directed vnto it 2. It did onely shewe a shape in figure of the truth being absent This sheweth the truth being present 3. That by reason of the Law was the ministerie of damnation and death This of righteousnesse and life 4. That of bondage which may cause feare in the mindes This of libertie which may lift them vp vnto hope 5. The word was only assigned vnto the nation of the Iewes It is now preached to all nations The sum of doctrine which is to teach 1. What Christ is Chap. 12. God that he may geue vnto his Righteousnesse Sanctification Redemption Man because he was about to pay mans debt 2. To what end he was sent to wit that hee might execute the office of a Chap. 15. 1. prophet 1 In foretelling things to come 2. In fulfilling the prophecies 3. In Doing The will of his Father Teaching The will of his Father 2. King 1. In gouerning The Church Euery member therof In defending his from euerie iniury of the aduersaries 3. Priest 1. In offering his bodie for sinnes 2. In reconciling God vnto vs by his obedience 2. In making prayers continuallie for his 3 Howe he hath fulfilled all the parts of our redemptioÌ„ Cha. 16.17 1. In dying for our sinnes 2. In rising for our iustification 3 In openinge vnto vs the heauens by his ascention 4. By sitting at the right hande of the Father 5. Thence he shall come to iudge the Liuing Dead Howe Christ is receiued 1. By the power of the holy Ghost who ioyneth vs vnto Christ Therfore is he called the spirit of Sanctification Adoption The earnest and seale of our saluation Water Oyle A fountaine Fire 2. By faith as by an hande receauing saluation whose Cha. 2. Office which is 1. Common is to subscribe vnto the truth of God Howe often It speaketh Whatsoeuer It speaketh How soeuer It speaketh 2. Proper to respect in Christ Gods Will Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Mercie Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Promises of grace Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Thence is set the definition that saith is a firme and certaine knowledge of Gods good will toward vs which being grounded in the trueth of the free promise in Christ is both reuealed to our mindes by the holie Ghost and sealed in our harts by him Effects are these 1. Repentaunce which is double 1. True which consisteth vpoÌ„ two partes 1. MortificatioÌ„ which proceedeth from 1. Knowledge of sinne 2. The true feelinge of the iudgement of God 2 Viuification whose frutes are 1. Godlinesse toward God 2. Loue toward our neighbour 3. Hope of eternall life 4. Holinesse of life 2. False and Papisticall whose parts are 1. Contrition of heart for the acknowledging of sinne 2. Confession of the mouth Priuate which is made 1. To God alone 2. To the minister 3 To a faithfull friend Publike 1. Of the whole Church 2. Of one 3 Of many Before the Church These two parts may be referred to true repentance 3. Satisfaction of the workes the fulfillinges whereof are 1. IndulgeÌ„ces in this world 2. Purgatory after death These are set against the free forgeuenesse of sinnes 2. Christian life Looke A. 3. Iustification Looke B. 4. Prayer Looke C. A 2 Christian life wherof there are two partes 1. Loue of righteousnesse that we may be holy Chap. 6. Because God is holie Because we are ioyned vnto him and are reckened among his people 2. That there be a rule appoynted vs which may not suffer vs to erre in the studie of righteousnesse that we may bee made like to Christ There is a patterne thereof set before vs the forme wherof we must expresse in our life in Word and Deede Here unto are added the benefites of God whereunto if we do not answer it shal be a point of great vnthankfulnesse The summe of a ChristiaÌ„ life is the deniall of our selues whereof there are fower endes 1. That wee may consecrate our selues to God to be a liuely sacrifice 2. That we may seeke not the thinges that be our owne but those which are Gods Our Neighbours 3. That we may bear the crosse paciently the frutes whereof are that Chap. 8. 1. Our weakenesse may the better appeare 2. That our patience may be tried 3. Our faultes may be corrected 4. That being humbled we may the mâ—re earnestly call vppon God 5. We may the more earnestly meditate vpon eternall life 4. That wee may knowe how to vse this life and the helpes thereof Chap. 10. 