Booke Reuela 1.2.8 9 11 14 1 6.7 21 14 22 1 3 our Church angelspreaching of the Gospel to the Preaching of Angels which Saint Iohn heard the Pulpit answereth to Mount Sion whereon he saw the Lambe standing or rather to that Tree of life bearing twelue manner of fruites for from thence the word of life is delinered by the learned and reuerend Bishops as it were from the mouth of the Lambes twelue Apostles twelue times in the yeare the first Lords day of euery moneth To be briefe our Church-font with Holy-water for the celebration of Baptisme doth answer vnto that glassie Sea or riuer of water of life cleere as christall proceeding out of the throne of God of the Lamb our Euangelical Priests Crosse-siguing the baptized on the fore-head and our Angelicall Bishops sealing and confirming of the Virgin seruants of our God which by Baptisme had beene bathed and washed Reuela 4.6 6.9 7 2 3.4 14 1 2 3 4. and so made fit to follow the Lambe doe answer vnto the Angels signing and sealing of the Seruants of God on the fore-head our Sacrament all holy bread of life answereth to that hidden Manna of heauen promised to him that ouercommeth our Lords supper to the Lambes supper Reuela 2.17 6.9 8 3 4 5 19 13 11 1 19 19 9. our Church golden and siluer Basons and Cuppes for the ministration of the holy Sacrament to the Angels golden Censer and our Church Table for the ministration and celebration of the same Sacrament answereth vnto the Golden Altar which Saint Iohn sawe before Gods throne And who can say otherwise but that a Font and a Church-Table are two implements or instruments as requisite to be in enery Church for the ministration of the Sacraments as a Pulpit is requisite for the delinerie of Sermons and for the reading and preaching of the word And thus haue I made it apparent to all such as haue but common sense and vnderstanding that the Church of England is much and many degrees liker then the Geneuian to the Church that Saint Iohn saw in heauen so that as many of vs as doe loue heauen cannot but exceedingly like the forme of the English Church and better then that of Geneua and wee may well say it that the forme of the Church of England and not that of Geneua was reuealed and represented to our diuine Prophet For the Reuelation containeth a propheticall representation of the Church of Christ and of the forme and constitution thereof such as it was to bee after our Sauiours ascension in the two times of persecution and peace vntill his last comming to iudgement to confound his foes and to glorifie his friends and elect children as I doe shew more particularly in another worke in Latine entreating of the persecution and peace of the militant Church according to the holy prophesies of Daniel and Saint Iohn a booke that I began at the age of nineteene yeares wherein all the opinions of ancient and moderne writers and euen of the learned of both Religions touching the authors instruments duration beginning manner and ending of the persecution or troubles and of the tranquillity and peace of the Church are propounded and compared together with their reasons and arguments debated and many errours refuted Now because I haue said in this Section that the Church of England is liker to the Church of God in heauen in the matter of sacramentall or symbolicall ceremony then the Geneuian is and haue giuen an instance thereof in their Signing of Christs new-borne babes on the fore-head with the signe of the Crosse in Baptisme Ezech. 1 2 3 4 5 6. Reuelat. 7.1 2 3 4 5 6 7 8. like as the Angels in heauen are said in Ezekiel to signe them that sorrow and mourne vpon the fore thead with the Crosse-like letter Thau and in the Reuelation of Saint Iohn to signe the fore-heads of Gods seruants with the seale of God I haue thought good to insist a little longer vpon the matter of this ceremony and to prooue the lawfull commendable and Christian vse of it by many arguments and euen some new ones of our owne meditation Our first argument is thus both the Prophet Ezekiel in the old Testament and the Prophet S. Iohn in the new haue prophesied of the conuersion of the Iewes to the faith of Christ by the Angels signing of them in the fore-head as the letter of the word doth beare in both places the which the auncient Doctours of the Church haue vnderstood of the Signe of the Crosse to be receiued at the hands of the Church in their Baptisme as no diuine that euer read the Fathers dare deny whereby they shall professe that they are no more ashamed of his Crosse or scandalized at the ignominie of it as their forefathers had beene 1. Cor. 1.23 to whom it prooued a stumbling block as the Apostle speaketh but that they glorie in it and beleeue to be made blessed by it euen to bee saued by Christs suffering on that same Crosse which their forefathers had once set vp to slay and destroy him by Wherfore if our Geneuians would haue the Iewes to bee conuerted to their Church they must needes receiue from England or rather from the primitiue Church the sacred signe of the crosse that they may haue it to christen the Iewes with otherwise they will not goe to Geneua for Christendome nor to Scotland neither nor to any reformed Church of their fashion Secondly in all reason and common sense it is conuenient that the Iewes beeing conuerted should declare by some sensible signe that they are no more ashamed of Chrisls crosse but well ashamed of their owne cursed course in crucifying him that came to cure them and though there were not any mention at all made in holy Scripture of their signing or sealing in the foreshead as there is most expressely yet should it bee lawfull for them to declare by some externall gesture or act aswell as by words of mouth their Christian disposition of this kinde Thirdly as it tendeth much to the glory of God in that he can bring light out of darkenesse life out of death saluation out of destruction nobilitie and fame out of ignominy and shame and honour out of dishonour so it tendeth to the edification of the Church that this admirable working of our most glorious and wise God bee declared and made as notorious as it can be with all conueniencie both by words of profession and gestures of signification and consequently it tendeth to the edification of the Church that the Iewes should declare by the signe of the crosse that they doe acknowledge God to haue drawen admirably blessing and honour out of the dishonour and curse of the crosse and saluation out of destruction It is a most Christian confession for Iew or Gentile especially the Iew to confesse and acknowledge that the Crosse which they once set vp
15.6 1. Cor. 1.10 11 3 3 4. Eph. 4.3 4 5 Phil. 3.16 that concerne Gods worship the saluation of mens soules and the good constitution of the Church because by the meanes and occasion of discord and dissention such as be without are scandalized and still kept out of the Church and those that are within are so pittifully distracted that either they are driuen out of the Church or if they stay still in it they prooue no better then dull or dead members of the Church much like the parts of a blasted body for lacke of true deuotion and spirituall life For whilest wee contend about veritie wee loose vnitie and striuing about the shaddowes of ceremonie and circumstance we slip from the body and substance opinion oppresseth pietie faction vndermineth faith controuersie quelleth charitie and reasoning rooteth vp religion Sect. 3. The procuring furthering and preseruing of Vnitie and Concord in the Church appertaineth principally vnto the Christian Prince Isay 49.23 Exod. 4.16 22.8 Psal 82.1.6 Ioh. 10.34 35 Math. 5.9 2. Tim. 2.24 25. whom God hath called to be a nursing-father vnto his Church and hath honoured most highly with the stile of the Son of the most high and euen of a God to put him in minde of his care and studie for the things of God and the good of his Church which principally consisteth in the Vnitie thereof and next it appertaineth vnto the Pastors who are to ioyne with the Prince in this glorious worke whom of all other it becommeth least to be men of strife and contention or instruments of discord and diuision seeing that the God of peace hath called them to bee Messengers and makers of peace and Vnion Sect. 4. Amongst the many particular Churches that are at this day diuided from themselues one from another whether in doctrine or discipline in substance or circumstance there is a difference in perfection and I thinke no man doubteth of it but that one Church may be of a