paire of smale pigeons as a couple of great oxen and that the most maiesticall and stately monarches as namely our gratious soueraign inferiour to none in maiesty state haue as willingly stouped to a homely dish of fruit to a smale posie of three or foure flowers to a sheet of paper contayning in it no great mysteries as to great and fruitfull orchardes to the most faire and pleasant gardens or to great and huge volumes mirrours of wit and storehouses of all profound learning Yea we knowe that as God himselfe so also wise princes by his example doe often more willingly admit meane and simple then great and rich oblations as not carying with them any shewe of merite nor making the receauer beholden and indebted to the giuer In the which respect as we doe beare in our mindes vnfained loyaltie and loue of the greatnes whereof as there are many degrees of it we haue nothing to say but onely that it is farre lesse than it ought to be to her Maiesties state and person so we haue thought it meete to testifie the same vnto thee good reader by this meanes which now we vse Let not we pray thee the great wantes which thou mayest easely espy or rather can'st not but see in these treatises being for quantitie smale and contemptible for stile base yea rude for matter barren yea altogether void of that deepe learning which aboundeth in euerie booke and place breede in thy minde any suspition of want of affection or make thee thinke them altogether vnfit for this purpose We doe not goe about to make eyther comparison or contention betweene the excellency of the gift and of the receauer and thou art not ignorant that pence and halfe pence doe as decently cary about with them the name armes and image of the prince as the greatest peeces of gold or siluer and are as euident testimonies of the loyall subiection of the people amongest whom they are currant Howe then will some man say are all to be accounted vnduetifull subiectes who doe not by some such meanes testifie their good affection toward their prince or is it meete that euery three halfe penny pamphlet come foorth in her Maiesties name No surely the one is neyther needfull nor conuenient for it would be troublesome and tumultuous the other is not to be allowed Onely we meane that no man should be wanting as in bearing in his heart so in testifying vnto others his loue and loyalty towardes his prince when occasion is offered and doth so require And that the smalnesse or meannesse of the present especially in this kinde wherein it is after a sort commendable for we cannot thinke that great princes haue leysure to peruse many great volumes ought to make vs thinke it vnmeete for this purpose if that in other respectes it doe agree And whether this be a sufficient defence for our doing or no yet we trust that thou gentle reader to whom onely this booke although dedicated to her M. is to be offered and presented will not reiect it for the meannesse of it but take it in good part insteed of a better Thus we hauing penned and being about to publish these two treatises the one of the state of the kingdome of Israel the other of the right constitution of a Church seemed both to our selues and also to others to haue good oâ—casion offered of perfourming the aforesaid duety and that the arguments of these treatises did euen lead vs by the hand to this dedication It were rashnesse folly for any man to think that euery flower in his garden were a fit present for a prince although if there were any necessitie that he should of a suddaine testifie his submission the meanest would serue his turne to a gracious prince as Iacob bid his sonnes take with them a present to the ruler of Aegypt of such thinges as were readiest in the house yet if happelie his garden brought forth a flower of that kinde whereof the poet speaketh inscripti nomina regum wherein the name picture or armes of his prince were liuelely engrauen by nature her selfe who would not pardon his boldnesse in presenting it to him yea although it were not in any respect so faire pleasant and fragrant as many other Yea and if he should be drawen by affection or hope of gaine which hâ— perhaps would hope for rather at a meaner mans handes as hauing leasure to mind and remember the perfourmance of that duetie bestow it vpon any other iudge him an vnduetifull and vnthankefull subiect Thus our poore garden hath yeelded this treatise of the kingdome of Israell wherein nothing is worthy to be eyther commended or mentioneâ— but onely that it is if we be not deceaued a most true and liuely picture of her Maiesties state and crowne There are many fourmes of gouernment beside Monarchies and diuers kindes of kingdomes but as a base prâ—uerbe saith one egge is not more like to another then was this state to that gouernment vnder which we liue Neyther is there at this day any christian kingdome in the world that commeth so neare vnto it or rathen doth so match it in great power and surpassing maiesty yea in all other respectes of any moment Yea we neede not heere except thaâ— notable prerogatiue wherewith this kingdome was endued and adorned in that it was Gods kingdome founded established maintained and repaired by God himselfe for who knoweth not that God hath from time to time and doth at this day so watch ouer this kingdome and maintaine it against all aduersarie power whaâ—soeuer that it may truly be called Gods kingdom It is recorded of one Brightwold a Monke of Glastenburie that studying of the succession which at that time troubled him and many others he had reuealed vnto him in a dreame that Edward should be king and that he being not so content but asking further who should succeede him in the kingdome he receaued this answere or rather this reproofe Take thou no thought for such matters for the kingdome of England is Gods kingdome What credit is to be giuen to the author or what account is to be made of this dreaming prophet let others iudge yet as we finde it recorded in our Chronicles so we haue thought it not vnfit to be remembred in this place Besides we knowe that these powerfull and maiesticall kingdomes haue beene aâ—d are at this day oppugned by many yea vtterly reiected as vnlawfull and therefore this treatise presuming to giue his sentence on their side as being most lawfull gouernementes could not more fitly shrowde it selfe vnder any patronage then vnder that for the which it is like to be reiected by some Againe we haue annexed to this treatise of the kingdome of Israell a treatise of the right manner of framing or building the Church as it were ioyning the Church and the commonwealth into one bodie vnder one head as we are perswaded that they are not two but one onely bodie the which also
although in respect of the simple handling of the matter it be vnworthy to be accepted and red by the meanest yet no man can doubt or will deny but that the fitnesse of the argument is a probable excuse for this presumptuous dedication Lastly we desire thee good reader to vse christian moderation in suspending thy iudgement of vs till happely time make that manifest which now is doubtfull in regard of two opinions contained in these treatises the which will seeme somewhat strange to some and perhaps to thy selfe among the rest The one is that we enfraunchize the papist Arian al other heretickes professing the gospel of Christ into the catholicke Church by the which we meane nothing else but the whole Church militant here on earth from the which many doe vtterly reiect them as mere infidels and straungers from the couenant and commonwealth of Israel The other opinion is in that we giue to the christian magistrate especially in great and absolute Monarchies greater authoritie both in ciuill and ecclesiasticall causes then seemeth to stand with the good of the Church or the trueth of Gods word For the former we neede not trouble our selues with the defence of it any further then it is declared in the treatise it being held and professed by many sound diuines who are in euerie respect far more able to maintaine it Likewise for the other we haue nothing to say in this place saue onely that we are to desire thee not to attribute it to flattery rather then to a constant and setled perswasion the suspition whereof it is hard for him to auoyde who doth any thing whereby the power and authoritie of mightie men is maintained and enlarged and so their fauour as vsually it commeth to passe procured We doe indeed intend in publishing this treatise the good and peaceable estate of this kingdome and the maintaining of that powerfull and maiesticall authoritie whereunto it hath pleased God to make vs subiect Yea we doe earnestly desire of him that these treatises may haue that effect in al their hearts into whose handes they shal come that they if there be any such who doe nourish in their breastes any sinister affections or opinions in this behalf may be by meanes of them wonne to heartie loue to so gratious a prince loyall subiection to so lawfull and excellent a kinde of gouernment Yea that they who haue alreadie receaued these graces from God may encrease in them and perfourme all dueties which are needfull in regard eyther of the safetie or the maiestie of their prince more williâ—gly and chearefully then before as being perhaps resolued of some pointes â—hereof before they doubted And lastly that as touching the religion and worship of God professed in this land they who accounte vs no Church by whome we affirming their opinion to be such as might easely be shewed out of the word of God to be erroneous haue beene vehemently charged in the name of God to publish somewhat of the true nature and constitution of a Church for the manifesting of the trueth in that behalfe may be moued to thinke and acknowledge that God iâ— truely serued his word preached his sacramentes administred and his name called vpon in all the publicke assemblies throughout this land especially by considering the doctrine nature and state of a publicke Church the which kinde of Churches not being in vse in the daies of the Apostles and therfore not mentioned in their writiâ—gs seemeth strange to many This we confesse that we intend in this action and are perswaded that we may lawfully yea in some respectes ought necessarely to doe but we trust that God will neuer so giue vs vp to a senselesse minde as to doe any thing for the procuring of the fauour of men contrarie to the trueth of Gods word and the good of his Church He maketh an euill bargaine that throweth himselfe into the bottomlesse sea or rather into the burning furnace of Gods wrath in aduenture of mans fauour which is vncertaine and momentaniâ— sooner lost then gottâ—n in respect of true happinesse altogether vnprofitable But we trust good reader that this apologie might haue beene spared and that thou wilt take these simple treatises in good part as thou hast done the like heretofore Thus I commend thee as I earnestly desire to be commended by thee to the word and spirit of God to be led into all trueth and preserued without blame till the day of Christ. T. M. The Arguments of these treatises THE former treatise declareth the state of the kingdome of Israell the which we haue endeuoured to learne and set downe in plaine manner out of the scripture wherein there is nothing but truth especially out of the bookes of Samuell the Kings Chronicles wherein the first originall continuance and end yea the whole nâ—ture and condition of this gouernment is at large declared Where by the kingdome of Israell we doe not meane that apostaticall rebellious and idolatrous kingdome of the ten tribes vsually called the kingdome of Israell or the kingdome of Samaria but the kingdome of Iuda the which we call by the first ancient and right name of Israell because our purpose is to entreate of the state of it as it was at the first instituted by Samuell and as it continued vnder Saule Dauid and Salomon in whose time it was called the kingdome of Israell But in the beginning of the raigne of Râ—boam it lost ten of the tribes and together the right name which vsually followeth the greater part For the which cause in the time following it was called the kingdome of Iuda for that the tribe of Iuda did not onely make the greatest part of it but also had the prerogatiue of the kingdome annexed vnto it The causes by the which we are moued to thinke the state of this kingdome most worthy to be carefully sought out and truely knowen are these because of all the kingdomes in the world this onely was instituted by God himselfe or at the least approued by him and also registred and fully described in the bookes of the scripture yea and first practised in the Church of God In the which respectes we cannot doubt but that the true and perfect knowledge of it doth greately belong to the Church and to all the members of it And yet we doe not speake of it as of the onely lawfull forme of gouernement and that which ought to be vsed of the Church in all places For there is no kinde of gouernment which may not lawfully bee established among Christians and as lawfully vsed amongest them as this Neyther as if all kingdomes shoulde be squared according to this rule from the which they may farre differ without any blame for the iudiciall lawes of the commonwealth or of the kingdome of Israel doe not belong to the Church Neyther yet doe we affirme this kingdome to be the most excellent and conuenient state and that which christians according to the example of
although more enioyed then considered as also for that they may in part be gathered of that which hath beene spoken Sect. III. THus we haue by the generall doctrine of magistracie an entrance made to the speciall doctrine of the kingdome of Israell wherein we haue many seueral points to consider which for order and memorie sake may be reduced to two heades whereof the first containeth the state of this kingdom in respect of nâ—en or of the people of Israel the second the state of it in respect of God The first head hath the greatest part of the difference of this kingdome from the former gouernment of Iudges consisting especially in two thinges the speciall power which it had ouer the people and the speciall maiestie of it both which were exceeding great in this state yea so great that in these respectes the gouernment of the iudges may seeme not onely a meane but almost a priuate estate Hence it is that this kingdome of Israel is by Iacob prophecying of it Gen. 49.9 compared to a Lion the which doth in strength and especially in a maiesticall statelinesse so farre exceede all other beastes that it is vsually called the king of them If we desire to knowe howe it came to passe that there was so greate power and maiestie giuen to this kingdome we must haue recourse to the originall of it The causes of the setting vppe of this estate were two The first is that which may be saide to bee the cause of all thinges in the worlde to witte the eternall counsell and decree of God by the which it was before al ages appointed that the king of Israell shoulde be a type of Christ and his temporarie gouernment a type of the spirituall and eternall kingdome of Christ as is afterwarde to be declared Nowe that this kingdome might be a fitte and liuely type it was needfull that it shoulde be endued with a greate measure of power and maiestie that so it might the more liuely represente the infinite power and authoritie which the Messias was to haue ouer all creatures in heauen and in earth and likewise his vnspeakable and incomprehensible maiesty and glorie filling the heauen of heauens The second cause of the greate power and maiesty of this kingdome was the desire or rather the will of the people who did so earnestly yea so eagerly and importunately call for this stately gouernment that they would take no denyall nor heare any thing which coulde be alledged to be contrarie For that the people did alwaies desire this state we may see Deutro 17.14 where God foretelleth this that when they were once possessed of the lande they woulde haue a King and Iudg. 8.22 where they offer to make Gedeon king and more plainely Iudges 9. where they like Abimeleches opinion saying that it was better for them to haue one then many to raigne ouer them Neyther did they desire to haue one sette ouer them with the bare name and title of a kinge or with anie meane authoritie but that hee shoulde haue power and maiestie in the highest degree For howsoeuer it might seeme that this their desire was in some respecte incommodious to themselues for that the greater power they gaue to the king the lesse libertie they lefte to themselues and the greater that his pompe and maiestie was the more heauie tributes must be imposed on them for the maintayning of it yet they did so vehementlie desire to be like to other nations in a stately monarchie that they thought no price too greate for it thinking belike as it is commonlye saide that it was greater honour for them to make a mightie and a glorious Kinge then to be kings theÌ„selues as euery one was in the time of the Iudges wherein euery man did that which was good in his own eyes because they had no king to order them Iudg. 18.1.19.1 And yet we do not deny but that in ordaining so mighty maiestical an authority they thought it would be for their owne good howsoeuer it might seeme to derogate from their liberty and profitte and that the commodities would be moe and more waightie then the inconueniences of it wherein whether they did iudge right or no let others determine Sect. IIII. NOW we are to come to the particular declaration of these things First of the power of this kingdome and secondly of the maiestie of it The doctrine of the power hath in it these foure questions The first is whether the power of the king were whole or deuided The second whether it were generall ouer all persons and causes or restrained The third whether it were absolute or tied to lawes The last whether it were a milde or a peremptory power The power whereof we doe intreate is the full supreame and vniuersall authoritie for of any inferiour power we doe not speake of gouerning the people and of ordering all their publicke affaires the which before that this kingdome was set vp was not wholy in any one hand but deuided amongst many For it was partly in the handes of God partly in the handes of the iudge which was for the time partly in the handes of the elders or senat and partly in the handes of the bodie of the people For the first where we say that God had a part of this authoritie we doe not consider him simply as God for in that respect not a part only but the whole supreame power not of that country onely but of all the nations in the world yea of heauen and earth was and is in his handes but we consider him as he was after a speciall manner the king and ruler of this people so as he neuer was or will be to any other nation The actions of God which did proceede from this his regal authoritie were these First that he gaue to this people iudiciall lawes and constitutions which is part of the office not of God for then these iudiciall lawes should belong to the whole world seeing GOD is the God not of the Iewes only but also of the gentils But other nations are not tyed to these laws but only to the morall law and to these Iudicials so farre as they are morall to wit to the grounds and equitie of them but not to the lawes themselues The second thing which God did by vertue of this authoritie was the supreme administration of their battailes in cases of greate extremitie For as greate princes sende captaines to fight in their steade yet according to their direction and appointment so God did immediately either by his word or spirit stirre vp some man to fight the battailes of the people and did directe them in such actions And this Gedeon acknowledgeth Iudges 7.20 Where hee saith the sworde of the Lorde and of Gedeon In these respectes GOD was the kinge of this nation as Gedeon doth confesse Iudges 8.23 who so answereth the people going aboute to make him kinge that neyther hee nor anie of his posteritie shoulde
