denying the holy Scriptures to be indited by the holy Ghost and of others reiecting certaine writings of holy Scripture 4 The errour of the Papists which is manifold for they holde that the authoritie and certaintie of Scripture dependeth vpon the determination of the Church that the Scripture is not authenticall but by the authoritie of the Church and that it is not manifest that the Scriptures proceede from God but by the testimonie of the Church which error is most absurd For if truth be subiect to the pleasure and iudgement of men the consciences are made doubtful of their saluation and the same errour is confuted by the testimonie of the Apostle Ephes 2.20 where the Apostle affirmeth that the Church leaneth vpon the foundation of the Apostles and Prophets which foundation he cals not the very persons of the Apostles but their doctrine For although the Church should by her iudgement approue the scripture yet doth she not make of that which is vncertaine and doubtfull certaine and authentical but doth by her iudgment subscribe to the truth of God and doth embrace it as proceeding from God Moreouer they account the Apocrypha bookes for Canonicall They prattle that the Scripture is imperfect and obscure that the reading of the Scriptures is hurtful to the Church that it is the matter of contention that matters of controuersie cannot be decided by Scripture alone that it hath a nose of waxe They affirme that power to interprete and giue the sense of Scriptures belongs to the Bishop of Rome They match the writings of Fathers Bishops and Counsels with the Scripture They take away from the common people the writings of their fathers last will and testament and post them ouer to dumbe idols as to lay-mens bookes cleane contrary to the commaundement of Christ Ioh. 5.39 Search the Scriptures Lastly they account the old Latine translation as authenticall The fifth common Place of Creation What is the signification of this word to Create in the Scriptures IT is peculiar because the reason of man knoweth not how any thing should be created of nothing For Dauid Kimchi affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this word to create most properly is affirmed for euery thing which is brought from no being to a being as Gen. 1.1 But secundarily and yet properly it signifieth to bring a forme created of nothing to a matter preexisting without alteration a Gen. 1.21.27 Whereupon Damascene saith lib. 2. cap. 5. that God made all things of nothing some things indeed immedidiatly but other some by meanes which is a part of diuine omnipotence Therefore the word to create is attributed to God alone in the Scriptures either in the workes of creation or else by a borrowed speech in things that be of no lesse vertue and power then the very worke of creation b Esa 41.20 Ier. 31.22 Psal 51.12 For this cause these words differ to beget to create to make For to beget is to bring forth something of his owne substance like vnto it selfe according to the essence but to create is to make something of nothing diuerse from the substance of the Creator And this word to make is applied to those things which be made of some matter but yet it is restrained by the circumstance of the text to the propertie of creation c Gen. 1.25.31 Rom. 1.20 What is Creation It is an external and indiuisible worke of Iehouah Elohim alone that is of the Father Sonne and holy Ghost whereby by his word power and commandement alone he hath created all things out of himselfe that is the substance of all things being seuered from his owne Essence to the end that his infinite wisedome goodnesse and power might be made manifest d Act. 17.24 Rom. 1.20 Proue it by some testimonies 1 The very historie of the creation as it is set downe by Moses Gen. 1. is a most ample witnesse of it 2. Psal 33.6 By the word of the Lord were the heauens created and by the spirit of his mouth all the power and hoast of them And in the same Psalme vers 9. He spake and they were made he commanded and they were all created Againe Psal 19.1 The heauens declare the glorie of God and the firmament soundeth foorth or celebrateth the work of his hands Mal. 2.10 Hath not one God created vs Iob. 9.8 Who alone doth stretch out the heauens 1. Cor. 8.6 We haue but one God the Father of whom are all things Why is the creation ascribed in the Creed to the Father alone Not that the Sonne and the holy Ghost shold be excluded from the effect and praise of that worke who in that same worke manifestly not as instruments but as efficients equally and inseparably wrought together a Iob 1 3. Col. 1.16 Gen. 1.1.2 but by way of excellencie that the decree of this worke and first beginning of it might be giuen to the Father because the Father is the fountaine and beginning not temporall but originall of the whole Deitie by whom all things were made Further that there might appeare in the Church some externall difference whereby the Father might be distinguished from the Sonne and the holy Ghost for as Basill saith in his booke intreating of the holy Ghost cap. 16. The Father is the first principall cause of those things that be made the Sonne the instrumentall cause the holy Ghost the perfecting cause What was the mouing or impellent cause of the creation of all things The infinite goodnesse of God ioyned with infinite wisedome which it pleased him to communicate and by communicating to reueale it because a good thing is apt to communicate it selfe And when did God begin to create In the very beginning of all things and in the vety beginning of time that is then when the things which now be began to be For though all things in the world were made in the Sonne b Col. 1.16 yet in this place this word beginning signifieth not the Sonne but some certaine beginning of time as also Ioh. 1.1 But whereof and whence were all things made and produced Of Nothing this word being vnderstood negatiuely that is of no other matter that was before For this word Of in this place signifieth not the materiall cause whereof any thing is made but the order As if a man should say When as there was nothing before after that there was any thing it was made or else it signifieth the habitude or disposition of the materiall cause which is simply denyed How proue you that 1. Because there was nothing from eternitie excepting and besides God himselfe and whatsoeuer there is it is either the Creator or else the creature but things were not created out of the substance of God for then they should be God or gods whâ—ch is very absurd therefore they were made of nothing 2. God is almightie and therefore doth not stand in need of some matter going before For this cause Psal 33.9
