as a support and supply of the manifold charges which the Prince is put vnto in maintaining his officers and Ministers in founding and raising Churches schooles hospitals in waging battell and such like our Blessed Sauiour refused not to pay poll money to the officers Matth. 17. Doct. 5. A Christian is bound to pay his debts v. 6. Owe nothing to any man c. Though charitie require that no extremitie should be vsed in rigorous exacting of debts yet euerie one that is endebted ought to haue a care of discharging his debts as Christian religion doth not ouerthrowe the generall policies of states and commonwealths so neither doth it dissolue priuate contracts and couenants the Prophet did by a miracle bring vp the axe that was fallen into the water to restore it againe to the owner of whom it was borrowed 2. King 6.5 Doct. 6. That Christian religion taketh not away the obedience of subiects This euidently appeareth out of the whole chapter wherein the Apostle sheweth fowre speciall bands of obedience 1. the authoritie of God who instituted magistrates 2. the feare and awe of conscience which is more then the feare of any humane lawes 3. the dutie of charitie which is to yeeld vnto euery one their owne 4. the puritie of Euangelicall doctrine which forbiddeth all vice and commandeth vertue Therefore the Romanists doe cause the Gospell of Christ to be slaundered so much diminishing and empayring the authoritie of Magistrates by exemption of Ecclesiasticall and other priuiledged persons But Tolet annot 12. here telleth vs that notwithstanding some persons are exempted yet for all this the Ecclesiasticall state doth confirme and corroborate the secular obedience as by the Magistrates authoritie is diminished in some sort the particular power of parents ouer their children of Masters ouer their seruants and yet also their authoritie is confirmed and strengthened by the care and prouision of the superiour Magistrate and so is the secular state confirmed by the Eccesiasticall though it seeme in some respect to be empayred Contra. 1. The example is not alike for the lawe commandeth obedience of children to their parents of seruants to their Masters it exempteth them not as they free Ecclesiasticall persons altogether yet in case the parent or master may command any thing against the state for then they are not to be obeyed neither is the ciuill Magistrate to require any thing against God 2. the Ecclesiasticall state by preaching confirmeth obedience to the Prince and the Prince by his authoritie countenanceth the Ministers but when as subiects are so freed that the Prince hath no power ouer thē it is a manifest empairing of their authoritie 5. Places of controversie Controv. 1. Whether the Pope and other Ecclesiasticall persons ought to be subiect to the Ciuill power This doctrine is agreeable to the rule of truth the word of God that all persons as well Ecclesiasticall as temporall ought to be subiect and obedient to the Ciuill power both touching their causes and persons which is denied by the Romanists whose obiections to prooue the exemption and immunitie of both are these 1. Obiect The superiour ought not to be subiect to the inferiour but the Ecclesiasticall power is superious vnto the Ciuill as beeing occupied in a more excellent matter about spirituall things therefore it ought not to be subiect and Bonifacius the 8 in the extravagant which beginneth vnum sanctum inferreth as much out of this place v. 1. the powers that be are ordained of God that there are degrees and order between the powers themselues some are superiour to others Contra. 1. We graunt that wherein the Ecclesiasticall function is superiour as in the preaching of the word and administration of the Sacraments therein it is not subiect to the Ciuill power to receiue direction from them but from the word of God but yet in other things which appertaine vnto the bodily life and concerne ciuill subiection and obedience they ought to be subiect 2. And yet euen in things meerely Ecclesiasticall the Prince hath a compulsiue power to see that the Ministers of the Church doe their duties and that they preach no false doctrine and to remooue such as are scandalous either by doctrine or life 3. there is no such matter of order or difference betweene the powers themselues gathered out of this place their ordaining hath relation to God by whom they were instituted not to any such distinction and order among themselues 2. Obiect The Imperiall constitutions doe exempt Cleargie men from the iudgement of secular Courts Novel 79.83.123 Contra. 