is head of the vniuersall Church c. The fruite of this earthly wisdom was this God suffered not the Pope to stirre vp Princes to rescue him but the Emperour to be wholly left and Constantinople yea the Empire to be lost within 14 yeares after that councell The french King Henrie 4. a professed Protestant prosecuted by the leaguers that he might posesse life and Kingdom in peace went to masse and let in the Iesâ—ts the issue was God lest him and suffered him to die by a Iesuited Vilaine soe dangerous is temporising and newtralie in matters of religion And thus Barneueile others letting in Arminiaisme in the low countries the States suffering it a while seditions arose whereby they had like to haue lost those prouinces and so had if by wisdom and valour that traitour his complices had not beene sodainly subiected a Synod assembâ—ed and some of the Arminians banished since when they haue had some better successe which might be a warning to England now infested with that pernicious Sect. Thus then it is not the preaching of Gods Truth but the maintenance or sufferance of errours that hurteth and endangereth temporall Kingdoms If Princes will not suffer the Lord to come into theire Kingdome and fight against such hereticks with the Spirit of his mouth that is if they suffer not his Ministers and Seruants with the Weapens of theire warfare 2. Cor. 10. to cast downe theese stronge holds and high things exalted against the knowledge of God but forbid or hinder then then they may feare the iudgments written because this is to breake his bands asunder and cast his cords from them Heb. 10. and indeede to tread vnder foote the Sonne of God who is the Word and doe despite vnto the Spirit of grace And how then can God vphold theire Kingdom that doe not indeauour to vphold his or which doe not suffer those that would but rather hinder them Psa 2. Be wise now therefore saith he ô ye Kings c. serue the Lord with feare and trembling Kisse the Sonne lest he be angrie and they had neede so to doe Hos 13.1 for when Ephraim spake trembling he exalted himselfe in Israel but when he offended in Baal he died God turned his blessings into punishments his victories into losses his glorie into shame Now then as to the second inference which the Iewes make here before Pilate Preaching of Gods Worde doth not makâ— hearers stubborne and seditious and Heriticks and prophane persons haue made at all times and in all Kingdoms where the Gospell hath beene freely preached viz. that the daily preaching of the Woâ—d reuealed in the New Testament and the maintenance of the Truth there manifested maketh the heaâ—ers stout and stubborne if not contentious hereticall and sedâ—tious against theire Kings and Gouernours I answer that as it was in the Iewes so is it in all others a meere slander a wilfull cauill and calumnie a Macheâ—illian trick of those who loue not the Light of Gods Word and whose deedes and practises discouered thereby Ioh. 3. will not stand with it When the Kingdom of God so comes into any Kingdom of this World that the preaching of the Woâ—d is courtenanced and in all points receiued it makes the same so happy both to Prince and people that the one will not oppresse nor the other rebell though they be oppressed Here let them not tell vs of the Waldenses and others in France or Bohemia who rather then they would be compelled to idollatrie or butchered and murthered tooke vp defensiue armes for theire liues like the Iewes vnder An iochâ—â— Epiphanes of whoms is saide Dan. 11.32 The people that doe know theire God shall be stronge and doe exploicts For noe Nation or commonwealth so peaceable obedient to Princes as that wherein the Word is duly preached and raigneth God giueth this blessing to the preaching of his Word that in the Kingdoms where it is receiued and contenanced the same is a bridle holding the heart a rod awing the conscience making men suffer much rather then be rebellious witnes this Kingdom of England how free hath it beene from theese euills for theese 70. yeares wherein the Gospell hath beene preached and maintained Whereas before in the time of Poperie Where errours are maintained there rebellions haue followed how many dangerous rebellions what resisting of the higher powers what killing of Officers and Magistrates The people ioyne in rebellion with the Sonnes of Henry II. against theire owne Father diuers also tooke part with the Traitour Becket a Bishop stouter in the Popes quarrell then euer any since the falling of poperie hath beene in Christs The subiects of King Iohn rebell and many stand out against him after he was reconciled to the Pope The Baâ—onâ— and people for a few taxes and court fauories rebell against Henrie 3. in a longe and bloodie warre Also vnder Edwardâ— the barons and people rose against his fauorit Gaâ—eston cut of his head and held longe warres with the King for fauouring the Spencers at last