that promise The seed of the woman shall breake the Serpents head Gen. 3.15 belongeth to Christ and to all his members But they haue greater power against the reprobate therefore the Apostle saith Ephes 2.2 that the diuel doth finish his worke in the children of disobedience In what sense is Satan said 2. Cor. 11.14 to transforme himselfe into an Angell of light Not in regard of his substance but in regard of his counterfeting whereby with strange delusions appearances and superstitions he doth faine himselfe to be an Angell of light sent of God from heauen that so his counsels might be listened vnto Can they worke true miracles that is such as do agree with the very things themselues or onely counterfet Christ saith Mat. 24.24 There shall arise false christs and shal shew great signes and wonders And therefore sometimes they shew true signes that is such in truth as they seeme to be c Exod. 7.12 8.7 not by their owne power but vsing certaine hidden causes of nature and yet but lies because they are vsed to deceiue and to confirme a lie d Deut. 13.12 2. Thess 2.9 and indeed not worthy the name of miracles yet the most of them be meere illusions and deceits and legerdemaines like to those of Simon Magus Act. 8.9.10.11 For it is God alone that doth great wonders e Psal 72.18 136.4 to wit such as be done in truth and be wonders indeed whose cause is knowne to no mortall man and such as are done without deceit beyond the course of nature and without meanes and such as can by no meanes be effected by the course of nature and which are appointed especially to set foorth the glorie of God and to further mans saluation Wherefore doth God permit them 1. 2. Thes 2.10 That they who will not embrace the loue of the truth might beleeue lies 2. That the faith and patience of the elect might be proued Deut. 13.3 What be the effects and indeuors of wicked Angels What man is able to recken them all He is the enemie of God of Christ and of men and therefore doth take vnto himselfe the glorie of God whether it be by himselfe a Math. 4.9 or whether it be by his instruments to wit Antichrist and such men as challenge to themselues the honor of God b 2. Thes 2 4. He is the author of sinne for it sprang from him and he doth daily stirre vs vp to sinne that he might plunge vs with himselfe into the gulfe of eternall death c Ioh. 8.44 Heb. 2.14 he worketh effectually in the wicked d Eph. 2.2 2. Thes 2.9 he doth corrupt the word of God e Mat. 4.6 he soweth tares in the Lords field f Mat. 13.25 he raiseth vp heresies he prouoketh men to sundrie kinds of idolatrie he raiseth persecutions against the godly In commonweales he troubleth all with tumults and warres In the familie and priuatly he laboureth to trouble annoy and destroy particular men by sundrie meanes he vrgeth men to commit mischiefs and hainous sinnes He studieth as much as he can to hurt mens bodies he doth infect the elements and troubleth them for mans ruine and especially in this age wherin he knoweth the generall iudgement to approch he doth shew his rage more cruelly then euer before by lies and murthers and confoundeth heauen and earth together Do they take vnto them true bodies sometimes Sometimes they take vnto them counterfeit bodies as it is gathered out of the storie of the Witch who raised vp a spirit in stead of true Samuel g 1. Sam. 28.12 And sometimes true bodies as may be gathered out of the former Treatise touching good Angels For if good Angels haue taken vnto them true bodies there is no doubt but euill Angels are able also by Gods permission to take vnto them true bodies and appeare in them and speake to men and performe actions like vnto mens actions Whether are euill spirits besides that inward torment of mind wherewith they are tormented for euer punished also with that bodily fire of hell Christ saith plainely Mat. 25.41 that he will say to the wicked Depart ye cursed into euerlasting fire which is prepared for the diuell and his Angels Out of which place it is concluded that euill Angels besides that torment of mind wherewith they are vexed are also tormented with that infernall fire as though they were bound vnto it no otherwise then the soule being bound to the bodie suffers of the bodie but we must iudge that to be done after a wonderfull but yet after a true manner as Augustine saith For what purpose did almightie God ordaine them 1. To the end that by meanes of their temptations the godly might be exercised in humilitie and patience and so their saluation might be furthered a 2. Cor. 12.7 2. That by them as it were certaine tormenters he might punish the wicked as well with spirituall as bodily punishments In one word that God might vse their boldnesse to the enlarging of his owne glorie Whether do some men truly collect out of the Col. 1.20 where it is said that God doth reconcile all things to himself thorough Christ both which are in earth as also which are in heauen that therefore the diuels and the damned shall one day be saued Rather most falsly For by this word all we must vnderstand the whole bodie of the Church which is as it were diuided into two parts namely those which are in heaven by whom are simply vnderstood the faithfull that died before the comming of Christ and into those which are in earth by whom are vnderstood those whom Christ found liuing at his first coming or those which followed and liued since his coming as also Eph. 1.10 What is the vse of the doctrine concerning diuels 1. That we might be confirmed in the faith touching good Angels the kingdome of heauen and the blessed spirits because seeing the effects of contraries is contrarie if there be diuels and euill Angels then certainely there be good Angels and if there be an hell then certainely there is a kingdome of heauen 2. That we should be so much the more affraid to offend God because as Peter saith 2.2.4 If God spared not the Angels when they sinned but cast them bound in chaines into hell assuredly he knoweth how to reserue the vnrighteous against the day of iudgement to be punished 3. That we might be so much the more watchfull and stand vpon our guard and therefore should fight euen as it were for life and death with our spirituall weapons but especially with continuall prayers vnto Christ against so many enemies and spirituall wickednesses and that we should put on the whole armor of God that is that complete spirituall armour which the Apostle prescribeth Eph. 6.11.13 and 1. Pet. 5.9 What comfort haue we in that battell That we haue Christ not onely a conqueror and triumpher ouer the powers of hell
and giue not that honour vnto the holy and sacred ministerie that is meete 7 The Symony of the Papists and their buying and selling of holy orders all neglect of law Diuine and Ecclesiasticall in the popish elections as namely that they haue no regard of learning or life but promote rude asses and those of most filthy wicked life They vse vaine ceremonies of annointing shauing wax candles and such toyes they attribute that to the ministerie of men which is only the worke of God alone they transforme the ordination of ministers into a sacrament They doe no more thinke of feeding the flock then a cobler doth of ploughing 8 In conclusion all the popish hierarchie and the primacie of the Pope of Rome contrary to the word of God First that from the authority of saint Paul they make Peter the Bishop of Rome Secōdly the Romane Bishops which would be thought to be the successors of Peter call thēselues indeede the seruants of seruants yet are not saluted by any other name then our most holy Lords they translate Empyres and Kingdomes and finally they vsurpe vnto themselues all gouernment pure and mixt they domineere in manner of Kings they boast of the patrimony of Peter vsurpe a double sword spirituall and temporall and yet haue neyther of both and chalenge vnto themselues power to draw all men to hell without cause and cause euen Kings to kisse their feete 3 They alleadge that the Priests of Moses law were a figure of the Pastors of the Church of Christ and their Masse-priests they tearme by a false name of Presbyters or Priests 9 All those proud and arrogant titles of the Antichristian counterfeit Cleargie of Patriarches Princes and such like 10 The errour of them which make an equalitie betweene the Ministers of the Gospell In holy functions they make no difference betweene those that are temporarie and those that are perpetuall they that acknowledge no Priestes but those that haue charge to teach publikely 11 Those that vsurpe that authoritie in the Church which was peculiar to the Apostles for this is that which the Apostle a complaineth to be then done by some who boasted themselues as if they were Apostles 12 The conceipt of Morellius concerning the bringing againe into the Church of the Democraticke policie 13 The subuersion of the christian ministerie the confusion of Ecclesiasticall offices the robbing of the Ecclesiasticall possessions the end whereof what it is like to be the historie of b Achan teacheth vs. 14 The sinne of those who make no difference betweene the distribution of the Churches stocke and the disposing of our publike goods which is a thing meerely ciuill but confound these two treasuries the naming of all which things is the confuting of them The three and fortieth common place Of the power and authoritie of the Church as also of Synods Is there any power of the Church YES there is 1. Because no family no honest societie no common-wealth and therefore not the Church which is the most excellent society of all can long stand or cōtinue without policy and gouernment 2 Because God hath prescribed lawes to his Church therefore he hath giuen power also to iudge according to those lawes 3 Because in ancient time the Priests and Leuites bare rule ouer Ecclesiasticall matters a Leuit. 14.3 Deut. 24.8 and the Synedry or Counsell for the administring of Gods behests was compacted of the Priests Leuites Lawyers or Scribes and the heads of families or the elders of the people b 2. Cro. 19.8 9.10.11 Mat. 5 22. Mat. 18.19 4 Because in the place of that Synedry or Counsell of the Synagogue Christ did ordaine c in the Christian Church an Ecclesiasticall Senate and the Apostles haue diligently retained the same d 1 Tim. 4.14 so as the Church hath alwaies had the like 5 Because the power of the keyes is committed vnto the Church 6 Because the preaching of the word would bee altogether vnprofitable vnlesse the Church had power to bridle the contemners of the same 7 Because as we must giue to Caesar that that is Caesars so to the Church that which is the Churches must be yeelded Mat. 22.21 By what name is it called Power authority Ecclesiasticall Iurisdiction the keyes of the kingdome of heauen Mat. 16.19 I will giue thee the keyes of the Kingdome of heauen So called by a Metaphore whereby is signified the power of a Steward in admitting in and keeping from comming into the house whom his master pleaseth a Esa 20.22 because the kingdome of heauen which is the Church is administred that is to say is opened to the beleeuer and shut to the vnbeleuer by the preaching of the Gospell yea euen heauen it selfe is propounded vnto vs as a mansion house vnto the which there is onely one entrance by Christ Iesus And to Christ faith only leadeth vs which the holy ghost doth create in vs by the ministery of the word and Sacraments which ministerie because it is committed vnto the Pastors therefore they are said to beare the keyes of the kingdome of heauen VVhat is the Ecclesiasticall power It is that power that is giuen to the Church to be exercised by those that are set ouer the Church to establish and preserue the puritie of the doctrine and of the worship of God decencie order holinesse of manners honestie aswel publicke as priuate in the Church and the members therof and that not of any liberty to commaund euery thing or at pleasure but by the prescript rule and according to the meaning of the written word of God for the saluation and edification of the Church VVhence or from whom is this power From God by Iesus Christ for if you looke vnto men by whom this power is administred it is onely a meere ministery But if ye looke vnto Christ it is a most high authority then which there is vpon earth none greater more profitable or more excellent But the efficacy of it is from the holy Ghost which worketh in the ministerie of the word Iohn 20.22 Receiue the holy Ghost c. Doth this Ecclesiasticall authority differ from the ciuil authority Yes indeed witnes Christ himselfe Luke 12.14 a 22.15 26. 2 Co. 10.4 They do agree indeed in the cause efficient for the author of both is God But they differ first in the matter For the matter of ciuil authority is a society of men and the preseruation therof for the leading of this corporal life vnder one the same magistrat But the matter of Ecclesiastical authority is a company of Christian men so farre forth as they are called of God and consecrated to lead a spirituall life in the true obedience of God Moreouer ciuill authority hath reference vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say things earthly and transitory which belong to the vse of this life b 1. Cor. 6.3 Ecclesiastical authority is referred vnto things spirituall and those which appertaine to the
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