administratioÌ„ of the Sacraments But yet the spirits are to be tried that is by a Metonymy those which say they are indued with the spirit of god whether they be of God 1. Ioh. 4.1 which cannot be done more certainly by any thing then by the scripture to which the Lord commandeth the triall of spirits to be conformed a Deut. 13.1 2.3 4 neither must we harken to the words of the false Prophets b Ier. 23 19 By what name were they wont to cal the definitions of Synods Canons which then especially haue authority are as lawes whosoeuer contemns violates them must vndergo the politicke punishmeÌ„t inflicted by the magistrate so soon as they are ratified coÌ„firmed by the chief magistrat but before they are not auailable by reason of politicall punishment although they be by reason of censure Do such constitutions bind the conscience before God No truly by themselues for that they are humane and mutable yet notwitstanding being once set downe to violate or contemne them with safe conscience no man can both in respect of scandalizing others as also by reason of contumacy but euerie one is tied faithfully to obserue them and that with a free conscience e 1 Cor. 10.28 29 but so as it may be done without scandall that is so that the weaker brethren be not offended and when vpon iust causes we be hindered sometimes it is lawfull to omit them our consciences being not offended VVhat is the ende of this power In generall the glorie of God and the edification of the Church to vs saith Paule 2. Cor. 10.8 13.10 is power giuen to edification not to destruction but the end of Synods is the assertion of the pure doctrine of God comprehended in his word against the heretickes and the constitution of Ecclesiastical gouernment in respect of the diuerse circumstances of time place and persons VVhat effect or vse haue they Order and Decencie d 1. Co. 4.40 Order whereby the presidents and publishers of the gospell haue a certaine rule in their actions and doe accustome their auditors to obedience and in a well gouerned estate of the Church peace and concord is kept Comelines whereby we may be incited by those helpes to pietie and that grauitie may appeare in the handling of pietie VVhat things are repugnant to this Doctrine 1 The errour both of those which ascribe to much and also of those which do attribute too little to the Church 2 The errour of the Nouatians or Catharists who deny pardon to those which are fallen by their confession or to those which are defiled with great offences 3 The Monarchie of the Papacie and tyranny which they haue arrogated to themselues in translating the kingdomes of the world 2 That tyrannicall voyce that the Pope of Rome ought to be iudged of no mortall man and that hee is aboue the councill 3 That vsurping and abusing the keyes and the power of remitting or retaining sinnes at his pleasure 4 That maioritie and supreme power which hee hath taken to himselfe by vertue of succession and of the Church when soeuer hee please in consigning the Canon of Scripture In interpreting the word of GOD and giuing the true sense of the Scripture in forging new Articles of our faith in making lawes and proposing traditions and establishing wicked decrees because as they say that the Bishoppe hath all lawes in the closet of his heart 5. All Ceremonies Popish rites and will-worship repugnant to the word of God 6 That errour that the Church is the rule of all things which are to bee beleeued when as on the contrarie the Scripture alone is the rule of faith 7. A wicked and superstitious opinion of necessity merit and worshippe in the obseruation of humane ceremonies 8. A foolish zeale of Moses law 9. That Sacriledge wherby they driue the laity from the reading of the word of God and doe prohibite Bibles to bee Printed in the vulgar tongue 10. Furthermore that Councils should be assembled and gouerned by the authoritie of the Pope and that such Councils cannot erre 11. That the Church ought to supply the defect of the word written by written traditions which is to attribute more authority and power to the Church then is meete 12 That the Church is eminent in generall Councils and that the trueth remaineth no where but amongst their Pastors 13. That the power of interpreting the Scriptures is in the Councils and that no man may appeale from them 14. That the approbation of the Scripture to be either Canonicall or Apocryphall dependeth on the iudgement of the Church 15. The contempt of constitutions simply for order and decency appointed in the Church 16. The errour of those who in Ecclesiasticall controuersies resting on their owne priuate iudgements opinions do disclaime Synods and all definitions deliuered by Synods The foure and fortieth common place Of the Gouernment and Iurisdiction of the Church where also of fasting What is the third part of Ecclesiasticall power IVdiciarie or Iurisdiction Ecclesiastical altogither to be distinguished from ciuill and is commonly called power and it is another part or kinde of the power of