Mortimer and the Queene are aided to depose him For a subsidie granted in Parliament to Richard 2. Iohn * Or Bâ—â—l wall a Preist easely caused that greate and dangerous rebellion of wat Tiler and his companions whome mulitudes of ignorant people followed after diuers armies are leauied by subiects against the King and his fauorits at last the people revolt and he is deposed and murdered Owen Glender and others rebell against Henrie 4. Iacke Cade and others raised diuers stout rebellions against Henrie 6. The Yorkshire men and diuers others for small causes rebell against Edward 4. After his Brother Richard practiseth murdereth and vsurpeth but not without helpe Lord Louell and others raise rebellion in the North against Henrie 7. Lambert causeth another rebellion A taxe imposed by Parliament causeth another rebellion in the worth After another small Parliamentarie taxe causeth the Cornish men rebell and come with power as far as Kent After others ioine with Perkin Warbeck Vnder Henrie 8. besides euill may day the lincoln shire men rebell and after them the northern men more then once And yet you may finde it to haue beene formerly and in this later age also much worse in other countries where poperie hath raigned or doth still raigne Soe also was it lately amonge the Turkes who for small greiuances haue deposed theire Emperours Killed Osmond and his cheife officers soe vnbridled and vnstable are all forts of people that are not guided by the Word of God And that also appeared by the most famous common wealths that euer were in the world as the auncient Lacedemonians Romans Carthaginians and others who wanting this bridle all the wisdom power and lawes of all theire greatest Princes Senators and Philosophers sufficed not to keepe the people in obedience but vpon euery light occasion they haue rebelled reuiled and killed theire Gouernours and filled theire cheife cities with harliburlies mutinies
be delivered to the Iewes but now is my Kingdom not from hence Pilate therefore saide vnto him Art thou a Kinge then Iesus answered Thou sayeest that I am a King To this ende was I borne and for this cause came I into the world that I should beare witnesse vnto the Truth Euery one that is of the Truth heareth my voice THAT which S. Paul saith of all holy Scripture 2. Tim. 3.15 can not but be verified in this that it is giueÌ„ by inspiratioÌ„ of God and is proffitable for doctrine for reproefe for correction for instruction in righteousnes That the man of God may be perfect because in saying that Iesus Christ witnessed a GOOD confession before Pontius Pilate 1. Tim. 5.6.13 he must needes haue respect to this here prefixed for there is noe other mencioned by all the other Euangelist saue this that when Pilate asked him Art thou the Kinge of the Iewes he answered him Thou saist it Which is comprehended in this confession recorded by S. Iohn for theese words of our Sauiour Christ spokeÌ„ in the morning of his PassioÌ„ vnto Pilate sitting in the iugemeÌ„t hall are an answer to that questioÌ„ asked by Pilate in the forgoeing vers Ioh. 18.13 Art thou the King of the Iewes to which questioÌ„ Christ answers first by a question neither plainely affirming himselfe to be the King of the Iewes least beeing misâ—enderstood of the worldly Kingdom he should offer them some shew of cause of putting him to death because that Kingdom was accounted CÄ™sars nor yet denying the truth but rather confessing and implying himselfe to be a King saying Sayest thou this thing of thy selfe or did others tell it thee of me vers 34. As if he saide Doest thou thy selfe imagin it doest thou thinke it or haue others told it to thee that I am a King or haue made my selfe one that thou askest me this question either as thinking me to be King of the Iewes or seeking to haue wherewithall to condemne me doest thou aske this question of thy selfe to get matter out of my owne mouth against me as the high Preist did Vers 35. or did others tell it thee of mee At which manner of speaking Pilate somwhat offended answered Am I a Iew that is either in opinion and religion as some are who thinke thee to be the King of the Iewes Math. 27.17 and their expected King or Messiah as he saith who is called Christ and whom yee call King of the Iewes or in mallice as others are who beeing of a contrarie faith hate thee and seek thy life because thou art thought to be that King and better then themselues they therfore make it matter of accusation I though a Gentile and Cesars Deputie haue not sought out this thinge nor thee to finde matter against thee Ioh. 18.35 but thine owne natioÌ„ the cheifs Preists haue deliuered thee vnto me As if he saide The enuie is not mine but theires for he know that for enuie they had deliuered him Mat. 27.18 Yet to satiffie them in examining him he addeth What hast thou donne as if he saide to make thy selfe King of the Iewes and thereby an offendour