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
Place 2. Of Christ page 13 Of his person page 14 Of Phrases page 20 Of his office page 24 Place 3. Of the Holy Ghost page 28 Of personall properties page 33 Place 4. Of the Scriptures page 37 Place 5. Of the worlds creation page 48 And the parts thereof page 54 Place 6. Of Angels in Generall page 64 Of good Angels page 67 Place 7. Of euill Angels or Deuils page 77 Place 8. Of Man page 88 Of the soule of man page 90 Place 9. Of Gods Image in man page 99 Place 10. Of Originall Righteousnesse page 104 Place 11. Of mans free will before the fall page 106 Of mans state before his fall page 110 Place 12. Of Mariage ordained by God before the fall and after confirmed againe by God page 112 Of the degrees of consanguinitie and affinitie page 120 Place 13. Of Diuorce page 129 Place 14. Of the Gouernment of the world or of Gods prouidence page 139 Place 15. Of sinne in Generall especially of Originall sinne page 154 Place 16. Of Actuall sinne page 170 Place 17. Of sinne against the holy Ghost page 175 Place 18. Of freewill after the fall page 181 of the causes of conuersion page 185 Place 19. Of the Lawe page 189 Place 20. Of the Gospell page 202 Place 21. Of the agreement disagreemēt of the Lawe and the Gospell page 209 Place 22. Of the agreement and discrepancie of the Old and New Testament page 213 Place 23. Of the Passion and death of Christ. page 224 Place 24. Of the Buriall of Christ page 238 Place 25. Of Christs descending into Hel. page 245 Of Limbus page 247 Place 26. Of the Resurrection of Christ page 253 Place 27. Of the ascension of Christ page 265 Of Heauen page 270 Place 28. Of Christs sitting at the right hand of his father page 276 Place 29. Of Faith page 287 Place 30. Of Repentance page 309 Of confession page 322 Of satisfaction page 323 Place 31. Of mans Iustification before God page 328 How Iustification and Regeneration differ page 344 Place 32. Of Good workes page 359 Of merits page 367 Place 33. Of Christian libertie page 379 Of things indifferent page 386 Of Traditions page 388 Place 34. Of Offences page 392 Place 35. Of prayers page 401 Of Inuocation of Saints page 407 Place 36. Of Predestination page 421 Of Election page 430 Of Reprobation page 439 Place 37. Of the last Resurrection page 451 Place 38. Of the last Iudgement page 466 Place 39. Of eternal life page 482 Place 40. Of eternal death page 494 Of Hell page 498 Place 41. Of the Church page 501 Place 42. Of the Ministerie and Ministers of the Church page 530 Of their calling page 548 Of imposition of hands page 553 Place 43. Of the power and authoritie of the Church page 570 Of Synods page 581 Place 44. Of the gouernmēt of the church page 586 Of Excommunication page 593 Of Anathematizing page 597 Of Fasting page 600 Place 45. Of Vowes page 609 615 Place 46. Of the Sacramēts in general page 615 Of circumcision page 631 Of the Passeouer page 640 Of the sacrifices of the old and New Testament page 648. and 675. Place 47. Of Baptisme page 695 Of Iohns Baptisme page 699 Of Baptizing of Infants page 715 Of Exorcisme page 729 Of imposition of names page 731 Place 48. Of the Lords Supper page 741 Of the Masse page 743 Of taking away the Cuppe page 750 Of the Sacrifice in the Supper page 764 Of miracles page 789 Of Gods Omnipotencie page 793 Of the circumscription of Christs bodie page 798 Of our Communion with Christ page 908 Place 49. Of Magistrates page 854 Of reuenge page 865 Of Iudgements page 875 Of warre page 881 Of Equitie page 891 Of Lawes page 892 Of Subiects page 893 That papists make it lawfull to murther princes page 902 Page 611. Line 16. for consent read constraint Page 860. lin 26 mens minds for mans minde The rest pardon as also that one or two short questions are omitted WHAT IS THE MAINE AND MOST principall point in sacred Diuinitie COncerning God For this is life eternall saith Christ Ioh. 17.3 that they acknowledge thee the onely true God and whom thou hast sent Iesus Christ How do you proue that there is a God 1. Out of the booke of Nature or the workes of God 2. Out of the booke of the Scripture or the word of God The booke of Nature is this vniuersall world which is so called because of the beautie furniture order and vse thereof All which do proclaime the chief-builder thereof to be most wise most mightie and most bountifull but of all the rest man being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a litle world whether you respect his soule and the faculties therof or the frame of his bodie and the manifold and worthie vse of the parts of this frame doth proue and commend the work-man as Psal 19.1 The heauens declare the glory of God and the firmament sheweth the worke of his hands Day vnto day vttereth the same and night vnto night sheweth knowledge