THE RIGHT OF KINGS, CONTAINING A DEFENCE OF THEIR SUpremacy, over all persons, and in all causes, aswell ecclesiastical as civil, within their several Dominions.  
HEREWITHAL IS PROVED BY TESTIMONY of Holy Scripture, That Christian Kings are to have such Dignity, and execute such Office in the Christian Church, as God's Kings had and exercised in the Church under the Law.  
WHICH PART OF THE MYSTERY of God's Will, as it hath been wickedly under Popery shut up from Men, so it is in our times right needful that the same be opened to all Christian Nations.  Rom. 13.1. 
Let every soul be subject, to the Higher Powers.  
Printed 1621.   

The epistle to the Reader.  
WHo that considers the evils done unto the Son of God by Kings: Who that considers that most cruel persecution of the Church by Kings in the primitive times, & this also for about three hundred years of continuance: yea, who that considers the Church's persecution by Kings in these last times, wherein our Princes being misleaded by the delusions of the Roman Bishop, have persecuted them who suffered their faith and service of God, to be instructed and ordered by the word of God: who (I say) that considers these things, would not expect, that the Lord, even our most blessed God, should utterly reject them, denying them any dignity or office in his Church upon earth? But the Lord of Lords, and King of Kings, Righteous beyond our apprehension, and merciful beyond all expectation, hath contrariwise reveiled from heaven by his word, and witnessed unto it with miraculous power, that the Kings among the Nations of the Gentiles, are accepted by him for his Ministers, unto whom, as unto Kings allowed by God, all Christians must be subject. By how much the less therefore their desert hath been, by so much the more is this Grace of God to be magnified: By how much the less their desert of this grace hath been, by so much the more are they bound, to attend diligently to the due execution of the will of God. Is it not sufficient, that Kings being misslead, partly by Heathenism before their conversion to Christianity, partly by Popery after their conversion, have heretofore bloodily persecuted and slain those, who have yielded obedience to the word of God? Shall the Saints, even to this day also, be butchered by their power? when the Lord is so gracious as to maintain the right of Kings, will not they do right to the children of God? how long shall a false word misslead the most of them? how long will they be, before they by the light of the word of God discern the Lords sheep from others? Blessed be God, who hath opened the eyes of many of them, and moved their hearts to be Protectors of his flock. His Flock are those, who, if not fully, yet most nearly conform their faith, their life and conversation, to the revealed will of God, as it is preserved in the sacred scriptures. As therefore the Lord is merciful to Kings, so ought they in duty to God, by the word of God in scripture to discern, and discerning to protect the people of the Lord. Much of the Lords people are misslead by Teachers, who teach evilly in some things, and hardly find we any wholly conformable to the instruction of the Lords word in Scripture; but yet difference is to be put, between those who in the greatest part obey the word of the Lord, & those who in the greatest part walk in disobedience. And my hope is, that as by this Treatise I move God's people, to consider advisedly the great Dignity and Office of Princes, so Princes will be gracious to those, who most nearly Believe and live as becometh Saints. Neither would I have my Reader here to expect, that I would judge who or who are lawfully Kings; but only that these who are Kings by the permission and grace of God, may be put in mind of their Dignity and Office in the Church & be also obeyed by those of the Church, as God by his instruction reveiled to the Church gives direction. This is the end of my writing this following Treatise: this the aim of my heart; which having now shown in this epistle, I think fit to put an end to the same, and to proceed to the Treatise itself.  
Yours in the Lord, Thomas Proctor.   

A TREATISE OF SUPREMACY.  
Wherein is proved by testimony of sacred Scripture, that Kings or independent civil powers or States, are by God's Ordinance to be supreme Governors, over all persons, and in all causes, aswell ecclesiastical as Civil, within their several Dominions.  
IT hath been of long time, and in too many Nations of Christendom still is, an error of no small importance to think, That Kings are not to judge in things pertaining to the Church of God, nor to order the offices and affairs of the Church, nor to govern over all ecclesiastical persons, within their several kingdoms or Dominions. From which errors possessing the minds, alwell of Princes as of private persons, strange troubles have arisen to the church of God; both Princes and private persons mistaking their duties; and so Princes not doing in the church what God appoints them, others, (and even of their subjects) have been scourges unto them, by practising against them things fare differing from the teaching of Christian Religion. Alas how much innocent blond have Princes shed, whilst guided by a false word of the Roman Bishop, they have neglected to meditate in the word of God, and to judge and Govern according to its directions, and so have butchered the Saints of God in all Nations, and on the contrary have exalted them who most have trodden under foot, the sacred word and ordinances of the living God. What should therefore be more dear to Princes, then to know the dignity and true office, wherein God by his Ordinance hath set them? Or what greater honour can be done them, than when some wicked Bishop would depress their right herein, God by his word declares his wickedness, and by his strange and marvelous 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 from the usurpations and bondage of the Roman Bishop, so on the other hand he hath preserved their right against all, who under any pretences whatsoever, have endeavoured to deprive them thereof. It is therefore dangerous for any, aswel for Princes as for people, to do ought 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 Rome's delusions, and his insufferable abusions would be discovered. But fit it is, that Princes know their Right, and people their duties, 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 Mind. The consideration whereof provoked me to the writing of this Treatise, that so I also with others before me, may help to satisfy the consciences of men, in this great point of Christian Religion, concerning the Supremacy and government of Kings in the Church upon earth. Thus having shown you the Aim, Occasion and End of this writing, I will proceed to prove this point, by testimonies of holy scripture; that so, as there is no safer direction for men what to believe herein, than the direction of Gods own word, so men may rest satisfied in Conscience, with that which truly is made manifest therefrom.  