against Cesar To which Iesus then answered more directly and plainely saying My Kingdom is not of this world if my Kingdom were c. The causes of this Confession THE causes that both moued Pilate to examin him vpon this point and Christ to make this answer were the invectiue exclamations and accusatioÌ„s of his obstinate enemies the Iewes who saide Wee found this fellow peruerting the nation and forbidding to giue tribute to Cesar saying that he himselfe is Christ a King They here accuse him of three things 1. They say they found him peruerting the nation 2. Forbidding to giue tribute to Cesar 3. Saying that himselfe is Christ a King Or if you will they accuse him of perverting the nation which they would seeme to proue by theese two that he forbiddeth to giue tribute to Cesar and that he saith that himselfe is Christ a King That of the tribute was a most false accusation and only a charging of him with that which they would haue had him to say not with that which he did say for when they fauninglie applauded his integritie and the truth of his doctrine then they saide Tell vs therfore what thinkest thou Mat. 22 16. Is it lawfull to giue tribute vnto Cesar or not But he perceiuing theire wickednes saide Why tempt ye me ye hypocrits Ye that pretend that ye thinke me true and that I teach the way of God in truth that in respect of it I care not for any man nor regard the person of man so as for mans sake to bauke or wrest the truth of God A thing indeed as odious wicked and detestable as theire dissembling who doe not now speake lies in hypocrisie but truth in hypocrisie for what they saide of Christ was noe lie he was true taught the way fo God in truth and in respect thereof cared not for any man but was indeed Doctor resolutus and therein a perfect patterne for all his Elect to imitate as besides oâ—her times appeared now in his confession first before the high Preist and after before Pilate where he would speake the tâ—uth though he knew it would cost him his life and yet as they speake these words they are lies yea they are also lies spoken in hypocrisie because they doe not speake the truth that is in theire heart they doe not thinke as they speake but speake against their seared consciences which will needes be perswaded notwithstanding all good proefes of life myracles and doctrine that he is a deceiuer or if some of them were thereby conuicted in their consciences that he was true c. yet they enuie and hate him for these things there is noe loue noe desire to learne or be informed but rather to catch and ensnare and soe noe truth but trocherie in theese their speeches and euen in that respect they are Hipocrits and Liars conuicted for examples to vs and that by Christ himselfe who at the generall day will thus iudge of all that speake well to an ill ende He asketh to see the tribute money they shew him he asketh whose Image and superscription it is They say vnto him Cesars Mâ—t. 22. Then saith he vnto them giue vnto Cesar the things that are Cesars * Caesari nummos Deo vosipsos Aug. in Ioan Tract 40. and vnto God the things that are Gods This is not to forbid tribute to Cesar they could proue noe such thinge out of theese words Pilate hâ—mselfe that heard all they could suggest cleares him hereof while after examination he saith I finde noe fault in this man They therefore knowing they could not pâ—oue it directly goe about in thâ—s theire accusation to proue it indirectly and by consequence saying Wee found this fellow peruerting the nation and forbidding to giue tribute to Cesar saying
thy Name Ioh. 12.28 Then came here a voice from heauen saying I haâ—e glorifie bit and will glorifie it again He had glorified the word which is also the Fathers Name because it is his word when so greate myracles were denne by it and so many conueâ—ted thereby and so it was glorified againe after his death by the miâ—istrie of his Apostles and others to the healing of many and the conuersion of millions of people Lastly at his transfiguration on the mount Mat. 17.5 beholdâ— a voice out of the cloude which saide This is my beloued Sonne in whome I â—m well pleased heare ye him As if he saide for he is the promised woâ—d To his Apostles which heard him were witnesses of his resurrection he gaue commissioÌ„ to preach to all nations and so his myracles Heb. 2.3.4 life doctrine and resurrection were confirmed to â—s by them that heard him who also sealed the Truth of all with theire bloods God also bearing them witnes both with signes and wonders and with diuers myracles and gifts of the holy Ghost As the heaâ—ing of a man lame from his mothers wombe and many others manifested to his and theiâ—e aduersaries All which proued that Iesus was as he taught the word and that word the Sonne the Messiah which was to come and that he did not blaspheme when he câ—â—fest as much to the high Priest Mat. 26.69 For this yet doe they pâ—esently spit