1. For necessitie wherein we must obserue fower things 1 That we possesse all thiÌ„gs as possessing nothing 2 That we suffer Penury patieÌ„tly Abundance moderatly 2. That we know to Haue enough To be hungry To want paciently 3 That we haue respect of our neighbour Because we must giue an accompt of our stewardship 4. That all thinges be answerable to our calling 2. For delectation that We may haue the greater cause to prayse God his goodnesse 3. Effect of faith is iustification here consider Chap. 11. What it is to be iustified Hee is iustified who by the iudgmeÌ„t of God is Iudged lust Accompted lust He is iustified by workes Whose life is pure and free from reprehension There was neuer any such He is iustified by faith Who being excluded from the righteousnesse of works layeth hold vpon the righteousnesse of faith Such are the faithfull What followeth thereupon Ch. 13.14 Great consolation Because in steed of a cruell iudge we haue a most gentle Father That being sanctified we may thinke vpoÌ„ holinesse ChristiaÌ„ libertie which consisteth in three thinges Chap. 19. 1. That the consciences of the faithfull may lift vp them selues aboue the Law and forget the righteousnesse of the Lawe 2. That their consciences being free from the yoke of the Lawe they may willingly obey the will of God 3. That they may not be holden with any religion of indifferent things before God Yet we must take heede of two inconueniences That we do not abuse the giftes of God to our lust That we auoyde offence which is double Giuen Taken C Prayer is the fourth effect wherin we must consider marke the Chap. 20. Fine fruits The first Whilest that we accustom our selues to flie vnto God our hart is enflamed with a more earnest desire to Seeke Him Loue Him and Worship Him Seconde No euill concupiscence or desire maye come into our heart whereof we are ashamed to make God a witnesse Thirde That we may receaue Gods gifts with thankesgiuing Fourth That hauing gotten a gift wee may the more earnestly thinke vpon his goodnesse Fifte That the vse may confirme vnto vs the Goodnesse Of God Prouidence Of God Trueth Of God 4. Lawes The first That wee be so framed as those who enter in to speak vnto God therefore let 1. Our hands be be lift vp 2 Our
we fall after Baptisme An. At what time soeuer we be baptized We be washed by Baptisme for our whole life we be once washed for all our life time and also purged For the puritie of Christ which is offered to vs therein is alwayes fresh Obiect Hereby men take libertie to sinne in time to come An. This doctrine is deliuered to those onely who after they haue sinned being weary do groane vnder their sinnes that they may haue wherewith to lift vp and comfort them selues againe lest they fall into despaire Obiect Christ is made to vs a propitiation for remission of sinnes going before* Baptisme is the Sacrament of Repentance An. In that place Baptisme is not handled but repentance Therfore so often as being wounded with the searinge yron of conscience I shall turne vnto God my sinnes shall be forgiuen me Obiect By the benefite of repentance and the keys we obtaine remission after Baptisme which at our first regeneratiō is giuen vs by Baptisme alone An. Baptisme is the Sacrament of repentaunce But if this be commended to vs during our whole life the force of Baptisme ought also to be extended vnto the same endes 5 It bringeth also an other frute because it sheweth to vs our mortification in Christ and new life in him Rom. 6.3 For as Paule saith we are baptized into his death that we may walke in newnesse of life 6 Our faith receaueth this third frute because it doth surely testifie to vs that we are not onely ingrafted into the death life of Christ but also that we are so vnited to Christ him self that we are partakers of all his good thinges Therefore he did dedicate and sanctifie Baptisme in his owne bodie* Mat. 3.13 And we are baptized in the name of the Father of the Sonne The forme of Baptisme and of the holie Ghost because we obtaine the cause both of our purging and also of our regeneration in the Father in the Sonne the matter in the Spirit the effect 7 Obiect The Baptisme of Iohn was one the Baptisme of the Apostles another Of the Baptisme of Iohn and the Apostles An. Diuerse handes do not make the Baptisme diuerse but the same doctrine sheweth that it is the same both did baptize to repentance remission of sinnes 8 Obiect There were more plentifull graces of the Spirit shed forth after the resurrection An. This appertaineth nothing to make the diuersitie of Baptisme Obiect They are baptized againe by Paul which had once receaued the Baptisme of Iohn* Act. 19.3.5 Therefore the Baptisme of Iohn was onely a preparation Baptisme put for the gift of the holie ghost An. Baptisme is taken in that place for the gifts of the holie Ghost which the faithfull receaued by the laying on of hands as else where oftentimes Obiect Iohn sayd that he did baptize with water but Christ should come who should baptize with the holy Ghost and with fire* Mat. 3.11 An. He did not compare Baptisme with Baptisme but his person with the person of Christ he was the minister of the