a Psal 104.2 Rom. 1.19.20 2.15 Act. 14.15.16.17 17.23.27 Yea euery herbe declares that there is a God b Mat. 6.26.26.28 Gal. 4.8 Yet this knowledge is verie imperfect and verie weake and no wayes auailable to saluation c 1. Cor. 1.21 which notwithstanding makes men without excuse d Rom. 1.20 Whereupon Tertullian said First God sent Nature to be our schoole-dame purposing afterward to send the word that so hauing learned in the schoole of Nature we might the more easily beleeue the word of God So then as when I see an house I say there hath bin a Carpenter though I see him not so when I looke vpon the frame of this world I must say it had a builder though I behold him not Shew me the principall reasons to proue that there is a God First because there is motion in the world Now nothing can be moued but by some being which actually is 2. Because there must be a primarie cause on which all the rest depēd 3. Because all things are directed to an end Whence it must needs be that there is some one supreme Spirit which doth order all things not onely to their speciall ends but also to some one soueraigne end Prou. 16.4 The Lord hath made all things for himselfe 4. Because it necessarily followeth that there must be some Summum Bonum and first Being which may be the cause of goodnesse existence and perfection in the rest 5. Because no cause is worse then his effect now there are creatures which vse reason and a wise order therefore the cause of these creatures must needs be most wise 6. Because mans conscience after sin committed doth naturally stand in feare of a supreme Iudge 7. Because vpon grieuous sinnes euen in this life there are inflicted grieuous punishments Psa 37.36.38.11.8 Because al nations be they neuer so barbarous are perswaded that there is
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
end to another What is the proper end of Election The remote and farthest end in respect of God that electeth is his glory or praise and the declaring of his mercie Rom. 9.23 That he might make knowne the riches that is exceeding greatnesse of hss glory toward the vessels of mercie which hee hath prepared vnto glory Eph. 1.9 Hee hath elected vs to the praise of the glory of his grace wherewith hee hath made vs freely accepted in his beloued And verse 11. That wee shovld bee vnto the prayse of his glorie But in regard of vs that is nigh at hand or successiue that wee should be holy Ephes 1.4 and 2.10 Wee are his workemanship created vnto good workes which God hath ordained thst wee should walke in them And Rom. 8.29 That we might be made like to the image of God The last is our Saluation Life and Glorification a Col. 1.12.13 1 Thes 13.14 Act. 13.48 Rom. 9.23 VVhat are the markes of Election There are many markes whereof true faith in Christ effectuall through Charitie is the spring whereby a spirituall life is certainely discerned and thereby our Election is perceiued as the life of the body is by sense and motion VVhat is Reprobation A certaine execution of Gods will in casting off and refusing them which are predestinate vnto death Or it is a Predestination wherby God froÌ„ the beginning without any iniustice hath determined not to haue mercie on some that were corrupted in Adam and in his eternal iudgment to adiudge them vnto death for their sins being left to theÌ„selues that in these as in the vessels of shame appointed to destruction which is spoken not in respect of the euent but of the purpose for that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only declare the euent but the scope and purpose hee might make knowne the glory both of his iustice and power a Exod. 9.16 Pro. 16.4 The Lord hath made all things for himselfe yea euen the wicked for the day of euill b Rom. 9.17 21.22 1. Pet. 7.8 Iudith 4 Apoc. 17.8 20.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the efficient cause of Reprobation God who as he hath elected vs according to the good pleasure of his will so hath hee reiected the reprobate according to his iust will or purpose which in order goeth before all for as hee taketh mercie on vvhom he vvill so vvhom hee vvill hee hardeneth For the same verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not otherwise to bee expounded either in the former or latter part of the sentence but because contraries are the consequents of contraries if it bee godly and truely spoken of God which no man denieth he hath mercie on vvhom hee vvill haue mercie Exod. 33.19 without doubt Paul spake truely and godly but vvhom he vvill he hardeneth And Ephes 1.11 God doth all things after the purpose of his will The word of Election doth approue the very same thing For in whose power it is to elect some in his power also it is not to elect others but to passe by them or to reiect them for neyther can the Election of some be granted without a reiection or neglecting nor a reiection or neglecting without the election of others And whereas it is said Ezech. 