to bee reuenged and is when either the Magistrate himselfe contrarie to law vpon priuate grudge doth abuse his authoritie and hurt the harmelesse as when Saule seekes to kill Dauid or when a priuate man vpon hatred emulation and malice pursues a wrong and seekes not so much his owne defence as the ruine of his aduersarie or without lawfull knowledge will bee his owne iudge and auenger as when Ioab would kill Abner a 2. Sam. 3.27 of this kinde the Poet saith At vindicta bonum vita iucundius ipsa Reuenge is good to men of strife Sweeter to them then is the life This kinde of reuenge the Gospell forbids Rom. 12.17 Recompence to no man euill for euill Mat. 5.36 Resist not euill Deu. 32.35 Vengeance is mine saith the Lord and I will repay So Prou. 24.29 Say not as he hath done to me so I will doe to him To this beelongeth that precept thou shalt not kill to wit vpon priuate affection and pleasure and contrarie to the order instituted and approued by God yet let the Magistrate according to Law punish malefectors euen with death But that Elias caused fire to descend from heauen vpon them who came to take him 2. King 1 10 and Elisha cursed the children that scorned him Chap. 2.24 it proceeded from an heroicall spirit and was an effect not of a priuate wrong but of such an one as was done against GOD and his Church Therefore Celsus Iulian and others did falsly accuse the Gospell writing that it by prohibiting reuenge did take away magistrates but by this it appeareth that the Doctrine of the Gospoll doth not forbid all kinde of reuenge Why doe Magistrates punish offences 1. Because God by these examples would bee knowne to bee a God who discerneth betwixt things iust and vniust and who truely is angry with sins 2. Because he would haue these momentarie punishments vpon fewe to forewarne vs of the iudgement to come and eternall punishments 3. Because by this meanes he prouides for the commodity of others whilst the disobedient are taken away so as they cannot hurt more 4. That by this men may be aduised to repent for exemplarie punishment shewes that others should not sin Seing Iohn Baptist Luke 3.13 graunted to his young auditors to vse politicke offices ught not the like to bee graunted to other Christians who should bee more perfect It ought 1. Because God in the Baptisme of Christ by a notable testimonie confirmed the calling and Doctrine of Iohn 2. Because politicke seruices are things propounded by God that he may bee more knowne in the societies of men and that we may haue exercises of confession patience loue and faith Therefore to forsake these offices is rather an infirmitie then perfection euen as it is said Magistratus ostendit virum Magistracie shewes a man And Christ not as a Counsell but as an vniuersall Mandate giues this precept to all men Giue vnto Caesar the things which are Caesars and vnto God the things that bee Gods Did not Christs when hee would not condemne the Adulteresse to death Iohn 8. by that fact disalowe the seueritie of politicke punishments Surely no more then hee did disalowe the diuision of inheritances when hee would not diuide them betweene those two brethren saying Who made mee a Iudge or diuider amongst you Luke 12.11 but by this hee taught that hee came not into the worlde to bee a Magistrate or a Iudge but to call sinners to repentance and to saue such as truely repent Neither did hee simply absolue her in regarde of politick iudgement but in regard of her conscience and for a peculiar testimonie of his mercie and free forgiuenesse propounded that example but to the magistrate hee left his office of whome it is saide Hee beareth not the sworde for naught Rom. 13.4 To conclude by this hee plainely put difference beetweene the ministerie of the Gospell and the office of the Magistrate Who hath power to choose Magistrates Either the Magistrates themselues who are to appoint either inferiour magistrates for the good of their subiectes or their successors so Moses chose his inferiour officers a Exod. 18 25.26 by the counsell of his father in Lawe and this same Moses ioyned to himselfe 70. of the Seniors for the gouernment of the whole people b Numb 11 24 and being now to die by Gods commandement left Iosua his successor c Numb 21.22 Or the subiects themselues who appoint for their owne good and profit a Magistrate so the people and gentlemen of Rome created magistrates and in times past the souldiers made choice of their Emperors But if the Kingdome be hereditarie the King may bee chosen if the former king haue many children different in maners or there be seuerall branches of the same princely family and the election may be made either by the King himselfe in his owne life or by the peeres and states of that Kingdome yet so as the first fundamentall Lawes made at the beginning of that Kingdome betweene the king and his people doe permit as wee may see in the coronation of Solomon and Azarias d 1 King 1.3 2 King 14 22 to this if the people giue their assent and voice it procures much authoritie to the newe King as it fell out to Rehoboam e 1 King 12.1 and to Solomon f 1 Cro. 28.1 for to them it belongeth to defend the Kings issue to preserue the lawfull successor of the Kingdome and to helpe him against all vsurpers and intruders Also the Pastors of congregations in as much as in them lyeth ought to further such consultations as by the helpe of Iehosabe the daughter of King Ioram and Iohoida the Priest her husband the young childe Ioas was preserued yet from slaughter and made king g 2 King 11.24 2 Cron. 23.4 How ought Magistrates to be chosen Such as goe by choyce are to be chosen 1. Freely and incorruptibly without ambitious seeking 2. Religiously and holily that is with serious inuocation euen in that place vpon the name of God and as it were with his aduise as was done Iud. 1.1 and numb 27.16 Let the God of the spirits of all flesh set a man ouer this companie 3. Hee must be chosen with circumspection that is with triall made of his sufficiencie How ought Magistrates to bee qualified and who elected and created This Moses teacheth Deut. 1.13 saying Choose out from among among you men of wisdome and prudence and knowne vnto you from among your tribes that I may set them ouer you and Exod. 18.21 Iothro doth briefly describe them thus First that they feare God that is be godly and religious 2. That they bee true that is louers of trueth righteousnesse and sinceritie 3. That they hate filthy lucre that is couetousnesse and bribes for Gifts doe blinde the eyes of wise men and peruert the words of the iust Exod. 23.8 Deut. 16.19 but they must bee such as loue the publick good 4. That
worship of God c 2. Cor. 10.1 6 2 They differ in the proper end For the ende of the magistrate is that he may keepe the societie of men in peace and quietnesse instruct them by good lawes preserue and keepe safe the bodies and goods of his Citizens and maintaine and defend their liues namely so farre forth as they are inhabitants of this world doe liue vpon this earth a Rom. 13.2.5 1 Tim 2 2 albeit euen by him God will haue that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Religion to be preserued as 2. Chron. 15.13 King Asa made a law on this manner If any man seeke not the Lord God of Israell let him die But the direct end of the Pastors is that they may build vp gouerne instruct and teach the consciences of the Citizens of the Church by the word of God so farre forth as they are freemen of the kingdome of heauen and are in time to be gathered together in heauen b Eph. 1◠8 Phil. 3.20 Coloss 3.2.3 whence it is that the Ecclesiasticall authoritie is called Ius poli or the law of heauen and the ciuill authoritie is called Ius Soli or the lawe of the land or soyle 3 They differ in forme for ciuill authoritie for the most part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Arbitrarie and therefore Praetory or Dictatory consting in the pleasure of those vpon whom it is bestowed for they haue power of life and death and authoritie to make lawes But the gouernment Ecclesiasticall is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministratorie bounded within certaine limits and lawes by God himselfe the onele lawgiuer For the Church hath receiued lawes of beleeuing but she makes no lawes neyther can she alter those lawes she hath but must preserue and keepe them and hath no power but as a Deputie or Vicegerent and that at the wil of the Lord and doth onely as an Eccho resound and deliuer that vnto others which it hath heard God speaking in the scriptures a Malach. 2 6.7 Ezech. 3.17 Ier. 23.28 Mat. 28.20 4 They differ in the manner both of their iudgement and execution For the Magistrate iudgeth according to the lawes of man made by himselfe he himselfe weaueth the iudgement webb he condemneth the offender against his will yea though he denie that fact yet by the mouth of witnesses he condemneth him as truly guiltie b Deut 19 15. Mat. 18.16 But the Ecclesiasticall authoritie iudgeth onely according to the written word of God it weaueth not the webb of iudgement but summarily knoweth the whole matter through Charitie and by the mouth of the sinner himselfe and then when he hath confessed the matter then doth he know him as guiltie and exhorteth him to repentance c Mat. 15.25 16 1 Cor 5.4.5 2 Cor. 2.7 7.11 Moreouer the ciuill authoritie executeth iudgement with the carnall sword with fine with imprisonment marshall force with death it selfe the Ecclesiasticall gouernment executeth her decrees with the sword of the spirit that is the word of God namely with censures reproofe suspension and lastly excommunication a 2 Thes 3 14 1 Tim. 1.20 For that the Apostles did sometimes vse corporall punishment b Act. 5.5 13.11 it was a matter extraordinarie when the Magistrate was a wicked man So that the one doth not take away the other but establisheth it Of how many sorts is the Ecclesiasticall authoritie or gouernment Of three sorts the authoritie of Ministerie of Order and of Reproofe or Ecclesiasticall gouernment whereof hereafter in his proper place What is the power of Ministerie It is the authoritie or power of teaching in the Church not euerie thing but that alone which the Lord hath prescribed by his Prophets and Apostles and of administring those Sacraments which he hath instituted according to his ordinance and of blessing of mariages according to the perpetuall vse of the Church which power doth belong onely to the Pastors though oftentimes Deacons in these things haue supplied the Pastors roomes And this is that that is specially meant by the termes of the keyes and of opening and shutting c Mat. 16.19 And it is the former part of the keys for the later part belongeth vnto the discipline of excommunication What is the first part of these keyes Nothing else but the preaching of the Gospell committed vnto the ministers wherby is pronounced vnto the beleeuers free remission of sinnes through Christ and to the vnbeleeuers is denounced the reteining of their sinnes For that which Christ said vnto Peter Math. 16.19 I will giue thee the keyes of the kingdome of heauen whatsoeuer thou shalt binde or loose vpon earth shall bee ratified in heauen Saint Iohn thus properly expoundeth it Iohn 20.23 Receiue the holy Ghost whose sinnes ye remit they shall be remitted and whose sinnes yee retayne they shall be retayned in heauen How many Keyes are there Although there be but one ministerie of the word wherby sins are loosed and bound and therefore there is but one key to open and shut the kingdome of heauen yet notwithstanding in regard of the diuers obiects and effects the Key is accompted to be two fold one loosing or opening the other binding or shutting inasmuch as the same Gospell is the power of God to saluation to euery one that beleeueth Ro. 1.16 the sauour of death vnto death to euery one that doth not beleeue 2. Cor. 2.16 The loosing key is that part of the ministerie whereby remission of sinnes or absolution from sinnes in the name of Christ is pronounced vnto the beleeuers according to the word of God sometime publikely and sometime priuatly And so heauen is opened and the beleeuer is loosed and set at liberty by the preaching of the gospell from the bonds of sinne which hold vs in captiuity yea from death and euerlasting damnation and is declared to be an heire of life eternall a Luk. 1.77 Act. 2.38 Ioh. 20.23 The binding key is the other part of the Ministerie whereby the retention of their sinnes is denounced vnto the vnbeleeuers and disobedient and so heauen is shut vnto them they are bound that is they remaine captiued in the chaines of sinne and are adiudged vnto death and damnation vnlesse Repentance follow And those keyes are of such weight and efficacy that whatsoeuer is opened or remitted and likewse whatsoeuer is shut or retained in earth by the preaching of the Gospell is said also to be opened loosed and remitted and contrarily to be shut bound and reteyned in heauen according to that Luke 10.16 He that heareth you heareth me he that despiseth you despiseth me And Ioh. 7.18.36 Hee that beleeueth shall be saued he that beleeueth not is alreadie condemned So that indeed the key of the ministerie is but one but in vse double But he that beleeueth the gospell by the power of the holy ghost bringeth also faith which is as it were another key of the kingdome of heauen Whereon