water but Christ the giuer of the holy Ghost 9 These thinges which we haue spoken both concerninge mortification and also touchinge washing were figured to the people of Israell in the sea and the cloude* 1 Cor. 10.2 Exod. 14 21. A figure of mortification Num. 9.14 Mortification was shadowed when he deliuered them out of the cruell hand of Pharao In the cloude there mas a token of their purging* 10 Obiect By Baptisme we are loosed from originall sinne and we are restored to the same puritie of nature which Adam had before his fall An. Therein wee must note two thinges First that that damnation which verie infantes bringe with them from their mothers wombe hauing the seede of sinne included in them is taken away whereof they haue a testimonie in their Baptisme 11 The other is that this peruersnes doth neuer cesse in vs but doth cōtinually bring forth new fruts of sinne which are called the workes of the flesh* Gal 5.19 Workes of the flesh Those make vs guilty of the wrath of God Therfore we are baptized into the mortification of the flesh which we follow dayly but it shall be perfected whē we shall depart this life and go to the Lord. Rom. 6.14 12 Hereupon Paule exhorteth the faithfull that they suffer not sinne to raigne in their members* Therfore he is enforced to crie out with mourning O wretch that I am who shall deliuer me from this bodie that is subiect to death The 2 end 13 The second end of Baptisme consisteth therin that it may serue for our confession before men For it is a marke wherby we do openly professe that we would be reckened among the people of God whereby we testifie that we agree in one religion with all Christians and whereby finally we do make publike profession of our faith that not onely our heartes may breath out the praise of God but our tongs also and all members of our bodie may sound out the same with such significations as they can Faith an instrument 14 And the meanes to receaue those thinges which the Lord promiseth vs in Baptisme is faith that we may beleeue that it is God that speaketh by the signe which purgeth vs washeth vs maketh vs partakers of the death of Christ What thinges are giuen in Baptisme which taketh away the kingdome of Sathan weakeneth the strength of concupiscence and causeth that hauing put on Christ we are counted the children of God Quest If sinnes be not washed away by the force of Baptisme why did Ananias say to Paule that he should wash away his sinne by Baptisme* Act. 9 17. An. Namely that by the signe of Baptisme Paule might be certified that his sinnes were forgeuen 16 Furthermore if we receaue the Sacrament as from the hande of God from which it came we may thereby gather that there is nothing added thereto or taken therefro by his worthinesse by whose hand it is deliuered Yea when circumcision was corrupt with manie superstitions yet it ceased not to be counted a signe of grace Neither was circumcision iterated vnder Iosias and Ezekias 17 Obiect That faith of ours which hath followed baptisme certain yeares doth sufficientlie shew that baptisme was void An. The promise was alwaies true but our vnbeliefe did let that it had not then the effect Rom. 3.3 because though men be liars vnfaithfull yet God ceaseth not to be true 18 Obiect Paul baptised againe those whō Iohn had baptized* Act. 19.3.5 An. We haue alreadie saide that the baptisme is taken in that place for the visible graces of the spirit which were giuen by laying on of hands* Act. 15. 11 16. 19 As touching the outward signe let vs followe the naturall institution of Christ Popish additions casting far from vs those Popish additions blessing breathing salt tapers chrisme and such
pray he doth by the verie same commaundement reproue vs of wicked stubbornnesse Psal 50.15 Mat. 7.7 The promise vnlesse wee obey* Vnto prayer there is ioyned also a promise that hee will be fauorable and intreated least being disobedient conuict of vnbeleefe wee mistrust God when hee calleth 14 And it is a wonder that we are either coldly or almost no way moued with the sweetnesse of his promises so that a great part had rather wander in bie wayes and hauing left the fountaine of liuing waters digge to themselues drie cesternes then imbrace the liberalitie of God offered vnto them freelie The name of the Lorde is a strong tower the iust man shall flie to it and be saued* A similitude Pro. 18.10 Ioel 2.32 Therefore let the faithfull beeing perswaded of the fatherlie loue of God alwaies commit themselues to his faithfull keeping neither let them doubt to craue the helpe which he promiseth yet doth not a carelesse securitie lift them vp but they clime vp by degrees of his promises yet so that they remaine humble in their owne abasement 15 Obiect