more perfit and complete constitution then another Church yea we are so farre from doubting any thing of this point that euery professour holdeth the Church that he is off to be the more perfit then that which hee disclaimeth Sect. 5. It beeing most certaine that the particular diuided Churches are not alike perfit it standeth the lesse perfit in hand to conforme it selfe vnto that which shall by the light of Gods word and good reason appeare to bee more perfit both because our Sauiour Christ commandeth all Christians to aspire vnto perfection saying Mat. 5.48 Phil. 3.15.16 Coloss 1.28 Heb. 6.1 Bee ye therefore perfit as your Father which is in heauen is perfit and the Apostle exhorteth all men to bee led forward to perfection and because that this is the only way to knit vp the Churches in Concord and Vnitie and to draw them to an vniformitie Sect. 6. Amongst the particular reformed Churches that of England is more perfit and complete in many respects then any Church reformed after the fashion of Geneua contrary to the petitioners assertion and namely then that of Scotland whose forme and constitution was meerely Geneuian before that our sacred Soueraigne diuinely enspired began the second reformation thereof tending to the conformation of it with England or rather with the Primitiue whereunto it is much more like then the other Sect. 7. The perfection of the english Church is apparent whether we compare her with the Church of God and the blessed Spirits in heauen or with the Church of God beleeuing men on earth before Christs time in his time or after his time or whether we respect the warrant and authoritie of Gods word or mans of diuinitie or humanity of Scripture or nature of religion or reason or whether wee respect her essentiall perfections and parts for piety or charity faith or repentance deuotion or reuerence illumination or sanctification doctrine or discipline substance or circumstance seruice or ceremonie order or decency the honour and dignity of Prince or of Pastors with the edification and consolation of the whole people Sect. 8. Considering that the pregnantest proofe that can be brought of a particular Churches perfection The Church of England more diuine and God-like then the Geneuian and painting out as it were to the life the analogie and affinitie likenesse or resemblance that it hath with that Church which is knowne to bee absolutely the most diuine compleate and perfit I shall therefore prooue in this present discourse by many places of Scripture especially of that most diuine part of it called the Reuelation of Saint Iohn the diuine that the Church of England is much more diuine and farre liker the Church of God in heauen then any Geneuian Church is and therefore much more perfit contrary to to the Petitionerslate assertion For seeing that as oft as in praying the Lords prayer we say Mat. 6.9.10 thy will bee done in earth as it is in heauen wee doe desire of God with all our hearts that his Church on earth militant may bee euery day more and more conformable and like vnto his Church in heauen triumphant which wee beleeue and confesse to be the most perfit it must needs follow that the more conforme a Church on earth bee vnto the Church in heauen the more it findeth and feeleth the efficacie and force of our Lords prayer and the neerer that it doth resemble the Church in heauen the perfiter must it be for that thing is the more perfit which is the more like vnto the most perfit And that the Church of England is much liker the Church that is aboue then the Geneuian is it may appeare by comparing the constitutions of the two Churches together And first I say that the Church of England is liker vnto Gods Church in heauen then any other Church Geneuian or Romane as beeing more diuine and God-like in respect of the supreme Gouernour For like as the Soueraigne gouernour of the Church in heauen consisting of those blessed Spirits which Saint Iohn saw almost beyond number in the presence of the throne of God seruing him day and night in his Temple Ruele 4 2 3 4 5 6 7 8 9 10. 5.8 9 10 11 14. 7.9 10 11 12 13 14 15 19.1 21.1 2 3. Exod. 15.18 1. Sam. 8.7 Psal 2.6 30 9 22.28 24.7 8 9 10. 29.10 Gen. 2.20 Exod. 3.1 2 3 4 5 6 7 8 9 10. 4.16 7.1 22.28 Psal 82.1.6 95.3 50.1 is such a one as is both God and King so the Soueraigne Gouernour of the Church of England is such a one as is both a King and a God on earth for in the holy Scripture wee know that Kings are called Gods as God himselfe is called a King And euen God himself hath called Kings by this name not any creature for Adam gaue al other things their names but could not giue this for none but God can giue this
good Christians which should not come short of the Iewes in doing of holy duties but either match them or surmoūt them haue besides the two and fifty Sundaies of the yeare set apart to the performing of holy duties about thirty holy daies more in honour of God and of our Sauiour Christ and moreouer they haue in diuers places as namely in Cathedral Churches frequent holy assemblies yea daily for the holy seruice of God morning and euening and in other Parochiall Churches they haue holy assemblies for Gods seruice on Wodnesday Friday and Saturday euery weeke throughout the yeare and besides these they haue frequent holy assemblies on other daies of the weeke vpon the religious occasions of Christenings Weddings Burials Minde dayes and Lectures where the people pray and praise God and heare the word of God read or expounded in a Sermon So that if there be any holinesse placed in praying vnto God and in praising of his name publikely in the congregation a thing which no man that is in his right wits will deny or if holinesse of life may bee holpen any whit by such frequent assemblies and Sermons it must needes follow that the Church of England hath more holinesse then the Genenian because shee hath many more of such holy assemblies for seruice and sermons prayers and praises then the other hath And that these were obserued in the primitiue Church within the first fiue hundreth yeares many holy daies besides the Sunday and euen the same that are at this day obserued in England wee shall prooue it more particularly by alleadging the testimonies and authorities of the Church Greekes and Latines in another worke called Dies Domini which containeth diuers disputations and discourses vpon the times of the worlds beginning lasting ending according to the Scriptures and the opinions of Hebrews Greekes and Latines Diuines Philosophers Historians and Schoole-men and in it we doe also entreate of the holy times of the Church But because that many do so misconceiue of holy daies as if they were onely fit for the Popes holinesse and for hypocrites which is as damnable and deuillish opinion as euer hell hatcht in the disgrace of true holinesse without which the Apostle saith Heb. 12.14 no man shall euer see God therefore let mee intreate and beseech my Countrimen for the most holy Gods sake to aske them these few questions First if the attaining of holinesse and the doing of religious duties be not the chiefe end of good Christians in this life which I hope will not bee denied Secondly if religious assemblies and holy meetings bee not the proper meanes of attaining vnto true holinesse the which I take will be granted Thirdly if the frequencie of such holy assemblies bee not in all likeli-hoode a more ready and easie meanes for men to attaine vnto holinesse and to doe religious duties then the raritie thereof in a word which of the two is most likely that a man should attaine vnto true holinesse by repairing vnto holy assemblies or places often or seldome and me thinkes no man that is in his good wits will deny but that often repairing to the holy house of the most holy God for the doing of holy duties as to pray vnto God for our selues and for others to praise his name for benefites and blessings spirituall and temporall to sing Psalmes to heare Gods word and the Sermons of his seruants and the like is a more direct meanes to attaine vnto holines then seldome repairing as namely once in the weeke Lastly I demaund if it were not an excellent thing and a happie condition if men could set apart a part of euery day in the yeare to Gods seruice and to meete together in the holy Congregation for the performing of such holy duties and if the necessities of humane life will not let vs haue the leisure to doe so if at least the next best is not to be done which is to haue as many holy daies as possibly we can and as better one then none so better more then one onely and many then fewe that so wee may the more neetely resemble those Church-members in heauen which keepe euery day holy according as we doe pray daylie taught by our Lord saying Our Father which art in heauen hallowed be thy name thy Kingdome come thy will be done in earth that is in the Church militant as it is in heauen or in the Church triumphant Sect. 17. Fourthly as the Church of England is more like the Church of God and Angels for heauenly holinesse The Church England more heauen like for humble reuerence then the Geneuian is so is shee more like the same in heauenly and humble reuerence and in the expression thereof by religious gestures In the Church of God and blessed spirits the Angels and Saints are painted out couering their faces standing before the throne kneeling and falling before it on their faces vncouering of their heads and casting of their crownes before the throne and most submissely worshipping of God Isay 6.1 2 Ezech. 