although more enioyed then considered as also for that they may in part be gathered of that which hath beene spoken Sect. III. THus we haue by the generall doctrine of magistracie an entrance made to the speciall doctrine of the kingdome of Israell wherein we haue many seueral points to consider which for order and memorie sake may be reduced to two heades whereof the first containeth the state of this kingdom in respect of nâ—en or of the people of Israel the second the state of it in respect of God The first head hath the greatest part of the difference of this kingdome from the former gouernment of Iudges consisting especially in two thinges the speciall power which it had ouer the people and the speciall maiestie of it both which were exceeding great in this state yea so great that in these respectes the gouernment of the iudges may seeme not onely a meane but almost a priuate estate Hence it is that this kingdome of Israel is by Iacob prophecying of it Gen. 49.9 compared to a Lion the which doth in strength and especially in a maiesticall statelinesse so farre exceede all other beastes that it is vsually called the king of them If we desire to knowe howe it came to passe that there was so greate power and maiestie giuen to this kingdome we must haue recourse to the originall of it The causes of the setting vppe of this estate were two The first is that which may be saide to bee the cause of all thinges in the worlde to witte the eternall counsell and decree of God by the which it was before al ages appointed that the king of Israell shoulde be a type of Christ and his temporarie gouernment a type of the spirituall and eternall kingdome of Christ as is afterwarde to be declared Nowe that this kingdome might be a fitte and liuely type it was needfull that it shoulde be endued with a greate measure of power and maiestie that so it might the more liuely represente the infinite power and authoritie which the Messias was to haue ouer all creatures in heauen and in earth and likewise his vnspeakable and incomprehensible maiesty and glorie filling the heauen of heauens The second cause of the greate power and maiesty of this kingdome was the desire or rather the will of the people who did so earnestly yea so eagerly and importunately call for this stately gouernment that they would take no denyall nor heare any thing which coulde be alledged to be contrarie For that the people did alwaies desire this state we may see Deutro 17.14 where God foretelleth this that when they were once possessed of the lande they woulde haue a King and Iudg. 8.22 where they offer to make Gedeon king and more plainely Iudges 9. where they like Abimeleches opinion saying that it was better for them to haue one then many to raigne ouer them Neyther did they desire to haue one sette ouer them with the bare name and title of a kinge or with anie meane authoritie but that hee shoulde haue power and maiestie in the highest degree For howsoeuer it might seeme that this their desire was in some respecte incommodious to themselues for that the greater power they gaue to the king the lesse libertie they lefte to themselues and the greater that his pompe and maiestie was the more heauie tributes must be imposed on them for the maintayning of it yet they did so vehementlie desire to be like to other nations in a stately monarchie that they thought no price too greate for it thinking belike as it is commonlye saide that it was greater honour for them to make a mightie and a glorious Kinge then to be kings theÌ„selues as euery one was in the time of the Iudges wherein euery man did that which was good in his own eyes because they had no king to order them Iudg. 18.1.19.1 And yet we do not deny but that in ordaining so mighty maiestical an authority they thought it would be for their owne good howsoeuer it might seeme to derogate from their liberty and profitte and that the commodities would be moe and more waightie then the inconueniences of it wherein whether they did iudge right or no let others determine Sect. IIII. NOW we are to come to the particular declaration of these things First of the power of this kingdome and secondly of the maiestie of it The doctrine of the power hath in it these foure questions The first is whether the power of the king were whole or deuided The second whether it were generall ouer all persons and causes or restrained The third whether it were absolute or tied to lawes The last whether it were a milde or a peremptory power The power whereof we doe intreate is the full supreame and vniuersall authoritie for of any inferiour power we doe not speake of gouerning the people and of ordering all their publicke affaires the which before that this kingdome was set vp was not wholy in any one hand but deuided amongst many For it was partly in the handes of God partly in the handes of the iudge which was for the time partly in the handes of the elders or senat and partly in the handes of the bodie of the people For the first where we say that God had a part of this authoritie we doe not consider him simply as God for in that respect not a part only but the whole supreame power not of that country onely but of all the nations in the world yea of heauen and earth was and is in his handes but we consider him as he was after a speciall manner the king and ruler of this people so as he neuer was or will be to any other nation The actions of God which did proceede from this his regal authoritie were these First that he gaue to this people iudiciall lawes and constitutions which is part of the office not of God for then these iudiciall lawes should belong to the whole world seeing GOD is the God not of the Iewes only but also of the gentils But other nations are not tyed to these laws but only to the morall law and to these Iudicials so farre as they are morall to wit to the grounds and equitie of them but not to the lawes themselues The second thing which God did by vertue of this authoritie was the supreme administration of their battailes in cases of greate extremitie For as greate princes sende captaines to fight in their steade yet according to their direction and appointment so God did immediately either by his word or spirit stirre vp some man to fight the battailes of the people and did directe them in such actions And this Gedeon acknowledgeth Iudges 7.20 Where hee saith the sworde of the Lorde and of Gedeon In these respectes GOD was the kinge of this nation as Gedeon doth confesse Iudges 8.23 who so answereth the people going aboute to make him kinge that neyther hee nor anie of his posteritie shoulde
raigne ouer them but God shoulde still bee their kinge But after that they had made a kinge neyther did the iudiciall lawes retayne their full force neyther did GOD himselfe appoynte Captaines ouer the Armies but all was done according to the will and commaundement of the kinges who although they did keepe the iudiciall lawe in parte and for the greate extremities in warre asked counsell of God yet they were free in both these respectes as we are afterwarde to declare more at large So that by the comming in of these kinges God himselfe if we may so basely speake of his glorious maiestie was put out of his office as hee himselfe doth confesse 1. Sam. 8.7 where hee speaketh to Samuell not to be grieued for that the people had cast off his and his sonnes gouernment for indeede saith God they haue not despised or cast awaie thee but mee and haue refused that I shoulde raigne ouer them In the seconde place the iudges had parte of this supreame authoritie who although in the greatest matters they were ouer-ruled by the worde of God yet in the ordinarie administration especially of warelike affaires they were the chiefe And therefore the state of the common wealth from Moses to Saule the first king is called the gouernment of the Iudges the which did wholly cease after that Saule was created king for the Captaines of the warre were either the kinges themselues or whom it pleased them to appointe So wee â—eade that Dauid placed and displaced Ioab at his pleasure Thirdlie the bodie of the people ioyning together in a general assembly had a part yea the greatest part of this authoritie and likewise the elders who were a compendious bodie of the people had their part especially in ciuill administration in the time of peace Iudg. 20. The children of Israel came together as one man to the Lord in Maspha to whome the leuite maketh his complaint as vnto them who had authoritie to reuenge the villanie done vnto him desiring them to determine of that cause as they did with greate seueritie The causes why the people and the elders had parte of this supreme authoritie were these First for that they did neuer giue the whole power ouer themselues into the handes of anie of the Iudges but onely did as it were vse them to be their Captaines and leaders in the time of warre the which beeing ended vsually the iudge returned to his owne house and priuate estate till the like necessitie called him abroade againe but during the time of peace they did not meddle much with ciuill iurisdiction but onely hearde those causes which were brought vnto them as to fitte arbiters because they were men renoumed eyther for their valour or because they were prophetes as were Debora and Samuell or had the office of the high prieste as had Ely Hence it is that in this booke of iudges there is no mention made of their ciuil iudgements or that they did cal together the Senate or the people vnlesse it were to warre or of any edictes which they made or of faults which they did redresse or punish Only of Samuel it is written that he went about the land to iudge the people and of Debora that the people brought their controuersies to her The second cause of the authoritie of the elders and people was the want a Iudge for whenas the Iudge died they did not streightway put another in his place vntill they had occasion giuen by warre during which time of vacation the elders and people in euery citie did iudge their owne causes and meeting together in a common asseÌ„bly did order publike matters although seldome and negligently as the people vse to gouerne So that they wanted a Iudge as often as they had one But when once they had a king created there did no more any supreame authoritie remaine either in elders or people all being giuen vnto the hands of the king who had no man which did participat with him in his authoritie For we are not to thinke that in this state the king was the chiefe gouernour and the elders senators and inferiour officers fellow gouernours and as it were his mates For all within the land of Israel were to the king meere priuate men so that if any had authoritie in respect of the people they had it all from him as from the fountaine all the officers of the kingdome all the Iudges of ciuill causes and the captaines of the armies were appointted by him Yea they were so farre from hauing any authoritie in respect of the king that all the people with their magistrates and officers of what kinde soeuer are vsually called the kinges seruantes so 2. Chro. 10.6 The counsellers of Salomon are saide to haue stood before his face to wit waiting and attending his pleasure so Esa. 37.5 Officers of the king and elderâ— of the priestes are called the kings seruantes For the state of this kingdome was not such a gouernment as both hath beene and is at this day in vse in many places where the people to auoide confusion and for the administration of iustice and of other publike affaires doe for one ouer them yea and giue vnto him although improperly the name of a king reseruing to themselues authority eyther to displace him at their pleasure or at the least to controll his doings which they thinke to be wrong to call him to account of his administration yea if need be to rise vp in armes against him and to lay violent handes vpon him This was no such gouernment but a kingdome both in name and in trueth wherein none had any iot of supreame authority saue the king onely Sect. V. BVT if it be graunted that there was no authoritie in the land which could associate it selfe with the authoritie of the king or any way intermeddle with his lawful administration as long as he did rule with religion and iustice for the glory of God the good of the people yet it may seeme that there was some authoritie to restraine him if at any time he should be imperious or vniust in his gouernment whereby he should be eyther brought to a lawfull manner of ruling or else if he were incorrigible deposed from his kingdome For otherwise the people might be miserably oppressed religion defaced yea all thinges turned vpside downe and in the ende the commonwealth vtterly ouerthrowen and therefore that both wisedome reason and necessitie iâ— the glorie of God and the good of men doe require that there should be in Israell some other authoritie eyther in the people or in the priestes in the senate or in the inferiour magistrates the which should neuer be eyther vsed or once mentioned but against those kinges which did degenerate into violent and bloody tyrantes euen as men vse a false vnder raine to pull in strong headed horses which otherwise woulde runne into some pit so destroy both themselues the riders This reason taken
the Church should be at the call and commaundement of the secular power whereby they might be eyther wholly dispossessed of their places or continually troubled interrupted in ordering the affaires of the Church and the matters of God and finally iniuriously and contumeliously handled which thing the holines of their places and persons wil in no wise suffer For the answere of this doubt it is plaine in the word of God that all ecclesiasticall persons whatsoeuer yea the chiefe priestes in them the high priest himself the prince and head of the priestes who was the type of Christ the Oracle of God and on whom the whole glory and maiesty of the priesthood was bestowed was no lesse subiect to the iurisdiction of the kinge then he which had the basest place and calling in the common-wealth The trueth heereof appeareth by the lamentable tragedie of Abimelech 1. Sam. 2. who being summoned by Saule to appeare came with all the priestes that were with him and being come acknowledged Saulâ— to be his Lord Verse 12. and did not appeale froÌ„ his vniust sentence of death to any other power The same end befel his son Abiather who for that he tooke part with Adonia was by Salomon put out of his office and condemned to die 1. King 2.26 And likewise Zachariah the son of Iehâ—ida 2. Chro. 24.21 Now although two of these kinges did impiously and tyrannically abuse their authority yet it doth appeare that they had authority ouer them yea not onely these examples but the course of the whole scripture and equitie it selfe doth shew that it ought to be so We knowe that euen Christ himselfe more holy in person and office then all the priestes men or angels in the world did throughout the whole course of his life submit himselfe to the ciuill power and at the end of it did suffer himselfe to be violently apprehended contuâ—eliously entreated yea vniustly coÌ„demned by the deputy of a heathen Emperour Likewise the Apostle Paule did appeale and subiect himselfe to the authority of Caesar. Neyther is there any cause or reason why it should be otherwise For howsoeuer the Romish prelates haue not only drawen out their neckes from the subiection of princes but also haue inuaded their thrones and subdued them vnder their feete and the whole cleargie say to the ciuill power come not near nor yet once touch me because I am holier then thou and think themselues too good to be iudged by any but by their owne ordinarie yet the trueth is that all persons as well ciuill as ecclesiasticall are and ought to be by the word of God equally subiect to the ciuill power For shall Christ himselfe and in him God himselfe stand before the iudgement seat of princes and shall sinfull men nay shall wretched wormes thinke them too prophane to be competent iudges in their causes no no the seruant is not aboue the master nor the creature aboue the creator and therefore we say with the Apostle that al soules that is euery man that hath a soule that none shoulde thinke himselfe exempted ought to be subiect to the higher powers Rom. 13.1 The ground of the contrary errour is an arrogant opinion which presumptuous men bearing function in the Church haue of their own holinâ—sse in respect of others whereas in the Church of God men who haue ciuil callings are no lesse holy then they who haue ecclesiasticaâ— yea somtimes much more holy they who haue ecclesiastical holy callings being otherwise wicked prophane for it is truly said althougâ— impiously applied by the rebellious company of Corah Numb 16.3 That not only Moses Aaron but euen the whole multitude of the common people much more the Lords annoynted is holy In the next place we are to search whether that as al persons so likewise al causes belonged to the authority of the King of Israell First of ciuill then of ecclesiasticall causes in the first kinde it is not needful that we should insist forsomuch as all men euen they who are most sparing and wary in giuing power to these kinges doe acknowledge that all ciuill causes did properly belong to their iurisdiction And so it was indeede For the king had authoritie to appointe all the publike officers of his kingdome who should be his counsellers at home or his Captaines abroad who shoulde be the iudges of the people and who of the chiefe senate in Ierusalem and good reason it was that he shoulde haue this power in these causes For seeing that his office was especially to iudge the causes of the people and to fight their battailes for the which purpose the people desired a king it could not be denied vnto him to appointe those to be his deputies whom he thought most able to discharge these dueties Yea further it belonged to him to call all publike assemblies and to order them to make peace with whom he would and to goe to battaile against whome â—e when 〈◊〉 thought good The trueth of this pointe doth 〈◊〉 plainely appeare throughout the whole storie that we need not insist in it Sect. X. NOwe we are to enquire what was the authoritie of the kinge in the matters of the Church to wit in ordering the state of religion and of the seruice of God Whereof there is greate question made whilest some doe wholly exclude him out of the Church not permitting him to intermeddle with any affaires belonging vnto it others suffer him to deale in these causes yet not to beare any great sway or to ouerrule in them and the third sort giueth vnto him the greatest part of that ecclesiasticall authoritie which belongeth to man The which distinction is necessarely to be considered for God hath not giuen to any man such ful and absolute authoritie in the Church as in the common-wealth for he hath made Christ the soueraign Lord and King of the Church to rule it by his owne lawes and worde Yet one parte of ecclesiasticall iurisdiction belongeth to men who are to establish the diuine lawes of the worship of God and to make ecclesiastical constitutions for that purpose But who hath authoritie to doe this there is all the controuersie In the first opinion or rather grosse and palpable errour are the Bishops of Rome with their adherentes who that they might through the Church enter into the common-wealth inuade the riches preferments and pleasures of kinges and vsurpe their states and crownes haue thrust out of the Church this king of Israell least that by his example other magistrates shoulde challenge to themselues â—uthoritie in causes ecclesiasticall In the second opinion are men otherwise syncere in iudgement who in a good meaning affection to the Church thinke it not safe or conuenient to permitte her wholly to the ciuill power and in a reuerent opinion of her iudge it vnmeete that ciuill rulers should order diuine matters and so make the Church say vnto the magistrate touch me not for I am more holy then thou