God graunted the praiers of Ioatham and Sampson Iud. 9.20 * Iud. 16. â—8 which notwithstanding proceeded not from a quiet minde An. A continuall law of God is not abolished by particular examples Againe a fewe men had sometimes speciall motions whereby it came to passe that they differed from the common sort Furthermore those praiers which God heareth doe not alwaies please him but so farre as pertaineth to example Those prayers which God heareth doe not alwayes please him that the godlie may praie with more affiance and feruentnes So God being moued with the feigned repentance of Achab taught how easie he is to be intreated of his elect 16 This is also worth the noting that those thinges which we haue spoken of the foure rules of praying aright are not so strictly required that God refuseth those praiers wherein he can not finde either perfect faith or repentance togeather with feruentnesse of zeale and well ordered petitions For wee see with what vehemencie of sorrowe Dauid was carryed away when hee saide* Psal 39.14 Cease from mee vntill I goe hence and bee not Therefore the endeuours of the faithfull doe please GOD howsoeuer they bee not free from all lettes and their praiers are allowed so they please forwarde thyther whyther they come not streight 17 And forasmuch as there is no man worthie to represent himselfe before God the heauenly father himselfe to the end he might exempt vs from shame and feare The mediatour gaue vs his sonne to be our mediatour by whose guiding we may safely draw neere* trusting to such a mediator 1 Tim. 3.8 1 Ioh. 2.1 Ioh. 14.13 16.26 that nothing which we aske in his name shall bee denied vs as the father can denie him nothing* They erre which follow anie other way Because all the promises of God are in Christ Yea and Amen * 2 Cor. 1.20 18 And we must diligentlie consider the circumstance of the time when Christ commaundeth his Disciples to flie to his intercession after that hee is ascended into heauen In that houre saith he ye shal aske in my name* Ioh 16.26 It is certaine that from the beginning none were heard which did pray saue only for the mediatours sake For this cause the Lorde appointed in the lawe that the Priest alone shoulde enter into the sanctuarie and carrie vpon his shoulders the names of the Tribes of Israel to this ende auailed the sacrifice The glorie of the mediatour did more plainlie appeare by the ascention of Christ that the praiers might be established Being holpen by these rudiments they embraced the Mediatour whose glorie notwithstanding did more clearelie shine by his ascention 19 Furthermore forasmuch as hee is the onely way to God there is nothing left for those which turne aside in the throne of God besides anger iudgement and terror Obiect The saints haue their intercessions left them whereby they doe mutuallie commende the safetie one of another* 2 Tim. 2.1 An. They bee such as depend vpon that only so far of is it that they anie whit diminish it The intercession of the saincts 20 Ob. Christ is the mediatour of redemption and the faithfull of intercession An. As if Christ hauing performed the mediatorship which lasteth only for a time hath turned ouer the eternall mediatorship which neuer shall haue end vnto his seruants 1 Ioh. 2.1 Rom. 8.31 1 Tit. 2.5 The scripture saith otherwise if anie man sin we haue an aduocate with the father Iesus Christ* 21 As touching the Saints who being dead in the flesh doe liue in Christ The intercessioÌ„ of the dead if we attribute anie prayer to them let vs not dreame that they haue any other way to intreat God but Christ Therefore the scripture calleth vs backe vnto Christ alone who is the onely way to the father* Iob 14 6. Hee is our mouth by which we speake to the father our eie wherewith we see the father our right hand whereby we offer our selues to the father 22 But follie is gone so farre that we haue heere the nature of superstition expressed which after it hath once gotten the head maketh no end of wantonnesse For vnto the intercession of Saints was added the particular procuration of euerie one according to the diuersitie of businesse sometimes one sometimes another was called vpon to be aduocate then euerie man had his seuerall Saint Safegarding Gods to whose tuition they committed themselues as to the tuition of safegarding Gods 23 Obiect The praiers of the faithfull are carried by the handes of Angelles into the sight of God An. The Angels are appointed to take charge of our safetie* not dead men Heb. 1.14 Psal 91 11. 