forgiuenesse of sinnes and of eternall life b Mat. 21.32 Gen. 7.7 Exod. 20.6 the which beeing now apprehended of the Parents by faith doth not onely comprehend a spirituall and allegoricall issue but also the children which they shall beget to a thousand generationsb. The which surely doth no lesse appertaine to Christians then in times past to the people of the Iewes And Act. 2 38 Peter saide Let euery one of you be baptized for to you and your children is the promise made And Christ commandeth little children to be brought vnto him that hee might touch them not such as were of riper yeares and able to goe but tender ones children which did yet suck which many brought vnto him and did not lead them And it is said that hee tooke them in his armes and embraced them c Luk. 18.15 and commended them vnto his father by his prayer and blessing and sanctified them by the laying on of his hands which cannot bee taken otherwise but that he receiued them into fauour d Mark 18 16 And last of all most clearely hee speaketh of Infants inuiting them to his fellowship and society Math. 19 13. Suffer little children to come vnto mee and forbid them not because to such that is aswell Infants in age as those which are like them appertaineth the kingdome of heauen whom Peter calleth 1. Pet. 2.2 spirituall children such as by the word of God are regenerated to immortall life like as Math. 18.4 Whosoeuer shall humble himselfe as this child hee is the greatest in the kingdome of heauen And in the 14. verse It is not the pleasure of your heauenly father that one of these little ones should perish For it is manifest that Christ approueth and receiueth little children otherwise he would not allow those which were like them And the Euangelist signifieth that the kingdome of GOD appertained to those children which were slaine by Herod reciting the place Ier. 31.15 of the holy Martyres the children of Rachel or of their posteritie Mat. 2.16.17 Now vnto whom appertaineth the promise of the Communion with Christ and of eternall life which is signified in the word of Baptisme To the same appertaineth also the signe according to the diuine determination proper to euery Sacrament And there can bee no other meanes to bring them vnto Christ but that they by baptisme bee ingrafted into the Church which is the bodie of Christ seeing they are not yet capable of Doctrine 3 Because although hearing is an ordinarie beginning of faith a Ro◠10.17 yet because it is impossible that any should please God without faith Hebr. 11.6 Infants must needes haue in the place of faith the seed or budding of faith or the renewing of the spirit although they are not yet endued with the knowedge of good or euill for b Deut. 1.39 God holdeth them not for vncleane but adopteth them for his children and sanctifyeth them from the wombe as it is said 1. Cor. 7.14 Your children are holy that is to say by an hidden operation and enlightening of the spirit which maketh in them new motions and new inclinations to Godward according to their capacitie as farre as we can gesse without the word which is the onely seed of regeneration to them which are able to be taught 1. Pet. 1.23 c Rom. 8.16 for the Lord gaue a taste in Iohn Baptist whom he sanctified in his mothers wombe what he is able to doe in the rest d Luk. 1.15 41 And yet must the secret workes and iudgements of God be left vnto himselfe because the Church iudgeth not of hidden things e 1 Peter 23 Neyther are the prayers of the Church for the Infantes of the beleeuers which are baptised in vaine ouer whom the name of the Father the Sonne and the holy Ghost is called vpon but they obtaine that which they aske Mat. 18.19 If not in each singular person yet in the species or kinde of each Whereupon it followeth that they are receiued into fauour and are endued with the holy Ghost and therefore are to bee baptized f Act. 10.47 4. Because though Infants haue not sinned actually as Adam did Rom. 5.14 yet they haue sinned Originally in Adam as included in his loynes vers 12. and are dead in him g 1 Cor. 15.22 Secondly being conceiued in sinne h Psal 51.7 contrarie to the Pelagians opinion they are by nature the children of wrath i Ioh. 3.6 and doe daily die no lesse then men of riper yeares k Eph. 2.3 wherefore that they may please God and may bee admitted into his kingdome where no polluted thing entereth 1. Cor. 15.30 they haue neede of the sparke of some regeneration the abundance whereof they may afterward enioy which is sealed vnto them by Baptisme l Apo◠21.27 And therfore it is not to be denyed them for except a man bee borne againe of water and the spirit hee cannot enter into the Kingdome of heauen Iohn 3.3.5 5. Because the commandement concerning baptisme is vniuersall and comprehendeth the whole Church whereof Infants are members a great part for Paule includeth the whole Church where he saith that it is clensed by the washing of water in the word Ephes 5.26 and Math. 28.19 Preach the Gospell to euery creature and baptise them It is not therefore particularly to be applied to those of discretion onely but also to the children of the faithfull 6 Because though by reason of their yeares they vnderstand not Gods word nor can beleeue in action and professe their faith and repentance whereof Baptisme is a Sacrament as circumcision was in times past and enter into mutuall obligation betwixt God and them which belongeth onely to them of discretion notwithstanding it is vnto thē in steed of a Act. 2.41 8.12.37 professing of faith for that they are borne within the Church of the people of God and are not onely within the couenant but also are presented by them which beleeue and doe promise and make answere for them And therefore Saint Augustine saith the Sacrament of faith maketh children faithfull though they haue not yet that faith which consisteth in the will of beleeuers to make them faithfull Euen as they doe not know that they haue the holy Ghost though it be in them or a minde and life though it cannot be denied that they haue both And to conclude it sufficeth that they are baptised and bound vnto a repentance and faith to come Euen as the infants of the Israelites were circumcised into a faith and repentance that was to follow although they neyther vnderstood the word of God nor the mysterie of circumcision and Christ blessed little children and prayed for them though they vndestood not what he did for them 7 Because that which the institution of Baptisme commaundeth that they which are to be baptised should first be taught b Mat. 2.19 as Iohn is said to haue preached the baptisme of
the Diuinitie is present with the humanitie by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumstance and combination but not by personall vnion Therfore he denied that Marie was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God or brought forth God and affirmed that man not God was crucified of the Iewes 6. Eutyches heresie contrary to the former for he taught that the humane nature after the vnion was endued with the proprieties of the Diuinitie 7. Of the Manichees who auouched that Christ had but one onely will not two a diuine and humane will 8. Of the Vbiquitaries who attribute to the humanitie of Christ the essentiall properties of the Diuinitie altogether forgetting that saying He that taketh away the proprieties taketh away the nature and on the contrary He that attributeth the proprieties attributeth the nature and of whatsoeuer the Essence cannot be affirmed no more can the essentiall proprieties thereof be affirmed of the same Of the office of Christ How manifold is the office of Christ THreefold Propheticall Priestly Kingly as it is expressed Heb. 2.10 What is his Propheticall office It is that office whereby he hath reuealed to mankind the Gospell that is the secret counsell of the Father concerning the redemption of mankind by the Word by the holy Ghost by the Sacraments both by himselfe as also by the Ministers of the word Ioh. 1.18 Ephes 4.10.11 Shew some testimonies Deut. 18.18 I will raise a Prophet like you c. Esa 61.1 He hath sent me that I should preach the Gospell to the poore Math. 17.5 This is that my welbeloued Son in whom I am well pleased heare him For this cause he is called a Pastor a Esa 40..1 John 10.11 the publisher of peace b Zach. 9.10 Ephes 2.17 the most faithfull witnesse of God c Iohn 3.32 Reu. 1.5 which office he doth execute vntill the end of the world d Ephes 4.11 What is his Priestly office It is that whereby he is Mediator betweene God and man or that whereby he hath set himselfe a Mediator betweene God and men e 1. Tim. 25. Heb. 11.24 which agreeth to no man saue to Christ alone f Heb. 2.17 How many parts be there of this office Two his satisfaction whereby he fulfilled the law g Mat 5.17 Rom. 10.4 and paid the ransome for the sins of the world h Mat. 20.28 In respect of which part of his office he is called a Redeemer i Mat. 20.28 Gal. 3.13 and a Sauior k Esa 25.8.9 53.4.5.6 Iohn 3 17 1. Pet. 2.24 and a Lambe or a sacrifice l Esa 53.7 Ioh. 1.29.36 Reuel 13.8 And his intercession whereby Christ doth instantly desire that his sacrifice may continually preuaile with God his Father for the reconciliation of his elect m Rom. 8.24 Heb 7.25 According to which nature is Christ a Mediator and a Priest According to neither of them asunder but according to both his diuine and humane ioyntly together n Gen. 3.15 22.18 Dan. 9.17 2. Cor. 5.15 Heb 4.15 9.14 1. Because he is in one and the same person the same God man 2. Because he was after the order of Melchisedech without father as man and without mother as God 3. Because he must be partaker of them both that he might reconcile God to man and man to God as Irenaeus saith It was necessary by reason of his habitation with both that he should reduce both into loue and concord and procure that God should receiue man and that man should be restored to God 4. Because the workes of the Mediator are of him that is both God and man that God might accept them 5. Because none could satisfie Gods iustice but God none ought but man Was Christ Mediator before his Incarnation He was because in the foreknowledge predestination and acceptance of God the two natures were reputed as vnited and with him things done and to be done present and to come are all one Thus Heb. 13.8 Iesus Christ is to day yesterday and the same for euer So 1. Pet. 1.20 And as the Lambe is said to be slaine from the beginning of the world Apoc. 13. so the prayers then powred out for the Church in Gods acceptation may be said to be made How doth the Sonne make intercession to the Father Surely as a person but yet as man but so as that the dignitie of those prayers issue from the excellencie of his Diuinitie which in Christ is personally vnited with his humanitie Have you any pregnant testimonie concerning the Priesthood of Christ Psal 110.4 The Lord hath sworne and it shall not repent him Thou art a Priest for euer after the order of Melchisedech who was a type of Christ a Heb. 7.3 as were Aaron also and Isaac b Gen. 22.6.9 May the Ministers of the Gospell be called Priests They may but onely in two respects 1. Because they together with others are ingrafted into Christ and so farre forth as they be true Christians 2. Because they teach the Gospel and sacrifice men themselues and offer them vp a liuing sacrifice vnto God by the Gospell For this cause Paul testifieth of himselfe that he had offered a sacrifice when he had sacrificed the Gentiles by the Gospel that they might be an acceptable sacrifice vnto God being sanctified by the holy Ghost Rom. 15.16 Yet in no place in the new Testament the name of Priest is attributed peculiarly to the Ministers of the Gospell because Christ hath no copartners of his Priesthood What is the Kingly office of Christ It is that whereby he doth according to both natures wittingly and willingly moderate rule and gouerne the whole world Shew some plaine testimonies concerning this office Psal 2.6 He hath set his King vpon his holy mountaine Mat. 28.18 All power is giuen me in heauen and in earth Ioh. 13.3 All things are giuen me of my Father And for this cause he is called the eternall King c Esa 9.7 Psal 45.7 Luke 1.33 the King of righteousnesse d Heb. 7.2 the King of Kings e Reu. 7.2 How manifold is the administration of this office It is two-fold in this world Generall or powerfull whereby he rules all creatures by his power Speciall or of grace whereby he doth in speciall manner and peculiarly rule defend and gouerne his Church and doth enrich it here on earth and glorifie it in heauen In which respect he is also properly called a King f Psal 2.9 1. Because he hath redeemed his Church which Satan had inuaded g Psal 20. 2. Because he hath vanquished the prince of darknesse 3. Because he doth defend and make blessed all those that flie vnto him Who are citizens of this kingdome and what be the lawes The citizens are Christians so called of the King Act. 11.26 1. Pet. 2.3 the lawes are the word of God the enemies are sinne Satan hell death and the rewards are the things of this
eternall called a reward In a generall signification according to the proper phrase of the Scripture whereby wage doth signifie not by relation but absolutely the extreame part or the end of any thing Also rewarde yet free yea a gift as Paule declareth Rom. 6.23 The wages of sin is death but the gift of God is eternall life through Iesus Christ our Lord. 2. Not as a cause but as a consequence because that though eternall life be giuen for another cause to wit for the merit of Christ apprehended by faith yet it is giuen also as an appurtenance in recompense of the labours and miseries which the godly suffer in this life as Christ saith Mat. 19.29 Whosoeuer forsaketh houses or brethren c. For my name sake shal receiue an hundred fold and shall inherit eternall life euen as the inheritance is giuen to the sonne not fot doing his duetie but because hee is a sonne according to that common saying As soone as the sonne is borne the portion is due as also in recompence of his obedience And why doth God promise reward to the good workes of his children Because they beleeue now they which beleeue are righteous through the righteousnes of Christ imputed vnto them to the iust life is promised and abundance of all good things To what purpose doth hee thus promise 1. That they might bee spurred on to doe their duety more cherefully 2. That they might be testimonies of Gods prouidence because the goods of this life come from him and are distributed at his pleasure according to the saying in the Prouerbs Pro. 10 20. The blessing of the Lord maketh rich and that hee will preserue his Church in this life and prouide for his wherefore Christ saith Seeke first the kingdome of God and his righteousnesse and other things shall be added vnto you Math. 6.33 3 That God might stirre vp his to beleeue to call vpon him to hope and giuing of thankes according to that Psal 50.15 I vvill deliuer thee and thou shalt glorifie me 4 That they might be remembrances and pledges of the promise of grace for which they are bestowed vpon vs. What causes ought to prouoke vs to liue vvell 1 The commaundement of God whereunto all creatures should obey 1. Thess 4.3 This is the vvill of God euen your sanctificaiton 2 Our dutie which we owe that we may declare our thankefulnesse towards him Rom. 8.12 We are debtors to God and not to the flesh neyther are we our owne men but his who hath elected vs to holines of life Luke 17.10 he hath redeemed vs from all iniquitie and cleansed vs in the bloud of Christ that we might be made followers of good works a Luk. 1.74 75. 1 Cor 16.19 20. 3 The necessitie of order of the cause and the effect for a good tree bringeth forth good fruit Math. 7.17 and they that are lead by the spirit of God are the sonnes of God Rom. 8.14 1. Iohn 3.9 Euerie one that is borne of God doth not commit sinne that is by affirming the contrarie he endeuoureth after holines because the seed of God abideth in him that is the holy Ghost so called by the effect because by his vertue as it were by a certaine seed we are made new men 4 Faith which cannot be kept where we go on in sinne against conscience 1. Tim. 1.19 Fight the good fight hauing faith and good conscience vvhich being put avvay some haue made shipvvracke of faith 5 The excellency of good workes because thorow Christ they are that worship which pleaseth God or sacrifices of thankesgiuing seasoned with faith as it were with salt kindled with the holy Ghost as it were with fire from heauen and sanctified by the merit of Christ and accepted of God thorow Christ 1. Pet. 2.5 6 Our owne dignitie For being iustified wee are the sonnes of God the holy Temple of GOD Kings and Priestes annoynted of the holy Ghost wherewith being clothed wee ought to publish the righteousnesse of God in thought word and deed and the prayses of God by confession 7 The promises of Gods blessings as well corporall as spirituall Leuit. 26.34 a Deut. 28. Esa 1.19 If ye vvill vvalke in my precepts I vvill giue you raine in due season and the free reward of our patience and obedience toward God as Moses Heb. 11.26 is said to haue respect to the recompence of revvard because 1. Timoth. 4.8 Godlinesse hath the promises of this life and that vvhich is to come 8 The good that comes by them for wee must doe good workes to further our neighbour by our godlinesse to glorifie GOD and to stoppe the mouth of the aduersaries b Luk 6.7 1 Pet. 2.12 14. c. Titus 2.8 9 That by the fruits of faith wee may be made more certaine of our election and vocation and being made new creatures may nourish in our selues the hope of life eternall 2. Peter 1.10 Iames. 2.17 Why must we auoid euill workes 1 Because they displease God Psalm 5.5 Thou art not a God that delightest in iniquitie neyther shall the vvicked dvvell vvith thee and they prouoke him to anger thou hatest all those which vvorke vvickednesse verse 6. 2 They doe dishonour the profession of the Gospell and the glorie of God Rom. 2 24. For your sakes is the name of God euill spoken of among the Gentiles as Nathan saith to Dauid 2. Sam. 12.14 Thou hast caused the enemies of the Lord to blaspheme by this meanes 3 Because they draw downe vpon vs punishments both publike and priuate warres famine pestilence c. Deut. 28.15 c. If thou vvilt not heare the voyce of the Lord thy God Leuit. 26.3 14. c. thou shalt be cursed vvhen thou goest forth into the field c. Againe Thou doest chastice the sonnes of men for their iniquities Psal 90.8 4 Because there followeth the tyrannie of Sathan into whose power the reprobate are deliuered vp in whose snares they are taken captiues and doe his whole pleasure 2. Tim. 3.26 5 Because by ill doing all spirituall exercises are hindred faith is weakened the conscience wounded calling one God disturbed and ceased the holy ghost greeued Ephes 4.30 do not ye greeue that holy spirit of God wherewith ye are sealed 6 They deserue eternall damnation as Paule witnesseth they that doe such thinges haue noe parte in the kingdome of god neither shall they possesse it Galat. 5.21 1. Cor. 6.10 Are good workes necessarie to saluation The question is ambiguous for if it be taken in this sense that our good workes are so necessarie to saluation that they are the cause or merite of righteousnesse saluation and life eternall it is false But if it be vnderstood that new obedience is necessarie so as it be a duety which we owe and an effect necessarily following reconciliation it is true 2 Because god will saue noe man without repentance and the gift of the holy ghost is necessarie to life
