esteeme it as a doctrine of men not of God as a priuate conceipt not a publike assertion We haue no such doctrine neither haue the Churches of God As for the truth of this in practise looke we but to the daies of Queene Mary when more suffered for religion in 5. years then haue done for treason in 45. since did any theÌ„ rebel against the life of that Queen did they not suffer the losse of goods liberty country lands and life praied rather that their soueraigns eies might be opened theÌ„ her years diminished And though diuers amongst vs who cannot conforme theÌ„selues are by the sentence of our consistories depriued of their liuings do any of them lay hands vpon the Lords annointed do not the Protestants in France the like at this time And surely if we well consider amongst many arguments to perswade the truth of our religion the falsity of popery this is not the least that our religion without equiuocation is an obedient merciful coÌ„passionate religion though our aduersaries preferre Turks before vs theirs is a cruel merciles bloudy religion burning al such as denie their breaden God murdering such gouernors as do but fauour of our true Catholicke Christian faith As for this auctor because the auctor of the protestaÌ„ts Apology for Catholicks may bring him in an enemy to magistracy I wish in some points he had written more sparingly He saith if a gouernour come vpon a subiect to spoyle him and kill him by the law of nature he may defend himselfe We say with Tertullian it is better to be killed then to kill and to answer them defence and offence are not a like He saith Dauid might haue killed Saule we lay with Dauid God forbid I should lay hands vpon the Lords annointed and Dauid being annointed king had another gates warrant than they can shew He saith in publike and notorious tyrannie subiects may craue aide from forrain Princes we say Blessed are they that suffer And blessed be God our gouernors are such as we need not to seeke aid against them He saith the Heluetians did wel in shaking of the yoake of Austria we say a particular is no generall rule He saith that the Iewes did well to rise against Antiochus we say the fact was extraordinary In a word there is nothing in him nor I hope in any Protestant writer which will warrant conspiracies against Princes which doctrine was deuised by the diuell nourced by the Pope learned in Seminaries practised more of late by Iesuites then euer it was before written as Dracoes lawes by the fauor of God in their own bloud And if we read diligeÌ„tly this coÌ„mon place of magistracie we shall see that the author was no enemy to gouernment who doubtles thinketh that the king is to be honored as a second from God only inferiour to God alone as Tertullian saith You haue added to your author 8. questions answers returne againe vnto him what is the generall end of politicke admistration and magistracie or magistrates Publike peace the preseruation of pietie and Religion or that right lawfull worship of God Vnto which two heads we may referre all lawes ciuill For hence commeth vengeance to the bad defence of the good safegard of goods rewards of vertues discipline of maners execution of malefactors and robbers and in a word the safetie of mans life To conclude by this means the Eutaxie good order of all things yea of religion it selfe is preserued or as Agapetus writeth to Iustinian by this all men being assembled together instructed in Gods word may vnfainedly adore safely keepe without feare practise his vpright righteousnes To which purpose Stigelius hath these two golden verses Vtque alios alij de relligione docerent Contiguas pietas iussit habere Domos That one might teach an other pietie God houses ioyn'd with contiguitie To this end Paule saith pray ye for kings and for all set in authority I say set in authority that vnder them we may liue a quiet and peaceable life in all godlines and honesty What vse make you of this doctrine of mgistracy Surely in regard of the magistrates 1. that they labour to recognize their dignity vse it with good conscience that they maintaine adorne it with the greatest piety to God integrity of life equity towards men care of their charge diligeÌ„ce in their calling that possibly they can Deut. 1.16 2 Cron. 19 6 7. c. 2. That they may comfort theÌ„selues and hope of Gods aide being indeed in a most troublesome but yet a most holy calling in that they are Gods Ambassadors or viceroys vpon earth yea that they may know that God cares for them according to that of the Psalmist I wil sing vnto thee O lord a new song who giueth saluatioÌ„ to kings But in regard of subiects that they with thanks to god acknowledge so great a benefit with good coÌ„science submit theÌ„selues to Gods ordinance giuing Caesars to Caesar tribute to whoÌ„ tribute praying for the life of their gouernors maintaine it by the hazard of their own both life liuelyhood if need require What now is coÌ„trary to this doctrine of magistracie 1 The heresy of the Donatists who tooke away the authority of magistrates in hatred to this order doe reckon vp many persecutions which some magistrates haue made against the Church of God 2. The error of the Anabaptists Libertines who were so called because they seek liberty in outward things for which in the memory of our forfathers they moued the common people to take arms against their gouernors these deny i. that magistracy is to be exercised amongst â—hose christiaÌ„ spirituall people whom the truth to wit Christ hath made free b Ioh 8.32 2. They admit of no suits in law seats or sentences of Iustice or any defence of a mans selfe wheras the internal liberty of coÌ„science which God by his spirit worketh in the harts of his elect takes not away the subiection of the outward man due to gouernors c Gal 5 1 2 Cor 7 21 3. They are of opinion that God would not haue Christians at all to become soldiers in warr because Paule saith speaking of spirituall not corporall warfare 2. Cor. 10.7 The weapons of our warfare are not carnall but spirituall But Paule speakes not heere of politicke magistrates but of the Pastors of the Church armed on all sides with the word of truth the weapons of righteousnesse 2. Cor. 6.7.4 They speake euill of such as are in authoritie d Iude 8. 3 The seditious rebellions of the Pope all his papall Cleargy who vpon certaine forged immuâ—â—ties presume to take the sword of authority out of the magistrates hand and to make all Princes vassals to them yet Peter himselfe whose successors they would be commaunds Bishops in plaine termes that they should not be Lords ouer Gods inheritance e 1. Pet. 5 3 yea bids all men to honour the King f 1. Pet. 2.17 But saith a papist Persona praecipientis non continetur in persona loquentis Peter commaunds this in his owne person therfore is not bounden to it in his owne person Well then Peter saith before Feare God is he by this commâ—undement excluded from Gods feare It seemeth surely his successors are who because they will not honor gouernors shew to the world that they feare not God for he that feareth the king of kings will honor and obey his vicegerents and Ambassadors 3 The flatteries of such as so either extol the power of princes that they derogate from Gods power or denie that princes in causes both Ecclesiasticall ciuill haue supreme authority headship ouer subiects wher as the princes of Israel are ofteÌ„ in the scripturs called heads of the people not as the Pope wold be to giue life to the church for so only is Christ the head but to coÌ„mand direct that people ouer whoÌ„ it pleaseth god to place kings in suprem authority 4 All such maners rites edicts consultations which are not agreeable to that eternall rule of honouring God and louing our neighbour permitting thefts robberies vnbridled and promiscuous lusts or any other monsters of the like nature 5 Seditious coÌ„motions of turbuleÌ„t rebels against their magistrats 6 Anarchy or want of gouernors which is worse then either the excesse or defect of any magistrate a Iudg 17 6 〈◊〉 21.25 〈◊〉 made Chrysostome in his sermon to the people of Antioch to say It were better to haue a Tyrant king then no king and Cornelius Tacitus to say in the first booke of his history It is better to liue vnder a bad prince than vnder none Laus Christo nescia finis 1. Pet. 2.17 Feare God honour the King To feare God is the beginning of this Booke To honour the King is the end of it FINIS