the people should haue power to depose their king as well as they had to set him vppe Whereunto we answere that although it were at the first free vnto the people whether they would haue permitted themselues wholly to the power of the king or no yet when as they had once refigned vp their liberty and authority it was not in their power to call that their voluntarie graunt backe againe Secondly we answere that the people neuer had this power in their handes to make whome they would king they did indeede voluntarilie choose this kinde of gouernment but God gaue them a king whome they coulde neyther refuse at the first nor afterwardes depose to wit Saule with his posteritie and they being by God reiected Dauid with his seede for God kept in his hand the power of nominating the king as the expresse wordes of the scripture doe witnesse Deutro 17.15 Onely thou shalt make him king ouer them whom the Lord thy God shall giue vnto thee Againe it may be obiected forsomuch as not onely kings but also all other magistrates are set vp for the glorie of God and the good of the people that if they doe not not onely not further but also hinder these respectes they do break the condition of the bargain betwixt them the people and so do forfait their kingdomes into their hands as Saul did forfait his and Salomon by his idolatrie the gouernment of the ten tribes we answer confessing this to be true that the kings of Israel had the kingdome vpon the foresaid condition but yet neyther the kingdome was giuen nor the condition imposed to them by man but by God therefore they could not forfait their kingdom to man but only to God neither coulâ— any man exact this forfaiture at their handes without an extraordinarie and speciall commission from God So that vntil such time as God did either immediatly by his own hand or by the means of some man made the executioner of his will by extraordinarie reuelation depriue them of their kingdome euen the wicked and idolatrous kinges did remaine to the people in the full estate and right of the kingdome So after that both Saule had by his disobedience forfeited his kingdome of God and also Dauid was now both appointed by God and annointed by Samuel king in his steade yet Saul remained to the people the onely lawfull king of Israell yea no lesse lawfull then he was before or any other afterwardes vntill such time as God did take from him both his life and kingdome together This doth Dauid ingenuously confesse 1. Sam. 26.10.11 saying that it was not lawfull for himselfe or any other to touch Saule beeing Gods annointed for that he could be dispossessed by none but by God onely wherein he rested not doubting but that God would take him away eyther by naturall death or by the force of the enemie or immediately by his owne hand 1. Sam. 26.10 Likewise Salomon did forfaite his kingdome to God but yet thâ— ten tribes with al their kings made of themselues did vnlawfully and impiouslie rebell against Rehoboam for so speaketh Abiam 2. Chro. 13·6 7 You ought to haue acknowledged that God gaue the kingdome of Israel to Dauid and his sonnes for euer but Ieroboam the sonne of Nebat rose vp and rebelled against his Lord and naughtie men gathered themselues to him and strengthened themselues against Rehoboam So that although the defection came from the Lord as appeareth 2. Chro. 11.4 and was good in that respect beeing a iust punishment of idolatrie yet the action of the people rebelling against their lawfull and naturall king was altogether vnlawfull If it be obiected that Ieroboam was called to be king of the ten tribes by the word of God sent by the ministery of the prophet Achijah King 11.31 where God saith to Ieroboam by the prophet that he had â—iuen to him ten tribes of Israell to this we make two answeres First that although this defection as it came from God was good yet as it was practised by Ieroboam and the people it was vnlawful rebellion For there is in God a secret wil the which when it is contrarie to his reueâ—led will and worde cannot be executed by man without sinne vnlesse it be by an extraordinarie dispensation and therefore although God did make this his secret will knowen to Ieroboam to make his vnthankfulnesse in erecting idolatrie the more inexcusable yet he did not bid him rebell against Salomon neyther did he annointe him king as he did Iehu 2. King 9.6.7 who had the expresse commaundement of God to roote out kinge Achabs house Thus God foretolde Hazael that hee shoulde be kinge of Syria 2. King 8.13 yet he did not approue his detestable murthering of the kinge his master So did Zimri 1. King 16.12 although he also did execute the sentence which God had pronounced against the house of Bahasa king of the ten tribes yet because he was not appointed by God so to do his action was vnlawfull Secondly we answere that if that foretelling of Ieroboam were an extraordinarie dispensation yet his example doth not iustifie the rebellion of the people or of any other who haue not this warrant for their actions But Dauid did lawfully rebell against the posteritie of Saul and so did Iehu against Ioram 2. King 9. because they had the expresse word of God so to doe But heere this is to be noted that although this kingdome were at the first so instituted that all the kinges should by their disobedience forfait their kingdome to God â—nd so be deposed when he thought good yet Dauid and his posteritie were in a manner freede from this condition and from forfaiting their kingdome to God For Dauid a man according to the heart of God found such fauour in his sight that he made this solemne lawe oath and promise that although his children did forsake him yet he would not take the kingdom from them as he did from Saul but onely chastice them for their sinnes And therefore the seede of Dauid kept the crowne yea tho many of them were open idolatours til the whole nation of the Iewes was destroyed and caried away captiue into Babel for their idolatrie and other sinnes Therefore God is saide 2. Chro. 13.5 to haue giuen this kingdome to Dauid by a couenant of salt that is by a perpetuall and inuiolable couenant for so it was needfull that the promises of the Messias shoulde be annexed to some stocke or linage that out of it hee might cotinually be expected But to returne to the matter in hand if it be heere asked how God did punish the notorius sins misâ—emenors of these kings we answer that he did it either immediatly by his own hand as he did smite Ozias with leprosie for his intollerable presumption 2. Chr. 26 19. or else by some forraine nation or king as by the Philistines Aegyptians Chaldaeaens Assyriaens or some other
generall state of religion be permitted vnto him wee cannot exclude him from the making of lawes whereby the lawes of God are to be executed The humane lawes of this Church were very fewe because almost all the circumstances of the seruice of God were prescribed by the ceremoniall lawe yet there was alwaies necessary occasion of making some in the which worke the king had the chiefe stroke Thus did Dauid and Salomon make many ecclesiastical lawes which continued long after in the Church and are mentioned by Iosias saying 2. Chro. 35.4 Prepare your selues ye Leuites by your companies according to the writing of Dauid and the writing of Salomon yet these lawes were made by the aduise of others to wit eyther of the prophets as we may see 2. Chro. 33.15 or of the Church and people Thus did Ezechias hold a councel 2. Chro 30.2 wherin by the aduise of the whole Church the passeouer was held in the second month likewise verse 13 the whole assembly tooke counsell to keepe the feast other seauen daies so that although these ecclesiasticall constitutions were established by the sole authority of the king yet they were aduised by others that nothing should be done in the Church peremptorely by the absolute authority of the king or any other but rather by the counsel of others so with the good liking of al men Yea an errour cōmitted in the ordering of the church is more grieuous dangerous therfore was to be auoyded as by al other meanes so especially by taking the aduise of others in making lawes for this purpose Yet it did not belong to the king to take vppon him the office of the high priest as we may see in the example of Ozias 2. Chro. 26. or to meddle with the proper dueties of any other ecclesiasticall person or yet to change the ceremonial law but onely to order the publike state of religion to make by the aduise of others and to establishe by his own authority those lawes which serued for that purpose Sect. XI THere remaine two other properties of this regall power to wit that it was absolute and peremptorie the which we will propounde verie briefly For the first we doe not meane that this power was so loosed from lawes that the king might doe what him listed for he was tied to some lawes as namely first to the keeping of the morall law yea vpon paine of forfaiting and loosing his kingdome if he did wickedly transgresse the same and if at anie time he did commaund contrarie to this lawe he was not to be obeyed 1. King 18.13 1. Sam. 22.17 and secondly the fundamentall lawes of the kingdome the state whereof it was not in his power to alter Yea also he was tied to the ceremoniall lawe containing the outward manner of the worshippe of God But he was loosed first from the Iudiciall lawe of God and secondly from all possitiue lawes made by men By the Iudiciall lawes are vsually ment all those lawes of Moses which belong vnto the practise of the second table and of such dueties as we owe to our neighbour And it is as it were an addition to the seconde Table as the ceremoniall lawe is to the first But heere wee meane more specially onely so many of them as did belong to the publike administration of the common-wealth which may properly be called politicall iudiciall or forensicall concerning the manner of administring iustice and iudgement as namely in what order iudgement ought to beginne and proceede what punishmente ought to be inflicted for euerie seuerall offence and also howe they shoulde behaue themselues in battaile in all which the Iudges Elders and people had a prescript forme which they did follow and were bound by the commaundement of God so to doe But the kinges were freed from these lawes so that if they did execute iustice and iudgement it was free for them to doe it in what forme manner they thought best as for example the iudiciall lawe required that when any had committed any hainous trespasse there shoulde be two or three witnesses solemnely produced and that they shoulde beginne the execution and first throwe stones at the offendour But the kinges namely Saule Dauid and Salomon did put diuerse to death without obseruation of any of these circumstances Neyther heerein did they sinne against God and his lawe because they were freed from it Yea it belonged to the king to make these positiue lawes of the circumstances of executing iudgement and therefore to be a iudge a lawgiuer a kinge and a defender from forraine enemies are all ioyned together Isa. 23.22 the Lord is our iudge our law-giuer our kinge and he shall saue vs. Yea the power of this kingdome was such in this behalfe that the kinge might of himselfe without calling any to consultation make publishe establishe and execute lawes and edictes whereof there are manie examples yet it was more vsuall yea and conuenient in regard both of king and people that the aduise of the priests prophets rulers and elders of the people shoulde be taken Lastly this power of this kingdome herein differeth from the power of the Iudges Elders and of the people in that it was not so gentle and milde but after a sort a fierce and peremptorie power as may easelie be gathered by that which hath beene spoken of it for where there is a greate generall and absolute power wholly in any one hand it must needs be of this nature Hence it was that the people stood in farre greater awe of this authority then of any other insomuch that the lawes edictes and commaundementes of the kinges were like vnto the roaring of a Lyon whereat all the beastes in the forrest doe tremble and quake for feare Yea their whole behauiour was much more reuerent to the kinges then to their other rulers So we read Iudg. 8.1 and 12. that whenas Gedeon and Iephta had gotten notable victories of the enemie the Ephramites came vpon them very presumptuously to quarrell with them because for sooth they had not taken them with thē to the battaile but they did not vse to aske their kings any such questions or to require any reason of their doings but did readelie come when they called goe when they sent and do whatsoeuer thing was inioined by them Yea we may wel thinke that the cause why Rehoboam gaue the people such a strange answere was not for that he ment to increase their tributes for there was no cause why he shoulde so doe the temple and the kinges pallaces being builte and the king being furnished with all thinges requisite eyther for maiesty at home or strength abroade for the which purpose those gret tributes were imposed but rather because he and his young counsell were highly offended and inflamed with anger against the people for that they did offer to make him a conditionall king who should not raigne but vpon those conditions which they propounded To take one example of
many and so to conclude this point and specially the first edict which the first king made and that by the immediate motion of the spirit of God because this is most for the purpose of the matter in hand We read 1. Sam. 11.17 that whenas Saule was to call the people together to battaile he gaue foorth such a peremptorie commaundement as neuer any of the Iudges or Elders did For taking a couple of oxen and deuiding them into peeces he sent them to all partes of the land with this message that whosoeuer did not follow him to battaile so shoulde it be done to his oxen Whereupon the people came roundly as one man for that as the text noteth the feare of the Lord that is of this greate power which the Lord had giuen to the king fell vpon them Saule might haue said with Dauid I am yet a tender and newe king and haue many enemies wherefore it is not meete that I shoulde exasperate the people by threarning them but it was the will of God that the people shoulde see in the beginning to what a kinde of power they had â—â—â—mitted themselues Sect. XII THus much of the power or authority of this kingdome the second part of the doctrine of it is the maiesty of it the fundamental lawes of the kingdom belonging therunto The maiesty of the kingdom is the great glorie and excellency wherein it far passeth other kindes of gouernment and for the which it is much more highly esteemed It was procured by these meanes First by that exceeding great power wherof we haue spoken for whereas the whole administration of all thinges is in the handes of one there the good estate of all men publikely and of euery one particularly doth depend on him whereby it commeth to passe that all mens eyes are set on him yea all men doe honour praise and admire him in whom they see great authoritie and riches and whose wisedome is more conspicuous then any others besides Secondly this kingdome was maiesticall by the first originall of it which it had not from man but from God This law is written Deut. 17.14 When thou hast possessed the land and sayest I will haue a king to raigne ouer me thou shalt make him king whome the Lord thy God shall choose and so the euent proued for the state of this kingdome in generall came from the people to whome also it belonged solemnly to acknowledge him whom God did appoint but the nomination of the particular man on whom this honour should be bestowed came from God who appointed first Saul with his posterity and afterwardes Saul being reiected Dauid and his seed By the which meanes God did choose all the kinges in Israel although he did immediately by his owne voyce onely appoint the first three to wit Saule Dauid and Salomon For euen as the fire wherewith the sacrifices were burnt although it were nourished euerie day by the priest putting fresh wood vnto it and so preserued by the same meanes wherby other fire is kept yet be cause at the first it came downe from heauen miraculously was therfore counted holy and wonderfull euen so was this kingdom because at the first it came from God although afterwardes it were continued by naturall and ordinarie propagation Hence it is that this kingdom is called the kingdome of Iehoua 2. Chro. 13.8 The badge and seale of this diuine originall of this kingdome was that holie vnction whereby