in his fâ—ce buffet hâ—m smite reuile him and leade him a â—ay to Pilate to be for this only thinge put to death this beeing all they could proue or he finde and that not that he made himselfe a temporall Kinge but spiritual for when he vâ—ged him with theese words Art thou the King of the Iewes what hast thou donne Iesus answered my Kingdom is not of this world if my Kingdom were of this world c. and when Pilate gathering by theese words that he confest himselfe to be a King therefore saide vnto him Art thou a Kinge then Iesus answered thou sâ—iest that I am a Kinge As if he saide and I must not denie it for to this ende was I borne and for this cause came I into the world that I should beare witnesse vnto the truth euery one that is of the truth heareth my voice This then beeing his plaine answer concerning his Kingdom and the true subjects thereof wee may consider in this confession theese things 1. A KingdoÌ„ acknowledged in theese words my Kingdom which are thrice repeated in the former of theese verses 2. That this Kingdom is not of this world as he saith my Kingdâ—â— is not of this world â— A proofe or reason thereof in theese words for if my Kingdom were of this world then would my subiects fight that I should not be deliâ—ered to the Iewes 4 A conclusion following from the premises in theese words but now is my Kingdom not from hence In the first there is the Kingdom of the Messiah and that claimed by out Sauiour who here calleth it his as he saith my Kingdom First then wee will endeauour to finde out of the old Testament what the Kingdom of the Messiah was to be whether spirituall or temporall and where the seate thereof should be And secondly whether this Kingdom properly belonge to Iesus the Sonne of Marie who claimes it while he confesseth himselfe to be the Christ and saith my Kingdom Where first ye know it is already manifested The Kingdom of the Messiah that the Mâ—ssiah was to be the Word and that therefore his Kingdom and gouernment must needes be spirituall ruling mens soules for God his Fatheâ— as was proued from tho second Psalme where indeed the Father also calleth him his Kinge that is one ruling for him saying I haue set my Kinge vpon my holy hill of Sion psa 2. Isa 40.10 where also while he saith my holy hill of Sion he sheweth it to be his Kingdom So of the Father it is saide His Arme that is his word shall rale for him It is his Kingdom for the Kingdom is the Lords and he is the Gouerno or of his people Therefore it is added vers 11. He shall feede hâ—s flocke like a Shepheard he shall gather the Lambes with his Arme to shew that Christ succeedes Dauid as a Shepheard of the people feeding theÌ„ with the spirituall foode of the word Fzech 34.23 chap. 37.21.24 and so ruleth in his throne spiritually He shoul be theire Shepheard â—zek 34.23 and Chap. 2â— 22.24 So Dauid saith The Lord saide vnto my Lord sit thou on my right hand that is rule thou for me vntil I make hâ—â—â— enemies thy footestoole psa 110.1 Thereby intimating that all enemâ—es of the word shall be either subiected to the word or confounded thereby Therefore it is added vers 2. The Lord shall seâ—de the Râ—d of thy strength viz. the Word out of Zionâ— to this word therefore he there speaketh saying Rule thou in the middest of thine eâ—emâ—es Isa 2. Mic. 4. aâ—cording to that of the Prophets Isaiah and Micah Thâ— Lâ—â—â— shall gâ—efoorâ—h of Sion anâ— the word of the Lord out of Hierâ—sâ—em Aâ—d he shall iudge â—monge the Nations He the word shall as the Father saith Miâ—e Arme thaâ— is my Word shal iudge the people From which places wee may see that this Kingdom was to begin to be preached in Sion and Ierusalem vnto it was the Kingdom and dominion first to comâ— Mica 4.8 and thence to goe Foorth into all the World haâ—eâ—ng noe other certaine seate then there wheresoeuer the Word should enlighten and rule the Soules of men Isa 42.6 therefore the Lord saith to him I will giue thee for a couenant of the people for a light of the Gentiles to vpâ—n the blinde eyes c. Isa 55.3.4 And in another place I will make an euerlasting couenant with you euen the suâ—e Mercies of Dauid Behold I haue giuen hiâ— viz. the Word or couenant For a witnesse to the people a leader and a commaunder to the people Viz. a spirituall leader therefore he saith to him in the following words vers 5. Behoâ—d thou shalt call a nation that thou knowest not and nations that knew not thee shall runne vnto thee because of the Lord thy God and for the holy one of Israel for he hath glorified thee this then is the gloâ—ie that he giâ—es the Messiah who is the Word that he should call nations to the knowledge and obedience of the Woâ—d therefore in this sense God saith to the Word in the second Psalme Psa 2.8.9 Ask of me and I will giue thee the heathen For thâ—ne inheritance and the vâ—termâ—st parts of the earth for thy posession the most remote nations shall come to the knowledge and obedience of thee or else as it is added Thou shalt bâ—eake them with a Rod of yron that is with thy owne power as he saith elsewhere with the Rod of thy
