ignorance privilege us, if necessity enforce us; Excommunication cannot discharge us: wee may eat, wee may company, we may converse, we must obey. The estate of a subject hath all these dependences vpon his sovereign, therefore no warrant for disobedience.  
Per Excommunicationem Charitas non tollitur; By 
Biel. l. 26.  Excommunication Charity is not excluded: we may Actiuè and Passiuè perform to him, or receive from him any work of charity. Praeceptum Ecclesiae pro 
Dried. de libert. Christ. l. 2. c. 8.  charitate institutum contra charitatem militare non potest; the commandement of the Church which consists in love may not war against itself, and abandon love. By Excommunication, a man ceases not to be a man, neither doth he loose his liberty; he retains all 
Per excommun. Homo non definite esse verus Homo, imò nec Liber &c. navarre. Manual. de cesuris. c. 27.  ability, wherewith he is naturally furnished, and may do all things which are agreeable to the laws of Nature, laws of Nations, laws imperial. If we may perform the works of charity, wee must perform the duties of Obedience; if he loose not his Liberty, certainly he loses not his sovereignty: if wee may do what the laws of nature and men allow, wee must do what the laws of God command;( that is) whosoever curse, we must bless,& honour, and obey, and serve, and hazard goods, and venture lives, and spend the last drop of our dearest blood for the protection of our KING, whom GOD hath set over vs.  
Lastly Excommunicatio Medicinalis est, non Mortalis, 
Sixti Decret. l. 5. Tit. 11. c. 1. Aug. de fide& operib. c. 3.  Disciplinans, non Eradicans; the End is to cure, not to kill, to correct, not to destroy. Non enim perdendos said corrigendos curandosque suscepimus; whatsoever authority the Church hath received, it is for edification, it is not for destruction. If wee refuse their society, it is 
2 Thess. 3.  that they may be ashamed: if we be forced to deliver them to Satan, it is that they may be saved in the day of the Lord Iesus. The weapons of our warfare are not carnal, yet are they mighty to cast down every thing 
1. Cor. 5.  that exalts itself against God. Bellum cum vitijs, non cum 
2. Cor. 10.  Hominibus; our warfare it is with sin, it is not with men: and this is Bellum {αβγδ}, a war that admits no truce, no cessation. It is not enough to cut, or to lop here, but we must pluck up, and root out,& not leave a sprig, least it take roote and spring up again: these children of Edom must bee dashed in pieces, these tares rooted out, and extirpated, the kingdom, the Dominion of Satan utterly overthrown, and ruinated, not a ston left on a ston, nor head, nor tail, nor stalk nor bud remaining. And this is Ministerium omni imperio gloriosius; a service more glorious then a kingdom: Kings themselves never happy, but when they submit their Crownes to this ministry. It is reported of a Turkish Emperour, when he saw a Christian murdered, because he would not deny his Faith, and turn turk, with his own hands he slay the malefactor, cast him out on a dunghill,& cried out with indignation; Is this the way to spread the faith of Mahomet? Is it not a shane that should be perpretated amongst Christians, which is abhorred and detested amongst Turkes and Infidels? Shall they not, trow you, rise up in iudgement, and condemn the murders, the massacres, the Assassinations of these daies? Is this the way to promote the gospel of Christ Iesus? It is the note of S. Austin, in fact is Prophetarum, intuere quomodò intelligenda sunt verba Prophetarum. he indeed applies them to another matter, but they haue their 
Aug. cont. epist. Parmen. l. 3. c. 4.  truth, and use in this also. Will you understand the meaning of the words of the Prophets? try them by the deeds of the Prophets. Did ieremy pluck up, or root out, did he destroy, or overthrow estate, Kingdom, Prince, or private person? He lived& threatened their ruin, that he might haue extirpated their sin: he lived, and saw their ruin, and therfore saw them rooted out by the sword of the enemy, because he, and Gods Prophets could not prevail to root out their iniquity. One example for all. Saul was excommunicated, not in Foro Fori, but in Foro Poli; not at the Tribunal of a mortal man, but by the doom and sentence of God himself. God did not onely cast him out of his Church, and reprobate him out of the number of his elect; but in express terms he rent his kingdom from him, and gave it to another man. david was anointed King by the special command of God, and by the hand of Gods Prophet: In this case might david resist where God had rejected? or might he depose him whom God had reprobated?  
Nay even in this case, standing under the heavy sentence of divine excommunication, who can lay his hand 
1. Sam. 26.  vpon Gods Annoynted, and be innocent? When he had cut off but the lap of his Garment, his heart smote him; The Lord keep me, from doing that thing unto my 
!. Sam. 24.  Master, the Lords anointed, to lay mine hand vpon him, for He is the anointed of the LORD. As the Lord liveth, 
1. Sam. 26.  either the Lord shal smite Him, or his Day shal come to Dy, or He shal descend into battle and perish. The Lord keep me from laying mine hand upon the Lords 
Aug. cont. literas Petili. l. 2. c. 48.  anointed. Propter vnctionem& honorauit viuum,& vindicauit Mortuum. He was stil his Master, he was stil the Lords anointed, therefore he still Honoured him living, and revenged him dead. In the hand of any earthly man, there may bee clavis Errans; not so, in the hand of God. And is he still a KING, whom GOD hath rejected? and is he no KING, whom that man of sin hath excommunicated? I collect all. The prerogative of a lawful and anointed King, is Sacred, and inviolable; The Duty of a subject is a strong obligation,& indispensible; The practise of the church hath ever been Obedience unto Blood, not Rebellion or treachery to effusion of blood; The nature of excommunication is spiritual, not temporal; the Effect, loss of heavenly comforts, not of earthly kingdoms; The Limitations allow, nay require and exact Fidelity, in natural subiects; the End is charitable; Repentance,& Restitutio in integrum. Repentance is late, if once Murdered; Restitution impossible, if once deposed. Therefore,  Hath not the sentence of Excommunication, suppose it be justly deserved: suppose it be lawfully denounced: I speak by supposition, not by concession: the force and Effect to discharge subiects of their Allegiance, or to depose lawful and anointed Kings from their estate and dignity. 