1.24 25 10 3 19 Dan. 7.9 10 Zach. 6 4 5 Iob. 1.6 2 1. Reuel 4 10 5 8.14 7 1 9 10 11 12 8 2. as wee may reade in the prophesies of Isay Ezechiel Daniel Zacharie in the booke of Iob and in the Reuelation of S. Iohn in many places for S. Iohn beheld and saw a great multitude which no man could number of all nations and kinreds and people and tongues standing not sitting before the throne and before the lambe and saying with a loude voice Saluation commeth of our God that sitteth vpon the throne and of the lambe And he saw all the Angels likewise standing round about the throne and the Elders kneeling yea falling before the same throne on their faces and worshipping God and saying Amen Praise and glorie and wisedome and thankes and honour and power and might be vnto our God for euermore Amen And in the Church of England answerably hereunto the Preachers doe reuerently vncouer their heads not only in praying but also in preaching and expounding Gods words and in the orations or sermons in honour of his name like as those holy Elders or Priests in heauen doe which vncouer their heads and cast their crownes before the throne whereas the Geneuians and French in preaching do vnreuerently couer their heads and not with a Church cap or bonnet which were more tolerable but with their ordinarie and vsual hats more like millars or maltmen then Gods Ministers though in Scotland I confesse they follow the godly and comely fashion of England in preaching with their heads vncouered and not the capped custome of Geneua and God grant they may doe so in many other matters where they haue as good reason and namely in kneeling humbly not only in making confession of their sinnes vnto God but also at the repetition of the law of God or ten commandements as they doe in England and in standing vp reuerently in
and habitations doe not exclaime or giue out railing iudgement against Princes before the Lord though they see and know their wickednesse much better then men doe 2. Pet. 2.10 11 and that they be aboue them in dignitie power and place as the Aposlle S. Peter doth auouch and witnes then much lesse must the Angels of the Church on earth Romane or Geneuian from their earthly seats and pulpits Consistories or Presbyteries exclaime against Princes be they neuer so wicked or yet proclaime any railing iudgement against them seeing they are not only inferiour vnto the Angels in heauen which spare them but euen vnto the Princes themselues which are Gods by their place though in their persons they were neuer so prophane And I wish with all my heart that the great Angel that sitteth in S. Angel would now at last learne this Angelicall lesson of those Angelicall Doctors in heauen and of his owne supposed Euangelicall Predecessor Saint Peter who professeth in expresse words that it is one of the properties of false Prophets to despise Princes and to speake euill of them that are in dignitie and authoritie Iude. v. 8.9 10 Where as the Angels which are greater both in power and might giue not railing Iudgement against them and the same thing is said of Saint Iude. Fourtenthly if a most holy Angel yea euen Michael the highest Archangel durst not raile vpon the diuell who is all wickednesse nor blame him with cursed speaking when as he strone against him and disputed about the bodie of Moses as the holy Apostle Iude witnesseth how then dare subiects which be sinfull men themselues raile vpon the Prince or how dare either the Romane Archangel that sitteth in S. Angel or the Angelings of Geneua from their consist orie or presbyterie or yet from their pulpits pronounce any curse or excommunication against Princes or deliuer them vnto the diuell though they were liker little diuels then little Gods on earth by reason of their wicked liuing And if wee must not so much as raile vpon wicked Kings nor reuile and diffame them with our tongues much lesse must wee hurt them with our hands or offer their persons any violence If ye loue them which loue you saith our Sauiour and dee good to them which doe good to you what thanke haue yee or what reward Mat. 5.46 47 Luk. 6.32 33 doe not the Publicanes and sinners euen the same and the like may be said in this case if Christians loue and loyally obey such Princes as loue them and if they speake well of such gouernours as doe wel to them and submit themselues to such Princes as are vertuous godly and iust what thanke or what reward haue they or what singular worke doe they worthy of a singular reward doe not the heathen and infidels euen the same and as our Sauiour said to his Disciples Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies and not only of publicanes sinners Mat. 5.10 ye shall not enter into the kingdome of God So may it bee said to Christian subiects except your obedience subiection patience in the behalfe of your Princes and Rulers exceede the obedience subiection patience of heathen and vnbeleeuing subiects in the behalfe of their Soueraignes yee cannot bee subiects of the kingdome of heauen Fifteenthly Subiects ought to bee most tender and carefull of the saluation of their Soueraigne and therefore they ought not to seclude him from the vse of the ordinary meanes of his amendment his sanctification and saluation as from the hearing of the word the prayers of the Church and the receiuing of the Sacrament Sixteenthly a wicked Prince in receiuing the Sacrament either receiueth it worthily and penitently and so is pardoned or else vnworthily and impenitently and so is plagued of God according to that of the Apostle Hee that eateth and drinketh vnworthily 1. Cor. 11.28.29 eateth and drinketh his owne damnation because he discerneth not the Lords body and so hee is either made better or worse if better then it should not haue beene well done to keep him from the Communion if worse then God himselfe hath punished and plagued him with his owne hand which is much more fit then that any of his owne Subiects should presume to punish him So that it is euery way more for the glory of God and the good of the Church that a Prince be admitted to the Sacrament then that hee be secluded there-fro for either Gods mercie is manifested when as receiuing it worthily and wel he amendeth his manners or his iustice is executed and notified when as receiuing it vnworthily he runneth into some greater sinne or incurreth some temporall or spiritual iudgement and both the wayes Gods glorie is more and more demonstrated and the Church edified by so notable an example Seuenteenthly and lastly our most blessed Sauiour when he exhorteth vs vnto perfection saith thus Loue your enemies Mat. 5.44 45 48. Luk. 6.27 28 35. blesse them that curse you doe good to them that hate you pray for them which hurt you wrongfully trouble and persecute you that ye may be the children of your Father which is in heauen who is kinde and good both vnto the good and the euill and the Apostle Saint Paul writing to the Romanes saith the same Blesse them which persecute you Blesse and curse not recompence to no man euill for euill auenge not your selues but rather giue place vnto wrath for it is written vengeance is mine Rom. 12.14 17 19 21. I will repay saith the Lord. Whereof it followeth that if Princes bee our foes which ought to bee our friends yea our fathers and so both hate vs and hurt vs which are their subiects yet wee ought to loue them and helpe them what wee can though they doe euill to vs yet wee ought to doe good to them though they oppresse and persecute vs yet wee ought to pray for them though they speake euill of vs yet wee ought to speake well of them though they grieue vs yet we ought not to grudge against them though they require too much of vs and more then we can well spare yet we ought not to refuse them much lesse to resist them or rebell against them though they haue many imperfections yet wee ought not to aggrauate them or blaze them abroad by slandrous wordes or infamous writes yea rather wee ought to extenuate and to lessen them hide them couer them and excuse them Finally though they seeke to kill both our bodies and our soules yet we ought to seeke the preseruation of their bodies and the saluation of their soules and in so doing we subiects shall be perfit as the children of the most high and our reward shall be great and inestimable in the heauens Sect. 15. The Church of England more Angelicall or Angel-like We haue shewed at large the perfection of the Church of England in regard of the diuine condition of the