enioine subiection to Princes Christs Kingdō stablisheth Caesars then Gods Kingdom ratifieth and establisheth Cesars Kingdom and Christ the Word who ruleth for God ruleth people in this point and maketh them more obedient then otherwise they would be for there is noe greater tie of subiection in subiects to Princes in children to Parents in wiues to husbands in servants to Maisters then the bond of religion because theese and all others that owe subiection to any shall finde theire duties commanded in the Word * 1. Pet. 2.13.17.18 c. Ephes 6.1.5 Rom 13.1 as they are often so that if either Princes Parents or Maisters doe not finde them selues duly obeied let them confes that it is because they seeke not Gods Kingdom they doe not carefully cause theire subiects children and seruants to heare and reuerence the Word which enioineth subiection in all theese and namely in subiects to Princes and Magistrates while he who is the Word of God saith Giue unto Cesar the things that are Cesars Viz. tribute subiection honour c. and after by his Apostle Let euery Soule be subiect to the higher powers c. for this cause pay ye tribute also c. to the like effect in diuers others places whereof more in the sequel Therfore not only to Pilates questiō but also against the accusations suggestions of the Iewes all others he saith * Audite Iudaei Gentes audi circumcisio praeputium audite omniae regna terrena non impedio dominationem vestram in hoc mundo regnū enim meum non est de hoe mundo Aug. in Ioan. Tract 115. Regnum se Christus habere concedit sed non qui alios expellat Tol. in 10.18 My Kingdom is not of this world as if he saide mine accusers pretend loue and true allegiance to Cesar in haueing greate care of his right that I should not vsurpe nor disturbe his Kingdō nor any part of his gouerment nor did I euer for my Kingdō is not of this world The Kingdoms of this world often endamage endanger one another by worldly polecies secret practises opē hostilities whereby the greatnes of one Kingdom oftē rises out of the ruins of another and imbred rebels somtime accheiue theire Soueraignes throne by clandestine practises and crafty insinuations but there were noe such deuices vsed by Christ he did not as Absolon 1. Sam. 15.2.3 who rose early and stood by the way of the gate and when he saw any man that had a controuersie to come before the Kinge for iudgment he called him and with insinuating speeches inueighed against the gouernment and wished himselfe a Iudge to helpe them but on the contrarie when one came to Christ saying Maister cause my Brother to diuide the inheritance he answered Who made me a Iudge or a diuider so far was he from seeking any worldly gouernment Luk. 22.24 Neither did his doctrine allow but expresly forbid it in his Disciples For when there was a strife among them which of them should be gratest He saide the Kings of the Gentiles excercise Lordship ouer them and they that exercise authority ouer them are called Benefactors But ye shall not be so but he that is greatest among you let him be as the younger and he that is cheife as he that doth serue 1. Pet. 5.3 Where whatsoeuer the Papists say to the contrarie he would haue among them noe supremacie or dominion as Lords one ouer another like as in the Kingdoms of this World but he that was greatest among them by reason of his age or beeing first called which is all the greatnes or Prioritie Christ would here acknowledge he should be as the younger that did serue in some kinde Rightly therefore doth he say against the suggestions of his Accusers my Kingdom is not of this world thereby shewing that his Kingdom hath noe worldly or pompeous dominion so doth nothing hinder nor hurt Caesars as euen Pilate himselfe foūd testified whē after examinatiō had of the matter He went out vnto the Iewes Io◠18.38 and saith vnto thē I finde in him noe fault at all Chap. 19.12 Which thinge he affirmed twise or thrise yet for all this his aduersaries enuying hating his doctrine and fame Cry out saying If thou let this man goe thou art not Cesars freind whosoeuer maketh himselfe a King speaketh against Caesar As if they saide Cesar is King here In this land wee haue noe Kinge but Caesar He therefore that makes himselfe a Kinge here speakes against the right and prerogatiue of Cesar whose Kingdom can not be in safety while this man is suffered to preach his doctrine draweth them to the obedience of another King and it standeth not with the safety and polecie of a Kingdom to suffer it for when Pilate saide he found not that fault in him Luk. 23.5 this is all the proose they bringe of peruerting the Nation saying He stirreth vp the people teaching thorowout all Iury. His teaching is that which they will needes account