trouble the church or else by the multitude power and authority of the aduersaries of our doctrine and by the flourishing estate of the wicked and the prosperous successe of all thinges whereupon the prophet saith my feete were almost mooued because I burned with zeale as concerning the wicked beholding the prosperity of the vngodly Psal 73.2 VVhat remedy haue the weake against this Scandall If we call to minde the condition of the auncient Church and kingdome of Christ if we meditate vpon the heauenly doctrine and marke the ruine of the wicked and the blessed end of the godly this the Prophet teacheth vs in that same Psal v. 16. I mused saith he that I might vnderstand this but it was hard for me vntil I came into the sanctuarie of God considered their latter ende So Iob contemning the prosperity of wicked men in the middest of his afflictions burst forth into this speach Iob. 19.25 I know that my redeemer liueth and that I shall rise againe at the last day What is that offence taken which comes from the Diuell When men doe wretchedly abuse the faultes and sinnes of the saintes to encourage them to sinne as C ham the drunkenesse of his Father a Gen. 9.2 orhers the incest of Lot b Gen. 19.30 31. Dauids adulterie and murder c 2 Sam. 12 2.3 15 the periury of Peter d Math 26.72.74 Zacheus his extortion e Luk. 13.8 such like that they may without shame giue themselues to all kinde of wickednesse And it is well called Diabolicall of the quality and not of the subiect because it is vsed maliciously to the disgrace of the Fathers and the reproaching of God and therefore ought aboue all the rest to be taken heed of What is the third kinde of offence You may call it a mixt kinde of offence that is partly giuen partly taken to witt when a man doth vse his christian liberty vnseasonably or else when a man dallieth with the enimies of the truth yet this kinde of offence seemeth to be more like to that which is giuen then that which is taken For the auoiding wherof this rule is to be obserued we must doe nothing without faith and against charity Therefore Paul 1. Cor. 6.12 And. 10.23 saith All thinges are lawfull for me but all things are not expedient And the saying of Clement they which doe whatsoeuer is lawfull for them doe quickly come to doe that which is not lawfull VVhat is the end of offences The purpose of Satan who stirs vp scandalls is to draw men from the truth to stablish errors to corrupt good manners to waste the Church to increase his kingdome to hinder the glory of God to harden and to destroy men But the purpose of god who decreeth them is to proue his owne to manifest the reprobates that there might be made a manifest difference betweene the true worshippers of God and hypocrites a 1 Cor. 11.9 VVhat is the vse of this doctrine That our mindes being confirmed by the word of god against offences and our affections brought into order according to the direction of the law of god we might be sincere and without offence vnto the day of Christ full of the fruites of righteousnesse which are to the glory and praise of god thorow Christ Iesus VVhat thinges are contrarie to an offence giuen Honest examples speaches and deeds which inuite others to imitate them according to the commandemente Math. 5.16 let your light so shine before men that they seeing your good workes may glorify your father which is in heauen The fiue and thirtieth common place Of Prayer What meane you by the word Prayer NOT after the manner of Rhetoricians an order of speech throughly laboured by art which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but according to diuinitie a holy speech or talke with God not so much of the mouth as of the heart which also in other termes we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call vpon to request which is properly spoken of him who being in danger desireth the helpe of God with a crying out Hereupon by a Synecdoche it is taken for the whole worship of God b Acts 2 21. 1 Cor 1 2 2 tim 2 22 also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer or intreating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suplication The Scripture also Allegorically or Metaphorically calleth it the calues fruit of the lips a sacrifice of praise incense and a sweet smel c Ose 14 3 Psal 116.17 141.2 Heb 13 15 Malach 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat is Prayer The Greecians doe thus define it Damasc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Prayer is an ascending of the minde towards God and a request of things conuenient of him By a translation taken from burnt offerings vnto prayers Act. 10.4 Thy prayers and thy almes b Acts 2 21. 1 Cor 1 2 2 tim 2 22 are come vp into remembrance before God Or prayer is a holy meditation of things pertaining to the glorie of God and our safetie and an earnest wishing and desiring of the same proceeding from a filiall or sunnelike trust in God to the which for the most part thankesgiuing is wont to be added of holy men for benefits receiued from God Or it is an ardent affection mounting vp to God whereby we doe both aske and expect from God alone for Christs sake gifts spirituall and corporall according to his commaundement and promises and also do giue him thanks for gifts receiued Or it is an ardent earnest laying open of our hart before God wherby from faith in Christ we do either request or intreat for any thing or do giue thanks for benefits receiued whether this be done with words or without words as with grones fighs alone Wherby it is gathered that the ten commandements the Angels salutation the rehearsing of the Creed are no praiers because in these nothing is asked of God Though simple people vse those as prayers Of how many sorts is prayer Twofold in regard of circumstances Publicke or Solemn which is made in a publicke Ecclesiastical assemblie for the most part is wont to be vocal it is the 2 part of the ministery a 1 King 8.41 Esr 7 23 3.1 And Priuate which euery one do vse priuatly either at home or abroad in secret corners of the hart as Christ praieth in the mountain b Marke 6.46 Acts. 10.9 Peter in the vpper part of the house Izack in the field Daniel in the den Paul at the shore How many are the parts or kinds of prayer vel precamur vel deprecamur aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul 1. Ti. 2.1 doth reckō vp 4 which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a deprecation whereby we desire the turning away of some euil which eyther troubleth vs alreadie or hangeth ouer our heads of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to aske to pray as Luk.
in time they should haue had Lib 12. Cap. 13. de ciuit Dei that of a perfect stature without vse but not without difference of Sexes c Math. 22.30 namely such as were the bodies of the first man and woman before the fall without any blemish or deformitie d Gen. 225 3.7 for seeing the resurrection is a certaine new creation or reformation it is meete that it should be conformable to the former and therefore very good that is perfect in it kinde and chiefly such as is the body of Christ to whō the bodies of the godly shal be made like but not equal e 1. Cor. 15.40 6. Clearnesse brightnesse and glory or excellencie beautie for the bodies of the iust shal be cloathed with heauenly glorie diuine beauty as with a robe although by distinct degrees as it is said 1. Cor. 15.40 The glory of the heauenly bodies is one and the glorie of the earthly bodies is another c. and Dan. 12.3 by the words of Christ Mat. 13.43 comparing them to the brightnesse of the Sun affirming that the Saints shall be like the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 22.30 it is concluded that they shall be bright or cleare yet without preiudice to their substance quantity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a continuall accident to a bodily nature But the bodies of the vniust shall rise againe immortall and incorruptible indeede and yet subiect to suffer because they shall be vexed with vnmeasurable torments and sorrowes and shall cōtinually remaine on liue without food and other helps that besides their intent they may suffer due punishment saith Hierome in hell in eternall reproach and without light holden vnder infernall darknesse bound hand and foote in weeping and wailing Yet must we not dispute curiously of the manner and forme of the resurrection beyond the word of God What shall be the state of the Godly soules The glorious image of God shall shine in them 1. Their minde or vnderstanding shal be ful of wisdome and the knowledge of God which God shall immediately reueale vnto them by no seruice of men or Angels because God shall be all in all 1. Cor. 15.28 that is he shall worke in all the elect all those things which appertaine to their full and perfect blessednesse but yet in that measure wherunto euery one was appointed by God a 1 Cor 13.12 Eph. 4.14 23 Col. 1.10 2. Their will shall be ful of iustice holines the perfect loue of God their neighbour shall be most ready earnest to performe obedience vnto God b Ezech 11.19 3. All their affections shal be most pure not grosse nor muddy nor shal they disquiet their minds finally there shal bee a perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or comlye disposition of all the faculties of the soule For then saith Bernard God will fulfill the rationall soule of the godly with the light of wisdome the irrationall part of the soule with reasonablenesse the angrie part with perfect quietnesse What is the end of Resurrection That all mankinde entirely might be iudged at the tribunall seat of God and so the rewards of obedience giuen to the godly and to the vngodly their deserued punishments c 2 Cor 5 10 Ioh 5 29 that is that those wholy in soule and bodie may enioy a blessed and perpetual happinesse wirh Christ their head and these wholy may be deliuered to eternall torments with Sathan their head and his wicked Angels and so that Christ may raigne truely and perfectly for euer To be short that the Church might tryumph gladly with Christ her Spouse for euer and the enemies of Christ might for euer lie prostrate and subdued vnder his feet What is the vse of the Doctrine of Resurrection 1. It is a common comfort 1. Against all calamities persecutions sicknesses and despights wherewith our bodies are molested in this life a Ioh. 19 25 2. Against our sorrow for the death of friends b 1 Thes 4 13 3. Against the terrour of death approaching c Revel 14.13 2. It is a bridle whereby we are withdrawne from sinne as a spurre wherewith we keepe our bodies holy and pure vnto immortall glorie and by which we are stirred vp to goe on forward in true godlinesse and holinesse Whereupon saith Hierome Whether I eate or drinke or doe any thing else alwaies that terrible voice soundeth in mine eares Arise yee dead come vnto iudgement 3. It warneth vs that wee honour the bodies of the Saints that we bury them honorably and that wee keepe cleane those places wherein the bodies of the Saints as it were brought a sleepe do lie hid vntill they shall bee raised vp by the trumpet of the Archangell What is the contrarie hereunto The errour of the Atheists who call death the last end of all things and the destruction of the whole man which was also the errour of the Sadduces who professed that there was no Resurrection of bodies and that there was a mortalitie of the Soules 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regeneration and transmigration of the soule from one bodie to another an errour of the Pythagoreans who affirme that Euphorbus was turned into Pythagoras and Homer into a Peacock The errour also of the Chiliasts who abusing that place Reuel chap. 20 ve 5. by which a certaine number for an indefinite is signified the time wherin we remaine now vnder the protection of Christ in his kingdome which is the church Imagin that Christ shal raign on the earth a thousād years together with the Saints in great delights exceeding pleasantnesse of bodie when on the other side the Scripture affirmeth that Christs kingdom shall be eternall and that there shall be no end to the blessednes of the elect nor to the torment of the reprobate 3. The errours of such as are curious whereof some dreame that the soules shall rise with the bodies as though man dyed wholy others as the Maniches that the soules shall put on new bodies in steede of the former by that meanes making a creation of new bodies not a resurrection of the same others also that the soules being separated from their bodies doe sleepe and shall bee raised vp with the bodies 4. The opinion of Hymenaeus and Philetus who not discerning the spirituall resurrection from the bodily said the resurrection was past alreadie a 2. Tim. 2 18 5. Their Errour who teach that by the resurrection bodies shall be essentially changed into the nature of spirits 6. The doating opinion of Origen who taught that an Ayrie or diuine bodie should rise againe but not a fleshie 7. The errour of the Mahumedists and Saracens who imagine that meates and drinke shall in verie great abundance be ministred to the blessed and that they shall haue plenteous exercise of carnall pleasure moreouer also that the bruit beasts shall bee raised from the dead The eight and
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