Yea this course did Esra take in a like case by the counsell and commaundement of king Artaxarxes as we reade in the seauenth of that booke Vers. 25. And thou Ezra according to the wisedome of thy God which is in thee appoint Iudges euen all that knowe the lawes of thy God And if it were obiected but there aâ—e not a sufficient number of men which kâ—ow how to iudge instruct and order the people therefore he addeth and those that knowe not make them to know how they ought to doe these thinges So that by the good direction and counsell of those who are the chiefe worke-men in this planting of a Church men otherwise ignorant and vnexpert may become able to teach gouerne others Neyther ought this to seeme straunge vnto vs considering the weake and simple state of the people at the first is such as that although in some respect they had neede of most expert master-builders yet they may be helped and taught by those who doe themselues neede to be instructed And according to the meane estate both of the teachers and also of the people we must be content as no doubt the Lord in mercy doth accept it with a smale measure both of knowledg and also of obedience in the waies of God and if it here be obiected that which the Apostle forbiddeth Timothy to wit that none newly conuerted from paganisme should be a Bishop or elder we answere that if that be his meaning yet this commandement must giue place to the necessity of the Church yea many such may be knowen to be very sound in the faith so that we need not feare any apostasie in them And forasmuch as it may be well thought that these men cannot so soone be endued with such a measure of knowledge in the gouernment of the Church and in the teaching and ordering of the people but that they will be wanting in many things and oftentimes erre in administration it being of it selfe so hard and difficult as that euen they who haue all their life time laboured in this worke and beene teachers and gouernours in the Church shall find themselues in many respectes insufficient yea ignorant and vnexpert in many cases which do often fall out among the people therefore they by whose meanes and ministerie the Church was first founded euen as by most wise maister-builders must still haue an eye to the seuerall congregations and set those things in order which are amisse resolue the doubtes which are risen among them strengthen confirme and encourage both the people in their profession and obedience which they performe both to God and to his ministers which are set ouer them and especially they are to strâ—ngthen the teachers themselues least they faint vnder the waight of this most painfull and troublesome calling wherein they finde so many offences in the people so many infirmities and wantes in themselues yea so many lâ—ts and hinderances of their minisâ—ery laid by the malice of sathan and the meanes of wicked men Thus did the Apostle Paule exhort confirme and encourage the elders of the Church at Ephesus Act. 20. whose example is to be followed of all in this case who are endued with more excellent gifts of knowledge and wisdome in gouerning the Church of God then these are to whom in the want of men fully sufficient the congregations of the people are committed Sect. 9. To whom the enacting of ecclesiasticall lawes in a publick Church doth belong IT remaineth that we consider to whom it belongeth to make ecclesiasticall lawes in a publick Church In priuate Churches this ought to be done as hath bene said by the whole body of the Church consisting of the rulers and the people for these churches are as it wâ—re free cities exempted in regard of diuine matters from the iurisdiction of all superiour power saue only of Christ howsoeuer they be subiect to magistrates as touching ciuill obedience But it is farre otherwise in publick Churcâ—es the which comming into the common-wealth come within the dominion and iurisdiction of the ciuill magistrate not to spoile him of his power either in whole as when the ciuill state is ruled by any in the name of the Church or in part as when the Church taketh to her selfe full and supreame authority in the ordering of her own matters and so exempting hir selfe from the ciuill power doth restraine it from medling with all matters within that dominion But the Church becomming publick doth subiect her selfe to the said power as to a superiour or heâ—d and suffereth her selfe to be ordered by it in great part For euen as a man as long as he liueth in a desert place or keepeth himselfe within his owne house may liue according to his owne will but as soone as he ioyneth himselfe to a common-wealth and commeth into a publick place he must square his actions according to the commaundement of the magistrate so standeth the case with the Church The which is free as long as she is priuate but being publick is ouerruled by the ciuill power yea euen in making ecclesiasticall lawes this ciuill power hath place where by ecclesiasticall lawes we doe not meane those which prescribe the manner of the worshippe of God and the substance of Church-gouernment for these are appointed by God in the word and cannot be changed by any creature but we meane lawes made onely of the circumstances of Gods worshippe being things indifferent neither commanded forbidden nor expressed in the scripture There is an other kinde of lawes which also may be called ecclesiasticall for that they concerne the Church made to allowe commaund and authorise the publick building of it such were the edictes of Cyrus Darius and Artaxerxes for the reedifying of the temple at Ierusalem likewise the lawes of the good kings of Iuda for the ouerthrowing of idolatrie and the publick establishing of the true worshippe of God These lawes are to be made by the sole authoritie of the ciuill ruler or at the least by that authority whereby ciuill lawes are made neither can there any question be made hereof For it is plaine that no man can make the building of a publick Church either peaceable or lawfull but they who haue the ruling of that place wherein it is to be built But as touching the giuer or maker of the other lawes there is great question for it seemeth to many very vnmeete that the ciuil power should enter so farre into the Church as to haue to doe with the making of the lawes whereby it is to be ordered Yea that it is without the compasse of the magistrates calling to meddle with these matters But it seemeth that we ought to be so farre from excluding the ciuill ruler from the making of these lawes which were in some sorte to take the scepter out of his hand forasmuch as where there is a Church publickly sette vp in any realme there the state of the Church and the common-wealth doe verie much depend of
is called the visible Church by relation had to the catholik Church the which by reason of the dispersed members of it is inuisible as hath bene declared whenas euery particular Church yea euen priuate Churches and so consequently the visible Church consisting thereof doth make a publick profession of the fayth This visible Church doth continually existe in the world forsomuch as GOD hath appointed that his name shoulde continually as longe as the worlde endureth be called vpon and worshipped in one place or other as the story of the Ch. doth witnes We confesse that it hath often lurcked in secret places and often been so ouer-shadowed with errours superstition and idolatrie that it could hardly be discerned and so hath been euen as the sunne is in the eclipse yet neuer wholly taken away for whenas there was but one particular Ch. in the world yea this particular church was not publick but priuate within one mans family and secret lurking in a corner so that they who liued at that time or in the ages following could not define where the Church was at such a time yet that Church made the visible Church For their profession was visible and open among themselues and also to others although it were not seen at that instant for a thing which is not actually seen may be visible Secondly this is to be noted that in the first ages of the world before the time of the Gospell the visible Ch. did often consist of one only particular church there being no moe in the world but since the publishing of the gospel it hath hitherto shall alwaies consist of many Lastly as touching the place of this visible Ch. although it be not tyed to any certaine place yet it hath alwaies bene cheifly in some one parte of the world So we knowe that first it was wholly in the east partes in the countries of Mesopotania Syria Iurie and others adioyning vnto these Afterwards in the first time of the gospell it was cheifly in Asia And in these last ages we see that it hath been almost wholly in Europe and whether God will change the dwelling place of it again or no euen transporte it to the fourth parte of the world lately found out or to any other place it is knowne to himselfe onely Diuers â—ther points should be added for the full declaration of â—he nature and state of the visible Church But many of them aâ—â— common with the catholick Church and therefore are handled in the first Chapter where they may be considered The rest we cut off for breuities sake because this treatise is already growen beyond our purpose and expectation So then to conclude if to this visible Church we do adde the dispersed members of the catholick Church we haue the catholick Church And so the end of this treatise is brought to the beginning FINIS Why the people desired an alteration of the state The occasion of this alteration Magistracie Gods ordinance The church hath neuer beene without magistracie How God erecteth magistracie among infidels Why God appointed magistracie In what respect the magistrate beareth the image of God The kingdome of Israel a type of Christes kingdome How God was the king of Israel The iudicial law in part abrogated by the erecting of this kingdome God put from his kingdome What authoritie the people had before the time of the Kinges No authoritie in Israel but in the hands of the king The king to his subiects as a father to his children The prophets neuer reproue the people for not resisting the idolatrous kings Vnlawfull to vse violeeÌ„e against the kiâ—g in the maintenance of religion The people could not resume their liberty giuen into the handes of the kings It belonged not to the people but to God to nominate the king Saul remained the lawfull king of Israell after that Dauid was annointed and appointed to the kingdome The rebellion of Ieroboam of the tenne tribes vnlawfull Hazaels rebellion foretold by God but not permitted God would not take the kingdome from Dauids posterity The kingdome so annexed to the house of Dauid that it could not be taken from it God neuer approued any conspiracy made against any of the kings With what weapons this people might fight against their kinges Why absolute monarchies were more in vse in the first ages of the world The gouernment of the kings compared with the former Ecclesiasticall persons subiect to the authoritie and iurisdiction of the king God deferred the building of the Temple till that the kingdome were erected The Church with the common welth make but one bodie Resisting of wicked kings weakeneth the authority of good kings Ecclesiastical constitutions made by the authority of the kinges The kings exempted from the Iudiciall lawes Great power bringeth with it great maiesty The diuine original of this kingdome made it maiesticall The annointing of these kinges signified the holinesse of their persons and functions Long continuance of hereditarie succession made this kingdome strong and maiesticall What made the gouernment of the Iudges to be contemned The statelinesse of this kingdome in the daies of Salomon The maiesty of this kingdome increase and decrease as did the sinceritie of religion The kinge might lawfully exact of the people not only for necessarie vses but for pompe pleasure An absolute Monarchie is a chargeable and costly gouernment The people had this gouernment in great reuerence and estimation This kingdome standeth yet in Christ. The people account the kinges better then ten thousand of themselues This gouernment doth more resemble the authority of God then any other kind doth Why God was offended with the people asking a king God did alwaies like this gouernment and purpose to establish it God the author of kingdomes and the setter vp of kinges The kinge held his kingdome as from God and was subiect to his will and worde This example of Samuel teaching the people the state of the kingdome is to be followed by the ministers of Gods word Nothing better beseeming Christians then due subiection to magistates A compendious abstract of the state of the kingdome of Israel Care to be had of posterity Alteration of gouernment in any common wealth troublesome and dangerous The worde Catholicke not vsed in the scripture The catholicke Church was twise contained in one familie The profession of the true religion maketh one a member of the catholicke Church Infantes are members of the catholike Church Hypocritical professours are members of the catholicke Church Excommunication doth not separate from the catholicke but only froÌ„ the visible Church Heretikes as Arians and papistes are to be counted members of the catholicke Church The papist holdeth the foundation of Christian religion Whole Churches haue held grieuous errours The state of the Church before the comming of Christ. Faith and fundamentall errours together The same errour more pernitious at one time theÌ„ at another Greater hope of the saluation of an ignorant then of a learned