dangerous This is that which they and other obstinate enemies of the Truth did euer pretend that the Kingdom of God Iewes account Christs preaching dangerous to the Nation viz. the preaching of the Word disturbeth and hindreth the peace of Kingdoms and endangereth theire beeing at least theire well beeing First because they wilfully perswade themselues that the Neighbouring Kingdoms which are of contrarie religions will the sooner inuade and spoile them Secondly because they also will needes be perswaded that the daily preaching of the Word makes the hearers stout stuborne against theire Kings and Gouernours For the first They say that it would cause an inuation this was the wilfull opinion of the cheise Preists and Pharises that if Christs doctrine were suffered to be preached and followed the heathen who were otherwise affected would inuade and ruin them therefore vpon report of that greate myracle of raising Lazarus they say What doe we for this man doth many miracles If wee let him thus alone all men will beleeue on him Ioh. 11.42 and the Romans shall come and take away both our place and nation therefore die he must What doe we as if they saide what sluggish Gouernours are wee how dull how sleepie how negligent in our offices how careles of our countries safety how improuident in preuenting foraigne inuasion that wee suffer this doctrine to carrie so many away after it to incense the Romans that worship other Gods and that are so zealous of theire honour that they brooke not to see any more honoured then theire owne idols and that if a few follow him it must needes vexe them but if wee let him thus alone thus to worke myracles for confirmation of his Doctrine all men will beleeue in him it can not be auoided and then the greate and iuuincible nation the most puislant Romans must of necessitie be much more ptouoked to Ielousie enuie and wrath
pray which was called the Temple and which seemeth so to be in the vision must not be measured but Saint Iohn is commaunded to leaue or cast it out that is not to reckon it the Church of Christ as not continuing in the Word and so not in Christ but fighting against those that doe Which things are so apparant in the Church of Rome that therefore her head the Pope and her true members are in Gods account as Gentiles or heathen many of * See the Originall of Idollatries printed an 1624. whose idollatries and superstitious rites and ceremonies they haue taken vp and vsed with verrie litle alteration therefore that part of the Temple signifying this Church is reckoned heathenish not to be otherwise measured and they that are of it as heathen Gentiles for it is giuen to the Gentiles And not in the other part but in this Antichrist sits and so is saide to sit in the Temple of God in that part to which God hath right as well as to the rest though it be pofessed vsurped by one that sits as it were for Christ but commaunding things contrarie to the Word and so shewing himselfe that he is God that is most maister in those things and one whose lawes binde in matters of faith and must be obeied though this Church hold some of Christs doctrine as other hereticall churches haue donne yet by other doctrines and traditions contrarie to the Word she makes the Word of God of none effect and indeede warreth against the true Church and the members thereof and they against her Seauen Angells come out of the true Church and powre out theire vials vpon her and other enemies and her members blaspheme his Name that is his Word therefore God will not haue her reckoned to be his he will only haue the inward roomes measured for his Temple with them that worshipped therein Reu. 14.9 the holy place place the Altar with the most holy place which was the Arke of the Testament which John saw there when it was opened there was noe other Word therein none in Christs true Church but Gods Testament noe other Word receiued in matters of faith and saluation the Papists in receiuing Antichrists are not of this Church but * Character of a Christian pag. 214. and 288. are saide to haue * see pag. 292. the marke of the Beast to worship him and to fight for him against Christ especially since the Councell of Trent for which hell fire is assured to them Now it is not possible that they that are so marked soe fight shal be soe tormented should be a true Church of Christ or of it Her oft pronounced fall her scarlet die in the blood of the saints her fighting against them and against Christ that sits on the white horse and whose Name is called the Word of God her cup Reu 19. and names of blasphemie with diuers other things doe all proue the contrarie but to leaue her wee heare what Christ saith before Pilate If my Kingdom were of this world then would my seruants fight that I should not be deliuered to the Iewes Yet surely as for fighting with swords to keepe him Why Christs seruants did not then fight for him Mat. 26.53 