these cautions following are to be obserued 1 Burning or pulling downe of villages trees that beare fruit cutting vp and spoyling of cornefields vnlesse the enemies abuse the same to our preiudice are not allowed by the word of God b deut 20.19 2 In iust warres it is lawfull and meete to vse against our enemies spies ambushes pollicies yea and stratagems but so as no promise made vnto the enemie be broken for wee must keepe faith euen with the enemie so long as he doth not breake with vs. Whereupon Augustine hath this speach c Psal 15 4 Lib. quest Quest 83 VVhen warre is once iustly vndertaken it skilleth not whether a man fight openly in the field or closely by way of ambush And this he proueth by the authoritie of God himselfe who commanded Ioshua that he should lye in waite against the Citie of Ai d Ios 8.2 And commaunded also Dauid that he should turne about behind the Philistines come vpon them on the other side e 2 Sam 5 23 For in warre that sentence is verie true Dolus an virtus quis in hoste requiret If once I fight against my foe I looke for fraud let vertue goe And we see that euen by the commaundement of God spies were sent from the hoast of Israell vnto the promised land and that good men euen Caleb and Ioshua f Numb 13 17 3 When the enemie seeketh peace the law of suppliants and of those that yeeld and submit themselues is to be obserued by which meanes the Gibeonites were spared Ioshua 9.3 4 In Cities or Townes that are vanquished by force after once the victorie doth appeare certainly to be thine refrain from shedding the bloud of the Citizens that are taken and so also from crueltie towards women infants and old decrepite men and aboue all beware of rauishing or deflowring of women for the law of God neuer tolerateth adulterers or rauishing of virgins or matrones but most seuerely condemneth it and so long as the enemie liueth so long continueth the diuine bond of mariage Those whom God hath ioyned together let no man put asunder Math. 19.6 5 The victorie must be vsed moderately and difference made betweene the causes that moued the leaders and the error of the people and the armie or people yeelding themselues must not be cruelly put to the sword g 2 Cron 28 18. For saith Augustine writing to Boniface As he that fighteth it out and resisteth is to be requited with violence so the conqueror oweth mercy to him that is taken captiue specially if he be such a one as in whom there is no feare of disturbing the common peace And therefore the Romans are commended because they knew Parcere subiectis debellare superbos To pitie those that subiect were And stubborne proud ones downe to beare And in generall vnlesse there be a speciall and peculiar commandement of God to the contrarie clemency is more to bee commended then too much seueritie For it is no vnaduised speach that in lenitie and mercie is the chiefe part of the victory 6 The ransackings and spoyles taken in warre doe of right belong to the Conquerour and are of right his goods and that as Ambrose saith by the verie lawe of warre For there is a iust translation of things from one to another when he that wageth lawfull warre doth possesse the substance of them that are offenders as Cyrus was iustly made ruler of the king of the Babylonians a Isay 45.1 And this point is confirmed by the examples of Abraham b Gen. 14.21 Dauid c 1 Sam. 30 20 and the Israelitese. 7 There must be a meane vsed in the defending of places besieged that we fight not with mans nature d Ios 22 8 but with men our enemies as Xenophon in his first booke of the matters of Greece reporteth that Anaxilaus being accused before the Spartane Iudges for yeelding into the enemies hands the citie of Byzantium which was committed to his charge when he saw many die for hunger he made answere that he defended it as long as the warre was betwixt them and the enemie but when he saw that the warre was betweene them and nature and that such men perished as in warre vse to be spared he then thought there was an ende of the warre which honest excuse when the Iudges heard they acquited and discharged him for warlike offices haue their bounds confirmed by the law of God and nature 8 As for common souldiers and those in garrison trauelling along the countries eyther of their companions they haue these lawes giuen them by Iohn Baptist Luke 3.14 Doe violence to no man neyther accuse any falsely and be content with your wages And the sentence of the Emperour Aurelian in Vopiscus is worthie of exceeding great cōmendation who gaue vnto the Tribune his vicegerent these commaundements If thou wilt be a Tribune nay if thou wilt liue restraine the hands of the souldiers let no man take another mans pullen let no man touch another mans sheepe let no man take away other mens grapes nor destroy their corne nor exact of them oyle salt or wood let euerie one be content with his diet let him take part of the enemies pray not of the teares of the inhabitants c. Seeing that for the most part Princes make warre of an euill and corrupt affection how shall the subiects that are their souldiers satisfie their consciences They are thus to be perswaded that the warre is made vpon a iust cause and that it is not vndertaken against the word of God which is spoken to this end that subiects should not suffer themselues wittingly and willingly to be compelled to oppugne iust and true causes But because subiectes cannot alwaies vnderstand the true causes and counsels of their Princes in this case in the middest of their doubtfulnesss this rule is to bee followed hold that which is certaine and leaue that which is vncertaine Now this is certaine that wee must obey authoritie when it commaundeth not things manifestly vniust And as in the law of Moses Exod. 21.13 there was a refuge and sanctuary appointed for him that had killed another man not willingly nor of set purpose so are the subiects worthie of excuse when in a doubtfull cause they obey their Prince Are those mercenarie souldiers to be allowed of that being hyred with a price will follow eyther side No in no sort For. 1 The most of them doe not fight for their owne magistrate but for forraine Princes 2 They doe most filthily forsake the calling that they haue from God and leauing their parents their wiues their children their trades or their husbandrie they betake themselues to such a kinde of life as there cannot be at this day a worse or a more wicked life deuised 3 They propound vnto themselues none other end but spoile or to satisfie their lust and they are for the most part of the number of those that shed
at their pleasure and the Princes of darknesse because they are the authors of all ignorance of God of blindnesse mischiefes vnhappinesse malice of all disorder trecherie crueltie c Ephes 2.2 Ephes 6.12 Col. 2.15 As for the name Lucifer it came from a false and friuolous exposition of that place Isaiah 14.12 which as may well appeare was in derision ironically giuen to the King of Babylon Whence do euill Angels take their beginning In respect of their nature and substance they are of God who did create them good of nothing and who doth still vphold them But in regard of the qualities brought vpon them they are of themselues as Christ witnesseth Ioh. 8.44 The diuel when he speaketh a lie speaketh of his owne that is of himselfe and continued not in the truth wherin he was created at the beginning but fel by his owne free wil and was a murderer from the beginning not in respect of Satan himselfe but of man that was made that is to say then when he first set vpon man whereupon we may gather that the Angels sinned before that Adam and Eue sinned What was the first sinne of the Angels Some thinke that it was pride according to that Eccles 10.15 Pride is the beginning of all sinne Others thinke it was enuie whereby Satan enuied that man was made after the image of God according to that Wisdom 2.24 By the diuels enuie death entered into the world But Christ shewes Ioh. 8.44 it was lying or the hatred of the truth that is of the euerlasting Gospell touching Christ who should take our flesh vpon him and of his grace which is needfull for all men to life eternall and of the nature of man which should be exalted aboue all Angels And therefore indeede it was the hatred they bore of Christs glorie and mans felicitie Also it was their apostacie and rebellion whereby Satan fell from God his maker and that very sinne which Christ calleth The sinne against the holy Ghost a Math. 12.31 1. Iohn 5.16 because he fell wittingly and willingly and of purpose from the truth and that also with hatred of that euerlasting truth whereof Christ speaketh I am the truth Ioh. 14.6 And to Pilate I am come into this world that I might beare witnesse to the truth Ioh. 18.31 The same is proved by the continuall practise of Satan euen from the beginning of the world to the end sowing lies and heresies either against the Deitie of Christ or against his humanitie or against his office And raising vp most cruell persecution against that truth of Christ Is there a great number of those Angels which fell from the truth Yes sure a great number and almost innumerable yet vncertaine to vs and not know howne many For 2. Pet. 2.4 and Iude 6. we reade that very many Angels fell at one time from the truth and therefore are cast into hell or the bottomlesse pit And Luk. 8.30 mention is made of a legion of diuels which possessed one man And Mat. 12.45 the vncleane spirit returning taketh with him seuen other spirits that is many other spirits worse then himselfe and more vncleane And Reu. 12.7 we reade that the dragon with his Angels fought against the woman and therefore there is no cause why we should sleepe secure and carelesse What punishment is inflicted vpon euill Angels Manifold 1. In that they are cast out of the heauens wherein the blessed be and wherein they were created into hell that is not only into that place vnder the earth ordained for the euerlâ—â—ting torments of the reprobate which Luk. 16.23 calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell and chap. 8.31 the bottomlesse pit that is a gulph of a wonderfull depth but also into this ayre which compasseth the earth and into the region vnder the Moone as testifieth the Apostle Eph. 2.2 6.12 to exercise the patience of the godly and also to punish and to vexe the wicked for their impietie where also they being tyed with the chaines of darknesse are kept to the generall iudgement a 2. Pet. 2.4 Jud. 6. 