may be perswaded and that they may know the Scriptures to be Canonicall neither should we haue beleeued the Scriptures except the Church had proposed them and recommended them vnto vs but that in priuate and internally men may be perswaded in their heartes of their veritie none can effect that but the spirit of God For neither faith is the gift of the Church neither is our faith resolued into the voyce and iudgment of the Church but in the word of God comprised in the canonicall Scriptures Whether hath the Church authoritie and full power to interprete the scriptures No but it hath his power from the holy Ghost speaking publikely and manifestly in the scriptures and also secretly testifying the same in our heartes also in the authoritie of the Scripture so that the sense of the scripture is to be takeÌ„ onely out of the scripture and the holy Ghost and the scripture is to be interpreted by scripture because faith alone doth proceede from the scripture 2 Because they are to be expounded and vnderstood by the same spirit wherewith they are written according to that of Ioh. 2 10. The annointing teacheth you of all things a Isa 50 16. 3 Because the Church hath not equall authoritie with the scripture b Gal. 1.18 4 Because those of Berea are commended for that they did examine Paules doctrine by the scriptures a Act. 17.11 5 Because the Church may erre 6 Because he alone hath the greatest authoritie in expounding the law which made the law so we read Nehem. 8 8. he read plainly the law vnto the people and expounding the meaning he made it plaine by the scripture it selfe yet notwithstanding we denie not but that the Church hath power to interpret the scripture and that onely in the Church this gift of interpretation doth remaine but we denie that the interpretation of the scripture is tyed to any certaine seat and succession of men and that the Pope ought to chalenge to himselfe such power ouer the scripture For Moses verily did sit as chiefe Iudge in matters controuersall b Ep. 18.13 26 but he was a Prophet indued with singular wisedome adorned with extraordinarie gifts of God commended by diuine testimonies from God and sent immediatly from God himselfe but the Pope hath no such power And Deut. 17.8 and in the verses following all are commaunded to obey the decree of the chiefe Iudge but with this condition If that be iudge according to the law of God and Mal. 1.7 It is commaunded that the priests lips shall keepe knowledge and that they shall require the law out of his mouth but they haue no promise that they shall alâ—aies doe so for it followeth but you haue declined out of the way haue caused many so to do Neyther doe the keyes of the kingdome of heauen committed to Peter c Mat. 16.19 signify authority of interpreting the scriptures but of preaching the Gospell which was not soly giuen to Peter but also to the rest of the Apostles d Mat. 20.18 Ioh. 20.21 and Mat. 18.17 Christ commandeth the Chuch to be heard but that is the true Church and then onely when she doth commaund those things which Christ doth approoue and commaund so the Scribes and Pharises were to bee heard e Mat. 23 2 so long as sitting in Moses chayre they did follow Moses in his teaching otherwise Christ gaue his disciples a caueat to take heed of the leauen of the Pharises f Mat. 16.6 7 In councils many great things haue beene defined yet notwithstanding wee see it hath beene determined not according to the councill but by the authority of the scriptures Act. 15.6.15 VVhat power hath the Church in traditions or making lawes It is Constitutiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for that it hath any power to impose lawes vpon the conscience or that they should prescribe what is iust or what is vniust which is not lawful for the Angels to doe a for our onely Master and Lawgiuer is the sonne of God b our spouse c Eph. 5.30 Lord d 1. Cor. 8.6 the interpreter of his fathers will e Ioh 1.18 the head of the Church f Eph. 5.15 and alone Doctor of whom alone absolutely was spoken Gal. 1.8 Iam. 4.11 heare him g Mat. 17.7 who alone hath power and authoritie ouer our consciences who also most fully in his word hath comprised and plainly declared all the counsell of our saluation and the whole summe of true righteousnes and all the parts of the worship of his name vnto which eyther to add or detract were abhominable but because it is lawfull for the Pastors gouernous of the Church in externall and indifferent things to establish or abrogate certaine rules Canons or lawes for the gouernment order decency as also certaine rites for the maintenance of honesty for the better maintaining of a consent in all the members of the Church in this outward worship so farre forth as eyther the necessitie or profit of the Church shall thinke requisite neither are such Canons for the most part vniuersall or perpetuall Col. 2.5 For all things in the Church ought to be done decently and orderly which is the house of God h 1 Cor. 14.40 1 Tim. 3.15 by the example of the Apostles in the first Synode holden at Ierusalem and of Paule k 1 Cor. 11.4.7.34 of these rules the Apostle 2. Thess 2.15 saith Hold the traditions which you haue learned eyther by word or by our Epistle Except we will vnderstand by doctrine deliuered not an other which partly by word and partlie by Epistle was deliuered but the same which both by word as also by Pauls Epistle they were taught l 2 Thess 3.6 But the spirit the teacher of all truth i Act. 15.24 being especially promised to the Apostles m Ioh. 14. 16. taught them no new thing but declared and brought to their memories that which before they had heard and although all the words are not written word for word but onely in substance yet notwithstanding all things necessarie are written Iohn 20.31 Shew some examples of those lawes which were appointed or those traditions which were to be made by the Church or these Ecclesiasticall constitutions deliuered by word of mouth Such as these that the Supper of the Lord must be receiued of those which are fasting that we must pray kneeling and bare-headed that the Sacraments must be administred not basely but with some reuerence and dignitie that in burying the dead and in matrimonie some decorum shall be obserued to appoint daies houres certaine places concent of songs solemne order in praiers and sermons in Prouiding Catechismes and destine them all to misticall actions and other such like which according to their genus or kind that is such a decencie commaunded to vs all are diuine but according to their speciall forme chey are humane and changeable What Cautions
that onely power which beareth the sword should be called Magistracie but this word Magistratus is taken eyther in the concreete for the Magistrate or in the abstract for Magistracie it selfe What is Magistracie It is a politicke office instituted by God whereby one certaine person or diuers hauing receiued lawfull dignitie and power doe rule and gouerne by honest lawes the whole or some part of the Commonwealth in those things which belong to this life for the preseruation of peace and tranquillitie amongst men and for Gods glorie Aristotle most learnedly defines it thus A Magistate or Prince is a keeper of that which is iust and consequently of that which is equal Lib. 5 eth c 6 yet Paule farre better defines it expressing both the efficient and finall cause Rom. 13.4 saying He is the minister of God for our good to defend the good and to punish offences with the sword that is with corporall punishments What doe Officialls differ from Magistrates In this that Magistrates haue iurisdiction both to know causes and authoritie also to execute annexed but Officials are the magistrates ministers to whom is committed the bare execution of things determined such amongst the Romans were called Viatores in French Sergens Sergeants as it were seruants but the ministers of the Commonwealth are they who onely doe take knowledge of some things as they who are gouernours of publicke workes as Surueyers controllers paymasters ouerseers clarkes and such like or who haue some office in the Common-wealth as Tribunes Treasurers Wardens c. How many sorts of Magistrates are there 1 Diuers and first in regard of iurisdiction the Magistrate is eyther superiour or inferiour the superior is hee that is assigned and dependeth in that Commonwealth of none other but onely hee and vpon God as Caesar Dictator the King the Emperour the Senate the people who hath sole gouernement a Rom. 13.1 1 Pet. 2.13 14. the inferior magistrate is he who is assigned by and dependeth vpon the soueraigne Magistrate as presidents of prouinces and other officers who referr the most weighty causes to the discretion of the superior b Act. 10.1 2 In regard of religion the magistrate is either faithful as Dauid c Luk 9.50 or vnfaithfull as Saule and this latter is either a persecutour of true religion as Herod or else he who doth only tollerate true religion and yet such a one is worthy of commendation for he that is not against Christ is for Christ e such a one was Traian the Emperour 3 In regard of the obiects magistrates are eyther Togati men of peace or Armati men of warre 4 In regard of affayres some are Senators who determine publicke affaires others Iudges who heare and determine priuate suites and these are Iudges eyther of ciuill or capitall causes 5 In regard of office some are Lawgiuers others are Lawkeepers as were the Censors Censores among the Romanes and the Ephori amongst the Graecians 6 Againe in regard of the adiuncts some are lawfull iust and good magistrates who lawfully doe exercise their authoritie whether they haue it by election or inheritance Others are vnlawfull vniust or who come to that dignitie by euill meanes or vse it euelly that is to say eyther cruelly or couetously 7 In regard of dignitie some are Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bases supporters or foundations of the people others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes others Dukes Earles Lords Presidents Gouernours Maiors Heades of Families Elders and in regard of order in the Commonwealth one is Dictator another Consull another Senator another tribune another Treasurer Warden or Ouerseer VVho is the Author of the Mgistrate God himselfe for hee at the first did so illuminate mens mindes that he knoweth he cannot liue without a guide and gouernour yea the verie Bees doe acknowledge a King and follow him the Cranes haue a guide and setting their rankes doe keepe watch by night which similies taken from nature doe declare that the institution of Magistrates is aswell naturall as diuine Besides Gene. 9.6 God made a Lawe that hee who sheddeth mans bloud his bloud should be shed by man not by any man but by one called lawfully to that office and furnished with authoritie from God and therefore it must be done by an ordinary Iudge or magistrate who by a set order may punish the offender and execute the iudgement of God Now since this is giuen to the Magistrate to punish Homicides with capitall punishment it is certaine also that all other degrees both of causes and punishments are ratified and confirmed by that speach Exod. 18.21 Moses appointed Magistrates the which though hee did it by the aduise of Iethro yet the Lord himselfe appointed it Deut. 16.18 saying Thou shalt appoint Iudges Magistrates in all thy gates that they may iudge the people with iudgement And Deut. 16.13 and 19.2 the same God appointed both power and punishment adding this seuere commaund Thou shalt not pittie him but shalt take euill from the middest of thee that others hearing may feare Now the morall and naturall parts of Moses Law appertained in generall to all ages in the world Prou. 8.15 By me saith Wisdome which is the sonne of God doe Kings raigne and princes decree iustice by mee princes rule and the Nobles and all the Iudges of the earth that is all their authoritie is from mee 2. Cron. 19.6 Iehosaphat the king of Iuda speaketh thus to his Iudges Take heede what yee doe for yee doe not exercise the iudgement of man but of God Dan. 2.21 God setteth vp Kings and translateth Kingdomes In the new Testament Christ confirmeth Magistrates when hee saith Math. 22.21 Giue vnto Caesar the things that are Caesars and to Pilate Iohn 19.11 Thou hast no power ouer me vnlesse it were giuen from aboue and Paul Rom. 13.7 There is no power but of God and the powers that are are ordained of God or distributed by God where note that hee calleth authoritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinance of God and verse 4. and the 6. hee calleth the Magistrate the Minister of God which also euen the heathen doe acknowledge as Hesiod when hee saith that Kings as of Iupiter b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Moses Iosua the Iudges Dauid Hezechia Iosias and many such like were often stirred vp by God himselfe when he wold deliuer the people from the oppression of their enemies and we may read in the Bible that the condition of the people of Israell was neuer more miserable then when they wanted lawfull Iudges and Magistrates but were without a King for then euery man had a superstition of his owne deuising and all things became dissolute by impunitie whereby they fell into a thousand both publick and priuate calamities a Iudg. 2.19 4.1 13.1 17 6 19.1 21 25 Now in that Peter calleth the Magistrate an