these kinges were by the prophets of God solemnly in the name of God inaugurated and therefore the signe being put for the thing signified this annointing betokeneth the holinesse of it insomuch that when the king of Israell is as it were to be painted forth in the natiue colours of his maiestie he is called the annointed of the Lorde Thus 1. Sam. 24.7 God forbid saith Dauid that I should lay my handes on Saule seeing he is the annoynted one of GOD. And 2. Samuell 1.14 hee saith to him who had helpt kinge Saule to kill himselfe Howe was it that thou diddest not feare to put out thy hande to kill the Lordes annoynted The third lawe tending to the maiestie of this kingdome was that it was not any vncertaine and moueable state but constant and fixed in one place it was tyed first to one tribe namely to the tribe of Iuda that by God speaking by the mouth of Iacob the first founder of this nation for in his sonnes it began to be deuided into many tribes and families and so came into the forme of a people the prophesie iâ— written Gen. 49. The rod shall not depart from Iuda nor a law giuer c. Secondly it was tyed to one and the same familie to wit to the house of Dauid for euer and went by hereditarie right and succession in lineall discent so that continually the sonne succeeded the father The which lawe although it was established in the like gouernementes in other places yet it coulde seldome take place for any long time by reason of the want of right successours But it was heere kept in continuall force and that by the marueilous prouidence of God who as he promised did alwaies giue to Dauid his seruaunt a sonne of his owne loynes to sitte vpon his throne The which prouidence of GOD may especially be noted in the straunge preseruation of Ioas from the cruell handes of that monster Athalia 2. King 11.3 By this meanes it came to passe that this kingdom was both naturall and in processe of time ancient yea after a sort immortall For the first we need not doubt but that there was an exceeding great loue and reuerence of this king wrought in the mindes of the people whenas they sawe that he had not obtained that place by ambition faction force of armes or any other sinister or violent meanes but was euen borne vnto them and by nature or rather by God the ruler and desposer of all naturall causes appointed and distinated to that calling Yea also in time by this hereditarie succession the kingdome became of great antiquitie which addeth much to the maiestie of meane thinges much more to those which in many other respectes are excellent Euen as men doe ascribe a kinde noâ— onely of reuerence but euen of religion to okes and other trees which haue a long time kept their standing for so in continuance of time they take so deepe roote and gather such strength as that they cannot be moued whereas at the first they may easely be shaken downe so kingdoms continuing long in the same stocke become firme and maiesticall whereas being often transplanted they are weake and contemptible and doe often fall euen in the beginning Thus fell Abimelech his kingdome and euen this kingdome was sore shaken in the defection of the ten tribes because the memory of Ierobaal grandfather to Abimelech a priuate and base man and of Isai the father of Dauid was not cleane worne away and therefore they said
of the one Iudg. 28. Who is Abimelech that we should serue him is not he the sonne of Ierobaal and of the other in like manner what part haue we with Dauid the sonne of Isai 2. Chro. 10.16 2. Sam. 20.1 yea thus the kingdome is made after a sort immortall when as the father doth rise againe in the sonne and so continueth for euer For hence it was that the gouernment of the iudges was so contemned of the people because it was a newe vp-start gouernment the iudge being lately taken from a base estate As Gedeon Saul confesse of themselues that their kinred family and birth was of the meanest of the people and that therefore they were the vnfittest to beare rule Iudg. 6.15 1. Sam. 9.21 The last and the greatest cause of the maiestie of these kings was this that they were the progenitors yea and the predecessors of that great Messias which was to come of the linage of Dauid to gouern not that land onely but the whole world Luke 1.32.33 the very expectation of whom made this kingdome glorious aboue measure for that they according to the ignorance of the times and the infancie of the Church dreaming of a temporal king thought that in him all the power riches renowne and glory of the world should be brought to their kingdome Sect. XIII THus we see the causes of the maiesty of this kingdome now we are to consider the meanes whereby this maiesty did shew foorth it selfe It appeared in the glorious stately pompe and magnificence of the whole life and behauiour yea of all the actions of the king and generally of all things appertaining to the kingdome For the apparrell of the king it was such as might not onely distinguish him from his subiectes but also serue to expresse the maiesty of his state Likewise for his whole house the statelinesse of his palaces the daintinesse of his fare the number of his seruantes and retinue that all were correspondent euen in the time of Dauid we may gather 2. Sam. 19.35 where old Barzelli refuseth the kinges offer who woulde haue kept him in his house because hee coulde not taste the daintie meates nor be delighted with the voyce◠of singing men and women which were vsed in the king◠palace Hitherto also is to be referred the whole storie of Salomon in whose time this glorie of the kingdome was euen in the full the infinite prouision of his house the glorious houses which he built for GOD and for himselfe with incredible magnificence all which it shall not be irkesome to rehearse as they are described in the story for so wee reade 1. King 4. verse 20.22.23.26 and Chapter 10. ver 11.12 c. And Salomons breade for one daie was thirtie quarters of manchette flower and threescore quarters of meale tenne stalled oxen and twentie out of the pastures and a hundred sheepe beside hartes buckes wilde goates and capons and hee had fortie stalles of horses for chariotes and twelue thousande horsemen The waight of golde that came to him in one yeare was sixe hundred threescore and sixe talentes of golde beside that he had of marchantes and of the marchandize of the spices and of all the kinges of Arabia and of the Lordes of the countrie Also he made two hundred targets of beaten goulde sixe hundred sicles of goulde wente to a target And hee made three hundred shieldes of beaten golde the pounde waight of golde went to one shielde and the king put them in the house of the woode of Libanon and the king made a greate seate of Iuory and couered it with the best gold and the seate had six steppes and the top of the seate was round behinde and there were pummels on eyther side of the seate and two Lyons stoode beside the pummels and there stoode twelue Lyons on the steppes six on one side There was no like worke seene in any kingdome and all kinge Salomons drinking vessels were of golde and likewise all the vessels of the house of the woode of Libanon were of pure golde As for siluer it was nothing woorth in the daies of Salomon for the kinges nauy of shippes went on the sea vnto Tharsis with the nauy of Hirams shippes euen once in three yeares went the nauy to Tharsis and brought golde and siluer Elephantes teeth Apes and Peacockes And so king Salomon exceeded all the kinges of the earth both in riches wisedome thus farre the text After the time of Salomō together with the sincerity of religion this maiesty of the kingdome did decrease for in the raigne of Rehoboam both the ten tribes fell away from this kingdome and Ierusalem was spoyled by the king of Aegypt so that the targets of gold were turned into brasse but vnder Iehosophat both religion and the kingdome recouered part of the ancient glorie for it is said 2. Par. 18.1 that Iehophat had great riches and glory And likewise in the raigne of Ezechi◠we reade 2. Chro. 32.27 that he had exceeding much riches and honour and he gat himselfe treasures of siluer and gold precious stones and spices shieldes and all manner of pleasant iewels Likewise this maiesty required that the kinges whole behauiour should haue in it that stately grauity which beseemeth so high a place that he should take no meane or base action in hand but such as the perfourmance whereof might be for his glory and renowne By this argument Dauid disswadeth Saule from persecuting him any further saying 1. Sam. 26.20 To whome is the king of Israel come foorth and what is this that he doth Doth he not behaue himselfe as one who chaseth a Partridge vppe and downe in the mountaines And for the behauiour of the kinges person Michol Saules daughter requiteth Dauid with the like noting in him such lightnesse which was as she thought vnbeseeming the maiesty of the king for when she had seene Dauid daunce for ioy before the Arke she saide O howe glorious was the king of Israel this day whenas he vncouered himselfe before the maydens of his seruantes as foolish or mad men vse to doe 2. Sam. 6.20 An finally this part of the iudgement of the kingdome and of the booke which Samuel wrote of this matter is extant 1. Sam. 8. vers 11. c. where it is said that the king will haue horsemen and chariots yea Eunuches and women bakers and cookes and of his magnificence in giuing vineyardes and landes to his seruantes the which place is not to be vnderstood of a tyrannie but of the naturall state of this kingdome as may appeare 1. Sam. 9.20 where when Saule was carefull for his fathers asses which were lost Samuel telleth him that he neede not minde them seeing whatsoeuer was good pretious and to be desired in all Israell it did belong in some sort to him and to all his fathers house The which wordes are not so to be vnderstood as if the propertie of mens goods did belong to the
law of God from the priest and meditate thereon day and night that he may keepe it without declining to the right hand or to the left Yea the state of this kingdome did depend wholly vppon God and was helde by condition of obeying him so that as a tenant or vassall doth holde his landes and liuing of his liege Lorde or King vpon this condition that he shall doe him seruice and homage and to be at his commaunde the which if he doe not he doth forthwith forfaite his title and dispossesse himselfe of all in like manner this kingdome did holde of God by condition of obeying him This lawe of the kingdome Samuel doth diligently teach 1. Sam. 12.23 if ye doe wickedly then shall you perish both you and your king The which punishment was executed vpon Saul Salomon and the whole race of Idolatrous kinges in the destruction of the kingdome and nation Sect. XV. HItherto we haue declared the doctrine of the kingdome of Israell the which was the first thing we tooke to speake of Nowe we come to the actions of Samuel mentioned in the wordes of the text Whereof the first is that he speake this doctrine of the people and that no doubt for this end that they might knowe the state of that gouernment what dueties they were to performe to their kinges in what manner they were to be subiect to obey him In whose example al the ministers of the worde may marke their duetie that they ought with all care and diligence to teach the people to obey the ciuill power to honor loue fear it to be ready to impart that which God hath bestowed vpoÌ„ theÌ„ on the maintenance of it and finally to performe al those dueties which the law of God or of man doth require at their hands Thus Paul writeth to Titus Chap. 3.2 Warne and put al ChristiaÌ„s in mind that they be subiect to rule to obey the magistrats to be ready to euery good work for there is nothing that doth better beseem a ChristiaÌ„ maÌ„ or people then harty loue ready obedience to the magistrate comming not of constraint and feare of punishment but of conscience neyther is there any thing that doth more disgrace the profession of Christ and lay it open to the reproches of infidels and wicked men then disloyall behauiour to magistrates especially to kinges and great princes to whome all lawes both diuine and humane require that a gâ—â—at measure of honour obedience and maintenance be performed Tâ—e second action of Samuel is that he wrote this doctrine of the kingdome in a booke and that for perpetuity that it might be preserued safe in time to come and so serue for the instruction of the ages following As touching this booke it perished with many others written by the prophets and holy men of God and that by the negligence of the priestes and people yet there is a summe or compendious abstract of it saued from the iniurie of the times and the publike calamities which befalling this nation did bury many notable monumentes The which we haue recorded 1. Sam. 8. verse 10. and so forth to the 19. out of the which place this doctrine which hath beene deliuered in this short treatise of the power and maiesty of the kingdom may be gathered the words are these Now therefore hearken vnto their voyce howbeit yet testifie vnto them and shew them the manner of the king that shall raigne ouer them Hee will take your sonnes and put them to his chariots and make them Captaines ouer thousandes and ouer fifties and will set them to care his ground and to gather in his haruest and to make instruments of warre and thinges that serue for his chariots And he wil take your daughters and make them apoticaries cookes and bakers and he shall take your fieldes and your vineyardes and your best oliue trees and giue them to his seruantes and he shall takâ— the tenth of your seede and of your vineyardes and giue to his Eunuches and to his seruantes and he shall take your men-seruantes and maid-seruantes and the chiefe of your young men and your asses and put them to his worke he will take the tenth of youâ— sheepe and ye shal be his seruantes The second action giueth vs this instruction that according to the example of Samuell aâ—l Christians ought to desire and they to whome God hath giuen giftes fitte for this purpose by all meanes to endeauour that they may profit the Church not onely whilest they lâ—â—e but also after their death by leauing behinde them those thinges which may further the edification of it Thus haue the pâ—ophets Apostles and holy men of God done from time to time whose writinges doe testifie their care diligence and paines taken in this behalfe The which as we doe now inioy to our vnspeakeable profite and comfort so ought we to be stirred vp by their example to performe the like duetie to others euen as we commend the carefull foresight of those men who as they eate the fruite of the trees which their forefathers did plant so they plant other trees which may serue for the vse of their posterity For although no man can hope that his labours should be in any meâ—sure so profitable to the Church as the bookes of the Prophets and Apostles are who had the extraordinarie giftes of prophecie and reuelation and were directed by the continuall assistance of Gods spirit yet the ordinarie gifts of knowledge and wisedom which God hath giuen to be perpetuall in his Church wil helpe forward the building of it chiefly in the ministerie of the word and also by the meanes of writing whereof there will be a necessarie vse as long as the Church endureth not onely for the interpretation of the word of God but also for the scanning of controuersies the confuting of heresies the reproouing of vices the which will continually be new and fresh in the Church The last action of Samuel is that he laid this booke before the face of the Lorde that is in the place of Gods worship where he was so present that he might as it were be knowen and discerned there euen as one man is knowen from an other by his face This Samuell did for this end that God might be both a witnesse of his faithfulnesse in teaching the people their dueâ—ie in this behalfe and also a maintainer of that â—state the which was established by the will of God yea a reuenger of all disorders and of all disloyalty which should be any way committed against the state And so we neede not doubt but that God doth watch with the eye of his prouidence ouer kings and princes after a speciall manner vouchsafing to them who are faithfull and Godly a great measure of wisedome and of all graces of the spirit meete for so high a calling yea and doth seuerely punish the resistance câ—ntempt disgrace offered to those princes which are so