2. In that their whole nature how great soeuer is wholy corrupted and defiled so as there is in it nothing at all sound and pure 3. Their will is so obstinate in sinne as they are not able no not to desire to repent of euill nor to be saued Which is by the iust iudgement of God who hath decreed that they which sinne against the holy Ghost that is they which wittingly and willingly and of set purpose sinne and renounce the knowne truth should neuer repent b Heb. 6 4. 10.26 1. Ioh. 3.8 1. Ioh. 3.8 The diuell sinneth euen from the beginning namely continually and obstinately 4. Their mind was darkened to wit being depriued both of the knowledge of all that truth as well of themselues as of God and of Christ which might stand them in any stead to life eternall As also of that created knowledge of those things wherin at the beginning they were created for which cause they are tearmed the princes of darknesse c Eph. 6.12 And yet not wholly because they excell yet in great knowledge of things concerning both God and men namely such as was naturall vnto them or they haue by nature partly by that naturall light which is left in them partly by obseruation partly by the effects of Gods power which come to passe in time By which means they knew Christ both to be the Sonne of God and also should be the Iudge of the world a Mat. 8.21 Act. 16.17 19. but yet without any affection towards him without any loue or affiance in him and to their greater terror and condemnation b Jam. 2.19 For which cause they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Skilfull but more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they do alwaies abuse that their knowledge to euill and neuer to good Can euill Angels foresee things to come and certainely foretell them To foresee and to foretell things to come so farre foorth as they are things to come and to know them before hand of themselues and by themselues and of their owne proper spirit they cannot for it is the peculiar worke of God alone for so it is said Esa 41.23 Tell vs what things shall come to passe and then we shall know that ye are gods But by the instinct of another or by reuelation from another and by the present causes by the experience and obseruation of things and by probable coniectures to foresee things to come it is granted vnto creatures So then by these meanes the wicked spirits may foretel things to come as namely such things as they haue learned to haue bene foretold in some place by some holy Prophet or such things whose natural causes they see to be present before their eyes or such things which they see now are disposed and like to come to passe or such things as themselues are purposed
happen to returne againe which was thought dead The later mariage contracted by meere ignorance shal be dissolued the fault being thus fouÌ„d to haue bin eithers shal not be imputed vnto either of them Doth barrennesse breake off Matrimonie No for that defect is commonly hidden vnknowne God hath often holpen it when as it hath bin couÌ„ted desperate a. 2. Seeing that God giueth children who shutteth openeth the womb according to his own good pleasure he seemeth after a sorr to lay violent hands vpon God who reiecteth the wife giuen him by God because she beareth him no children Is diuorcement to be permitted for offences or for ciuil death as to be condemned to the Gallies or mines or banishment or els perpetuall imprisonmeÌ„t or els by reason of some disease fallen into after the consummation of mariage or for any other the like causes Herein the iudgements of Doctors do differ for some denie DiuorcemeÌ„t for any such cause because god hath said Whom god hath conioyned let no man separate b Mat. 6. but man separateth when he doth it without Gods word But God hath not granted Diuâ—rcement in his word for such causes But this question were superfluous if the magistrate did his dutie for he should cut off such offendors and so should the innocent party be prouided for Now as concerning ciuill death the Canons teach that the wife is to follow the husband either in banishment or imprisonment As touching diseases caught after lawfull mariage the rule is to be obserued Ill accidents are patiently to bee borne in mariage where there is no fault committed But yet Leprosie is wont to be reckoned amongst the causes of Diuorce for seeing there is a law concerning the Leprous that they dwel apart by themselues that it is incurable that the clean person ought not to be infected with that disease yea the law hath also a caution for the children that contagious children be not procreated of infected parents to the certaine destruction of the whole common weale it is very conuenient that the sound person be not compelled to coÌ„pany with the infected yoak-fellow Hitherto belongeth madnesse which breaketh out into manifest and incurable rage which is to be restrained with bonds least they hurt their owne children or wise or else whomsoeuer they can come by Concerning crueltie ill vsage of one toward the other Theodosius his law the Canon law also the iudgement of the best Diuines do permit in such cases after reconciliation hath bin often tryed in vaine and domesticall separation for a time diuorcement to be made least the innocent party being too much broken with griefe attempt some vnlawful thing For patience being too much hurt turneth into furie But let the innocent party c 1 Cor. 10.13 Mat. 19.8 in the meane time make account that he is called to single life in faith craue victorie of him who suffereth not his to be tempted aboue their strength Therefore as Christ accused not but excused Moses for granting Diuorcement for the hardnesse of their hearts so many at this day thinke that the Christian Magistrate is to be excused in helping by diuorcemeÌ„t those who are miserably vniustly tyrannously and cruelly oppressed for they thinke it better for them to liue apart angelically than together diuelishly but yet if both of them doe one rage against another with words or stripes they thinke separation ought so to be made so as that all hope of new mariage againe be taken from them that yet by this meanes whatsoeuer before this be admitted they may bee reconciled Cod. l. 8. de repud But our consistorie laws do very wel appoint to try al means whatsoeuer before this be admitted Wherein they agree with Iustinian who saith Euen as wee forbid the dissolution of mariage without iust cause so we desire to haue those that are oppressed with aduerse necessitie to bee freed with a necessarie though an vnhappie helpe What is to be done thinke you if either of them being become an vngodly Apostate or obstinate heretike endeuour to draw and compell the other into the same Apostacie and impietie or into any other crime Heere the Magistrate is to make diuorcement with the sword according to Gods commaundement That whosoeuer teacheth Apostasie or turning away from the Lord God he should be slaine and so euill might be taken from the midst of the people a Deut. 13 6 VVhat if the Magistrate neglect his dutie Let the Apostles precept bee of force Auoid an Hereticke after once or twice admonition b Tit. 3.16 Luke 14.26 And so also the Atheist Apostate and Blasphemer Also that of our Sauiour If any come vnto me and hateth not his father mother wife c. is not worthy of me And againe If thine eye offend thee plucke it out c Math. 5.29 And againe whosoeuer forsaketh house field or wife c. shall receiue an hundred fold d 19.29 Hath the wife the like right against her husband that he hath against her in suing for diuorcement If you respect the right which the one hath in the others bodie the bond is equall Wherefore e Cor 7 4 in an equall Obligation it is meet that the same right be granted vnto the one as to the other prouided that modestie be obserued which becommeth the woman towards her husband being agent By whome ought the diuorcement to be made By no priuate person or by the innocent partie or of their owne priuate authority for no man may bee iudge in his owne cause but by lawfull Iudges as well Ecclesiasticall as ciuill if they may be had because mariage consisteth of the Diuine f Mat. 18.15 16 17. humane law mixt not rashly but after reconcilement hath beene sought and the cause lawfully knowne and iudged by alleaging and prouing on both sides For Abrahaam did not put away Hugar vpon his owne priuate iudgement but by the manifest commandement of God g Gen. 21.12 What contrarieth this Doctrine The errour of the Romanists who affirme that there may bee a lawfull separation of mariages for the attaining of Euangelicall perfection as they call it expounding that place of Mathew amisse e Mat 19.12 For they are said to castrate themselues for the Kingdome of Heauen which abstaine from mariage and by the gift of God liue continently that they may serue God more freely as if they wanted their virill parts such as is the cutting off the foote hand and the pulling out of the eye Secondly that it may be broken for the profession of a monasticall life yea though one of the maried couple be against it and that only by the Popes authoritie 3. Lastly this is against the peruerse opinion of such which thinke that that law of Moses concerning Diuorce which is Deu. 24.2 ought now to be of force in the Church of Christ The fourteenth common place of the gouernment of the world or Gods