at that time from beeing surprised taken and deliuered to the Iewes he saith to him that smote the high Preists seruant Thinkest thou not that I can not non pray to my Father and he shall presently giue me more then twelue legions of Angels But how then shall the Scriptures be fulfilled which shew That thus it must be and after his resurrection he saide Thus it is written and thus it behooued Christ to suffer euen thus that of his seruants not one should then fight for him to rescue him thus it behooued then not that they were bound to forsake him but that though they should haue followed and defended him by all lawfull meanes yet thus it behooued him to suffer thus forsaken of all that the Scriptures might be fulfilled But doth it behooue him now he is risen and entred into his glorie That there is not the same reason now that thus he should suffer forsakeÌ„ in his cause in his members that men should not now fight for him Surely noe For he sheweth that his seruants should stick to him and follow him better after his resurrection then they must confesse him and contest for him before Kings Princes and euen Emperours Kings and Princes should fight for him and his cause when they should embrace the Christian faith greate rewards are propounded to him thâ—t ouerommeth Reu. 2. which though it be principally meant with the sword of the Spirit yet in Princes that may draw theire swords to desend the faith it may also be taken that way When Iohn saw them that had gotten the victorie ouer the Beast Reu. 15.2 and ouer his Image and ouer the number of his Name questionles there were amonge theese some Princes Captaines Souldiers States men and Magistrates that did it or helped to doe it by theire swords lawes as well as others that did it by preaching disputing and writing for wee know the Beast and whore are both to be ouercome by fire and sword Reu. 14. cap. 18. cap. 19. and not only by the sword of the spirit Christ is the Prince of the Kings of the earth Reu. 1.5 therefore they ought all to defend the faith of Christs to defend the Word and his cause both by theire lawes and swords and also to suffer any of theire subiects to maintaine it against all Heriticks and seducers by the sword of the spirit and noe man to forbid them For the first He is the King of Kings and Lord of Lords therefore they ought to follow him be led by him to fight against Antichrist and his supporters and against his other enemies yea not to fight for him and his Kingdom now may proue a curse to them as of old to Meroz and the Inhabitants thereof that came not to the helpe of the Lord against the mightie For though it be true that the ReuelatioÌ„ saith of the Kings which are the hornes of the Beast Theese haue one minde Reu. 17.13 and shall giue theire power and strength vnto the Beast Yet this doth but shew the sinne theese Kings would fall into committings Fornication with the whore by enforcing the Beasts and her lawes on theire owne subiects or suffering Antichrist and his ministers to seduce them which is accounted a wicked warre against Christ though he at the last ouercome them therefore it is added vers 14. Theese shall make warre with the lambe and the lambe shall ouercome them viz. with the spirit of his mouth the power of the Word preached and written For he is the Lord of Lords and King of Kings and they that are with him viz. that fight against theese Kings with the sword of the spirit to conuince them by
in such danger seeing that if Princes be Hereticall and persecute the godly theire Ministers must follow them and afflict and punish them or loose theire places for when those that cleaue to Gods Word and contend for it are examined they must confesse the truth though it cost them theire liues as our Sauiour here did for when Pilate saide Art thou then a Kinge Iesus answered thou saiest that I am a Kinge af if he saide and I can not I must not dâ—nie it For To this ende was I borne and for this cause came I into the world that I should beare witnesse vnto the truth That is indeede to confirme the Truth and euery clause of it whereof this of his Kingdom and office is one with his blood to witnes and seale the truth of it with his blood for though he knew that to confesse this would cost him his life yet he considers that to this ende he was borne and for this cause he came in the world that he should beare witnesse to it with his blood 1. Tim. 6.13 and therefore Saint Paul saith that he witnessed a good confession before Pontius Pilate Sealed as ye see with his blood Tolet. in Ioan. VXIII Vt veritatem Dei oftenderet regnum Dei manifestarer ac tyrannidem Diaboli dolos ejus detegeret to make his witnesse the more effectuall Seeing indeede he came into the world as Tolet saith that he might shew the truth of God and manifest the Kingdom of God and discouer the tiranie of the deuil and his deceits whereby he deceiueth men whether by his