making confession of their faith at the rehearsall of the Creed and at the reading of the Gospell The which gestures are to bee vsed both for reuerence and for signification for reuerence because their is no man so ignorant or blockish but vnderstandeth that kneeling and standing vp are much more reuerent humble and respectfull gestures then sitting and therefore in the doing of such religious duties to God wards are to bee vsed And for signification because that as by kneeling at the rehearsing of the law wee doe professe and confesse our miserie and wretchednesse occasioned by the fall in the first Adam and doe humbly aske God mercie for transgressing his commandements so by our standing vp at the reading of the Gospel or rehearsing of the Creede or articles of faith we professe and acknowledge that our rising after the fall and our standing by Grace were caused by the second Adam Christ So that by these reuerent and significant gestures wee doe put our selues in minde of the chiefe matters that concerne saluation we show how that we stand in Gods fauour by faith as also we declare and notifie how that we ought to be alwaies ready to defend the faith And truly the man that will not doe so much as stand vp reuerently vpon his feete when the Minister maketh a publike confession of faith in the name of the people doth argue that his faith wanteth the feete of deuout affections and ten to one but it wanteth likewise the hands of charitable actions He himselfe loueth sitting and I feare me least his faith loue too much creeping or lying along vpon the ground whereunto it is as it were tyed by the taile so that hee can not minde heauenly matters Moreouer in the Church of England they vse reuerently to vncouer their heads and bowe or kneele at the naming of Iesus in resemblance of the holy Elders in heauen which vncouer their heads and bow before the Lambe Christ Iesus as said is and that both in imitation of the first Christians within the first fiue hundreth yeares and because the holy Apostle doth ioyne the bodily obeisance of bowing or kneeling at the name of Iesus with the dutie of the tongues Confessing of his name for writing to the Philippians thus he saith Christ humbled himselfe and became obedient vnto the death of the crosse Philip. 2 5 6 7 8 9 10 11. Wherefore God hath also highly exalted him and giuen him a name aboue euery name that at the name of Iesus should euery knee bow and that euery tongue should confesse that Iesus Christ is the Lord vnto the glorie of God the Father Christ this only Sonne of God had humbled himselfe as man for mans sake below all men and therefore God the father exalted him as man aboue all men Heb. 2 5 6 7 8 9 1. Cor. 15 23 24 25 26 27 28 1. Tim. 6.15 Reuel 17.14 19 16 1 5. and made him the head and Monarch both of men and Angels the King of kings and Lord of lords blessed for euer as the same Apostle otherwhere teacheth And this his royal exaltation all Christians are bound to acknowledge by Confession of Tongue and by the obeisance or bowing of the body and the vncouering of the head And that it is a Christian and a commendable custome I prooue it thus All action or gesture that declareth the subiection of the creature to Iesus Christ as the King of all mankinde must needs be a Christian and commendable gesture or action But the bowing of the body or knee and the vncouering of the head at the pronouncing of the name of Iesus are gestures and actions declaring our subiection to Iesus as the King of mankinde especially of his Church and therefore they are Christian and commendable Againe it becommeth good Christians to take all occasions they can of performing Christian duties now it is a Christian dutie and one of the chiefest to thanke God for the worke of our saluation for louing vs so deerely as that hee would giue his only begotten Son to bee our Sauiour and to expresse our thankfulnesse by some religious and reuerent gesture Now what better occasion can there bee offered of doing this duty then when we heare that name pronounced which signifieth a Sauiour and putteth vs in minde of our Saluation as the ringing of the bell putteth vs in minde of comming to Church and which is both his proper name his royall name and therefore to be ciuilly honoured his diuinest name and therefore to be religiously worshipped and of all his other names the most comfortable to miserable mankinde In a word all Christians are bound to honour magnifie and blesse Gods name at all times in all places and vpon all occasions but especially and principally in the publike congregation when we heare his principall and most maiesticall name pronounced which is Iesus vnder the Gospel to Christians as Iehouah was vnder the law to lewes Lastly to conclude this point of the English Churches Reuerence I say that it appeareth yet more in their religious gesture vsed in receiuing the holy Sacrament which they doe not standing as at some hunters breakfast with the French nor sitting as an ordinary supper with the Scottish but humbly kneeling and bowing vpon their knee as Gods humble guests acknowledging themselues vnworthy to stand or sit downe at his Table so long as we are in this life loaden with sin and doe want the wedding garment of such perfit and inherent righteousnesse as wee shall haue in the kingdome of heauen where wee shall haue the honour to sit downe with the Lambe at Gods board for then wee shall bee made his glorified guests when wee shall bee fully freed from sinne Reuel 19.7 8 9. Mat. 15.22 23 24 25 26 27 22 11 12 and arraied in the white robes of inherent righteousnesse as it is in the Reuelation Whereas so long as wee are here vpon earth we cannot for our life quite cast off old Adams skinnecoate of origin all corruption nor yet put off perfitly the rotten ragges of actuall vnrighteousnesse which makes vs with the Cananite to creepe as it were vnder Christs Table and to be content for the time of this sinfull life to gather vp the crummes But because that our Geneuits for all that are disposed to be as bold homely at the Board of heauen as they are in their owne houses do condemne this reuerent gesture of kneeling therefore I must intreat my deere Countrey-men to giue me leaue to aske them a few questions And first if it be not only lawfull but also conuenient and necessary to receiue the Sacrament with the greatest reuerence and humilitie that can be and I thinke it will not bee denied Secondly if it bee not lawfull yea conuenient and necessarie to vse some one externall gesture or other in receiuing the Sacrament which I take will also be graunted Thirdly if it be not onely lawfull but also conuenient
