the Church should be at the call and commaundement of the secular power whereby they might be eyther wholly dispossessed of their places or continually troubled interrupted in ordering the affaires of the Church and the matters of God and finally iniuriously and contumeliously handled which thing the holines of their places and persons wil in no wise suffer For the answere of this doubt it is plaine in the word of God that all ecclesiasticall persons whatsoeuer yea the chiefe priestes in them the high priest himself the prince and head of the priestes who was the type of Christ the Oracle of God and on whom the whole glory and maiesty of the priesthood was bestowed was no lesse subiect to the iurisdiction of the kinge then he which had the basest place and calling in the common-wealth The trueth heereof appeareth by the lamentable tragedie of Abimelech 1. Sam. 2. who being summoned by Saule to appeare came with all the priestes that were with him and being come acknowledged Saulâ— to be his Lord Verse 12. and did not appeale froÌ„ his vniust sentence of death to any other power The same end befel his son Abiather who for that he tooke part with Adonia was by Salomon put out of his office and condemned to die 1. King 2.26 And likewise Zachariah the son of Iehâ—ida 2. Chro. 24.21 Now although two of these kinges did impiously and tyrannically abuse their authority yet it doth appeare that they had authority ouer them yea not onely these examples but the course of the whole scripture and equitie it selfe doth shew that it ought to be so We knowe that euen Christ himselfe more holy in person and office then all the priestes men or angels in the world did throughout the whole course of his life submit himselfe to the ciuill power and at the end of it did suffer himselfe to be violently apprehended contuâ—eliously entreated yea vniustly coÌ„demned by the deputy of a heathen Emperour Likewise the Apostle Paule did appeale and subiect himselfe to the authority of Caesar. Neyther is there any cause or reason why it should be otherwise For howsoeuer the Romish prelates haue not only drawen out their neckes from the subiection of princes but also haue inuaded their thrones and subdued them vnder their feete and the whole cleargie say to the ciuill power come not near nor yet once touch me because I am holier then thou and think themselues too good to be iudged by any but by their owne ordinarie yet the trueth is that all persons as well ciuill as ecclesiasticall are and ought to be by the word of God equally subiect to the ciuill power For shall Christ himselfe and in him God himselfe stand before the iudgement seat of princes and shall sinfull men nay shall wretched wormes thinke them too prophane to be competent iudges in their causes no no the seruant is not aboue the master nor the creature aboue the creator and therefore we say with the Apostle that al soules that is euery man that hath a soule that none shoulde thinke himselfe exempted ought to be subiect to the higher powers Rom. 13.1 The ground of the contrary errour is an arrogant opinion which presumptuous men bearing function in the Church haue of their own holinâ—sse in respect of others whereas in the Church of God men who haue ciuil callings are no lesse holy then they who haue ecclesiasticaâ— yea somtimes much more holy they who haue ecclesiastical holy callings being otherwise wicked prophane for it is truly said althougâ— impiously applied by the rebellious company of Corah Numb 16.3 That not only Moses Aaron but euen the whole multitude of the common people much more the Lords annoynted is holy In the next place we are to search whether that as al persons so likewise al causes belonged to the authority of the King of Israell First of ciuill then of ecclesiasticall causes in the first kinde it is not needful that we should insist forsomuch as all men euen they who are most sparing and wary in giuing power to these kinges doe acknowledge that all ciuill causes did properly belong to their iurisdiction And so it was indeede For the king had authoritie to appointe all the publike officers of his kingdome who should be his counsellers at home or his Captaines abroad who shoulde be the iudges of the people and who of the chiefe senate in Ierusalem and good reason it was that he shoulde haue this power in these causes For seeing that his office was especially to iudge the causes of the people and to fight their battailes for the which purpose the people desired a king it could not be denied vnto him to appointe those to be his deputies whom he thought most able to discharge these dueties Yea further it belonged to him to call all publike assemblies and to order them to make peace with whom he would and to goe to battaile against whome