is called the visible Church by relation had to the catholik Church the which by reason of the dispersed members of it is inuisible as hath bene declared whenas euery particular Church yea euen priuate Churches and so consequently the visible Church consisting thereof doth make a publick profession of the fayth This visible Church doth continually existe in the world forsomuch as GOD hath appointed that his name shoulde continually as longe as the worlde endureth be called vpon and worshipped in one place or other as the story of the Ch. doth witnes We confesse that it hath often lurcked in secret places and often been so ouer-shadowed with errours superstition and idolatrie that it could hardly be discerned and so hath been euen as the sunne is in the eclipse yet neuer wholly taken away for whenas there was but one particular Ch. in the world yea this particular church was not publick but priuate within one mans family and secret lurking in a corner so that they who liued at that time or in the ages following could not define where the Church was at such a time yet that Church made the visible Church For their profession was visible and open among themselues and also to others although it were not seen at that instant for a thing which is not actually seen may be visible Secondly this is to be noted that in the first ages of the world before the time of the Gospell the visible Ch. did often consist of one only particular church there being no moe in the world but since the publishing of the gospel it hath hitherto shall alwaies consist of many Lastly as touching the place of this visible Ch. although it be not tyed to any certaine place yet it hath alwaies bene cheifly in some one parte of the world So we knowe that first it was wholly in the east partes in the countries of Mesopotania Syria Iurie and others adioyning vnto these Afterwards in the first time of the gospell it was cheifly in Asia And in these last ages we see that it hath been almost wholly in Europe and whether God will change the dwelling place of it again or no euen transporte it to the fourth parte of the world lately found out or to any other place it is knowne to himselfe onely Diuers â—ther points should be added for the full declaration of â—he nature and state of the visible Church But many of them aâ—â— common with the catholick Church and therefore are handled in the first Chapter where they may be considered The rest we cut off for breuities sake because this treatise is already growen beyond our purpose and expectation So then to conclude if to this visible Church we do adde the dispersed members of the catholick Church we haue the catholick Church And so the end of this treatise is brought to the beginning FINIS Why the people desired an alteration of the state The occasion of this alteration Magistracie Gods ordinance The church hath neuer beene without magistracie How God erecteth magistracie among infidels Why God appointed magistracie In what respect the magistrate beareth the image of God The kingdome of Israel a type of Christes kingdome How God was the king of Israel The iudicial law in part abrogated by the erecting of this kingdome God put from his kingdome What authoritie the people had before the time of the Kinges No authoritie in Israel but in the hands of the king The king to his subiects as a father to his children The prophets neuer reproue the people for not resisting the idolatrous kings Vnlawfull to vse violeeÌ„e against the kiâ—g in the maintenance of religion The people could not resume their liberty giuen into the handes of the kings It belonged not to the people but to God to nominate the king Saul remained the lawfull king of Israell after that Dauid was annointed and appointed to the kingdome The rebellion of Ieroboam of the tenne tribes vnlawfull Hazaels rebellion foretold by God but not permitted God would not take the kingdome from Dauids posterity The kingdome so annexed to the house of Dauid that it could not be taken from it God neuer approued any conspiracy made against any of the kings With what weapons this people might fight against their kinges Why absolute monarchies were more in vse in the first ages of the world The gouernment of the kings compared with the former Ecclesiasticall persons subiect to the authoritie and iurisdiction of the king God deferred the building of the Temple till that the kingdome were erected The Church with the common welth make but one bodie Resisting of wicked kings weakeneth the authority of good kings Ecclesiastical constitutions made by the authority of the kinges The kings exempted from the Iudiciall lawes Great power bringeth with it great maiesty The diuine original of this kingdome made it maiesticall The annointing of these kinges signified the holinesse of their persons and functions Long continuance of hereditarie succession made this kingdome strong and maiesticall What made the gouernment of the Iudges to be contemned The statelinesse of this kingdome in the daies of Salomon The maiesty of this kingdome increase and decrease as did the sinceritie of religion The kinge might lawfully exact of the people not only for necessarie vses but for pompe pleasure An absolute Monarchie is a chargeable and costly gouernment The people had this gouernment in great reuerence and estimation This kingdome standeth yet in Christ. The people account the kinges better then ten thousand of themselues This gouernment doth more resemble the authority of God then any other kind doth Why God was offended with the people asking a king God did alwaies like this gouernment and purpose to establish it God the author of kingdomes and the setter vp of kinges The kinge held his kingdome as from God and was subiect to his will and worde This example of Samuel teaching the people the state of the kingdome is to be followed by the ministers of Gods word Nothing better beseeming Christians then due subiection to magistates A compendious abstract of the state of the kingdome of Israel Care to be had of posterity Alteration of gouernment in any common wealth troublesome and dangerous The worde Catholicke not vsed in the scripture The catholicke Church was twise contained in one familie The profession of the true religion maketh one a member of the catholicke Church Infantes are members of the catholike Church Hypocritical professours are members of the catholicke Church Excommunication doth not separate from the catholicke but only froÌ„ the visible Church Heretikes as Arians and papistes are to be counted members of the catholicke Church The papist holdeth the foundation of Christian religion Whole Churches haue held grieuous errours The state of the Church before the comming of Christ. Faith and fundamentall errours together The same errour more pernitious at one time theÌ„ at another Greater hope of the saluation of an ignorant then of a learned
this people shoulde earnestly desire and seeke after wishing rather that euerie one be content with that gouernment which is already established in the place where he liueth not thinking of any alteration which is verie dangerous and bringeth with it as alwaies great troubles so often a finall ouerthrow to the people But we leaue it to them who professe knowledge and experience in these matters to determine what kinde of gouernment is eyther most excellent in the owne nature and in contemplation or most conuenient to be put in practise Onely we purpose to make a bare and historical narration of the state of this kingdome the which we trust is not vnprofitable but will serue for the good of the reader in diuers respectes especially in those which haue bene already mentioned The former treatise hath these Sections SEction 1. Of the occasion meaning and diuision of the wordes of the text Pag. 1 Sect. 2. Of magistracie in generall Pag. 4 Sect. 3. Of the state of this kingdome in generall Pag. 9 Sect. 4. That the authoritie of the land was wholly in the handes of the king all other being priuate persons in respecte of him Pag. 12 Sect. 5. That it was nâ—t lawfull to vse any violence against the persons or the proceedinges no not of the wicked kinges Pag. 17 Sect. 6. Of the obiections which are made against the former position Pag. 22 Sect. 7. What was the behauioâ—r of the subiectes in regarde of iniuries offered by their kiâ—ges Pag. 28 Sect. 8. Whether the setting vp of this monarchicall estate were commodious or hurtful to the people Pag. 30 Sect. 9. That no person whatsoeuer was exempted from this power Pag. 34 Sect. 10. What was the power of this kingdome in ecclesiasticall causes Pag. 39 Sect. 11. That the power of this kingdome was free from positiue lawes and a peremptorie power Pag. 46 Sect. 12. Of the causes of the great maiestie of this kingdome Pag. 50 Sect. 13. Of the particulars in the said Maiesty Pag. 54 Sect. 14. That this kingdome was a lawfull kinde of gouernement and how it was subiect to God Pag. 61 Sect. 15. Of the actions of Samuel Pag. 67 The Argument of the latter treatise is the Church militant considered in general in the first chapter of the catholiick Church sections 8. particular in the members of the catholicke Church dispersed abroad in the second chap. sections 3. ioyned together in a particular Church whereof we are to entreate seuerally declaring in generall the definitioÌ„ of a particular Ch. in the attributes chapter 3. Sections 3. the building of it to wit the laying the foundation Ch. 4. Sect. 4. the setting vp the frame by establishing lawes ecclesiasticall diuine Ch. 5. Sect. 2. humane C. 6. of ecclesiasticall constitutions sect 5. of the diuers states of it Ch. 7. Sect. 11 In particular the diuerse kindes of a Church which is eyther priuate Ch. 8. Sect. 3. or publicke Chap. 9. Sections 9. Ioyntly in the coniunction of some particular Churches Chap. 10. Sect. 4. all the which make the visible Church Chap. 11. The Argument Chapter 1. Of the catholicke Church SEction 1. Of the name and definition of the catholicke Church pag. 1 Sect. 2. Of the place of the catholicke Church pag. 3 Sect. 3. That hypocrites are members of the catholicke Church pag. 4 Sect. 4. That heretickes are members of the catholicke Church pag. 8 Sect. 5. Of those who dissemble their profession pag. 16 Sect. 6. Who are without the catholicke Church pag. 17 Sect. 7. Of the attributes of the catholicke Church pag. 18 Sect. 8. Of the distribution of the catholicke Church pag. 21 Chapter 2. Of the dispersed members of the Church Sect. 1. For what cause men are separated from the Church pag. 22 Sect. 2. How they serue God pag. 25 Sect. 3. What to thinke of their saluation pag. 26 Chapter 3. Of a particular church Sect. 1. Of the originall of it pag. 29 Sect. 2. Of the definition of it pag. 30 Seâ—â— 3. Of the number of iâ— pag. 32 Chapter 4. Of the planting of a particular church Sect. 1. Of what people a Church may consist pag. 35 Sect. 2. By whom a church ought to be planted pag. 37 Sect. 3. How the word should be preached to infidels pag. 39 Sect. 4. How men conuerted ought to be ordered pag. 44 Chapter 5. Of ecclesiasticall gouernment Sect. 1. Of church gouernment in generall pag. 48 Sect. 2. Of the diuers kindes of church gouernment pag. 53 Chapter 6. Of ecclesiasticall humane lavves Sect. 1. How these lawes diffâ—r from the lawes of God pag. 57 Sect. 2. 3. Of the matter of these lawes pag. 58 Sect. 4. After what rules they are to be made pag. 62 Sect. 5. Of the number of them psg 66 Chapter 7. Of the diuers states of a particular church Sect. 1. Of a state vnestablished pag. 67 Sect. 2. Of a pure and perfect state of a church pag. 70 Sect. 3. Of a flourishing state pag. 71 Sect. 4. Of that state wherein the building of the ch is hindred pag. 74 Sect. 5. Of professed hinderers pag. 78 Sect. 6. Of the ch hindred by the ciuil ruler being a professed enemie pa. 79 Sect. 7. Of the church hindred by the ciuill ruler being a member of it p. 83 Sect. 8. Of the church hindered by the ministers of the word pag. 87 Sect. 9. Of an imperfect state of a churâ—h pag. 88 Sect. 10. Of a currupt state of a church namely of idolatrie pag. 90 Sect. 11. Of a church corrupt in doctrine pag. 93 Chapter 8 Of a priuate Church Sect. 1. What a priuate Church is Pag. 95 Sect. 2. Of the specials in planting a priuate Church pag. 120 Sect. 3. Of the state of it being planted pag. 99 Chapter 9. Of a publicke or nationall Church Sect. 1. Of the obiections which are made against publick Ch. pag. 102 Sect. 2. Of the coniunction of the church and the commonwealth p. 106 Sect. 3. That a publicke Church with the commonwealth make but one bodie vnder one head pag. 107 Sect. 4. That ciuill and ecclesiastical functions may be together in the same persons pag. 114 Sect. 5. Of the chaunges which happen eyther â—o the Church or common wealth by this coniunction pag. 116 Sect. 6. Of the first mouer in the planting of a publicke Church pag. 118 Sect. 7. Of the special manner of planting a publicke Church pa. 120 Sect 8. Of the establishing of it pag. 123 Sect. 9. To whom the authorizing and aduising of ecclesiastical lawes belongeth in a publicke Church pag. 125 Chapter 10. Of the coniunction of particular Churches Sect. 1. Of the voluntarie coniunction of particular Churches vnder the gouernment of councels pag. 131 Sect. 2. Of whom counsels may and ought to consist pag. 133 Sect. 3. Of the necessarie coniunction of particular Churches vnder the gouernment of the same ciuill power pag. 134 Sect. 4. How the seuerall prouinces of a national church are to be
gouerned pag. 141 Chapter 11 Of the visible church pag. 143 We pray thee good reader to turne hither when thou meetest with any stay and to read those places as they are heere set downe Our desire was that thou shouldest be eased of this trouble as thou maist perceiue but now we must desire thee to take it in good part Farewel Jn the former treatise Pag. 14. li. 4. who answereth pag. 18.9 necessity the glory pag. 19.1 in his Church pag. 39.2 against whom and when he pag. 59.2 duetifully obeide pag. 65.13 that he spake pag. 70.26 contempt and Jn the latter treâ—tise Pa. 2.17 Of a particular Ch p. 18.6 Arians did therfore p. 28.4 Baalam all of them p. 33.15 of multitude p. 38.32 him call p. 24.23 into those infinite p. 40.34 in that the p. 54.23 the sunâ—e of p. 39.25 an extraordinarie p. 45.23 of the receauers 27. the other gaue p. 49.32 at the same time p. 50.34 perfectly set downe p. 59.35 the Ch. was bound p. 62.23 the direction p. 79.28 as their gift p. 82.2 Church then in p. 89.15 so perfect a state p. 90 30. affectation p. 94.22 Churches of AriaÌ„s p. 95.22 which in all p. 103.25 which is p. 104.10 in number p. 129.25 all meanes p. 56.5 yea farre aboue p. 86.19 professing the faith p. 130.26 of the spirit p. 131.29 national gene p. 134.13 binde that one p. 138.1 for in publicke p. 142.7 and orderiâ—g p. 10.13 to be aliantes p. 24.23 into those infinite p. 40.34 first which will p. â—2 13. in his Apologie p. 66.36 of iudaicall p. 65.16 of lesse moment p. 82.2 Church then in p. 97.1 a priuate Church p. 98.24 moe then one p. 106.6 the fauour p. 112.23 they had an The ground of this treatise we take out of the first booke of Samuel the 10. Chapter the 25. verse where it is thus written And Samuel spake vnto the people the iudgement of the kingdome and wrote in a booke and laide it before the face of the Lorde c. IT pleased God in mercy to choose out of all the nations of the worlde the people of Israel to be a peculiar people vnto him selfe on whome he would set his whole affection and poure foorth the full treasures of his blessings both spirituall to wit his couenant and his promises his word and his Church his worshippe and his visible presence yea which is all in all his owne onely sonne the sauiour of the worlde and with him eternall saluation and also temporall as namely continuall deliuerance from all daungers in Aegypt in the wildernesse and in the lande of Chanaan a fruitfull land to dwell in wise and puisant iudges to gouerne them and to saue them out of the handes of all enemies from Moyses to Samuel But this people was an vnfaithfull that is to say an vngracious people and did neither worthely esteeme nor carefully keepe the blessinges bestowed vpon them but as they were in nature and conditions so they did affect to be in all other respectes like vnto the prophane nations of the earth and therefore they chaunged both the ciuill and also the ecclesiasticall state appointed by God insomuch that for the true worship of God they did often take vnto themselues the idolatrie of the heathen and in steede of the iudges by whome they had beene gouerned now 400. yeares they would needes haue a king set ouer them as other nations had The which desire although it were greately displeasing in the eyes of God and of Samuel yet by the importunitie of the people it was obtained insomuch that in steede of the sonnes of Samuel who gouerned the lande in their fathers age Saule in sonne of Cis was annointed kinge of Israell This chaunge of the ciuill magistrate beeing made it did of necessitie followe that there shoulde bee a chaunge of the lawes also by the which the people were gouerned according to that which is commonly saide newe Lordes must haue newe lawes For although they tooke the occasion of this alteration at the personal faultes of the sonnes of Samuel yet they chaunged not onely the gouernour but also the gouernment it selfe and brought in an other kinde of gouernment farre different from that which was before in force and therefore requiring newe lawes whereupon to stand Yea the processe of this treatise will in part declare that the difference betwixt these two gouernmentes the one of the Iudges and the other of the Kinges was so great that the lawes of the one estate coulde no more agree to the other then the furniture of a mightie gyant will serue a childe or the base apparrell of a meane man beseeme a statelie prince In consideration whereof Samuell or rather GOD by the ministerie of Samuell as hee had giuen to the people a king so in the next place hee giueth vnto them the state of a kingdome and that by establishing those orders and lawes according to the which both the king shoulde rule and the people obey Not that hee did prescribe vnto them any newe iudiciall lawes but onely he made the fundamentall lawes of the kingdome the which are heere called the iudgement of the kingdome that is the verie nature condition and manner of this newe gouernment the proper lawes of it and as it were the verie markes by the which it may bee iudged that is knowen in it self and distinguished from all other kindes of gouernment For so the word heere vsed doth signifie in manie places of the scripture as namely 2. Kinges 1.7 where Achasia asketh his messengers what is the iudgemente of the man whome they saide to be Elias that is what was his behauiour his apparrell his countenaunce and as we doe vsually say what manner of man is hee so heere the iudgement of the kingdome is to be vnderstood Likewise by the face of GOD heere is meant the place of the presence of God to witte the tabernacle wherein God was worshipped or more specially the Arke with the propitiatorie which was a visible signe of the presence of God Thus much of the occasion and meaning of these wordes which wee may handle in this order That first we speake of that which is heere called the iudgement of the kingdome which is the doctrine of it and in the seconde place consider the actions of Samuell mentioned in the text the which are three in number The first is that he spake this doctrine of the kingdome to the people the second that he wrote it in a booke the thirde is that hee laide the booke before the Lorde of these in order Sect. II. BVt before wee come to the speciall doctrine of this kingdome it will not be eyther vnprofitable or impertinent if we doe briefly consider the genenerall doctrine of magistracie The which as it is worthy diligentlie to be handled and commended to the Church of GOD so it will giue greate lighte to this whole treatise following Magistracie therefore is not a meere deuise of