ouer all things authoritie of iudging and euen the decree it selfe Dan. 7.9.10 The auncient of daies did sit and he sat in iudgement and the bookes were opened and Iohn 16.8 When the holy Ghost commeth he will reproue the world of sinne of righteousnesse and of iudgement 2. The vrgent cause in vnbeleeuing men is originall and actuall sinne against the law of god also the contempt of the gospell but in god most vpright iustice being an auenger of iniquitie and a maintainer of pietie according to the eternall decree of god himselfe 3. But as concerning the manner or exercise of the iudgement the Efficient cause and helper of iudgement or the Iudge that shal be is Christ the sonne of God as he is man or the sonne of man For truely euen he shall iudge who was iudged himselfe that the wicked may behold his glorie whose meekenesse they despised Ioh. 5.22 The father iudgeth no man but hath committed all iudgement to the sonne And ver 27. To him he hath giuen power to execute iudgement in that he is the sonne of man Act. 10 42. He commaunded vs to preach vnto the people and to testifie that euen Christ is ordained of God a Iudge of quick and dead And chap. 17 31 God hath appointed a day in the which he will iudge the world in righteousnesse by the man whom he hath appointed Ro. 2 16 There shall be a day wherein God shall iudge the secrets of men by Iesus Christ 2 Tim. 4 1. Iesus Christ shall iudge the quick dead in that his glorious cōming in his kingdom 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels shall be ministers who shall be present to serue Christ in the execution of his iudgement for they shall gather before him all people they shall separate the elect from the reprobate they shall carie the elect to meete Christ in the ayre they shall cast of the reprobate with the diuell and his Angels into euerlasting fire a Math. 25.31 Shall then the sonne without the father and the holy spirit be the iudge and execute that iudgment Not simply but after a sort that is according to the argumēts and reasons which in this separate him from the father because the father iudgeth no man namely a part as the Iewes thought but hath committed all iudgemēt to the sonne that is to say that he might iudge and gouerne all things by the sonne Ioh. 5.22 Or because the sonne is wisdome and trueth begotten and proceeding from the father and representing him perfectly and iudgement ought to bee performed in wisdome and trueth therefore is the power of iudgement giuen to the sonne of God by a certain appropriation that as the father worketh all things by the sonne Ioh. 1.3 for as much as he is the cunning of the father saith Augustine lib. 6. de Trinit So likewise doth he iudge all things by the sonne for as much as he is the wisedome and trueth of the father which is signified Dan. 7.9 13 where first it is said that the auncient of daies did sit and after is added that the sonne of man came euen to the ancient of daies who gaue him dominion and honour and a kingdome whereby is giuen vs to vnderstand that the authoritie of iudging is in the father from whome the sonne receiueth power to iudge Therefore is not the father said to iudge in that day for in the iudgement to come the father shall not appeare in visible forme but the sonne shall in the forme of a seruant which truely is not the forme of the father but of the sonne saith Augustine neither is it that forme of the sonne wherein he is equall with the Father but wherein hee is lesse then the father that in iudgement hee may bee cleerely perceiued of the good and bad and may performe those parts which belong to a Iudge Math. 24.30 Doth the povver of iudging accord in Christ as he is man and not as he is God onlie It doth because the father hath giuen him power to execute iudgement in that he is the sonne of man not truely for the condemnation of humane nature for nothing could let all men to be iudges but for the glorious condition which followeth the personall vnion of the diuine and humane nature because in his humane nature he is head of the whole Church a Eph. 1.12 Col. 1 18 God hath subdued all things vnder his feet 1. Cor. 15.27 and because of the entercourse of the Diuinitie to the soule of Christ it is meete for him to knowee and iudge the secrets of all hearts Therefore the iudiciall power accordeth in Christ not onely as he is God together with the father but also according to his humane nature for the agreeablenesse and affinitie betweene men and him moreouer they that are to be iudged shall behold him their iudge Who shall sit in companie vvith Christ the Iudge The Apostles and the rest of the Saints Mat. 19.28 a luk 22.30 I appoint vnto you a Kingdome saith Christ that ye may sit on seates iudging the twelue tribes of Israell And 1. Cor. 6.2 Know yet not that the Saints shall iudge the world that is the route of the vngodly and that we shall iudge the Angels meaning the wicked b Iud. 14 Reue. 20.4 which is said therfore to be 1 In as much as the Saints are the members of Christ the iudge 2 Because God hath ordained to gather all his aduersaries before himselfe and before the assembly of the Church c Ioel. 3.2 3 Because the Apostles shall iudge the world by their doctrine which they haue preached and shall approue the sentence pronounced by Christ and to his iudgement shall all the godly subscribe 4 The godly also shall iudge the wicked by the example of Faith and repentance by which meanes the Apostles faith shall take away all excuse from the Iewes for as Christ saith of the Queene of the South and of the Niniuites Luk 11 31. that they shall rise in iudgement and shall condemne that generation which was not moued at his preaching Who are they which shall be iudged All men without exception as many as haue bin since the creation of the word as it is in the Creede he shal come and iudge the quick namely whom he shall finde remaining on liue at his comming who shall be changed in a moment that is they shall bee translated from a mortall condition to an immortall and all the dead that is which are departed this life before the last day whom he will raise vp from death d Rom. 14.12 2 Cor. 5 10. We must all appear before the iudgement seat of Christ 2 And the Angels which sinned and kept not their first estate but left their own habitation are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day 2. Pet. 2.4 Iud. 6. 3 The man of sinne himselfe especially that sonne of Perdition Antichrist
the Liturgy of Basill Chrysostom c. Againe each professor of Christ hath the name of Deacon or minister giuen vnto him Ioh. 12.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man wil be my Minister let him follow me But more specially this word Diaconia doth signifie prouision for the poore and that collection it selfe is so called k 2. Cor. 9. Diaconissa and properly 1 Ro. 12.7 men Deacons were such as were ouerseers for the poore and women Deacons in the Ecclesiasticall Historie who looked to the poore being sick or who were as the publick hostes to entertaine Christian strangers a Rom. 16.1 1 Tim. 5.9 10. But Christ he is called the minister of Circumcision Rom. 15.8 Not of circumcision it selfe or of the Lawe which he by his comming did abrogate or rather fulfill but of the Circumcised Iewes amongst whome he onely liued so long as he vpon earth liued b mat 15 24. Hee is called the Apostle of our profession that is of the Gospell c Heb. 3. â— as he who immediatly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was himselfe sent froÌ„ the Father Now in this place wee take the word Ministerie as it generally signifieth for an Ecclesiasticall function VVhy doe you call this Function a Ministery Because it is not a chiefdome Dominion Magistracie or imperious office but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care and Diaconia seruice yea a painfull seruice and ministerie Neyther are the Ministers of the Church as Ministers such rulers or Lords as may chalenge to themselues dominion ouer eyther the Cleargy or mans conscience or the members of the Church or vnto ought to haue power to make lawes and translate kingdomes but they are the seruants and ministers of that one Prince and Lord of Lords Christ Iesus For after this sorte to domineere Christ expressly forbiddeth his Disciples both by word and example Rom 1.1 Phil. 1.1 Iac. 1.1 2. Pet. 1.1 Iude. 1. by word Luke 22.25.26 The kings of the Gentiles rule ouer them it shall not be so with you and by example verse 27 and Iohn 13.4 and. 13. yea and Peter himselfe exhorteth all Pastors to be not as Lords c. but as ensamples to the flock of Christ This made Bernard writing to Eugenius the Pope to say Dominion was plainely forbidden the Apostles be not thou therfore bold to Challenge to thy selfe either ruling Apostleship or being Apostolicke rule Thou art quite forbidden both If thou wilt needs haue both together in the end thou shalt loose both What is Ministerie It is an