〈◊〉 〈◊〉 that is to gape or cleaue in sunder betweene the godly and the wicked And the rich man when he was tormented in hell lifted vp his eies and saw Abraham a farre of and Lazarus in his bosome And they which are cast into that place are said to be thrust downe thereinto as it were into some nethermost place in respect of heauen and of vs here on earth a Reue. 9.11 20 8 And Reuel 17.8 The beast is said to ascend out of the bottomlesse pit into the earth As also Num. 16.30.33 Chore Dathan and Abiron are said to haue descended quicke into the pitt of hell not into the graue simplie as the word sometime is wont to be vsurped b Gen 42.38 Psal 16 10 Act. 2.31 Neither doth that make against this where Satan is said to fall downe from heauen when his power was abolished at the voice of the Gospell Luk. 10.18 And to be busie in this aire Luk. 8.31 c Ephes 2. â— 6 12 for he is heare busie onely for a time to exercise the faith of the Godly and to execute the iust iudgments of God vpon men otherwise the Diuells are said to be thrust downe into Hell and to be kept bound in chaines of Darknes 2 Pet. 2.4 Iud. 6. but there is an euident description of hell Isa 30.33 Hell is prepared for the King of Babilon by God who hath made it low that is hath placed it in the lower parts and hath enlarged it that is hath made it deepe and large the burning thereof is fire and much wood the breath of the Lord like a riuer of brimstone doth kindle it When shall the punishments of hell begin Some begin in this life like preambles in some wicked ones so is it hell to feele the wrath of God to be accursed as it were reiected of God which things are euen fealt by some of the godly also sometimes but it is onely for their tryall in this life d Psal 18 â— But the chiefe punishments are deferred vntill the last day yet the soules of the wicked as soone as they die doe vndergoe punishment and damnation e Luc 16 22.23 and are reserued vnto the day of iudgment when taking on them their bodies againe they shall be tormented for euer Shall the torments of the damned be perpetuall Yea bicause so doth the rule of gods Iustice require for Gods infinite maiestie is offended and because the happinesse of the Elect is eternall therefore must the miserie of the reprobate be eternall And so doth the scripture witnesse Isa 66 24. Dan. 12.2 Some shall awake vnto eternall reproach And Math. 25 41 Goe ye cursed into euerlasting and vnquenchable fire In which the daÌ„ned shall abide for euer to endure those torments For asmuch as the Salamander also is not consumed in the middest of fire And Mark 3.29 The Blasphemie against the holy Ghost shall neuer bee forgiuen Shall the condition of the Damned be alike as touching the very measure of eternall torments In no wise which is gathered by these sayings Mat. 10.25 It shall be more easie for Sodome then for thee that is for the citie that despiseth the Gospell And 11.22.24 It shall bee easier for Tyre and Sydon in the day of iudgement And 23 14. Christ saith to the hypocrites For this shall yee receiue a greater damnation And Luk. 12.47 The seruant that knoweth his masters will and doth it not shall be beaten with many stripes but hee that knoweth it not and doth those things that are worthy of stripes shall be beaten with few To what end is Hell A second end is that the wicked may be afflicted with deserued punishmens But the chiefe end is that God might appeare the iust God of all the world in punishing them and that by this meanes he might declare his iustice and wrath toward the reprobate and his exceeding goodnes grace and clemencie toward the vessells of mercie which he hath chosen of his meere grace that he might preserue them for euer What is the vse of this Doctrine It auaileth to stirre vp in vs a continuall desire of true pietie and repentance Math. 3.8 10. Bring forth fruite worthy amendement of life For the axe is put to the roote of the trees therefore euery tree which bringeth not forth good fruite is hewen downe cast into the fire Hereupon Chrysostom Homil. 13. Rom. saith I wish hell were disputed of euery where for the remembrance of hell will not suffer a man to fall into hell Who are they resist this Doctrine 1 The Epicures who denie the immortalitie of soules and so the punishments ordained for the wicked whome not onely the word of god but euen common sense it selfe refuteth 2 The Origenists sometime called the pittiefull Doctours who dreamed there would come a day wherein mankind all and singuler yea euen the wicked and the deuills themselues being discharged from those punishmentes should bee released 3 Manie whose opinion is that there is no particuler place appointed for Hell but that whatsoeuer seuereth vs from God and as Hierome saith Whatsoeuer maketh diuision among brethren is Hell 4. The errour which Hierome attributeth to Origen Epist ad Amitum That hell is nothing but the horror of conscience The one and fortieth common place Of the Church Whence is the word Ecclesia that is Church deriued ΠΑÏá½° Ï„ÏŒ á¼ÎºÎºÎ±Î»Îµá¿–ν which is to call for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called of the Greeks An assembly of the citizens called from home by the voice of a crier to heare the iudgement of the Senate whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make an Oration to an assembly And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Preacher which is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a gathering together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together to bring together and to assemble together But because the Iewes called their assemblies and places ordained for the reading of the law and Prophets Synagogues the Christians that by the verie name they might distinguish their assemblies from the Iewish haue vsurped and kept the better word of Church for the congregation of them which professe Christ for which Church many doe wrongfully vse the name of citie and common wealth Although Iames 2 2. vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into your company a man with a golde ring c. And Heb. 10.25 not forsaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fellowship that we haue among our selues And the word church is not absolute but relatiue so called in respect of God who calleth men out of the world into the kingdome of his sonne by the preachers of his word And they which obay their calling and come vnto the church are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by name as may be seene in the salutations of Paules Epistles because no man doth truely ioyne himselfe vnto the church of his
Act. 15.3.4 and in the Ecclesiasticall assemblie made by the people where in all one among another doe meete religiously to performe the seruice of God a or in the Pastors and Ecclesiasticall assemblie which consisteth of the principall and sit members of the Church and is gathered togither in the name of the whole Church whereof it hath charge to consult of Church matters in which sense Christ saith say vnto the Church Math. 18.18 c. But is there any visible Church seeing we say in the Creed I beleeue the Church and faith is of things which are not seene Heb. 11.2 2. Cor. 5.7 and Augustine saith it is an action of faith to beleeue what thou seest not for if thou seest it is not faith That which is said in the Creede is not meant of any one Church this or that but of the Catholicke Church that is of the whole bodie of the Church at what time soeuer it hath beene on the earth which for that it consisteth of the godly Elect which haue beene heeretofore from the beginning of the world which are at this present and which shall be heereafter vntill the worlds end being gathered together at once whom no man in this life can euer behold with his eies surely there is a Church beleeued and not seene because it is not of the fashion that it may be here wholy seene but onely in part 1 Because the glorie of the Catholike Church is inward Psal 45.13 The Kings daughter is all glorious within 2 Because it commeth not with obseruation b Luk 17 20 3 Because it worshippeth God in spirit and truth c Ioh. 4 23 4 Because the sense cannot iudge surely who they be that belong to the Catholicke Church 5 Because the principallest and greatest part thereof is in Heauen 6 Because it is a spirituall house d 1. Pet. 2 5 But the Church taken Synecdochically that is The particuler Churches are visible 1 Because the men whereof they consist are visible 2 Because the outward forme of them is visible and concerning the particuler Church or the Pastors thereof it is said Math. 5. Vers 14. A Citie that is set on a hill cannot be hid but it ought to be well knowne and excellent for pietie and life least it be an offence but at length after the resurrection all the whole Church shall be seene in heauen where she shall be knit together with her head Reuel 14.4 Is there or hath there beene alwaies a glorious visible state of Gods Church on Earth among all men and all the world ouer No surely for that being sometime oppressed by tyrannie as in the time of the tenne persecutions and after that vnder Antichrist it was hid in heresies errours as a sparke vnder the ashes as in the time of Arrius when as Ierome saith the whole world mourned exceedingly and wondered that it selfe was turned Arrian and it may often come to passe through the iust iudgement of God that there be none assemblie of men apparant which worship God publikely and visibly according to his word onely a Psal 74.3 Isa 49.21 as happened in the time of Elias the Prophet 1 King 19.10 when he said I onely am left that is not onely not a Prophet more but euen not one that worshippeth God and God answered I haue reserved vnto mee seuen thousand men that haue not bowed their knees to Baall And Reuel 12.6 when the Church of God is said to haue fled into the wildernes that is to haue lurked or laine hid from the sight of men by reason of the furies of Antichrist Therefore the state of the Church is at sometime more visible at sometime lesse neither is it visible vnto all nor alwaies after one fashion The inuisible Church doth eyther openly professe the faith or not professe it at all If she professe it then is she not the inuisible Church if she do not then is she not the true Church because she confesseth not the faith It is not requisite â—hat we should alwaies euerie where confesse our faith for that were to betray our selues vnto our enemies but when the cause occasion time and Gods glorie doe require Neyther did Elias make any such argument when God answered him I haue reserued vnto me seuen thousand men which haue not bowed their knees to Baall though they were vnknowne to him But where and how was the Church so many ages past in Popery seeing Popery is not the Church In that manner it was as Iohn foretold it should be Reuel 12.6 namely in the wildernes and in that manner as the Church of Israell was after the falling away of Ieroboam especially in the daies of Achab in the Apostaticall and false Church which worshipped Calues in Dan and Bethel whereunto the popish Church is altogether like As then Elias Elizaeus and seuen thousand men which bent not their knees to Baall were and lay hid in the wildernes so also euen many in the time of Poperie bent not their knees to Antichrist which verie argument Paule applieth to the Church of the Iewes in his time Rom. 11.3 May the Catholicke Church fall away By no meanes because there shall be no end of Christs kingdome a Luke 1.33 because the Catholicke Church is builded on a rocke And the gates of Hell shall not preuaile against it Math. 16.18 But some particuler Church may fall away and fall away in such sort that where there was a true Church there may appeare no true Church at all but a false and Sathan may preuaile against it as many examples teach to wit the Churches of the Ephesians Galathians and the like which haue ceased vtterly to bee nay particuler Churches may be brought to that smallnes that there may not bee any particuler Christian visible Church on the Earth publikely knowne And there is euer some number on Earth which worship Christ with an honest affection but this number is not euer visible ful of people glorious established in some visible place seat or succession but scattered heere and there obscure and vnknowne to men as Isaiah saith 1.9 and 10.20.21 The Lord hath reserued to himselfe a seed and remnant When began the Church to fall from the truth It is one thing for the Church to haue failed in some points and an other to haue falne away so as it should be vtterly abolished while the Apostles liued heretickes began to sow darnell in the Lords field to worke the mysterie of iniquitie and many Antichrists began to hee 2. Thess 2.7 1. Iohn 2 18. 2 The holy Bishops after the Apostles times through lacke of heede taking mingled many falshoods with the truth and left their errours to posteritie neyther did all faile at once and at one time This plague began by little and little to creepe farre and wide vntill at length it spread the whole world ouer But in the meane while the Church fell not vtterly away because God reserued to himselfe a
remnant of the Elect. And the holy Ghost foretold of a generall Apostacie from the faith b 2. The. 2.3 1. Tim. 4 1 and Reuel 13.3.7 the whole earth followed the beast and wondred and power was giuen him ouer euerie kinred nation and all the inhabitants of the earth saith Iohn worshipped him All saith he whose names were not written in the booke of life that is all sauing the Elect. Where then was the Church Tertullian in his booke de poeniten saith that the Church may bee in one or two Wherefore if in those desperate times of the Church there were but one or two faithfull seruants of God it sufficeth that it may be called a Church Therefore it is not our part to determine at what certaine time the Church began to fall away but to labour rather by what meanes it may be freed from this calamitie What are the causes of a Church The principal cause is God the Father who hath chosen a church and at length calleth and gathereth it vnto himselfe Ephe. 1.4 Iohn 1.13 The faithfull are not borne of bloud nor of the will of the flesh nor of the will of man but of God And 6.44 No man commeth to me except the father draw him a Exod. 13.21 Mat 18.18 The second or helping cause is the sonne of God himselfe Iohn 14.6 No man commeth to the father but by mee who also hath purchased a Church with his owne blood Act. 20.28 The fellow labourers are the preachers of the word the Prophets and Apostles and their true successours who are therfore called builders b Ro 15 20 1. Pet. 2.7 and maister builders c 1 Cor 3.10 but in respect of the ministerie onely The outward instrumentall cause is the preaching of the word whereby God gathereth himselfe a Church The inward and verie efficient cause is the holy Spirit The formall cause is the syncere profession both of faith and of true Doctrine likewise The Materiall cause whereof are men chosen out of the whole world according to the commaundement of Christ Goe into all the vvorld Preach yee the Gospell to euerie Creature Marke 16.15 16. Are not the blessed Angels likewise a Materiall part of the true Church They are surely and so are the soules of the blessed and that the most beautifullest part d Psal 103 20. Hebr. 1.6.7 12.23 The Apostle acknowledgeth a companie of innumerable Angels and an assemblie and congregation or Church of the spirits or soules And Christ also as he is man is head and Lord of euerie creature and so of the Angels also e Col. 1.17.18 But we speake of the Church insomuch as God hath purchased it by his bloud and doth gather it together by his word but God redeemed not the blessed Angels who neuer fell as neither did he take their nature on him Hebr. 2.16 Neither doth he call them to the cōmunion of this Church by the ministery of his word but onely established them in their first blessed beginning Therfore we affirme that the Church is to be reckoned of men onely according to the promise of the father made to the sonne Psa 2.8 Hath the Church an head Seeing the Church is a bodie not naturall or mathematicall but mysticall a 1 Cor. 10 17. 