18.23 I will not the death of a sinner but that he returne from his waies and liue It appeareth to be an indefinite Proposition which differeth very much from an vniuersall and is to be restrained to them to whom is giuen the grace of repentance Which also Christ saith Matth. 23.37 Hovv often vvould I haue gathered thy sonnes and thou vvouldest not hee speaketh of the outward ministerie and as farre as he himselfe was generally promised for the saluation of this nation and as he was also carefull of it in speciall Are not some sinnes as Incredulitie c. the causes of the Decree vvhy some one is reiected No for if sinnes were the cause of Reprobation there should not one be elected because God hath foreseene that all men are sinners But onely the purpose and will of God which in euery worke of his is both iust and the onely rule of all iustice Therfore can it neither bee iustly blamed or accused by vs. a. For in these sayings Ioh 3.18 Hee that beleeueth not is iudged already And 16.9 The holy Ghost shall reprooue the vvorld of sinne because they beleeue not in me And Mark 16.16 He that hath not beleeued shall bee condemned Christ hath not appointed incredulitie the cause of the decree of reprobation but of execution thereof or of condemnation and iudgement Is not God tainted vvith the note of iniustice if his vvill only be determined the cause of Reprobation In no sort for when we entreat of this supreme will of God which ordaineth the causes of all things we must not say there must haue beâ—ne somewhat iust before God willed it but contrarie God must first haue willed somewhat before it could be iust For so is the will of God the principall rule of iustice that whatsoeuer he will ought to be accompted iust euen because it is his will but there is a deeper reason of Gods iustice then that it can be measured by any meanes of man Rom. 11.13 Rom. 5.20.21 or can be comprehended by the slendernesse of mans witb. And as he hath chiefe and free power by his proper right ouer all creatures So likewise ouer man as the potter ouer the clayc. That neither God should haue bene vniust if he predestinated none to saluation seeing he is debtor to no man and we are all borne the sonnes of wrath 2 Betweene the decree of that secret and vnblameable will of God in reiecting some and the corruption of mankind which is the true and first originall of the condemnation of the reprobate the will of the first man commeth which being created good of it owne accord corrupted it selfe and thereupon made open passage for the iust iudgment of God to destroy them to whome he vouchafeth not his mercie Moreouer although no man be condemned but whome the Lord hath reiected yet no man is condemned but he that is for certaine found to haue in himselfe iust causes of damnation Therfore it is manifest that this decree is most iust by the meanes and degrees as wel generall as special wherby the Reprobate in going on are the cause of most iust condeÌ„nation to theÌ„selues so as they can accuse none but themselues For there is one cause of Reprobation and an other of the condemnation of man albeit then that sinnes are not the causes of reprobation which was from the beginning but the iust will of God is the cause yet are they the cause of the damnation which will follow in the last time Neyther are the Reprobate condemned simply for their reprobation but for their impietie and incredulity that is that decree of God is not the cause of the damnation to them that
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
quicke d Numb 16.26 so was Achan e Ios 7.7 so in the New Testament Alexander the copper-smith seemes to bee cursed by Paule f 2 Tim. 4 according to that VVould to GOD they were cut off which trouble you Galath 5.12 so that R. Emperour Iulian the Apostata was cursed by the Church in such sort that afterward prayers were not made for him but against him But may excommunication and Ecclesiasticall censures take place where there is a Christian Magistrate who doth punish with the sword those who liue dissolutely Yea if that Christ as head of the Church may bee heard seeing that wee haue Christ his expresse word and a perpetuall custome of all ages and that the Magistrate ought to bee the keeper of Diuine constitutions because Christ doth lay out vnto vs not a temporall but a perpetuall order of the Church Mat. 18.17 where following the custom euen obserued in the antient Church of the Iewes he hath signified that the Church cannot want that spirituall iurisdiction which was from the beginning Neither surely doth that tell the Church signifie to tell the Magistrate of