raigne ouer them but God shoulde still bee their kinge But after that they had made a kinge neyther did the iudiciall lawes retayne their full force neyther did GOD himselfe appoynte Captaines ouer the Armies but all was done according to the will and commaundement of the kinges who although they did keepe the iudiciall lawe in parte and for the greate extremities in warre asked counsell of God yet they were free in both these respectes as we are afterwarde to declare more at large So that by the comming in of these kinges God himselfe if we may so basely speake of his glorious maiestie was put out of his office as hee himselfe doth confesse 1. Sam. 8.7 where hee speaketh to Samuell not to be grieued for that the people had cast off his and his sonnes gouernment for indeede saith God they haue not despised or cast awaie thee but mee and haue refused that I shoulde raigne ouer them In the seconde place the iudges had parte of this supreame authoritie who although in the greatest matters they were ouer-ruled by the worde of God yet in the ordinarie administration especially of warelike affaires they were the chiefe And therefore the state of the common wealth from Moses to Saule the first king is called the gouernment of the Iudges the which did wholly cease after that Saule was created king for the Captaines of the warre were either the kinges themselues or whom it pleased them to appointe So wee â—eade that Dauid placed and displaced Ioab at his pleasure Thirdlie the bodie of the people ioyning together in a general assembly had a part yea the greatest part of this authoritie and likewise the elders who were a compendious bodie of the people had their part especially in ciuill administration in the time of peace Iudg. 20. The children of Israel came together as one man to the Lord in Maspha to whome the leuite maketh his complaint as vnto them who had authoritie to reuenge the villanie done vnto him desiring them to determine of that cause as they did with greate seueritie The causes why the people and the elders had parte of this supreme authoritie were these First for that they did neuer giue the whole power ouer themselues into the handes of anie of the Iudges but onely did as it were vse them to be their Captaines and leaders in the time of warre the which beeing ended vsually the iudge returned to his owne house and priuate estate till the like necessitie called him abroade againe but during the time of peace they did not meddle much with ciuill iurisdiction but onely hearde those causes which were brought vnto them as to fitte arbiters because they were men renoumed eyther for their valour or because they were prophetes as were Debora and Samuell or had the office of the high prieste as had Ely Hence it is that in this booke of iudges there is no mention made of their ciuil iudgements or that they did cal together the Senate or the people vnlesse it were to warre or of any edictes which they made or of faults which they did redresse or punish Only of Samuel it is written that he went about the land to iudge the people and of Debora that the people brought their controuersies to her The second cause of the authoritie of the elders and people was the want a Iudge for whenas the Iudge died they did not streightway put another in his place vntill they had occasion giuen by warre during which time of vacation the elders and people in euery citie did iudge their owne causes and meeting together in a common asseÌ„bly did order publike matters although seldome and negligently as the people vse to gouerne So that they wanted a Iudge as often as they had one But when once they had a king created there did no more any supreame authoritie remaine either in elders or people all being giuen vnto the hands of the king who had no man which did participat with him in his authoritie For we are not to thinke that in this state the king was the chiefe gouernour and the elders senators and inferiour officers fellow gouernours and as it were his mates For all within the land of Israel were to the king meere priuate men so that if any had authoritie in respect of the people they had it all from him as from the fountaine all the officers of the kingdome all the Iudges of ciuill causes and the captaines of the armies were appointted by him Yea they were so farre from hauing any authoritie in respect of the king that all the people with their magistrates and officers of what kinde soeuer are vsually called the kinges seruantes so 2. Chro. 10.6 The counsellers of Salomon are saide to haue stood before his face to wit waiting and attending his pleasure so Esa. 37.5 Officers of the king and elderâ— of the priestes are called the kings seruantes For the state of this kingdome was not such a gouernment as both hath beene and is at this day in vse in many places where the people to auoide confusion and for the administration of iustice and of other publike affaires doe for one ouer them yea and giue vnto him although improperly the name of a king reseruing to themselues authority eyther to displace him at their pleasure or at the least to controll his doings which they thinke to be wrong to call him to account of his administration yea if need be to rise vp in armes against him and to lay violent handes vpon him This was no such gouernment but a kingdome both in name and in trueth wherein none had any iot of supreame authority saue the king onely Sect. V. BVT if it be graunted that there was no authoritie in the land which could associate it selfe with the authoritie of the king or any way intermeddle with his lawful administration as long as he did rule with religion and iustice for the glory of God the good of the people yet it may seeme that there was some authoritie to restraine him if at any time he should be imperious or vniust in his gouernment whereby he should be eyther brought to a lawfull manner of ruling or else if he were incorrigible deposed from his kingdome For otherwise the people might be miserably oppressed religion defaced yea all thinges turned vpside downe and in the ende the commonwealth vtterly ouerthrowen and therefore that both wisedome reason and necessitie iâ— the glorie of God and the good of men doe require that there should be in Israell some other authoritie eyther in the people or in the priestes in the senate or in the inferiour magistrates the which should neuer be eyther vsed or once mentioned but against those kinges which did degenerate into violent and bloody tyrantes euen as men vse a false vnder raine to pull in strong headed horses which otherwise woulde runne into some pit so destroy both themselues the riders This reason taken
from the safety of the people of states and commonwealthes the ground square and end of all good pollicie carieth with it such a faire shew of equitie and necessitie that like vnto a violent streame it hath caried many headlong in heate to condemne and reiect vtterly these absolute Monarchies as tyrannicall and barbarous kindes of gouernment pernitious to men yea altogether vnlawful and vnmeete for the Church of God But we ought not to suffer our selues to be deceiued by any appearance or pretence whatsoeuer or in respect of any inconueniences although neuer so great to iudge that to be vnlawfull and prophane which God by establishing it in his Church hath shewed to be holy and lawfull But for the further resoluing of this question it is requisite that we againe put you in minde that we doe not heere speake eyther what ought to be the state of al kingdomes in this behalfe or that this is the best kinde of gouernment but only doe shew what was the state of this kingdome of Israell In the which it seemeth that the whole power of ruling the lande was giuen by God and by the people into the handes of the king without any exception whatsoeuer insomuch that the people did not reserue to themselues any power whereby they might lawfully resist his authoritie or oppose themselues to his proceedings although vnlawfull and vniust much lesse take from him the kingdome or to offer any manner of violence vnto his person For the authoritie of this king ouer his people was no lesse then is the authoritie of a father in his familie in respect of his children who if he doe iniuriously intreat any of them or not carefully keep his own goods or liue any way disorderly it is the duety of his children if not with silence to suffer it yet with great modesty to admonish him of it But if they should ioyne themselues together and offer any violence vnto him especially if they should throw him out of his house all men woulde count them rebellious and vngratious children But if they shoulde take his life from him they were to be esteemed notoriously wicked ye rather as monsters worthy to be abhorred of all men So it seemeth that the state of this kingdome was such as that no subiect of what place soeuer no not the whol people iointly could lawfully vse any violence against the kings person or proceedinges and that the king might although not lawfully in respect of the lawe of God of men or of nature yet safely and freely in respect of his subiectes doe whatsoeuer pleased him according as Iacob foretelleth Gen. 49.9 that Iuda the king of his brethren should be as the great Lion who when he laieth himselfe downe who shall raise him vppe or disquiet him The trueth heereof appeareth in the whole course of the story of the kings who praesuming vpon this whole and vndeuided authority did neuer feare or doubt to doe whatsoeuer they listed without asking leaue eyther at nobles elders or people Hence came that foolish and tyrannicall answer which RehoboaÌ„ made to the people threatning them 1. King 12.12 in this manner My least part shal be heauier then my fathers loynes whereby he meant that he would encrease those heauie burdens of tributes which his father had laide vpon them For but that he knewe verie well the state of his kingdome to be such as that he might both say and doe what he listed without controlement he had beene more then mad to make such an answere And hence it came that the idolatrous kinges did neuer sticke by their sole authoritie to set vp open idolatrie not once minding who would be offended therewith and likewise the continuall practise of the people doth declare that they did not violeÌ„tly oppose theÌ„selues to the doings eyther of the good or of the wicked kinges but suffered religion to stand and fall according to their pleasure Yea the dealing of God himselfe doth prooue the same who when he purposed to preserue Dauid against the fury of Saule would neuer suffer him to oppose Ceila or any other of Saules citâ—es against him but made him fly first into the mountains and deserts and afterwardes out of the land to the Philistines Yea Dauid although he were appointed by the expresse worde of God to sâ—cceede Saule in the kingdome yet he was so farre from laying violent handes vpon him that as we reade 1. Sam. 24.6 his heart smote him that is his conscience did accuse him that he had behaued himselfe disloyally against the king in that he had offered violence to the kings garment because that was as a threatning of death vnto him and a greate disgrace Yea further we doe not reade that God did euer by any of his prophets stirre vp the people to maintaine his true woâ—shippe by violence against the kinges or euer reproue them because they had suffered them to set vppe idolatrie which is an euident proofe of this point For if it had beene lawfull to resist in any case then surely in the maintenance of the true worshippe of God and of his glorie But heereof there is a great question made for although this king had power in ciuill matters to doe not onely right iustice without the helpe of any other power but also wrong without resistance shall we therefore giue vnto him this power in the cause of religion that he may deface the worshippe of God at his pleasure It may seeme much better that not onely kings should be throwen downe from their thrones but also that heauen and earth shoulde goe togither then that God should be dishonoured and detestable idolatrie erected We confesse that it is a most fearefull thing that the king of Israell who hath his authority from God should vse the same to dishonor God and thrust not only men out of their houses landes but also the great God of heauen earth out of his teÌ„ple and Church yea in trueth in some sort out of the world for God had tyed his visible Church to this land And therefore we answere that as it is vsually saide Si ius violandum regni causâ violandum so Si ius regni sit violandum religionis causa est violandum that if it be lawfull for the people of Israell for any cause to resist their lawfull king it is lawfull in the defence of the true religion and Gods glory But as hath beene said it seemeth that the state of this kingdome would not beare any resistance no not in this case much lesse in any other No man yea no company of men could for any offence committed by the king eyther against God or man the first or second table call him to account summon him to appeare in iudgement or vse any manner of violence eyther in word or deede against him Now we are to answere those thinges which may be obiected against this assertion Sect. VI. FIrst it may seeme agreeable to reason that
nation and prince whoÌ„ he vsed as scourges for the misdemeanor of these kings wherof more hereafter Now we are to answer to the examples which may seeme to be contrary to this rule the which if they be indeed contrary to it yet they do not take away this truth for a few wrong actions caÌ„not preiuâ—ice a law yea a long practise and custome of right But let vs see what they are First the people do seem to haue resisted Saul in that they saued Ionathan from death wherunto he was euen deuoted by the kings solemne oth promise we answere that they did perswade the king by reason not resist him by force as doth appeare by their words 1. SaÌ„ 14.45 but the example of Libna is more plaine the which rebelled against IehoraÌ„ because he did forsake the Lord. 2. Chr. 21.10 but this one example is not sufficient for it is not approued but only barely mentioned by the writer of the story yea many actions in the scripture are coÌ„mended as proceding from a godly mind which in straight examinatioÌ„ would be found vnlawful Thirdly the deposing of Athalia 2. Chro. 23. maketh not against vs. For we do heere speak of a lawful king but she was a meer vsurper because she was not of Dauids seed Lastly as touching the coÌ„spiracies made against Ioas for killing Zacharias the son of Iehoida 2. Chr. 24.25 against Amasia for forsaking the lord 2. Chr. 25.27 the writer of the story doth not meane that the conspirators were moued by those reasons or had any purpose of reuenging those offences moued by other sinister respects not mentioned but that God brought those feareful iudgments vpon these kings for the foresaid sins Sect. VII IT may heere be asked what shoulde then be the issue of the violence and tyranny which any of these kinges might perhaps vse what ordâ—â— was taken and what was the behauiour of loyal subiectes in such cases we answere that the weapons which God gaue vnto his people wherewith to defend themselues against the tyrannie of their lawfâ—ll kinges were these The first is wisedome carefully to auoyde all occasions of the kinges anger and iniurie and because that they who are disposed to be iniurious to their subiectes neuer want occasions which they take where none is offered therefore the next remedie is to auoyde and decline from the violence or iniury it self Thus did Dauid by flying into dens caues and mountaines keepe himselfe from the rage of Saule The thirde remedie where the second is wanting is patience to suffer with a quiet minde the violence or iniustice of the king which could not be by wisedom eyther preuented or auoyded The last remedie is to appeale from the vniust sentence of the king not to any man or to any court heere on earth but to the king of kinges euen to God himselfe whose eares are alwaies open to heare those who are oppressed this remedie is the last and therfore not to be vsed but in cases of greatest extremitie when as the violence is too too grieuous shamefull and to mans infirmity altogether intollerable This meanes did Samuell commend vnto the people whereby they shoulde ease themselues of those intollerable burdens of tributes which their king would lay vpon them 1. Sam. 8.18 saying then you beeing thus oppressed by your king shall not rebell against him but shall cry vnto the Lord. Where it is added that God wil not heare them when they câ—y this is mâ—nt that they could not afterwards put down their kings neyther be freed from their tyranny which by their own wilfulnes they had brought vpon themselues otherwise God doth heare those who being intollerably iniured by their kinges do appeale vnto him So we read 2. Chro. 4.22 that when as Zacharias was stoned by the commaundement of king Ioas hee appealed to God and commended his cause to him Where the spirit of God hath carefully noted that God receiued his appeale so that within one yeare he sent the Armies of the Syrians who destroyed his princes and spoyled Ierusalem Yea the seruants of the king by the iust iudgement of God although vnlawfully coÌ„spired against him killed him for the death of Zacharias Yea this was the vsuall meanes wherby God did punish the sinne and represse the rage of idolatrous kings euen the power of forraine princes into whose handes he did often giue these kings of Iuda with their people and kingdome but did neuer by his word arme any of their subiects against them therin as in al other his actions obseruing decorum which is the rule of seemlines or ciuil order honesty vnto the which it is agreeable that kings should be chastened controlled not by their subiectes and inferiours but by other kings which are their equals Sect. VIII LAstly it may be obiected that it is a verie vnlike matter that this people with their wise elders and senatours were or could be so farre ouerseenâ—s that liuing vnder a moderate gouerment in the which either they neuer had any iniury offered vnto them by their rulers or if they had might easely haue it redressed by some other lawful authority would permit themselues their wiues and children landes and libertie to any such authority vnder the which they were subiect to iniury yea in such sort as that they had no refuge to fly vnto in any extremitie no superiour authority to appeale vnto no stronger power to oppose and finally which both might easely be come tyrannicall and beeing so could not by any meanes which they could vse be eyther ended or amended Whereunto we answere first as before that heere we doe onely make a bare narration what was done leauing it to those who professe skill in these matters to iudge whether it were wisely done or no. Secondly that we may giue some reason hereof that this was done according to the simplicitie of the first ages of the world wherein men were much more innocent then they are in these daies and did not so easely inferre iniury to others and therfore not feare to receiue hurt from others Whereby it came to passe that men did both safely and securely permiâ—â—hemselues into thâ— handes of others eyâ—her kinges Lordes or masters or any other rulers without making couenantes with them and taking caution of them for their security But the state of the worlde is much altered for nowe men are growen to that hight and ripenes of craft deceit dissimulation violence and all other kindes of wickednesse that almost euerie man feareth and suspecteth each other neyther will haue any dealinges with any other without greate pledges of securitie Heereof it hath come to passe that these greate monarchies endued with absolute power were farre more vsâ—d in the first ages of the worlde then in the times following wherein wee see that although a monarchicall state be thought more excellent and commodious then any other kinde of gouernment yet men dare not giue vnto it this ample and