Ecclesiasticall function vpon earth assigned to preach the worde to administer the Sacraments to practise Christian Discipline and things which are called Ecclesiasticall What is a Minister of the Church He is a person lawfully called to teach Gods word administer the Sacraments Church gouernment and things ecclesiasticall according as they are prescribed in the word of God How many sorts of Church Ministers are there in the scriptures Two some of the olde Testament others of the new and againe the Ministers of the Church of the Old Testament were some perpetuall and as it were ordinary as Patriarchs Leuites Priests Scribes others Temporarie and as I may say extraordinary as the Prophets were As for the Pharisees and Saduces they were rather names of Sectes then publicke functions as appeareth Act. 23.9 What were the Patriarckes The heades of Families or heads of Fathers in their kinreds a Exo. 6.13 2. Chro. 8.10 Act 7.9 or they were men of the Olde Testament before and after the Deluge till Moses vnto whom God reuealed himselfe by Angels Visions in the night apparition by day and by dreames b Gen. 8 16 6.13.14 12.7.20.13.28 12.46 2 Num 12.6 And that by a voyce perceptible to man and framed to the speach vsuall amongst men And by these onely in liuely tradition hee taught their families religion they being in the families as Prophets and Priests Thus Adam whilest hee expâ—unded to his wife and children the promise of that seed of the woman taught them a twofold seruice of God and offered Sacrifices vnto God c Gen. 4.4 And Henoch the seauenth from Adam is thus said to haue prophecied d Gen. 5.22 Gen 14 â— And so Noah is called a Preacher of Repentance e 1 Pet. 3.19 4.6 2. Pet. 2.5 Righteousnes the Gospell and of Christ because all those hundred and twentie yeeres before the floud be ceased not by words and works to admonish that wicked world how great a measure of Gods wrath did hang ouer their head After this the chiefe in each family are said to haue been teachers and Priests So in the land of Canaan at Salem which was after called Ierusalem Melchisedeck who as some thinke was Sem a Priest of the most high God and who was also King of Salem f Gen. 14.18 Heb. 7.1 so Abraham performed the office of a Doctor and a Priest g Gen. 13.18 17.23.20.17 22.10 13 and by faith is said to haue offered sacrifice h Heb. 11.7 Gen. â—3 20 35.7 49.2 After Abraham Isaacke after Isaacke Iacob who himselfe as a prophet instructed his people at diuers places erected diuers Altars and offered sacrifices i At the length when it was now time not to teach onely priuate families but many people in the true knowledge of God Moses being stirred vp by God a Exod. 3.2 did establish a seruice and Church among the people and to this purpose he ordained Priests and Leuites to whom from God he prescribed certain Lawes according to which God would haue the people of Israel gouerned not onely by liuely voyce as before but by writing and at Gods commaundement he deliuered the word of God For before Moses we read not of any Scripture giuen by inspiration from God What were priests They were men immediatly called out of Aarons posteritie for they onely were Priests and were called the sonnes of Aaron and annointed with oyle and consecrated in the sight of the people b Exod. 41 29. Leuit. 8 2 that they might teach others the doctrine mediatly receiued from GOD offer sacrifices blesse the people and might make intercession for themselues and the people c Leuit. 9 7 16.6 Num. 17.6.24 2. Chron. 1.4 Mat. 2.4 and these were superiours who ministred to the people in the Tabernacle among whom some were called High Priests d 1. Chron. 1. these were the heads of their families For the which cause they were called Princes of the sanctuarie and deuided into twentie foure ordes or classes e Hebr. 5.6 all which were figures of Christ but yet was there euer some one aboue the rest he was the eldest of Aarons sonnes and posteritie who was called the high Priest and was especially in his function a figure of Christ the head of his Church f Heb. 6 5 he alone might goe into the Sanctuarie g Hebr. 9.11 Leuit. 16.2 and he alone might appeare
before God hauing a couering on his head in which was granen the holines of God that God might be pleased with them Exod. 28.6 Although it appeareth and that by ancient institution 1. Chron. 24.2.3 that there were two priests who in course did exercise the Priesthood yet so as one was chiefe and the other next vnto him as it is plaine out of 1. Kings 25.18 and Luke 3.2 note we heere that it was not vnaduisedly done that the holy Ghost doth neuer in the New Testament giue the name of Priest or Priesthood peculiarly to the Ministers of the Gospell for Christ being made a Priest for euer according to the order of Melchisedech by the oath of God Hebr. 7.21 hath no companions of his Priesthood neither left he to his a Priesthood but a Ministerie and that because there remained for vs no such propitiatorie sacrifices to be performed as that was which was procured by the Priests in the law yet by a certaine similitude as they who preach the Gospell do kill with the spirituall sword and consecrate men to God they may be called Priests as also sometimes all the godlly are so called to whom it is said If ye will keepe all my commaundements you shall be vnto mee a kingdome of priests Exod. 19.6 What are Leuites Num. 8 7 They were inferiour Priests comming from and called so of Leui Iacobs sonne by Leah of whom some serued vnder the Priests in the Tabernacle and after in the Temple and they being purified by a holy water and sacrifice before the Church b Num. 18 6.3.6 did carie the Tabernacle which was portable and other things of vse and did minister to the high Priests as they sacrificed seruing them in the whole administation of sacrifices but they had not authoritie to sacrifice b Num. 18 6.3.6 and they themselues did pay tythes of their tythes to the Priests c Num. 16.26 for this cause the Deacons of the New Testament properly so called are by the ancient compared with them But of these afterward Dauid appointed holy Singers Treasurers for holy things Ouerseers and Porters and these from twentie yeares til 50 killed the sacrifices d 1. Chro. 23 35. but others being dispersed through diuers countries partly did seruice in the Synagogues and partly did sit in iudgement with the elders in the gate e EZec. 44.15 What were Scribes Of them there were three sorts one which stoode before Kings as 2. Kings 12.10 another who did write priuate contracts and instruments such as we call Notaries or Scriueners such were Cinney f 1 Chro. 2.55 Ierem. 32 1â— Psal 45.2 and in a word they were called Scribes being more skilfull then others in Gods law and they especially were of the Tribe of Leui g Ioh. 1.18 Esd 7.6 who both in the Synagogues and in the Temple did teach the law for the which cause they were called Lawyers and Teachers of the law h Mat. 17.29.23.2 Mark 12.18 so also they were called Scribes because they did write and interpret the law as it were keepers and teachers of the holy Tables i Iere. 8.8 What were Prophets They were persons immediately and extraordinarily called by God who should speake k Mat. 13.52 Hebr. 1.1 by an extraordinarie instinct of Gods alone Spirit those things which they did vnderstand that is such as were extraordinarily raysed vp for the gouernment of the Church to aske God vpon present occasion concerning her present calamities l 1. Sam. 2 27. as also in want of Priestes to deliuer to others doctrine immediately receiued from God to interprete the Lawe to restore Gods worshippe and as often as the people fell awaie to reprooue with great zeale and sharpenes of speach the Priests and Kings sinning or negligent in their office m 2. Sam. 12.7 Exod. 22.21 and so should instruct them and stirre them vp to good workes foretell certainly things to come as the mutation of Empyres punishment of sinnes speciall euents and deliuerance to the glorie of God and good of the people and which was most principall to comfort the people with the hope of the Messias to come and therefore being mooued by diuine inspiration they prophecied in seuerall prouinces assigned them of his Conception Natiuitie Passion Death Resurrection comming to iudgement and euerlasting kingdome a These were called Prophets of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foretell to which answereth that Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isay 1.6 er 14. c. Ezâ—ch 1.2.3 1 Pet. 1.1 2. Pet. 1.21 Esai 7.14 9 5.6 Mich. 5.2 Esai 53. Luke 24.27 Mantenesthai yet so as this belonges to profane prophets that to holy prophets Yet this is also true that they also are called prophets but distinguished from these who were ordinarie teachers and brought vp in the doctrine of the Law by men b Ier. 26.11.29.1 whence it is that Paule sometime vseth the word Prophecie for the interpretation of prophecies euen without the Spirit of fore telling things to come b Ier. 26.11.29.1 But by way of excellencie Christ the heade of all Prophets is called that Prophet Deut. 18.15 Iohn 1.45 Acts. 3.12 c 1. Cor. 14.29 Hovv vvere true Prophets made to prophecie Eyther by Visions and figures or Images offered to their minde or eyes d Num. 12.6 Whereupon they were called Seers e 1. Sam. 9.9 Thus Ieremie sawe an Almonde tree and a seething pot f Ier. 1.11.13 Ezechiell foure beastes and so many wheeles g Eze 1. Daniell the handwriting on the wall h Dan. 5.24 25. Zacharie a man riding vpon a red horse betwixt the Myrâ—le trees and foure hornes i Zach. 1.8.20 or by Dreames sent from GOD or by inward inspiration of Gods Spirit k 2. Pet. 1.21 or by expresse word by the apparition of an Angell representing GOD l Gen. 18.13 or by God himselfe speaking face to face with them that is familiarlie as hee did with Moses m Num. 12. 