the keyes distinguished from the former for that the first whereof Mat. 16.19 and Ioh. 20.23 which is the office of teaching or of preaching the Gospell committed to the Pastors doth properly appertaine vnto them but this doth belong to the moral discipline of the Church and repressing of offencs commended to the Church which the Graecians cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is discipline correction institution wherof Christ speaketh Mat. 18.17.18 If a brother do not heare the Church let him be as a Heathen or Publican vnto thee verily I say vnto you whatsoeuer you shall binde on earth shall be bound in heauen and whatsoeuer you shall loose shall be loosed for the Church doth bind whom she doth excommunicate and she doth loose when she againe receiues men into her society VVhat is Ecclesiasticall gouerâ—ment It is an Ecclesiasticall Paedagogie instituted by the authority of the word of God whereby men being receiued into the familie of Christ they are guided to godlinesse and compelled not to commit any thing vnworthy the Christian profession but those which do offend and are inordinate are reproued chidden and corrected that they may returne into the right way and that euery one may do their dutie according to the direction of the Gospell How manifold is Ecclesiasticall gouernment Twofold Common vnto which all citizens of the Church ought equally to be subiect and proper which is peculier to the Clergie and doth solely appertain to the ministers of the Church to reteine them in their dutie and the common againe is twofold ordinary extraordinary now that is ordinary which alwaies hath the word of God and Apostolicall tradition for his rule and from which it doth neuer decline and is alwaies obserued in the Church How many parts bee there of ordinary
the common discipline What is peculiar discipline It is proper to the clergie or ministers of the church whereby they are kept in their duety whereof there be three partes the first is 1 Prohibition prescribed by the cannons which the auncient Bishops haue imposed vpon themselues and to their order such are 1 that no clergy man shall spend his time in hunting dicing or bancketing 2. that such shall not be vsurers or Merchants 3 That they be not present at dauncings or such like but in the church each minister shall by preaching prayer and the administration of the sacraments diligently doe his duety The seconde is execution which was especiallie committed to the Bishops who to that purpose did twise or oftner in the yeare call prouinciall synods in which as well Bishops themselues as other clergy men were censured The third is the punishing of Ministers whereof there were those degrees Reprehension Translation deposition and keeping from the communion What vse is there of ecclesiasticall gouernment It is 1. as a bridle to curbe and tame such as spurne against the doctrine of Christ 2 it is a spurre to such as are dull 3. It is a rodd wherewith they that haue more greeuously offended are in compassion and according to the milde spirit of Christ chastised of the church What is contrarie to this doctrine 1 The peeuishnes of the Donatists and Anabaptists who vnder pretence of a more austere discipline acknowledge no congregation of Christ but such an one as is each way conspicuous for Angelicall prefection for want whereof they by an impious scisme doe deuide themselues from the flocke of Christ 2 The abuse of excommunication an example whereof we haue in Diotrephes * 3 Ioh 12 who desired preheminence in the church and cast out such as he liked not 3 That Tirannicall authoritie which Popes and papall prelats do challenge to themselues in their Iurisdiction to wit a iudgment to determine both of the greater and lesse excommunication which is nothing else but a power to excomunicate 4 Their error who either bring into the church an Oligarchie one the one parte or an vniuersalitie for the whole church on the other by which they would haue this Iurisdiction executed and thinke that with euerie thing the whole church should be acquainted abusing for this purpose Math. 18.17 Tell the church and. 1. Cor. 5.4 when ye are gathered c 5 That foolish and ridiculous excommunication vsed by Papists of Locusts mise Eeles flees c. To the apparent abuse of the churches power as also that they excommunicate men for the profession of Christ not paying of debte contempt of the popes decrees or legacies to monkes 6 Their error who doe attribute the partes of this gouernment to the christian magistrate either in binding or loosing As also their error who where there is a christian magistrate will haue him to haue nothing to doe with those ecclesiasticall censures and with these the neglect of such gouernours as punish not offenders 7 Of the papists which bring causes meerely ciuill to the ecclesiasticall courts 8 The superstitious and toyish Popish fasts whereas what dayes we shall fast or not fast as Augustine saith neither Christ nor his Apostles haue determined 9 All lawes for choice of meates forbidding some as flesh butter cheese egs etc. Wherein consisteth the fast of papists For in that the Apostle saith it is good not to eat flesh c. Rom. 14.21 he that is weake eateth hearbes he speaketh not this simplie for theÌ„ should he contrarie himselfe and Christ but as it is vsed with offence to the weake He then speaketh of such weake Iewes who for feare least they should in the market light vpon some such meat as Moses had forbidden rather would eat hearbes then buy meat in the shambles yet Christ would not haue his disciples to follow the austerecourse of Iohn Baptists life and diet but sheweth that it belonged to the age of the old testament and in no sorte to be practised in the libertie of the new b. b Mat. 9.15 16 10 These sacrilegious opinions of meriting Gods fauour of appeasing his wrath satisfieing for sinnes and deliuerance from purgatorie by fastings duly obserued All which if they were true doubtles Christ died in vaine Gal. 2.21 For they grant indeed that man of himselfe can not render vnto God any thing equiualent for sins but yet they vrge that it with Gods acceptation and by communication of Christs merit they may 11 The decrees of the ancient hereticks called Esses made vnder colour of wisedome worship and humilitie that men should not taste certaine meates and should vse such immoderate abstinence as would hurt the bodie contratie to that Coloss 2 21. 