10.5 12.6 Ezech. 9.2.3 Mat. 28.1 2.3 Mark 16.5 Iohn 20 12 besides that the Angels when euer they assumed humane shapes alwaies appeared in white as we may reade often both in the old and new Testament For this colour hath beene in all ages and in all Churches thought the most comely and conuenient to bee vsed in the doing of diuine seruice and the most sutable to sanctitie puritie and glorie Answerably whereunto in the Church of England our Euangelicall ministers when they doe diuine seruice or celebrate the Sacraments both for distinction and decencie and likewise for a signification of puritie and sanctitie doe put on a white linnen garment commonly called a Surplisse and the Bishop beareth and weareth a white Rotchet where as our Geneuians are all for Baals and Beelzebubs blacke and had rather bee in habite like hell then heauen rather like the Angels of the bottomlesse pit which dwell in darkenesse and whose loathsome liuerie is blackenesse then like the Angels of Paradise which dwell in brightnesse and whose liuerie is light and whiter then the finest and purest laune But white say they must bee abandoned because it hath bin abused in Poperie and by the like reason blacke should be forborne because Baals priests haue abused it to idolatrie and had the name of Chemarims 2. King 23.5 Hos 10.5 because they wore blacke garments or Goneuagownes in their ministration witnesse the very Geneua note it selfe vpon the place marked in the margine But it is a thing resolued amongst all the iudicious and wise that the abuse of a thing doth not take away the right vse thereof and that the children of the Church are not tied to bee vnlike vnto the very enemies of it Reuel 13.11 and idolaters in euery thing For wee may reade in the Reuelation how that Christ and Antichrist are to resemble one another in some things for the Beast is said to haue two hornes like vnto the Lambe 2. Cor. 11.13 14 15. Mat. 7 15 10 16. And S. Paul vnto the Corinthians telleth vs that Sathan will be like vnto the Angels of light in some things and his false Apostles and Ministers will be like vnto the Apostles and Ministers of Christ and in the Gospell of S. Matthew the Apostles and Ministers of Christ are likened to sheepe and the very false Prophets will bee like them in somethings for they come in sheepes cloathing So that both Gospell and Epistle besides prophesie may teach the Ministers of Christ not to forsake their owne liuerie which is white wherin they resemble God and his Angels and the blessed spirits because that others perhaps doe abuse it yea rather because that some doe so the Ministers of Christ ought to vse it still to the end that by their example such as doe abuse it may be brought to vse it aright and so should we doe in other ceremonies of the like nature Sect. 20. Seuenthly The Church of England more heauen-like for locall decencie Churchimplements conueniencie church-seruice solemnity sacramentall ceremony Reuelat. 3.12 7.15 11 1 2 19 14 15 17 15 5 6 8 16 1 7 17 21 Psal 45 13 14 Isay 60 13 17. Reuel 4.1 2 3 4 5 9 10 5 1 6 7 11 13. the Church of England is liker the Church that is in heauen then the Geneuian is in locall decencie Church-implements conueniencie in Church-seruice solemnitie and in sacramentall ceremonie And this is true whether we looke vnto the costlinesse and comelinesse of the Churches of England which are much liker that stately Temple and glorious golden citie new Ierusalem described in the Reuelation then are the base contemptible buildings after the Geneuian forme For wee must remember how that though the Church bee all glorious within yet all her glorie is not within but a good part of it is without or to be seene and discerned by the eye as the royall Prophet teacheth and the Euangelicall Prophet testifieth foretelling that God was to haue his house and the place of his feete amongst Christians to be glorious both for matter and manner structure and furniture Or whether we looke more particularly vnto the splendour and magnificence of the Kings Chappel much like vnto that stately Throne which blessed S. Iohn saw set in heauen for the almightie King to sit on or yet of the Cathedrall Churches the Seas of the reuerend Bishops much like vnto those foure and twentie seates round about the throne whereon the foure and twentie Princely and Priestly Elders doe sit or whether wee looke vnto the conueniencie of the seates of the Quire in each Cathedrall Church appointed for the holy singing men to sit in who like vnto those holy Elders and the yonger Quiristers againe like vnto those Harping Virgines which follow the Lambe and doe sing most sweetly before the throne and the Elders both ioyning their melodious voices together make a sweete consort and send forth Psalmes and Songs of praise vnto him that sitteth vpon the throne and vnto the Lambe to bee lauded for euermore And as the hearts of these our singing Elders and Virgin-yongers are like those Harpes of God which Saint Iohn saw in the hands of the Elders and yongers in heauen so the holy heauenly and harmonious anthemes and accents of these Harpes or Hearts beeing strung and tuned by Gods owne finger conioyned with the musicall and artificial thunder of our Church-organes do most resemble the heauenly harmonie which Saint Iohn heard as the sound of many waters and as the sound of strong thunderings and as the voice of harpes harping with their harpes and singing and saying HALLELVIAH the which kinde of harmonie such Geneuian eares as can not endure heere on earth had best to stay still about the brinkes of the Lemannian lake and hold as farre from heauen as they possibly can for what a gods name should they doe in heauen except they loued heauens harmonie euen our Churches musicall melodie better then they doe And as our comely Churches doe resemble the corners courts and chambers of the stately Temple that Saint Iohn saw opened in heauen our Kings Chappel the heauenly Kings throne our Cathedrall Churches those Princely and Priestly Elders seates our harmonious Organes those heauenly harpes which Saint Iohn saw in the hands of those skilfull Quiristers some like olde men and some like yong boyes and so well resembled by ours and as our Quiristers Psalmes and Songs doe resemble their new songs Reuelat. 8. 9. 10 5 1 2 3 4 5 6 7 8 and as they are most like one another in their white habites heauenly HALLELVIAHS so doe our Church-belles and chimes resemble those Angelicall trumpets and thunders seauen in number which blessed Saint Iohn heard our Church-Bible answereth to that great sealed Booke our Seruice and Psalme-booke to that little opened booke our Euangelicall Priests reading of the Bible to the Lambes reading and vnsealing of that sealed
Saint Iohn writing vnto the Angels or Bishops of the seauen Churches of Asia calleth them Priests like as the foure and twentie Elders in heauen doe call themselues Priests and Iesus Christ himselfe is called a Priest yea more an high or chiefe Priest and consequently must haue inferiour Priests vnder him And such are the Ministers of the Gospell in England the which stile whilest our Genenians cannot endure no more then the white Surplisse and the artificiall singing I wonder what they meane to do in heauen where Saint Iohn saw so many Priests so many white habits and heard such harmonie and musicall melodie Now the honourable titles that God hath vouchsafed his Ministers doe show that it is his will Deut. 10 9 12 19 24 23 25 Numb 18.12 13 17 18 19 20 21 2 23 24 1. Cor. 9.7 8 9 10 11 12 13 14 Heb. 10. 1. Tim. 5.17 18 they should haue a more honourable maintenance then Geneua doth allow them in their beggarly contributions The Priests and Ministers of the Gospell haue succeeded into the roome of the legall Priests and Ministers of the Tabernacle and therefore they haue succeeded to their maintenance and so much the more because these serue him in a more excellent manner then the other did And if hee would not haue his Ministers to begge vnder the law or yet to depend vpon popular beneuolences shall wee thinke that hee would haue his Ministers vnder the Gospell to be subiect to such a beggarly condition Euery prouident wise master prouideth for his houshold and seruants Leuit. 27.30 31 32. Deut. 12.17 18 19 14 22 23 27 29 26 Numb 18. Nehem. 10.35 36 37 38 39. Iosh 13.14 33. 2. Chron. 31.4 5 6 7 8 Ezech. 44 28 29 30 2. Tim. 2.6 Luk. 10.2.7 1. Tim. 5.18 Mat. 9.37 38. wherefore it followeth that God who is the most prouident and wise Master of all other hath prouided for the maintenance of his houshold seruants and we know none other but first fruites and tithes all labourers haue certaine standing wages the Ministers of the Gospell are Gods labourers therefore they ought to haue their standing wages likewise and wee read of none other except first fruites and tithes And therefore we see how our Sauiour forbiddeth his Apostles to goe from house to house telling them that the workeman is worthy of his hire And truly if hee would not haue his Apostles to goe from house to house euen in that time when tithes were withholden from them by the Iewish clergie shall we thinke that now when the Iewish clergie is abolished he would haue his Ministers of the Gospell to goe from house to house or yet to send from house to house to begge the peoples beneuolences Those that withheld from Christs Apostles and Ministers the duty of first fruites and tithes were such as persecuted both them and Christ and crucified him in the end Deut. 10 9 12 19 14 23.29 2. Chron. 