In the epistle to the Romans, chap. 13. verse 1, we thus read; 
Let every soul be subject to the Higher Powers: for there is no power but of God: and the powers that be are ordained of God; whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves judgement. For Princes are not to be feared for good works but for evil; wilt thou then be without fear of the power? Do well: so shalt thou have praise of the same: for he is the Minister of God for thy wealth; But if thou do evil, fear: for he beareth not the sword for nought: for he is the Minister of God, to take vengeance on him that doth evil. Wherefore ye must be subject, not because of wrath only, but also for conscience sake: for for this cause ye pay also Tribute: for they are Gods ministers, applying themselves for the same thing.   
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 kind of powers he here speaketh.    
Concerning the first of these, we shall do well to observe, both the direction and also the close of this epistle: for by them will appear, to whom the Apostle gives this charge concerning subjection. 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 Saints, etc. The Close of the epistle, is, chap. 16.3. where we find a number saluted by name, of whom we may well believe that some were of the Clergy: and this the rather also, because (verse 7.) the Apostle saith, Salute Andronicus and junia, my cousins, and fellow prisoners whi●h are notable among the Apostles, & were in Christ before me; for we may well think, that they who were notable among the Apostles, were of the Clergy, yea of the chief among the Clergy. Moreover, seeing this epistle was written in a time 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, seeing the Apostle writeth to the Saints at Rome, it argues he wrote to the Church at Rome; therefore also the charge concerning subjection, is given to All that were then in the Church at Rome. Wherefore unless we will be disobedient to this charge of the Apostles: or unless we will prefer 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, from yielding submission to the Higher powers. Thus having shown to whom this charge concerning subjection is given, proceed we to consider, of what kind of powers the Apostle here speaketh.  
The kind 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 bore not the sword, nor received Tribute, but Kings and independent Civil powers only did this; therefore the powers whereof the Apostle here speaketh, were not Bishops of the Church, but Kings, or independent Civil powers. To conclude then, seeing the Apostle writing to the Church, command's all in the same to be subject to the Higher Powers: and seeing by those Higher powers he means those who bore the sword, and received Tribute, that is, the Emperor, Kings, and other Civil powers; therefore the powers ecclesiastical at that time at Rome, were subjected to the Emperor, and to them that bore the sword and received Tribute, that is, Kings and Sovereign Princes, It is therefore the manifest will of God, that the powers of Christian Churches, should be subject to Kings and Sovereign Civil States, as to the Higher powers by the Ordinance of God: for this Rule of the Apostle here set down, must be taken for a Rule unto all Christian Churches, and not as serving for the Church of Rome only, and only for that present tyme. If it be objected that by this Rule I subject the Son of God also to Kings and Princes, I answer, seeing the Lord paid tribute, Math. 17.24. and seeing the Apostle makes the paying of Tribute, an argument of subjection, Rom. 13.6. therefore there was one part of our Lord's Humiliation, that he was made, as inferior to Angels, Heb. 2.7, so subject to Kings and Princes. Thus having written of these two things, proceed we now to consider further: 

1. The Supremacy of Kings.  
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 Church's powers and ministrations to which the Apostle wrote. I conclude therefore, that seeing the Apostle writing to a Christian Church, command's subjection to some as to Higher powers, therefore of the two powers, (that of the Church, I mean, and that of Princes,) the power of Princes is the Higher by the Ordinance of God. And this is answerable to the Custom of Scripture, which speaking of the two Powers of Kings and Priests, preferreth that of Kings to that of Priests, saying, Rev. 5.10, Kings and Priests, not Priests and Kings; Both are powers of great excellence; but in the matter of preferring powers to powers, ministrations to ministrations, it is fit we follow the Teaching of God, rather than the vain word of a puffed up Bishop. Lastly, seeing the Apostle saith: let every soul be subject 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 Supremacy in him to whom an other is subjected; for even Kings are subjected to be obedient to Priests, when yet they obey not them as Higher than themselves. Thus having written of the Supremacy, proceed we to such particulars of the King's Office as are here mentioned.  
The particulars here mentioned are two, first, That they are appointed for the wealth of them that do well: secondly, That they are to take vengeance on him that doth evil Now then, if they be God's Ministers to punish him that doth evil, how is any evil doer exempted from this Minister's sword? and if none, than no Bishop doing evil, but is subjected by God to be struck by the sword of these Higher powers, as God's Ministers to take vengeance on him for doing evil. Moreover, what is well doing: but the observation of God's commandment or ordinance? and what is evil doing, but the violation of the same? therefore in as much as this Minister is to punish evil, his punishment must stretch unto evil of all kinds, aswell evils of the Church, as evils of the Common wealth, for the Commandments or Ordinances of God stretch to both. If therefore any Teachers teach wholesome doctrine, according to the will of God reveiled, this is to do well, and such are to be cherished and defended by this Minister of the sword; but do any teach false doctrines, contrary to the teaching of Gods will revealed, this is to do evil, and such Teachers are to be punished by this Minister as evil doers. Again, do any ecclesiastical Officers do the duties ordained by God to their offices, this is well doing, and such Officers are to be cherished and rewarded by this Minister; but do any neglect the proper duties of their Ministration, giving themselves to do other things rather, and leaving them to be done by others, this is evil doing in such Officers, and they are to be punished by this Minister. Lastly, do any Christians, (of what sort, or condition soever) believe according to the instruction of God's 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 do any refuse to Believe according to wholesome doctrine, or to live in life and conversation according to God's Commandments, this is evil doing, and such are to be punished by this Minister as for evil doers.  