absolute power thinking that as that wine is most wholsome which is taken not in the full vigor and naturall strength but tempered and delayed with some colde liquor so that manarchie is most safe and acceptable the power whereof is moderated and yoked with some other power of positiue lawes or of parliamentes of the nobilitie or of the people whereby it may be restrained from iniurie iniustice and tyranny when it is needefull Thirdlye we answere that if we may as vnskilfull and ignorante men vse to doe iudge of the causes by the effectes and of counsels by the euent it should seeme that this people did not loose much by this bargaine for that the state of their common-wealth was much better vnder the gouernment of the kinges then before when as the administration of ciuil affaires was very dissolute and remisse yea often times wholly wanting for that the publike authoritie being as hath beene declared deuided amongest many to wit the iudge the high priest the elders the princes of the tribes and the people was eyther wholly or in pâ—rt neglected of all so that as it is written Iudg. 21.25 euery man did what him listed both in committing and also in redressing iniuries because there was no king in Israel but after that there was once a kinge made they neuer wanted gouernment yea they had it more strict and seuere then perhaps they desired Likewise for the other part of the gouernment which is in warlike affaires it is without question that their state was much bettered by this chaunge Before they were a common preie to the nations neere vnto them and so often subdued and captiuated eyght yeares to Chusan King of Syria Iudg. 3.7 to the King of Moab 18. to Iabin 20 yeares Iudg. 4.3 to the Madianites 7. yeares Iudg. 6.1 to the Ammonites 18. yeares Iudg. 10.8.9 to the Philistines 40. yeares Iudg. 13.2 that it might seeme true which many ages afterward was spoken of them that they were a nation borne to slauery but by their kings they were not onely freed from beeing so often subdued but also made conquerers and rulers of other nations The Iudges deliuered them from their enemies but their kings deliuered their enemies to them making them tributaries to the people before they were not pinched with heauie tributs so as afterwards by their kinges but they were much more often spoiled and their land cleane wasted by forraine inuasion before in the time of peace the common people did more abound with welth because they were free from publike burdens but the publike estate was verie meane when as it was at the best for the most part very beggerly and miserable vnder the kinges the commonalty was somewhat impouerished and yet they had as we say some thing for their money as namely a stately and glorious Monarchie which they did vehemently desire and whereof they were not a litle proud sumptuous palaces for their kings to dwel in and many faire buildinges for their princes and nobles especially in Ierusalem with all manner of prouision correspondent thereunto secondly they had a costly and famous temple wherein to worship God renowmed throughout the whole world for beautie and magnificencie Thirdly they had horses and chariots troupes of horsemen armies of common soldiers kept at the kinges or rather at the common expenses yea they had fensed and walled Cities and all such like force whereby to resist and subdue their enemies So we read 2. Chro. 1. that Salomon had a thousand and foure hundred chariots and twelue thousand horsmen yea he made siluer as plentifull as stones in Ierusalem and great summes of money were giuen to him for tribute of the kinges of Aegypt Syria and others there about and in one word they had a publike estate farre passing in glory any countrie of kingdome neare vnto them So that if it be as wise men doe thinke better to haue a hard gouernment then an anarchie and confusion to haue publike liberty from forraine power then popular licence from obedience of lawes to be pinched in their purses then to be slaine captiuated in their bodies wiues and children to suffer iniurie at home then slauerie abroad to maintaine their own naturall kinges then to enrich forraine nations to be priuately poore then publikely base to haue their Cities fenced then their houses tâ—immed and furnished Then this people was not so notoriously foolish in choosing this gouernment as diuers wise men haue thought Neyther had they a very euill penny-woorth tho they bought it with the price of their own liberty But we doe not take vpon vs to define any thing but leaue it to those who are seene and exercised in these matters Onely we say that the chiefe commoditie which they looked for by their king was safetie from their enemies abroad and execution of iustice at home as appeareth 1. Sam. 8.20 wherein they were not frustrate of their expectation Sect. IX THus we see that the power of the kingdom of Israell was wholly in the kings owne handes no other hauing part thereof In the next place we are to see how farre this power did stretch it selfe abroade The answere to this question is this that the power of this kinge did stretch it selfe as farre as the limittes of his kingdome or lande did so that there was not anie person or cause within the compasse of his dominions exempte from it For the persons of men there was no preheminence of office no nobilitie or royaltie of bloude no holinesse of calling or function neyther any other prerogatiue whatsoeuer that coulde giue vnto any man this priuiledge that he shoulde not be subiect to the iurisdiction and power of the king So Ioab was the grand-captayne in Israell placed in the highest office in the lande yea in such an office as doth vsually laugh at and contemne the power of the greatest princes such vnrulie spirites doth militarie licence breede in many men and so great a man as that Dauid durste not in the beginning of his raigne call him to account for murthering Abner but acknowledgeth that the sonnes of Seruiah were too harde for him as we may reade 2. Sam. 3.29 yet wee knowe that Salomon a peaceable kinge made him stoupe to his authoritie and lay downe his life at his feete Likewise Adonia was a man more noble in bloude then Kinge Salomon for he was his elder brother yet this royall prerogatiue coulde not saue his life and therefore he was put to death by the sentence of Salomon for aspyring nay for looking at or almost for thinking on the kingdome for the kinge perceiued by his asking of Abisage Kinge Dauids concubine that he still kept his firste minde But although both greate and noble men and all generallie which haue any place office or calling in the common-wealth be subiect to this authoritie yet it may seeme vnmeete that they who are endued with holy functions especially they who are placed in the highest authority in
the Church should be at the call and commaundement of the secular power whereby they might be eyther wholly dispossessed of their places or continually troubled interrupted in ordering the affaires of the Church and the matters of God and finally iniuriously and contumeliously handled which thing the holines of their places and persons wil in no wise suffer For the answere of this doubt it is plaine in the word of God that all ecclesiasticall persons whatsoeuer yea the chiefe priestes in them the high priest himself the prince and head of the priestes who was the type of Christ the Oracle of God and on whom the whole glory and maiesty of the priesthood was bestowed was no lesse subiect to the iurisdiction of the kinge then he which had the basest place and calling in the common-wealth The trueth heereof appeareth by the lamentable tragedie of Abimelech 1. Sam. 2. who being summoned by Saule to appeare came with all the priestes that were with him and being come acknowledged Saulâ— to be his Lord Verse 12. and did not appeale froÌ„ his vniust sentence of death to any other power The same end befel his son Abiather who for that he tooke part with Adonia was by Salomon put out of his office and condemned to die 1. King 2.26 And likewise Zachariah the son of Iehâ—ida 2. Chro. 24.21 Now although two of these kinges did impiously and tyrannically abuse their authority yet it doth appeare that they had authority ouer them yea not onely these examples but the course of the whole scripture and equitie it selfe doth shew that it ought to be so We knowe that euen Christ himselfe more holy in person and office then all the priestes men or angels in the world did throughout the whole course of his life submit himselfe to the ciuill power and at the end of it did suffer himselfe to be violently apprehended contuâ—eliously entreated yea vniustly coÌ„demned by the deputy of a heathen Emperour Likewise the Apostle Paule did appeale and subiect himselfe to the authority of Caesar. Neyther is there any cause or reason why it should be otherwise For howsoeuer the Romish prelates haue not only drawen out their neckes from the subiection of princes but also haue inuaded their thrones and subdued them vnder their feete and the whole cleargie say to the ciuill power come not near nor yet once touch me because I am holier then thou and think themselues too good to be iudged by any but by their owne ordinarie yet the trueth is that all persons as well ciuill as ecclesiasticall are and ought to be by the word of God equally subiect to the ciuill power For shall Christ himselfe and in him God himselfe stand before the iudgement seat of princes and shall sinfull men nay shall wretched wormes thinke them too prophane to be competent iudges in their causes no no the seruant is not aboue the master nor the creature aboue the creator and therefore we say with the Apostle that al soules that is euery man that hath a soule that none shoulde thinke himselfe exempted ought to be subiect to the higher powers Rom. 13.1 The ground of the contrary errour is an arrogant opinion which presumptuous men bearing function in the Church haue of their own holinâ—sse in respect of others whereas in the Church of God men who haue ciuil callings are no lesse holy then they who haue ecclesiasticaâ— yea somtimes much more holy they who haue ecclesiastical holy callings being otherwise wicked prophane for it is truly said althougâ— impiously applied by the rebellious company of Corah Numb 16.3 That not only Moses Aaron but euen the whole multitude of the common people much more the Lords annoynted is holy In the next place we are to search whether that as al persons so likewise al causes belonged to the authority of the King of Israell First of ciuill then of ecclesiasticall causes in the first kinde it is not needful that we should insist forsomuch as all men euen they who are most sparing and wary in giuing power to these kinges doe acknowledge that all ciuill causes did properly belong to their iurisdiction And so it was indeede For the king had authoritie to appointe all the publike officers of his kingdome who should be his counsellers at home or his Captaines abroad who shoulde be the iudges of the people and who of the chiefe senate in Ierusalem and good reason it was that he shoulde haue this power in these causes For seeing that his office was especially to iudge the causes of the people and to fight their battailes for the which purpose the people desired a king it could not be denied vnto him to appointe those to be his deputies whom he thought most able to discharge these dueties Yea further it belonged to him to call all publike assemblies and to order them to make peace with whom he would and to goe to battaile against whome â—e when 〈◊〉 thought good The trueth of this pointe doth 〈◊〉 plainely appeare throughout the whole storie that we need not insist in it Sect. X. NOwe we are to enquire what was the authoritie of the kinge in the matters of the Church to wit in ordering the state of religion and of the seruice of God Whereof there is greate question made whilest some doe wholly exclude him out of the Church not permitting him to intermeddle with any affaires belonging vnto it others suffer him to deale in these causes yet not to beare any great sway or to ouerrule in them and the third sort giueth vnto him the greatest part of that ecclesiasticall authoritie which belongeth to man The which distinction is necessarely to be considered for God hath not giuen to any man such ful and absolute authoritie in the Church as in the common-wealth for he hath made Christ the soueraign Lord and King of the Church to rule it by his owne lawes and worde Yet one parte of ecclesiasticall iurisdiction belongeth to men who are to establish the diuine lawes of the worship of God and to make ecclesiastical constitutions for that purpose But who hath authoritie to doe this there is all the controuersie In the first opinion or rather grosse and palpable errour are the Bishops of Rome with their adherentes who that they might through the Church enter into the common-wealth inuade the riches preferments and pleasures of kinges and vsurpe their states and crownes haue thrust out of the Church this king of Israell least that by his example other magistrates shoulde challenge to themselues â—uthoritie in causes ecclesiasticall In the second opinion are men otherwise syncere in iudgement who in a good meaning affection to the Church thinke it not safe or conuenient to permitte her wholly to the ciuill power and in a reuerent opinion of her iudge it vnmeete that ciuill rulers should order diuine matters and so make the Church say vnto the magistrate touch me not for I am more holy then thou
But we follow the thirde opinion thinking that the ecclesiasticall authoritie of this land was chiefely yea in a manner wholly in the handes of the king and that by his authority the state of religion in generall was wholly set vp maintained repaired and ordered yea ecclesiastical lawes for this purpose established howsoeuer in making them the aduise and consent of others were for diuers necessarie causes to be required The trueth heereof will easely appeare if we marke that God did deferre the building of his Temple the inlarging and beautifying of his worshippe vntill the time of the kinges of whome Dauid and Salomon which are in this respect to be counted the first Saule being reiected did make the state of religion most glorious established new orders and lawes and that by their owne authoritie although they had the worde of God both in themselues and from other prophets for their direction Yea the generall practise of all the kinges of Israel of whome euery one by his sole authority did either set vp or pul downe religion doth declare how much they had to doe in the gouerning of the Church and to passe ouer with silence the rest of the kinges let vs onely see how far Ezechia did meddle with Church affaires of whome we read 2. Chro. 29.3 That he opened the doores of the temple brought the priestes into it made a solemne oration vnto them teaching them their dueties and stirring them vp to the carefull perfourmance thereof then when the priestes had according to his direction clensed the temple before they doe any seruice in it they returne to the king to know what he would haue further done Verse 18. Then the king with the nobles came and brought a sinne-offering which the priest offered at the commaundement of the king verse 24. then verse 27. the king commaundeth that the whole burnt-offering should be offered Againe verse 31. he commaundeth that the peoples offeringes shoulde be brought in Further in the 30. chapter he held a councel sent his postes for the keeping of a passeouer yea which is worthy to be noted when as the people being vncleane did receiue the passouer Ezechias himselfe did publikely pray for them and so made them cleane verse 20. likewise chap 31. verse 2. Ezechia appointed sundry companies of the priestes and leuites after the diuersity of the ministrations to serue in the temple and commaunded the people to make prouision of all thinges needfull for them and verse 8. and 9. he came and viewed their prouision and questioned with the priestes about it And vers 11 He bad prepare the chambers in the Temple for store yea it is added verse 20. that according to this manner he did throughout all Iuda and that all the workes about the seruice of God were begunne and prosperously ended by him The same manner of ordering the state of the Church appeareth in the storie of Iosias and other Kinges wherein this may plainely be seene that whatsoeuer was done in Church matters was done by the commaundement and authoritie of the kinge The occasions of the contrary opinions whereby the authoritie of this kingdome in this behalfe is abridged and cut short eyther in whole or in part are these