34.8 Obiect If Moses and Samuel shall stande before me my soule is not toward this people * Ier. 25.1 therefore the dead make intercession for vs. An. But seeing it appeareth thereby that they praied not for the people it is then concluded that the dead doe not pray at all But the Lord doth only pronounce that he will not spare the wickednesse of the people although they had some Moses or Samuell at whose praiers and intercession he became so mercifull 24 Quest Shall we then take from them al praier and desire of godlinesse who during their whole life did breath out nothing but godlines and loue An. They long for with an vnmoueable will the kingdome of God which consisteth no lesse in the destruction of the wicked then in the saluation of the godlie Obiect Those men which liue vpon earth do one commend another to God by their praiers An. This duetie serueth to nourishe loue among them Why those which are aliue pray one for another when as they doe as it were deuide their necessities among themselues and mutuallie take vpon them the same And this they doe according
of truth and the house of God* 1 Tim. 3.15 therfore to depart from the church is to denie God and Christ Satan attempteth to tak away the markes of the Church 11 Wherfore let vs keep diligentlie these marks imprinted in our minds For there is nothing which Sathan doth more goe about thē to take away the one of these or els both sometimes that hauing abolished these markes hee may take away the true distinction of the church sometimes that hauing brought in contempt thereof hee may carrie vs away from the Churche by manifest falling away 12 But although there creepe in somtimes some fault either in the administration of doctrine or of the sacraments yet it may not estrange vs from the communion thereof For all points of true doctrine haue not one forme In the meane season if we endeuour to amend that which misliketh vs wee doe that according to our duetie 13 And our sufferance must go far farther in tolerating the imperfection of life For it is an easie matter to slip here Obiect The Church is not there where there is not perfect purenesse of life Putitanes Donatists Anabaptists Eph 5.26 Because the Church must be holie* An. Christ taught by manie parables that the Church will be mixed of good euill vntill the day of iudgement* Mar 13.47 3.12 14 Obiect It is an vntollerable thing that the plague of vices doth so raigne euerie where An. I graunt yet Paule confesseth the church of the Corinthians to be the fellowship of Christ the Sainctes though a filthie blot had besmeared almost all the whole bodie not onely in corruption of manners but also of doctrine * 1 Cor. 1.11 3.3 5.1 6.7 9. 15.12 And among the Galathians the Apostle founde Churches which were forsakers of the Gospell * Gal. 1.6 15 Obiect If it be not lawfull as Paul witnesseth * 1 Cor. 5.2 to eate common bread with wicked men much lesse shall it be lawfull to eate the Lords bread An. It is surely a great reproche and shame if dogges and swine haue a place among the children of God Swyne and dogges are not to be admitted And much more if the sacred bodie of Christ be made common to them Let the Pastors be circumspect in that poynt But it is one thing to auoyde the companie of the wicked and an other thinge to forsake the fellowship of the Church through hatred of euill men But Paule doeth exhort them which come to the Lordes Table that euerie man examine him selfe not another or the whole Church He which eateth vnworthelie eateth damnation to him selfe 1 Cor 11.28.29 and not to others* 16 And although this temptation do sometimes assault euen good men through rash zeale of righteousnesse yet we shall finde this Tentation through rash zeale of righteousnes that too much churlishnesse springeth rather from pride and hautinesse then from meere holinesse and the true desire thereof Notwithstanding if any be moued with this temptation let them thinke with them selues that in a great multitude there be manie holy in the sight of God whō they see not that of those which seeme diseased there be manie which being awaked with the feare of God do desire to attaine to greater integritie and that they must not geue iudgement vpon a man for one fact moreouer that there is greater force both in the ministerie of the word and also in the participation of holy mysteries then that all that force can vanish away through the default of certaine wicked men First of all that in iudging the Church the iudgement of God is of greater force then the iudgement of men 17 Obiect Christ hath cleansed his Church thorough the washing of water in the word of life that he might make it to him selfe a glorious bride not hauing spot or wrinkle c* Eph. 5.25 An. The Lord worketh dayly in publishing her wrinkles and in wiping away her blots Wherupon it followeth that her holinesse is not yet perfect 18 There was great corruption in the Church of Israell* Is 1.10 and yet for