Thus having briefly showed the things most evident in this Scripture, I proceed to a yet further opening of this Scripture unto you.  
You see here that Princes whose office properly it is, to bear the sword, and to receive Tribute, are declared by the Apostle to be God's Ministers: for so the Apostle saith: He is the Minister of God for thy wealth, and again, He is the Minister of God, to take vengeance on him that doth evil. Now Princes bearing the sword, and receiving Tribute, are Kings, or independent powers or States, whom God, (not any Bishop, nor the Church,) ordereth to this independency or Sovereignty in power; for so the Apostle would have us to understand when he saith: there is no power but of God, therefore 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 fear of wrath only, we must be subject. Now then, seeing God graciously 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 only, he declares himself hereby to approve, of their exercising upon earth the Kingly Ministration: for he that accepts them as for Ministers allows in them a ministration, and what ministration allows he in Kings but the kingly? Therefore it is a point of Christian faith necessary to salvation, to believe of the Sovereign Kings 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 Law, Deut. 17.14. that if it would set a King over it, it should not then take liberty to its self to set this or that person over its self, but should wait upon God to set him over it whom the Lord should choose; for so we read there in these words: when thou shalt come into the land which the Lord thy God giveth thee, and shalt possess it and dwell therein, if thou say, I will set a King over me, like as all the Nations that are about me, Than thou shalt make him King over thee, whom the Lord thy God shall choose. It is no small matter therefore to the Church of God to yield its self to any as for its King; for if it wait not upon God's election, it surely transgresseth grievously against God. Therefore the Christian Church also, as it was not (hand over head, at its pleasure) to set Kings over its self, so it was to acknowledge and obey the Kings and Princes, already reigning over the Nations whereinto it stretched, as for kings already provided for it by the ordering and Ordinance of the Lord. This approving therefore of the kings and Princes, which the Gospel found reigning over the Nations of the Gentiles, serves as God's election or choice made by him, of who the Church should take and acknowledge, as for her kings and Princes set Over her by God's providence. They then arose and fell, on subverting another, now the army, now the City, now the Nations, now the Emperors, choosing who should Rule over the Nations here and there, and yet for all this, Gods disposing hand was busy, ordering such to Sovereignty, as he would have to manage the power of the sword here and there: and the Church was subjected to receive and acknowledge those, whom God permitted to attain to Sovereignty in this Nation or in that. Prince's therefore may by divers Means attain to Sovereignty, 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 king or kings, but must wait upon God, acknowledging them that attain to the Sovereignty of power here or there. But now, Gods approving of the Kings, which the Gospel found reigning over the Nations of the Gentiles, as for his Ministers, what follows, but that he approves in them, an exercising the kingly Ministration? And what can be more truly the kingly Ministration, then that which Gods Kings before time allowed by God, exercised in the Church under the Law? for where there is no new description of the Ministration, there the same Ministration before approved of by God in his Kings, serveth for an example of the kingly Ministration.  
Wherefore seeing God accepts of Kings as Kings for his Ministers, it necessarily follows, that those King's exercise such Ministration, as with God's approbation God's Kings before time exercised. I conclude therefore, that the Kings or Sovereign States or Powers among the Gentiles, were now declared by God's Apostle to have right, to exercise such Ministration, as God's Kings exercised with God's approbation under the Law. And you see, that as under the Law, Kings had the Supremacy, and were God's Ministers, for the wealth of them that did well, and for the punishment of evil doers, so the Apostle calls the Kings and Princes among the Gentiles The Higher powers, and declares them for God's Ministers, for the wealth of them that do well, and punishment of evil doers; the likeness therefore in these particulars, argues Gods approving, that they should be like his former Kings in their Ministration. As therefore the church under the Law, took example for her King from the Kings of the Gentile Nations, so God approving of the Kings among the Gentiles, they are to take example for their Ministration, from that which with God's approbation Kings did in the Church under the Law. This I press the more, because the Pope of Rome admits easily of Kings as of hang men, to punish the Clergy of the Church for evil doing, when he shall give up such Clergy to be executed or punished by the sword; but at no hand will admit, that they should exercise such Ministration, as God's Kings with God's 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 mischief. But now, unless the Christian Nations will make the Pope of Rome their Apostle, they ought to believe concerning this matter, according to the revelation of the will of God by the Apostle Paul; neither shall they be guiltless before God, if they believe the Pope's word, the same being divers from the word of Gods true Apostle. To conclude, seeing God approves of Kings as Kings for his Ministers, they are bound as they will answer it to God, to exercise such kingly Ministration, as with God's allowance his Kings before time exercised; for seeing Christian Religion allows not, of all things done by Kings among the Gentile Nations whilst they were Infidels, it must needs be, that the Kings of the Gentiles are not to do all that which they as Infidels did, but such things as with God's allowance his Kings before time did, so fair forth as Christian Religion permits. This I add here, because of the abolishing of Sacrifices for sins, which under the law were offered by Kings: as also because that under Gentilism, Kings were both Kings and Priests, whereas God's Ordinance under the Christianity, as under the Law, permits not this. But now, having proved, that God accepts of the Kings of the Gentiles as Kings for his Ministers: & having shown you, they are to take example for the same from God's Kings in the Church under the Law, I think fit in the next place to put you in mind of two special things: 