First for that it is thought that as ciuill and diuine temporall and eternall matters do not onely greately differ but also are opposite to each oother so that the common-wealth and the Church are two distinct yea contrary bodies gouerned and ordered by their seuerall heades as in this state they make the king to be the chiefe gouernour of the common-wealth and the high priest of the Church But it is farre otherwise for the Church is not heere a perfect bodie by it selfe but maketh the ciuil body more excellent happie For euen as when any people being rude and barbarous are brought to learning and all kinde of humanitie there is not a new state or body added vnto them but the former estate becommeth better so it is whenas any nation of infidels becommeth religious they haue not one head in respect of their religion and another in ciuill matters but one and the same for both But heereof more at large in the treatise of the publike Church Neyther ought we to thinke that eyther the office authoritie or person of this King was any way prophane or vnholy or in any respect vnfitte to intermeddle with diuine matters for he was and that by the institution of God more holy then oâ—hers As for the hurt which came to the Church by beeing permitted to wicked kinges to be ordered at their pleasure we confesse that it was very greate for many of them did cleane ouerthrow the true worshippe of God Yet there was no remedie for it in the handes of any saue onely of God who is and was able to turne the hearts of kings as the riuers of waters yea to shorten their daies if they continued obstinate in their wickednesse and to raise vppe in their places good and godlie kinges zealous of his glorie who abolishing all idolatrie and establishing the true religion by their soueraigne and absolute authoritie in ecclesiasticall causes did recompence the losse and comfort the griefe which the Church had by the wicked Kinges for if the peoele had resisted the wicked and idolatrous kinges in their proceedinges they shoulde haue diminished the authoritie of godlie kinges and by vsing violence against the wickednesse of the one shoulde haue bounde the hands and hindred the godly indeuours of the other And this is the cause why men vnto whome the good estate of the Church hath beene deare and pretious haue beene loth to permitte the ordering of Churche-causes to ciuill rulers because many of them haue beene open enemies to all religion and godlines and authors of all disorders Yea Emperours Kinges and Princes haue so horribly stained themselues and beene drunke with the blood of the seruantes of God which they ought to haue cherished and preserued and haue so often ouerthowen the Church which they shoulde haue built and maintained that many are afraide to commit the Church to their hands who haue oftner shewed themselues cruel wolues then careful sheepherds And therefore it hath beene said by many that princes should looke to their palaces and leaue the whole care of the Church to the ministers of the worde but we see the contrary in this example And therfore we ought not to speake vntruethes no not in the cause of God or to maintaine the state of religion in Israel by spoyling the king of that power which god hath giuen vnto him Lastly as touching ecclesiastical lawes which were to be made by men for the putting in practise of the worship of God it may seem that although the setting vp and pulling downe the reforming and deforming of religion were in the hands of the king yet to be very vnmeete that he should meddle in the making of them whereunto we answere that if the whole ordering of the
king or to any but to the right owners and possessours but that it was nowe the parte of all the people to contribute euen of their best thinges to the kinges vses and the setting foorth of his maiesty Yea and that the king might lawfully exact of them thinges needfull for these purposes This account the people did make that this gouernment woulde be verye chargeable vnto them but yet they did not sticke at the cost so they might haue their mindes fulfilled Neyther coulde it be otherwise for euen as a man may dwell in a base and simple house or cottage without any greate cost but if he will needes haue a great and stately palace ouer his head he cannot but thinke that both the building and also the maintaining of it wil be chargeable vnto him so it is in this case the iudges were destitute of this maiesty without chariots horses armies palaces great retinue costly diet and neuer put the people to any charges but seeing they will haue a maiesticall and stately kingdome they cannot but consider that it must be both set vp and also preserued at their charges Yea this opinion of the statelinesse of this kinde of gouernment was generally and as it were naturally helde of all men and therefore Adoniah when he did affect the kingome said thus with himselfe nowe I will raigne and get chariots and horsemen and fiftie men to runne before my face 1. King 1.5 Thus we see the maiesty of this kingdome the which was so great as that it made the kinge to be not onely highly accounted of and had in greate honour and estimation of the people but also verie duetifull and after a sorte religiously obeyed yea in trueth too much obeyed as their often falling to idolatrie by the commaundement and example of their kinges doth declare There was before this time a kingdome in Israell sette vppe by the men of Sechem in the handes of Abimelech Iudg 9.6 but it was soone ouerthrowen and trodden vnder foote because it wanted these lawes to vpholde it For it was not of God but of man not natural but founded vpon bloudshed and violence not auncient but a new vpstart and destitute of all the rest of the priuileges and proppes wherewith this kingdom was endued and vpholden But this kingdome did continue till the vtter desolation of the lande when as the whole nation was caried captiue to Babel Yea we may well thinke that if the subiect of this kingdome which is the people it selfe had not beene so taken away that it would haue continued in the first institution and according to the right order of it euen till the comming of Christ the which was appointed by God to be the last period of it or rather of the outwarde and worldly shew of it for in truth it standeth yet in Christ and shal stand til that Christ giue vp all his power of gouernment into the handes of the father For if we set aside the defectioÌ„ of the ten tribes which was near to the beginning of this kingdome and was done by the speciall worke of God we shall finde that this kingdome was so firmely established that the people neuer offered to make any alteration of the estate for in that they went about to make Absalon king they were perswaded that they did right in setting vp the sonne in steade of his father being nowe stricken in yeares yea the people did not onely continually obey this authoritie but also had the person of the king in such estimation that they did make more account of him then of many thousandes of themselues So they spake to Dauid that he should not goe any more to the battaile in his owne person least he should put out the light that is all the glory and maiesty of Israell adding further that it were much better that ten thousand of themselues should perish then that any euill shoulde befall him 2. Sam. 21.17 And now to conclude this whole matter we see the greatnesse both of the power and also of the maiesty of this kinde of gouernement of both which Iacob did prophecie in the 49. of Genesis 8. verse saying Iuda thy brethren shall praise thee that is they shall magnifie and honour thee for the glory and maiesty of thy kingdome Thy hand in the necke of thy enemies that is thou shalt subdue all thy enemies vnto thee the sonnes of thy father shall bow themselues vnto thee that is they shall reuerence honour and obey thy authority Iuda is the Lions whelpe he hath bowed himselfe and laide him downe that is all his actions and behauiour shal be full of maiesty the which is to be seene in the Lion more then in any other beast and who shall raise him that is who shall controle his doings and call him to account He shal wash his clothes in wine that is he shall haue abundance yea superfluity of the best and most pretious things which are to be had Thus we see both the power and also the maiesty of this kingdom in respect of both which we may say as it is Act. 14.11 that Gods are come down vnto vs in the likenesse of men that is such a pourefull and glorious magistracie as doth after a sorte resemble the infinite poâ—er and maiesty of God Sect. XIIII HItherto we haue spoken of the iudgement or doctrine of this kingdome as it was in respect of the people it followeth that we declare the state of it in respect of God and that by considering first howe this state as it hath beene described did please God secondly whether it were a lawfull gouernment or not and lastly how farre the power of this kingdome was subiect to God For the first it may seeme that God did not like this kinde of gouernment but suffered it to be established not as making for the good of the people but rather as a punishment for their sinne for that he was so highly offended with the people for asking a king as he himselfe doth witnesse by his prophet Ose. 13.11 I gaue them a king in my wrath but the trueth is that this was alwaies most pleasing and acceptable in the sight of God yet the action of the people in making this alteration did iustly offend him and that for diuerse causes to wit for that by desiring a king they shewed themselues vnthankfull diffident proud and disoobedient For the first it was their duetie not onely to be content with what gouernment soeuer GOD did appointe for them but also to thinke themselues the happiest people in the world for that they had the glorious God of heauen and earth to be their kinge and ruler in a speciall manner Secondly thâ—y trusted more in a kinge then in God thinking that the cause of all their disorders and miseries was in their gouernment and that their king woulde certainely deliuer them from all wrong at home and bondage abroade Whereas the cause of all their
euils was in their owne wickednesse and idolatrie in that they did forsake the true worship of God and therefore God did forsake them and tooke from them their iudges in whose daies they liued in religious order and peaceable estate And so the people according to that which is written Iudg. 9.13.14.15 forsooke the vine the figtree and the oliue tree euen God the fountaine of all blessinges and saide to the brier come and raigne ouer vs and we will trust in thy shadowe For to haue a king and to trust in his power doe vsually goe together Rom. 15.12 He shal raigne ouer them and they shall trust in him Thirdly the people in the pride of their heartes did despise the gouernment of the iudges as base and contemptible for that howsoeuer it was mightie in the power of the spiritte of GOD yet it had not that outwarde shew of glorie and maiestie which the stately Monarchies of other nations did carie with them The last sinne which they committed in this action we call by the generall name of disobedience for that contrarie to the expresse commaundement of God they had a crooked and peruerse desire to be transformed into all the fashions of the prophane nations amongest whome they dwelt as in all other respectes so also in their gouernment and therefore they â—id affect a kingdome which was the most vsuall kinde of gouernment Thus we see why God was offended with this alteration of the state as for the gouernment it selfe he did neuer mislike it for although he suffered it to be brought in by this cooked meanes yet he did alwaies purpose that it shoulde be established as may plainlie appeare by these reasons First for that he promised Abraham Gen. 17.6 That of his seede should come kings and nations the which is to be vnderstood chiefly of this faithfull nation of the Iewes although beside them others came of Abraham Secondly Moses did foretell this Deut. 17. That assoone as the people were quietly possessed of the lande of Chanaan they would haue a king to raigne ouer them But this doth most euidently apppeare by the prophesie of Iacob who saith Genesis 49. That the rodde shall not departe from Iuda nor a Lawe-giuer cease to be of his ofspringe till Silo come and vnto him shall be the obedience of the people Nowe this cannot be vnderstoode of the iudges for of them all onely Othoniell was of the tribe of Iuda Yea GOD did alwaies purpose that Christe shoulde succeede the kinges of Israell in the kingdome for the wordes are plaine and the euente hath shewed it to be true that of the tribe of Iuda should come the Lion and the Lions whelpe that is the stately kingdome of Israell and the continual discent thereof yea the great lion the little lion that is the Messias the great eternaâ—l king of glory and the temporall and earthly kings of Israel For this cause the most plaine and euident promises which God made of the messias were deferred vntil the time of the kings were made to Dauid who in this respect is to be counted the first king and therefore is called Math. 16. Dauid the King that is the first king of the forefathers of Christ as hath beene alreadie touched And lastly this gouernment may seeme in some sort to be the more acceptable to God because it doth most liuelely represent the power and maiesty of God for although all magistrates doe beare the image of God yet they chiefely doe it whose authoritie being absolute and their glorie great come nearest to the infinite power and glorie of God As touching the lawfulnes of this kinde of gouernement although it be inferred of the former point for whatsoeuer is acceptable to God ought to be accounted lawful for vs yet it may briefly be considered by these reasons for that this gouernment was set vp by the appointment of God and that by Samuel a faithful prophet and so accounted of al Israel yea for that it was practised by Dauid a man according to Gods owne hearte by Salomon the glorie of the worlde by Asa Iehosophat and other religious kinges by good Ezechias and by zealous Iosias who would neuer haue born this office if the kinde of gouernment had beene in any respect vnlawfull the exception which is vsually taken against this kinde of Monarchie is as touching the greatnesse of the power maiesty of it in this manner that howsoeuer the prophane nations of the world doe suffer tyrantes to spoyle them of their liberty and whatsoeuer they haue yea and doe foolishly in the pride of their heartes desire such a loftie gouernment yet that in the Church of God it is a thing both intollerable altogether vnlawfull that one should so haue all the power in his owne hands that he may at his pleasure ouerthrowe all or that a great part of the substance of the land should be imployed to maintaine him in his iolitie vpon sumptuous buildings costly attyre dainty fare great rewardes and other thinges of the same kinde which would serue for many necessarie vses both of the Church and of the commonwealth For answere heereof we are farre from going about to perswade any people which liue vnder a moderate gouernment by this wicked example of this people to affect or desire this estate yea we leaue it to others to determine whether it be the most conuenient kinde of gouernment in respect of the Church of God and the safe constance and good estate of it yet we doe not doubt to affirme that it was a lawful kinde of gouernment among the Iewes and may lawfully be practised amongest Christians at this day For howsoeuer some kindes of gouernment and magistracy are conuenient or inconuenient safe or dangerous yet this and all other kindes are to be accounted lawfull For there is no power but from God and all the powers which are haue beene instituted by God Rom. 13.2 and especially of this gouernment now in question we may see Daniel 5.18.19 that God doth professe himselfe to be the author and giuer of it for there it is saide O King God gaue Nabuchadnezzer thy father a kingdome then followeth a description of the nature of a kingdom euen maiesty honour and glorie he slewe wâ—ome he woulde and smote whome he would he aduanced and debased whom he pleased Now that we see that this kinde of gouernment was acceptable vnto God we are in the second place to consider how farre it was subiect vnto him For the which point it shal be sufficient that we know that as al other powers authorities principalities and dominions whatsoeuer they be whether in heauen or in earth so also this kingdome was wholy absolutely subiect to God and to his power and bound to obey his will and commaundementes and to set forth his glory in all things as it is written in the 17. of Deutronomie that the king whensoeuer he were made shoulde take an excript of the