12 The Heresie of the Marcionites and the Tatians of Encratites in english we may call them contineÌ„ts which taught men to despise the workes of the creator and Carthusians who will eat no flâ—sh The Seuerians who will drinke no wine Montanus his Xerophagie that is eating of dry meat to demerit gods fauour to purg away originall sin increase in vertue to get a great rewarde 13 The error of such as allow no fasts at all but being led on by the gourmandizing spirit of surfetting dronkeÌ„nes become belly-gods 14 The dissolute life of the Romish Clergie all which to haue repeated is a sufficient refutation The fiue and fortieth common Place Of Vowes VVhat is called a Vow SOme will haue it called votum that is to say a vow a voluntate that is from the will as it were proceeding from will aduisednes or purpose It is called of the Greecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 21.23 VVe haue foure men vvhich haue made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a vow And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a promise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to promise because he which maketh a promise saith Eustathius that is he which hath vowed any thing hath laid a burthen vpon himselfe so that a vow is some voluntary thing which euen vpon a deliberate purpose or free will some man hath vndertaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a burthen vpon himselfe As euerie man vvisheth in his heart so let him giue not grudginglie or of necessitie for God loueth a cheerefull giuer 2 Cor. 9.7 And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a vowe not onely a prayer and a desire of obtaining something but a promise of offering something to God but yet let the vowe be agreeing with the prescript or rule of the Law For the scripture doth call a vowe not euerie promise which may be made to euerie man but onely that which is made to God and that willingly religiously therefore that which among men is called a promise in respect of god is termed a vowe for a promise made to a man hath not the manner of a vow Sometime metonymicallie it signifieth a thing promised with a vow a Psal 66 13. and
remembrance Looke vpon his wounds when he hung on the tree his bloud vvhen he died the price vvherevvith he redeemed vs. Hee hath his bodie so placed on the crosse as he bovveth it to kisse thee his armes spread to embrace thee his vvhole bodie giuen vs to redeeme thee Consider hovv great things these are vveigh these things in the ballance of your heart that he may be vvholy fastened in your heart vvho for your sakes vvas vvholy fastened to the crosse Hovv is the passion of Christ applied vnto vs By the word by faith and the Sacraments for by the word he is offered as by the hand of God by faith he is receiued as by the hand of man by the Sacraments he is sealed vp vnto vs. What opinions are against the sacrifice and passion of Christ 1 The blasphemy of the Marcionites and Manichees who affirmed that Christ did not suffer truly but imaginarily and in appearance to men 2 The blasphemy of the Papists whereby they affirme that Christ is still offered daily vnto the father by priestes in the Masse and that really for the quicke and the dead contrarie to that which is said Heh 10.14 vvith one offering hath he consecrated for euer them vvhich are sanctified 3 The righteousnesse which is of works Pardons Inuocations of Saints that forged Purgatorie and whatsoever men deuise thereby to make satisfaction for sinne The foure and twentieth common Place Of the buriall of Christ VVhat is buriall or burying IT is a proceeding of death and so also a confirmation of death for not liuing but dead men vse to be buried The Latine word Sepultura Buriall is deriued a sepeliendo or a sepiendo because the corps is enclosed and fensed with earth stone or some other matter and is laid vp in the graue or tombe But Funerare or Pollincere is to make readie the bodie for buriall by washing anointing and the like complements a Gen. 50.26 Math. 26.20 Mat. 27.60 1 Cor. 15 4 Wherupon Pollinctores were a seuerall sort of men from Libintiarii But what was the buriall of Christ It is a part of Christs abasing whereby after death his bodie being seuered from the soule was laid in a Sepulchre according to the fashion of the Iewes b yet so as this was a preparatiue and enterance to the glorie of his resurrection VVhat is the chiefe cause thereof God who not onely hath engrauen in the minds of men the custome and manner of burying according to that Gen. 3.19 Earth thou art and to dust thou shalt returne as the auncient examples of the Saints who were buried doe testifie c Gen. 23.4 15. 49.29 50 13. 