1. That under the Law, the word of God was given to the King.  
2. That it was given to him as to a judge.    
That the word of God was given to the King, may appear by the testimony of our blessed Saviour, who (joh. 10.35.) saith: If he called them Gods, unto whom the word of God was given, etc. for, though Priests are comprised under the Name of these Gods, yet Kings are not excluded, seeing none can deny Kings to be Princes. And here I would have you to note, that this manner speaking of our Lord, argues a kind of trust, as if God entrusted the keeping of his word unto Kings and Priests: for when it is said 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 King, is given in these words, saying: And when he shall sit upon the throne of his Kingdom, then shall he write him this Law, repeated in a book by the Priests of the Levites. And it shallbe with him, and he shall read therein all the days of his life, that he may learn to fear the Lord his God, and to keep all the words of this Law, and these Ordinances for to do them. That his heart be not lifted up above his brethren, and that he turn not from the Commandment, to the right hand or to the left. Here observe, first, That not what the Priest will deliver for Law, but the Law its self, This Law he hath right, yea and charge also from God to take: Secondly, that this Law 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 only, what to believe and do for his own 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 do in his office. Therefore Kings have a charge of God's 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 do this and this in my Office, by the teaching of the Priests, but they must read and meditate in the word its self of God, by it to be instructed what to do. There is difference to be put, between the Minister revealing primarily the word of God, and the Minister of the word already reveiled; of the first, the greatest Kings are subjected to receive the word as they deliver it; but the word once so delivered, the King is to take it, and to read and meditate in it, and is not bound to take only the interpretation or word of him, who is but the Minister of the word already reveiled. Therefore also the King is interposed, between God, and the Minister of the word already reveiled, as having right to take the word its self reveiled, and not whatsoever the Minister of the word already reveiled, will deliver as for that word. Would God that Christian Princes did duly consider, this gracious goodness, and marvelous favour of God towards them; for if they duly considered this, it would much provoke them to read themselves the revealed word of God, and not to leave this to the reading of Priests only. How will they answer it to God, if being Kings, as by God's ordination, they neglect this charge given by God to his Kings? Ah the evils which the false word of an evil 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 God's gracious election made of them, and also as for a warrant, that they should serve God in the king's ministration, approved of by God in the hands of his kings under the law, so it may now appear 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 king as king, 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 several offices, as also in ordering the divine service, and other like, plentifully declare. What therefore God hath commanded or ordained, whether for matter of faith necessary to salvation to be believed, or for matter of Ecclesiastical government, or the like, that is the King to see done, as well by Priests as People, and to punish the negligent for evil doers, aswel Priests as others. Thus having written of the first things, proceed we to the second.  
That God's word is given to the King, as to a judge, and not as to one who must do after the judgement of the Priest only, may appear Psal. 82.1. where we thus read: He judgeth among Gods: How long will ye judge unjustly, and accept the persons of the wicked? Do right to the poor and fatherless: do justice to the poor and needy: save them from the hands of the wicked. Here you see, that Princes of whom our Lord testifies (as before I have shown) that they are called Gods, are also judges; therefore the word given to them, is given to them as judges. And whereby then should they be directed in their judging, if not by the word given by God unto them? The Pope of Rome would have them to reward the good, & punish evil doers, after he and his Clergy hath judged them good or evil; but they are not to be directed by an others judgement, seeing God hath made them judges, and given them his word to direct their judgement. As therefore their office stretcheth, to reform Doctrine, to order Ecclesiastical Officers, to see to their executing their offices according to God's ordinance, to order the Divine worship, and to cause people to live as God's word commandeth, (for all this did the good Kings in the Church under the Law) so they are to judge 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 God's Church, seeing I make Kings or Princes (who are apt to maintain every conceit of theirs by the sword) judges of Doctrine, Ecclesiastical offices, ordering Divine Service, and of Manners, than 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? Therefore let us in these days, as the Apostle in those, acknowledge unto Princes their Right and Power, yea though they execute not their Ministry rightly, but persecute rather the Saints and Church of God: for it becometh Christians to acknowledge their right, yea when they do not according to right, but are rather enemies as yet, and persecuters. Let us fear even then to do evil, because if even then they punish us for evil, their punishment is Gods, seeing they are the Ministers of God. But if we 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 saith, If when ye do well, ye suffer wrong, and take it patiently, this is acceptable to God. This gracious consolation against the afflictions laid upon us, by misguided, or misjudging Princes, should be our refuge, as it was the refuge of God's Saints in those times of the Apostles. Yet here I think fit to put men in mind, that wherein God's word preserved doth not speak for us, there, we who suffer, bear our own burden and hurt: for we ought to prefer the judgement of God's judges before ours, though we prefer justly God's word itself to their erring in the use made of it. For God's word which is plain, or indeed truly 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 own judgement only, opposed to the judgement of God's 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 