the people who hath power to kill but it appertaineth to the Ecclesiasticall Senate neither doth that vnlesse hee heare the Church let him be vnto thee as an Ethnick and publican signifie vnlesse hee heare the Magistrate who is of the same religion with him but if thou sue him before a prophane Magistrate thou maist sue him as if he were an Heathen or Publican as though Christ spake onely to the Iewes of his time for that promise whatsoeuer yee binde on earth appertaineth not to one people or to one yeare or to fewe persons neither to the Magistrate Secondly this Ecclesiasticall gouernement did florish vnder the Christian Emperors and they did submit themselues to it neither without cause for a good Emperour is within the Church not aboue the Church so Theodosius for murther committed at Thessalonica was depriued the societie of the Church vntill such time as he publickly deplored and bewailed his sin in the Church and desired pardon Were it not better to vse means for the receiuing of most into the Church then to expell them from it and is it not more beneficiall to inuite all men to the Sacraments which are incitements to piety then for their sins to expell them from them who before being baptized do notwithstanding professe Christian Religion Both is to be done and the later of these by the mandate of Christ speaking not onely of the enimies of the gospel but of profane dispisers thereof Mat. 7.6 Giue not that which is holy to dogs neither cast your pearles before svvine by the exaÌ„ple of Paul who 1. Cor. 5.2 commandeth the incestuous person to be taken a vvay from amongst them but not to kill him for who would haue thought that Paul would giue that authoritie which was peculier to the magistrate to the Ecclesiasticall synod neither did he deliuer him to the Diuels to bee tortured and tormented with some disease or killed some other way but to exile him from the company and societie of the faithfull yet notwithstanding all thinges are to be done to edification and wee must bee verie carefull to knowe what they are able to beare with whom we haue to deale and we must take heede of Scisme yet so as wee may be found to serue God not men VVhat is the common extraordinary discipline Which is not tyed to time neither hath any setled forme prescribed out of the word of God but is left in the power of the pastors and gouernors of the church as the necessity of them shal require as 1. If any thing happen vnexpected to wit the deliuery of some Church or of some great men out of daÌ„ger the happie successe of the Church the ministery of the word the propagation of the Gospel in other nations the dutie of the Pastors in this case is but with the suffrages of the godly Magistrate or some principal meÌ„bers of the Church at some certaine time to call and inuite people to thankesgiuing 2 If any thing of great difficultie or importance be in hand either for the good or ruine of the Church 3. If that warre famine or pestilence shall beginne to rage 4. If any Church shall either bee ruined or endangered 5 If there be any crime publickly committed which is more capitall then the people is to be assembled exhortations to repentance by fasting and prayers to be made as examples teach vs a Iud. 20.26 1. Sam. 7.6 2. Par. 20.3 Eph. 4 16 Neh. 9â—1 Ioel. 1.14 2.15 and Mat. 9.11 when the spouse is taken away then they shall mourne in those daies 6. By which places it is euident that fasting although it be not of it selfe a kinde of Gods worshippe for the Kingdome of God consisteth not in meate and drinke Rom. 14 17. but onely respectiuely or accidentally hauing relation to some other thing namely the true repentance prayer and other godly exercises was b Act. 13.3 14 23. instituted not onely by the tradition of man but by the word of God What is fasting 1. Not that which is imposed by God neither that which is voluntarily choseÌ„ or by shutting vp of the clouds the earths hardning or when euery thing is depopulated by militarie tumults insurrection as it was in the times of Abraham Isaac Iacob Elias d Gen. 12.10 41.53 1 King 19.2 and it is called a famine which to vndergoe and endure exceeding great faith and repentance is required 2. Neither is it such an hunger or fast which is vpon necescity for want and penurie of victuals as Act. 27.21.33 when as Paule and his companions had not tasted any meate for the space of fourteene daies in the shippe by reason of the tempests and feate of shipwrack or as if any such thing happen by reason of diseases people are said Hyperbolically to haue remained fasting this is not that fast which we speake of properly 3. Neither that of Paul Act. 9.9 who being amazed by a viâ—ion for the space of three daies he did neither see eate nor drinke 4 Neither that fasting of Christ a Mat. 4.4.2 or of Moses b Ex. 24.18 34.28 1 Reg. 19.8 and Elias who by vertue of one dinner did walke for the space of fortie daies and nights vnfed c because it was miraculous and a fast which caÌ„not bee imitated of man for wee must not imitate euery fact of Christ or his Prophets 5. Neither is it simply daily temperance sobriety frugality and parsimony in dyet or abstinence from too much meate and drink and from vnlawfull pleasures forbidden in the Old lawe Whereby the life of the godly through their whole course ought to bee temperate according to that watch and be sober 1. Pet 5.8 d Gen. 1.29 1 Rom 13.14 But it is a willing abstinence not from flesh egges or milke for certaine daies but from dinner if