2 King 13 3 Tob. 4 3 and the depriuation of buriall which is reckoned amonst the signes of Gods wrath d Psal 79.3 2 King 6.35 Ierem 14.16 22 19. but did also specially ordaine all things which were done about Christs buriall VVho were the ministers and meanes of this burial Noble and rich men who were of the degree of Senators Ioseph of Arimathea which some thinke to be the same with Ramathaim e 1. Sam. 1.1 and Nicodemus who were the Disciples of the Lord but in srcret through the feare of the Iewes f Ioh 3 2 19 38 and who as gratefull Disciples performed to their well deseruing maister the honour of buriall when as there appeared no danger or but very little whom whilest he liued he durst not confesse For when the open and professed Disciples of Christ were dispersed and hid themselues for feare they then stirred vp confirmed by God tooke the bodie of Iesus being giuen them by Pilate that it should not fall into the hands of the rascall executioners who were wont to cast the bodies of theeues into stinking pits whereby it appeareth how great the power of Christs death was who made these men so coragious as they feared not to attempt an enterprise most base and daungerous namely to take downe from the crosse a man condemned by the authoritie of the whole councill and the President and by this their deed to accuse their iudgement of iniustice and impietie whereby also they incurred extreame danger for his sake and in the extremest ignominy which Christ suffered what time he was hanged betwixt two theeues they professed themselues his Disciples how much more doth it now become vs so to doe when he raigneth in glorie What was the manner of his buriall Ioseph as it is recorded Mat. 27.58 went with a bold courage to aske Pilate the bodie of Iesus of whom he obtained it after he had vnderstood certainly by the centurion that hee was dead Mark 15.44 so God vseth to blesse those who earnestly and vprightly go about his busines which pertainineth to the publike weale and benefit Nicodemus in the meane while prepared a mixture of myrrhe and aloes which things do preserue bodies from putrefaction to the weight of an hundred pounds Ioh. 19.39 And so they both come and openly with their owne handes take the naked bodie of Christ from the Crosse and wrapped it in cleane linnens with those pretious odours after the maner which the Iewes vsed with their Nobles in hope of the resurrection and also hereby to signifie that Christ would rest in a pure minde well seasoned and spiced with sweet smelling vertues Yet it was annointed because they could not do it by reason of the shortnes of time For the Sabath was at hand on which day it was not lawfull to do any worke and the women a Ioh 20.1 Mark 16 when the Sabbath was ended came to the Sepulchre to annoint Iesus but he was now risen againe Yet those spices were which thing belongeth to God types of that quickening odour which ariseth from Christs death And God would by this glorious buriall declare the innocencie of Christ and abolish for the most part the ignominie of the crosse according as Esaias had foretold and his sepulcher shall be glorious cap. 11.10 VVhat are the subiectes and adiuncts of Christes buriall The place the time the shutting vp and keeping of the Sepulchre Where vvas the Lord buried 1 In a garden planted with herbs and trees next vnto the place where he was crucified in which place Ioseph had his Sepulcher that in the verie place of his delights he might be admonished of death by the beholding of the monument 1 Because the first Adam died spiritually in a garden 2 Because as Cyril saith there is prepared for vs a returne into Paradise by the death of Christ 3 To shew the plentiful fruit which should grow to all that beleeue from his death and buriall 4 Because from the crosse there is a passage to Paradise Againe he is buried in a Sepulchre 1. Hevven out of a rocke least the aduersaries should cauill that the Lordes bodie was stolne by his Disciples through some vaults vnder the ground 2 In a new one that we might know how that the condition of death is chaunged
perish but their owne naturall corruption and the fruit of that corruption from whom it pleaseth God to exempt his onely predestinated to saluation verie fondly do they then who confound the decree of reprobation with damnation seeing sinne is the manifest cause or the later but the will of God onely of the former Neyther also doth God for that cause make them wicked whō he reiecteth of poure out his malice on them but in his most iust though hidden and vnsearchable iudgement he doth not bestow on them the mercie which he giueth to the elect But they are punished voluntarily and of their owne malice according to that O Israll thy destruction is of thy selfe but thy saluation is of mee Osey 13.9 What are the common meanes of Reprobation The verie same whereof we spake before namely Creation in integritie righteousnesse For God did not create man in sinne For so should he be the author of sinne which God forbid 2 Mans fall who fell away of their owne accord and most freewill by which falling away they offended God 3 Mans corruption they corrupted themselues and so they drew vpon themselues through their owne fault iudgement and destruction a Pro. 2.22 Eccle. 7.30 VVhat are the particuler meanes of the execution of Gods decree for the reiecting some men Sixe likewise in number 1 An infinite increase of actuall sinnes 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidelitie or an alienation and seperation from Christ 3 A forsaking or an vneffectuall calling or no calling at all by the preaching of the word or no inward consent to vocation for neyther hath the Gospell beene preached to all men nor in euerie age nor now also is it preached all the world thorough neyther is it graunted vnto all to beleeue Math. 11.25 but in verse 28. all are called vvhich labour and are heauie laden that is are wearie v der the burthen of their sinnes which onely is meete for them who acknowledge themselues to be sinners and flie vnto Christ 4 Stubbornnesse or hardnesse and blindnesse in sinne 5 Hence commeth a perpetuall turning away and contempt of God and proceeding from sinne to sinne 6 At length thereby followeth their most iust condemnation Iust therefore is the Lord and all his iudgements vpright Exod. 7.3.22.23 a Exod. 8.15 9.34 2. Par. 36.13 Act. 7.12.51 13.46 Is the execution of reprobation or the