do with their own what they will; therefore Princes may do well in such things, to admit of wholesome counsel, rather than to go on in doing evil through error. Some Princes thinking themselves free, to Honour Priests as they will, have in way of honour to them, left all judging of Doctrines of faith, and all ordering of Ecclesiastical matters to them only, not daring to be themselves judges in these things; but such honouring is not acceptable to God, seeing themselves neglect the office of judging, which God hath entrusted to them as well as to Priests. Others have in way of Honour freed the Clergy from being subject to be judged and punished by themselves, unless by the Pope, or other chief among the Clergy, they be given up to the secular power; but this kind of honouring also is evil, inasmuch as Princes exercise not that power and authority to judge and punish the Clergy for evil doing, as God's Kings in the Church under the Law did. Others again; by way of honour to Priests, have employed them so in civil Courts of justice, as that they have not, yea have not been able thenceforth to perform the true duties of the Bishop's office, but have left the same to the performance of others substituted under them; but this kind of honouring also is evil, inasmuch as God's Ministers of his word, who should be diligent Preachers of the same, content themselves to busy themselves in civil judgements, and to preach the word once in a Lent time only, or upon some solemn time only. Others again, 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 evil collection made by some, that what Gods Priests under the Law did, that the Ministers of the Gospel may do, even as Kings under the Gospel may do what Gods Kings under the Law did: for the Ordinance of God concerning the Ministers under the gospel, permits us not to make such collection concerning Priests and their employment and actions. In all these things Princes have erred, and easily may again err, to the great hurt of the Church of God, and inversion of his holy Ordinances; therefore if they suffer wholesome advice & counsel in such things, they shall the better please God by a true ministration of their office. Surely whatsoever Princes do to Bishops or Priests, which necessarily occasions their not doing the proper Duties of their Episcopal or Priestly Ministration, or which occasions their over seldom 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 God's 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 point, Princes are not barely as executioners, to reward the good, and punish evil doers, but they are costituted also judges by the Lord, that they also may judge 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 God's judges of doctrine preached. Not that they are all alike capable of judgement 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 Gospel, are to exercise such Dignity and Ministration, as, with God's blessed approbation, we find in Scripture, that God's Kings exercised under the Law. As therefore under the Law, the King was over the Church in the Nation of the jews, as Moses said, If thou say I will set a King over me, etc. (which manner Supremacy, the Kings under the Law did in fact exercise and hold): And as under the Law the Kings did not only reward the good, and punish the evil, but did also judge of good and evil 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 Gospel likewise to do, being over the Church in their several Dominions, and judging of what is good and evil by the word of God in Scripture, and restoring Religion, setting the Clergy to their due offices, and ordering the Divine Service in the Church. Wherein, though they are not to neglect, not the advice only, but authority also of the Bishops and Priests, yet they are not to take for their direction, whatsoever they shall advise and press, 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 stir them up to mind their own Authority in the Church, partly to instruct all Christian Subjects, what to believe concerning their duty toward Princes; but now having this done, I think it fit to answer in the next place, one or two objections, which either are, or may peradventure be made, against this which formerly I have written.  

The first objection.  
AGainst the Supremacy of Kings, and their judging in all causes, and governing over all persons within their several Dominions, it commonly heretofore hath been, and to this day is alleged. That our Lord committed unto Peter, to be continued in his Successors, the Supreme vicariate power of governing the Church for ever. This opinion they fortify partly by Scripture, partly by Tradition, partly by the sayings of Doctors of great authority in the Church. The Scriptures which they commonly make use of, are, first, Math. 16.18. where the Lord said thus unto Peter, I say unto thee, that thou art Peter, and upon this Rock will I build my Church: and the gates of hell shall not overcome it. Secondly, john 21.15. where again the Lord said thus unto the same Apostle: Simon the son of jona, lovest thou me? He said unto Him, Yea Lord, Thou knowest that I love Thee. He said unto him, Feed my Lambs. He said unto him again the second time, Simon the son of jona, lovest thou me? he said unto Him, Yea Lord, thou knowest that I love thee. He said unto him, Feed my Sheep. He said unto him the third time, Simon the son of jona, lovest thou me? Peter was sorry because he said unto him the third time, lovest thou me? and he said unto him, Lord, thou knowest all things, thou knowest that I love thee. jesus said unto him, Feed my Sheep. From both these Scriptures they collect, that the Apostle Peter should feed all the Lords sheep for ever, both with Doctrine and Government; therefore all the Lords sheep, must receive from this Apostle their Doctrine and Powers, or Offices, that so they may be built upon the Rock of this Apostles approbation or allowance. And because the Apostle was to do this for ever, therefore after his death this must be done by his Successors, the Popes of Rome. Hence it is that they seek the Pope's approbation of all Doctrines, and receive their Episcopal authority from him, yea Kings also receive kingdoms of him. But now I will in the next place discover the fallacy of this collection, showing that these Scriptures are not so to be understood, neither do intent any such matter. And I think fit to write first of the latter Scripture, because the false use made thereof being discovered, it will the more easily appear, that they make a false use of the first Scripture also.  