31.4 Prouerb 3.9 10. and such God spoiling Gospellers as doe now adaies withhold the Church-rents from Churchmen what doe they else but persecute Gods Ministers and crucifie Christ daily in his members The ends of paying first fruites and tithes vnto Gods Priests are perpetuall to wit that the Ministers of God may bee maintained and not forsaken but more and more encouraged in the seruice of God that God may be honoured with our riches and acknowledged to bee our great Land-lord and good Lord that we may learne to feare the Lord and that hee may blesse vs in all the workes of our hands that so our store may be increased and our barnes filled with abundance are not Christians Gods tenants farmers and vassals as well as were the Iewes and doe we not hold all that we haue of God as well as they and are we not bound to pay our annuall rents vnto God as duly and truly as they and what reason haue Christians to forsake their Ministers more then the Iewes had and doe not the one deserue aswell to bee liberally maintained and encouraged in their worke as the other and haue not Christians as great cause to learne to feare God as the Iewes had finally doe not Christians desire as earnestly as the Iewes did to be blessed in the workes of their hands and in the encrease of their store wherefore it followeth necessarily that we Christians must pay our Tithes as truly and duly as did the Iewes 1. Tim. 5 17 18. 1. Cor. 9.7 8 9 10 11 12 13 14. And therefore the blessed Apostle as he commendeth vnto Christians the honourable and liberall maintenance of the Mininistery right diligently writing to the Corinthians and euen prooueth by the law of Moses the right that the Ministers of the Gospell haue vnto our carnall things and euen vnto such carnall things as both Moses doth prescribe in his Law and the Apostle himselfe doth mention entreating of this matter comprehending them vnder these two kinds the fruits of the field and the flockes of the fold so writing to the Galathians he enioyneth in expresse words Heb 13.7 Galat. 6.6 euery one that is taught in the word to make him that hath taught him partaker of all his goods The people must giue a part of their goods vnto their Pastours as the Apostle prescribeth and all doe acknowledge to be reasonable now this part must either be equall vnto the Leuiticall part or greater then it or else smaller To giue them a smaller were a most vnreasonable indiscretion and a more then beastly ingratitude and if they will not nor cannot bestow a greater such as indeed it ought to be 2 Cor. 3.6 7 8 9 10 11. for looke how farre the ministerie of the Gospell is more excellent then that of the law so much the more ample and liberall ought to be the maintenance of the Ministers of the Gospell then was that of the Ministers of the Tabernacle yet at least for shame they must giue an equall portion with that of the legall Priests Lastly to shut vp this our reasoning for the perpetuitie of tithes for the honourable maintenance of Christs seruants for hereof wee haue written more amply in a worke published some fewe yeares agoe called the Golden art or the right way of Enriching dedicated to the two most famous and royall Cities of these two kingdoms I say that the holy Scripture setteth downe the paying of these yearely Church-rents amongst morall duties and accounteth of Sacriledge not as if it were the transgression of a ceremoniall ordinance but euen the violation of a morall law Will a man spoyle his Gods saith the Lord God by his Prophet Malachie yet ye haue spoyled me in tithes and in offerings Malacha 3 8. Prouerb 3.9 10 20.25 Honour the Lord saith Solomon with thy riches and with the first fruites of all thine encrease so shall thy barnes bee filled with abundance and thy presse shall burst with new
wine But it is a destruction for a man to deuoure that which is sanctified meaning that the man who will not honour God with first fruites and tithes but doth deuour the holy things and committeth sacriledge bringeth destruction vpon himselfe his soule his body his goods and his house Thon that saiest a man should not commite adulterie Rom. 2.22 breakest thou wedlocke saith the Apostle and thou that abhorrest Idols doest thou committ sacriledge as if he should say thou that detestest the honouring of a false God wilt thou neuerthelesse spoile and dishonour the true God whereby wee are giuen to vnderstand that sacriledge is not only a transgression of the morall law but that it is euen a double sinne compounded of robbery and Idolatry and consequently a more detestable and abbominable euill then Idolatry it selfe For the Idolater with his heart his bodie and substance yea sometimes with the blood of his deerest children honoreth a false God Leuit. 18.21 20.2 2. King 23.10 16.3 17.17 Ierem. 7.31 yet thinking that it is the true God indeede he doth thus worship whereas the sacrilegious God-spoyler robbeth the true God of his owne The Idolater is careful to worship some God but the God-spoyler careth for no God at all a false god he doth not know and it is well and the true God he will not acknowledge which is a worse part then the others blind worshipping of a false god For the Idolater being misled with an erroneous opinion maketh and taketh that to be God which is not God for ignorantly of an Idol he maketh God whereas the sacrilegious God-spoyler malitiously euen wittingly and willingly of the true God maketh no God at all but a meere Idol otherwise he durst not be so bold as to rob him of his right for it is an infallible maxime that a man will neuer robbe or spoyle him whom he loueth honoreth or feareth O how vgly then is the sinne of sacriledge that beareth neuerthelesse such a sway in this I le but especially in the North O how horrible an iniquitie is it for men of might to pull out of Gods mouth the diet of the Church to put it into their owne and to fill the bellies of their houndes and their horses with the meate of Gods ministers It is a sinne of that high nature that because of it God hath said vnto vs as once he said vnto the people of Israel vpon the like occasion Malach. 3.9 10.11 Amos. 4.6.7 8 9 10. Isay 16.9.10 Hag. 1.10 2.18 yee are cursed with a curse for yee haue spoiled mee euen this whole nation but blessed be our Soueraigne for labouring to remooue this curse from our nation and that he hath sometimes sent scarcenesse of bread and cleanenesse of teeth in our Cities and townes sometimes hath with holden the raine from vs when there were yet three moneths to the haruest and shut the windowes of heauen vpon vs and stayed the raine till the fruits of the earth were destroied with drought sometimes hath smitten our fruites with blasting and mildew and sent the palmer worme to deuoure the fruites of our trees yea made our singing and shouting for ioy in barnest to cease and made vs drunke with our teares for that the heauen aboue vs was stayed from dew and the earth vnder vs from yeelding her encrease For this abhominable sinne God hath somtimes sent the pestilence amongst vs to rage in most violent manner to consume our bodies and the fire to burne and the water to ouerflowe our townes landes houses and habitations In one word it is this horrible sinne of Sacriledge that hath ouerthrowne the strength and glory of diuers mighty and wealthy houses God in most iust iudgement shutting such from their inheritance as were so audacious and bold as to robbe him of his The sacrilegious God-spoyler is the man which as Iob speaketh hath stretched out his hand against God Iob. 15.6.27 and made himselfe strong against the almighty therefore God shall runne vpō him euen vpon his necke and against the most thicke part of his shield because he hath couered his face with his fatnesse and hath collopes in his flankes as if the holy man should say because this God-spoyling Anti God hath presumed to shut God from his inheritance and hath taken from him his Tithes and hath made himselfe fat with Gods meate which he hath pulled out of the hands and mouthes of his ministers Vers 29.30.31.32.33.34 therefore God shall be auenged on him hee shall not be rich alwaies neither shall his substance continue neither shall he prolong the perfection thereof in the earth he shall neuer depart out of darkenesse the flame shall drie vp his branches he shall goe away with the breath of his mouth His branch shal not be greene but shall be cutte off before his day and the