humane ordinance 1. Pet. 2.13 this hee doth not because man deuised it for it is an excellent gift of God but because it is either proper to men or appointed for the good of men Out of all this wee may gather that the Pope of Rome is Gods aduersary in that he dares arrogate this to himselfe to translate Kings to set vp and pull downe whome hee will Is it necessarie to keepe this particle in the difinition of a magistrate that hee is ordained of God It is 1. First that by this wee may acknowledge God the author thereof 2. That wee may obey this diuine ordinance 3. That the Magistrate may know that in his faithfull seruice to God he doth that which pleaseth him 4. That both Magistrates and subiectes may receiue comfort from this that God gouerneth all the daungers of this politicke life but as for tyrants and rebels hee will punish them May a Christian man being lawfully called by the Law of God and in a good conscience become a Magistrate Surely he may 1. Because magistracie is the good ordinance and disposition of God a Rom. 13.1 1 Pet 2 13 2. Because the Gospel doth not abrogate policies politicke administration no more then it doth physick or Architecture the sciēce of building onely it proclaimeth spirituall righteousnesse which is by faith in Christ 3 Because the Magistrate is cōmaunded to serue the Lord in feare and to kisse the sonne of God b Ps 2.11 that is by this symbolicall note of subiection to acknowledge and professe Christ his Lord. Now this no man can better doe then a true Christian who aboue others is indewed with the knowledge faith and feare of God 4. God commaunds praiers to be made for the Magistrates Ierem. 29.7 Pray for the kingdome of Babilon for in the peace thereof shall bee your peace Thus Abraham prayed for king Abimeleck c Gen. 20.17 Iacob blessed the king of Egypt d Gen. 47.10 1. Tim. 2.1 I exhort you saith Paul that praiers and supplications and thankesgiuings be made for all men for Kings and such as are set in authoritie yet the magistrates of those times were Infidels it followeth therefore necessarily that magistracie is both a good thing and acceptable to God for we must not pray for the establishing of that which is euill 5 We haue also examples of such as bare rule and yet were Christs most faithfull disciples such were Ioseph of Arimathea Nicodemus Sergius Paulus Erastus and many others and such we read that the Centurions were e Mar. 15.9 Ioh. 3.1 Act 13 7 12 Rom. 16.25 that I may say nothing of those most holy Emperors Constantine Theodosius and others who defended the church both by publick authority and victorious armes Is thinke you power and authority from the Diuell because he is called the prince of the world Iohn 12.31 16.11 And because he saith Math. 4.8.9 That the kingdomes of the earth are in his power and he can giue them to whome he will In no sorte for he is not called a prince by right absolutely simply but in that he is so by treachery malice vsurpation abusion and relation to those who are subiects vnto him as for his speach to Christ he belyes his authority and therein shewes himselfe a lying spirit for he cannot giue kingdomes to whome he will But doth not this make as though god allowes not the authority of Princes because he is displeased with his people for making a king in Israell 1. Sam. 8.6.7 No but he rather disliked 1. The diffidence of the people who relied more vpon man than God 2. Their boldnesse in erecting a new forme of gouernment 3. The contempt of Gods gouernment in that contemning God their King they sought a certaine King after the example of other nations 4. Their tedious wearinesse both of faith and hope whereby they were bound to depend vpon God and expect iudges at his alone pleasure for the Israelites from Moses to Samuell had Iudges who sometime of one and sometimes of another tribe were set ouer them for the most part by the extraordinarie hand of God therefore God in his wrath saith vnto Samuell Hearken vnto the voice of this people for they haue not onely dispised thee but mee that I should not raigne ouer them 1. Sam. 8.7 and in Osea the 13.11 saith the Lord I haue giuen thee a King in my wrath and taken him away in mine indignation But since many bad men yea tyrants are Magistrates and in gouernments much iniustice is committed in iudgements are many deceipts can we say that euen their offices are of God 1. Surely they are because they are the good ordinances of God Rom. 13.1 as for these abuses and corruptions they are in the persons who take vpon them the office of Magistrates neither are these from God but haue another beginning as from the Diuell and from both the malice and weaknesse of men we must therefore distinguish betwixt the office and bad persons which are in office For this is a fallacion of the accident when by reason of the corruption of some gouernours manifold confusions in mans life the politick gouernment it selfe is condemned 2. Neither must wee looke onely what euill is in gouernment but what good is in it the good wee must commend as the consociation of mankinde marriage and in it the procreation and education of children contracts distinctions of Lordships iudgements punishments of the wicked defence of the good nourceries to schooles and Churches and such like but as for the euils in gouernment wee must wisely couer them and by the consideration of our good not so much as name them 3. To conclude corruptions in gouernments are oftentimes punishments and as it were prisons whereby God doth punish the sins of men as it is said Ecclesiasticus 10.8 Because of the vnrighteous dealing and wrongs and riches gotten by deceipt the Kingdome is translated from one people to another and this saying is often true Quicquid delirant reges plectuntur Achini Let Grecian Princes doe amisse The Grecian subiect punisht is Doth not the Gospell vtterly abolish politick order in prohibiting Reuenge No for reuenge is twofold one ordinate or publick which is done by the Magistrate in a certaine order by certaine lawes to a good end without hatred to the person which the Gospell forbiddeth not nay it is a part of the magistrates office whereupon Paul Rom. 13.4 doth expresly call the Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an auenger of him that doth euill and it is most agreeable to the Lawe of nature and consonant to that Deut. 32.35 Vengeance is mine and I will repay it for God the iust iudge doth punish sins either without mans helpe as in the destruction of Sodome or by ordinarie punishments which hee hath committed to Magistrates 2. The second is inordinate proceeding from an euill affection tending to the hurt or ouerthrowe of him of whome wee seeke
innocent bloud for reward whom God hath pronounced worthy of cursing destruction Deut. 27.25 What kind of authority hath the magistrate In diuine matters it is fully contained within the limits of Gods word Deut. 12.8 Let not euery man doe that which seemeth right in his owne eies And Math. 15.9 They worship me in vaine teaching for doctrines mens precepts But in the outward gouernment of the Church the king ought to confirme the decrees of the Ecclesiasticall Synod which himselfe hath assembled 1. Chro. 23.2 c. But in humane matters it extendeth it selfe a great deale further For the magistrates law is 1 To commaund his subiects necessarie duties tending both to the publike weale and safetie and to euery particular mans profit and commoditie 2 To compell euerie man in his order and estate whether it be Ecclesiasticall or ciuill to doe his dutie and to punish those that are found rebellious 3 He hath power also ouer the goods of his subiects and they are all the kings as we vse to say not simply or for occupation possession for Gen. 47.20.24 Ioseph bought the whole land of Aegypt for Pharao and afterwards let it againe to the Aegyptians that they should be the perpetuall tillers of it and should answere vnto Pharao a fift part of the increase But they are the kings as concerning protection defence and lawfull administration of Iustice which wee see confirmed by the historie of wicked Achab who was punished by God for taking away by violence Naboths vineyard 4 The king hath right to require ordinarie tributes or tolle of the heads grounds and immoueable goods of his subiects a 1 K. 21.2 and portage or custome of wares brought in or caried out and tribute of their fields subsidies according to the estimate of their whole substance And these ought still to be ordinarie for the vpholding of the publike charge of his office and to maintain the glorie and dignitie of his house Math. 17.25 and 22.21 Giue vnto Caesar those things which are Caesars Rom. 13.6.7 Giue vnto all men their dutie tribute to whom tribute custome to whom custome belongeth b 1 Sam. 8 11 Gen 41.34 47.2.6 Dan. 2.4 8 And the king hath right also to demaund extraordinarie tribute when any vrgent necessitie requireth it but not to spend wastfully or riotously His exactions therefore must be moderate least they being immoderate he doe thereby ouerthrow exhaust and deuoure his people c Psal 53 5 1 King 12.11 And let Princes remember that what tribute or custome soeuer they haue of the people it is the publicke good and must not be an instrument of priuate lust or tyrannie The saying of Tiberius is well knowne It is the part of a good shepheard to sheare his sheepe but not to fleece them And therfore in Daniell d Dan. 4.7 12 a king is described to be like a tree vnder which many gather fruit are fed and shadowed and in which many build And to the publicans officers of Princes Saint Iohn Baptist preacheth Luc. 3.13 Require no more then that which is appointed vnto you 5 He hath right to determine all controuersies according to the law and to make lawes and edicts such as may be requisite for the right ordering of ciuill gouernment as namely concerning Iudiciall proceedings punishment of offenders contracts successions and the like according to the diuers circumstances of place time and persons But he cannot take away the fundamentall lawes of the kingdome or commonwealth but by the free consent of all estates and degrees Seeing that 1. Sam. 8.11 Samuel saith This shal be the maner of the king that shall reigne ouer you 1. He will take your sons and daughters make them his seruants 2. He will take your fields your vineyards and your best Oliue trees and giue them to his seruants 3 He will take the tenth of your seed and of your vineyards giue it to his seruants 4. He will take your men seruants and your maid seruants and your choise young men and will put them to his work 5. He will take the tenth of your sheepe 6. And lastly you shall be his seruants Doth Samuell in this place arme kings with an infinite or absolute power circumscribed within no lawes ouer the bodies and substance of his subiects No. For. 1. It is onely spoken of God and it is only true in him He hath done whatsoeuer he would Psal 115.3 For God alone is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his owne proper power and rule and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free and at liberty from giuing account to any bound and obliged to none as Nabuchadnezzer confesseth Dan. 4.35 No man may say vnto him what doest thou And surely to proud is that speech for any mortall man to vse Sic volo sic iubeo stat pro ratione voluntas So I will and so I commaund So for reason shall it stand And Aristotle calleth none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but him that is a tyrant Pol. 4 2 Because Deut. 17.18 and the verse following Deut. 22.37 commandement is giuen that the king should learne the law and follow the same in all his gouernment Lib 1. God Iustin Tit. 14. Cap. 4 And Achab was punished because he would take away the distinction of gouernment appointed by the law when he had taken away Naboths vineyard against his will 1. King 21.18 And the Emperours themselues haue a saying It is a speech worthy the Maiesty of a ruler to professe himselfe to be bound by the law so much doth our authoritie depend vpon the authority of the law But Samuel in that place 1. Threatneth the diminution of those liberties and freedomes which the Israelites before time enioyed vnder the Iudges 2. He admonisheth and warneth them of their hard estate that was to ensue which they notwithstanding must not cast off vnder the gouernment of a Monarchie worse then that Aristocratie or gouernment of some few great men which they had before because it seldome commeth to passe but that kings do stray beyond their bounds and abuse the power they haue And the law he calleth the maner or course of gouernmēt rule which they must of necessity obey and ought not to resist Hath the chiefe magistrate free power in his subiects affairs causes beside or cōtrary to the laws receiued for the determining of any matter Surely he hath vpon iust cause and vpon a serious and wise vnderstanding of the matter for he himself is a liuing law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought to interpret and moderate the lawes that are already made according to Equum Bonum equitie and right where the conscience of himselfe being the chiefe Magistrate and the manner of the fact doth require such moderation And therefore in many things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Equitie and moderation of the written law must be admitted VVhat is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equitie It is deriued as it were