16.20.20 How did prophets differ from priests 1 Priests were euer of the tribe of Leui but prophets also of other trybes n Esa 1.1 20.2 Dan. 1.3 Amos 7.14 2. The Priests duety was not onely to pray and teach but also to performe holy rites which prophets did not for in that Elias sacrificed and that out of that place chosen by God o 1. King 18 38. it was extraordinary because he was moued by a priuate inspiration from God contrary to the generall law as Augustine saith in his 56 question vpon Leuiticus The lawgiuer when he commaundeth any thing contrary to his lawes his commaundement is to be reputed as a Law 3. Priests were chosen only by succession and had an ordinary ministery but prophets were sent by god at his pleasure after an extraordinarie sorte and inspired by his spirit without respect had euen of sex a Iud. 4.4 2. King 2.15 fourthlie priests might
by latine signification whereby hee is in the Latine phrase so called who is first in order though not superiour in degree With what titles are the ministers of the word adorned in the Scriptures With many and sundry wherby they are admonished of the dignity and duety of their charge for they are called 1. Angels a Malach. 2.7 3.1 Reu. 1.20 because being sent vnto vs by God they declare vnto vs the will of God 2. Seers b 1 Sam 9.9 and Prophets because they foretell of things to come concerning the saluation of the beleeuers and the damnation of the reprobates they expound vnto vs the Oracles of God propound nothing of their owne but onely that that God hath spoken vnto them 3. Bishops or ouerseers and watchmen c Ezeh 3.17 33.7 act 20 28 because they are set as Centinels and scoutwatches that they may watch for the saluation of the people 4. Embassadors d 2. Cor. 5 20 because they ought onely to deliuer those things which they haue in commandement from God and not their owne 5. The seruants of God e Titus 1.1 and seruants of Iesus Christ f Rom. 1.1 because they must regard and doe those things that are Gods and not their owne i Luk 12.42 6. Gods witnesses g Ioh 15.27 Act. 1â—8 because they haue beene vnto God truely vndoubtedly conscionably and faithfully a sure witnesse approued by the word of God and that not in words onely but in life and death yea and with their bloud if neede be 7. Preachers h Mar. 3.14 because they preach and proclaime the Gospell concealing nothing thereof Mat. 16.19 8. Faithfull disposers and Stewards of the mysteries of God because they giue euery one their portion in due season and k 1 Cor. 4.1 dispose all things according to the will of their Lord that which the Lord hath committed vnto them they deliuer from hand to hand And because they haue receiued the keyes from the Lord wherby they open the kingdome of heauen to the beleeuers and shut it to the vnbeleeuers l 9. The light of the worle m Mat. 5.14 because they should shine before others in doctrine and manners 10. The salt of the earth n because they should not be themselues foolish and vnsauorie but ought to season others with the salt of Doctrine and life 11. Husbandmen o Mat. 12.2 1 Cor. 3.9 and sowers p Isa 32.20 Mat. 13 32 and planters and reapers because they should q Mat. 9.37 Ioh 4 38 plow vp the hearts of men by the preaching of the lawe and fit them for the receiuing of the seede of Gods word and throw this seede into mens hearts the force and increase whereof is onely from God alone 12. Leaders and r Ioh. 10.2 Sheepheards of soules because they must feede nourish and refresh the flocke of Christ with heauenly foode gouerne them with the sheepehooke of Ecclesiasticall discipline and take care that the sheepe be not deuoured of the wolues nor infected with the poyson of peruerse Doctrine nor with the contagion of euill manners 13. Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in that they offer vnto God either Christ or any other propitiatorie sacrifice but because by the ministery of the Gospell they withdrawe men from the profanenesse of the world and offer and present them before God and set them vpon the Altar Christ Iesus by whose obedience they are iustified and by whose spirit they are sanctified to the end their oblation may be made holy and acceptable before God through Christ Rom. 15.16 14. Begetters and Fathers a 2. King 6.21 1 Cor. 4.15 Galat. 4.19 for honours sake in respect of them whom they teach and Sauiours b Obadia vers 21 1 Tim. 4.16 in which sence they are said to remit sinnes which otherwise is proper to God alone d Mar. 2 17 but instrumentally because the spirit of God in the preaching of the word is powerfull in the regenerating e 1 pet 1.3 23 of the elect 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow workers with God ministers and f 1 Cor 3 9.10 builders 16 The trumpet g Isa 58.1 of God because they must proclaime perpetual warre to the wicked and must stirre men vp to warre against the deuill and sinne 17. The voice of God h Mar. 1.3 18. Fishers of men i Mat. 4.19 19. The feete of those that bring the glad tidings of peace and good things k Rom 10.15 20. Presbyters that is to say Elders because they must auoide youthfull inconstancie and lightnesse and embrace and vse such grauity as may procure them authoritie and credit among the people 21. Lastly Christ could no way more honorably set fourth his ministers then when he saith of them Luk. 10.16 Hee that heareth you heareth mee hee that despiseth you despiseth mee And Paul 2. Cor. 3.8 could attribute nothing more glorious and excellent vnto the ministerie then when he said That it is the ministerie of the spirit of righteousnesse of life eternall and of reconciliation 2. Cor. 3.8.9 What is the office of pastors l Ioh. 21.15 To speake in the name of God or to feede the flock of Christ with the pure that is the onely word of God and that learnedly faithfully sincerely constantly freely without respect of persons or any euill affection of the minde a Ier. 1.7 teaching modestly b 2. Cor. 10 13 14. defending the trueth reprouing c Tit 1.9 errors not with scoffes but with argumentes rebuking offences admonishing all and singuler of the calamities and tribulations to come which accompany or follow the preaching of the Gospell By the example of Christ d Ioh. 15.18 and of Paule e 1. Thess 3 â— comforting the heauie hearted confirming those that are readie to fall prouoking those that are sloathfull often to beate vpon righteousnesse faith hope charity and good workes both in publick and in priuate 2. To administer the Sacraments according to Christs institution 3. To gouerne his flock with spirituall discipline 4. To pray for the flock 5. To haue a care of the poore 6. To be themselues the patterne of the flock in Doctrine in life and in the crosse and to beware that they do not pull downe that with their euill maners whith they build vp with sincere and wholsom Doctrine or as the prouerbe is that they build not heauen with their words and hell with their workes and that they be not like the Carpenters which built the Arke of Noe for they preparing an Arke for others whereby they should be freed from the Deluge perished themselues in the midst of the floud a 1. Tim. 1.3 18 19 1 Tim. 4.12 2 Pet. 5.3 What is the cause that should moue the pastors to such an earnest desire of feeding the sheepe of Christ The loue of the Prince of Pastors our Lord Iesus Christ who gaue himselfe for his
and giue not that honour vnto the holy and sacred ministerie that is meete 7 The Symony of the Papists and their buying and selling of holy orders all neglect of law Diuine and Ecclesiasticall in the popish elections as namely that they haue no regard of learning or life but promote rude asses and those of most filthy wicked life They vse vaine ceremonies of annointing shauing wax candles and such toyes they attribute that to the ministerie of men which is only the worke of God alone they transforme the ordination of ministers into a sacrament They doe no more thinke of feeding the flock then a cobler doth of ploughing 8 In conclusion all the popish hierarchie and the primacie of the Pope of Rome contrary to the word of God First that from the authority of saint Paul they make Peter the Bishop of Rome Secōdly the Romane Bishops which would be thought to be the successors of Peter call thēselues indeede the seruants of seruants yet are not saluted by any other name then our most holy Lords they translate Empyres and Kingdomes and finally they vsurpe vnto themselues all gouernment pure and mixt they domineere in manner of Kings they boast of the patrimony of Peter vsurpe a double sword spirituall and temporall and yet haue neyther of both and chalenge vnto themselues power to draw all men to hell without cause and cause euen Kings to kisse their feete 3 They alleadge that the Priests