If from the Lords words in saying to Peter, Feed my Lambs, feed my sheep, it be collected, that Peter must feed all Christ's sheep, and this also both with Doctrine and Government, than it follows, that the rest of the Apostles, as well as any other, must be thus fed by Peter, seeing they also are a part of the Lords sheep; but seeing feeding is taken in matter of Doctrine, for the receiving of doctrine from him, or grounded upon the authority of his approbation: and seeing feeding in matter of Government, is taken for a bearing rule over all Christ's sheep, and that all Powers or Offices Ecclesiastical and civil, are to be derived from him, or grounded upon the authority of his approbation; therefore I am to prove by testimonies of holy Scripture, that we are not thus to understand the Lord in this speech of his. For matter of Doctrine, it is well known, that the rest of the Apostles received not their Doctrine from Peter, but from the Lord Christ, even as Peter himself did; neither were they to ground or build that upon the authority of Peter's approbation, which they received immediately from the Lord; therefore I conclude, that the rest of the Apostles were not fed by Peter in matter of Doctrine. Moreover, the Apostle Paul, Galat. 1.11. testifies, saying: I certify you brethren, that the Gospel which was preached of me, was not after man, for neither received I it of man, neither was I taught it, but by the revelation of jesus Christ. By this testimony it is plain, that the Apostle Peter fed not the Apostle Paul with Doctrine, but rather the Apostle Paul purposely provides, that none should conceive him to have received his Doctrine of Man, or by Man. And as for building upon the Apostle Peter's allowance or approbation of his Doctrine, it were verily absurd, that the Apostle Paul should build or ground himself for his Doctrine, upon Peter's allowance thereof, or the authority of such allowance, when he received his Doctrine from the Lord himself: for it were truly absurd to seek an Apostles allowance, and to build upon the authority of such allowance, for that received immediately from the Lord of the Apostles. So likewise the Churches who received the doctrine of the Apostle Paul, inasmuch as they believed that he received it not of Peter, but of Christ, how sought they either, or how built they, upon the authority of the Apostle Peter's approbation. There was indeed an approbation, Gal. 2.7. but not a building upon such approbation, seeing the Apostle had a higher warrant and authority for his doctrine. Lastly, seeing it is very apparent, Mark 3.14. that our Lord himself chose the Apostles, and authorised them to the Apostolical Ministrations: & seeing the Apostle Paul, Gal. 1.1. saith: Paul an Apostle, not of Men, neither by Man, but by jesus Christ; therefore who received not their Ministration from Peter, how should they receive from him the Doctrine whereof they were Apostolical Ministers? I conclude therefore, that all the Apostles were not fed with doctrine by Peter, & consequently that Apostle was not to feed all the Lords sheep with matter of doctrine. And as for feeding them with Government, by exercising a supreme Rule over them, this also appears to be a false collection, from this Scripture, inasmuch as we find that our Lord expressly forbadd unto his Apostles, any one of them to rule over the rest. For, Mark 10.42. our Lord said thus unto the Apostles: ye know that they which delight to bear rule among the Gentiles, have Domination over them, and they that be great a-among them, exercise authority over them; But it shall not be so among you. By which scripture appeareth manifestly, that how ever every one of the Apostles, was to govern and exercise authority over others, yet none of them was to govern or exercise Authority over the rest of the company of the Apostles. It must needs therefore be a false, and very pernicious interpretation or collection, to affirm, that the Apostle Peter was made Governor, to exercise authority over all Christ's sheep, for than he was to govern and exercise authority over the rest of the Apostles, which thing the Lord expressly forbadd. Now, if the generality hold not in the Apostles, how can it hold in all Christ's sheep for ever. If Peter exercised not such universal government and authority over all Christ's Sheep, why under the pretence of this speech of the Lords, should he govern and exercise authority over all Kings? And indeed, if a man having already divers Shepherds, say to one of them, feed my Sheep, should that one Shepherd gather hereupon, that now he hath the charge of All his Master's sheep? Why should he not rather understand this, of some portion of sheep only, which his Master would surely allot out to his particular charge? for he might well think with himself, that where many shepherds are already appointed, there all the sheep shall not be committed to one only. Verily, that Apostles excellency, even among the very Apostles themselves, was such, & such will be acknowledged by all good Christians for ever, that it needs not to be helped with unsound and false interpretations of, and collections from holy scripture. Thus having discovered the false use made of the latter of the two scriptures, proceed we to the first scripture. As for the first scripture, from whence some would collect, that all doctrine must be received from Peter, and all power or offices, or at least wise must be authorised by the authority of his allowance or approbation, that so they may be built upon the Rock, which Christ hath given to be a Rock whereon he will build his Church, this collection appears to be a false use of this scripture, in as much as the rest of the Apostles received not their doctrine, nor Power of Apostleship from the Apostle Peter, but from Christ himself; but what they received from the Lord himself, it were absurd to seek to build it upon the Authority of Peter's allowance or approbation. The Apostle Paul (as I have before noted) speaking of the power of his Apostleship, saith, Paul an Apostle, not of men, neither by man, but by jesus Christ; why said he this, but to teach us, that we ought not to believe, that he was such by virtue of the allowance or approbation of any man whatsoever. And whilst the Apostolical power was neither received from Peter, nor built nor grounded upon the Authority of his permission, approbation or allowance, why should this be required of Kings and Princes? These scriptures therefore what ever they intent, yet this which Papists collect, may not be Believed to be the thing which they intent, for you see, that that which is collected from them by Papists, is directly contrary to a most plain commandment of our Lord to his Apostles, and to the testimony of the Apostle Paul. Thus having by testimony of several scriptures, confuted these collections made by some from these scriptures, I think it sufficient to oppose, both against tradition, and also against the greatest Fathers or Bishops, this testimony of holy scripture, by which is proved, that the rest of the Apostles were not fed by the Apostle Peter in matter of doctrine, and that he was not to exercise authority or rule over them.  