esteeme it as a doctrine of men not of God as a priuate conceipt not a publike assertion We haue no such doctrine neither haue the Churches of God As for the truth of this in practise looke we but to the daies of Queene Mary when more suffered for religion in 5. years then haue done for treason in 45. since did any theÌ„ rebel against the life of that Queen did they not suffer the losse of goods liberty country lands and life praied rather that their soueraigns eies might be opened theÌ„ her years diminished And though diuers amongst vs who cannot conforme theÌ„selues are by the sentence of our consistories depriued of their liuings do any of them lay hands vpon the Lords annointed do not the Protestants in France the like at this time And surely if we well consider amongst many arguments to perswade the truth of our religion the falsity of popery this is not the least that our religion without equiuocation is an obedient merciful coÌ„passionate religion though our aduersaries preferre Turks before vs theirs is a cruel merciles bloudy religion burning al such as denie their breaden God murdering such gouernors as do but fauour of our true Catholicke Christian faith As for this auctor because the auctor of the protestaÌ„ts Apology for Catholicks may bring him in an enemy to magistracy I wish in some points he had written more sparingly He saith if a gouernour come vpon a subiect to spoyle him and kill him by the law of nature he may defend himselfe We say with Tertullian it is better to be killed then to kill and to answer them defence and offence are not a like He saith Dauid might haue killed Saule we lay with Dauid God forbid I should lay hands vpon the Lords annointed and Dauid being annointed king had another gates warrant than they can shew He saith in publike and notorious tyrannie subiects may craue aide from forrain Princes we say Blessed are they that suffer And blessed be God our gouernors are such as we need not to seeke aid against them He saith the Heluetians did wel in shaking of the yoake of Austria we say a particular is no generall rule He saith that the Iewes did well to rise against Antiochus we say the fact was extraordinary In a word there is nothing in him nor I hope in any Protestant writer which will warrant conspiracies against Princes which doctrine was deuised by the diuell nourced by the Pope learned in Seminaries practised more of late by Iesuites then euer it was before written as Dracoes lawes by the fauor of God in their own bloud And if we read diligeÌ„tly this coÌ„mon place of magistracie we shall see that the author was no enemy to gouernment who doubtles thinketh that the king is to be honored as a second from God only inferiour to God alone as Tertullian saith You haue added to your author 8. questions answers returne againe vnto him what is the generall end of politicke admistration and magistracie or magistrates Publike peace the preseruation of pietie and Religion or that right lawfull worship of God Vnto which two heads we may referre all lawes ciuill For hence commeth vengeance to the bad defence of the good safegard of goods rewards of vertues discipline of maners execution of malefactors and robbers and in a word the safetie of mans life To conclude by this means the Eutaxie good order of all things yea of religion it selfe is preserued or as Agapetus writeth to Iustinian by this all men being assembled together instructed in Gods word may vnfainedly adore safely keepe without feare practise his vpright righteousnes To which purpose Stigelius hath these two golden verses Vtque alios alij de relligione docerent Contiguas pietas iussit habere Domos That one might teach an other pietie God houses ioyn'd with contiguitie To this end Paule saith pray ye for kings and for all set in authority I say set in authority that vnder them we may liue a quiet and peaceable life in all godlines and honesty What vse make you of this doctrine of mgistracy Surely in regard of the magistrates 1. that they labour to recognize their dignity vse it with good conscience that they maintaine adorne it with the greatest piety to God integrity of life equity towards men care of their charge diligeÌ„ce in their calling that possibly they can Deut. 1.16 2 Cron. 19 6 7. c. 2. That they may comfort theÌ„selues and hope of Gods aide being indeed in a most troublesome but yet a most holy calling in that they are Gods Ambassadors or viceroys vpon earth yea that they may know that God cares for them according to that of the Psalmist I wil sing vnto thee O lord a new song who giueth saluatioÌ„ to kings But in regard of subiects that they with thanks to god acknowledge so great a benefit with good coÌ„science submit theÌ„selues to Gods ordinance giuing Caesars to Caesar tribute to whoÌ„ tribute praying for the life of their gouernors maintaine it by the hazard of their own both life liuelyhood if need require What now is coÌ„trary to this doctrine of magistracie 1 The heresy of the Donatists who tooke away the authority of magistrates in hatred to this order doe reckon vp many persecutions which some magistrates haue made against the Church of God 2. The error of the Anabaptists Libertines who were so called because they seek liberty in outward things for which in the memory of our forfathers they moued the common people to take arms against their gouernors these deny i. that magistracy is to be exercised amongst â—hose christiaÌ„ spirituall people whom the truth to wit Christ hath made free b Ioh 8.32 2. They admit of no suits in law seats or sentences of Iustice or any defence of a mans selfe wheras the internal liberty of coÌ„science which God by his spirit worketh in the harts of his elect takes not away the subiection of the outward man due to gouernors c Gal 5 1 2 Cor 7 21 3. They are of opinion that God would not haue Christians at all to become soldiers in warr because Paule saith speaking of spirituall not corporall warfare 2. Cor. 10.7 The weapons of our warfare are not carnall but spirituall But Paule speakes not heere of politicke magistrates but of the Pastors of the Church armed on all sides with the word of truth the weapons of righteousnesse 2. Cor. 6.7.4 They speake euill of such as are in authoritie d Iude 8. 3 The seditious rebellions of the Pope all his papall Cleargy who vpon certaine forged immuâ—â—ties presume to take the sword of authority out of the magistrates hand and to make all Princes vassals to them yet Peter himselfe whose successors they would be commaunds Bishops in plaine termes that they should not be Lords ouer Gods inheritance e 1. Pet. 5 3 yea bids all men to honour the King f 1. Pet. 2.17 But saith a papist Persona praecipientis non continetur in persona loquentis Peter commaunds this in his owne person therfore is not bounden to it in his owne person Well then Peter saith before Feare God is he by this commâ—undement excluded from Gods feare It seemeth surely his successors are who because they will not honor gouernors shew to the world that they feare not God for he that feareth the king of kings will honor and obey his vicegerents and Ambassadors 3 The flatteries of such as so either extol the power of princes that they derogate from Gods power or denie that princes in causes both Ecclesiasticall ciuill haue supreme authority headship ouer subiects wher as the princes of Israel are ofteÌ„ in the scripturs called heads of the people not as the Pope wold be to giue life to the church for so only is Christ the head but to coÌ„mand direct that people ouer whoÌ„ it pleaseth god to place kings in suprem authority 4 All such maners rites edicts consultations which are not agreeable to that eternall rule of honouring God and louing our neighbour permitting thefts robberies vnbridled and promiscuous lusts or any other monsters of the like nature 5 Seditious coÌ„motions of turbuleÌ„t rebels against their magistrats 6 Anarchy or want of gouernors which is worse then either the excesse or defect of any magistrate a Iudg 17 6 〈◊〉 21.25 〈◊〉 made Chrysostome in his sermon to the people of Antioch to say It were better to haue a Tyrant king then no king and Cornelius Tacitus to say in the first booke of his history It is better to liue vnder a bad prince than vnder none Laus Christo nescia finis 1. Pet. 2.17 Feare God honour the King To feare God is the beginning of this Booke To honour the King is the end of it FINIS
neither the Apostles making intercession for the Cananite a Mat. 15 24. Nor Marie his mother for the new maried couple but roughly put her back from him b Ioh. 2.4 For seeing he himself is sufficiently careful of our safety he needeth not intermessengers Are there not also in the mean time left to the saints in this life their intercessors wherby among themselues they do commend one anothers safetie vnto God Yes doublesse c 1 Tim. 2.1 proceeding from charity but which do depend vpon that only intercession of Christ and are made in his name and are directed to it Whereupon rightly Augustine If thou seeke for a priest he is aboue the heauens where he maketh request for thee who died for thee vpon earth Doth the intercession of Saints departed follow vpon that because men which liue vpon earth are commaunded to pray likewise one for another Iam. 5.16 In no wise because they which liue heere do this for the maintaining of charity according to the Lords precept neither are they destitute of a promise which reasons are far from the dead whom the Lord hath remoued from our company and conuersation Eccle. 9.5.6 The dead know vs not and therefore he would haue them to be estranged from the knowledge of our affaires for that which some say concerning the looking glasse of the Trinitie wherein they may from aloft espie the conditions of men it is a feigned fable What is the subiect of prayer wherein it is Not the mouth not the tongue not the lips not the throat it selfe d Esay 29 13 Math. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the soule it selfe or minde of the faithfull for prayer is the talke of the soule and properly of the inward affection of the heart which is powred out vnto God the searcher of hearts e Math 6 6 Ioh. 4.24 God is a Spirit therefore he is to be worshipped and adored in Spirit And I will pray with the Spirit and with the vnderstanding saith Paule 2. Cor. 14.15 What is the matter of prayer that is what things are to be asked of God Not all things whatsoeuer but things promised and commanded of God and which can conueniently be giuen of God and according to his will declared to vs in his word Therefore wee must not aske vnprofitable foolish hurtfull vniust things but those things which are lawfull a Luk 1 6.13 12 13 Math 20.24.22 And this is the assurance that we haue toward him that he heareth vs if we aske any thing according to his will 1. Iohn 5.14 Neyther let vs desire one thing which he may not grant For true prayer ought to rest vpon the promises of God b Exod. 32 23 Deut. 9.17 1 But the things that are to be prayed for are threefold 1 Before all things those which concerne the glorie of God and which make for the aduancing of it c Math 5 33 2 Those which belong to the saluation of our soules as are the gifts of the Spirit faith remission of sinnes patience in aduersity perseuerance in pietie c. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those things which serue for the vse of this life Contrariwise three sorts of things are to be praied against 1. whatsoeuer hindreth the glorie of God 2. whatsoeuer is contrarie to our saluation 3. Whatsoeuer in this life is hurtfull vnto vs. The matter of all things to be asked and to be praied against Christ hath brieflie gathered into the number of sixe things generallie But how are these things to be asked or praied against The good thinges of the first and second sort that is which concerne the glorie of god and which make for our saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be praied for absolutely simplie and without condition because simplie absolutely and without condition they are promised to vs in the worde Ioel. 2.32 And. Rom. 10.13 whosoeuer shall call vpon the name of the Lorde shal be saued and because we cannot but vse them well But the good thinges of the third kinde which we may vse both well and ill we must pray for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the euill thinges which may be a helpe for vs vnto that which is good we must pray against with condition that Gods glorie be not lessned or our saluation hindred So peace health riches succession of children and other things which belong to this life are to be asked of the Lorde Sicknesse and pouettie are to be praied against because they are promised vnto vs with a condition if according to the iudgment of our best Father they be deemed profitable for vs. For as Augustine saith Quod vtile est aegroto magis nouit medicus quam aegrotus 1 that which is profitable for the sick the Phisicion rather knoweth then the sick Moreouer the manner is not to be prescribed vnto God but to be left to his will for he knoweth best at what time after what manner to doe any thing how he oughto set forth his glorie and to helpe vs which thing is confirmed by innumerable examples of godlie men praying But doth not a prayer made with these conditions if it maketh to the glorie of God if it be wholesome for vs disagree with the words of Iames Chap. 1.6 who biddeth vs to aske without wauering Noe for it is one thing to aske with wauering which Iames forbiddeth because it is contrarie to faith and another thing with a condition For a faithfull man doubteth not but that god heareth his praiers when as he hath a certaine promise of God a Ioh 16 23 because if he giueth not that which is asked truely he bestoweth that which is better whereupon Bernard vnum e duobus sperare indubitanter possumus quoniam aut dabit quod petimus aut quod nobis nouerit esse vtilius that is to say one of the two we may vndoubtedly hope for because he will either giue that which we aske or that which he knoweth to be more profitable for vs. And this thing the name of Father most good most wise omnipotent doth declare Because the Lord speaketh generallie Iohn 16.23 whatsoeuer ye shall ask the father in my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will giue it you whether therefore are all things to be asked and expected of God Noe but the generall particle whatsoeuer in this speech is to be restrained to a certaine kinde that is to say whatsoeuer is profitable for you b Math. 9 38 Coll. 4 3 Rom. 15 30 2 Thess 3.1 not in your but in the iudgment of my Father After which manner 1 Iohn 5 14. this kinde is restrayned if we aske any thing according to his will he heareth vs. For whome ought we to pray Not onely for our selues but for all men 1. For magistrates and subiects 1. Tim. 2.1 I exhort that first of all supplications be made for all men For kinges and for all that are in aucthority 2.