congregation of the Hypocrites shall be desolate and who is so great an hypocrite as the sacrilegious Church robber who being an impure God-spoyler indeed will needes in the meane time be esteemed a pure Gospeller and one of the precisest professours of the reformed Church Hee may well make himselfe merry with the meate of Gods Ministers as prophane Balthasar did with the golden and siluer vessell of Gods house Dan. 5.1 2 3 4.5 Iob. 20.5 6 7 8 9 10. but he shall know in the end that the reioycing of the wicked shall haue an end and as Zophar speaketh that the ioy of hypocrites is but a moment Though his excellency mount vp to the heauen and his head reach vnto the cloudes yet shall he perish for euer like his dung and they which haue seene him shall say where is he he shall flee away as a dreame and they shall not finde him he shall passe away as a vision of the night so that the eye which had seene shal doe so no more his place shal see him no more as if he should say though hee were neuer so great and mighty a man that robbeth Gods Church yea though his height did reach vnto heauen yet for all his height he shall not enter into heauen but shall fall to the earth like his owne dung and his sacrilegious soule shall stinke Vers 10. more vilely then his dung amids hel flames His children shall flatter the poore and his hands shall restore his substance as if hee should say because the father through pride and tyrannie oppressed the poore and spoiled Gods Ministers therefore God shall make the posteritie of that man for pouertie want to begge his bread at other poore folkes doores yea that thing which the sacrilegious father tooke away by violence Vers 15 16 17. his barnes shall be brought to restore againe by force Hee hath deuoured substance and he shall vomite it for God shall draw it out of his belly seeing to him it belongeth and in lieu thereof he shall sucke the gall of Aspes and the Vipers tongue shall
the booke of Iob the greeke interpreters allude thereunto most euidently for the English of the Septuagints reading of the 17. verse of the 38. chapter is thus Were the gates of hell opened vnto thee for feare and did the Porters of hell at the sight of thee shrinke for feare and in the translation according to the hebrew it is thus Haue the gates of death beene opened vnto thee or hast thou seene the gates of the shaddow of death and in the Gospell Mat. 12.24 25 26 29 28 29. our Sauiour himselfe alludeth disertly thereunto when he saith in the Gospell Else how can a man enter into a strong mans holde except he first bind the strong man and then spoile his house where note how that immediately before hee spake of his casting out of diuels and his ouercomming of them which argueth that Christ was to conquer the diuell for all his strength in his owne house and both to foyle him and spoile him in his owne strongest hold IIII. Fourthly our Sauiours locall descending into hell is in the Scripture by Euangelicall explication or application for S. Matthew in the same twelfth chapter Mat. 12.39 40 where he entreateth of our Sauiours casting out of diuels and of his entering into the strong mans house to binde him and spoile him testifieth that Ionah in his being three daies and three nights in the Whales belly was a type or figure of our Sauiours being three daies three nights in the heart of the earth which cannot be vnderstood of the place of his Body but of the seate of his soule as wee haue showed before V. Fifthly Mat. 10.2 Act. 2.26.27 30.31 Christs locall descent into hell is in Scripture by Apostolicall asseueration For first S. Peter the prime Apostle in the second of the Acts mentioning both the parts of our Sauiours humanitie to wit his soule and flesh showeth how God had preordained that neither should his soule be subiect to detention or destruction in hell nor yet his body to detention or corruption in the graue Psal 16.8 9 and he expoundeth the Prophet Dauids words in the sixteenth Psalm Thou will not leaue my soule in hell neither wilt thou suffer thine holy one to see corruption of the resurrection of Christ that his soule should not be left in hell neither his flesh should see corruption For as the resurrectiō could not be atchiued without a combination of Christs body and his soule 1. Pet. 3.18.19 4.6 so it behoued the soule aswell to rise in a manner out of hell where it lay downe like the Lyon couchant of the tribe of Iudah as the body to rise out of the graue or tombe where it was laide The same Apostle in his first Epistle teacheth the same doctrine in two seuerall places the one where he saith that Christ beeing put to death concerning the flesh but quickned in the Spirit according to the greeke text or being quicke and liuing in the Spirit according to the Syrian went by the same Spirit and preached vnto the Spirits in prison the other where he saith that the Gospell was preached vnto the dead to the end that they might liue according to God in the Spirit And as S. Peter the prime Apostle for so the Scripture calleth him in the three places now alleadged affirmeth Christs descending into hell in his soule Mat. 10.2 Mark 3.16 so S. Paul in as many places doth the like The first place is in the tenth to the Romanes where he affirmeth both his ascending into heauen and his descending into the deepe or bottomlesse pit which is hell Rom. 10.6.7 Say not in thine heart saith hee who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the a byssus deepe or bottomles pit that is to bring Christ from the dead where note that the Greeke word abyssus which our English haue translated the deepe is neuer taken for the graue but for hell and the bottomlesse pit it is often taken as in Luke the eight Luk. 8.31 Reuela 9.1.2.11 11.7 20.1.3.7.10.14.15 in the ninth of the Reuelation thrise in the eleuenth once and in the twentieth twise where it is likewise called Sathans prison and the lake of fire and brimstone The second place where S. Paul teacheth Christs descent into hell is the fourth to the Ephesians thus Now in that hee ascended what is it but that bee also descended first into the lowest parts of the earth where the lower or lowest parts of the earth can signifie no other thing but that Ephes 4.8.9 10. which he calleth the deepe or bottomlesse pit in the Epistle to the Romanes for as he maketh an expresse opposition betweene ascending and descending which are contrary motions so doth he between the two opposite places to wit the highest part of heauen and the lowest part of the earth The third and the last place is the second to the Colossians where speaking of our Sauiours Mediatourship hee vseth these words amongst other Colos 2.15 And hath spoiled the principalities and powers and hath made a show of them openly and hath triumpbed ouer them in himselfe for so readeth the Syrian text and the Greeke text likewise in most part of bookes together with the Latine of Saint Hierome of Erasmus of Delanus of Castalso of Stephanus of the Tigurins or Leo Iuda and of Arrias Montanus where as the Geneuian translation of Beza attributeth this triumph to Christ on the Crosse contrary to the common translation and exposition of tenne of the Doctors of the Primitiue Church as shall bee shewed other where And truely Christ did triumph ouer the Principalities and powers when as hee did binde Sathan and by his presence terrifie the whole infernall forces the which thing hee did not on the crosse for there hee suffered himselfe to bee foyled and ouercome but hee did it in Sathans owne house and strongest holde So that his triumph began in hell in respect of his soules diuine vanquishing of the diuell like as it began in the graue in respect of his Bodies powerfull rising from death to life and it was finished both in soule and body when hee gloriously ascended into heauen So that they are mightily deceiued which doe thinke our Sauiour triumphed ouer Sathan and hell vpon the crosse for atriumph doth alwaies follow vpon a perfit victorie and doth not goe before it much lesse before the conflict as our Geneuians would ridiculously haue it Thus we see twentie expresse passages of Scripture for our Sauiours descending into hell after death for so many haue we alleadged from the first to the last where as the Geneuians can not produce so much as one text bearing that Christs soule went not to hell only out of two texts in the Gospell they draw an argument against his descending the one in that he said to the penitent thiefe To day shalt thou be with me in Paradise Ioh.