of Moses law were a figure of the Pastors of the Church of Christ and their Masse-priests they tearme by a false name of Presbyters or Priests 9 All those proud and arrogant titles of the Antichristian counterfeit Cleargie of Patriarches Princes and such like 10 The errour of them which make an equalitie betweene the Ministers of the Gospell In holy functions they make no difference betweene those that are temporarie and those that are perpetuall they that acknowledge no Priestes but those that haue charge to teach publikely 11 Those that vsurpe that authoritie in the Church which was peculiar to the Apostles for this is that which the Apostle a complaineth to be then done by some who boasted themselues as if they were Apostles 12 The conceipt of Morellius concerning the bringing againe into the Church of the Democraticke policie 13 The subuersion of the christian ministerie the confusion of Ecclesiasticall offices the robbing of the Ecclesiasticall possessions the end whereof what it is like to be the historie of b Achan teacheth vs. 14 The sinne of those who make no difference betweene the distribution of the Churches stocke and the disposing of our publike goods which is a thing meerely ciuill but confound these two treasuries the naming of all which things is the confuting of them The three and fortieth common place Of the power and authoritie of the Church as also of Synods Is there any power of the Church YES there is 1. Because no family no honest societie no common-wealth and therefore not the Church which is the most excellent society of all can long stand or cōtinue without policy and gouernment 2 Because God hath prescribed lawes to his Church therefore he hath giuen power also to iudge according to those lawes 3 Because in ancient time the Priests and Leuites bare rule ouer Ecclesiasticall matters a Leuit. 14.3 Deut. 24.8 and the Synedry or Counsell for the administring of Gods behests was compacted of the Priests Leuites Lawyers or Scribes and the heads of families or the elders of the people b 2. Cro. 19.8 9.10.11 Mat. 5 22. Mat. 18.19 4 Because in the place of that Synedry or Counsell of the Synagogue Christ did ordaine c in the Christian Church an Ecclesiasticall Senate and the Apostles haue diligently retained the same d 1 Tim. 4.14 so as the Church hath alwaies had the like 5 Because the power of the keyes is committed vnto the Church 6 Because the preaching of the word would bee altogether vnprofitable vnlesse the Church had power to bridle the contemners of the same 7 Because as we must giue to Caesar that that is Caesars so to the Church that which is the Churches must be yeelded Mat. 22.21 By what name is it called Power authority Ecclesiasticall Iurisdiction the keyes of the kingdome of heauen Mat. 16.19 I will giue thee the keyes of the Kingdome of heauen So called by a Metaphore whereby is signified the power of a Steward in admitting in and keeping from comming into the house whom his master pleaseth a Esa 20.22 because the kingdome of heauen which is the Church is administred that is to say is opened to the beleeuer and shut to the vnbeleuer by the preaching of the Gospell yea euen heauen it selfe is propounded vnto vs as a mansion house vnto the which there is onely one entrance by Christ Iesus And to Christ faith only leadeth vs which the holy ghost doth create in vs by the ministery of the word and Sacraments which ministerie because it is committed vnto the Pastors therefore they are said to beare the keyes of the kingdome of heauen VVhat is the Ecclesiasticall power It is that power that is giuen to the Church to be exercised by those that are set ouer the Church to establish and preserue the puritie of the doctrine and of the worship of God decencie order holinesse of manners honestie aswel publicke as priuate in the Church and the members therof and that not of any liberty to commaund euery thing or at pleasure but by the prescript rule and according to the meaning of the written word of God for the saluation and edification of the Church VVhence or from whom is this power From God by Iesus Christ for if you looke vnto men by whom this power is administred it is onely a meere ministery But if ye looke vnto Christ it is a most high authority then which there is vpon earth none greater more profitable or more excellent But the efficacy of it is from the holy Ghost which worketh in the ministerie of the word Iohn 20.22 Receiue the holy Ghost c. Doth this Ecclesiasticall authority differ from the ciuil authority Yes indeed witnes Christ himselfe Luke 12.14 a 22.15 26. 2 Co. 10.4 They do agree indeed in the cause efficient for the author of both is God But they differ first in the matter For the matter of ciuil authority is a society of men and the preseruation therof for the leading of this corporal life vnder one the same magistrat But the matter of Ecclesiastical authority is a company of Christian men so farre forth as they are called of God and consecrated to lead a spirituall life in the true obedience of God Moreouer ciuill authority hath reference vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say things earthly and transitory which belong to the vse of this life b 1. Cor. 6.3 Ecclesiastical authority is referred vnto things spirituall and those which appertaine to the
dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they
Sathan is not in respect of bodily affliction as some doe expound it seing Ecclesiasticall censures doe not appertaine to the bodie as ciuill doe but properly vnto the soule but amongst the Iewes there was casting out from the Synagogue a Ioh. 9.22 and to be cut off from the people b Gen. 17.14 Leuit. 7.2 and to be reputed for an heathen and Publican that is for profane and altogether irreligious c Mat. 18.17 but to bee excommunicated amongst Christians is to lose the right of a Christian citie vntill he repent and to bee made a vassall of Sathan who ruleth out of the Church Who are to be cited to this censure Not altogether aliants such as this day the Iewes and Turkes are neither Schismaticks hereticks and such as haue made a secesssion altogether from the Christian Church or such as neuer did associate theÌ„selues to the true Church but those especially which yet are as conuersant in the bosome of the Church and haue not yet manifestly gone to them of a separation the Apostle testifying if any being named a brother that is which doth professe himselfe a member of the Church be an Adulterer a couetous person or an Idolater or slanderer or drunkard or an extortioner with such an one eate not nor haue any commerce with him for what haue I to do to iudge of them without doe not you iudge those that are within take away therefore the euill one from amongst you 1. Cor. 5.11.8 Who is the Author of the Ecclesiasticall censure God himselfe for alwaies from the beginning of the world this discipline was vsed in the Church of God wherby the Church in generall was not onely discerned from men which were manifestly profane as in times past before the flood the sonnes of God that is the godly which were deriued from the posteritie of Seth from the sonnes of men that is from the wicked of Caines familie d Gen. 4.26 6 4 but those which did misdemeane themselues were cast out of the bosome of the Church in which sense the ancient fathers thought Caine to bee cast out from the presence of the Lorde And those which were of mature yeares being vncircumcised if they did neglect circumcision or being by their parents neglected was approued of them were cut off by the commaundement of God from his people that is from the societie of the Saints g Gen. 17.14 and by the law of God diuerse rites concerning pollution as of the leaprosie and other seuerings purgings and expiations a Leuit. 5 1.2 13.2.40 14.2 Numb 5 2 6 19. were appointed to the consistorian Synagogue Lastly Christ himselfe hath expresly appointed this order being as we haue learned deriued vnto vs from the Church of Israell b Mat. 18.18 and Paul himselfe at Corinth and else where hath commanded the same to be kept c 1 Cor. 5.1 2.3.4.5 c. 1. Tim. 1.20 and 2. Thes 3.14 saith d 1. Cor. 1.2.18 if any harken not to our speech by Epistle marke him e 1. Tim. 4.14 to wit with the note of excommunication Who ought to haue the power of excommunication The Bishop and the Gouernours of the Church which the Pastor ought to denounce as it is apparant 1. Cor. 5.4 saith Paul being assembled with my spirit for the whole Church ought to haue notice of the same otherwise how can she auoid the familiar society of the partie excommunicated for it is manifest wheÌ„ Christ did dispute of this thing f Mat. 18.17 that he ment the consistorie or the Ecclesiasticall Senate applying his speach to the custome of his times And the power of Ecclesiasticall iurisdiction was in their power which were called the chiefe rulers of the Synagogue g Mar. 5.22 who did also manage the affaires of particular Churches Examples heereof we haue Ioh. 9.22 h 12.42 16.2 and Paul 2. Cor. 16. saith that it is sufficient that such a man was rebuked not in priuate not publick before the whole Church but of many namely being done in the consistorie Whence it is manifest that all the excommunications of that Antichrist of Rome and all his Hierarchie are in trueth