12.12 Col. 1.18 it must needs haue a head of whom it may be gouerned nourished and cherished and of whom it may depend for euerie liuing bodie hath it head to which it is subiected by the Creator himselfe and from whom it draweth life The Church therfore hath her head not many heads but one onely for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 headlesse nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beast of many heads succeeding one another by deaths preuention because it must haue died as often as it should be depriued of it head by death and must haue reuiued as often as it got any new head which were altogether monstrous but it hath one onely head to wit Christ who is the head of his Church as the man is of the woman b Eph. 5 27 1 23. 1 By perfection because he is the only true God and verie man that in all things he may haue the preheminence Col. 1.18 2.10 2 By office Because Christ onely is King Prophet and High Priest who hath rule dominion and excellencie ouer the Church as the head hath ouer the bodie c Reue. 1.6 3 By efficacie because he onely inspireth vigour sense motion spirituall life and all goodnesse into his members d Ioh 6 5 7 15 1 2 and he onely being fastened to the bodie by the bond of the spirit giueth to the whole Church his reedifying coniunction ioyning or fastening together and communion of the members betweene God and themselues e 1. Ioh 1 3 Ioh 17.22 Eph 4 12 he alone is neuer absent but euer present with his Church by his spirit f Mat 28 20 and he onely giueth life to the bodie g Eph 5 24 and neuer dieth Death shall haue power ouer him no more Rom. 6.9 So that hee needeth no head by deputation as one Bride receiueth not two heads nor two Bride-groomes 4 By Decree because he alone is the shepheard of one sheepfold h Ioh. 10.16 and the chiefe shepheard as Peter himselfe affirmeth 1. Pet. 5.4 Neither is the condition of any of the Pastors of the Christian Church equall to that of the high Priest long agoe vnder the Lawe for that one high Priest was a true type of Christ a Psal 101.4 Heb. 7.17 7.9.11 but none of the Pastors of the christian Church is a type of Christ Besides hee had charge but ouer one small quarter and but ouer one Temple and ouer one people by the ordinance of God but none can haue charge ouer the whole world through which the Church is dispersed for this were to desire to include the world in one Citie saith Hierome Therefore is not the Pope the Ministeriall head of the Catholicke Church because it cannot be prooued by any testimony of Scripture and seeing Christs kingdome is not of this world he hath no need of a Vice-Roy or Vicar and the Ecclesiasticall ministerie which consisteth in the administration of the Gospell and Sacraments cannot be performed through the whole world by 〈◊〉 any one man But concerning Constantines Donation made to Pope Syluester that voyce which Syluester heard from heauen This day is poyson entered into the Church doth sufficiently testifie what we must thinke of it Finally he that calleth himselfe the Vniuersall Bishop Lib. 4. Epist 76 is the most true forerunner of Antichrist as witnesseth Gregorius Magnus who was himselfe Bishoppe of Rome Hath the Church any foundation Seeing it is a Spirituall house b 1. pet 2 5 it hath a foundation which is twofolde 1 Ministeriall in respect whereof the Church is said To bee built vpon the foundation of the Prophets and Apostles to witt euen on
h 2. Cor. 2.11 1 Iohn 3.29 of which mariage the bridemen are the ministers of the word the friendes of the bridegroome are they i Iohu 3.29 that according to the world allure the bride betroath her and bring her dressed and adorned vnto the bridegroome k 2. Cor 2.11 l Exod 19 6. Reu 1.6 1 Pet. 2 5 9 11 The Elect stocke the royall Priesthood the holie People the People whome God challengeth as peculier to himselfe 12 The communion of saints by reason of the spirituall participation of Christ and all his benefites m 1. Ioh 1 8 1 Cor 1 9 Ephes 4 4 Rom. 12 5 13 Col 3 and of the mutuall communion of the giftes of the same Christ among the faithfull being one heart and one soule n Acts. 4 32 13 A flock of sheep and the sheepfold of Christ because it heareth and followeth his voice 14 The world taken in the better parte o Luk 12 32 Iohn 10 16 because it is the most noblest parte of the world and that the whole state thereof might be opposed to one people p Iohn 3 16 1 Iohn 2 2 2 Cor 5 19 15 A floare q Luk. 3 17 because as in a floare the sheafes are gathered with the straw and chaffe togither and after the threshing the wheat is discerned from the chaffe in the vanne So there are as well godly men as hypocrites assembled in the outward society of the church but straight way they are seuered by the outward preaching of the Gospell as with a vanne 16 The new Ierusalem r Gal. 4 26 Reu 3 12 and Sion ſ psalm 2 6 the kingdome of heauen or of Christ or of God 1. t Mat 5 19 20. because it is gouerned by God after an heauenly manner 2 because the Citizens thereof conteminng worldly thinges aspire vnto heauenly Last of all it is also compared to a Candlestick a Reu. 1.20 to a douehouse b Esa 60.8 to a Doue c Cant 2 2 14. 6.8 namely because these verses of the doue doe fittly belong thereunto No gall she hath yet groneth much nor hurts she with her bill Her tallents harmeles and her crop with cleane corne doth she fill To a small ship or boate d Luke 8 22 because while it is on earth it is like to a boate which one while is caried on the sea with a calme prosperous gale by and by the windes rising the waues swelling it is in danger whose Pilot is Christ whose watermē or mariners are the ministers To a field e Math. 13.24 and to a Plowed Land f 1 Cor. 3.9 to a drag net conteining fishes good and bad g math 13 47. to one singuler man h Ephes 4.13 to declare the vnitie thereof Lastly to a glasse in beholding whereof the very Angells doe good acknowledging the manifold wisedome of God in the agreement and repugnant concord of so manifold a multitude i Ephes 3 10 Why is it called an holie church 1 Because it is redeemed cleansed iustified and sanctified by the blood of Christ k 1. Iohn 1 7 Ephes 5.25 26. Heb 91 2 Because receiuing that benefite by faith through the holy Ghost it studieth holines and righteousnes by the which study the imperfect holines thereof is daily encreased but shall be perfected afterward in an other life l Rom 8.1 Ephes 5 26 27 Phil 3.12 All which are attributed to the church for the Elects sake onely m Rom 1,7 8 1. 1 Cor. 1.2 6.11 What is the finall cause of the church The true worship of God for it is elected chosen and ordained for the true seruice of God and to glorifie god both in this life and in the life eternall also n 1. Pet. 2 9 But the end whereto the church endeauoureth is God in whose presence there is fullnes of ioyes namely that heauenly inheritance which can neither perish nor be defiled nor corrupted o Psal 16.20 1 Pet 1 4 2 The verie perfection and absolute finishing of the church in that last day when all the elect shall be gathered togither from the foure windes and then at last we shall all grow vp in the vnity of faith and acknowledgment of the sonne of God vnto a perfect man and vnto the measure of the age of the fullnes of Christ Ephes 4.13 VVhat is the Effect or office of the church To heare the voice of her shepeheard to flie from the voice of a stranger to belieue gods word and to obaie it to vse the sacraments lawfully to acknowledge to receiue and to imbrace only Christ for the shephearde for the teacher for the head for the spouse and for the sauiour lastly to exercise the keies receaued from Christ that is to keep diligētly the ministery of gods word a Iohn 10.5 1 Cor 11 23 mat 16.19 18.18 Iohn 20.23 Heb. 13 17 What is the fruite and vse of the article of the church 1 That we should desire nothing more then to abide in it without which there is no saluation 2 That we being assuredly perswaded we be the citizens thereof should nothing doubt of our saluatiō grounded in christ frō whōe we cā no more be plukt thē his mēbers may be torne rēt a sūder 3 That we may perceiue that those promises perteine vnto vs saluation shal be in Sion God will for euer abide in the midst of Ierusalē that is in the church whereof mount Sion Ierusalem were tipes in times past least at any time it should be remoued b Ioel. 2.32 Addi 5.17 Psal 46.6 VVhat be the contraries to this doctrine 1 The enemies of the church which now then from Satās cāpe breaks out who like tyrāts by manifest strengh like Sophisters by corruptiō of doctrine like hipocrites by superstition like Epicures by leudnes of life do assault and fight against the church 2 The error of the prelates which exclude frō the church thē that are newly instructed infāts that are not yet entred in the sacramēts 2. which transforme the church into a ciuil kingdome that requireth a secular arme and into the greatest monarchy of the world wherin the Pope is chiefe ruler gouernour ouer all persons as well laymen as clergymen ouer Emperors Kings who hath authority in heauē in earth who is the vniuersal B. of the whole world 3. which teach that the church hath many heads that Christ indeed is the head of the church triūphāt but the Pope of the church militant which say that it is necessary to saluation to beleiue that the Bishop of Rome is ouer all churches or as it is in the article of Boniface the. 8. The greatest lord ouer all 4. which ty the catholick church not to the word onely but to a certaine place namely to the city of Rome to the Pope to the Bishops which make
the Liturgy of Basill Chrysostom c. Againe each professor of Christ hath the name of Deacon or minister giuen vnto him Ioh. 12.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man wil be my Minister let him follow me But more specially this word Diaconia doth signifie prouision for the poore and that collection it selfe is so called k 2. Cor. 9. Diaconissa and properly 1 Ro. 12.7 men Deacons were such as were ouerseers for the poore and women Deacons in the Ecclesiasticall Historie who looked to the poore being sick or who were as the publick hostes to entertaine Christian strangers a Rom. 16.1 1 Tim. 5.9 10. But Christ he is called the minister of Circumcision Rom. 15.8 Not of circumcision it selfe or of the Lawe which he by his comming did abrogate or rather fulfill but of the Circumcised Iewes amongst whome he onely liued so long as he vpon earth liued b mat 15 24. Hee is called the Apostle of our profession that is of the Gospell c Heb. 3. â— as he who immediatly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was himselfe sent froÌ„ the Father Now in this place wee take the word Ministerie as it generally signifieth for an Ecclesiasticall function VVhy doe you call this Function a Ministery Because it is not a chiefdome Dominion Magistracie or imperious office but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care and Diaconia seruice yea a painfull seruice and ministerie Neyther are the Ministers of the Church as Ministers such rulers or Lords as may chalenge to themselues dominion ouer eyther the Cleargy or mans conscience or the members of the Church or vnto ought to haue power to make lawes and translate kingdomes but they are the seruants and ministers of that one Prince and Lord of Lords Christ Iesus For after this sorte to domineere Christ expressly forbiddeth his Disciples both by word and example Rom 1.1 Phil. 1.1 Iac. 1.1 2. Pet. 1.1 Iude. 1. by word Luke 22.25.26 The kings of the Gentiles rule ouer them it shall not be so with you and by example verse 27 and Iohn 13.4 and. 13. yea and Peter himselfe exhorteth all Pastors to be not as Lords c. but as ensamples to the flock of Christ This made Bernard writing to Eugenius the Pope to say Dominion was plainely forbidden the Apostles be not thou therfore bold to Challenge to thy selfe either ruling Apostleship or being Apostolicke rule Thou art quite forbidden both If thou wilt needs haue both together in the end thou shalt loose both What is Ministerie It is an Ecclesiasticall function vpon earth assigned to preach the worde to administer the Sacraments to practise Christian Discipline and things which are called Ecclesiasticall What is a Minister of the Church He is a person lawfully called to teach Gods word administer the Sacraments Church gouernment and things ecclesiasticall according as they are prescribed in the word of God How many sorts of Church Ministers are there in the scriptures Two some of the olde Testament others of the new and againe the Ministers of the Church of the Old Testament were some perpetuall and as it were ordinary as Patriarchs Leuites Priests Scribes others Temporarie and as I may say extraordinary as the Prophets were As for the Pharisees and Saduces they were rather names of Sectes then publicke functions as appeareth Act. 23.9 What were the Patriarckes The heades of Families or heads of Fathers in their kinreds a Exo. 6.13 2. Chro. 8.10 Act 7.9 or they were men of the Olde Testament before and after the Deluge till Moses vnto whom God reuealed himselfe by Angels Visions in the night apparition by day and by dreames b Gen. 8 16 6.13.14 12.7.20.13.28 12.46 2 Num 12.6 And that by a voyce perceptible to man and framed to the speach vsuall amongst men And by these onely in liuely tradition hee taught their families religion they being in the families as Prophets and Priests Thus Adam whilest hee expâ—unded to his wife and children the promise of that seed of the woman taught them a twofold seruice of God and offered Sacrifices vnto God c Gen. 4.4 And Henoch the seauenth from Adam is thus said to haue prophecied d Gen. 5.22 Gen 14 â— And so Noah is called a Preacher of Repentance e 1 Pet. 3.19 4.6 2. Pet. 2.5 Righteousnes the Gospell and of Christ because all those hundred and twentie yeeres before the floud be ceased not by words and works to admonish that wicked world how great a measure of Gods wrath did hang ouer their head After this the chiefe in each family are said to haue been teachers and Priests So in the land of Canaan at Salem which was after called Ierusalem Melchisedeck who as some thinke was Sem a Priest of the most high God and who was also King of Salem f Gen. 14.18 Heb. 7.1 so Abraham performed the office of a Doctor and a Priest g Gen. 13.18 17.23.20.17 22.10 13 and by faith is said to haue offered sacrifice h Heb. 11.7 Gen. â—3 20 35.7 49.2 After Abraham Isaacke after Isaacke Iacob who himselfe as a prophet instructed his people at diuers places erected diuers Altars and offered sacrifices i At the length when it was now time not to teach onely priuate families but many people in the true knowledge of God Moses being stirred vp by God a Exod. 3.2 did establish a seruice and Church among the people and to this purpose he ordained Priests and Leuites to whom from God he prescribed certain Lawes according to which God would haue the people of Israel gouerned not onely by liuely voyce as before but by writing and at Gods commaundement he deliuered the word of God For before Moses we read not of any Scripture giuen by inspiration from God What were priests They were men immediatly called out of Aarons posteritie for they onely were Priests and were called the sonnes of Aaron and annointed with oyle and consecrated in the sight of the people b Exod. 41 29. Leuit. 8 2 that they might teach others the doctrine mediatly receiued from GOD offer sacrifices blesse the people and might make intercession for themselues and the people c Leuit. 9 7 16.6 Num. 17.6.24 2. Chron. 1.4 Mat. 2.4 and these were superiours who ministred to the people in the Tabernacle among whom some were called High Priests d 1. Chron. 1. these were the heads of their families For the which cause they were called Princes of the sanctuarie and deuided into twentie foure ordes or classes e Hebr. 5.6 all which were figures of Christ but yet was there euer some one aboue the rest he was the eldest of Aarons sonnes and posteritie who was called the high Priest and was especially in his function a figure of Christ the head of his Church f Heb. 6 5 he alone might goe into the Sanctuarie g Hebr. 9.11 Leuit. 16.2 and he alone might appeare