appointing of vvicked meanes subiect to the decree of God as faith and other meanes of saluation is to the decree of Election It is and it is not because the decree of God is said to be twofold simple in some respect the decree is called simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when God willeth and approoueth somewhat simply whereof himselfe is truely properly and principally the efficient cause in his owne time from whence also the decree may bee called effectiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which sort is the decree of the saluation of the Elect and of all good meanes which tend to saluation as of Creation effectuall calling faith iustification and sanctification Whereupon God Ose 13.9 Thy saluation is of mee Moreouer God is the Author and cause of the substance that I may so speake of all actions and qualities both good and euill For the action is one thing by it selfe the fault or faultie qualitie of the action is another But the decree in respect is when God decerneth and will permit somewhat to be done and that also in his due time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hee doth not truly effect it himselfe but suffereth it to be done of wicked instruments not as though he beheld the affaires of men negligently and from a farre but as the ruler of all For Paule affirmeth that God prouoked Pharaoh and whom he will he can harden Rom. 9.17.18 for God is not a negligent God neyther were God omnipotent if against his will he should suffer any thing Whereupon also this may bee called a Decree of permission of gouernement or of dispensation And of this sort is the Decree of all euill meanes which tend to destruction as of the fall of man his hardening and the like for they come not to passe without the will and knowledge of God because by this meanes Atheisme or Epicurisme must necessarily follow but of all these mans will is chiefe purchasing Gods wrath heereupon is that rightly said Thy destruction is of thy selfe O Israell Ose 13.9 And neuerthelesse they are subiect to the Decree because though not by the decree yet for the decree and not without the decree they come to passe and whereof the deficient but not the efficient cause is surely purposed in God For as God createth faith in them that beleeue so when God left the wlll sinne came vpon mankind As the Sunne maketh the day of it selfe and with his owne light when it riseth and shineth and the night likewise but by the retyring of his light and the shadow of the earth Furthermore it is no decree of a sufferance of malice in that it is malice but in that it hath a purpose of goodnes For if we consider the decree of God the verie euill though bred in it selfe hath a purpose of good for what God hath determined to suffer and what he permitteth he doth it for some good end as for the euidence of his glorie and iustice Wherfore in respect of God who in determining to suffer and in permitting doth alwaies behold a good end the darkenesse helpeth forward the light and the malice which proceedeth wholy from the euill instrument is conuerted into good as the punishment of sinne and the meane of Gods glorie as that Paradox of Augustine might be verified That it is good also there should be euils for else God would not suffer euils to bee but he suffereth them not as against his will but as willing and as the same father saith truly and wisely That which is contrarie to the will of God commeth not to passe against his will What is the end of Reprobation Surely the iust condemnation of the Reprobate But in respect of God the declaring of his glory iustice and power a Exod. 9.16 Rom. 9.17 22. After what maner is the administration and application of the doctrine of Predestination to be taken in hand either of Pastors or of all men in priuate 1 We must take heed that we run not out from one extreem to another as from the decree to saluation or damnation or on the contrary neglecting the means neearer causes of saluation or destruction 2. As God descending vnto vs from his most excellent and eternal decree by the middle degrees or the means which are the effects of that decree doth lay open his glory mercy so we returning by those same degrees effects keeping the order of the effects do ascend to the certainty of our election which we shall find most firmely founded in the onely mercy of God VVhat ought to be
thirtieth common place Of the last Iudgement VVhat is signified in the Scriptures by the word Iudgement 1 COmmonly to iudge is to deeme to thinke and iudgement is taken for the opinion or meaning of the minde 2 It may be knowne what it is by the contrarie thereof for to iudge and to saue are contrary as therefore to saue is to free one from destruction and to giue life so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iudge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemne to destroy to giue cause of condēnation In which sense it is vsed Ioh. 3.17 God sent not his sonne into the vvorld that he should iudge the vvorld that is that he should cōdemne or rather be the cause of condemnation but that the vvorld might bee saued through him Whereupon iudgement is vsed for the cause of condemnation vers 19. This is the condemnation that that light came into the world and men loued darknesse rather then that light And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation Ioh. 5 24. He that beleeueth in me hath life eternall and shall not come into condemnation 3 To iudge is to rule and gouerne as Iud. 3.10 and in other chapters where iudgement is taken for Rule and for the minde of the iudge and for equitie or for that which is iust and right a luk 11.42 And the iudge for the Magistrate b Exod. 2 14 all through And first surely when iudgement is attribured to God it is taken for the ful Rule vniuersal gouernment and administration