in well doing if any man to wit beeing a brother obey not our sayings note him by a letter and haue no compante with him that he may be ashamed yet count him not as an enemie but admonish him as abrother And though it bee true that the beleeuing Soueraigne aswel as the Subiect is a brother in Christianitie and might well haue beene so called by our blessed Sauiour and his Apostle yet I say it doth not appeare that they vnderstood by the title of brother in those places but such as did then beleeue the Gospell who were all subiects for as yet there were no beleeuing Soueraignes yea both our Sauiours and the Apostles words doe euince that a King though hee bee a beleeuer and so a brother yet that he can not bee brought in amongst those excommunicable brothers because the excommunicated brother must be vnto the other brethren as an Heathen and a Publican as our Sauiour commandeth that is to say they must auoide his conuersation and decline his companie and flee his familiaritie as the Aposlle expoundeth it But so it is that subiects can not by any meanes shunne or abhorre the presence and conuersation of their Soueraigne both because of duty and because of necessitie As for duty the lawes of nature and of Scripture of reason and religion of Church State doe oblige subiects to doe their duty to their Soueraigne be he neuer so bad and therefore they must repaire vnto his presence and conuerse with him whensoeuer it pleaseth him to command And as for necessitie subiects can not choose but repaire to the Prince to haue iuslice and such other helpe as they sland in need of at his hands And therefore I say though both Rome and Geneua should ioyne their iarring and warring wits together yet they shall neuer bee able to solue or satisfie this argument Mat. 18.17 1. Cor. 5.5.9.11 2. Thess 3.14 1. Tim. 1.20 all excommunicated persons presence societie and companie is to be shunned as a Heathens a Publicanes or which is worse as a man 's deliuered to the Diuell But no Kings presence society and conuersation can bee shunned of their subiects for both duty and necessitie binde them to the contrary Ergo no Kings can be excommunicated or thus the effects of excommunication can not haue place in the person of a Prince as for example his presence and conuersation can not be declined of his subiects without both sinne and their great hurt and therefore the censure it selfe hath no place in Princes Ninthly the excommunication of an vniuersalitie or multitude as of a whole citie Body Common-wealth or kingdome is in the iudgement of all thought a thing vnlawfull and semblably the excommunication of the Soueraigne as he that representeth the whole Body of his kingdome must bee vnlawfull neither can the head be punished without the sensible hurt of the whole body Tenthly God is a God of order not of disorder or confusion 1. Cor. 14.33 as the Apostle speaketh and therefore hee hath not giuen the inferiours power to punish corporally or spiritually their superiours for this were most contrary to order consequently he hath not giuen subiects any power vpon their Soueraigne nor Priests any power to punish Princes for both people and priests be inferiours and their Soueraigne is their superiour they are as members of the body taken seuerally the commons as feete the Nobles as hands the Priests as eyes or they are as the bodie being taken coniunctly but the Soueraigne is as the head higher then all the other members and aboue the whole body and as the soule more diuine excellent and eminent then the whole body the subiects are as seruants the Soueraigne as the Master or Lord the people as the children and the Prince as their common father It is against good nature and order for the inferiour members to rise or rebell against the supreame member for the body to beate or breake the owne head and it is repugnant both to good nature and grace for children to stretch forth the hand to chastise or punish their father bee hee neuer so furious And as for the chiefē Priests and Prelates they are as Angels and Archangels indeed but the Soueraigne Prince is as the God of Angels and Archangels farre aboue their reach Eleuenthly if it belongeth not vnto one man or more men to beate punish iudge or condemne another mans seruant as the Apostle S. lames teacheth saying Who art thou that iudgest another man Iam. 4.12 Rom. 14.4 and the Apostle S. Paul likewise saying Who art thou that condemnest another mans seruant then it belongeth much lesse to one man or more to iudge punish excommunicate depose or condemne Gods chiefe seruant Rom 13 4. now the Prince is Gods seruant saith the same Aposlle and in the same Epistle to the Romanes and I wish that both Romanes and Geneuians would weigh those words better then they do and therefore who is hee that condemneth such a seruant as is not only another mans seruant but euen the best mans seruant to with Christs and his chiefe seruant yea Gods seruant He standeth or falleth to his owne master saith the Apostle and that is neither the Pope of Rome nor the master Minister of Geneua but God and Christ who will not haue his seruant subiect to the proud censure eitheir of the Romane Consistorie or of the Geneuian Presbyterie The Apostle would not presume to iudge them that are without the Church because they belonged to Gods iudgement in propriety what haue I to doe to iudge them also which are without saith he doe ye not iudge them that are within but God iudgeth them that are without and shall we thinke that he would haue presumed to iudge those that God hath placed aboue the Church I meane Christian Princes 1. Cor. 5.12.13 who though they be within the bosome of the Church as Christians yet are they without or aboue the reach of the hands of the Church as the nursing-fathers and heads of the Church on earth vnder Christ the Soueraigne King of the Church whose immediate seruants they are and therefore as his peculiars are subiect to nones iudgement but his only Twelfthly if seruants must be subiect to their masters with all feare and not only to the good and courteous but also to the froward as the Apostle Saint Peter teacheth 1. Pet. 2.13 14 15 16 17 18 19 20 21 22 23. then must subiects be loy all and dutifull to their Soueraigne and not only to the good but also to the euill for as the family is a little kingdome and the master of the family a little king and the sonnes and sernants of the family are the subiects of this little kingdome so is the kingdome a great family the King the great master of this great family and his subiects are the children and seruants of the same family Thirteenthly if the Angels of heauens Church from their heauenly seates