â—e when 〈◊〉 thought good The trueth of this pointe doth 〈◊〉 plainely appeare throughout the whole storie that we need not insist in it Sect. X. NOwe we are to enquire what was the authoritie of the kinge in the matters of the Church to wit in ordering the state of religion and of the seruice of God Whereof there is greate question made whilest some doe wholly exclude him out of the Church not permitting him to intermeddle with any affaires belonging vnto it others suffer him to deale in these causes yet not to beare any great sway or to ouerrule in them and the third sort giueth vnto him the greatest part of that ecclesiasticall authoritie which belongeth to man The which distinction is necessarely to be considered for God hath not giuen to any man such ful and absolute authoritie in the Church as in the common-wealth for he hath made Christ the soueraign Lord and King of the Church to rule it by his owne lawes and worde Yet one parte of ecclesiasticall iurisdiction belongeth to men who are to establish the diuine lawes of the worship of God and to make ecclesiastical constitutions for that purpose But who hath authoritie to doe this there is all the controuersie In the first opinion or rather grosse and palpable errour are the Bishops of Rome with their adherentes who that they might through the Church enter into the common-wealth inuade the riches preferments and pleasures of kinges and vsurpe their states and crownes haue thrust out of the Church this king of Israell least that by his example other magistrates shoulde challenge to themselues â—uthoritie in causes ecclesiasticall In the second opinion are men otherwise syncere in iudgement who in a good meaning affection to the Church thinke it not safe or conuenient to permitte her wholly to the ciuill power and in a reuerent opinion of her iudge it vnmeete that ciuill rulers should order diuine matters and so make the Church say vnto the magistrate touch me not for I am more holy then thou
many and so to conclude this point and specially the first edict which the first king made and that by the immediate motion of the spirit of God because this is most for the purpose of the matter in hand We read 1. Sam. 11.17 that whenas Saule was to call the people together to battaile he gaue foorth such a peremptorie commaundement as neuer any of the Iudges or Elders did For taking a couple of oxen and deuiding them into peeces he sent them to all partes of the land with this message that whosoeuer did not follow him to battaile so shoulde it be done to his oxen Whereupon the people came roundly as one man for that as the text noteth the feare of the Lord that is of this greate power which the Lord had giuen to the king fell vpon them Saule might haue said with Dauid I am yet a tender and newe king and haue many enemies wherefore it is not meete that I shoulde exasperate the people by threarning them but it was the will of God that the people shoulde see in the beginning to what a kinde of power they had â—â—â—mitted themselues Sect. XII THus much of the power or authority of this kingdome the second part of the doctrine of it is the maiesty of it the fundamental lawes of the kingdom belonging therunto The maiesty of the kingdom is the great glorie and excellency wherein it far passeth other kindes of gouernment and for the which it is much more highly esteemed It was procured by these meanes First by that exceeding great power wherof we haue spoken for whereas the whole administration of all thinges is in the handes of one there the good estate of all men publikely and of euery one particularly doth depend on him whereby it commeth to passe that all mens eyes are set on him yea all men doe honour praise and admire him in whom they see great authoritie and riches and whose wisedome is more conspicuous then any others besides Secondly this kingdome was maiesticall by the first originall of it which it had not from man but from God This law is written Deut. 17.14 When thou hast possessed the land and sayest I will haue a king to raigne ouer me thou shalt make him king whome the Lord thy God shall choose and so the euent proued for the state of this kingdome in generall came from the people to whome also it belonged solemnly to acknowledge him whom God did appoint but the nomination of the particular man on whom this honour should be bestowed came from God who appointed first Saul with his posterity and afterwardes Saul being reiected Dauid and his seed By the which meanes God did choose all the kinges in Israel although he did immediately by his owne voyce onely appoint the first three to wit Saule Dauid and Salomon For euen as the fire wherewith the sacrifices were burnt although it were nourished euerie day by the priest putting fresh wood