the people should haue power to depose their king as well as they had to set him vppe Whereunto we answere that although it were at the first free vnto the people whether they would haue permitted themselues wholly to the power of the king or no yet when as they had once refigned vp their liberty and authority it was not in their power to call that their voluntarie graunt backe againe Secondly we answere that the people neuer had this power in their handes to make whome they would king they did indeede voluntarilie choose this kinde of gouernment but God gaue them a king whome they coulde neyther refuse at the first nor afterwardes depose to wit Saule with his posteritie and they being by God reiected Dauid with his seede for God kept in his hand the power of nominating the king as the expresse wordes of the scripture doe witnesse Deutro 17.15 Onely thou shalt make him king ouer them whom the Lord thy God shall giue vnto thee Againe it may be obiected forsomuch as not onely kings but also all other magistrates are set vp for the glorie of God and the good of the people that if they doe not not onely not further but also hinder these respectes they do break the condition of the bargain betwixt them the people and so do forfait their kingdomes into their hands as Saul did forfait his and Salomon by his idolatrie the gouernment of the ten tribes we answer confessing this to be true that the kings of Israel had the kingdome vpon the foresaid condition but yet neyther the kingdome was giuen nor the condition imposed to them by man but by God therefore they could not forfait their kingdom to man but only to God neither coulâ— any man exact this forfaiture at their handes without an extraordinarie and speciall commission from God So that vntil such time as God did either immediatly by his own hand or by the means of some man made the executioner of his will by extraordinarie reuelation depriue them of their kingdome euen the wicked and idolatrous kinges did remaine to the people in the full estate and right of the kingdome So after that both Saule had by his disobedience forfeited his kingdome of God and also Dauid was now both appointed by God and annointed by Samuel king in his steade yet Saul remained to the people the onely lawfull king of Israell yea no lesse lawfull then he was before or any other afterwardes vntill such time as God did take from him both his life and kingdome together This doth Dauid ingenuously confesse 1. Sam. 26.10.11 saying that it was not lawfull for himselfe or any other to touch Saule beeing Gods annointed for that he could be dispossessed by none but by God onely wherein he rested not doubting but that God would take him away eyther by naturall death or by the force of the enemie or immediately by his owne hand 1. Sam. 26.10 Likewise Salomon did forfaite his kingdome to God but yet thâ— ten tribes with al their kings made of themselues did vnlawfully and impiouslie rebell against Rehoboam for so speaketh Abiam 2. Chro. 13·6 7 You ought to haue acknowledged that God gaue the kingdome of Israel to Dauid and his sonnes for euer but Ieroboam the sonne of Nebat rose vp and rebelled against his Lord and naughtie men gathered themselues to him and strengthened themselues against Rehoboam So that although the defection came from the Lord as appeareth 2. Chro. 11.4 and was good in that respect beeing a iust punishment of idolatrie yet the action of the people rebelling against their lawfull and naturall king was altogether vnlawfull If it be obiected that Ieroboam was called to be king of the ten tribes by the word of God sent by the ministery of the prophet Achijah King 11.31 where God saith to Ieroboam by the prophet that he had â—iuen to him ten tribes of Israell to this we make two answeres First that although this defection as it came from God was good yet as it was practised by Ieroboam and the people it was vnlawful rebellion For there is in God a secret wil the which when it is contrarie to his reueâ—led will and worde cannot be executed by man without sinne vnlesse it be by an extraordinarie dispensation and therefore although God did make this his secret will knowen to Ieroboam to make his vnthankfulnesse in erecting idolatrie the more inexcusable yet he did not bid him rebell against Salomon neyther did he annointe him king as he did Iehu 2. King 9.6.7 who had the expresse commaundement of God to roote out kinge Achabs house Thus God foretolde Hazael that hee shoulde be kinge of Syria 2. King 8.13 yet he did not approue his detestable murthering of the kinge his master So did Zimri 1. King 16.12 although he also did execute the sentence which God had pronounced against the house of Bahasa king of the ten tribes yet because he was not appointed by God so to do his action was vnlawfull Secondly we answere that if that foretelling of Ieroboam were an extraordinarie dispensation yet his example doth not iustifie the rebellion of the people or of any other who haue not this warrant for their actions But Dauid did lawfully rebell against the posteritie of Saul and so did Iehu against Ioram 2. King 9. because they had the expresse word of God so to doe But heere this is to be noted that although this kingdome were at the first so instituted that all the kinges should by their disobedience forfait their kingdome to God â—nd so be deposed when he thought good yet Dauid and his posteritie were in a manner freede from this condition and from forfaiting their kingdome to God For Dauid a man according to the heart of God found such fauour in his sight that he made this solemne lawe oath and promise that although his children did forsake him yet he would not take the kingdom from them as he did from Saul but onely chastice them for their sinnes And therefore the seede of Dauid kept the crowne yea tho many of them were open idolatours til the whole nation of the Iewes was destroyed and caried away captiue into Babel for their idolatrie and other sinnes Therefore God is saide 2. Chro. 13.5 to haue giuen this kingdome to Dauid by a couenant of salt that is by a perpetuall and inuiolable couenant for so it was needfull that the promises of the Messias shoulde be annexed to some stocke or linage that out of it hee might cotinually be expected But to returne to the matter in hand if it be heere asked how God did punish the notorius sins misâ—emenors of these kings we answer that he did it either immediatly by his own hand as he did smite Ozias with leprosie for his intollerable presumption 2. Chr. 26 19. or else by some forraine nation or king as by the Philistines Aegyptians Chaldaeaens Assyriaens or some other
But we follow the thirde opinion thinking that the ecclesiasticall authoritie of this land was chiefely yea in a manner wholly in the handes of the king and that by his authority the state of religion in generall was wholly set vp maintained repaired and ordered yea ecclesiastical lawes for this purpose established howsoeuer in making them the aduise and consent of others were for diuers necessarie causes to be required The trueth heereof will easely appeare if we marke that God did deferre the building of his Temple the inlarging and beautifying of his worshippe vntill the time of the kinges of whome Dauid and Salomon which are in this respect to be counted the first Saule being reiected did make the state of religion most glorious established new orders and lawes and that by their owne authoritie although they had the worde of God both in themselues and from other prophets for their direction Yea the generall practise of all the kinges of Israel of whome euery one by his sole authority did either set vp or pul downe religion doth declare how much they had to doe in the gouerning of the Church and to passe ouer with silence the rest of the kinges let vs onely see how far Ezechia did meddle with Church affaires of whome we read 2. Chro. 29.3 That he opened the doores of the temple brought the priestes into it made a solemne oration vnto them teaching them their dueties and stirring them vp to the carefull perfourmance thereof then when the priestes had according to his direction clensed the temple before they doe any seruice in it they returne to the king to know what he would haue further done Verse 18. Then the king with the nobles came and brought a sinne-offering which the priest offered at the commaundement of the king verse 24. then verse 27. the king commaundeth that the whole burnt-offering should be offered Againe verse 31. he commaundeth that the peoples offeringes shoulde be brought in Further in the 30. chapter he held a councel sent his postes for the keeping of a passeouer yea which is worthy to be noted when as the people being vncleane did receiue the passouer Ezechias himselfe did publikely pray for them and so made them cleane verse 20. likewise chap 31. verse 2. Ezechia appointed sundry companies of the priestes and leuites after the diuersity of the ministrations to serue in the temple and commaunded the people to make prouision of all thinges needfull for them and verse 8. and 9. he came and viewed their prouision and questioned with the priestes about it And vers 11 He bad prepare the chambers in the Temple for store yea it is added verse 20. that according to this manner he did throughout all Iuda and that all the workes about the seruice of God were begunne and prosperously ended by him The same manner of ordering the state of the Church appeareth in the storie of Iosias and other Kinges wherein this may plainely be seene that whatsoeuer was done in Church matters was done by the commaundement and authoritie of the kinge The occasions of the contrary opinions whereby the authoritie of this kingdome in this behalfe is abridged and cut short eyther in whole or in part are these First for that it is thought that as ciuill and diuine temporall and eternall matters do not onely greately differ but also are opposite to each oother so that the common-wealth and the Church are two distinct yea contrary bodies gouerned and ordered by their seuerall heades as in this state they make the king to be the chiefe gouernour of the common-wealth and the high priest of the Church But it is farre otherwise for the Church is not heere a perfect bodie by it selfe but maketh the ciuil body more excellent happie For euen as when any people being rude and barbarous are brought to learning and all kinde of humanitie there is not a new state or body added vnto them but the former estate becommeth better so it is whenas any nation of infidels becommeth religious they haue not one head in respect of their religion and another in ciuill matters but one and the same for both But heereof more at large in the treatise of the publike Church Neyther ought we to thinke that eyther the office authoritie or person of this King was any way prophane or vnholy or in any respect vnfitte to intermeddle with diuine matters for he was and that by the institution of God more holy then oâ—hers As for the hurt which came to the Church by beeing permitted to wicked kinges to be ordered at their pleasure we confesse that it was very greate for many of them did cleane ouerthrow the true worshippe of God Yet there was no remedie for it in the handes of any saue onely of God who is and was able to turne the hearts of kings as the riuers of waters yea to shorten their daies if they continued obstinate in their wickednesse and to raise vppe in their places good and godlie kinges zealous of his glorie who abolishing all idolatrie and establishing the true religion by their soueraigne and absolute authoritie in ecclesiasticall causes did recompence the losse and comfort the griefe which the Church had by the wicked Kinges for if the peoele had resisted the wicked and idolatrous kinges in their proceedinges they shoulde haue diminished the authoritie of godlie kinges and by vsing violence against the wickednesse of the one shoulde haue bounde the hands and hindred the godly indeuours of the other And this is the cause why men vnto whome the good estate of the Church hath beene deare and pretious haue beene loth to permitte the ordering of Churche-causes to ciuill rulers because many of them haue beene open enemies to all religion and godlines and authors of all disorders Yea Emperours Kinges and Princes haue so horribly stained themselues and beene drunke with the blood of the seruantes of God which they ought to haue cherished and preserued and haue so often ouerthowen the Church which they shoulde haue built and maintained that many are afraide to commit the Church to their hands who haue oftner shewed themselues cruel wolues then careful sheepherds And therefore it hath beene said by many that princes should looke to their palaces and leaue the whole care of the Church to the ministers of the worde but we see the contrary in this example And therfore we ought not to speake vntruethes no not in the cause of God or to maintaine the state of religion in Israel by spoyling the king of that power which god hath giuen vnto him Lastly as touching ecclesiastical lawes which were to be made by men for the putting in practise of the worship of God it may seem that although the setting vp and pulling downe the reforming and deforming of religion were in the hands of the king yet to be very vnmeete that he should meddle in the making of them whereunto we answere that if the whole ordering of the
generall state of religion be permitted vnto him wee cannot exclude him from the making of lawes whereby the lawes of God are to be executed The humane lawes of this Church were very fewe because almost all the circumstances of the seruice of God were prescribed by the ceremoniall lawe yet there was alwaies necessary occasion of making some in the which worke the king had the chiefe stroke Thus did Dauid and Salomon make many ecclesiastical lawes which continued long after in the Church and are mentioned by Iosias saying 2. Chro. 35.4 Prepare your selues ye Leuites by your companies according to the writing of Dauid and the writing of Salomon yet these lawes were made by the aduise of others to wit eyther of the prophets as we may see 2. Chro. 33.15 or of the Church and people Thus did Ezechias hold a councel 2. Chro 30.2 wherin by the aduise of the whole Church the passeouer was held in the second month likewise verse 13 the whole assembly tooke counsell to keepe the feast other seauen daies so that although these ecclesiasticall constitutions were established by the sole authority of the king yet they were aduised by others that nothing should be done in the Church peremptorely by the absolute authority of the king or any other but rather by the counsel of others so with the good liking of al men Yea an errour cōmitted in the ordering of the church is more grieuous dangerous therfore was to be auoyded as by al other meanes so especially by taking the aduise of others in making lawes for this purpose Yet it did not belong to the king to take vppon him the office of the high priest as we may see in the example of Ozias 2. Chro. 26. or to meddle with the proper dueties of any other ecclesiasticall person or yet to change the ceremonial law but onely to order the publike state of religion to make by the aduise of others and to establishe by his own authority those lawes which serued for that purpose Sect. XI THere remaine two other properties of this regall power to wit that it was absolute and peremptorie the which we will propounde verie briefly For the first we doe not meane that this power was so loosed from lawes that the king might doe what him listed for he was tied to some lawes as namely first to the keeping of the morall law yea vpon paine of forfaiting and loosing his kingdome if he did wickedly transgresse the same and if at anie time he did commaund contrarie to this lawe he was not to be obeyed 1. King 18.13 1. Sam. 22.17 and secondly the fundamentall lawes of the kingdome the state whereof it was not in his power to alter Yea also he was tied to the ceremoniall lawe containing the outward manner of the worshippe of God But he was loosed first from the Iudiciall lawe of God and secondly from all possitiue lawes made by men By the Iudiciall lawes are vsually ment all those lawes of Moses which belong vnto the practise of the second table and of such dueties as we owe to our neighbour And it is as it were an addition to the seconde Table as the ceremoniall lawe is to the first But heere wee meane more specially onely so many of them as did belong to the publike administration of the common-wealth which may properly be called politicall iudiciall or forensicall concerning the manner of administring iustice and iudgement as namely in what order iudgement ought to beginne and proceede what punishmente ought to be inflicted for euerie seuerall offence and also howe they shoulde behaue themselues in battaile in all which the Iudges Elders and people had a prescript forme which they did follow and were bound by the commaundement of God so to doe But the kinges were freed from these lawes so that if they did execute iustice and iudgement it was free for them to doe it in what forme manner they thought best as for example the iudiciall lawe required that when any had committed any hainous trespasse there shoulde be two or three witnesses solemnely produced and that they shoulde beginne the execution and first throwe stones at the offendour But the kinges namely Saule Dauid and Salomon did put diuerse to death without obseruation of any of these circumstances Neyther heerein did they sinne against God and his lawe because they were freed from it Yea it belonged to the king to make these positiue lawes of the circumstances of executing iudgement and therefore to be a iudge a lawgiuer a kinge and a defender from forraine enemies are all ioyned together Isa. 23.22 the Lord is our iudge our law-giuer our kinge and he shall saue vs. Yea the power of this kingdome was such in this behalfe that the kinge might of himselfe without calling any to consultation make publishe establishe and execute lawes and edictes whereof there are manie examples yet it was more vsuall yea and conuenient in regard both of king and people that the aduise of the priests prophets rulers and elders of the people shoulde be taken Lastly this power of this kingdome herein differeth from the power of the Iudges Elders and of the people in that it was not so gentle and milde but after a sort a fierce and peremptorie power as may easelie be gathered by that which hath beene spoken of it for where there is a greate generall and absolute power wholly in any one hand it must needs be of this nature Hence it was that the people stood in farre greater awe of this authority then of any other insomuch that the lawes edictes and commaundementes of the kinges were like vnto the roaring of a Lyon whereat all the beastes in the forrest doe tremble and quake for feare Yea their whole behauiour was much more reuerent to the kinges then to their other rulers So we read Iudg. 8.1 and 12. that whenas Gedeon and Iephta had gotten notable victories of the enemie the Ephramites came vpon them very presumptuously to quarrell with them because for sooth they had not taken them with thē to the battaile but they did not vse to aske their kings any such questions or to require any reason of their doings but did readelie come when they called goe when they sent and do whatsoeuer thing was inioined by them Yea we may wel thinke that the cause why Rehoboam gaue the people such a strange answere was not for that he ment to increase their tributes for there was no cause why he shoulde so doe the temple and the kinges pallaces being builte and the king being furnished with all thinges requisite eyther for maiesty at home or strength abroade for the which purpose those gret tributes were imposed but rather because he and his young counsell were highly offended and inflamed with anger against the people for that they did offer to make him a conditionall king who should not raigne but vpon those conditions which they propounded To take one example of