the common discipline What is peculiar discipline It is proper to the clergie or ministers of the church whereby they are kept in their duety whereof there be three partes the first is 1 Prohibition prescribed by the cannons which the auncient Bishops haue imposed vpon themselues and to their order such are 1 that no clergy man shall spend his time in hunting dicing or bancketing 2. that such shall not be vsurers or Merchants 3 That they be not present at dauncings or such like but in the church each minister shall by preaching prayer and the administration of the sacraments diligently doe his duety The seconde is execution which was especiallie committed to the Bishops who to that purpose did twise or oftner in the yeare call prouinciall synods in which as well Bishops themselues as other clergy men were censured The third is the punishing of Ministers whereof there were those degrees Reprehension Translation deposition and keeping from the communion What vse is there of ecclesiasticall gouernment It is 1. as a bridle to curbe and tame such as spurne against the doctrine of Christ 2 it is a spurre to such as are dull 3. It is a rodd wherewith they that haue more greeuously offended are in compassion and according to the milde spirit of Christ chastised of the church What is contrarie to this doctrine 1 The peeuishnes of the Donatists and Anabaptists who vnder pretence of a more austere discipline acknowledge no congregation of Christ but such an one as is each way conspicuous for Angelicall prefection for want whereof they by an impious scisme doe deuide themselues from the flocke of Christ 2 The abuse of excommunication an example whereof we haue in Diotrephes * 3 Ioh 12 who desired preheminence in the church and cast out such as he liked not 3 That Tirannicall authoritie which Popes and papall prelats do challenge to themselues in their Iurisdiction to wit a iudgment to determine both of the greater and lesse excommunication which is nothing else but a power to excomunicate 4 Their error who either bring into the church an Oligarchie one the one parte or an vniuersalitie for the whole church on the other by which they would haue this Iurisdiction executed and thinke that with euerie thing the whole church should be acquainted abusing for this purpose Math. 18.17 Tell the church and. 1. Cor. 5.4 when ye are gathered c 5 That foolish and ridiculous excommunication vsed by Papists of Locusts mise Eeles flees c. To the apparent abuse of the churches power as also that they excommunicate men for the profession of Christ not paying of debte contempt of the popes decrees or legacies to monkes 6 Their error who doe attribute the partes of this gouernment to the christian magistrate either in binding or loosing As also their error who where there is a christian magistrate will haue him to haue nothing to doe with those ecclesiasticall censures and with these the neglect of such gouernours as punish not offenders 7 Of the papists which bring causes meerely ciuill to the ecclesiasticall courts 8 The superstitious and toyish Popish fasts whereas what dayes we shall fast or not fast as Augustine saith neither Christ nor his Apostles haue determined 9 All lawes for choice of meates forbidding some as flesh butter cheese egs etc. Wherein consisteth the fast of papists For in that the Apostle saith it is good not to eat flesh c. Rom. 14.21 he that is weake eateth hearbes he speaketh not this simplie for theÌ„ should he contrarie himselfe and Christ but as it is vsed with offence to the weake He then speaketh of such weake Iewes who for feare least they should in the market light vpon some such meat as Moses had forbidden rather would eat hearbes then buy meat in the shambles yet Christ would not haue his disciples to follow the austerecourse of Iohn Baptists life and diet but sheweth that it belonged to the age of the old testament and in no sorte to be practised in the libertie of the new b. b Mat. 9.15 16 10 These sacrilegious opinions of meriting Gods fauour of appeasing his wrath satisfieing for sinnes and deliuerance from purgatorie by fastings duly obserued All which if they were true doubtles Christ died in vaine Gal. 2.21 For they grant indeed that man of himselfe can not render vnto God any thing equiualent for sins but yet they vrge that it with Gods acceptation and by communication of Christs merit they may 11 The decrees of the ancient hereticks called Esses made vnder colour of wisedome worship and humilitie that men should not taste certaine meates and should vse such immoderate abstinence as would hurt the bodie contratie to that Coloss 2 21. 