h 2. Cor. 2.11 1 Iohn 3.29 of which mariage the bridemen are the ministers of the word the friendes of the bridegroome are they i Iohu 3.29 that according to the world allure the bride betroath her and bring her dressed and adorned vnto the bridegroome k 2. Cor 2.11 l Exod 19 6. Reu 1.6 1 Pet. 2 5 9 11 The Elect stocke the royall Priesthood the holie People the People whome God challengeth as peculier to himselfe 12 The communion of saints by reason of the spirituall participation of Christ and all his benefites m 1. Ioh 1 8 1 Cor 1 9 Ephes 4 4 Rom. 12 5 13 Col 3 and of the mutuall communion of the giftes of the same Christ among the faithfull being one heart and one soule n Acts. 4 32 13 A flock of sheep and the sheepfold of Christ because it heareth and followeth his voice 14 The world taken in the better parte o Luk 12 32 Iohn 10 16 because it is the most noblest parte of the world and that the whole state thereof might be opposed to one people p Iohn 3 16 1 Iohn 2 2 2 Cor 5 19 15 A floare q Luk. 3 17 because as in a floare the sheafes are gathered with the straw and chaffe togither and after the threshing the wheat is discerned from the chaffe in the vanne So there are as well godly men as hypocrites assembled in the outward society of the church but straight way they are seuered by the outward preaching of the Gospell as with a vanne 16 The new Ierusalem r Gal. 4 26 Reu 3 12 and Sion ſ psalm 2 6 the kingdome of heauen or of Christ or of God 1. t Mat 5 19 20. because it is gouerned by God after an heauenly manner 2 because the Citizens thereof conteminng worldly thinges aspire vnto heauenly Last of all it is also compared to a Candlestick a Reu. 1.20 to a douehouse b Esa 60.8 to a Doue c Cant 2 2 14. 6.8 namely because these verses of the doue doe fittly belong thereunto No gall she hath yet groneth much nor hurts she with her bill Her tallents harmeles and her crop with cleane corne doth she fill To a small ship or boate d Luke 8 22 because while it is on earth it is like to a boate which one while is caried on the sea with a calme prosperous gale by and by the windes rising the waues swelling it is in danger whose Pilot is Christ whose watermē or mariners are the ministers To a field e Math. 13.24 and to a Plowed Land f 1 Cor. 3.9 to a drag net conteining fishes good and bad g math 13 47. to one singuler man h Ephes 4.13 to declare the vnitie thereof Lastly to a glasse in beholding whereof the very Angells doe good acknowledging the manifold wisedome of God in the agreement and repugnant concord of so manifold a multitude i Ephes 3 10 Why is it called an holie church 1 Because it is redeemed cleansed iustified and sanctified by the blood of Christ k 1. Iohn 1 7 Ephes 5.25 26. Heb 91 2 Because receiuing that benefite by faith through the holy Ghost it studieth holines and righteousnes by the which study the imperfect holines thereof is daily encreased but shall be perfected afterward in an other life l Rom 8.1 Ephes 5 26 27 Phil 3.12 All which are attributed to the church for the Elects sake onely m Rom 1,7 8 1. 1 Cor. 1.2 6.11 What is the finall cause of the church The true worship of God for it is elected chosen and ordained for the true seruice of God and to glorifie god both in this life and in the life eternall also n 1. Pet. 2 9 But the end whereto the church endeauoureth is God in whose presence there is fullnes of ioyes namely that heauenly inheritance which can neither perish nor be defiled nor corrupted o Psal 16.20 1 Pet 1 4 2 The verie perfection and absolute finishing of the church in that last day when all the elect shall be gathered togither from the foure windes and then at last we shall all grow vp in the vnity of faith and acknowledgment of the sonne of God vnto a perfect man and vnto the measure of the age of the fullnes of Christ Ephes 4.13 VVhat is the Effect or office of the church To heare the voice of her shepeheard to flie from the voice of a stranger to belieue gods word and to obaie it to vse the sacraments lawfully to acknowledge to receiue and to imbrace only Christ for the shephearde for the teacher for the head for the spouse and for the sauiour lastly to exercise the keies receaued from Christ that is to keep diligētly the ministery of gods word a Iohn 10.5 1 Cor 11 23 mat 16.19 18.18 Iohn 20.23 Heb. 13 17 What is the fruite and vse of the article of the church 1 That we should desire nothing more then to abide in it without which there is no saluation 2 That we being assuredly perswaded we be the citizens thereof should nothing doubt of our saluatiō grounded in christ frō whōe we cā no more be plukt thē his mēbers may be torne rēt a sūder 3 That we may perceiue that those promises perteine vnto vs saluation shal be in Sion God will for euer abide in the midst of Ierusalē that is in the church whereof mount Sion Ierusalem were tipes in times past least at any time it should be remoued b Ioel. 2.32 Addi 5.17 Psal 46.6 VVhat be the contraries to this doctrine 1 The enemies of the church which now then from Satās cāpe breaks out who like tyrāts by manifest strengh like Sophisters by corruptiō of doctrine like hipocrites by superstition like Epicures by leudnes of life do assault and fight against the church 2 The error of the prelates which exclude frō the church thē that are newly instructed infāts that are not yet entred in the sacramēts 2. which transforme the church into a ciuil kingdome that requireth a secular arme and into the greatest monarchy of the world wherin the Pope is chiefe ruler gouernour ouer all persons as well laymen as clergymen ouer Emperors Kings who hath authority in heauē in earth who is the vniuersal B. of the whole world 3. which teach that the church hath many heads that Christ indeed is the head of the church triūphāt but the Pope of the church militant which say that it is necessary to saluation to beleiue that the Bishop of Rome is ouer all churches or as it is in the article of Boniface the. 8. The greatest lord ouer all 4. which ty the catholick church not to the word onely but to a certaine place namely to the city of Rome to the Pope to the Bishops which make
also the Bishops that were present And the people saith Cyprian haue power especially either of electing worthy Priests or reiecting vnworthy Lib. 1. Eph. 4. for they best know the life and manners of euerie one And Theodoret when he reports how Peter was of Athanatius nominated his successor hee adds by and by that The Sacerdotall order ratified it The Magistrate the chiefe men and all the people with their acclamation approued it Yet when as afterwardes the people did seditiously desire oftentimes euill and vnworthy men It was decreed in the Counsell of Laodicea Canon 13. That the multitude should not haue power to make election not because the peoples consent should bee excluded or any thrust vpon them against their mindes Epist 17 which was forbidden in the Counsell of Antioch but that the chiefe men of the church might by wise prouision represse the foolishnesse of the people And this order Leo also sets downe The wishes of the Citezens the witnesses of the people the pleasures of the honorable the election of the Clergie are to be staied for And there is saith hee no reason it should bee otherwise And at Rome in times past so powerfull was the authority of the Emperour in creating of the Bishoppe that Gregorie Epist 5. lib. 1 saith That himselfe was constituted in the Gouerment of the Church by the commandement of the Emperour when as yet after the solemn manner he was desired of the people Otherwaies there are decrees extant in Gratian that the king shall not at his owne pleasure constitute a Bishope taking a way the Canonicall election and that such a one shall not bee consecrated of the metropolitans which shall bee promoted by such violent command With what right or ceremonie are Ministers to be ordained or consecrated and put into possession of their office In time past vnder the Law laying on of hands was vsed First in consectating of sacrifices vnto God a Leu. 1.4 Secondly in prayers and priuate blessings b Gen. 4.14 Thirdly In the consecrating of Magistrates Leuites and Priests c Num. 8.10 Christ also adding prosperous prayers vsed the same d Mat. 19.15 The Apostles therefore and Apostolicall men whether one as the chiefe in the name of the Eldershippe or moe did ordaine Ministers after they were elected by solemne prayers and laying on of hands and did as it were offer and consecrate them vnto God Whereupon the Latines called this solemne ordination and consecration The Greekes of the Ceremony did name it Laying on of hands obserued of the Apostles e Act. 6.6 13.3 1 Tim. 4 14 5.22 2 Tim. 1 6 where there is no mention made of Chrisme shauing wax-candles and such like toyes Yea further the Apostles vsed also a miraculous laying on of hands both in curing of the sick of which Christ speakes They shal lay hands vpon the sick and they shall recouer Mar. 16.18 f Act 28.8 and also in bestowing the visible gifts of the holy ghost g Act 8 16 17 9 17 19 6. the vse whereof together with other miracles hath now ceased Yet it is thought good that the former sort of laying on of hands should still be vsed not onely for decencie but that by the symbol or token of such blessing both the dignitie of the Ministery may be commended to the people also that he who is so ordained put into possession of his office may be better assured of his vocation put in mind First that he is not now his owne but adiudged to the seruice of God and his Church Secondly that a great charge is laid vpon him and therefore that he ought diligently to call vpon God that he may be able to discharge his duety Thirdly that he ought to aske and expect from God blessing helpe defēce perseuerance patience counsell comfort more full vnderstanding of the Scriptures and other gifts of the spirit 4. That he is offered vnto God for a cleane pure and chast sacrifice and therfore that he ought to endeauour to be pure both in bodie and soule But farre be all conceipt of necessity and worship for the auoiding of which many had rather vse in stead of laying on of hands the holding vp of hands or giuing of hands in token of faith loue society and consent in doctrine after the example of the Apostles which gaue vnto Paule and Barnabas the right hand of fellowship How long must we obserue the visible and ordinary calling and succession of pastors As long as order and the lawfull state of the Church shall stand be euident so that it is not lawfull for euery one rashly and without lawfull and ordinary calling to thrust himselfe into the Ecclesiasticall Ministery But when as that same order state is fallen and broken God doth himselfe extraordinarily or rather besides the wonted fashon restore the order of the Church by those whom in his vnsearchable counsell hee doth choose and stir vp for the performance of that worke What is extraordinarie calling That which is done by God himselfe or the son of God immediatly without the work ministery of man or wherby God doth of himselfe cal any to any Ecclesiastical office which is done three waies 1. Without vsing any mans seruice or suffrage but his own voice only of this sort was the calling of Abraham Moses the Prophets vnder the Law of Iohn Baptist and the Apostles h Gal. 1.1 2. When God vseth some but yet as messengers onely shewing the calling and commandement of God as Aaron and the tribe of Leui by Moses the messenger between a Ex. 4.14 28.1 and Elizeus by Elias sent vnto him After which sort we do not read that any was called of Christ as vnto the function of the ministery but onely in respect of some other certaine worke as Philip was called by the message of the Angell to Baptise the Eunuch b Act. 8 Ananias sent to Baptise and comfort Paul the Apostle ordained by God to bee an Apostle Act. 9.10.11 And so also were Barnabas and Paul by the denunciation of the Prophets not vnto the Apostleship but vnto that first iorney out of Antioch c Act. 13 3. By his inward inspiration he sends hither and thither of this kind was the iorney of Philip before that time a Deacon onely into the citie of Samaria without the priuity of the Apostles after the scattering abroad of the Church of Ierusalem d Act. 8.4.5 14 of this sort also was the calling of those men out of the saide scattering who first preached the Gospell in Phoenicia and Cyprus and did happily begin the Church of Antioch without the knowledge of the Apostles e Act. 11 20 21 22 and of this manner and sort also was the calling of many in Fraunce and the lowe contries whose calling the crowne of Marterdom hath confirmed What if any do bragge that he hath an extraordinary calling by