owne suggestions or by his Ministers the teachers and maintainers of idollatrie errours For to this purpose the Sonne viz. the Word the Truth of God was manifested that he might destroy the workes of the deuill He came to confound all theese in this that he came to beare witnesse vnto Gods Kingdom vnto Gods Truth whereby all theese are confounded and those also that liue as if they were borne to noe other ende and for noe other cause came into the world then to flatter daube and temporise with sinnes and errours or which is as bad frowardly to contest against the truth with sophisticated arguments praeuaricating shifts for that they might all be sure of it and repenting receiue and confesse the Truth in all things he heere inforceth the certaintie of it with a kinde of ingemination or reinforcing of his asseueration to the Soules of men as if they could neuer enough marke remember this point saying to this ende was I borne and for this cause came I into the world that I should beare witnesse vnto the Truth O thou eternall and almightie Sonne of God Heb. 1.2 by whome he made the worlds thou heyre of all things the brightnes of thy Fathers glorie and the expresse Image of his person thou that thoughtest it noe roberie to be held equall with God surely it was for some greate ende that thou wast borne of a Woman for some greate cause that thou camest in the World Lord let vs know it let vs heare it ô thou Kinge of Saints that wee neither despise nor slight and neglect it thou tellest vs with a witnesse and a deere witnesse it was to thee for thou sealest it with thy most pretious blood shed in the greatest paines the greatest sufferings that euer any felt in this world to see if yet wee will receiue the truth and the loue thereof 2. Thess 2.10.11 that wee may be saued and not be giuen ouer to beleeue a lye for this cause was I borne and for this cause came I into the World that I should beare witnesse vnto the Truth Some man will say If it were to this ende that he came and thus sealed the truth what Christian is there that will not receiue the loue of the Truth that will not in all matters of faith and saluation heare his voice obey it and so receiue his testimonie I answer thou hearest him affirme it and reinforce it what then needes further witnes Luk. 19.10 for if thou say The Sonne of man came to seeke to saue that which was lost That is by shewing them Gods Truth and bearing witnesse to it and so loosing the prisnors bound and lost in the prison of sinne errour * Sedebas o homo in tenebrosis vmbra mortis per ignorantiam veritatis sedebas vinctus catenis delictorum Bernar. de ordine vitae Nos de Adam caeci nati sumus illo illuminate opus habemus Aug. in Ioan. trac 34. Act. 26.18 Mar. 10.46 Gal. 4.4 and ignorance Ioh. 12.48 He came a light into the world that whosoeuer beleeueth on him should not abide in darkenesse but should haue the light of life to make them children of the light God sent him for a light of the Gentiles Isa 42. but that was to open theire eyes and to turne them from darknesse to light and from the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance amonge them which are sanctified through faith that is in him Not otherwise The Sonne of man came to minister and giue his life a ransom for many but that was to minister the Word and to witnesse that his death was a ransom for many to seale that truth in his blood God sent his Sonne made of a Woman to redeeme them that were vnder the Law and thereby Seruants obnoxious to sinne death that they might receiue the adoption of sonnes but that is by receiuing the Word the Truth who to as many as receiue him Ioh. 1.12 giueth power to become the Sonnes of God euen to them that beleene on his Name viz. on the Word by letting them * Chap. 8.32.34.36 Character of a Christian pag. 325. c. know the Truth that the truth might make them free and free indeede from sinne Satan errours snaring scruples c. There is noe true freedom but what the Truth giueth and it must needes be true if the Truth giue it As he there saith If the Sonne therefore shall make you free Ye shall be free indeede Thereby shewing himselfe to be the Truth as Augustine proueth on Ioh. 17.17 Sanctifie them in thy Truth thy Word is Truth August in 10. trac 108. To this Truth he bare witnesse and this Truth freeth beeing beleeued knowne and receiued with loue So was it with the Corinthians who beeing inriched in all knowledge Paul saith the testimonie of Christ was confirmed in them 1. Cor. 1.6 which that wee might so receiue and obey in all that it teacheth and euery part of it he bare witnesse to it with his blood Which therefore indeede is called the blood of the Testament sealed confirmed and dedicated in blood Heb. 9.18.19 Wherevpon neither was the first Testament dedicated without blood For when Moses had spoken euery precept he tooke the blood of Calues and sprinckled both the booke and the