But if the scripture thus witness, that the Apostle Peter himself might not lawfully claim, this supreme government or rule over the rest of the Apostles, nor consequently over all Christ's Sheep, how much less lawfully than may his Successor claim this? For, as no Apostle could make an other man an Apostle, so no successor could be made an Apostle by the Apostle Peter; and not being so much as an Apostle, how should he claim the chiefest singularity of the Apostle Peter? And that no Apostle could make an Apostle, I gather from the Apostle Paul, who (Gal. 1.1.) saith: Paul an Apostle, not of Men, neither by Man, but by jesus Christ; for this argues, that an Apostle, should not be of Men, neither by Man, but by jesus Christ. I conclude therefrom, that no Successor could be in all things like the Apostle to whom he succeedeth, and much less than in those things by which (if by any thing) the Apostle Peter was preferred unto the rest of the Apostles. If the successor have conferred upon him, all the gifts and prerogatives of an Apostle, what is he then but an Apostle? But such gifts and prerogatives as by which Apostles, were Apostles, could not be given by men, but by Christ only; therefore the Apostle Peter neither might nor could confer upon his Successor all the power, office, prerogatives or dignity, which himself as an Apostle had received of the Lord Christ. Moreover, seeing the Lords Apostles were the Lord's governor's, set over the rest of the ecclesiastical Governors of the Church, how unfit were it to conceive, that the Successor only of an Apostle, should be Governor over any Apostle? But some are of opinion, that the Apostle john remained long after the death of the Apostle Peter; if therefore the successor of Peter, have a Vicariate power to govern and rule over all Christ's Sheep, then must he be this to the Apostle john; but what manner unsufferable ambition this favours of, I leave to the judgement of all men. Let us therefore rather believe that if the Apostle Peter, appointed his successor, than yet he conferred not upon him, neither all the gifts by which himself was an Apostle, nor all the power Ministerial, nor dignity, which as being an Apostle, and one of the chief among the Apostles, he held and enjoyed in the Church of Christ; but only, (as Paul upon Timothy and Titus) he conferred a portion of power and charge, such as a Successor might be capable of. To conclude, seeing no Apostle could confer upon an other man, all the gifts, offices, and dignity, which himself enjoyed as an Apostle, therefore the successor must be a Minister of a far inferior rank, dignity, and charge of Government in the Church, than was the Apostle Peter himself. Now then, why should not such a Minister, though he be successor to that Apostle, subject himself to the supreme government of God's Kings, so witnessed unto by holy scripture as before I have shown? Thus having answered this objection, let us proceed to an other.   

The second Objection.  
SOme peradventure may object, saying: The Kingdom of heaven coming in among the Gentiles by Apostles and Bishops, it were a subiecting the Kingdom of Heaven to the powers of this world, if we maintain not the supreme Government to remain in Bishops, and specially in the Apostle Peter's successor. If any should thus object, than I answer: the kingdom of heaven comprehending all power, (as the Lord said, Math. 28.18. All power is given me in heaven, and in earth) the power Apostolical and Episcopal, must not be taken for the Kingdom of heaven, as if the kingdom of heaven had in it none other powers than it. But you see that I have shown before, that there are the powers of Kings in the earth, which it pleased God to allow and confirm, accepting graciously also of them as for his Ministers. Now, though in God the fountain of power, all power is alike as water in a fountain, yet in distributing of that Power into Ministerial Streams, the Lord may ordain which part to which shallbe subordinate; therefore seeing afore I have shown, that the Apostle Paul calls the Ministers of the sword The Higher Powers: and seeing I have before proved, that these powers are allowed by God as for his Ministers, and consequently are to exercise such dignity and office in the Church, as God's Kings exercised in the Church under the Law: And lastly, seeing all the scripture shows, that those Kings were over all the Church, exercising a supreme government over all ecclesiastical persons; therefore (I say) it is no subjecting of the kingdom of heaven to the powers of this world, to subject the Bishops of the Church, to God's Kings and Sovereign States. Bishops are Ministers of the kingdom of heaven, but they are not all the Ministers thereof, for Kings also are declared by the Gospel to be Ministers of the same, seeing God hath declared himself to accept of them as for his Ministers; therefore, to subject one kind of officer of a kingdom to an other officer, is not to subject the kingdom to an other kingdom. Bishops preach the word to these to subdue them to Christ; but being subdued by the word ministered, Bishops may not say, The kingdoms of this world are ours, and we will dispose of them; but they must say, as Rev. 11.15. The kingdoms of this world are our Lords and his Christ's, and he shall reign for evermore. True it is that even the greatest Kings are comprehended in that commandment, Heb. 13.17. where it is said: Obey them that have the Oversight of you, and submit yourselves, for they watch for your souls, as they that must give accounts, that they may do it with joy, not with grief: for that is unprofitable for you. Therefore even the greatest Princes are subjected by Christian religion unto spiritual Pastors, in the things whereof they are Ministers; but this may be, without Bishops having the Supreme government. For, as a Lord of greatest authority in a kingdom, must obey to every the meanest Constable of a kingdom, within his precinct of charge, & in that wherein such Constable is endued with power & authority from the King, when yet this makes not such Lord to lose his superiority, which in the kingdom he hath over such Constable; so is it between a King and a Bishop. God hath declared the Kings of the Gentiles for his Ministers, therefore as Kings were to Priests under the Law, so must they be to Bishops under the Gospel: and on the contrary, as Priests were to Kings under the Law, so may Bishops be to Kings under the Gospel. The King under the Law left the Priestly power and ministration to the Priest, & was obedient in all things, when yet he ceased not hereby to be governor over the Priests; even so are Kings to do under the Gospel. The King that must submit himself, to hear the Gospel preached by the Bishop, to receive of his hand God's Sacraments, to use him as God's Priest to pray for him, and other like, yet is such a Minister for God over such Priest, as that such Priest preaching false doctrine, or ministering the sacraments otherwise then according to God's institution, or doing any thing otherwise then as God's word in scripture prescribes, in stead of obeying such Priest, he is over him to take vengeance on him in God's stead as for an evil doer. So likewise the King that doing evil, is subjected to the Priests proceeding against evil doers, whether it be to discipline of humiliation or shaming, to sequestration, or excommunication, is yet such a Minister for God over the Priest, that the Priest doing this upon unjust cause, or pressing unjust ends or effects of such discipline, the King in stead of obeying, must punish such Priest as for an evil doer. The Pope is one of these wicked Priests, for even for obedience to the true word of God, and for ordering things according to its direction, he useth the sword of the Church against men, yea against Kings: and not only so, but having excommunicated any, he teacheth, that subjects should not acknowledge nor obey their excommunicate Kings, children their excommunicate Parents, nor wives their excommunicate husbands, and the like; but with what peace of conscience shall a man break God's word, to do according to this word of the Popes? Excommunication indeed changeth condition in the Excommunicate, but not in this measure, nor to this effect, for than we must not do as the scripture commands, in obeying the King, Honouring our parents, and yielding one to another due benevolence. And truly of all the wicked Priests that ever were in the Church, the Pope of Rome is the wickedest, changing God's Ordinance, and the effects of Ecclesiastical Discipline so, that it is a wonder that he is suffered; sure I am, God's Kings shall answer for it to God, if they as God's Ministers take not vengeance for God upon him for this. Thus having answered this Objection also, I will now conclude this Treatise with an exhortation to subjects.   