all that the Prophets did not therefore erect to them selues newe churches or build newe altars 19 What maner age was that of Christ and the Apostles And yet the desperat impietie of the Pharisees could not be letted neither yet that dissolute kind of life which raigned euerie where at that time but they would be partakers of the same sacrifices with the people and would come together with the rest into one temple vnto the publike exercises of religion The church must not be forsaken Therefore let both these continue firme certaine that they are not to be excused who forsake the Church Secondly that the faultes of men do not hinder but that we may rightly professe our faith there because the godly conscience is not hurt euen with the vnworthinesse of the Pastor neither are the Sacramentes lesse wholesome for an holie man because they are handled of vncleane men 20 Obiect When the Pastors exhort the people to go forward and to flie to pardon they leade thē away from perfection An It is a deuellish deuise to infect our mindes with confidence of perfection Confidence of perfection is vaine whiles we are yet in the course And therfore in the Creed remission of sinnes is annexed and we are entred into the societie of the Church by the signe of washing 21 Neither doth the Lord onely once receiue vs into the Church by remission of sinnes Remission of sinnes but also he keepeth vs in it by the same 22 To make vs partakers of this good thing the keyes of the Church are committed and giuen Why the keys wer geuin to the Church not onely that they might be loosed from their sinnes which should be conuerted from vngodlinesse vnto the faith of Christ but rather that the Pastours might continually execute this office among the faithfull Therefore we must marke three things in this place First that how great soeuer the holines of the Sainctes be here yet can they not stande before God without remission of sinnes Secondly that no man can enioy this benefite of the Church vnlesse he continue in the fellowship thereof Thirdly that it is distributed by the ministers of the Church either by preaching the Gospell or administringe the Sacraments 23 Obiect The people of God is regenerate by Baptisme vnto a pure and angelicall life Anabaptists Nouatianes But if anie man sinne after Baptisme there is no longer anie hope of pardon An. By the commaundement of the Lorde the Sainctes do dayly say Mat. 6.17 Mat. 18.22 Forgiue vs our trespasses* and he promiseth pardon Whome will he haue vs to pardon seauentie times seauen times* not our bretheren God pardoneth not once or twise but so often as a sinner sigheth and groneth vnto him The infirmitie of the Saintes Gen. 36.18 Ih. 28 24 The Patriarkes were
man and we haue spoken sufficiently of the one which is placed in the soule and inward man and doth respect eternall life it remaineth that we intreat of the other which appertaineth vnto the ordering of the ciuil outward righteousnesse of maners These two though they be seperat yet are they ioyned together not cōfounded 2 Obiect What haue the ciuill lawes to do with a Christian man We are dead by Christ to the elements of this world and wee are translated into the kingdome of God and wee sit among the heauenlie ones Therefore it is an vnmeet thing for a Christian man to bee occupied with these profane and vncleane cares An. These two gouernments are distinguished Anabaptists they are not contrarie If the kingdome of God did extinguish this present life ciuill lawes should be superfluous But if it be the will of God that we should bee as pilgrims vppon the earth those which take away these helpes from man they take from him his manhood Ob. There ought to be such perfectiō in the church that the owne moderation therof ought to be a law An. That is foolishlie to imagine that perfection which can neuer be found in the fellowship of men 3 Therefore there is no lesse vse of ciuill pollicie The necessitie of ciuill policy which causeth not only that we liue well together but that no offence of religion arise then of bread water And it hath 3. parts the magistrate who is the keeper of the lawes The lawes according to which he ruleth the people which obeieth the Magistrate 4 The Lorde doth not only allow the office of Magistrates 1 The Magistrate but he giueth the same most honourable titles and hath wonderfullie commended the same to vs. For they are called Gods because they beare the person of God Exod. 22.8 Psal 92.1.6 whose vicegerents they are after a sort* Such were Dauid Iosias Iosaphat Kings are nurcing fathers of the Church Ies 49 23. 