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
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
b 1 Cor. 11 27.29 As for example Abraham and his household c Gen. 17 23 Absalon Achitophel the people d Sam. 15.12 Iudas e Luk. 22.21 Simon Magus f Act. 8.13 But they belong to theÌ„ only for whoÌ„ they are appointed and such as be conteined in the couenant of God according to his words But not to them that be without which doe not professe the name of Christ and to such too as bee liuing and present but not to the deade and such as bee absent Wherein doe the word and Sacraments agree In the Efficient cause for the same person is the Authour of the promise of grace and of the Sacraments to wit the sonne of God the head King Doctor and Priest of the Church and in the instrumentall causes for the selfe same ministers of the word be also the disposers of the Sacraments g Mat. 28.1 1 Cor. 4.19 2 In the matter intelligible or the principall subiect for the same thing is promised in the word and the lawfull vse of the Sacraments the same Christ with his benefits of saluation Therfore as the Gospell testifieth those which turne to God are washed and sanctified by the name of the Lord Iesus and by the spirit of our God 1. Cor. 6.11 And that they are begotten by the Gospell and borne anewe by the worde of the liuing God 1. Corinth 4.15 h 1 Pet 1.23 1 Rom. 6.3 Tit 3.5 And that Iesus Christ is that breade of life Iohn 6.35 So the sacramentes doe testifie that those which are baptised into Iesus Christ are baptised into his death k Ioh. 3.33 36 Râ—â— â—4 23 Heâ— 11 6 Habac 2 4 and are saued by the washing of the new birth 1. And the bread which wee breake is the communion of the body of Christ 1. Cor. 10.16 3 In the forme manner and Instrument wherby we receiue the thing to saluation for the word and sacraments profit none but those which haue or shall haue faith k Ioh. 3.33 36 4 In the end common to them both For both the word and the sacraments are meanes whereby the sonne of God dooth teach and gather the Church vnto himselfe and doth in this life communicate himselfe and all his benefits to them that shall be saued yet so as he is able without eyther of them to worke in the hearts of the godly so often and when it pleaseth him 5 In the effects For as the word of life is to the godly the sauour of life vnto life to the vngodly the sauour of death vnto death 2. Cor. 2.16 So the Sacraments in themselues are to saluation to them that beleeue but vnto the vnbeleeuers they turne into iudgment and condemnation a 1. Cor. 11.29 Euen as a sweet oyntment is healthfull to the doue but it is present death to the flye And as the seed of the word preached so the vse of the sacrament doth not presently bring forth his fruit but in that time which is appointed of God 6 Lastly as the holy Ghost doth begin and strengthen faith by the word so also by the sacraments he doth stirre vp and confirme the same Out of all which followeth that there is such a coniunction and agreement of the outward and inward word as there is of the earthly signes and heauenly things Wherein do the word and Sacraments differ 1 In nature Because the word of the Gospell doth in expresse words declare to wit that we by faith are made partakers of Christ Iesus and of all his merits the sacraments doe represent them by signes or that doctrine which the word doth deliuer cleare and more manifest the Sacraments doe propound the same in a mysterie and not so expresly 2 In the instruments The word is deliuered with the mouth receiued with the eares but the rites of the sacraments are administred with the hands and they are subiect to the eyes and the other senses and doe lead vs as it were vnto the thing present as though wee should nowe in some sort touch Christ himselfe with our handes see him with our eyes perceiue him with our taste and feele him with our whole heart 3 In the subiect to whom The promises of the word are generally and in common pronounced to all alike as well to the vnbeleeuers as to the beleeuers For the word must be preached euen to the vnbeleeuers But the sacrameÌ„ts are to be communicated seuerally to them which be probably known to be members of the Church and they doe apply and restraine the promises in a speciall manner to euerie one that doth rightly vse these rites that as certainely as thou doest vse the visible Ceremonie according to Christ his institution So certainely thou mayest and oughtest to conclude that Christ also and all his benefits do belong vnto thee 4 In the measure of signifying for the word doth especially teach but the speciall office of the Sacraments is to seale and further the word doth signifie and apply spirituall things but the Sacraments doe rather and more especially represent and applie 5 In order for whereas the Sacraments are the appendices of the word which doe confirme faith it is meet that in such as bee of yeares the preaching of the word should goe before to begin and to increase faith together with a manifest profession of faith before they be rightly administred to any 6 The word is auailable euen without the sacraments as may be seene in Cornelius a Act. 10.2 3.4.44.45 But sacraments without the word are of no force For a seale without a Charter is nothing worth 7 The preaching of the word and that effectuall is required in those that be of yeares that they may bee saued For Faith comes by hearing and hearing by the word of God Rom. 10.17 Except it please GOD extraordinarily to worke in their hearts But the Sacraments are not altogether expresly nor absolutely so necessarie that without exception whosoeuer inioyes them not should therefore despaire of the certaine hope of saluation For that saying of Bernard is most true Not the want but the contempt of the Sacraments is damnable 8 Lastly the word considered by it selfe alone if it bee compared with the sacrament considered by it selfe alone is better and more excellent then it Although if the sacrament bee added to it it doth yet become more excellent and powerfull and more effectuall for the confirmation of faith Therefore we may not ascribe the greater honour to the sacraments then to the preaching of the gospell that is to say we may not attribute more to the seales then to the written Testament of Iesus Christ What ought they to doe who are depriued of libertie to come to the holy assemblies of the Church wherein the ordinarie dispensation of the word and sacraments is performed They ought to inquire for them but if they cannot find them they must then exercise themselues in daily meditation at home both because the kingdom
beleeuer righteousnes or the washing away of his sins obtained by Christ his bloud to testify his adoption into the couenant of grace his engrafting into Christ the regeneration renuing of his nature or repentance vnto amendmēt by the grace of the holy ghost procured vnto him by the same bloud his communion or fellowship with Christ in all his goodnes and heauenly inheritance ioynt free denization among the citizens of the visible Church of the kingdom of heauen to be held of them in the number of the children of God to enioy the same priuiledges which they do To witnes also that being in like maner baptised he promiseth himselfe to be willing to be reckoned among the people of God to defie Sathan sin the world the flesh al false sects promiseth professeth that he wil liue to Christ to the glory of God Or thus baptisme is a sacrament or seale of the righteousnes of faith that is of our entrance or beginning of our incorporation with Christ of the forgiuenes of our sins of the gift of the holy ghost of regeneration whereby we are seale◠vnto Christ incorporated buried with Christ that we die vnto sin by the power of the death of Christ that we rise againe to newnesse of life by the vertue of his resurrection a Rom. 6.3 4.5 1 Pet. 3.22 that we are bound to the true worship of God alone to innocency of life and vnity of the Church wheof it is called the stipulation of a good conscience b that is a mutuall obligation of God of man baptised of God witnessing that he receiueth the person baptised into grace and of the person baptised couenanting with God that he will duly worship and loue him wherof it commeth that none are admitted to the holy supper of the Lord but such as are first baptised because he must first be admitted into the church before he be nourished in the same c Mat. 28.19 Act. 2.41 Ioh. 4.1.2 Mat. 3.11 Ioh 3.5 7 Gal 3 27 1 Cor 6 11 10.2 Tit 3.5 Eph 5.26 How many fold is Baptismes Baptisme in specie or kind is one One Lord one faith one baptisme But seeing in baptisme not the water external actiō is to be considered only but also the inward operation of God in this respect Baptisme is twofold External which is also called the baptisme of water wherwith the minister of the word doth baptise and Internal which is also of the spirit wherby Christ only doth clense our hearts by his blood and giueth his holy spirit and yet the one is not to be separated from the other For the externall is a testimony of the internall that is the Baptisme of water is a pledg of spirituall baptisme and of inward washing and clensing which is done by the blood and spirit of Christ And therefore Christ is said 1. Iohn 5.6 to come in water in the spirit in blood VVho is the author or instituent cause of Baptisme God the father the sonne and the holie ghost 1. by the ministery of Iohn Baptist for it is certaine that Iohn was called of God and sent to baptise and preach repentance amongst the Iewes and therefore Christ saith the baptisme of Iohn was by a metonymie from heauen d Luk. 3.2.3 Ioh. 1.38 that is of God and not of men 2 Further Christ by his owne example confirmed baptisme when he suffered himselfe to be baptised of Iohn e Mat. 21.25 Mat. 3.15 And the whole trinity with most plaine and euident testimonie allowed the same in the baptisme of Christ 3 Besides Christ before his passion sent his disciples to baptise a Ioh. 4.1.2 againe after his resurrection he instructed the same his disciples their successors how to teach and baptise among all nations by this commandement Go thorough the world preach the gospell to euerie creature baptizing them in the name of the father and of the sonne and of the holy ghost Mat. 28.19 whereby it appeareth how greate the dignitie of Baptisme is with what reuerence it should be vsed What is the efficient cause The primarie and true efficient cause is Christ himselfe for he indeede it is who baptiseth vs properly truly into himselfe into his death and resurrection Ephes 5.18 It is Christ that clenseth his church with the washing of water in his word The secundary and instrumentall causes are the ministers for so saith Iohn I baptise you with water b Mat. 3 11 Christ commanded them saying baptise c Mat. 28.19 VVhether may ministers be truly said to baptise that is to clense from sinn and to regenerate No doubt they may for Christ did not restraine his commandement to the washing of water but in general termes said baptise them and Iohn 20.23 they are said to remit sins to beget againe or regenerat 1 Cor. 4.15 I haue begotten you againe in Christ by the Gospell And 1. Cor. 3.6 the Apostle saith that he ministred vnto them the spirit not the Letter but yet sacramentally that is so farre forth as he hath administred those sacraments by which as by instruments Christ himselfe doth wash and regenerate Whose office is it properly to administer Baptisme Theirs to whom the Ministerie of the word is commttted for to whom Christ said Preach the Gospell to them also hee said Baptise And Ephes 5.26 the Apostle conioyneth the washing of water with the word of the Gospell So Iohn Baptist and the Disciples of Christ Baptised who also preached the Gospell Whether may many Ministers baptise any one together They may not for none is said perfectly to baptise but hee who vseth these words saying I baptise thee and therefore that he may speake truly the same men must also administer water VVherin differ the Baptisme of Iohn Baptist and of Christ or his Apostles or those Ministers that followed them Not in the Author in substance in doctrine in signe or ceremonie neither yet in effect or signification For the same sacrament is instituted of God and the same forgiuenesse of sinnes and grace of the holy Ghost is signified offered and sealed whether it bee Iohn that administer or the Apostles or the suceeding Ministers a Luk. 1.3 2.3 The onely difference is touching the verie circumstance and maner of the manifesting of Christ for the same baptisme ia called Iohns because he baptised first and Christs because baptisme hath respect vnto him Again Iohn baptised into him which came immediatly after him that is into Christ who should shortly suffer rise again b Act. 19. ◠But the Apostles after thē all Minsters now baptise into Christ that hath suffered and is risen againe VVhy doth Iohn say then Mat. 3.11 I baptise you with water and attributeth onely vnto Christ that he baptiseth with the holy Ghost and and fire Not that he denieth that forgiuenes of sins is giuen by his ministerie and the holy Ghost also for