An Exhortation to Subiests.  
SEeing God reveiling his will by his Apostle, declares himself to accept graciously of the Kings and Princes already among the Gentiles, as Kings and Princes already provided for the Church among the Gentiles, and confirmed as ordained by him: And seeing Kings, being so accepted of & confirmed, are to take example for their regal dignity and Government, from the approved of dignity and government, of God's Kings in the Church under the Law; therefore it behoveth all men to yield them due subjection, obeying them willingly as God's Ministers, in all things wherein we find God's Kings under the Law obeyed with the Lords approbation. As under the Law therefore, Kings were over the Priests, exercising Authority over them, both in setting them to their due Offices if they neglected them: and also in punishing them for evil doing, 1. Chron. 2.26. so if Kings in the Christian Church do likewise, Christian people ought to acknowledge, that the King is by God's ordinance thus to do. Again, if Christian Kings take care of doctrine also, seeing to it that Bishops and Teachers teach according to God's word: or if they order the divine service, according to the will of God reveiled in his word: and in a word, if they see the Ordinance of God observed, aswell in ecclesiastical as civil affairs, punishing also aswell the Clergy as others offending, we ought to acknowledge, that the King is by God's ordinance such a Minister, as hath right to use this Ministration in the Church of God within his own dominions. Let not men being led away of that Romish delusion, by which Kings are debarred from exercising in the Church, the dignity & Office of God's Kings in the Church under the Law, disobey their Princes in their using their authority in these things, seeing in all these things the Scriptures witness, that God's Kings under the Law exercised their authority; but rather let men with comfort of conscience, acknowledge this Supreme dignity and office in Kings, that so they be not found resisters of the Ordinance of God. If any say, should we not make conscience of things as our Teachers teach us? then I answer: That if you by evil Teachers be led to do evil, in disobeying the lawful things done by your Kings, it will not serve for defence of the evil to say, your Teachers taught you so; for, by what means soever you do evil, the King is God's Minister to punish you for evil doing. You must beware therefore of false Teachers, that you be not lead by them as their Disciples into error, Act. 20.30: And you have a charge given you by the Apostle, 2 Thes. 2. 15, that you be not moved by any from that which in Scripture is received from the Apostles. Remember how the Apostle Peter, 1 Pet. 4.15. exhorts you, saying: Let none of you suffer as an evil doer. But, are you not evil doers, if you deny your Kings such Dignity and Office, as God by his word hath conferred upon them? If therefore your King see to the Reforming of Religion, according to the instruction of God's word: and see the word to be purely preached and the sacraments rightly administered unto you, are not you evil doers, and resisters of God's Ordinance, if you will not come to the word so administered, nor partake of the Sacraments rightly ordered? What would you think of those in judah and Israel, who when Hezekiah or josiah, or jehoshaphat, restored pure religion, by the instruction of the Law preserved in scripture: or took away offensive things: or ordered the Priests and Levites to their due ministration, or the like, would not then be obedient in such Reformation? were they notevill doers think you? were they not worthy to be punished by the King for evil doers? As you therefore would not fall into the like error, and danger, so ought you to obey unto the Reformation of doctrine and of the Church, confirmed by God's Minister the King, so long as by the word of God, you cannot prove any thing taught, or done, to be against the revealed will of God. Think not to plead your conscience, seeing that your conscience ought to admit of Information; and there hath now long time of information passed, wherein you ought to have been instructed by the Truth. Neither think, that the sword must of duty stay, till the word have prevailed to convert you: for the Minister of the sword must punish you for evil doing, and is not bound (save in showing mercy for a time) to stay his hand, till you obey the word, and convert from your error. One Minister cannot warrant you against an other, the Priest against the King, nor the King against the Priest, because God hath subjected you to obey unto both of these; therefore nothing but the true word of God its self, will serve to be alleged for your disobeying of either. If therefore you neglect yourself to read, or hear read unto you the word of God in scripture, by which Means also you might come to know it: Or, if you, when your Bishop or Priest, declares plainly the word of God out of the Scripture unto you, you then will follow an other Priest, who shows you not plainly the word of God for that which he teacheth you, so following his word, be it right or wrong, not caring to know the word of God, then go you a wrong course, and as neglecters of the word of God, are ready for that judgement, 2 Thes. 2.10, of being given up to a strong delusion, that you should believe lies. And truly, a very strong delusion hath the Popes pretended Supreme Vicarship been, leading thousands into error, and producing in some very pernicious effects. But now, seeing I have shown you by the word of God, that such General and Supreme Vicarship, is contrary to the express teaching of the word of God in holy Scripture, make conscience henceforth, to hearken to the word of God, and to be guided by it in your faith, that so, obeying the Truth, you may be saved with the children of Truth.  
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