5 Kings are therefore called noursing fathers and Queenes noursing mothers* of the Churche neither are they deposed from their honour After that Paull had admonished Timothee that prayers should be made in the common assemblie for kings hee addeth foorthwith the reason that wee may lead a quiet life vnder them with all godlinesse and honestie In which wordes he commendeth to their patronage the tuition of the church What thinges stirre vp a Magistrate to doe his duetie 6 Which cogitation ought continuallie to exercise the Magistrates partlie that they may be raised vppe to doe their duetie that they may represent vnto men integritie wisedome continencie innocencie seeing they knowe that they are appointed to bee ministers of righteousnesse goodnesse and prouidence partlie that they may mitigate with singuler cōfort the difficulties of their offices which are many and great 7 Obiect The Lorde said to the Disciples The kinges of the nations reigne ouer them but among you it is not so Luk. 22.25 where hee that is the chiefest must become the least* An. He speaketh there of Ecclesiasticall pollicie and gouernment and not of the ciuill and outward Rom. 13.1 But Paul saith that there is no power but of God* 8 Furthermore there be three kindes of ciuill gouernment Monarchie or when one gouerneth Aristocratie or the gouernment of the best men The kindes of ciuill policie Democracie or common gouernment If you compare the states themselues togeather it cannot easilie be discerned which is best and most profitable It is our dutie to shew our selues yeelding and obedient to those whom the Lord hath set ouer vs. 9 The office of Magistrates The office of Magistrates as it is described in the worde of God reacheth vnto both tables of the lawe For no pollicie is happilie framed vnlesse the first care be of godlinesse and they are disordered lawes which doe onelie prouide for men neglecting the right of God As touching the second table Ieremie denounceth to kinges that they doe iustice iudgement* Ier. 22.3 Deut. 1.16 Ier 17.16 Therfore they are armed with power to defend the good and to keepe vnder the wicked with sharpnesse 10 Obiect Are all forbidden by the law of God Exod. 20.13 Deut. 5.17 to kill* Therefore it is not lawfull for a Magistrate and him that is godlie to be blooddie An. The Magistrate in executing iudgements doth nothing of himselfe but doth execute the verie iudgement of God Exod. 2.12 So Moses slew the Egyptian* And the best Magistrate must beware of these two rockes especiallie that he do not rather wound then cure with sharpnes of mind or that he fall not into most cruell humanitie through superstitious desire of clemencie Rockes to be fled Note It is an euill thing to liue vnder a prince vnder whom nothing is lawfull but worse vnder whom all thinges are lawfull 11 Thence wee may gather that it is sometimes needfull Kinges may make warie and lawfull for kinges to take weapons in hand to represse the vnquiet motions of seditious men to helpe the oppressed and to punish the wickednesse of the wicked 12 Obiect There is no testimonie or example extant in the newe testament There is the same reason to make warre now which was intimes past which teacheth that warre is a thing lawfull for Christians An. There is the same reason to make warre nowe whiche was in times past neither is there anie cause to the contrarie which ought to keepe Magistrates from defending their subiects Againe the Apostles do frame the kingdome of Christ and not fashion pollicie Last of all Christ altered nothing Luk. 3.14 neither did hee commaunde Souldiers to cast their weapons from them* But and if warre bee lawfull Garrisons Leagues Munition Fortresses and other such thinges shall bee permitted by the law of God A Caution In the meane season they must beware that they be not more led by their own affection then by common feeling 13 It liketh me also to adde that last of all that tributes and taxes are the lawefull reuenewes of princes which they may bestow indeede especiallie to maintaine the common charges of their burden Notwithstanding let Princes remember that their treasure chambers are not so much priuate cofers as treasuries of all the people which they cannot ryotouslie bestow or wast without manifest iniurie 14 In pollicies lawes are next to the Magistrate being the most strong synowes of common wealths 2 Lawes or rather the soules thereof without which the magistrate cannot bee as they cannot be without the Magistrate The law is a dumbe Magistrate For the law is a dumbe Magistrate as the Magistrate is a liuing law Obiect A common wealth can not be well framed wherein the politike lawes of Moses are neglected The Magistrat is a liuing law and it is gouerned by the common lawes of the Gentiles An. This saying is false and foolish which thing shall easilie appeare by deuiding the lawe giuen by