wherewith the whole world standeth sure is preserued and gouerned c Ioh. 5 22 27 30 Gen. 18.25 2. For the gouernment and well ordered state of the Church whereby the father manifesteth the Gospell through the sonne maintaineth the ministerie bestoweth the holy Ghost quickeneth the deade by the word euen from the beginning to this day prepareth a kingdome for the sonne that is the Church Mat. 12 18 Behold my seruant whome I haue chosen I will put my spirit on him and he shall shew iudgement to the Gentiles 3. For Gods vengeance and punishment on sin sinners d 1 Pet 4 17 4. For Gods preceps or commandements e Psal 19.9 119 13 30 throughout 5 To iudge doth signifie to reprehend others faultes by the example of ones owne vertue f Math 12 27 41 42. c 19.28 Luk. 22 30. The Apostles shall iudge the twelue tribes of Israell that is the Apostles faith and Doctrine shal take all excuse away from the Israelites So Ro. 2.27 6. To iudge doth properly belong to the Iudge when he giueth sentence whereby either he condemneth or iustifieth one that is he doth indeede condemne by pronouncing him guiltie of the fault and by adiudging him to punishment but he doth iustifie when he freeth any one from the crime and punishments due to the crime And in this sense iudgement is the Lords cēsure freeing the elect and pronouncing them heires of eternall life but cōdemning the reprobate How manifold is the Lords iudgement Twofold Particular or Antecedent temporall and hidden which is either of many or of euery one in the time of euery ones life or death for that the Lord either in this life doth defend those that are his according to his promise The gates of hel shal not ouercome it Mat. 16.18 or chastiseth them when they erre with warr famine pestilence or with some other kinde of punishments that they may not be condemned with this world g 1. Cor 11 32 Whereupon 1. Pet. 4.10 Iudgement beginneth at the house of God or finally receiueth their soules into heauen and on the contrarie keepeth downe the wicked and punisheth their sinnes diuerse waies and at length deliuereth their soules to Sathan to be tormented h Luk. 16 22 29 2 Vniuersall extreame manifest finall absolute eternall is that which shall be in the last day when the bodies are raised vp of which we must principally heere entreat By what arguments is it declared that the iudgement shall be vniuersall and extreame 1. Because iudgment and Resurrection are so necessarily ioyned the one to the other and it cannot bee that God can iudge of all men which are deade vnlesse hee raise them from the deade nor can resurrection be assigned to any other end then that God might iudge all men might separate the sheepe from the goats the corne from the chaffe the godly from the vngodly a Mat. 25 13 2. It is declared by a remarkable principle in nature which teaeth that God i◠iust and therefore it must needes be well with the good and euill with the wicked for euer which because in this life it cannot be for that there are so many wicked men and Atheists who commit all kinde of wickednesse whom neuerthelesse God doth not take vengeance on in this life againe for that there are godly men and some that worshippe God sincerly who liue a most troublesome life so farre is God from rewarding them in this life b necessarie is it that there should bee a certaine and vnfallible iudgement remaining afterward wherein the wicked might be punished and the good may receiue the reward of piety Cor 15 19 3. Bur farre more certainly is it shewed by testimonies of holie Scripture Psal 9.8 The Lord hath prepared his throne for iudgement and shall iudge the world in righteousnesse and 50.1 The God of Gods hath spoken and called the earth from the rising of vp the sun vnto the going downe thereof our God shall come and shall not keepe silence that he may iudge all men Isa 66.15 Behold the Lord shall come in fire Mat. 25.31 and so following all the whole act of iudgement is described Luk. 8.17 There is not any thing hid that shall not be euident Ioh. 12 48. The word that I haue spoken shall iudge him in the last day Rom. 2 16. God shall iudge the secrets 1 Cor. 3 13. Euery mans worke shall bee made manifest Heb. 9 27. It is appointed vnto men that they shal once dy after that commeth the Iudgemēt Iud. 14 15 ver Enoch the seauenth from Adam prophecyed of such saying Behold the Lord commeth with thowsands of his Saints to giue iudgement against all men to rebuke all the vngodly among them of all their wicked deedes Therefore must their needes bee a Iudgement 4. We confesse in the Apostles Creede that Christ shall come to iudge the quick and the dead What is the last iudgement It is the act of Iudgement whereby Christ in the last day shall presently after the resurrection of the deade pronounce sentence vpon all men with great maiestie and glorie separating the elect from the reprobate and adiudging them to eternall life but the reprobate to vnquenchable fire What are the efficient causes of the iudgement to come 1. The eternall God Father Sonne and holy Ghost inseparably for as much as there belongeth to the iudiciall power dominion