each other and their generall affaires are so lincked together as that neither can be well ordered without respect had to the other as that we rather take it agreeable to the worde of GOD that the cheife stroke in this action be giuen vnto him For the further declaration hereof the making of lawes hath two partes the first is the counselling or aduising of them the second is the establishing or enacting of them both which as it seemeth belong to the ciuill ruler the first in parte the second wholly The enacting of the lawes is the making of them and therefore in the first place we will endeauour to shewe that those thinges which are aduised for the ordering of a publick Church haue both the name and the force of lawes from the ciuill power for first this must of necessititie be graunted to it in the first founding of the Câ—urch wherein we are to suppose that there are neither ministers nor any beleeuing people only the magistrate hauing the knowledge of the true God goeth aboute to bring the people thereunto The which thing he cannot do without making and establishing lawes for that purpose So that as we see it to be in other matters in that the ciuill ruler is the first and sole founder of these publick Churches he hath the power of enacting those lawes whereby the whole worke is both begun continued and preserued thus the Apostles being the first founders of the Churches did make lawes and constitutions for the ordering of them as we may see 1. Cor. 4.17 Where Paule witnesseth of himselfe that he did make the same coÌ„stitutions in al Churches In like manner the cheife rulers although they haue not Apostolicall callings offices and giftes yet for that in planting publick Churches they do supplie thier places we are to grant vnto them authority in this behalfe And as this poâ—er cannot be denyed to the magistrate in the first founding of a Church so whenas the Church is built his authoritie is not diminished or abated or giuen to any other but remaineth still in his owne handes The trueth whereof may be declared in this manner to make a lawgiuer there must these things concur First a publick calling whereby he hath care and câ—arge of the people to procure their good as by all other meanes so especially by giuing them good and righteous lawes by the which they may be ordered Secondly authoritie to command and also power to compell those who are rebellious to yeeld obedience vnto the said lawes The which thinges for so much as they are wanting in all others saue in the cheife ruler hereof it commeth to passe that the giuing of lawes cannot belong to any saue to him onely For the greater euidence of this point we are to consider to whom this making of ecclesiasticall lawes is giuen being denied to the ciuill ruler namely to the whole ministerie of the Church established who as they haue the ordering and ruling of the Church and the greatest measuâ—e of knowledge in these affaires so it may seeme most meete that the making of lawes be permitted vnto them For the answering whereof this is to be marked that we do not here enquire who aâ—e most meet to aduise ecclesiasticall lawes and to be admitted into consultation of them for we cannot doubt but that the ministers of the word are vsually most fit for this purpose but who hath this calling office and authority to make these lawes All which seeme to be wanting in the ministerâ— whose calling and office is to be in particular Churches the ministers of the word of prayer of the sacraments of discipline but not to be lawgiuers in the Church For so they should rule ouer it as Lordes which is forbidden 1. Pet. 5.3 yea they haue no power to make and authorize lawes no not in a priuate Church which is free from the ciuill power For although they beare the chiefest sway in this and in all other actions yet the lawes take their authoritie not from the ministers but from the whole bodie of the Church consisting of ministers and people But in a publicke Church this authoritie goeth from the people to the ciuill ruler by whose authoritie it is planted built and preferred the worde lawfully preached in great assemblies of the people the which otherwise were tumultes yea the positiue lawes of the Church authorized put in force So that in a priuate Church the state iâ— popular but in a publicke Church it is according to the ciuill state as namely monarchicall in the rule of one If any doe here obiect that definition of the office and duetie of a ruler which the people of Israel make 1. Sam. 8.20 saying We wil haue a king who shall iudge vs and fight our battailes for vs and thereof gather that he being otherwise busied cannot vse the meanes of attayning a sufficient measure of knowledge in ordering of the Church we answere that this people had no care but of worldly matters And further that there is no ruler in his owne person so continually imployed in ciuil or warlike affaires but that he may and ought to giue himselfe to the studie of the worde of GOD and to the vse of all men whereby he may be made able for the discharging of this duety to the Church The trueth of this pointe appeareth in the example of Iosua who had a more waightie and troublesome charge laide vpon him namely to bring the people of Israel into the land of Chanaan and to giue them quiet possession of it then any ruler hath in the ordinarie gouernment of his realme and yet the Lorde gaue him this commaundement in the first place Ios. 1.8 That the booke of the lawe should neuer depart from him but that he should meditate on it day and night If it be further asked why the Apostles neuer make mention of any such authority that princes should haâ—e in the church the answere is plaine to wit that there were no publicke Churches in their daies And therefore the ciuill ruler had no further to deale with them then to tolerate them within their dominions and to see that they liued in ciuill peace and order As touching the aduising of lawes although the ciuill ruler haue the authoritie of enacting them yet he ought to be very sparing and moderate in vsing it The which thing as it is necessarelie to be obserued in the ciuill gouernment of all rulers who desire to haue a quiet and peaceable estate so it is much more requisite in ordering the Churrch which ought to be ruled after a most gentle and milde manner euen as the prophet Esay doth teach vs saying that in the time of the gospell Kings Queenes shal be nourse-fathers and nourse-mothers to the Church that is they shall rule and order it not tyrannically by force and violence but in a louing and tender sort euen as we see nourses deale with young children The which affection a christian ruler
although in respect of the simple handling of the matter it be vnworthy to be accepted and red by the meanest yet no man can doubt or will deny but that the fitnesse of the argument is a probable excuse for this presumptuous dedication Lastly we desire thee good reader to vse christian moderation in suspending thy iudgement of vs till happely time make that manifest which now is doubtfull in regard of two opinions contained in these treatises the which will seeme somewhat strange to some and perhaps to thy selfe among the rest The one is that we enfraunchize the papist Arian al other heretickes professing the gospel of Christ into the catholicke Church by the which we meane nothing else but the whole Church militant here on earth from the which many doe vtterly reiect them as mere infidels and straungers from the couenant and commonwealth of Israel The other opinion is in that we giue to the christian magistrate especially in great and absolute Monarchies greater authoritie both in ciuill and ecclesiasticall causes then seemeth to stand with the good of the Church or the trueth of Gods word For the former we neede not trouble our selues with the defence of it any further then it is declared in the treatise it being held and professed by many sound diuines who are in euerie respect far more able to maintaine it Likewise for the other we haue nothing to say in this place saue onely that we are to desire thee not to attribute it to flattery rather then to a constant and setled perswasion the suspition whereof it is hard for him to auoyde who doth any thing whereby the power and authoritie of mightie men is maintained and enlarged and so their fauour as vsually it commeth to passe procured We doe indeed intend in publishing this treatise the good and peaceable estate of this kingdome and the maintaining of that powerfull and maiesticall authoritie whereunto it hath pleased God to make vs subiect Yea we doe earnestly desire of him that these treatises may haue that effect in al their hearts into whose handes they shal come that they if there be any such who doe nourish in their breastes any sinister affections or opinions in this behalf may be by meanes of them wonne to heartie loue to so gratious a prince loyall subiection to so lawfull and excellent a kinde of gouernment Yea that they who haue alreadie receaued these graces from God may encrease in them and perfourme all dueties which are needfull in regard eyther of the safetie or the maiestie of their prince more williâ—gly and chearefully then before as being perhaps resolued of some pointes â—hereof before they doubted And lastly that as touching the religion and worship of God professed in this land they who accounte vs no Church by whome we affirming their opinion to be such as might easely be shewed out of the word of God to be erroneous haue beene vehemently charged in the name of God to publish somewhat of the true nature and constitution of a Church for the manifesting of the trueth in that behalfe may be moued to thinke and acknowledge that God iâ— truely serued his word preached his sacramentes administred and his name called vpon in all the publicke assemblies throughout this land especially by considering the doctrine nature and state of a publicke Church the which kinde of Churches not being in vse in the daies of the Apostles and therfore not mentioned in their writiâ—gs seemeth strange to many This we confesse that we intend in this action and are perswaded that we may lawfully yea in some respectes ought necessarely to doe but we trust that God will neuer so giue vs vp to a senselesse minde as to doe any thing for the procuring of the fauour of men contrarie to the trueth of Gods word and the good of his Church He maketh an euill bargaine that throweth himselfe into the bottomlesse sea or rather into the burning furnace of Gods wrath in aduenture of mans fauour which is vncertaine and momentaniâ— sooner lost then gottâ—n in respect of true happinesse altogether vnprofitable But we trust good reader that this apologie might haue beene spared and that thou wilt take these simple treatises in good part as thou hast done the like heretofore Thus I commend thee as I earnestly desire to be commended by thee to the word and spirit of God to be led into all trueth and preserued without blame till the day of Christ. T. M. The Arguments of these treatises THE former treatise declareth the state of the kingdome of Israell the which we haue endeuoured to learne and set downe in plaine manner out of the scripture wherein there is nothing but truth especially out of the bookes of Samuell the Kings Chronicles wherein the first originall continuance and end yea the whole nâ—ture and condition of this gouernment is at large declared Where by the kingdome of Israell we doe not meane that apostaticall rebellious and idolatrous kingdome of the ten tribes vsually called the kingdome of Israell or the kingdome of Samaria but the kingdome of Iuda the which we call by the first ancient and right name of Israell because our purpose is to entreate of the state of it as it was at the first instituted by Samuell and as it continued vnder Saule Dauid and Salomon in whose time it was called the kingdome of Israell But in the beginning of the raigne of Râ—boam it lost ten of the tribes and together the right name which vsually followeth the greater part For the which cause in the time following it was called the kingdome of Iuda for that the tribe of Iuda did not onely make the greatest part of it but also had the prerogatiue of the kingdome annexed vnto it The causes by the which we are moued to thinke the state of this kingdome most worthy to be carefully sought out and truely knowen are these because of all the kingdomes in the world this onely was instituted by God himselfe or at the least approued by him and also registred and fully described in the bookes of the scripture yea and first practised in the Church of God In the which respectes we cannot doubt but that the true and perfect knowledge of it doth greately belong to the Church and to all the members of it And yet we doe not speake of it as of the onely lawfull forme of gouernement and that which ought to be vsed of the Church in all places For there is no kinde of gouernment which may not lawfully bee established among Christians and as lawfully vsed amongest them as this Neyther as if all kingdomes shoulde be squared according to this rule from the which they may farre differ without any blame for the iudiciall lawes of the commonwealth or of the kingdome of Israel doe not belong to the Church Neyther yet doe we affirme this kingdome to be the most excellent and conuenient state and that which christians according to the example of
man as they who contemne and labour to ouerthrow all authoritie speaking euil of those things which they know not haue imagined but an ordinance of God Rom. 13.12 There is no power but of GOD he therefore that resisteth the power resisteth the ordinance of God But it may be thought that it is not gods ordinance seeing it cannot be shewed that euer it was established by God throughout the worlde but rather inuented and continued by men excelling others in strength and in ambition whereby they were both moued to desire superioritie and also enabled to accomplish their desire and so haue by violence bloudshed outrage tyrannie and al manner of impietie against God and iniustice in regarde of men both gotten and vsurped the places of rulers So that seeing this hath beene the originall of the authoritie almost of all rulers we cannot make it the institution of God especially seeing that it doth not appeare that God did euer commaund that there should be magistrates sette vppe ouer the people throughout the whole worlde only amongst the Iewes magistracie was sette vp by his commaundement but not in any place beside Whereunto wee answere that the abuses of magistracie although many and grieuous cannot take away the lawfull vse of it And further that the cause why there is no expresse commaundement in the word of God enioyning that magistracie should be set vp in all places is for that the worde of God doth not belong to the whole world but only to the Church which is in all times and especially was in the first ages of the worlde the least part yea sometimes as nothing in comparison of the huge number of infidels But in the Church God hath from time to time both commaunded and established the vse of magistracie and seuerely punished the contempt of it as might be shewed by examples in all ages For although there coulde be no publicke magistracie in the Church till the dayes of Moses because vntill that time the Church was contained within the compasse of one or a fewe families yet there was priuate gouernement which had no lesse force and authoritie then when the number of the Church encreasing to a whole nation publike magistracie was erected For the first borne of the familie was the ruler and as it were a Lorde to the rest as Iacob doth call Esau Genesis 33.13.14 But although magistracie hath beene by the expresse commaundement of GOD established onely in the Churche yet it belongeth as much to infidels For it is instituted by God not â—s he is the Sauiour of his Church but as hee is the creatour and preseruer of all men Therefore howsoeuer God doth not vouchsafe his loue and eternall life comming thereof to anie of those who are not of his Church yet as the Apostle witnesseth Romanes 3.29 Hee is the GOD not onely of the Iewes who onely were then his Church but also of the Gentiles In this respect as also in regarde of his faithfull people with whome they liue and for other causes he doth bestowe vppon them manie temporall blessinges letting the raine to fall downe and the sunne to shine vppon them and also in making them partakers of this ordinaunce of magistracie by the which they may liue in order