In former times for that many beginners in religion came to the Church from the heathen and desired to be partakers of baptisme there were certain daies apointed for them namely Easter VVhitsonday which were therefore called the daies of baptisme and diuers other daies which customes by degree grew to this habit that because in their baptisme they had new garmeÌ„ts that such did alwaies appeare in new garments hence came the white shirt which Infants weare in baptisme not onely vnprofitably but superstitiously also But although there were a certaine day appointed for circumcision yet seeing we are not tyed to any certaine dayes neither infants nor they which are of more yeares they may be baptised at any time when the assemblies come together to the hearing of Gods word and publike prayers so it be done after Christ his institution holily comelily and orderly a 1 Cor. 14 40 least one day should seeme better than an other for the exercises of baptisme Galat 4.10 Ye obserue daies and monethes and times and yeares I feare least I haue taken paynes amongst you in vaine Is it lawfull to rebaptise If any man haue beene baptised onely in the name of GOD in generall not vnfolding the persons or omitting any one or by those heretickes who deliuer not the true doctrine touching the Trinitie as the Marcionites Arrians and such like if such a one should be againe rightly baptised seeing the forme of Christs baptisme was not obserued before heare should be no Ilteration of baptisme but he should be baptised with Christs true baptisme who had not beene baptised according to Christs institution as is decreed in the Nicene Councill chap. 19. But if baptisme haue beene rightly administred according to Christes institution it may not bee iterated first because there is no commaundement for the reiterating of it as there is of the Lords Supper As oft as yee shall receiue 1. Corinth 11.26 Neyther do wee read that it hath beene iterated Like as circumcision in times past was not to bee iterated in whose place Baptisme succeeded And wee must iudge and censuâ—â— of Sacramentes according to the word of GOD. But on the contrarie part it is said Ephes 4.5 One Lord One faith One Baptisme 2 Because the lawfull Inuocation of God being once performed in spirit and truth ought neuer after to be accounted frustrate 3 Because Baptisme is the Sacrament of regeneration it is sufficient to be once regenerated and ingraffed into the Church or Kingdome of God for euen as he which is once carnally borne cannot be borne againe so in like manner hee which is once spiritually borne of God cannot be borne againe Aug. As carnall generation is one In Ioh. Tract 11.12 Euen so spiritual regeneration is but one So on the contrarie part The Sacrament of the Supper is therefore ofteÌ„ to be repeated in which we are nourished with the flesh and bloud of Christ because sustenance is often to be vsed yea and those whom God hath once chosen and adopted for his children he neuer forsaketh for his giftes are without repentance Rom. 11.29 And whosoeuer is once truly giueÌ„ vnto Christ althogh he sometimes slip out of the way shall neuer be cast forth Iohn 6 37. And the vnfaithfulnesse of men cannot euacuate the faith of God Rom. 3.3 But as concerning Apostates which vniuersally fall from faith It is impossible that they which once had beene enlightened or baptised that is to say which after Cathechisme haue professed Christianitie annexed vnto the Church by Baptisme If they fall that is into a vniuersal Apostacy from Christ That they should be renued to repentance therefore the grace of renotion cannot be sealed againe in them by the Sacrament of baptisme Hebr. 6.4.6 as Damascen and other fathers gather from hence 4 Because the signification force vse and fruite of Baptisme is not for any certaine moment or for the time past onely but belongeth also vnto the time to come and contineweth for the whole life of the man baptised a Rom. 6.7 et seq For that which Paule saith Rom. 3.25 that Christ is made vnto vs a Propitiator for the forgiuenesse of sinnes that were before is not spoken exciusiuely but it signifyeth that he is giuen of the father to miserâ—ble sinners which wounded with the sting of Conscience sigâ— for the Phisitian not to them which seeke libertie through â—mpâ—nitie And euen as Dauid had no need of a new circumcision after his fall but onely of a remembrance thereof to worke repentance so there is no neede to repeat baptisme to them which haue fallen after baptisme but a remembrance thereof vnto an earnest repentance because the baptisme of repentance once receiued for the forgiuenesse of sinnes doth continue a perpetuall testimonie and pledge of the couenant made with God and of that perpetuall washing which we haue in the bloud of Christ b Mar. 1.4 Luk. 3.3 And therefore it is often to be called to minde that by it the confidence of the forgiuenesse of our sinnes may be confirmed more and more in our mindes for the truthe of the promise once made continueth for euer whosoeuer shall beleeue and is baptised shall be saued Christ will be readie to receiue vs with stretched out armes when we returne and so he vseth the future tence Did Ierom say well that after the shipwracke of mans nature two beards of saluation were giuen vnto men baptisme and the first being lost Repentance As Lawyers say The sayings of Authors must be vnderstood with a corne of salt So verie well this ambiguous saying may be vsed against the Nouatians that after Baptisme Repentance is left for them which sorrow for their sinnes So Iohn called backe the young man which which was made a Captaine of theeues ¶ Euseb hist Eccle. l 3. c. 32 So he stirreth the Churches of Asia to repentance Apoc. 2.5.16 a Et. 3.3.19 And Paule doth call backe the Galathians fallen after Baptisme to the grace of the promise of Baptisme b Gal 3.27 euen as he doth the Corinthians c 1 Cor. 12 13. But it is an absurd sentence if it should bee vndestood that the first Table that is to say Baptisme or the grace and forgiuenesse of sinnes receiued in Baptisme may bee vtterly lost as the Papists would haue it but by sufficient contrition Auricular confession and proper satisfaction it may bee obtayned againe for on the contrarie part the couenant of God is perpetuall and immutable Esa 54 8.10 and Osee 2.19 I will marrie thee vnto mee for euer Whereof baptisme once receiued is a testimonie Is the vse of externall baptisme free or indifferent so that it may be vsed or else may be omitted securely and without hazard of saluation or is it necessarie It is necessarie to the Church of Christ and the Infantes of Christians ought to be baptised but after a sort because of the commaundement of God whilest the libertie thereof is granted
to him which is not yet baptised and if it may not be giuen yet at least it ought to be required and procured by all meanes possible Dâ— nupt et Concu l 2. c. 17 18 yet is it not so simply precisely absolutely necessarie that those which depart out of this life without it especially the Infants of Christians cannot be saued as Augustine beleeued and those also which make baptisme the first steppe of saluation and therefore exclude from saluation all those which want baptisme yea although there bee no contempt of Baptisme But we verie openly confesse that this is not our opinion Because so there is great iniurie done vnto the grace of God and to the power of his couenant in which hee promiseth that he will be the GOD of the faithfull and of their issue and that he will shew his mercie euen vnto a thousand generations Exod. 20.6 Secondly because it would be absurd that these Infants which in times past died in great numbers before the eight day of circumcision before which they might not bee circumcised according to the law of God or those which were not circumcised by the space of fortie yeares in the wildernesse Or the Christian Infants which died in times past before the feastes of Easter and Pentecost without the baptisme of water by no fault of theirs for at those Feastes Baptisme was administred in times past both these and the other being vnder the couenant it would I say bee absurd to thinke them depriued of saluation which cannot but be a great crosse to the conscience of the parents 3 Part. 9.68.4.2 if death should preuent their children baptisme Againe why should the children beare the punishment of anothers fault but this is the doctrine of Thomas Aquinas That children are neuerthelesse baptised vvith the baptisme of the spirit though they vvant the outvvard signe Thirdly Sacraments are not the cause but the Testimonies and seales of our saluation and doe not of themselues conferre grace Nor doth the priuation of the holy signe defraude the childe but the parents contempt or negligence of the same a Exod. 412 Iosu 5.3 Fourthly The conuerted thiefe wanted the visible Baptisme but not the thing signified which may likewise be said of Infants vnbaptised For that in the 17. of Genesis Let him that is not Circumcised be cut of from the people of God Was spoken of them of yeares and the meaning was hee that would not be circumcised the same is also to bee meant of the vnbaptised Likewise that in the third of Iohn Except a man bee borne againe of water and the Spirit hee cannot enter into the kingdome of heauen Is not meant of Infants which could not receiue it as being preuented by death onely and not by any other fault but eyther of the ordinarie meanes which may not bee neglected when it may bee had or of Baptisme which if it bee not receiued indeede is yet receiued in desire as Thomas expoundeth it And as Ambrose saith of Valentinian that hee was baptised in desire and will though hee had neuer the outward ceremonie For as hee was comming to Ambrose to bee baptised hee died in the way Or else it is to bee vnderstood of the liuing water which is the Spirit that is of the vertue and efficacie of the holy Spirit which worketh that in the soule that water doth in the bodie And so the names of water and the Spirit may meane one thing as it in the third of Mathew Hee that followeth mee it is hee that baptiseth with the holy Ghost and with fire That is with the spirit which hath the office and nature of fire in regeneration the Baptisme of which spirit is absolutely necessarie to saluation And thus Augustine expoundeth this place Is Baptisme to be administred without exorcisme or coniuring out of the Diuell or blowing To exorcise is to adiure a man by holy things as by God or by Christ to doe a thing which men commonly call to coniure as the 26. Math. The high Priest saith vnto Christ I Coniure the by the liuing God to tell vs if thou bee Christ And the sonnes of Sceua in the 19. of Act. coniured the diuell by Iesus whom Paule preached Hence come Exorcistes and true Exorcisme which gift was peculiar to the holy Ghost by which the Apostles at the first and other faithfull draue diuels out of the possessed as we read in the Acts and Christ saith They shall cast out Diuels Mark 16. But yet without baptisme as Tertullian obserueth Therefore it is not to be retained first because when Christ instituted baptisme he did not command any to exorcise secondly for that the diuell is driuen out by Christ euen in baptisme for as Cyprian saith like as Scorpions and Serpents which are of force on drie land can do no hurt being flung into the water so an euil spirit can inhabit no longer in whom the spirit of God beginneth to dwell after baptisme and sanctifycation Thirdly for that the Apostles administred it without exorcisme Fourthly neither those that are possessed or the heathen worshippers of diuels are to be baptised but only they who are holy and partakers of the couenant of grace the members of Christ and to say that such are subiect to the diuels destroying power were verie absurd Fifthly that gift of exorcising ioyned with the gift of miracles was but for a time as that also was when many sicke people were healed by the annointing of the ministers of the Church and by inuocation of the name of Christ a Iam. 5.14 till such time as Christian religion was spred ouer all the world Sixtly for that exorcisme was neuer vsed at the circumcising of Infants But whereas the heathen did bring testimonie vnto the Church before their baptising as Tertullian witnesseth that they renounced the diuell and his Angels this was a publike testimony of repentance in them of yeares as also that blowing with clapped hands which he that was to be baptised performed did giue the Church thereby to vnderstand that hee renounced Sathan and his kingdome But in the Papacy it is done by the baptizer euen the face of Infant to be baptised and is therefore friuolous and to be reiected May Godfathers and Godmothers be vsed They may 1 Because the originall of it sprung from the Imitation of the baptising of those which were young in faith in the Primitiue Church who before their baptisme did not onely yeeld a reason of their faith but also produced Testators and witnesses of the same 2 The Scripture is not against it 3 It is a most ancient Ecclesiasticall custome 4 There is nothing in it that is euill or dishonest 5 It proceeds from charitie 6 It tendeth so farre to the Infants profit and saluation that no man is the worse for it 7 It maketh wholly for the edification of the Church 8 As a midwife is vsed to make the birth easie in child-bearing so in this spirituall
humane ordinance 1. Pet. 2.13 this hee doth not because man deuised it for it is an excellent gift of God but because it is either proper to men or appointed for the good of men Out of all this wee may gather that the Pope of Rome is Gods aduersary in that he dares arrogate this to himselfe to translate Kings to set vp and pull downe whome hee will Is it necessarie to keepe this particle in the difinition of a magistrate that hee is ordained of God It is 1. First that by this wee may acknowledge God the author thereof 2. That wee may obey this diuine ordinance 3. That the Magistrate may know that in his faithfull seruice to God he doth that which pleaseth him 4. That both Magistrates and subiectes may receiue comfort from this that God gouerneth all the daungers of this politicke life but as for tyrants and rebels hee will punish them May a Christian man being lawfully called by the Law of God and in a good conscience become a Magistrate Surely he may 1. Because magistracie is the good ordinance and disposition of God a Rom. 13.1 1 Pet 2 13 2. Because the Gospel doth not abrogate policies politicke administration no more then it doth physick or Architecture the sciēce of building onely it proclaimeth spirituall righteousnesse which is by faith in Christ 3 Because the Magistrate is cōmaunded to serue the Lord in feare and to kisse the sonne of God b Ps 2.11 that is by this symbolicall note of subiection to acknowledge and professe Christ his Lord. Now this no man can better doe then a true Christian who aboue others is indewed with the knowledge faith and feare of God 4. God commaunds praiers to be made for the Magistrates Ierem. 