ouer all things authoritie of iudging and euen the decree it selfe Dan. 7.9.10 The auncient of daies did sit and he sat in iudgement and the bookes were opened and Iohn 16.8 When the holy Ghost commeth he will reproue the world of sinne of righteousnesse and of iudgement 2. The vrgent cause in vnbeleeuing men is originall and actuall sinne against the law of god also the contempt of the gospell but in god most vpright iustice being an auenger of iniquitie and a maintainer of pietie according to the eternall decree of god himselfe 3. But as concerning the manner or exercise of the iudgement the Efficient cause and helper of iudgement or the Iudge that shal be is Christ the sonne of God as he is man or the sonne of man For truely euen he shall iudge who was iudged himselfe that the wicked may behold his glorie whose meekenesse they despised Ioh. 5.22 The father iudgeth no man but hath committed all iudgement to the sonne And ver 27. To him he hath giuen power to execute iudgement in that he is the sonne of man Act. 10 42. He commaunded vs to preach vnto the people and to testifie that euen Christ is ordained of God a Iudge of quick and dead And chap. 17 31 God hath appointed a day in the which he will iudge the world in righteousnesse by the man whom he hath appointed Ro. 2 16 There shall be a day wherein God shall iudge the secrets of men by Iesus Christ 2 Tim. 4 1. Iesus Christ shall iudge the quick dead in that his glorious cōming in his kingdom 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels shall be ministers who shall be present to serue Christ in the execution of his iudgement for they shall gather before him all people they shall separate the elect from the reprobate they shall carie the elect to meete Christ in the ayre they shall cast of the reprobate with the diuell and his Angels into euerlasting fire a Math. 25.31 Shall then the sonne without the father and the holy spirit be the iudge and execute that iudgment Not simply but after a sort that is according to the argumēts and reasons which in this separate him from the father because the father iudgeth no man namely a part as the Iewes thought but hath committed all iudgemēt to the sonne that is to say that he might iudge and gouerne all things by the sonne Ioh. 5.22 Or because the sonne is wisdome and trueth begotten and proceeding from the father and representing him perfectly and iudgement ought to bee performed in wisdome and trueth therefore is the power of iudgement giuen to the sonne of God by a certain appropriation that as the father worketh all things by the sonne Ioh. 1.3 for as much as he is the cunning of the father saith Augustine lib. 6. de Trinit So likewise doth he iudge all things by the sonne for as much as he is the wisedome and trueth of the father which is signified Dan. 7.9 13 where first it is said that the auncient of daies did sit and after is added that the sonne of man came euen to the ancient of daies who gaue him dominion and honour and a kingdome whereby is giuen vs to vnderstand that the authoritie of iudging is in the father from whome the sonne receiueth power to iudge Therefore is not the father said to iudge in that day for in the iudgement to come the father shall not appeare in visible forme but the sonne shall in the forme of a seruant which truely is not the forme of the father but of the sonne saith Augustine neither is it that forme of the sonne wherein he is equall with the Father but wherein hee is lesse then the father that in iudgement hee may bee cleerely perceiued of the good and bad and may performe those parts which belong to a Iudge Math. 24.30 Doth the povver of iudging accord in Christ as he is man and not as he is God onlie It doth because the father hath giuen him power to execute iudgement in that he is the sonne of man not truely for the condemnation of humane nature for nothing could let all men to be iudges but for the glorious condition which followeth the personall vnion of the diuine and humane nature because in his humane nature he is head of the whole Church a Eph. 1.12 Col. 1 18 God hath subdued all things vnder his feet 1. Cor. 15.27 and because of the entercourse of the Diuinitie to the soule of Christ it is meete for him to knowee and iudge the secrets of all hearts Therefore the iudiciall power accordeth in Christ not onely as he is God together with the father but also according to his humane nature for the agreeablenesse and affinitie betweene men and him moreouer they that are to be iudged shall behold him their iudge Who shall sit in companie vvith Christ the Iudge The Apostles and the rest of the Saints Mat. 19.28 a luk 22.30 I appoint vnto you a Kingdome saith Christ that ye may sit on seates iudging the twelue tribes of Israell And 1. Cor. 6.2 Know yet not that the Saints shall iudge the world that is the route of the vngodly and that we shall iudge the Angels meaning the wicked b Iud. 14 Reue. 20.4 which is said therfore to be 1 In as much as the Saints are the members of Christ the iudge 2 Because God hath ordained to gather all his aduersaries before himselfe and before the assembly of the Church c Ioel. 3.2 3 Because the Apostles shall iudge the world by their doctrine which they haue preached and shall approue the sentence pronounced by Christ and to his iudgement shall all the godly subscribe 4 The godly also shall iudge the wicked by the example of Faith and repentance by which meanes the Apostles faith shall take away all excuse from the Iewes for as Christ saith of the Queene of the South and of the Niniuites Luk 11 31. that they shall rise in iudgement and shall condemne that generation which was not moued at his preaching Who are they which shall be iudged All men without exception as many as haue bin since the creation of the word as it is in the Creede he shal come and iudge the quick namely whom he shall finde remaining on liue at his comming who shall be changed in a moment that is they shall bee translated from a mortall condition to an immortall and all the dead that is which are departed this life before the last day whom he will raise vp from death d Rom. 14.12 2 Cor. 5 10. We must all appear before the iudgement seat of Christ 2 And the Angels which sinned and kept not their first estate but left their own habitation are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day 2. Pet. 2.4 Iud. 6. 3 The man of sinne himselfe especially that sonne of Perdition Antichrist
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
dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they