and peace safely and quietly enioying all the temporall commodities of this presente life The meanes by the which God doth sette vppe this his ordinaunce amongest infidels who are destitute of his worde is the light of nature remayning in the mindes of men by the which they doe easelie both see the manifolde commodities which come by magistracie and also desire to be made partakers thereof For although by reason of the corruption of our nature fewe can liue in due subiection vnto authoritie with a contented minde yet almost all men when they are without magistrates doe of themselues desire to haue some to gouerne and no maruaile seeing that the deformitie and inconueniences which the wante of magistrates bringeth are euidente to all men for that a people in such a state is like a to bodie without a head to mooue it The experience heereof wee haue euen in this people of the Iewes who did voluntarilie without anie compulsion desire a king and that in a most earnest manner Thus we see that magistracie is the ordinance of God whereof this doth necessarily insue that it is not as an vnholie prophane and impure state or to be vilely esteemed of as many doe affirme and account it to be who doe falsely thinke that the beautie of the Church cannot appeare neither her authoritie be sufficiently extolled and established but by deforming and treading vnder foote this diuine ordinance of ciuill magistracie the which as it is most acceptable to God so it ought to be had in greate honour by all men Lastly the endes why magistracie was â—ppointed by God are two The first is the representing of his glory here on earth The second is the procuring of the good of man For the first The magistrate is Gods deputie and vice gerent here on earth to gouerne men and to keepe the world in order without confusion euen as we see that greate monarches haue many legates and deputies by whome they rule their seuerall prouinces and therfore God doth communicate to them as his office so also his name and calleth them Gods in the which respect the magistrate is a liuely yea a liuing Image of God first of his excellencie in that he is taken from the common sort and condition of men and set aloft therefore he is to be honoured Secondly of the wisdome of God in that he is able to foresee imminent dangers to make fit lawes and orders to iudge of right and wrong and to keepe his people in peace and mutuall concorde and therefore he is to be reuerenced and to be obeyed in his lawes and edictes Thirdly of the iustice of God in that he doth seuerely punish the greate misdemeanour of malefactors and therefore he is to be feared Fourthly of the mercie of God in that he doth gratiously with fauour passe by and winke at small offences and therefore he is to be praised And lastly he carieth the image of the goodnes of God in that by his meanes foreseeing preuenting and repelling all dangers and troubles we do inioy all manner of blessings both temporal and eternall euen life and liberty plentie of all thinges and prosperity houses and landes wiues and children friendes and acquaintance and that which is much more to be esteemed the true seruice and worship of God his holy worde and in one worde all thinges needfull in regard eyther of bodie or soule and therefore the magistrate is vnfainedly to be loued and praised The second end why magistracie was appointed is the good of man that by this meanes they might liue in peace safety and order But of the seuerall commodities which magistracie bringeth we doe not purpose to entreat because they are commonly knowen
nation and prince whoÌ„ he vsed as scourges for the misdemeanor of these kings wherof more hereafter Now we are to answer to the examples which may seeme to be contrary to this rule the which if they be indeed contrary to it yet they do not take away this truth for a few wrong actions caÌ„not preiuâ—ice a law yea a long practise and custome of right But let vs see what they are First the people do seem to haue resisted Saul in that they saued Ionathan from death wherunto he was euen deuoted by the kings solemne oth promise we answere that they did perswade the king by reason not resist him by force as doth appeare by their words 1. SaÌ„ 14.45 but the example of Libna is more plaine the which rebelled against IehoraÌ„ because he did forsake the Lord. 2. Chr. 21.10 but this one example is not sufficient for it is not approued but only barely mentioned by the writer of the story yea many actions in the scripture are coÌ„mended as proceding from a godly mind which in straight examinatioÌ„ would be found vnlawful Thirdly the deposing of Athalia 2. Chro. 23. maketh not against vs. For we do heere speak of a lawful king but she was a meer vsurper because she was not of Dauids seed Lastly as touching the coÌ„spiracies made against Ioas for killing Zacharias the son of Iehoida 2. Chr. 24.25 against Amasia for forsaking the lord 2. Chr. 25.27 the writer of the story doth not meane that the conspirators were moued by those reasons or had any purpose of reuenging those offences moued by other sinister respects not mentioned but that God brought those feareful iudgments vpon these kings for the foresaid sins Sect. VII IT may heere be asked what shoulde then be the issue of the violence and tyranny which any of these kinges might perhaps vse what ordâ—â— was taken and what was the behauiour of loyal subiectes in such cases we answere that the weapons which God gaue vnto his people wherewith to defend themselues against the tyrannie of their lawfâ—ll kinges were these The first is wisedome carefully to auoyde all occasions of the kinges anger and iniurie and because that they who are disposed to be iniurious to their subiectes neuer want occasions which they take where none is offered therefore the next remedie is to auoyde and decline from the violence or iniury it self Thus did Dauid by flying into dens caues and mountaines keepe himselfe from the rage of Saule The thirde remedie where the second is wanting is patience to suffer with a quiet minde the violence or iniustice of the king which could not be by wisedom eyther preuented or auoyded The last remedie is to appeale from the vniust sentence of the king not to any man or to any court heere on earth but to the king of kinges euen to God himselfe whose eares are alwaies open to heare those who are oppressed this remedie is the last and therfore not to be vsed but in cases of greatest extremitie when as the violence is too too grieuous shamefull and to mans infirmity altogether intollerable This meanes did Samuell commend vnto the people whereby they shoulde ease themselues of those intollerable burdens of tributes which their king would lay vpon them 1. Sam. 8.18 saying then you beeing thus oppressed by your king shall not rebell against him but shall cry vnto the Lord. Where it is added that God wil not heare them when they câ—y this is mâ—nt that they could not afterwards put down their kings neyther be freed from their tyranny which by their own wilfulnes they had brought vpon themselues otherwise God doth heare those who being intollerably iniured by their kinges do appeale vnto him So we read 2. Chro. 4.22 that when as Zacharias was stoned by the commaundement of king Ioas hee appealed to God and commended his cause to him Where the spirit of God hath carefully noted that God receiued his appeale so that within one yeare he sent the Armies of the Syrians who destroyed his princes and spoyled Ierusalem Yea the seruants of the king by the iust iudgement of God although vnlawfully coÌ„spired against him killed him for the death of Zacharias Yea this was the vsuall meanes wherby God did punish the sinne and represse the rage of idolatrous kings euen the power of forraine princes into whose handes he did often giue these kings of Iuda with their people and kingdome but did neuer by his word arme any of their subiects against them therin as in al other his actions obseruing decorum which is the rule of seemlines or ciuil order honesty vnto the which it is agreeable that kings should be chastened controlled not by their subiectes and inferiours but by other kings which are their equals Sect. VIII LAstly it may be obiected that it is a verie vnlike matter that this people with their wise elders and senatours were or could be so farre ouerseenâ—s that liuing vnder a moderate gouerment in the which either they neuer had any iniury offered vnto them by their rulers or if they had might easely haue it redressed by some other lawful authority would permit themselues their wiues and children landes and libertie to any such authority vnder the which they were subiect to iniury yea in such sort as that they had no refuge to fly vnto in any extremitie no superiour authority to appeale vnto no stronger power to oppose and finally which both might easely be come tyrannicall and beeing so could not by any meanes which they could vse be eyther ended or amended Whereunto we answere first as before that heere we doe onely make a bare narration what was done leauing it to those who professe skill in these matters to iudge whether it were wisely done or no. Secondly that we may giue some reason hereof that this was done according to the simplicitie of the first ages of the world wherein men were much more innocent then they are in these daies and did not so easely inferre iniury to others and therfore not feare to receiue hurt from others Whereby it came to passe that men did both safely and securely permiâ—â—hemselues into thâ— handes of others eyâ—her kinges Lordes or masters or any other rulers without making couenantes with them and taking caution of them for their security But the state of the worlde is much altered for nowe men are growen to that hight and ripenes of craft deceit dissimulation violence and all other kindes of wickednesse that almost euerie man feareth and suspecteth each other neyther will haue any dealinges with any other without greate pledges of securitie Heereof it hath come to passe that these greate monarchies endued with absolute power were farre more vsâ—d in the first ages of the worlde then in the times following wherein wee see that although a monarchicall state be thought more excellent and commodious then any other kinde of gouernment yet men dare not giue vnto it this ample and
many and so to conclude this point and specially the first edict which the first king made and that by the immediate motion of the spirit of God because this is most for the purpose of the matter in hand We read 1. Sam. 11.17 that whenas Saule was to call the people together to battaile he gaue foorth such a peremptorie commaundement as neuer any of the Iudges or Elders did For taking a couple of oxen and deuiding them into peeces he sent them to all partes of the land with this message that whosoeuer did not follow him to battaile so shoulde it be done to his oxen Whereupon the people came roundly as one man for that as the text noteth the feare of the Lord that is of this greate power which the Lord had giuen to the king fell vpon them Saule might haue said with Dauid I am yet a tender and newe king and haue many enemies wherefore it is not meete that I shoulde exasperate the people by threarning them but it was the will of God that the people shoulde see in the beginning to what a kinde of power they had â—â—â—mitted themselues Sect. XII THus much of the power or authority of this kingdome the second part of the doctrine of it is the maiesty of it the fundamental lawes of the kingdom belonging therunto The maiesty of the kingdom is the great glorie and excellency wherein it far passeth other kindes of gouernment and for the which it is much more highly esteemed It was procured by these meanes First by that exceeding great power wherof we haue spoken for whereas the whole administration of all thinges is in the handes of one there the good estate of all men publikely and of euery one particularly doth depend on him whereby it commeth to passe that all mens eyes are set on him yea all men doe honour praise and admire him in whom they see great authoritie and riches and whose wisedome is more conspicuous then any others besides Secondly this kingdome was maiesticall by the first originall of it which it had not from man but from God This law is written Deut. 17.14 When thou hast possessed the land and sayest I will haue a king to raigne ouer me thou shalt make him king whome the Lord thy God shall choose and so the euent proued for the state of this kingdome in generall came from the people to whome also it belonged solemnly to acknowledge him whom God did appoint but the nomination of the particular man on whom this honour should be bestowed came from God who appointed first Saul with his posterity and afterwardes Saul being reiected Dauid and his seed By the which meanes God did choose all the kinges in Israel although he did immediately by his owne voyce onely appoint the first three to wit Saule Dauid and Salomon For euen as the fire wherewith the sacrifices were burnt although it were nourished euerie day by the priest putting fresh wood vnto it and so preserued by the same meanes wherby other fire is kept yet be cause at the first it came downe from heauen miraculously was therfore counted holy and wonderfull euen so was this kingdom because at the first it came from God although afterwardes it were continued by naturall and ordinarie propagation Hence it is that this kingdom is called the kingdome of Iehoua 2. Chro. 13.8 The badge and seale of this diuine originall of this kingdome was that holie vnction whereby these kinges were by the prophets of God solemnly in the name of God inaugurated and therefore the signe being put for the thing signified this annointing betokeneth the holinesse of it insomuch that when the king of Israell is as it were to be painted forth in the natiue colours of his maiestie he is called the annointed of the Lorde Thus 1. Sam. 24.7 God forbid saith Dauid that I should lay my handes on Saule seeing he is the annoynted one of GOD. And 2. Samuell 1.14 hee saith to him who had helpt kinge Saule to kill himselfe Howe was it that thou diddest not feare to put out thy hande to kill the Lordes annoynted The third lawe tending to the maiestie of this kingdome was that it was not any vncertaine and moueable state but constant and fixed in one place it was tyed first to one tribe namely to the tribe of Iuda that by God speaking by the mouth of Iacob the first founder of this nation for in his sonnes it began to be deuided into many tribes and families and so came into the forme of a people the prophesie iâ— written Gen. 49. The rod shall not depart from Iuda nor a law giuer c. Secondly it was tyed to one and the same familie to wit to the house of Dauid for euer and went by hereditarie right and succession in lineall discent so that continually the sonne succeeded the father The which lawe although it was established in the like gouernementes in other places yet it coulde seldome take place for any long time by reason of the want of right successours But it was heere kept in continuall force and that by the marueilous prouidence of God who as he promised did alwaies giue to Dauid his seruaunt a sonne of his owne loynes to sitte vpon his throne The which prouidence of GOD may especially be noted in the straunge preseruation of Ioas from the cruell handes of that monster Athalia 2. King 11.3 By this meanes it came to passe that this kingdom was both naturall and in processe of time ancient yea after a sort immortall For the first we need not doubt but that there was an exceeding great loue and reuerence of this king wrought in the mindes of the people whenas they sawe that he had not obtained that place by ambition faction force of armes or any other sinister or violent meanes but was euen borne vnto them and by nature or rather by God the ruler and desposer of all naturall causes appointed and distinated to that calling Yea also in time by this hereditarie succession the kingdome became of great antiquitie which addeth much to the maiestie of meane thinges much more to those which in many other respectes are excellent Euen as men doe ascribe a kinde noâ— onely of reuerence but euen of religion to okes and other trees which haue a long time kept their standing for so in continuance of time they take so deepe roote and gather such strength as that they cannot be moued whereas at the first they may easely be shaken downe so kingdoms continuing long in the same stocke become firme and maiesticall whereas being often transplanted they are weake and contemptible and doe often fall euen in the beginning Thus fell Abimelech his kingdome and euen this kingdome was sore shaken in the defection of the ten tribes because the memory of Ierobaal grandfather to Abimelech a priuate and base man and of Isai the father of Dauid was not cleane worne away and therefore they said