1. Then their immunities such as they are they enioy onely by humane priuiledge not by diuine right 2. neither are they by the lawe exempted from the ciuill power in criminall causes but onely in certaine ciuill for the lawe saith omnes secundum leges vivant etiamsi ad diuinam abmum pertineant let all liue according to the lawes though they belong vnto the house of God lib. 10. de mandat princip 3. though Princes of their munificence graunted certaine immunities and priuiledges to Clergie men as to free them frō personall seruice as to goe to warre to watch to ward and such like and from base and servile workes as to digge to plowe to cart as also from extraordinarie taxes and burthens yet they are not for all this discharged of their ciuill obedience these freedomes were giuen them that they might better attend vpon their Ecclesiasticall function not to the preiudice of the secular power 4. and although Princes should wholly exempt the Clergie from the Civill power the question is not what they haue done but what they may do for Princes haue not power vt rescindant leges Dei to cut off the lawes of God which do subiect all soules vnto the higher powes Mart. neither can Princes free any from the naturall and diuine bond to the which they are obliged as to exempt the child from the obedience of the father and the wife from her husband and so consequently the subiect from the Prince the seruant from the Master 5. adde hereunto that some of these priviledges which are thus vrged are conficta forged some malis artibus extenta extented by cunning Gualter 3. Obiect It is not fit that the sheepe should iudge the sheepeheard Princes are as sheepe vnto their ecclesiasticall Pastors therefore they ought not to iudge them Contra. 1. Princes are not to iudge them concerning their doctrine and the word of God in respect whereof they are fed and feede not but in all other ciuill things the Magistrate is as a Pastor and sheepehead himselfe and therefore in these things he hath a command ouer ecclesiasticall persons 4. Obiect Ministers are the seruants of the most high God and chiefe king of the world therefore it is not fit that a terrene gouernour should iudge them Contra. The Prince also is the seruant of God and is in Gods place in earth to iudge other seruants of God like as a
Antichrist are wicked and abhominable 2. Princes are commanded to render vnto the whore as she had done to them and to recompence her double Revel 18.6 this is their warrant the commandement of God 3. and it is prophesied and foretold that the Princes shall hate the whore and make her naked deuoure her flesh and consume her with fire Rev. 17.16 This prophecie shall not fall to the ground and Princes for their part must endeauour to make it good 4. Controv. Whether the ciuill Magistrate hath any power or authoritie in matters of Religion Because there is a great question mooued betweene the Romanists and vs concerning the power of the Ciuill Magistrate in causes Ecclesiasticall and in religious affaires first of all it is necessarie that the state of the question be considered which shall be deuided into certaine propositions of two sorts first generall touching the foundation and institution of Kings and other superiour Magistrates and then more particular of the execution of their office 1. There is in the Commonwealth a superior authoritie called architectonica as the framer and chiefe builder of the Commonwealth to the which it belongeth to institute and ordaine lawes and to see that iustice be exercised according to those lawes this beeing the supreame and highest authoritie can not be in subiects and so not in the Ecclesiasticall persons but in the king onely 2. To this power it belongeth to prouide for the good in generall that belongeth to the subiects whether it be ciuill or spirituall for the good of the subiects is the intendment of the lawmaker 3. Yet least this power should erre in making of lawes it receiueth direction for the ciuill lawes from the rule of equitie and prudence confirmed by experience for Ecclesiasticall lawes from the word of God 4. Vnder this supreame authoritie there is the Ciuill and Ecclesiasticall power but not alike the Ciuill is simply inferior vnto it altogether depending of it but the Ecclesiasticall though it be subiect vnto it in respect of the externall policie yet in respect of the obiect which is spirituall the word of God and of that direction which it giueth out of the same to the magistrate it is not simply inferior as the other 4. This supreame architectonicall power though properly it be ciuill in respect of the obiect acts condition and state thereof yet in some sort it is also an Ecclesiasticall power as it hath ouersight also of the Church 5. This princely power though it haue the ouersight and chiefe care of Church and Commonwealth as the chiefe steward and disposer yet it can not execute all the offices and functions belonging to either as some it can not excuse ob defectum facultatis for want of facultie and skill as to minister Physick to teach in schooles some for the defect of dignitie in the things themselues which beeing base are not incident into the maiestie of the King as to digge to plow and such like some propter defectum iuris for the defect of lawfull right and calling as the Prince is not to preach the word to conferre orders to minister the Sacraments because he is not thereunto called nor appointed 6. This supreame and Princely power though it be incident both to the Christians and Pagane magistrats yet it is so much the more perfect in a Christian gouernment in as much as both of himselfe by the light of nature and in himselfe by direction from others in ciuill things and