Why then should a kingdom so long instructed, so well grounded in Religion, totter,& stagger, as it were affrighted,& amazed at the sound of this brutish and counterfeit thunderbolt? at the flashing of this Ignis fatuus? Why do they live amongst us, why say I, live? viuunt& in Senatum veniunt, they live& flourish,& we lodge them in our bosoms; who hold it religion, nay merit, nay supererogation,& the speediest and the directest way to heaven, to pass through a Field and a Sea of blood, of Sacred and Innocent blood, to that Glorious,& undefiled Inheritance? What can you expect of them, but that they should be, not pricks in your eyes, and thorns in your Sides, as GOD spake and Israel experienced in the canaanites; but Swords in your sides, and Pistols in your bosoms, and poison in your Cups, and Gunpowder in your Vaults? Parricida moritur, Parricidium vivit; some of the traitors haue their Reward, and are dead; but whilst there is a devil in Hell, a Pope in Rome, Murders, Massacrings, Treasons shall never die. I haue one Comfort; I know heaven is above Hell, GOD above Satan, and we live under his Protection,( I would we lived Religiously, in his fear!) whose eyes are ever open to descry their conspiracies, and his Hand ever Potent, to overthrow their Machinations. I never was, I never will be a persuader to the least Cruelty: onely remember, there may be Crudelis misericordia, a mercy more cruel then cruelty itself. I resolve with Augustine, Sauire nolumus, dormire nolumus: I would not persuade to Cruelty, but I would gladly rouse you from Security: and with the same Father; Nec obtentu 
Aug. de Fide& Oper. c. 5.  Diligentiae saeuiamus, nec nomine Patientiae torpescemus; I hate that Diligence that leads to Cruelty, I cannot endure that Patience, that ends in stupidity.  
But whilst I am pleading against their unjust Tyranny, I may not be altogether forgetful of the performance of mine own duty. For, See! this Day, I am set up, above Nations, and above kingdoms, &c: and a Necessity is laid vpon me,& Wo is unto me, if I labour not, to pluck up, to roote out, &c, that roote of bitterness, which hath been the true cause of the plucking up& extirpation, the rooting out& extermination of all estates and kingdoms that ever flourished, and are come to ruin: I mean Irreligion and Impiety. It is a general, and a true observation, Imperium& Religio pariter defecerunt; there never yet arose any storm, to the ruin, of any Estate and kingdom, but it sensibly grew from those vapours, which ascended from backwardness, or coldness, from contempt or indifferency in Religion. It is as true ubi Procella, ibi Peccatum; where 
Chrysost.  there is a storm that endangereth the ship, surely jonas is there, or the sin of jonas, or a worse then jonas, or a more prodigious sin then his sin. I see many Executioners of GOD's just judgements, Fire, Sword, Pestilence, Famine. The Fire never consumed, but sin blew the coals,& inflamed it. The sword, never prevailed, but sin set an Edge on it. Pestilence never infected, but sin spread the Contagion of it. GOD never sent cleanness of Teeth, but sin made the Heavens as brass, and the Earth as iron, and the Fields as the Heath, and the fat Pastures, as the desert. GOD indeed is the judge of all; but sin is the Cause of all.  
And therefore, Qui vultis Deum Imperatori Propitium, 
Tertul.  estote Religiosi in Deum; As many as bear good will to Sion, and pray for the Peace and Prosperity of their sovereign, let them grow and increase in Grace, in Faith, in Religion, in Piety, in zeal, in sanctity, in the knowledge, and in the love of our Lord IESVS CHRIST; that God may be pleased, and we may be blessed. pluck up, Roote out, Destroy, Overthrow, Irreligion, Neutrality, Superstition, indifferency, sin, Impiety: God will pluck up,& roote out your enemies, God will Build, and Plant, and Protect,& Establish,& bless, your Estate, your sovereign, your Peace, your Prosperity.  
Even so bless us, Gracious Father, that wee may serve thee. Let thine and our enemies consume like a snail that melteth, and like the untimely fruit of a woman that never saw the sun. But let the KING live,& reign, and let his Throne be established, and his Daies be multiplied, his Posterity be Blessed, and let there not want one of his royal seed, to sit on the Throne of this kingdom, until the coming of Christ Iesus: and let the Heart of every one whither in the midst of his Bowels, and let their Tongues cleave to the Boofes of their mouths for ever, that without equivocation, hearty, and vnfainedly, will not say, AMEN.  
FINIS.