euils was in their owne wickednesse and idolatrie in that they did forsake the true worship of God and therefore God did forsake them and tooke from them their iudges in whose daies they liued in religious order and peaceable estate And so the people according to that which is written Iudg. 9.13.14.15 forsooke the vine the figtree and the oliue tree euen God the fountaine of all blessinges and saide to the brier come and raigne ouer vs and we will trust in thy shadowe For to haue a king and to trust in his power doe vsually goe together Rom. 15.12 He shal raigne ouer them and they shall trust in him Thirdly the people in the pride of their heartes did despise the gouernment of the iudges as base and contemptible for that howsoeuer it was mightie in the power of the spiritte of GOD yet it had not that outwarde shew of glorie and maiestie which the stately Monarchies of other nations did carie with them The last sinne which they committed in this action we call by the generall name of disobedience for that contrarie to the expresse commaundement of God they had a crooked and peruerse desire to be transformed into all the fashions of the prophane nations amongest whome they dwelt as in all other respectes so also in their gouernment and therefore they â—id affect a kingdome which was the most vsuall kinde of gouernment Thus we see why God was offended with this alteration of the state as for the gouernment it selfe he did neuer mislike it for although he suffered it to be brought in by this cooked meanes yet he did alwaies purpose that it shoulde be established as may plainlie appeare by these reasons First for that he promised Abraham Gen. 17.6 That of his seede should come kings and nations the which is to be vnderstood chiefly of this faithfull nation of the Iewes although beside them others came of Abraham Secondly Moses did foretell this Deut. 17. That assoone as the people were quietly possessed of the lande of Chanaan they would haue a king to raigne ouer them But this doth most euidently apppeare by the prophesie of Iacob who saith Genesis 49. That the rodde shall not departe from Iuda nor a Lawe-giuer cease to be of his ofspringe till Silo come and vnto him shall be the obedience of the people Nowe this cannot be vnderstoode of the iudges for of them all onely Othoniell was of the tribe of Iuda Yea GOD did alwaies purpose that Christe shoulde succeede the kinges of Israell in the kingdome for the wordes are plaine and the euente hath shewed it to be true that of the tribe of Iuda should come the Lion and the Lions whelpe that is the stately kingdome of Israell and the continual discent thereof yea the great lion the little lion that is the Messias the great eternaâ—l king of glory and the temporall and earthly kings of Israel For this cause the most plaine and euident promises which God made of the messias were deferred vntil the time of the kings were made to Dauid who in this respect is to be counted the first king and therefore is called Math. 16. Dauid the King that is the first king of the forefathers of Christ as hath beene alreadie touched And lastly this gouernment may seeme in some sort to be the more acceptable to God because it doth most liuelely represent the power and maiesty of God for although all magistrates doe beare the image of God yet they chiefely doe it whose authoritie being absolute and their glorie great come nearest to the infinite power and glorie of God As touching the lawfulnes of this kinde of gouernement although it be inferred of the former point for whatsoeuer is acceptable to God ought to be accounted lawful for vs yet it may briefly be considered by these reasons for that this gouernment was set vp by the appointment of God and that by Samuel a faithful prophet and so accounted of al Israel yea for that it was practised by Dauid a man according to Gods owne hearte by Salomon the glorie of the worlde by Asa Iehosophat and other religious kinges by good Ezechias and by zealous Iosias who would neuer haue born this office if the kinde of gouernment had beene in any respect vnlawfull the exception which is vsually taken against this kinde of Monarchie is as touching the greatnesse of the power maiesty of it in this manner that howsoeuer the prophane nations of the world doe suffer tyrantes to spoyle them of their liberty and whatsoeuer they haue yea and doe foolishly in the pride of their heartes desire such a loftie gouernment yet that in the Church of God it is a thing both intollerable altogether vnlawfull that one should so haue all the power in his owne hands that he may at his pleasure ouerthrowe all or that a great part of the substance of the land should be imployed to maintaine him in his iolitie vpon sumptuous buildings costly attyre dainty fare great rewardes and other thinges of the same kinde which would serue for many necessarie vses both of the Church and of the commonwealth For answere heereof we are farre from going about to perswade any people which liue vnder a moderate gouernment by this wicked example of this people to affect or desire this estate yea we leaue it to others to determine whether it be the most conuenient kinde of gouernment in respect of the Church of God and the safe constance and good estate of it yet we doe not doubt to affirme that it was a lawful kinde of gouernment among the Iewes and may lawfully be practised amongest Christians at this day For howsoeuer some kindes of gouernment and magistracy are conuenient or inconuenient safe or dangerous yet this and all other kindes are to be accounted lawfull For there is no power but from God and all the powers which are haue beene instituted by God Rom. 13.2 and especially of this gouernment now in question we may see Daniel 5.18.19 that God doth professe himselfe to be the author and giuer of it for there it is saide O King God gaue Nabuchadnezzer thy father a kingdome then followeth a description of the nature of a kingdom euen maiesty honour and glorie he slewe wâ—ome he woulde and smote whome he would he aduanced and debased whom he pleased Now that we see that this kinde of gouernment was acceptable vnto God we are in the second place to consider how farre it was subiect vnto him For the which point it shal be sufficient that we know that as al other powers authorities principalities and dominions whatsoeuer they be whether in heauen or in earth so also this kingdome was wholy absolutely subiect to God and to his power and bound to obey his will and commaundementes and to set forth his glory in all things as it is written in the 17. of Deutronomie that the king whensoeuer he were made shoulde take an excript of the
affection and indeauour doe helpe it forwarde as they who doe builde out of order or not in due time aâ—d season But there is another kâ—â—d of hinâ—erers who aâ—e tâ—uly and properly so called and these doe of set purpose â—â—nder the building of it The which no doubte is not onely a strange thing although it be most vsuall in the world that any man should be giuen vp to such a reprobate and senslesse minde as to labour by all meanes to ouerthrow and deface that wherein his cheife felicitie doth consist but also a most fearefull case for as the Apostle witnesseth 1. Cor. 3.17 Who so destroyeth the temple of God which is holy him shall GOD destroy And Philip 1.28 to be an aduersarie to the Church is a signe of perdition howsoeuer the Lorde may chaunge the hart of the most fierce enimie which his Church hath and make him become a fauourer of it as we see in the example of Paule Sect. 5. Howe the Church is to be built against professed hinderers THey who doe of set purpose hinder the building of the Church are of two sortes to wit professed or hypocritical Of both these kindes the Apostle fore-warneth the elders of the Church which was at Ephesus Act. 20.29 saying I knowe that after my departure fierce wolues shall come in vppon you not sparing the flocke The other kinde followeth And of your selues there shall arise men speaking peruerse things to drawe disciples after them And so doth Christ his disciples Math. 24.9.10 open persecutors shall kill you and yee shal be hated of all men yea many that beleeue shall be offended and one shall betray an other and many false prophets shall arise and deceaue many These hinderers as they are diuers so they are diuersly to be dealt withall yet this belongeth vnto them all that whenas they are obstinately and desperatly malitious in hindering the building of the Church they are subiect to the imprecations of the said Church Neh. 6.14 and 2. Timo. 4.14 professed hinderers are such as are not members of the Church for no man can professe himselfe to be both a seruant to Christ and a hinderer and defacer of his glory which shineth only in the Church and is obscured by hindering the building of it more then by any other meanes but they who hating Christian religion doe by all meanes labour to hinder the propagation of it and that most commonly by open violence These may lawfully be resisted by violence as they doe oppugne the truth as we read that the people of the Iewes did who did build with the one hand and hold their weapons with the other Neh. 4.17 therefore these are called the Lordes battails And hereof we need not doubte but that the force of open enimies labouring to ouerthrow the Church may and ought to be resisted by force There is no cause of warre so iust as is the defence of the Church neither any wherein we may be more bolde to looke euen for the extraordinary helpe and blessing of God in fighting for vs for the good and safety whereof al the creatures in heauen and in earth doe serue Thus Ioah incourageth his brother 2. Sam. 10.12 quite thee like a man and let vs be valiant for our people and for the cities of our God Sect. 6. How the Church is to be built whenas the ciuill magistrate is a professed enimie to the Gospell IT commeth often to passe that the building of the Church is hindered by the ciuill rulers who ought to be the cheife furtherers of it being placed by God in authoritie for this end that by their meanes the people might liue a quiet life in all godlines and honestie 1. Timo. 2.2 But the people by their sinnes doe often pull vpon themselues as diuerse other iudgments so also prophane and Godlesse rulers so much abhorring froÌ„ the true worship of God that they do not onely not imbrace it themselues but also hinder their subiects from vsing it The which is a lameÌ„table case euen a horrible coÌ„fusioÌ„ of all things whenas the sword of the magistrate is stretched out against the Church the members and builders of it which was appointed cheifly for the maintaining of it yet we haue many examples hereof in all ages of kings princes Emperours all kindes of rulers who haue opposed their whole power and authority to the building of the church This was the state of the church for the space of diuerse hundred yeares in the first time of the Gospell the which did miserably labour vnder the crosse of persecuting Emperours the like may be seene in euerie age And therefore it belongeth to all Christians to knowe howe farre they may go in building the Church in this state of things and whether that it be lawfull as before to build the Church and to maintaine the same being built by force against the violence of the ciuil power The answere to this question is diuerse according to the diuersitie of rule and of subiection for some magistrates doe so rule aâ— that they themselues are in some sort to be ouerruled by others yea they are subiect to lawes as other men are so as if they doe transgresse either in their priuate life or in publick administration they are to be called to account and to be brought into order by the people or by the châ—ife and noblest of them in the name of the rest These may lawfully by the aforesaid power of â—he people but not by any priuate man or companie of men be compelled to suffer the building of the Church to goe forward But this is no answere to the question for here subiects doe not resist a higher power but the ciuill power being deuided betwixt the people and the rulers one part of it resisteth the other in the which combat the lower power ought to giue place to the higher and therefore the magistrates to the whole body of the people by the which they were put in office to rule them seuerally and ioyntly in the name and by the authoritie of all For this kinde of magistrates is to be accounpted as deputies or substitutes to the people and may lawfully be deposed by them when the common good doth so require Yea if any people haue submitted themselues to any authoritie with condition of hauing the true worshippe of God and the free vse of it they are not bound to obey if the said condition be broken But there is another kind of gouernment wherin the ruler for vsually he is but one hath greater authoritie and a more sure standing in his place in that he is not chosen or appointed by the people to rule neither doth take his authoritie at their handes as their giftes but hath it from God from his predecessors and from himselfe These rulers are for the most part great kinges and Monarches who doe obtaine kingdomes by hereditarie succession from their auncestours hauing either by force conquered the dominion of
those places or by the fauour and consent of the people obtained that great authotitie for themselues and their posteritie Yea often a temperate and meane power being graunted doth increâ—se to this immoderate and absolute authoritie whereof we speake The which although it were at the first conquered by violence and vniust dealing yet if afterwardes it be by the generall and continuall consent of the people admitted acknowledged and obeyed it is to be accounted a lawfull authority Now in many of those kingdomes the rulers are not tied to any couenants or conditions by the which they shoulde rule but onely so farre forth as they doe voluntarilie submit themselues for the more quiet obtaining enioying of their kingdoms Yea they haue the full and absolute authority of the land in their owne handes and inhereÌ„t in their own persons insomuch that al others within their dominions ioyntly and seuerally considered are in respect of them priuate men Of this kinde was the kingdome of Israell as hath beene shewed in the former treatise and many other in the which that we may apply this to our purpose it was not lawfull for any of the people to resist the ciuill authority by open force no not in the cause of setting vp or maintaining the Church as appeareth by the historie and examples of the saide kinges Yea this is agreeable to the word of God which teacheth that we ought not to doe that which is good but by good lawful and ordinarie meanes but to resist the ciuill power is euill and greatly displeasing in the eyes of God Yet we ought to vse all lawfull meanes for the setting forward of this worke when it is hindered by these magistrates as first to solicite the cause of the Church at their hands yea euen with our owne danger as did Hester Est. 4.14.16 Nehemias Neh. â— 4 and to labour to bring them to the knowledge of the truth Yea further if it be so needfull to redeeme the freedome of religion with our goods by paying to our rulers great tributes that the Church may be established Also by shewing our faithfull obedience loyal submission and duetifull seruice euen to the vnbeleeuing rulers as did Daniel Nehemias and many other godly men By the which meanes and such like the Lord working together in whose handes the heartes of kinges are to turne at his pleasure it may happely come to passe that they will become louers and furtherers yea members of the Church or at the least not haters and hinderers of it but if they doe continue obstinate and as it vsually commeth to passe become persecutours of the Church Then in the first kinde of gouernment the people may vse eyther that secret authoritie which as yet remaineth in their owne handes or else the libertie and benefit of conditionall obedience and so notwithstanding the ciuil ruler build the Church as they ought to doe But in the other kind of gouermeÌ„t we may not build with the one hand hold our weapons with the other against that gâ—eat absolute and maiesticall authoritie for here God giueth no other weapons where withall to fight saue onely patience to suffer their vngodly dealing and if they become malitious and bloudy persecutours of the Church winges to flie For that in time of persecution moued eyther by our owne magistrates or by any other power we may fly for our safetie we are taught euen by the light of nature which moueth euery one to preserue his life by all good meanes But nature is an euill counseller in cases of religion and therefore we haue a more sure ground whereon to rest in this behalfe euen the worde of God whereunto we are to hearken giuing vs this libertie yea this counsell that when we are persecuted in one place we should fly to another as the primitiue Church was dispersed except the Apostles Act. 8.1 yea this is good not onely for our selues but also for the Church for by this meanes we preserue the Church which otherwise would be destroyed in vs. Besides those who are weake and doubt of their constancy ought not to tempt God by vndergoing extreame daunger Yea the Lord vseth thiâ— meanes for the inlarging of his Church Act. 8.4 yet sometimes God doth not graunt vnto vs this libertie of flying but giueth the persecutour power ouer vs that by this meanes he may try our soundnesse and constancy in the profession of his trueth Yea sometimes it is also expedient for the Church that we doe not vse this liberty though we may as if our suffering be like to bring many to the profession of the trueth or to confirme the weake or to auoyd the slaunder of the enemy obiecting to vs fearefulnesse hypocrisie want of faith and of the hope of eternall life Sect. 7. Of the building of the Church hindered by the ciuill ruler being a christian THus much of professed hinderers being open enemies to the Church Nowe we come to those who although they professe themselues members of the Church and such as do by all meanes labour to build it yet in trueth they doe hinder the same yea often more then the opeÌ„ enemy doth And to let others passe the greatest hurt is done by those who are publicke in the Church vnto whome the building and furthering of this worke doth belong as namely the ciuill ruler being a member of the Church and the ecclesiasticall gouernour or the minister of the worde For as when the light of the body is darkenesse how greate is that darkenesse so when the builders of the Church are the hinderers of it how great is that hurt For the first the ciuill ruler for so we speake as of one because that kinde of gouerment is most vsuall may greatly hinder the building of the Church although he doe in part further the same as namely if together with the profession of the true worship of God he doe retaine some part of some false worship or the reliques and memorials of it whereby many are offended and hindered Secondly if he hinder the establishing of any part of the gouernment of the Church commaunded in the worde or else the function of any office and finally if he doe by any meanes hinder the course of the gospell and the building of Gods Church in that place Heere we haue other meanes to vse the ciuill ruler being a member of the Church For first we may be more bolde in mouing him to regard the building of the Church the which doth as much concerne his owne good and saluation as the good of any other We may also haue greate hope that he will be moued by the aduise of them who are godlie wise and learned in his realme Yea those that are the ministers of the worde of GOD by whose meanes the Church is built may deale more plainely with him and exhort yea charge him in the name of God who will one day take an accounte of him howe he hath discharged his duetie to