12 The Heresie of the Marcionites and the Tatians of Encratites in english we may call them contineÌ„ts which taught men to despise the workes of the creator and Carthusians who will eat no flâ—sh The Seuerians who will drinke no wine Montanus his Xerophagie that is eating of dry meat to demerit gods fauour to purg away originall sin increase in vertue to get a great rewarde 13 The error of such as allow no fasts at all but being led on by the gourmandizing spirit of surfetting dronkeÌ„nes become belly-gods 14 The dissolute life of the Romish Clergie all which to haue repeated is a sufficient refutation The fiue and fortieth common Place Of Vowes VVhat is called a Vow SOme will haue it called votum that is to say a vow a voluntate that is from the will as it were proceeding from will aduisednes or purpose It is called of the Greecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 21.23 VVe haue foure men vvhich haue made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a vow And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a promise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to promise because he which maketh a promise saith Eustathius that is he which hath vowed any thing hath laid a burthen vpon himselfe so that a vow is some voluntary thing which euen vpon a deliberate purpose or free will some man hath vndertaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a burthen vpon himselfe As euerie man vvisheth in his heart so let him giue not grudginglie or of necessitie for God loueth a cheerefull giuer 2 Cor. 9.7 And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a vowe not onely a prayer and a desire of obtaining something but a promise of offering something to God but yet let the vowe be agreeing with the prescript or rule of the Law For the scripture doth call a vowe not euerie promise which may be made to euerie man but onely that which is made to God and that willingly religiously therefore that which among men is called a promise in respect of god is termed a vowe for a promise made to a man hath not the manner of a vow Sometime metonymicallie it signifieth a thing promised with a vow a Psal 66 13. and
〈◊〉 Regencie Burgesship ciuill conuersation a Philip. 3.20 And they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to practise policie who are in publicke office or about the common good Whence also Basill calleth the Lyturgie that is that policie which is in the Church according to God and the Gospell Ecclesiasticall policie What is Respublica or the Commonwealth It is a companie of many people vsing the same lawes and that by common consent whether they inhabite one or seuerall Cities What is the Originall cause of Commonwealthes God himselfe that author of mankind who instituted the first societie to wit the band of mariage betwixt Adam and Heuah whence by Gods blessing vpon that mariage and his reall confirmation of that word increase and multiply came an house or priuate congregation out of which anone came first children after that Families and they diuers and distinct one from another The head and chiefe of which house or family was called the Maister or Mistres of the house in Latine Pater or Mater familias These inhabiting neere together by reason both that mans nature is sociable and that they might afford each other mutuall ayde did of those diuers families collected together make Villages in Latine called vici a via of the way and Pagi of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the doricke dialect a fountaine whereupon they were called Pagani Pagans who came to one fountaine or spring for water but these Villages were built in the fieldes without such walles as now Cities haue After villages walled Cities were erected to preserue the inhabitants from carnall men and wild beasts These were enuironed with a wall or ditch and were called in Latine Vrbes of Orbis a circle because as Varro saith they with ploughes made a rounde circle about that ground which they meant to wall in a Gen. 4.17 Out of one or diuers of the Cities came that societie which wee call the Commonweale But many Cities and townes hauing the same vniforme administration were called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Gens