by illumination of Gods spirit within and iustruction without in spirituall matters he hath better vnderstanding Now concerning the execution of this supreame and princely power these propositions are to be maintained which are without any controversie 1. Princes ought not onely to take care about the affaires of the Common-wealth and to be altogether carelesse of religion but euen vnto Ecclesiasticall affaires and matters of religion they ought to extend their Princely care and watchfulnes 1. the Prince is the minister of God for our good but the good of the subiect is not onely ciuill and temporall but spirituall concerning religion 2. euen the heathen did ascribe vnto their kings a principall care euen of religion whereupon the Emperors of Rome were styled Pontifices maxiâ—i the high Priests or Prelates and Aristotle writeth lib. 3. politic c. 10. that the Lacedemonian kings had the command of warre rei divinae cultum exercuisse and did exercise diuine worship vnlesse they were such sacrifices as were necessarily to be done by a Priest that therefore which by a common consent of nations was giuen vnto kings ought not to be denied to Christian Princes 3. the care of religion otherwise concerneth the Prince rather then priuate persons these onely are to wish well vnto it and to accept of it but the Prince ought to be an agent without whose power nothing can be effected publikely for the maintenance of religion 2. It belongeth to the Imperiall power to maintaine true religion and to see that no confused mixture of religions be admitted for this is giuen as a reason in the time of the Iudges why some followed idolatrie and strange worship because there was no king in Israel but euery one did that which was good in his owne eyes Iudg. 17.4 if there had beene then a king they should not haue beene suffered euery one to follow their owne fansies 3. Christian Princes are by their laws and edicts to restraine all blasphemie idolatrie heresie sacriledge and such like because Princes are to be feared for euill works their office is to restraine euill works whatsoeuer such as these are and they are appointed to procure the good of their subiects and consequently to take out of the way all impediments which may hinder their good such as these are the Romanists graunt thus much that the Princes by their lawes should prouide against heresie but they will exclude the Prince from all iudgement of heresie which must be in their opinion determined onely by the Church but of this matter more shall be said afterward 4. The Ciuill Magistrate is not to assume vnto himselfe or take vpon him the execution of any Ecclesiasticall function as to preach to binde or loose to minister the Sacraments because they are not thereunto called and without a calling none are to intrude themselues into those ministeriall functions Hebr. 5. the examples of Ieroboam who would haue sacrificed and his hand withered 1. king 13. and of Vzziah who attempted to haue offered incense and was therefore stricken with the leprosie 2. Chron. 26. doe teach kings to keepe themselues within the limits and bounds of their callings 5. Neither hath the Prince authoritie in matters of religion concerning the worship of God and the doctrine of faith to appoint what it pleaseth him but he must therein be directed by the word of God for this was the sinne of Ieroboam that set vp two golden calves of his owne invention and if it be not lawfull for
reprobation in this place as of Election 10. contr Whether as well the decree of reprobation as of election be without the foresight of workes 11. contr Of the difference betweene the decree of election and reprobation and of the agreement betweene them 12. contr Whether mercie be a naturall propertie in God or an effect onely of his will against Socinus 13. contr Whether the mercie of God in the forgiuenesse of sinne be an effect of Gods free and absolute will onely and be not grounded vpon Christ against the heresie of Socinus and Ostorodius 15. contr Of the sufficiencie of Scripture 16. contr Of the certaintie of saluation 17. contr Against the works of preparation Controversies vpon the 10. Chapter 1. contr Against inherent iustice 2. contr Against the workes of preparation which are done without faith 3. contr That it is impossible for any in this life to keepe the lawe 4. contr Against the doubting of salvation 5. contr Against vnwritten traditions 6. contr Against freewill 7. contr Against Limbu Patrum that Christ went not downe thither to deliuer the Patriarkes 8. contr Whether the righteousnesse of faith and the righteousnes of the law be one and the same or contrarie the one to the other 9. contr Whether the righteousnesse of the lawe and that which is by the law doe differ 10. contr That Baptisme doth not giue or conferre grace 11. contr Against the dissembling of our faith and profession 12. contr That faith is not onely in the vnderstanding 13. contr The Scriptures the onely sufficient rule of faith 14. contr How the Apostle saith there is no difference between the Iew and the Grecian v. 12. 