Of the Authority of the Highest Powers About Sacred Things

Upon the Author, and his principall Works.

He, who the Greek wise Sayings did translate,

With equal Pen, to Latium: Vindicate

From Jew, Turk, Pagan, our Religion's Truth;

As learned as the Aged, in his Youth:

He, who th'Hollandian States Piety

Presented unto every impartiall eye:

Who, in the Lawes of Peace and War, all Nations

Hath well instructed: And, in's Annotations

On the whole Book of God, hath made that light

Shine to unprejudiced mindes more bright:

He, that was studious, how to reconcile

This and that Church, in mild Cassanders slile:

Hath shown, what doctrine was Pelagius;

Who's older, Calvin or Arminius;

Is ever like himself. Here (which is much.)

He's Moderator' twixt the State and Church;

And clearly shews you, when you may prefer

To th' Ancient Bishop, the young Presbyter;

And when that new Invention may please,

By Elders Lay, to give the Pastor ease.

We'ave set it out with just Care; lest we might

Wrong th' Author, who hath done the State such Right.

To the Illustrious Pair, my Lord, and my Lady CHANDOS.

Right Honourable,

IT is the Great Name of the Author, not any worthiness of the Translator, that gives this Book a capacity of so high a Dedication. The Author, born in a low Countrey, hath, by his excellent works, both Divine and Humane, raised himself to the just Repute of the most General, and the wisest Scholar of his time; So that, it is become a character of an Ingenuous Student (as it was said, in the last Age, of his Country-man, the Great Erasmus) to be well versed in the Books of Grotius. Out of whose Magazine, our best English Writers, to their praise, have borrowed some of their best furniture. The Argument of this Work is worthy the study of Princes, and Great Persons; From whom, certainly, God expects a greater care of his Churches Peace and Order. To which purpose, the Grave Author hath here said, some things first of all; some, with a better Grace than any other; and some, that although they have been said very well by our own Men, yet perhaps will be better taken (as the English humour is) from the Pen of a stranger. The Translator's Designe is, partly publick, in this scribling Age (wherein yet, we have need of more good Rooks, to Out the many bad ones) to cast in his Mite into the Treasury of the Church of England: (whom, as the Moderate Author much honour'd, so He professeth himself to be one of her poor Children:) partly private, by this Dedication of it with Himself to your Honours, to leave a Gratefull Monument (and a lasting Monument, he hopes) in those Gracious Hands, that have supported him, in his worst and weakest Times. May Your Honours Both live to see the Publick Breaches, both of Church and State, fairly made up; and particularly, the Ruines of your Sudely: And, may Your illustrious Names and Vertues live after you, and be increased in your Children, So prayeth,

Right Honourable,

Of all your Servants the most obliged, the most humble, BARKSDALE.

p. 1HUGO GROTIUS, Of the Empire, or Authority of the Highest Powers about Sacred things, or, in matters of Religion.

That Authority about Sacred things belongs to the Highest Powers.

[1. The state of the question.] BY the Highest Power, I understand a Person, or a Company, that hath Empire, or Authority, over the People, subject to the Empire of God alone: taking the word Highest Power, not, as it is sometimes taken, for the Right it self, but for Him that hath the Right, as it is frequently used both in Greek and Latin. To call such a person, the chiefe Magistrate, is improper: for Magistrate is a name the Romans give only to inferiour Powers. I said a Person, or Company; to expresse, that not only Kings properly so called, which most p. 2Writers call Absolute Kings, are to be understood in that name, but also in an Aristocracy the Senate or States, or the Best, by whatsoever other name. For although there must be Unity in the Highest Power, it is not necessary the Person be but One. By Empire or Authority, we mean the Right to Command, to permit, to forbid. We say, this is subject only to God; for therefore it is called the Highest Power, because among men it hath none above it.

[2. An Argument, from the Unity of the matter, proved by Scripture, Rom. 13 4.] That Authority about Sacred things belongs to the Highest Power thus defined, we prove, First from the Unity of the matter about which it is conversant, Paul saith, He is the Minister of God, a revenger, to execute wrath upon him that doth evill. Under the name of Evill, is comprehended also all that which is committed in Holy things; for the Indefinite speech signifies as much as the Universall, which Solomon hath expressed: [Pro. 20.8.] A King that sitteth in the throne of Judgement scattereth away ALL evill with his eyes. This is confirmed by a Similie; for the Authority of a Father is lesse than of the Highest Power, yet are Children commanded to obey their Parents in all things. [Col. 3.20.] Thus doe the antient Fathers also reason, when from that of Paul, Let every soule be subject to the Higher p. 3Powers, they infer, that the Ministers of Holy things must as well be subject to them, as other men: although he be an Apostle, although an Evangelist, although a Prophet, saith Chrysostom. Whose footsteps Bernard following, speaks in these words to an Archbishop: If every Soule, yours also: who hath excepted you from the Universall?

p. 3[3. And by naturall reason.] And truly there can be no reason given why any thing should be excepted; For, if that which is excepted be subject to no Authority at all which who can prove?) there will follow confusion among the things exempted, whereof God is not the Author: or, if it be subject to some other Authority, not under the Highest Power, there must then bee two Highest Powers distinct: which is a Contradiction; for the Highest hath no equall. By this same Argument the Fathers disprove the multitude of Gods, because that which is Highest is above all, and can be but One.