by latine signification whereby hee is in the Latine phrase so called who is first in order though not superiour in degree With what titles are the ministers of the word adorned in the Scriptures With many and sundry wherby they are admonished of the dignity and duety of their charge for they are called 1. Angels a Malach. 2.7 3.1 Reu. 1.20 because being sent vnto vs by God they declare vnto vs the will of God 2. Seers b 1 Sam 9.9 and Prophets because they foretell of things to come concerning the saluation of the beleeuers and the damnation of the reprobates they expound vnto vs the Oracles of God propound nothing of their owne but onely that that God hath spoken vnto them 3. Bishops or ouerseers and watchmen c Ezeh 3.17 33.7 act 20 28 because they are set as Centinels and scoutwatches that they may watch for the saluation of the people 4. Embassadors d 2. Cor. 5 20 because they ought onely to deliuer those things which they haue in commandement from God and not their owne 5. The seruants of God e Titus 1.1 and seruants of Iesus Christ f Rom. 1.1 because they must regard and doe those things that are Gods and not their owne i Luk 12.42 6. Gods witnesses g Ioh 15.27 Act. 1â—8 because they haue beene vnto God truely vndoubtedly conscionably and faithfully a sure witnesse approued by the word of God and that not in words onely but in life and death yea and with their bloud if neede be 7. Preachers h Mar. 3.14 because they preach and proclaime the Gospell concealing nothing thereof Mat. 16.19 8. Faithfull disposers and Stewards of the mysteries of God because they giue euery one their portion in due season and k 1 Cor. 4.1 dispose all things according to the will of their Lord that which the Lord hath committed vnto them they deliuer from hand to hand And because they haue receiued the keyes from the Lord wherby they open the kingdome of heauen to the beleeuers and shut it to the vnbeleeuers l 9. The light of the worle m Mat. 5.14 because they should shine before others in doctrine and manners 10. The salt of the earth n because they should not be themselues foolish and vnsauorie but ought to season others with the salt of Doctrine and life 11. Husbandmen o Mat. 12.2 1 Cor. 3.9 and sowers p Isa 32.20 Mat. 13 32 and planters and reapers because they should q Mat. 9.37 Ioh 4 38 plow vp the hearts of men by the preaching of the lawe and fit them for the receiuing of the seede of Gods word and throw this seede into mens hearts the force and increase whereof is onely from God alone 12. Leaders and r Ioh. 10.2 Sheepheards of soules because they must feede nourish and refresh the flocke of Christ with heauenly foode gouerne them with the sheepehooke of Ecclesiasticall discipline and take care that the sheepe be not deuoured of the wolues nor infected with the poyson of peruerse Doctrine nor with the contagion of euill manners 13. Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in that they offer vnto God either Christ or any other propitiatorie sacrifice but because by the ministery of the Gospell they withdrawe men from the profanenesse of the world and offer and present them before God and set them vpon the Altar Christ Iesus by whose obedience they are iustified and by whose spirit they are sanctified to the end their oblation may be made holy and acceptable before God through Christ Rom. 15.16 14. Begetters and Fathers a 2. King 6.21 1 Cor. 4.15 Galat. 4.19 for honours sake in respect of them whom they teach and Sauiours b Obadia vers 21 1 Tim. 4.16 in which sence they are said to remit sinnes which otherwise is proper to God alone d Mar. 2 17 but instrumentally because the spirit of God in the preaching of the word is powerfull in the regenerating e 1 pet 1.3 23 of the elect 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow workers with God ministers and f 1 Cor 3 9.10 builders 16 The trumpet g Isa 58.1 of God because they must proclaime perpetual warre to the wicked and must stirre men vp to warre against the deuill and sinne 17. The voice of God h Mar. 1.3 18. Fishers of men i Mat. 4.19 19. The feete of those that bring the glad tidings of peace and good things k Rom 10.15 20. Presbyters that is to say Elders because they must auoide youthfull inconstancie and lightnesse and embrace and vse such grauity as may procure them authoritie and credit among the people 21. Lastly Christ could no way more honorably set fourth his ministers then when he saith of them Luk. 10.16 Hee that heareth you heareth mee hee that despiseth you despiseth mee And Paul 2. Cor. 3.8 could attribute nothing more glorious and excellent vnto the ministerie then when he said That it is the ministerie of the spirit of righteousnesse of life eternall and of reconciliation 2. Cor. 3.8.9 What is the office of pastors l Ioh. 21.15 To speake in the name of God or to feede the flock of Christ with the pure that is the onely word of God and that learnedly faithfully sincerely constantly freely without respect of persons or any euill affection of the minde a Ier. 1.7 teaching modestly b 2. Cor. 10 13 14. defending the trueth reprouing c Tit 1.9 errors not with scoffes but with argumentes rebuking offences admonishing all and singuler of the calamities and tribulations to come which accompany or follow the preaching of the Gospell By the example of Christ d Ioh. 15.18 and of Paule e 1. Thess 3 â— comforting the heauie hearted confirming those that are readie to fall prouoking those that are sloathfull often to beate vpon righteousnesse faith hope charity and good workes both in publick and in priuate 2. To administer the Sacraments according to Christs institution 3. To gouerne his flock with spirituall discipline 4. To pray for the flock 5. To haue a care of the poore 6. To be themselues the patterne of the flock in Doctrine in life and in the crosse and to beware that they do not pull downe that with their euill maners whith they build vp with sincere and wholsom Doctrine or as the prouerbe is that they build not heauen with their words and hell with their workes and that they be not like the Carpenters which built the Arke of Noe for they preparing an Arke for others whereby they should be freed from the Deluge perished themselues in the midst of the floud a 1. Tim. 1.3 18 19 1 Tim. 4.12 2 Pet. 5.3 What is the cause that should moue the pastors to such an earnest desire of feeding the sheepe of Christ The loue of the Prince of Pastors our Lord Iesus Christ who gaue himselfe for his
it vseth these meanes helps and instruments to worke our saluation In which sense the Church is said to be sanctified and washed in the lauer of water thorough the word Ephe. 5.16 Tit. 3.5 Baptisme is called the Lauer of Regeneration Renonation And Act. 22.16 Be baptized washed from thy sins in calling vpon his name Hereupon Augustine hath this saying whence commeth this vertue to the water that it should touch the bodie in Ioh. Trac 80 and wash the heart but that the word causeth it not because it is spoken but because it is beleeued And that the grace of God ought not to bee tyed to the outward signes Peter teacheth speaking thus of Baptisme 1 Pet. 3.21 It saueth vs not that Baptisme whereby the filthinesse of the flesh is cast away but whereby it comes to passe that a good conscience maketh request to God by the Resurrection of Iesus Christ Cornelius receiued grace before Baptisme a Act. 10.5 For God vseth meanes and instruments to worke our saluation but yet so as hee worketh by his owne proper and inward vertue most freely when how and in whome hee will and doth not yeelde vp his power and vertue to the outward signes As also in that seuen times washing of Naaman the Syrian in Iordan was not placed the purging of him from his Leprosie which then the power of GOD alone wrought in him b 2. King 9 â—4 Hence it comes to passe that some receiue grace without the Sacrament as Abraham was iustified before Circumcision and the Theefe on the Crosse without Baptisme and the Lords Supper Some receiue the Sacraments and not grace because they want faith as Iudas of whom Augustine saith Hee receiued the bread of the Lord but not that bread which was the Lord. Others receiue both together as it were by a certaine coniunction of the thing with the signes as the faithfull who take the Supper worthily Whether doe the Sacraments imprint any stampe or anie spirituall worke in soule and that such as cannot be blotted out Not of themselues or their owne power nor yet by anie supernaturall verture inherent in them not by a reall and essentiall imprinting of some signe as the printing of a picture or signe is made in wax or money For the Scripture alloweth none such But yet God doth as it were marke out and seale vp his Sacramentally spiritually by them as instruments giuing the pledge of his spirit and the light of faith whereby they are made conformable to Christ and discerned from infidels and are marked out vnto the profession of Christ And this note in the purpose of God is such as cannot bee blotted out 2. Tim. 2.19 The foundation of God is sure hauing this seale The Lord knoweth who are his And 2. Cor. 1.21 He which hath annointed vs is God and who hath sealed vs and giuen vs the pledge of his spirit And Ephe 1.13 In whom also yee beleeuing yee were sealed with the holy spirit of promise which is the earnest of the Inheritance And Chap. 4.30 Doe not yee greeue the holie spirit of God by whom yee are sealed And Ezech. 9.4 The markes of the letter Tau is saide to be made in the forehead of those men which sigh and mourne And Reuel 7.3 The seruants of God are marked in their foreheads as on the contrarie the children of perdition are saide to bee marked with the marke of the beast Reuel 13.16.17 To whome doth it belong to administer the Sacraments To them only to whom it is permitted to exercise the office of Preaching the Gospell According to that saying Goe yee forth teach all Nations baptizing them in the name of the Father son and Holy Ghost Math. 28.28 and 1. Cor. 4.1 For the Sacraments bee the appurtenances of the Ministerie of the word of God and the seales of Gods promises which cannot lawfully be set too without the vnfolding of this word of God For neiher can their be an accessorie vnlesse their be a principall And it belongeth to the same man as the Chancelor vsing the Kings authoritie to write the tables of the Testament faithfully and to seale them with his seale Whence doe the Sacraments receiue their power and excellency From the institution of God so that that forme be obserued which he hath prescribed that by a publick person either rightly called or at the least by a common error vsing the publicke function and not of the manners merit and excellencie of the person working administring Phil. 1. But whether doe the Ministers to whom is committed the lawfull administration of the Sacraments and are called Gods fellow-morkers deliuer also with their hands the matter of the Sacrament No but they do outwardly giue the earthly signes and doe onely performe the outward dueties and God doth inwardly conferre the heauenly gifts represented by them giues increase because God alone doth Circumcise the heart a Deut. 30 And therefore this Circumcision is said to be made without hands b Col 2 11 And Iohn the Baptist confessed that hee indeede baptised them with water but the Lord Iesus did baptise them with the Holy Ghost and with fire Math. 3.11 And onely the heauenly father giueth that bread which is indeede heauenly Iohn 6.32 Otherwise sometimes that is ascribed to the Ministers of the word which belongeth to God alone For that is the nature of words which belong to one thing that that is attributed to the instrument which belongeth to the principall efficient cause Where and when ought the Sacraments to be admininistred In the assembly of the Church and vsually no where else to wit when the whole Church is gathered together or a great part thereof not out of the assembly of the Church Which ought to be the forme and manner of administration That those signes should bee vsed without change which Christ himselfe hath prescribed And that the words of the institution then also of the Lords promise be recited and explaned not in a strange but in a knowne speach before the Sacrament bee administred and deluered a Act 19.3 4.5 1 Cor. 11 23 For the Apostle doth expresly forbid 1. Cor. 14.19 to vse a strange language in the Church And such ceremonies ought to bee vsed which are not humane and receiued but appointed and commaunded by the authority of the son of God as also praiers and thanksgiuings After the example of Christ who commaunded the Church to doe this Doe ye this And Act. 22.16 Be thou baptised and be thou washed from thy sinnes in calling vpon the name of Iesus Now the comelines and dignitie of the Sacrament is to bee esteemed by the word of God Also the multitude and pompe of humane rites doth occupie the senses and the mindes and doth ouerturne the Ceremonies appointed by God To whom are the Sacraments to bee administred The Sacraments indeed are common to the godly and vngodly and also other outward things in the Church