15. contr Against the maintainers of vniversall grace 16. contr That faith iustifieth not by the act thereof but onely as it apprehendeth Christ. 17. contr That faith onely iustifieth not invocation 18. contr Against the invocation of Saints 19. contr That we must pray with confidence and assurance 20. contr Against the vaine pompe of the Pope of Rome in offering his feete to be kissed 21. contr Against humane traditions 22. contr That the Ministers and Preachers of the Gospel haue a lawfull calling against Stapleton 23. contr That the Hebrew text is more authenticall then the vulgar Latin translation 24. contr Against the works of preparation 25. contr Against the Iewes that will not haue the Prophet to speake of them in these words I haue stretched out my hands c. Controversies out of the 11. Chapter 1. contr That none which are elected can finally fall away 2. contr Whether the complaint of Elias of the paucitie of true worshippers be well applied to the decay of religion vnder the Pope at the time of the first reformation 3. contr That works are excluded both from election and iustification 4. contr Against free-will 5. contr That vniversalitie and multitude is not alwaies a note of the true Church 6. contr Of the sufficiencie of Scripture and of the right way to interpret the same 7. contr Against the Iewes 8. contr Whether any of the true branches may be broken off 9. contr Against the heresie of Valentinus and Basilides that held some things to be euill some good by nature 10. contr That there was the same spirit of faith and the same spirituall substance of the Sacraments vnder the old Testament and in the New 11. contr That the Scriptures are the iudge of euery one in particular 12. contr Against the Popish vncertentie and doubtfulnes of saluation 13. contr Against the Manichees and Marcionites 14. contr Against the works of preparation 15. contr Against the erroneous opinion of Origen concerning the purgatorie of hell Controversies vpon the 12. Chapter 1. contr Concerning the power of free-will 2. contr Whether the Masse be a sacrifice properly so called 3. contr Of the difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship and seruice whether they signifie two kinds of religious worships the one peculiar to God the other to the creatures 4. contr Of the comparison betweene virginitie and mariage 5. contr The minde it selfe and not the sensuall part onely hath neede of renovation 6. contr Of the perfections of the Scripture against traditions 7. contr Against free-will 8. contr Against the arrogancie of the Pope 9. contr Against the superstitious orders of the Popish Clergie 10. controv The Pope not the head of the Church 11. contr That to loue our enemie is a precept and commanded not counselled as indifferent Controversies vpon the 13. Chapter 1. contr Whether the Pope and other Ecclesiasticall persons ought to be subiect to the Ciuill power 2. contr Whether the Pope haue a spirituall power ouer Kings and Princes 3. contr That the tyrannie and idolatrie of the Pope may be gain said and resisted 4. contr Whether the Ciuill magistrate haue any power or authoritie in matters of religion 5. contr Whether Ecclesiasticall persons as Bishops and others may haue the temporall sword committed vnto them 6. contr Whether it be lawfull for a Christian to be a Magistrate and to vse the sword in the time of peace and warre 7. contr Whether lawes Ciuill and Ecclesiasticall doe bind simply in conscience 8. contr Whether Ecclesiasticall persons are exempted from tribute 9. contr Whether the fulfilling of the law be possible in this life 10. contr Against the Marcionites which denied the morall precepts to be now in force but to be ceased 11. contr Against iustification by the works of the law Controversies vpon the 14. Chapter 1. contr Whether to abstaine from certaine meates be an act of religion and a part of Gods worship or a thing in it selfe indifferent 2. contr That faith is not onely an assenting of the wil but an act also of the vnderstanding and it is ioyned with knowledge 3. contr That it is necessarie that festivall daies should be obserued among Christians 4. contr That festiuall daies ought not to be consecrated to the honour of Saints 6. contr Whether all the festivalls of Christians are alike arbitrarie to be altered and chaunged as shall seeme good to the Church 7. contr Against Purgatorie 8. contr Whether Christ by his obedience and suffering merited for himselfe eternall glorie and dominion 9. contr Of bowing the knee to the name of Iesus whether it be necessarily inferred out of this place v. 11. and Phil. 2.10 10. contr That Christ is prooued to be God by this saying of the Prophet cited v. 11. as I liue euery knee shall bow vnto me against the blasphemie of Georg. Eniedinus 11. contr That morall works which are done without faith are sin howsoeuer outwardly they appeare good Controversies out of the 15. Chapter 1. contr Whether S. Peter were iustly reprehended of S. Paul for refusing to eate with the Gentiles 2. contr That Christ is not set forth onely as an example for vs to imitate but as our Sauiour to redeeme vs. 3. contr Against the enemies and adversaries to the Scriptures the