3. Conclusion. 1Hence our Divines say, that kingly authority is the same ordinance of God essentially considered in the heathen Princes,2 as in Christian Kings, as Cartwright and others say.3 Neither doth it follow as our unlawful Canons teach, That the Christian Kings ⟨p. 296⟩now have that same power in Causes Ecclesiastical, which the godly Kings amongst the Jews, as David and Solomon had: •or David and Solomon were Prophets as well as Kings, and had power to pen Canonic Scripture, and to prophesy, which power in Ecclesiastic causes no King now can have. Neither doth it follow which Whytgift saith,4 that we give no more authority to the Christian Magistrate in the Church of Christ then to the great Turk. Our Divines say, and that with good warrant, that the kingly power as kingly, is one and the same in kind in heathen Nero, and in Christian Constantine, As a heathen man is as essentially a father to his own children, and a husband to his own wife, and a King to his own subjects; as a Christian man is a father, husband, and king to his own children, wife, and subjects. Neither doth Christianity superadd, and give of new any kingly power to a King, because he is now become by Gods grace of a Heathen King, a Christian King, Christianity addeth indeed a new obligation to employ his kingly power, which he had full and entire before, now in its exercise and use to more regal and kingly acts, as to take care that the Gospel be soundly preached, the Sacraments and discipline of the Church kept pure, and heretics punished according to that, he to whom much is given, from him much shall be required: But the same King, while he was a heathen King, had the same kingly power and authority to perform these regal acts; but being yet a heathen, he wanted [Greek or Hebrew] supernaturalis, a supernatural or real and physical power to perform these acts; now this power which he wanted before he heard of the Gospel and believed in Christ, was not a kingly authority, for then he should not have been a complete Heathen King before, which is against Gods word, commanding obedience to heathen Kings, Rom. 13. 1, 2. 1 Tim. 2. 1, 2. 1 Pet. 2. 17. but this power that he wanted is a Christian power to exercise regal and kingly acts:
3. Conclusion. 1Hence our Divines say, that kingly authority is the same ordinance of God essentially considered in the heathen Princes,2 as in Christian Kings, as Cartwright and others say.3 Neither doth it follow as our unlawfull Canons teach, That the Christian Kings ⟨p. 296⟩now have that same power in Causes Ecclesiasticall, which the godly Kings amongst the Jewes, as David and Salomon had: •or David and Salomon were Prophets as well as Kings, and had power to pen Canon•cke Scripture, and to prophesie, which power in Ecclesiasticke causes no King now can have. Neither doth it follow which Whytgift saith,4 that we give no more authority to the Christian Magistrate in the Church of Christ then to the great Turke. Our Divines say, and that with good warrant, that the kingly power as kingly, is one and the same in kind in heathen Nero, and in Christian Constantine, As a heathen man is as essentially a father to his owne children, and a husband to his owne wife, and a King to his owne subjects; as a Christian man is a father, husband, and king to his owne children, wife, and subjects. Neither doth Christianity superadde, and give of new any kingly power to a King, because he is now become by Gods grace of a Heathen King, a Christian King, Christianity addeth indeed a new obligation to imploy his kingly power, which he had full and entire before, now in its exercise and use to more regall and kingly acts, as to take care that the Gospell be soundly preached, the Sacraments and discipline of the Church kept pure, and heretickes punished according to that, he to whom much is given, from him much shall be required: But the same King, while he was a heathen King, had the same kingly power and authority to performe these regall acts; but being yet a heathen, he wanted 〈non-Latin alphabet〉 supernaturalis, a supernaturall or reall and physicall power to performe these acts; now this power which he wanted before he heard of the Gospell and beleeved in Christ, was not a kingly authority, for then he should not have been a compleat Heathen King before, which is against Gods word, commanding obedience to heathen Kings, Rom. 13. 1, 2
- 13. Conclus.
- 2Cartwright, l. 3. p 163.
- 3Obtruded […], c. •. v. 2.Ob•ruded 〈…〉, c. •. v. 2.
- 4Whytgift against […].Whytgift against 〈…〉.