God teacheth vs that the ciuil power is a holy ordinance of God instituted by God chiefly for this end to intermeddle with ecclesiasticall matters and not onely to suffer and tolerate religion as it doth in a priuate Church but also to set vp and maintaine it yea wholly to effect it although by the meanes ministerie of others in al places whither the said power doth stretch it self As for the distinction of the ciuil ecclesiastical state although it may be vsed to put a difference betwixt ciuil ecclesiasticall matters yet if therby we meane that in a publicke Church there is added to the ciuill state another full and perfect bodie endued with full authoritie to begin and effect all matters belonging to it self not relying vpon the other but only vsing the help of it against outward violence as wheÌ„ two distinct nations do ioine themselues in league together for their greater safetie then we thinke farre otherwise of these thinges then the worde of God doth permit according to the which the politicall bodie together with a publicke Church are but one body moued and ordered by one and the same head For as when any people being barbarous rude vnexpert in feates of warre and altogether destitute of humane knowledge and all good litterature become ciuill courteous warlicke wise and learned there are not so many newe estates or bodies added to the common-wealth but onely the first state of it is made so many waies better so it is whenas a people of pagans and infidels become the worshippers of the true God For there is not a newe bodie or state but onely the qualitie of religion is added to the ciuill bodie or rather idolatrie is chaunged into the true worshippe of God The which doth no more make a distinct body then idolatrie doth in a heathenish common-wealth As for the people they can no more be said to be another bodie because they are religious then for that they are a learned and warlicke people but for the ministers and rulers of the Church it may seeme necessarie to be graunted that they doe eyther make a distinct and perfect bodie or that the ministerie is a member of the ciuill bodie Whereunto we answere that the ministerie is not a bodie in it selfe neither is it the head of the body of the Church but onely is a member of the bodie of the commonwealth distinguished from the reste in nature vse and obiecte and excelling the other by a diuine holinesse which it hath more then any other part or function of this body The trueth hereof is to be laide open by declaring first that this whole state consisting of a politicall bodie and of a publicke Church hath but one heade wherby the whole bodie is ordered and euerie member of it moued in their seuerall functions And secondly the offices of these two states may agree together in the same subiect The heade is the ciuill power whereof we speake rather then of the ciuill magistrate for that in many places the power is not wholly in the handes of the magistrate but diuided among the senate the nobilitie and the people But here we speake of the whole power the which wee call the hande of this body by â— vsuall metaphore taken from the naturall bodies wherein we see that the whole motion commeth from the head without the which none of the members can moue it selfe or doe any function Thus all men doe graunt that the ciuill power is the head of this body in regard of ciuill and worldly affaires but that it may be so called in respect of the Church and of ecclesiasticall matters many do doubt or rather flatly deny without any doubting thinking that neither the ciuill power doth stretch it selfe to Church affaires neither if it do in some respect that it ought therefore or may lawfully be called the head of the Church As touching this point we are to consider howe both the function and also the name of a head agreeth to the ciuill power for the first in the building of the Church it pleaseth God to vse the helpe and the ministerie of men and that two diuerse waies according to the two diuerse kindes of building his Church whereof the one is inward secrete and spirituall whenas by the ministerie of the word and the sacremenes the Church is edified in knowledge faith loue obedience and in all manner of spirituall graces in this parte of the building Christ is the first and cheife mouer yea the head of his Church vnto the which he giueth spirituall motion by his ministers as by instruments vnto whom he giueth spirituall graces fit for this purpose Ephe. 4.11 He gaue some to be Apostles some Euangelistes some Pastors and doctours for the gathering of his saintes and for the building of the body of Christ. Thus Christ onlie is the head of the whole visible church for no creature can either appoint ecclesiasticall functions or giue spirituall graces either to the ministers or to the people But whenas the Church commeth to be built in any particular place there must be added an other parte of this building more outward apparant and sensible then the other to wit whenas this spirituall building together with the ministerie of the word which is the meanes of it is not onely receaued wheÌ„ as it is offered but also diligently sought after when it is wanâ—â—ng and carefully preserued after that it is gotten This kinde of building also is to be performed by the ministerie of man but yet it doth not come from the same head or fountaine For that spirituall building commeth from Christ as he is Lord and king of his Church but this commeth from God the father the maker and preseruer of mankinde who in great mercie and wisdome hath not left men in vtter confusion but hath giuen vnto them the meanes of hauing a Church and his true worshippe This meanes is his owne power and authority communicated to certaine men for the good of the rest to whome he hath giuen this charge that they do as by all other meanes so cheifly by building his church in those places which are within the compas of their authority procure the good of men so that all whosoeuer haue the rule of any place whether it be kingdome or countrie prouince or citie towne or family are bound by the word of God and namely by the generall lawes of magistracie to build the Church in the said places the which thing if they doe neglect as most of all the magistats in the world in all ages haue done then they do sinne against God no lesse then the minister being lawfully called to the function who doth neglect the inward and spirituall edifying of the Church This the prophet foretolde saing that kinges and Queenes should be nourse fathers and nurse mothers to the Ch. Not that they should be the ministers of the word and of the spirituall nourishment vnto them but onely that they should
ought to haue vse and shew in all his dealings with the Church and especially in giuing lawes for the ordering of it For although in other matters his will may in some sort stand for a law yet in this case he ought not to be so peremptorie or wilfull but that he doe willingly suffer himselfe to be ruled by the worde of God to doe that which is most agreeable vnto it And forasmuch as in indifferent things wherof these lawes are to be made it is not alwaies easie to see what is most right and meete to be done and for that ciuill rulers haue not the extraordinarie assistance and the spirit of God to direct them in these actions therefore it is needfull that they consult with others take their aduise in making lawes for the Church and so much the rather as an ouersight in gouerning the Church is more hurtfull then it is in ciuill mattes If it be here asked who ought to be admitted to this waightie consultation and what is the whole order of this action we referrâ—â—he answere hereof to the next chapter CHAP. X. Of the coniunction of particular Churches Sect. 1. Of the voluntarie coniunction of particular Churches vnder the gouernment of councels THVS much of a particuiar Church seuerally considered and being distinguished from all others by the proprietie of humane ecclesiasticall lawes or more plainely by a distinct gouernment euen as we see one citie countrie or kingdome to be separated from another by the owne limits whether hils riuers seas or any other thus the Church which was planted at Corinth by the Apostle was free from all other Churches being not bound to their lawes and orders Yet often it commeth to passe that they are ioyned together and that euen in this bonde of humane gouernment by the which they are vsually seuered one from another Of this coniunction we are briefly to entreate the which we find to be of two sortes the one voluntarie the other necessarie voluntarie coniunction is that whereby particular Churches which otherwise are free from all humane authoritie and iurisdiction doe submit themselues to a common-guernment for their common good as we see that free cities enter into a league and a common-gouernment that so they may be the better ordered The subiect of this authoritie are councels prouinciall naturall and generall which are assemblies of certaine men sente from particular Churches with authoritie to iudge and determine of the waightie causes of those Churches In these councels we are to consider first their originall and authority and secondly of whom they doe consist For the first although the gouernment which God hath appointed for the ordering of Churches in particular be in it selfe sufficient for that purpose yet there is many waies great vse of this common-gouernment of counsels For there is not so greate force and authoritie for the repressing of the stubborne and disobedient for the resoluing of doubtes the deciding of waightie controuersies the confirming of the trueth of doctrine the resuting of pernitious heresies the making of ecclesiasticall constitutions of rites and ceremonies and finally for the ordering of great waightie matters in the ministerie of any one Church as there is in a greate number whose godlinesse wisedome and learning are famously knowen to all men Yea there is among many excellent men greate varietie of knowledge wisedome and all spirituall graces the which being ioyned together are more auailable for the edifying of the Church then if they were onely seuerally vsed in particular Churches For these causes was this common gouernment of councels instituted in the Church at the first and hath continued in all the ages of it The first example of a councell in the time of the gospell is Act. 15.6 where all the Apostles and the whole Church which was at Ierusalem come togâ—ther for the deciding of a great controuersie moued about the keeping of the cerâ—moniall lawe But this counsell although in force and authoritie it was occumenical or generall in that the constitutions made then by the Apostles did belong to all the Churches in the worlde yet in act and in deede it was a particular assemblie of that one Church which was at Ierusalem consisting of the Apostles Elders and of the whole people as appeareth Vers. 22. so that this example serueth not for our purpose neyther proueth the diuine institution of prouincial councels Yea as it seemeth we haue not any example or precept of this coniunction of particular Churches mentioned in the actes writinges of the Apostles or elsewhere in the holy scripture Wheâ—eof some haue gathered that these councels are vnlawfull and their authoritie vsurped being not of God but from man and that there is no other gouâ—rnment appointed for the Church but that which may be had within the compasse of euerie particular Church For answere whereof we knowe that of lawfull things some are necessarie being commaunded by God so that the omitting of them is sinne in his sight but other things are so lawfull as that they may laâ—fully be left vndone being not commanded but permitted to vs to doe when we shal thinke them conuenient Of this latter kinde are these common councels and this voluntary coniunction of diuerse Churches vnder one gouernment For we haue no flat commaundement in the word as touching it neither can any Church be compelled to ioyne in this manner yet one Church may lawfully vse the helpe of an other for their mutuall good If it be here obiected that it is not in the power of man to appointe any other forme of Church-gouernment then God himselfe hath prescribed in his worde we answere that these common councels do not take away the gouernment of particular churches but rather do establishe it yea make it more effectuall and forcible and supplieth the wantes the which by reason of the infirmitie and wants of men are often found in it The reason why these councels are not mentioned in the scripture is for that in the daies of the Apostles the Churches could not ioyne themselues together in this manner not only because they were not fully setled within themselues but cheifely because they were fewe in number and so farre distante one from another that they could not with any conuenience communicate ordinarely together Yea the Apostles were to them in steed of the most generall councels for they referred all their doubts controuersies and matters of importaunce to their determination wherein the rested as in the word of God Whereby it appeareth that although these councels haue not their originall and authority immediatly and directly from God as the ministerie of a particular Church hath yet that they haue bene instituted and vsed by the Church for iust and necessarie causâ—s according to the worde and will of God Likewise the authority of these councelles is the full authoritie of those Churches from the which the seuerall commissioners or delegates were sent And therefore it ought to be