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in respect of the circumstances of the matter it abateth the seueritie of Iustice and moderateth and tempereth the extremitie of the law which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extremity of law And it is of two sorts 1. Publicke or the Iudges equitie supplying the place of that person wherby he bendeth the law vnto the cause in hand that is he doth not respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extremitie of law but applieth the meaning purpose of the law to the manner of the cause On the contrary the cause is bended to the law when in iudgement the extremity of law is retained and no equity admitted in respect of any circumstances And then Summum Ius summa iniuria Extreame law becomes extreame wrong In this respect it is said Ecclesiastes 7.14 Be not iust ouer much neyther make thy selfe ouer wise And Prouerb 30.33 Hee that wringeth his nose ouermuch causeth bloud to come out Yea the Lord himselfe adddeth exceptions of certaine cases to the extremitie of the law as to the law of manslaughter And lawes are generall and vniuersall rules which doe not presently fit euery particular matter and case in question And therefore they are to receiue a fit interpretation by the industrie of the Iudge In this respect Christ defendeth his disciples for plucking the eares of corne vpon the sabbath day And Dauid for the same reason contrarie to the law did eate of the shew bread a 1 Sam. 21 6 Mat. 12 3 And this is publike equitie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Priuate equitie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of euerie priuate man is that which 1. tolerateth the infirmitie of our neighbour 2. It couereth secret faults 3 It interpreteth doubtfull actions or words not to the worst but in the best sence where there appeare no manifest tokens of malice It doth not lay open to the world secret offences but cureth them by Instruction Counsell Admonition and brotherly reproofe Of which we read Phil. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your moderation your equitie your gentlenesse mildnesse and patient minde be knowne to all men 3 The chiefe equitie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that of Christ in that hee tooke the punishment of our sinnes and laid it vpon himselfe prayed for his enemies and left pardon and forgiuenes readie for all repentant sinners at what hower soeuer 4 Lastly priuate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or equitie or moderation remitteth ofences yealdeth from his owne right both in defending and reteyning the good and in repelling the euill and in reuenging of iniuries for the peace sake What politicke lawes are to be allowed Those which are agreeable to the law of nature whereof the decalogue is an abridgement and composed for the safetie of the people or those which doe not swarue from the eternall rule of the honouring of God and louing our neighbour and are made by a lawfull magistrate Those that are made after any other manner they are no better then tyrannicall bonds Isa 10.1 What things are there that giue weight and strength to the law 1 The example of the magistrate if he be a liuing law that is if he expresse in his life that which he commaundeth in his lawes for Regis ad exemplum totus componitur orbis The kings example beares such sway That all the people goe that way 2. A care of the keeping of the lawes that they bee not made like spiders webs 3. Equitie in the obseruing of them that Crowes may not bee fauoured and Doues censured that is the wicked spared and the innocent punished 4. The speedie execution of the Lawes Doth the Iudiciall lawe of Moses binde the Christian magistrate No not precisely as it was appropriated to the people of the Iewes during the gouernment of Moses Law For the lawe as the rule is bindeth none but those for whome it was made And The Lawe was giuen for a certaine time and is of no authoritie after that time But it doth binde him so farre forth as it commaundeth equitie and setteth downe punishments for sinne though not the peculier manner of the punishment which is to bee tempered according to the estate of the time place and country It is lawfull therefore for Christians to vse the Lawes of their owne nations beeing agreeable vnto reason Are tythes abolished because the Lawe Ceremoniall is abolished No because the Precept of Tythes was not simply ceremoniall but partly morall imprinted in the rationall nature which teacheth that stipends are due to such as watch for the common good The which the Apostle prooueth by arguments a 1 Cor. 9 taken from the Lawe of nature and the common custome of men saying Who goeth to warre of his owne cost or who planteth a vineyard and eateth not the fruit therof and this Christ confirmed Mat. 10 10. The Labourer is worthy of his hire But the determination of a certaine portion suppose the tenth rather then the seuenth ninth eleuenth or twelfte was a Iudiciall precept which may without sinne and ought to be obserued if it be set downe by the authoritie of the Magistrate What is vnderstoode by this name Subiect The whole multitude of people who are gouerned and the name of a subiect is more generall then the name of a citizen For euery citizen is a subiect to the Soueraine Magistrate but euerie subiect is not a cytizen For hee vpon whome onely burdens and seruices are imposed and not honours that is offices and dignities he in that common wealth in the which he liueth is not a citizen but a subiect but if in the same common wealth in the which he liueth he be partaker both of dignities seruices either in whole or part with the rest who liue vnder the same Lawes hee is a citizen a citizen also one is said to bee either in respect of his country or common wealth in which hee is borne or inrolled but a subiect in respect of the Magistrate Who are the Magistrates subiects All and euery one who liue in his Kingdome of what condition soeuer whether high or lowe politick or Ecclesiasticall persons so euen Aaron the Priest should haue obeyed Moses the ciuill Magistrate a Ex. 4 15 32 21 so the Prophets who when they were ruled by the spirit of God did couragiously constantly perform the office of reprehension cōmitted to them of God yet to their kings princes whom they did reprehend as in was meet they did reuerēce Christ the high Priest our maister did acknowledge the Magistrate and obeyed him in ciuill things b Mat. 17 24.27 the like Paul performed and commaunded Rom. 13.2 Let euery soule Emphatically that is euery man without exception bee subiect to the higher powers Whereupon Chrysostome saith that this commaundement is giuen to all to Priests and to Monks and not onely to Lay people the Apostle in the beginning declareth when hee saith Let euery soule be
it d 1 Sam. 24 6 what would he haue bin if he had shed his bloud yea when one brought him word that he had slaine him did he not command him to be executed as a traitor e 2 Sam. 1.14 15 And this he did that he might not make himselfe a president for traitors by a discontented spirit through his example to kill kings Nay he thought it better to make a deere account of his Soueraignes life though he sought his Tertullian hath to this purpose an excellent speech Christianis praestat occidi quam occidere It is better for Christians to be killed then to kill This made Paul to say let euery soule be subiect to the higher powers f Rom. 13.1 this made him to exhort that praiers and supplications be made for Kings g 1 Tim. 2.1 euen for such kings as Nero was in his time this made Peter to say Feare God Honour the King h 1. Pet 2 17 This made Solomon to say My son feare God and the King and meddle not with them that are seditious 1 Prov. 24 21 and to aduise all men in the booke of the Preacher not so much as to curse the king in their hearts k Eccle. 10.20 But seing you set downe this true Doctrine of obedience tell me whether this be the Doctrine of popery The ansvvere is â—n â—â—ridgment of the Exâ—ct aâ—scorse that it is lawfull for any man to kill a Prince who is of a contrarie Religion to Popery Questionlesse it is as may be proued first by their owne assertions Secondly by their seuerall practises Thirdly by the Popes owne pardons for and commendations of such seditious persons as haue either attempted or atchieued the like treasons What are the assertions of papists in this point They do not only say that Heretick neighbors may be spoyled lawfully of their goods Decret papa â—pud grat c. 15. q. glossa that protestant ministers may be defrauded of their tythes b Aâ—â—â— us Card. Et personus that Heretick creditors are not to be payed c Symanchalnst cath Tit. 46. Toletus Ios Insti sacerd de Excom Gratia c. 15 quib that Keepers of forts are freed from such Lords d ibidem Sym that wiues are not bounden to such husbands e Sym Instit that Fathers may disinherit such children f Alanus that children may deny such parents g Alanus pars that kinsfolkes may kill such kindred h Grat. l 5 causa 13.9 Cap legi and that one borne in an hereticall country may deny his country i Alan pars but that by Heresie a man nay a king is depriued of al his iurisdiction whether naturall ciuill or politick k Sym. iâ—stit Tit 46. sect 47 And the tenor of the oath of the league in France is thus If euer I make mariage vse traffick yeeld aid hold friendship giue credence to hereticks or once salute them let God confound me l Ludou de Orl. Part. â—9 Shewe this in particular One of their owne Bishops saith As soone as a Christian King becomes hereticall forthwith the people are freed from subiection m Simâ—ncha Inst Tit. 23 sect 11 A Cardinall saith As long as the prince continueth excommunicate as he must doe euer if he be not a Romanist for the Pope excommunicates ipso facto all hereticks the subiect is freed from the oath of subiection n Tol. Instr. saâ—erd L 1. c. 13 but by whome By the Pope saith a Iesuite who vpon iust cause hath power to absolue from oaths both himselfe as Gregory the 12. did when hee sware that if hee were chosen Pope he would giue it ouer and all others o Ar or Ies mar c. 15 If he be personally excommunicate Then saith their Lawyer subiects are freed from their allegiance and all his hereticall assistants are to bee rooted out and their Land to be exposed to be possessed of strangers Catholicks p Massov Iuriscons de maiest 〈◊〉 â—â—eccl par 2 L 4. de imp pag 676 Nay saith another Lawyer if he be not excommunicate yet if his heresie be publickly knowne q Panorm cap cum in hom there needeth no pronuntiation of the sentence of excoÌ„munication so that saith the Iesuite subiects may lawfully deny him obedience r Valent. Ies Tom 3 in Thomae d sâ— q. 12 p. 2. pâ—g â—63 How so For the euidence of the crime saith their whole school make it a matter of certainty faith doth infer a senteÌ„ce of condenation Å¿ Bannes â—n 2. 2 q. 12. act 2 concl 2 because as the more common opinion doth define it there must we vnderstand the Popes will to haue him excoÌ„municate whom vpon the knowledge of his fault he would excommunicate Nay suppose that a Protestant Prince haue a iust Quarrell yet no warre can be lawfully denounced or waged by the Queen being excommunicate by name though otherwise in it selfe it were most iust because her power is vnlawfull a Alens letter to â—â—â—ley Come we next to practises shew me them First Pope Gregorie the seauenth alias Hildebrand beginneth this Pageant We by the Apostolicall authoritie doe absolue all from their oathes which they haue giuen to persons excommunicate b apud grat c. 17. 6. 6 And another Gregorie vseth the like tenor we excoÌ„municate al hereticks that they who are bounden vnto theÌ„ by oath may know that they are absolued from all duetie of fidelitie c Greg 9 L. 9 decr Tit 7. c. 5 Lastly Pius Quintus their successor in place but superiour in malice saith We coÌ„mand all subiects absolue theÌ„ froÌ„ the faith they haue plight with their queen Elizabeth d Pius 5 in bulla But this is onely for obedience to Kings what can you shewe for offering violence to Kings Costerus saith This power of deposing Kings of their crownes and Emperours of their dignities in behalfe of the good of the Church was euer peculiar to the Pope who hath no lesse authoritie as Christs Vicar ouer Christians then the hireling ouer his beasts e In Apol pro part 1. ench p. 64 So the pope hath authoritie ouer the Emperour saith Molinia because the Emperour is but the popes Minister and is to vse his temporall sword onely at his beck f de Inst dispâ— 29 tract 2 And if Kings will not enthrall themselues to the Popes authoritie It is not lawfull for Christians saith the Cardinal to tolerate any such King who draweth his subiects to heresie g Bellarm. L 5. c 6 7 4. de Ro P But subiects ought saith Sanders to set vp another in his place h De visib monarch L 2 c. 4 Yea they ought saith Creswell to expell him out of his Kingdom as the enemy of Christ which is as he calleth it i in philop pag. 194 an vndoubted doctrine among the learned and agreeable to Apostolicall truth Yea which is