29.7 Pray for the kingdome of Babilon for in the peace thereof shall bee your peace Thus Abraham prayed for king Abimeleck c Gen. 20.17 Iacob blessed the king of Egypt d Gen. 47.10 1. Tim. 2.1 I exhort you saith Paul that praiers and supplications and thankesgiuings be made for all men for Kings and such as are set in authoritie yet the magistrates of those times were Infidels it followeth therefore necessarily that magistracie is both a good thing and acceptable to God for we must not pray for the establishing of that which is euill 5 We haue also examples of such as bare rule and yet were Christs most faithfull disciples such were Ioseph of Arimathea Nicodemus Sergius Paulus Erastus and many others and such we read that the Centurions were e Mar. 15.9 Ioh. 3.1 Act 13 7 12 Rom. 16.25 that I may say nothing of those most holy Emperors Constantine Theodosius and others who defended the church both by publick authority and victorious armes Is thinke you power and authority from the Diuell because he is called the prince of the world Iohn 12.31 16.11 And because he saith Math. 4.8.9 That the kingdomes of the earth are in his power and he can giue them to whome he will In no sorte for he is not called a prince by right absolutely simply but in that he is so by treachery malice vsurpation abusion and relation to those who are subiects vnto him as for his speach to Christ he belyes his authority and therein shewes himselfe a lying spirit for he cannot giue kingdomes to whome he will But doth not this make as though god allowes not the authority of Princes because he is displeased with his people for making a king in Israell 1. Sam. 8.6.7 No but he rather disliked 1. The diffidence of the people who relied more vpon man than God 2. Their boldnesse in erecting a new forme of gouernment 3. The contempt of Gods gouernment in that contemning God their King they sought a certaine King after the example of other nations 4. Their tedious wearinesse both of faith and hope whereby they were bound to depend vpon God and expect iudges at his alone pleasure for the Israelites from Moses to Samuell had Iudges who sometime of one and sometimes of another tribe were set ouer them for the most part by the extraordinarie hand of God therefore God in his wrath saith vnto Samuell Hearken vnto the voice of this people for they haue not onely dispised thee but mee that I should not raigne ouer them 1. Sam. 8.7 and in Osea the 13.11 saith the Lord I haue giuen thee a King in my wrath and taken him away in mine indignation But since many bad men yea tyrants are Magistrates and in gouernments much iniustice is committed in iudgements are many deceipts can we say that euen their offices are of God 1. Surely they are because they are the good ordinances of God Rom. 13.1 as for these abuses and corruptions they are in the persons who take vpon them the office of Magistrates neither are these from God but haue another beginning as from the Diuell and from both the malice and weaknesse of men we must therefore distinguish betwixt the office and bad persons which are in office For this is a fallacion of the accident when by reason of the corruption of some gouernours manifold confusions in mans life the politick gouernment it selfe is condemned 2. Neither must wee looke onely what euill is in gouernment but what good is in it the good wee must commend as the consociation of mankinde marriage and in it the procreation and education of children contracts distinctions of Lordships iudgements punishments of the wicked defence of the good nourceries to schooles and Churches and such like but as for the euils in gouernment wee must wisely couer them and by the consideration of our good not so much as name them 3. To conclude corruptions in gouernments are oftentimes punishments and as it were prisons whereby God doth punish the sins of men as it is said Ecclesiasticus 10.8 Because of the vnrighteous dealing and wrongs and riches gotten by deceipt the Kingdome is translated from one people to another and this saying is often true Quicquid delirant reges plectuntur Achini Let Grecian Princes doe amisse The Grecian subiect punisht is Doth not the Gospell vtterly abolish politick order in prohibiting Reuenge No for reuenge is twofold one ordinate or publick which is done by the Magistrate in a certaine order by certaine lawes to a good end without hatred to the person which the Gospell forbiddeth not nay it is a part of the magistrates office whereupon Paul Rom. 13.4 doth expresly call the Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an auenger of him that doth euill and it is most agreeable to the Lawe of nature and consonant to that Deut. 32.35 Vengeance is mine and I will repay it for God the iust iudge doth punish sins either without mans helpe as in the destruction of Sodome or by ordinarie punishments which hee hath committed to Magistrates 2. The second is inordinate proceeding from an euill affection tending to the hurt or ouerthrowe of him of whome wee seeke
subiect to the higher powers be he an Apostle bee hee an Euangelist bee hee a prophet bee he who hee may bee for this subiection doth not ouerturne pietie and. 2. Peter 2.10 Peter condemnes them who despise gouernement and feare not to raile on them who are in authoritie The which it is plain against whom it is spoken Neither was it lawfull for princes and gouernours so to depart from their right as to exempt the Clergie from the authoritie of the magistrate neither must we looke what they did in this matter but what they ought to haue done because they cannot neither euer could annihilate the commandements of God What is the office of a good subiect and citizen towards his commonwealth 1. In generall to profit it in the Lord according to his calling both in peace and warre a 2 Sam. 2◠16 22 Heb. 11 22 2 2. To pray for it and the safety of it b Ps 122 7 Ier. 29 3. To helpe it but in a iust cause by the precept of Christ Mat. 20.27 in a word amongst Christians a good man a good citizen hath in euery thing the like office What is the office of subiects to the Magistrate 1. Obedience that all men if hee bee lawfull obey him bee he faithfull or an Infidell whither hee commaunde iustly or couetously or cruelly c 1 Sā 8 11 Ier 27 8 29 7 Ac 24 16. Tit. 3 1 1 Pet. 2.13 Rom 13.1 because not without the singular prouidence of God euen they who iniustly and cruelly rule are stirred vp to punish the sinnes of the people d EZe 29 19 Dan. 2.21 37. 5.18 Rom. 13.1 There is no power but of God Nay it is necessarie most equall to be subiect neither is it a thing indifferent or arbitrarie but such as binds the verie conscience Rom. 13.5 Because no man with a good conscience can resist him to whose power God hath made him subiect And surely subiects are bound to obey in all things but vsque ad aras not violating religion and so farre forth as Magistrates commaund not things impossible and aboue our abilitie and contrarie to the lawe of Nature or of God or forbid those things which God commandeth according to that rule of Christ Math. 22.21 Giue vnto Caesar the things that are Caesars and vnto God the things that are Gods and Acts. 5.29 It is better to obey God then men according to which rule Sidrach Misach Abednego and Daniell did well not to obey but without deliberation constantly and sincerely withstoode the vngodly edicts of the Kings both of worshipping the grauen Image and not calling vpon God a Da. 3 18 6 11 on the contrarie the Israelites are condemned who obeyed the vngodly Edict of King Ieroboam to worship the golden calfe b 1 kings 12 30 What if some Magistrates commaund things iust or vniust are the godly citizens to esteeme them as such Lawes as they are bound to keepe No surely not simply to both the termes of the Lawe because euery Lawe bindeth either to obedience which is one terme or to punishment which is another terme but they are so farre forth to esteeme them as lawes and are bound vnto them as they themselues or their country or that common wealth in which they liue can yeeld or else can willingly vndergoe the punishments appointed if they liue in that common-wealth and cannot obey these lawes for priuate men cannot violate publick and ancient Lawes though they be euill but they must either obey them or if with a good conscience they cannot they must either submit themselues to punishment or else depart out of such gouernments but the states of a Christian common wealth must either abrogate such Lawes or prouide that they be abrogated Doth Paule exempt the faithfull from obedience to these Lawes in saying 1. Tim. 1.9 The Lawe is not giuen to the righteous No but hee sheweth that the Law was not made against him who ordereth his life according to the rule thereof such a one is onely hee whom the Lord indueth with true Doctrine and the holy Ghost against such a man also the Law cannot pronounce the sentence of condemnation because he is iustified neither doth it handle him as an enemie but ruleth teacheth and delighteth him as one assenting vnto it but this Lawe is against him who hath not these fruites of the spirit which are repeated Gal. 5.13 and it confirmeth that which is Rom. 13. The Magistrate is not to be feared of them that doe well but that doe euill and thou shalt not feare the King What is the second office of subiects towards the Magistrate Honour or feare or reuerence 1. That they admire and reuerence gouernours ex animo in heart in word in gesture and feare them as Gods vicegerents such was the reuerence which Quintus Fabius Maximus yeelded to his sonne beeing Consull but Christians must goe farre higher Further that they thinke charitably and iudge honorably of the whole state a 1 king 1 23.31 that they construe euen faults in the best part and either couer them with a godly equitie or passe ouer them by a prudent dissimulation or correct them by moderate counsels and admonitions that they submit themselues willingly to his sentence b 2. Sam. 19 19 that they pardon all wrongs forbeare the least violence and in a word that they speake not euill of him c Exod 22 2.8 Act. 23 5 1 Pet 2.17 But that they Giue feare to whome feare belongeth and Honour to whom Honour belongeth Rom. 13.7 VVhat is the Third Fidelitie or that naturall requiting affection which the grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that subiects doe as much as they can by an honest and godly meanes preserue keepe and defend the safetie life right dignitie cause person and familie of their Soueraine Magistrate against all such as shall conspire against him d 2 Sam. 16 9.20.2.11 2 K. 12.2 c For if wee must giue our liues for the brethren much more for our Gouernors who are fathers 1. Iohn 3 16. What is the forth Piety to pray for the Magistrate for his safety and gouernment 1. Tim. 2. 1. Ier. 29.7 Dan. 6.21 So the Christians of the Church Primitiue prayed for their heathen Emperours wishing vnto them long life secure gouernment a safe house Tract in Apol. Cap. 30 valiant soldiers faithfull Senators good people and quiet Kingdomes Onely Iulian the Apostata was that Emperour for whom they durst not pray e 1 Ioh 5.16 Gal. 5 12 VVhat is the fift Not as Polypragmous to make an inroarde vpon the dutie of the Magistrate but rather if wee knowe any thing which may be for the good of the common weale to acquaint him with it and to craue both aduise and assistance from him a 2 Sam. 4.4 2 K 6 26.8 3. Those two verses are therefore worthy to bee remembred of all busie bodies which Iohn Functius as hee went
more though the Pope saith Bannes should tolerate an hereticall King yet may the Common wealth remoue him k In thoma 2 2 q. 12 art 2â— And then who shall remoue the Iewes and the Stewes tolerated by the Pope euen in Rome But yet behold a greater mysterie of this iniquitie for suppose that the King deposed shall bee willing to be reconciled to the Church yet notwithstanding saith Simancha hee may not recouer his crowne e In stit Catho Tit. 33 sect And doth not the Bull of Pius or rather impious Quintus roare thus We commaund the subiects of England to take armes against their Queene Elizabeth m bulla piâ— Q. p M Doth not another say Anie man may lawfully murder a Tyrant which I defend by common consent n Libro de Abdica Henrâ— 3. p. â—62 270 Now it is euident saith Reinolds that foxe that euerie heretick prince is most properly and perfectly a Tyrant o in Rosao and if saith a Spanish Iesuite they may be bereaued of their liues much more of their liuings and renownes p Valentia Toâ—o 3 disp 1 q 11 punct 2 Nay Hereticall Kings saith Simancha deserue more grieuous punishment than priuate men Therefore the Scythians as hee well deserued did put to death their King Scylen for violating their Bacchanals q Instit cath Tit 23. sect 12 13 Behold your faces in this Scythian Glasse you Priests of Baall But to goe on were not the Iesuites the causes of all that tyranny which was exercised amongst the Indians r Mercur gallobelâ—g toâ— mo 2. L 10 and which yet cryeth for vengeance from heauen Did not Duke Randolphe persecute the Emperour Henry his King by force of armes that only at the popes instigation a Abbas vsp Crant in Cron 2 Did not Clemens that mercilesse Monke murder Henry his king in France Did not Parrey Lopez diuerse others attempt the like against Queene Elizabeth haue not those monsters of men those infamous traitors of late attempted the like against our King and country and one of them seduced by Iesuits died in it that it was no sin Doth not Reinalds speake against the King of Nauarre to the French in these words Will you proclame Nauarre a Caluinist king of the most christian Kingdome of France What is this else but to aduance a dog to be Soueraigne ouer men Shall Catholicks pray God saue that King whom they may not admit into their houses But now that France is theirs as they thinke this Iland of Britaine is a great eyesore to them and to the end they might haue a prince to their purpose they can write whole volumes to aduance a woman stranger and to disable the iust title of our dread Soueraigne King Iames. Remember these children of Edome Psal 137.7 O Lord whoe said of Ierusalem downe with it downe with it vnto the ground But you cannot shewe that any Romanists haue commended this practise Yes that I can Bellarmine saith Many Popes haue iustly deposed many princes c L. 5. de Rom. pontif c. 6 et 7 Cardinall Allen d To siâ— vvilliam Staâ—ly Reinolds e in Râ—saeo Parsons f in hâ—s Dol â—aÌ„ that is his deceitful man inciting subiects to take armes against their Prince doe perswade by examples meerely rebellious as the resisting of King Iohn of Edward the second Richard the second of Henry the sixt as presidents to be followed The author of the book of Deposing Henry king of France doth sing a Gaudeamus for his death g Libro de insta abdic H. 3 And again Allen doth approue the perfidious rendring vp of Deuenter encorageth the English maleconteÌ„ts to ioyne their forces with the Spanish inuasion h To sir vvillaÌ„ Stanley 1587. And I haue haue read an Oration made at Rome 1588. by Georgius Picchae to Pius Quintus other Christian Princes pro Britannico bello indicendo for inuading of England So the Colledge of Iesuites at Salamancha approued the insurrection of Tyrone i Admon to the nobility of England And what traitor is there who hath suffered for treason is not amongst them canonized for a Saint it may bee our late Traitors in policy shall not be so because it was not felix scelus And when that seduced seruant of Catesby Bates began but to doubt whether the late treason was lawful did not a priest tel him that it was meritorious and that he sinned because he so much as doubted Furthermore it is plaine that Xistus Quintus doth commend in a panegyrical Oration k Habita in consist 1589. the murther of the French King as a notable rare memorable act But why Because he slewe not saith he a King painted in paper or grauen in stone but the King of France in the middest of his host This saith he was a fact done by the admirnble prouidence will and succour of almighty God a far more maruailous worke then that of Iudith And that English traitor Parry had his pardon from the Pope to kill the Queene and Lopez his pay to poyson her And Cardinall Poole when the Emperour was going against the Turke hee aduised him to diuert his forces from the Pagans and to enforce them vpon Henrie the eight as vpon an enemy more pernicious than the Turke a Card pool ad H 8. L. 3 Pag. 38 4 Iude. 8. Thus we see that these are the men who resist gouernment and because their Pope must be head of the Church as they will haue it therefore they giue Commonweales Leaue to choose a king limit him at their pleasure b Parson in his Dolman saying that maiesty is seated rather in the kingdome than in the king that people are not ordained for the prince c Ies de Instit abridge in h 3 but the prince for the people d Dydimus pag 26 1 Stapleton that a king is but a creature of maÌ„s creation e Rotiqual duâ— de iusta auctoritate pag. 8. But haue not Lutherans Caluinists and such as are called Puritans defended practised the murdering or at the least deposing of princes and doth not this author whoÌ„ you haue translated defend the like It may be that some of these haue not spoken so aduisedly of the authority of princes as they ought liuing themselues mostly in free states cities wher gouernors are chosen by election as thinking that when such princes shall go about to alter the ancient pure religion of God dilapidate consume the reuenues of the crown tyrannize by exactions ouer their subiects beat them as Rehoboam did with scorpions that then the general state the peers and Parliament of the land may labour to redresse such disorder But that a king should be deposed by his subiects murdered by a priuate maÌ„ or assaulted by forraine force eyther it cannot be proued out of their writings or if it be we are to