of the same ciuill power THus much of the voluntarie coniunction of particular Churches vnder the gouernment of councels now followeth the necessarie coniunction of them so called because it is not in their power to shake off that common authoritie whereunto they are subiect This necessarie coniunction hath place then whenas diuerse particular Churches are tyed together in obedience to the same ciuill authoritie by the which they are ruled as hath beene declared in the former chapter Yea it may be seene almost in all publick Churches the which vsually consist of so great a number of professours as cannot possiblie be contained within the compasse of one Câ—urch for if any one populous citie doe generally professe the gospell it must of necessitie be deuided into diuers particular Churches much more a christian country nation or kingdome cannot but containe in it many particular Churches All which although they haue their proper rulers or teachers and orders as free Churches haue yet they haue also a common gouernment and lawes proceeding from the ciuill power to the obedience whereof they are all bound For in publicke Churches the ciuill power hath the greatest sway in gouerning by the which being one the whole Church and euery particular assembly is brought to a conformitie both in doctrine as also in gouernment yea it is requisite needfull that it should be so for otherwise if euery particular Church did differ from the rest in gouernment the whole Church could not be ordered without great trouble and confusion But yet this common gouernment of the magisâ—â—ate doth not take away the grouernment of particular Churches no more then the councels whereof we haue spoken do from free Churches This is to be done by the authoritie of the ciuill ruler yet by the aduise of others In the choise of whom as it is lawfull for the prince to call or passe ouer whom he thinketh meete or vnmeete so it will be conuenient for the good of the Church the which it is not lawfull for him eyther wholly to neglect or lightly to regard to call of all sortes of men those who are endued with best giftes yet so that some be had out of euery particular Church as if they were free Churches And especially the ministers of the word are to be called for the reasons declared in the former section when they by his authoritie are gathered together he is to take vnto himselfe the ruling of the whole action vnlesse it be needful that he delegate his authoritie to some other and by praying for the blessing of God vpon their consultations declaring the cause of their meeting to begin it Then he is to propound in the first place those wants faults and corruptions of the Ch. which he himselfe hath obserued would haue supplied and taken away to shewe the manner how he thinketh it most meet to be done which being done he is to giue liberty to euery one present to speake their mindes freely of those things which he hath propounded as also of any other thing which they thinke good for the Church that which is agreed vpon doth appeare to al or to the most of them right meete to be decreed he is to establish giuing vnto it the vertue of an ecclesiastical law the which the whole Ch. ought to obey That which cannot be agreed vpon is to be deferred to another time of meeting which ought to be somuch the sooner as the matters controuersed are of greater importance for more mature deliberation with themselues and others will make that cleare and euident which before was doubtfull If there be any thing which neyther can be agreed vpon by the consent of the greater part neither yet deferred without great hurt to the Church the chiefe ruler may with the consent of some of the councell decree and enact that which they thinke needfull to be done Yet he is not to vse this authority in this manner but vpon vrgent necessitie for many inconueniences do follow the enacting of ecclesiasticall laweâ— without the full consent of the councell yea the suspitioÌ„ of tyrannizing ouer the Ch. of God is by al meanes to be auoyded In regard wherof many christian Emperors rulers did resigne their authoritie which they had in gouerning the ch to these councels insomuch that they had the ful power not only of aduising lawes but also of enacting or the giuing vnto them the force of laws But as hath bene shewed this mâ—y easely turne to the hurt of the Ch. and therefore it ought not wholly to bâ— followed yet it sheweth how great regard ciuil rulers ought to haue of the iudgement aduise of those who are godly wise and learned in the ordering of the Churches subiect vnto them And therefore that which the councell thinketh good to be done or the greater part of them ought to be greatly regarded Yet if the chiefe ruler cannot be brought to giue his assent vnto it it cannot haue the force of an ecclesiastical lawe or be imposed vpon the whole Ch. in that name As touching the number wherof any national councel doth consist there caÌ„not any be defined but it must be left to the appointmeÌ„t of the chief ruler to whom the deposing authorizing of this whole action doth belong Yet it ought to be proportionable to the quantity of the Ch. to the number of the particular Churches so that if some be had out of euery one of theÌ„ it wil make the lawes enacted to be much more willingly receaued obeyed whenas it shal be knowen that some of theÌ„ selues did in the name of the rest consent vnto them And especially this is requisite in respect of the chiefe end and vse of these councels both in free and publicke churches whereof we will briefly speake The which is to bring the whole Church to a conformitie of doctrine this is needfull and good to be done and that for these causes first for the repressing of heresies which doe continually arise in the Church For the which purpose the generall consent of the Church is very forcible for eyther the consent and iudgement of the whole Church will be of great waight to take the said heresies out of the mindes of those who doe maintaine them or else the authoritie by which the trueth oppugned is publickly established will be able to remooue the maintainers of them out of the Church Secondly this forme of doctrine agreed vpon by many will be effectuall to strengthen and confirme those who are weake in the faith and not fully grounded in some pointes of christian religion Yea it may be a meanes to helpe forward those who haue not as yet taken vpon them the profession of the gospel Not that we ought to build our faith vpon the authority of men but for that we ought to take from the Church a confirmation of our faith seeing we may be greatly helped and strengthned by this meanes And lastly this forme of
heretike Heretikes haue giuen their liues for the gospel Difference to be put betwixt the simple professours of errours and the obstinate maintainers of them What is the foundation of reliligion before and since the comming of Christ. The deuil hath knowledge but neither faith nor the profession of faith Mahometisme a mystical Ariaanisme No saluation The caâ—holicke Church cannot erre in the foundatioÌ„ of religion The catholicke Church hath often beene in most grieuous errours The catholicke Church doth continually encrease in number and in knowledge The catholicke Church hath no head oâ— outward gouernment The catholicke Church inâ—isible Dispersed Christians with the Churches professing the gospel make the Catholicke Church Eremeticall separation from the Church vnawfull How the sacraments may be priuately receiued God accepteth the imperfect seruice of those who cannot be in the visible Church Dispersed christians ought to labour by all meanes to ioyne themselues to some Church By what meanes God calleth those who are with out the visible Church Three things required to the constitution of a Church A diuerse gouernment maketh a distinct Church The whole nation of the Iewes made but one particular Church A particular Church often contained in one familie Why it was needful that the whole nation of the Iewes should be one particular church Better for a Church to consist of many christians then of a fewe No kinde of men excluded from being the Church of God The most barbarous may become Christians The planting of Churches belongeth to theÌ„ who haue either extraordinarie callings or the most excellent gifes Great care to be had in planting a Church The ministerie of the word was more effectuall in the primitiue Church then it hath bene at any time since The Iewes are to be conuerted by the generall consent of the Gentiles in receauing the gospell How infidels ought to be prepared for the doctrine of the gospell How the doctrine of the gospell is to be propounded to infidels Baptisme is the badge or liueray of christians Baptisme circumcision sacraments of the lawe of death Great seueritie in punishing open offences to be vsed in the planting of Churches The establishing of ecclesiasticall lawes among beleeuers maketh a Church Ecclesiasticall lawes or ecclesiasticall gouernment is partly diuine and partly humaâ—â— None but God can appoint the substance of Church-gouernment The gouernment of the Church alwaies changed to a better estate What was the state of the Church before the lawe What was the state of the Church vnder the lawe The state of the Church in the time of the gospel Thâ— Church in the time of the Gospel hath more of inward grace lesse in outward shewes and ceremonies The gouernment of the Church neuer altered but by men sent immediately from God The difference betwixt diuine and humane ecclesiastical lawes Humane ecclesiastical lawes are made of the circumstances of Gods worship How humane ecclesiastical lawes are set downe in the word of God In conuenieÌ„t lawes may lawfully be obeyed In making ecclesiastical lawes regard must be had of the knowledge or ignornance of the time Sharper laws to be made for one people then for another For what causes the multitude of ecclesiasticall lawes ought to be auoyded The difficulty of planting a Church maketh an vnâ—stablished state The number of Christians is to encrease daily The primitiue Church did most florish in spirituall giftes God maketh the building of the Church troublesomâ— and dangerous for the trial of those who build it The Church vttâ—râ—y â—uer throwen to mans iudgement Two kiâ—des of ciuil authoritie and 〈◊〉 What magistrates may be resisted in the cause of the Church The original of absolute authoâ—itie Vniust conquest and vsurpation may become a lawfull dominion Fliâ—ht iâ— time of persecution alwaies lawful and often good for the Church The Censures of the Church belong as well to christian rulers as to â—he people What cautions are to be obserued in excommunicating the câ—uill ruler Excommunication is no curse neither toucheth the authoritie of the magistrate Publicâ—e wants are to be priuately sâ—â—plied How we may lawfully remaine in an imperfect Church No corruption maketh them who holde the foundation of religion to be no Church The tenne tribes in their defection were the Church of God The ten tribes in thâ—ir defectâ— on were the Church of Gâ—d Idolatâ—ie the worship of the true God ioyned gâ—thâ—r The errours of the Iâ—wes before the comming of Christ. No publicke Church sauâ— the people of the Iewes til the daies of ConstaÌ„tine The causes of a priuate Câ—urch Priuate men may plante priuate Churches Euery one ought to builde the Church so farre as his authoritie stretcheth Christians in priuate Churches ought not to abhorre the company of infidels Priuate Chuâ—ches consist of the most sweeâ—e Chrisâ—ians What a publick Church is Why there were no publick Ch. in the daies of the Apostles Why publick churches can not be so perfect as priuaâ—e How publick Churches are called to the faith Publicke Churches stand no longer then they are vpheld by the ciuill magistrate The ministerie is a member of the ciuill bodie Magistrates haue charge of the soules their subiects No man ought to passe the limits of his calling in building the Church Christ is the head of the Church after another manner then men are The setting vp of a publicke Church doth not alter the forme of ciuill gouernment Ciuill states wel ordered are more fit harbours for the Ch. then disordered states In the first planting of a publicke Church the false worship is to bâ— abrogated by little little Obstinate infidels may be compelled to heare the word but not to be of the Church In case of necessity men of meane gifts may be admitted to the ministerie of the word The state of a priuate Church is popular but the state of a publicke Church is according to the forme of the ciuil gouernment Why the authoritie of the ciuill ruler ouer the Church is not mentioned by the Apostles in their writinges The vse of councels Why there is no meâ—tion made of couÌ„cels in the writings of the Apostles For what causes others besides the ministers of the word are to be admitted to ecclesiastical coÌ„sultations No ecclesiastical law can be made made in a publicke Ch. without the consent of the ciuill ruler The general consent of the Church confirmeth faith How the visible Church hath changed the dwelling place
absolute power thinking that as that wine is most wholsome which is taken not in the full vigor and naturall strength but tempered and delayed with some colde liquor so that manarchie is most safe and acceptable the power whereof is moderated and yoked with some other power of positiue lawes or of parliamentes of the nobilitie or of the people whereby it may be restrained from iniurie iniustice and tyranny when it is needefull Thirdlye we answere that if we may as vnskilfull and ignorante men vse to doe iudge of the causes by the effectes and of counsels by the euent it should seeme that this people did not loose much by this bargaine for that the state of their common-wealth was much better vnder the gouernment of the kinges then before when as the administration of ciuil affaires was very dissolute and remisse yea often times wholly wanting for that the publike authoritie being as hath beene declared deuided amongest many to wit the iudge the high priest the elders the princes of the tribes and the people was eyther wholly or in pâ—rt neglected of all so that as it is written Iudg. 21.25 euery man did what him listed both in committing and also in redressing iniuries because there was no king in Israel but after that there was once a kinge made they neuer wanted gouernment yea they had it more strict and seuere then perhaps they desired Likewise for the other part of the gouernment which is in warlike affaires it is without question that their state was much bettered by this chaunge Before they were a common preie to the nations neere vnto them and so often subdued and captiuated eyght yeares to Chusan King of Syria Iudg. 3.7 to the King of Moab 18. to Iabin 20 yeares Iudg. 4.3 to the Madianites 7. yeares Iudg. 6.1 to the Ammonites 18. yeares Iudg. 10.8.9 to the Philistines 40. yeares Iudg. 13.2 that it might seeme true which many ages afterward was spoken of them that they were a nation borne to slauery but by their kings they were not onely freed from beeing so often subdued but also made conquerers and rulers of other nations The Iudges deliuered them from their enemies but their kings deliuered their enemies to them making them tributaries to the people before they were not pinched with heauie tributs so as afterwards by their kinges but they were much more often spoiled and their land cleane wasted by forraine inuasion before in the time of peace the common people did more abound with welth because they were free from publike burdens but the publike estate was verie meane when as it was at the best for the most part very beggerly and miserable vnder the kinges the commonalty was somewhat impouerished and yet they had as we say some thing for their money as namely a stately and glorious Monarchie which they did vehemently desire and whereof they were not a litle proud sumptuous palaces for their kings to dwel in and many faire buildinges for their princes and nobles especially in Ierusalem with all manner of prouision correspondent thereunto secondly they had a costly and famous temple wherein to worship God renowmed throughout the whole world for beautie and magnificencie Thirdly they had horses and chariots troupes of horsemen armies of common soldiers kept at the kinges or rather at the common expenses yea they had fensed and walled Cities and all such like force whereby to resist and subdue their enemies So we read 2. Chro. 1. that Salomon had a thousand and foure hundred chariots and twelue thousand horsmen yea he made siluer as plentifull as stones in Ierusalem and great summes of money were giuen to him for tribute of the kinges of Aegypt Syria and others there about and in one word they had a publike estate farre passing in glory any countrie of kingdome neare vnto them So that if it be as wise men doe thinke better to haue a hard gouernment then an anarchie and confusion to haue publike liberty from forraine power then popular licence from obedience of lawes to be pinched in their purses then to be slaine captiuated in their bodies wiues and children to suffer iniurie at home then slauerie abroad to maintaine their own naturall kinges then to enrich forraine nations to be priuately poore then publikely base to haue their Cities fenced then their houses tâ—immed and furnished Then this people was not so notoriously foolish in choosing this gouernment as diuers wise men haue thought Neyther had they a very euill penny-woorth tho they bought it with the price of their own liberty But we doe not take vpon vs to define any thing but leaue it to those who are seene and exercised in these matters Onely we say that the chiefe commoditie which they looked for by their king was safetie from their enemies abroad and execution of iustice at home as appeareth 1. Sam. 8.20 wherein they were not frustrate of their expectation Sect. IX THus we see that the power of the kingdom of Israell was wholly in the kings owne handes no other hauing part thereof In the next place we are to see how farre this power did stretch it selfe abroade The answere to this question is this that the power of this kinge did stretch it selfe as farre as the limittes of his kingdome or lande did so that there was not anie person or cause within the compasse of his dominions exempte from it For the persons of men there was no preheminence of office no nobilitie or royaltie of bloude no holinesse of calling or function neyther any other prerogatiue whatsoeuer that coulde giue vnto any man this priuiledge that he shoulde not be subiect to the iurisdiction and power of the king So Ioab was the grand-captayne in Israell placed in the highest office in the lande yea in such an office as doth vsually laugh at and contemne the power of the greatest princes such vnrulie spirites doth militarie licence breede in many men and so great a man as that Dauid durste not in the beginning of his raigne call him to account for murthering Abner but acknowledgeth that the sonnes of Seruiah were too harde for him as we may reade 2. Sam. 3.29 yet wee knowe that Salomon a peaceable kinge made him stoupe to his authoritie and lay downe his life at his feete Likewise Adonia was a man more noble in bloude then Kinge Salomon for he was his elder brother yet this royall prerogatiue coulde not saue his life and therefore he was put to death by the sentence of Salomon for aspyring nay for looking at or almost for thinking on the kingdome for the kinge perceiued by his asking of Abisage Kinge Dauids concubine that he still kept his firste minde But although both greate and noble men and all generallie which haue any place office or calling in the common-wealth be subiect to this authoritie yet it may seeme vnmeete that they who are endued with holy functions especially they who are placed in the highest authority in