otherwise preach the Gospel then he his Apostles did a Gal. 1 9 1 Cor. 11 25 2 Because it is a cursed deede to adde any thing to the testament of Christ or to take away Gal. 3 15. 3 Because more fruit doth redound to the faithfull by both signes then by one and two signes do signifie more fullie do more moue the minde then one otherwise Christ had added another signe to no purpose 4 Because Chrysostom saith It is not with vs as in the old law where some parts of the sacrifices were giuen to the priests some went to the offerers Hom. 8. vpō 1 Cor. 11 but the same body of Christ the same cup is set forth to vs al. 5 Because it is lawfull for councills to determine nothing against the worde of God 6 Because although we be not bound to doe alwaies that which is commaunded as when men cannot for want of oportunitie be partakers either of baptisme or the lords supper yet when we doe it we must not departe from the ordināce of God 7 Because seeing that we are so free from a multitude of Ceremonies that we haue a few easie and plaine it is an intollerable thing if we will not performe them without corruption 8 Because the Pascall Lamb Manna and the sacrifices were not figures of the supper but of Christ And. 1. Cor. 10.3 4. The Israralites are said to eate the same spirituall meat and to drinke the same spirituall drinke 9 Because the keeping of the bread of the Lords supper was superstitious and could be done more easily then of wine 10 Because the aduersaries themselues do grant that in old time bread was giuen into the hands but that the cup was wont with the Deacons hand to be put to the mouth of the communicants which would drinke of it in the Church and at that which they call Corpus Christi feast they sing thus Dedit fragilibus corpo ris ferculum Dedit testibus salutis poculum Dicens accipite quod trado vasculū omnes ex eo bibite That is he gaue to the weake the dish of his body he gaue also to the sorrowful the cup of safety saying take this small vessell which I giue drinke ye alof it 11 Because godly consciences are not to be debarred of the sweete promise which by the voice of the sonne of God is annexed to pertaking of the cup. 12 Because the cause is not taken away for which Christ ordayned the vse of the cup. 13 Because Paul wrighting to the whole church of the Corinthians yea to all that call on the name of Iesus Christ in euerie place 1. Cor. 1.2 not onely to the ministers of the church doth commaund both kindes to be giuen take eat drinke Neither are the wordes let him eat and drink lesse commaunding then let him examine and truly till the comming of the Lord Chap. 11 28. 14 Because they are deceiued which suppose that the lay mēs communion in time past signified the participation of one of the partes onely but the Clergies of both For there also both kindes were giuen but it was called a lay communion because the Clerick ministers put out of their office for some offence did not communicate any more among the Clergy or among the ministers but as mingled among the companie of lay men 15 Because it is a new and lately deuised mingling of the sacrament of the Euchariste 16 Because when their is mention made of breaking of bread by a Synecdoche the whole supper is vnderstood otherwise the Apostles themselues whose office it was to break bread had vsed onely one signe Whether or no for the discommodities which Gerson doth reckē vp as 1. The liqour by some chance may be spilt 2. It cannot be caried about without daunger 3. In winter it soone waxeth sower 4. In his booke of the communion vnder kinde In sommer it purifieth and hath wormes 5. It bringeth a lothing to thē which drinke 6. In some countries it is hardly gotten 7 By this meanes lay mē touch the cup. 8. Some of them haue beards 9. Some are taken with the palsey 10. The dignity of the priest of lay mē is not alike are these causes weightie inough iust for which by good right one parte of the sacramēt could be takē away frō the laicks In no wise because 1 Christ the Apostles and the ancient Church set not so much by these and the like things foreseene of them that therfore they supposed the holy Supper in one part thereof should bee maymed 2 Because it may happen also to the bread that it may fal vpon the ground and being kept long may become mustie yet it is not excluded Truely negligence in handling of mysteries is to bee taken heed of but if by chance but one onely piece of bread or drop of wine fall on the earth for want of circūspectiō it hath not any more the forme of a Sacrament when it cannot be any more vsed 3 Because the keeping of it against the time to come for the vse of sicke folkes and the carrying of it from place to place did spring from mans superstition 4 Because it is a superstition not to permit vnto lay men that they should touch the cup with hand or with mouth whom Paul 1. Cor. 6 11. saith To be washed and sanstified and iustifyed in the name of the Lord Iesus and by the spirit of our Lord. 5 Because that collection from particulars is erroneous For neither if some doe abhorre wine and some nations do hardly get wine some also can hardly keepe it being carried vnto them by reason of the extreame cold is a law to bee made which may prescribe to the whole Christian world a necessitie of communicating in one kinde But it is more tolerablie concluded that the abstemious may eyther abstaine from the Supper of the Lord whereof nature hath depriued them or if they bee present that the offering it them is sufficient Or that proportionable drinke which men doe familiarly vse is to be vsed in those places where wine cannot be had at all then to conclude vpon Gersons premisses the denial of the cuppe 6 Because by reason of the bearded which were in the ancient Church the cuppe was not nor is not to be denied vnto women as it is in poperie 7 Because Christians ought not to be so delicate and if the pollution of some communicants be enormious and abhominable or there be seare of some dangerous and infectiue sicknes these may communicate eyther a part by themselues or in the last ranke 8 Because in the palsey and those which are troubled with the shaking of the head that warinesse may bee vsed that there may bee no neede of chaunging of the institution of Christ 9 Neyther is the commaundement of Goe to bee made of none authoritie that the tradition of men may bee kept Math. 15.6 10 Because the dignitie of the minister is not placed in
this that he should take a double portion and the people one kinde onely but in those properties which Paule describeth 1. Tim. 3.2 and 5.17 where hee saith that the Elders are worthie os double honour when they rule well and labour in the word of God Hom. 18 vpoÌ„ 2 Cor. Gratiam Cau. compernu de consecrat distinction 2 and excellent is the sentence of Chrysostome There is a time when a priest differeth nothing from an inferiour as when they must vse the mysteries for we are accounted worthie all alike that we may pertake of them And Ignatius in the Epistle to the Philadelphians One bread broken to all and one cup deliuered to all And Gelasius The diuision of one and the same mysterie cannot come to passe without great sacriledge 11 Because whatsoeuer pretence is brought Christ not only instituted the supper with a twofold signe but commaunded his Disciples to take it and vse it vnder a twofold signe Take eate drinke and do this And the doctrine of the Lords Supper which is handled 1. Corinth 11. vers 23. and so following is common to all the faithfull Finally because the Sacrament ought to be whole and to be taken wholy Wherefore did Christ take bread not breads To signifie the mysterie of one and the same bodie from whence the communicants do partake of one bread What manner of bread vsed Christ vnleauened bread or leuened Such as they vsed with meat true and common bread but yet valeauened because of the circumstance of time to wit the feast day of vnleauened bread wherin after the eating of the paschall Lambe Christ celebrated the supper b Mat. 26 17 and also because the vse thereof was common on those feastiuall daies of Easter wherein it was not lawfull to vse leauened bread c Exod. 12.15 And the Apostle speaking of the holy supper doth terme it simplie bread meaning vndoubtedly common and vsuall bread among the Corinthians such bread as the churches of the Graecians do vse and which the Corinthians did eat of Wherefore ordained he bread to be the sacrament of his bodie For the Analogie or similitude of the properties and effects of the signe and of the thing signified For as of the graine of wheat is made corporall bread so of the bodie of Christ is made spirituall bread 2 As bread in the ouen is baked with the heat of the fire so the bodie of Christ was baked with the fire of the crosse and prepared to be meat of life 3 As corporall life is susteined with bread so by Iesus Christ the bread of life the soule is nourished vnto spirituall eternall life 4 As the heart of man is vpholden strengthned with bread d Psal 104 15 so the vertue and merit of the body of Christ doth comfort the soule to life eternall 5 As bread doth driue away the hunger of the body so the merit of the body of Christ doth asswage the hunger of the soule 6 As bread doth profit the hungry not the full fed so also the vertue or merit of the bodie of Christ doth not profit any but them who hunger after righteousnes and them which are puffed vp swelling with their owne righteousnes and for such as are full truly nothing doth it profit them at all 7 As bread distributed among manie is a signe of concorde or agreement so also the bodie of Christ offered for manie is a pledge of the good will of Christ of mutuall loue amongst our selues 8 As one bread is made of manie graines so we being manie are one mysticall bodie of Christ which doe pertake of one bread one I say by a common notion of the sacrament but not in nomber and because it is taken to one end as we may see 1. Corinth 10.17 For wee that are many are one bread and one bodie because wee all are partakers of one bread Why did Christ take bread rather then flesh or other meat to institute his Supper Because he had not regard to the colour and outward forme for the which flesh is more like to flesh but to the vertue of nourishing which is greater in bread then in the flesh of any beast Theodoret. Dialogo 1 What maner of wine vsed Christ taught by his exaÌ„ple to be vsed Not tempered which the ancient Graecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mixt of water and wine which they vsed as a thing free and indifferent neither necessarie to the Sacrament occasion being taken from that because water flowed out of the rocke to the thirstie Israelites which rocke was Christ a Numb 20 10 1 Cor. 10 4â— and because water and bloud came out of the Lords side b Ioh. 19.34 Amb. of the scaraments 5 or because in olde time celebrating the Lords Supper they did drinke more largely so that some were drunken in the loue feasts c â—p 1 18. booke Chap. 53 Tractate 120 vpon Ioh. and therefore that wine being of it selfe strong might do the lesse hurt water should be put thereunto or to signifie the vnion of Christ with the Church as though the waters should figure out the people as Cyprian will haue it or to signifie the vnion of natures in Christ as Nicephorus will haue it But these arguments are not necessarie and as Augustine will haue it that powring out of water bloud did signifie two sacraments baptisme and the Eucharist Moreouer we drinke not in so great plentie or so strong wine in the Supper and our communion with Christ is signified after another maner but it is better concluded that Christ vsed wine without water For the scriptture doth not speake of any water mixt with wine as neyther of red or white colour but of the fruit of the Vine Math. 26.29 Verily I say vnto you that I will not drinke henceforth of this fruit of the vine vntill that day when I shall drinke it new with you in my Fathers kingdome Which words Mathew and Marke doe apply to the narration of the mystical cup but in Luke they seeme to be transposed Luk. 22.18 as Augustine teacheth 3. booke of the agreement of the Euangelist and they are not extant in the Syrian interpreter And Chrisost Hom. 83. vpon Mat. 26. cha Of the fruit saith he of the vine which truly bringeth forth wine not water Yea if a maÌ„ listed to play with Allegories that might be expounded of the adulterating of the Lords supper Esa 1.22 Thy vintners do mixe wine with water Wherefore instituted he the Sacramenâ— of his bloud with vvine In like mannner for the likenesse properties and effects of wine and of the bloud of Christ For as wine is the most sweet liquor flowing out of the Vine so the bloud of Christ is the most sweet drinke of the soule powred out for vs out of the side of Christ which is that true Vine a Ioh. 15.1.5 2 As wine doth asswage the thirst of the bodie so the merit of