are hard and dry that they can hardly be hewen squared or made fit for building as flint adamant and many other kindes which as it were repell the toole of the mason not suffering it to enter or take any hold of them but other kindes doe more easely take any fashion whatsoeuer it pleaseth the worke-man to giue vnto them so it is in this case Some men are much more vnfit and vntoward for the making of a Church then others as namely those who liue in extreame barbarisme without that naturall knowledge of God ciuill honestie and good literature the which it pleaseth God to vse as meanes in the conuersion of men from infidelitie to faith As for that naturall knowledge we know that the Apostles and others who haue laboured in conuerting infidels which had no written worde did alwaies goe about to conuince them of their erroneous worship of God and to establish the true worship by argumentes taken from the groundes of reason which the infidels themselues did confesse to be true Likewise 1. Pet. 3.1 the Apostle exhorteth that the Christian women should be in subiection to their husbandes that the infidels seeing their chast honest and orderly life might be conuerted by this meanes Not that this is an ordinarie meanes of conuerting men but onely as it were a preparatiue whereby men may be made more tractable and affected with a generall loue of the gospell although they doe not as yet knowe it Likewise the Apostle noteth 1. Cor. 1. that the contrarie to this extreame barbarisme to wit abundance of knowledge wisedome yea nobility riches and al other such outward prerogatiues were hinderances in the first time of the gospell And therefore he saith brethren you see your calling that not many wise many mightie or noble doe become christians And since that time we reade that in the conuersion of diuerse countries to the gospell after that the common people were wonne the nobilitie did generally for the space of many yeares remaine obstinate in idolatrie the which also may be obserued at this day in diuerse places The reason whereof is plaine to wit for that outward excellency in any kinde â—oth puffe vp the heart of man with pride whereby he is hindred from submitting himselfe to the seruice of Christ. Sect. 2. To whome it belongeth to plant Churches IN the second place we are to enquire to whom it belongeth to plant Churches The agentes in this worke are of two sortes the one is of the beginner or first moouer in it the other is of those who are properly called the workemen are as it were the instrumentes in this action For as in the building of a material house there is one who is the chiefe cause of the worke and others who are by him set a worke imployed in this buisines euen so it is in the building of the Church one beginneth an other doth performe and accomplish it The first kinde is diuerse according as the Church which is to be planted is eyther publicke or priuate and therefore we are not to entreat of them till we come to the diuerse kindes of a Church But the workemen are the same in both kindes and therefore heere to be considered These are the ministers of the word of God vnto whom God hath committed the dispensation of his word by the which as by a most sharp and fit instrumenâ— they conuert men from infidelity to beleeue the gospell Rom. 10.14 How shall they beleeue of whom they haue not heard how shall they heare without a preacher But yet not euerie true minister of the worde can perfourme or ought to take in hande the first part of this worke forsomuch as it is of greater difficultie then the rest For euen as in the building of a house euery one of the builders cannot lay the foundation but onely he who doth farre excell the common workmen in skill so it is in the planting of a church as the Apostle doth plainly testifie 1. Cor. 3.10 where he saith that he himselfe as a most wise and cunning maister builder had laid the foundation of the Church of Corinth and left the rest of the worke for others to doe This is agreable to reason common experience which teacheth vs that it is much easier to continue any worke then to begiâ— it Yea euen in naturall bodies it is an easie matter to preserue and maintaine life where it is present but to begin life or to put life into a body destitute of it is a thing to mans strength altogether impossible so it is in the life of our soules For to continue and encrease faith where it is already begun is not so hard a matter but that by the blessing of God it may be done by ordinarie giftes and means but to begin it in an infidel there is required an extraordinarie work of God and most rare singulare gifts in the minister by whom God worketh And therefore it pleased God for the planting of the first Churches to institute an extraordinary ministerie of apostles Prophets Euangelists whoÌ„ he endued with gifts correspoÌ„dent to their extraordinary callings that they might be as his most strong champions armed to stand in the fore front of the great battaile for the ouerthrowing of infidelity idolatrie ignoraÌ„ce sin atheisme whatsoeuer power did resist the kingdome of Christ. Thus did God plant his Church in the first age of the gospell but these extraordinary callings and gifts did cease in the time following To whom then doth it belong now to plant churches We answere that God doth neuer leaue his Church destitute in this behalfe but doth continually endue some with a rare and speciall measure of giftes whereby they may be able in some measure to performe this great work Yea since the time of the Apostles God hath called may wheÌ„ it pleaseth him to cal also furnish men extraordinarely to this work But when this is wanting as we are not now to looke for immediate callings the plaÌ„ting of churches is to be coÌ„mitted to those who among the ordinary ministers of the church are endued with best gifts do excel the rest in godlines zeal wisdom knowledge all other spirituall graces needful for this purpose Sect. 3. How the word is to be preached to infidels Now that we haue the workemen to whom it belongeth to lay the foundation of the Church we are in the next place to consider how they ought to bâ—ginne this waighty worke and also after what manner they are to proceede in the same In both which there is great care and circumspection to be vsed both because the first planting of a Church is a matter of great difficultie as also for that the whole state of it wil be according to the beginning in so much as if this place be by negligence or any other meanes out of order there is no hope that the rest of the building should goe on right As we see
rites then she listeth her selfe so that these ecclesiasticall lawes made by the authority of the Church doe not stretch themselues vnto the substance of the gouernment of the Church as to the institution of any office beside those which are â—xpresly mentioned in the worde If it be obiected that Dauid did adde vnto the ceremoniall lawe the office of singers 1. Chro. 6.31 The answere is that he did this by himselfe and others as by prophets not by any ordinarie authoritie In the second place we are to see after what manner and by what rule these lawes are to be made We answere according to the word of God the square of all christian and spirituall actions not only in the ordering of the Church but also throughout the whole course of a christian mans life But seeing that they are not expresly mentioned in the worde howe doth it appeare that they ought to be framed according to this rule The answere is that the worde doth shewe what ought to be done in these thinges First by giuing general rules to guide vs as these That there ought to be nothing in these lawes vnlawfull or contrarie to the morall lawe of God nothing inconuenient offensiue or hurtfull to the Church nothing needlesse and superfluous yea that they ought to be so made as they may most tende to the glorie of God and the edification of the Church But these rules doe belong as wel to the particular actions of priuate men as to the publicke consultations of the Church so that they cannot be any certaine direction in this behalfe And therefore we must come to the second helpe which the scripture doth afforde vs for the making of these lawes to wit particular examples of the like cases which giue a greate lighte in these actions and are a sufficient warrant for vs to imitate the difference betwixt those cases and those which we haue in hande being wiselie obserued But neyther this second meanes is sufficient forsomuch as particular cases are so infinite and diuerse that there cannot alwaies be found like examples yea the differences of the exaÌ„ples being found do easely breede great controuersie doubt and erroure And therefore we must haue recourse to the third and last meanes which is that those humane lawes be made agreeable to the lawes of God and the ceremonies to the substance of Church-gouernment so as they may most fitly expresse and resemble the nature of the action But neither this third way doth alwaies serue for the finding out of the truth because it is hard to see the true nature oâ— the action where vnto the ceremonie is to be made conformable especially since the time wherein the gouernment of the Church hath been peruerted altered and almost wholly corrupted as also because that it is not alwaies easie to iudge a right of the generall rules and of the examples of the scripture and of those other pointes which we are nowe â—o consider Yet these are the meanes which God hath appointed for this purpose and which being diligently vsed will by the blessing of God lead vs to the truth Thus we see that the deuising of these lawes ought to be according to the worde of God and yet so that they are left arbitrarie to the Church not â—s if it were lawfull for them to doe what they lift in the least action of their priuate liues much lesse in the publick ordering of the Church For the word of God must be our rule according to the which all actions and lawes are to be squared and tried For euen those things which are in theire own nature indifferent left to our own choise to doe or not to doe being generally considered yet whenas they come to be practised weighed with special circumstances so that the trueth doth appeare vnto vs then they are no more indifferent as before but either good or euill to be done or not to be done As in the foresaide instance at what time the worde of God shoulde be publickly preached is a thing indifferent whereof there is no commandement in the worde and therefore it is left to the Church to determine Yet if they appoint those times at which the people cannot conueniently come together then they do euen in this indifferent thing offend against the worde of God which commandeth that in all our actions both priuate and much more publick we do that which may make most for the glory of God and the ediâ—â—cation of our brethren and yet these lawes which are so made that they are onely inconuenient to the Church not simply vnlawfull although they cannot lawfully be made yet they may lawfully be obeyde For although it be not lawfull for any man to bring griefe or inconuenience to his brother yet it is lawfull to take and beare that inconuenience whenas it cannot conueniently be auoided Sect. 4. According to what rules ecclesiasticall humane laweâ— ought to be made THus we see that the scripture is the chiefe rule of these lawes in aduising whereof there must consideration be had of all circumstances whatsoeuer that as farre as may be they may agree withall and fight with none and especially of these First of the age or condition of the time wherein the Church is Secondly of the nature disposition and fashions of the people Thirdly of the state of that Church for which the lawes are to be made Fourthly of the condition of the ciuil estate of the kingdome or common-wealth wherein the Church is built And lastly of the lawes of other Churches We say that in making Church lawes besides the direction of the worde diuers other rules are necessarely to be obserued First the state of the time wherein we liue whether it be a time of knowledge wherein men do commonly knowe the will of GOD or a time of ignorance and blindnesse wherein the worde of GOD is rare as it was in the daies of Eli. 1. Samuell 3.1 Hereof due regarde is to be had that neither lesse nor more be exacted of the people by the lawes then the time present can afforde for priuate ignoraunces may be suddainly taken away but publick blindnesse cannot be fully amended but in progresse of time For some times the truth of GOD shineth clearely euen as the sunne at noone day which at other times is ouercast with cloudes and mistes of blindnesse and shineth more darkely euen as the sunne in the beginning of the day This hath been the state of the Church nowe these many ages wherein blindnesse and palpable darknesse brought in by antichrist hath ouershadowed the face of the whole earth but nowe by the mercy of GOD the trueth hath these many yeares and doth daily more and more appeare vnto vs insomuch that if we doe compare this present time with those dayes wherein it pleased God not many yeares past to reueale his will vnto vs we shall find a great difference of knowledge in the Church yea so great â—s that the
affection and indeauour doe helpe it forwarde as they who doe builde out of order or not in due time aâ—d season But there is another kâ—â—d of hinâ—erers who aâ—e tâ—uly and properly so called and these doe of set purpose â—â—nder the building of it The which no doubte is not onely a strange thing although it be most vsuall in the world that any man should be giuen vp to such a reprobate and senslesse minde as to labour by all meanes to ouerthrow and deface that wherein his cheife felicitie doth consist but also a most fearefull case for as the Apostle witnesseth 1. Cor. 3.17 Who so destroyeth the temple of God which is holy him shall GOD destroy And Philip 1.28 to be an aduersarie to the Church is a signe of perdition howsoeuer the Lorde may chaunge the hart of the most fierce enimie which his Church hath and make him become a fauourer of it as we see in the example of Paule Sect. 5. Howe the Church is to be built against professed hinderers THey who doe of set purpose hinder the building of the Church are of two sortes to wit professed or hypocritical Of both these kindes the Apostle fore-warneth the elders of the Church which was at Ephesus Act. 20.29 saying I knowe that after my departure fierce wolues shall come in vppon you not sparing the flocke The other kinde followeth And of your selues there shall arise men speaking peruerse things to drawe disciples after them And so doth Christ his disciples Math. 24.9.10 open persecutors shall kill you and yee shal be hated of all men yea many that beleeue shall be offended and one shall betray an other and many false prophets shall arise and deceaue many These hinderers as they are diuers so they are diuersly to be dealt withall yet this belongeth vnto them all that whenas they are obstinately and desperatly malitious in hindering the building of the Church they are subiect to the imprecations of the said Church Neh. 6.14 and 2. Timo. 4.14 professed hinderers are such as are not members of the Church for no man can professe himselfe to be both a seruant to Christ and a hinderer and defacer of his glory which shineth only in the Church and is obscured by hindering the building of it more then by any other meanes but they who hating Christian religion doe by all meanes labour to hinder the propagation of it and that most commonly by open violence These may lawfully be resisted by violence as they doe oppugne the truth as we read that the people of the Iewes did who did build with the one hand and hold their weapons with the other Neh. 4.17 therefore these are called the Lordes battails And hereof we need not doubte but that the force of open enimies labouring to ouerthrow the Church may and ought to be resisted by force There is no cause of warre so iust as is the defence of the Church neither any wherein we may be more bolde to looke euen for the extraordinary helpe and blessing of God in fighting for vs for the good and safety whereof al the creatures in heauen and in earth doe serue Thus Ioah incourageth his brother 2. Sam. 10.12 quite thee like a man and let vs be valiant for our people and for the cities of our God Sect. 6. How the Church is to be built whenas the ciuill magistrate is a professed enimie to the Gospell IT commeth often to passe that the building of the Church is hindered by the ciuill rulers who ought to be the cheife furtherers of it being placed by God in authoritie for this end that by their meanes the people might liue a quiet life in all godlines and honestie 1. Timo. 2.2 But the people by their sinnes doe often pull vpon themselues as diuerse other iudgments so also prophane and Godlesse rulers so much abhorring froÌ„ the true worship of God that they do not onely not imbrace it themselues but also hinder their subiects from vsing it The which is a lameÌ„table case euen a horrible coÌ„fusioÌ„ of all things whenas the sword of the magistrate is stretched out against the Church the members and builders of it which was appointed cheifly for the maintaining of it yet we haue many examples hereof in all ages of kings princes Emperours all kindes of rulers who haue opposed their whole power and authority to the building of the church This was the state of the church for the space of diuerse hundred yeares in the first time of the Gospell the which did miserably labour vnder the crosse of persecuting Emperours the like may be seene in euerie age And therefore it belongeth to all Christians to knowe howe farre they may go in building the Church in this state of things and whether that it be lawfull as before to build the Church and to maintaine the same being built by force against the violence of the ciuil power The answere to this question is diuerse according to the diuersitie of rule and of subiection for some magistrates doe so rule aâ— that they themselues are in some sort to be ouerruled by others yea they are subiect to lawes as other men are so as if they doe transgresse either in their priuate life or in publick administration they are to be called to account and to be brought into order by the people or by the châ—ife and noblest of them in the name of the rest These may lawfully by the aforesaid power of â—he people but not by any priuate man or companie of men be compelled to suffer the building of the Church to goe forward But this is no answere to the question for here subiects doe not resist a higher power but the ciuill power being deuided betwixt the people and the rulers one part of it resisteth the other in the which combat the lower power ought to giue place to the higher and therefore the magistrates to the whole body of the people by the which they were put in office to rule them seuerally and ioyntly in the name and by the authoritie of all For this kinde of magistrates is to be accounpted as deputies or substitutes to the people and may lawfully be deposed by them when the common good doth so require Yea if any people haue submitted themselues to any authoritie with condition of hauing the true worshippe of God and the free vse of it they are not bound to obey if the said condition be broken But there is another kind of gouernment wherin the ruler for vsually he is but one hath greater authoritie and a more sure standing in his place in that he is not chosen or appointed by the people to rule neither doth take his authoritie at their handes as their giftes but hath it from God from his predecessors and from himselfe These rulers are for the most part great kinges and Monarches who doe obtaine kingdomes by hereditarie succession from their auncestours hauing either by force conquered the dominion of