in English a Nation But the first Monarchie in which the gouernment was partly Herus a master then Rex a King was established at Babylon in Caldaea after the floud and diuision of languages b Gen. 10 8 By Nimrod a Giant or mightie man the Nephew of Cham by his sonne Cush who to make himselfe great abused his might and tyrannized ouer men as his vassals Some thinke he was after called Belus This Monarchie was both of the Caldaeans Babylonians and Assyrians For Ninus translated it to the Assyrians who made rather Niniue then Babylon the seate of his kingdome which Niniue was founded by Assur the sonne of Sem Noahs sonne c Gen. 10.11 After this Monarchie was that first of the Persians after it of the Graecians and last of the Romans Should there if Adam had continued in his innocencie haue beene vse of Ciuill gouernment There should and such as one as is fully distinguished from domesticall least diuers distinct families should remaine without an head but yet should that commonwealth haue beene guided with greatest equitie iustice and clemencie euen as there is a pollicie and certaine order amongst the companie of the blessed Angels and therefore it should haue beene farre different from these Empires which nowe wee haue after the fall Did subiects goe before and constitute them Princes or Princes goe before and create vnto them subiectes Although Princes and subiectes are Relatiues yet in nature and time subiectes were first But Princes except tyrantes were not as Fathers made by nature but by the subiectes suffragies and consentes and that vpon certaine conditions for the good of subiects Whence is that Daniell the 4.32 Know that the most high gouernes the kingdomes of men and giues them to whom he will By this it appears that subiects are not so much borne for Princes as that Princes ought to rule for the good of subiects How manifold is politicke gouernment Twofold the one lawfull which is appointed and approoued by the word of God and the generall consent of all mankinde the other vnlawfull which is condemned by the same word and by the generall voice of all men How many formes are there of lawfull gouernment Three the first in which one commaundeth by iust lawes which is called a Monarchie Regnum a kingdome or the gouernment of one the second in which Optimates or the best sort doe rule by good lawes and haue chiefe commaund this is called Aristocratia or the gouernment of the best in Latine it is called especially Respublica the Commonwealth and Politia a pollicie the third in which all that is the people themselues doe by themselues beare rule and it is called Democratia or a popular state Which is the best kinde of lawfull gouernment That which is eyther composed of all those three or at the least of two of them such as was the gouernment of the people of Israell as is plaine in the olde testament for one of these doe temper the other so as neyther one Prince or diuers great ones or the people it selfe can abuse their gouernment to tyrannize But yet that gouernment is best vnto euerie people or nation which is most agreeable to the manners nature place commerce and other circumstances of that people and nation What formes of gouernment are contrarie to these three Three other 1 To a Monarchie tyrannie which is when one ruleth vniustly and contrarie to the prescript of holy lawes 2 To Aristocratie Oligarchie that is the rule of a few and it is called faction and in Latine Duumuiratus when two rule or Triumuiratus when three rule Now this is when a few rich men dominere vniustly and besides the lawes thirdly to Democratie that is the right gouernment of the whole people is opposed Ochlocratia that is the power of the tumult or that confusion which causeth mostlye vprore and sedition whilst one will not yeeld to another and this is when the people doe vniustly rule Which are the parts of politicke gouernment Three the Magistrate the Lawes and the people or Subiectes Whence is this word Magistrate deriued Eyther of Magister a Maister which word is deriued of Magis rather as saith Pompeius whence in all things those Offices saith hee are called Magisteria Maisterships which rather cōmaund then others as the Maistership of the horse of villages townes cities whence this word Burgi-magister and magistrare in Festus is for to rule and moderate expences or else it comes of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest whence they who in Greeke are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Magistratus are by Suetonius keeping the Greeke word called Megistanes that is peeres or Maximates the greatest in the life of Caligula where he saith that Germanicus would not ioyne with the Megistanes now although there be diuers sortes Magistrorum of maisters yet vse hath obtained that