none at all How farre forth may a lawfull conuocation vse this spirituall sword Not at their owne arbitrement or priuate authority but. 1. By a precedent lawfull knowledg 2. Vpon iust causes 3. By the prescript of Gods word 4. In the feare of the Lord. 5. In the name of our Lord Iesus Christ that is Gods name being called on as it beseemeth them who do not regard theit owne worke but the Lords businesse according to his worde and with the power of the Lord a 1 Cor. 5.4 6 with the spirit of meeknesse and with especiall clemencie and charity b Gal 6.9 for that which is vnlawfully and wickedly acted on earth cannot be ratified in heauen Vpon whome ought it to be exercised Vpon blaspheemers enemies of Gods glory his trueth obstinate sinners hereticks and seducers worshippers of Idols Schismaticks or Sectaries periured or faithlesse and on open malefactors as rebels to the admonitions of their superiours murtherers whoremongers vsurers railers drunkards extortioners inordinate liuers and such as are condemned in their owne conscience and after their conscience hath beene conuinced do perseuere in their obstinacie vnbridled vncorrigible despising all Christiâ—â— admonition but present not absent c Mat. 18.17 1 Cor. 5.11 2 Thess 3 1â— Tit. 3 11. From what things is the excommunicate person excluded Not only from the participation of the Sacraments for this is only a suspention but from the whole bodie and benefite of the Church and from the ordinarie conuersation speech cohabitation society of life with other meÌ„bers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wee must haue no voluntarie familiar for our minde sake coÌ„mixtion coÌ„sociation or fellowship with any excommunicate person e Rom 16.17 2. Thes 3.14 couple not or consociate not your selues to him 1. Cor. 5.11 But he must be as an Ethnick and publican to vs as Christ doth aduertise vs. Mat. 18.17 neither must we eat with him neither receiue him into our house neither salute him 1. Cor. 5.11 d 2. Ioh. 5.10 but we must fly from him and yet so as our children wife subiects in respect of the magistrate be not exempted from due reuetence least there be a confusion of all neither must they for the offence of the maister of the familie bee accounted as excommunic te prouided that they do not by their conuersation with him giue any assent to his crime As for others they must auoide an excommunicate person Notwithstanding he is not to be depriued of the benefit of the f 1 Cor. 14.2 word by which meanes the offender may bee reclaimed 2. Thess 3 14 if any doe not yeeld obedience to our speech haue no fellowship with him yet saith the Apostle Admonish him as
both can say Our prouerbe is One tale is good till the other be heard Seeing Christians are by the law of God forbidden to kill and it is prophecied of the Church Isa 11.9 and 65.25 there shall none hurt or destroy in all the mountaine of my holines doth not the Magistrate therefore offend in putting malefactors to death No For he executeth Gods iudgements And it is one of his royall vertues to reuenge the afflictions of the godly according to the commaundement of the Lord to take away the wicked out of the land and to cause all the workers of iniquitie to be destroyed out of the Citie of God a Psal 101 8 Neyther doth he beare the sword in vaine saith Paule Rom. 13.4 for he is the minister of God to take vengeance on him that doth euill But a way with that sauage crueltie Cassian tribunall which was called Reorum scopulus The Rocke of the acused yea precious rather in the eyes of the king must be the bloud of his subiects b Psa 72.14 But those propheticall speeches of the Prophet do signifie that there can be nothing hurtfull to the Church inasmuch as to them that loue God all things worke together for the best Rom. 8.28 Seeing our Sauiour Christ Iohn 8.7 answereth the accusers of the adulterous woman on this manner Let him that is without sinne among you cast the first stone at her may therefore offenders be condemned or punished but by them that are iust and free from sinne Yes for we must not respect the vice of the person but looke vnto his publicke office and the order and course of the lawes which the Iudge must follow in giuing sentence vpon others though himselfe be polluted with some kind of blot Although indeed it is true that it is no small scandall of offenc if the Iudge be guiltie of the same crime for the which he condemneth another man But that answere of our Sauiour Christ is a particular answere appropriate vnto the Pharisees that lay in wait for him to intrap him and thereby he reproueth their hypocrisie who being most seuere censurers of other men were blinde in their owne faultes and did most foully flatter and deceiue themselues May the chiefe magistrate with a good conscience shew fauour or giue pardon vnto malefactors that are lawfully conuicted So farre forth as the offences doe eyther directly concerne God himselfe and are committed against him as blasphemie Idolatrie magicke sacriledge or sorcerie in which God is eyther dishonoured or denied or else are committed against the very nature of mankinde as Sodomitrie or the burning lust of a man toward brute beast or theft these the magistrate should not forgiue for these offences doe as it were extinguish and dash the verie welspring and fountaine of mankinde And therefore in this case the king must beware that he doe not spare the offender with the hinderance and endangering of Gods glorie and of humane societie a Deut. 13 8.9 For in that case It is better as Bernard saith that one should perish then the whole companie Vnus quam Vnitas But so farre forth as the offences that are committed concerne onely some particular persons directly there vpon weightie reasons and wise vnderstanding of the matter hee may forgiue as farre as the safetie and state of the Commonwealth with equitie and iustice will permit the same For as it is lawfull for the Prince to aggrauate and increase the punishment that is appointed by the law vpon a good and iust cause as Dauid 2. Sam. 12.5 when he was questioned withall concerning the rich man that had taken away the poore mans sheepe pronounced him worthie of death so may the same prince vpon iust cause mouing him mitigate and abate the punishment that the lawe hath appointed Moreouer the will and purpose of the offender make a difference in the offence and the diuers and vnlikely circumstances of persons sexes age and the former course of a mans life may be causes that in one and the same fact of one and the same offence in men that are partakers in guiltinesse yet the crime may not be alike and therefore not the like punishment to be inflicted vpon them But if pardon be granted let it be 1 Vpon a iust cause and necessarie for the Commonwealth and not out of the sole fauour of the Prince toward any 2 Let not the offendor that is guiltie of a crime be freed from the whole punishment but onely from some part of the greatnesse of the punishment vpon hope of amendement After the example of Salomon toward Abiathar the Priest who tooke part with Adoniah when he sought to be king And by the example of Dauid toward Simei when he railed vpon him and cursed him b 1. K. 2.26 36 3 The Prince must take heed that the example of his lenitie do not breed libertie of offending and that the people doe not grow worse thereby for the impunitie of sinne when offenders may escape without punishment it makes them the bolder to offend The Magistrate indeed ought to be mooued with pitie toward those that are malefactors and to abstaine as much as may be from the exact torment of their deserued punishment but absolutely to forgiue those that deserue death he ought not For to him especially belongeth that saying which is so much beaten vpon in the law Thou shalt take away euill out of the middest of thee Deut. 19.19 And 1. King 20.42 Because thou hast let go out of thine hands a man whom I appointed to die thy life shall goe for his life Forasmuch as we haue no example or precept in the new Testament for warfare is it vnlawfull therefore for Christians to go to warre No For. 1. It was not the purpose of Christ in the Gospell to frame a politicke gouernement Epist 14. ad Marcell but to erect a spirituall kingdome 2 As Augustine saith They whom Saint Iohn Baptist commaunded to be content with their owne wages he did not surely forbid them to goe to warre And it is vsuall to argue from the Concreets to the abstractes and the consequent followes well where there is no ambiguitie as thus Iohn Baptist intertaineth and approoueth of souldiers that remained in their offices therefore also he approueth of warfare for by the approbation of the example in his proper subiect the thing it selfe in generall is approoued 3 If the Magistrate doe iustly punish those theeues whose offences are onely against a few then by no meanes may hee suffer the whole land to be spoyled wasted with robberies yet the offenders goe vnpunished For Hee beareth not the sword for nought but is the minister of God to take vengeance on him that doth euill Rom. 13.4 And lawfull warres whereof 1. Sam. 25.28 Abigail speaketh to Dauid Thou fightest the Lords battels Are of publicke reuenge 4 It is written Hebr. 11.34 that men that were truly a part Godly did make warres yea and that