vnto it and so preserued by the same meanes wherby other fire is kept yet be cause at the first it came downe from heauen miraculously was therfore counted holy and wonderfull euen so was this kingdom because at the first it came from God although afterwardes it were continued by naturall and ordinarie propagation Hence it is that this kingdom is called the kingdome of Iehoua 2. Chro. 13.8 The badge and seale of this diuine originall of this kingdome was that holie vnction whereby these kinges were by the prophets of God solemnly in the name of God inaugurated and therefore the signe being put for the thing signified this annointing betokeneth the holinesse of it insomuch that when the king of Israell is as it were to be painted forth in the natiue colours of his maiestie he is called the annointed of the Lorde Thus 1. Sam. 24.7 God forbid saith Dauid that I should lay my handes on Saule seeing he is the annoynted one of GOD. And 2. Samuell 1.14 hee saith to him who had helpt kinge Saule to kill himselfe Howe was it that thou diddest not feare to put out thy hande to kill the Lordes annoynted The third lawe tending to the maiestie of this kingdome was that it was not any vncertaine and moueable state but constant and fixed in one place it was tyed first to one tribe namely to the tribe of Iuda that by God speaking by the mouth of Iacob the first founder of this nation for in his sonnes it began to be deuided into many tribes and families and so came into the forme of a people the prophesie iâ— written Gen. 49. The rod shall not depart from Iuda nor a law giuer c. Secondly it was tyed to one and the same familie to wit to the house of Dauid for euer and went by hereditarie right and succession in lineall discent so that continually the sonne succeeded the father The which lawe although it was established in the like gouernementes in other places yet it coulde seldome take place for any long time by reason of the want of right successours But it was heere kept in continuall force and that by the marueilous prouidence of God who as he promised did alwaies giue to Dauid his seruaunt a sonne of his owne loynes to sitte vpon his throne The which prouidence of GOD may especially be noted in the straunge preseruation of Ioas from the cruell handes of that monster Athalia 2. King 11.3 By this meanes it came to passe that this kingdom was both naturall and in processe of time ancient yea after a sort immortall For the first we need not doubt but that there was an exceeding great loue and reuerence of this king wrought in the mindes of the people whenas they sawe that he had not obtained that place by ambition faction force of armes or any other sinister or violent meanes but was euen borne vnto them and by nature or rather by God the ruler and desposer of all naturall causes appointed and distinated to that calling Yea also in time by this hereditarie succession the kingdome became of great antiquitie which addeth much to the maiestie of meane thinges much more to those which in many other respectes are excellent Euen as men doe ascribe a kinde noâ— onely of reuerence but euen of religion to okes and other trees which haue a long time kept their standing for so in continuance of time they take so deepe roote and gather such strength as that they cannot be moued whereas at the first they may easely be shaken downe so kingdoms continuing long in the same stocke become firme and maiesticall whereas being often transplanted they are weake and contemptible and doe often fall euen in the beginning Thus fell Abimelech his kingdome and euen this kingdome was sore shaken in the defection of the ten tribes because the memory of Ierobaal grandfather to Abimelech a priuate and base man and of Isai the father of Dauid was not cleane worne away and therefore they said
raigne ouer them but God shoulde still bee their kinge But after that they had made a kinge neyther did the iudiciall lawes retayne their full force neyther did GOD himselfe appoynte Captaines ouer the Armies but all was done according to the will and commaundement of the kinges who although they did keepe the iudiciall lawe in parte and for the greate extremities in warre asked counsell of God yet they were free in both these respectes as we are afterwarde to declare more at large So that by the comming in of these kinges God himselfe if we may so basely speake of his glorious maiestie was put out of his office as hee himselfe doth confesse 1. Sam. 8.7 where hee speaketh to Samuell not to be grieued for that the people had cast off his and his sonnes gouernment for indeede saith God they haue not despised or cast awaie thee but mee and haue refused that I shoulde raigne ouer them In the seconde place the iudges had parte of this supreame authoritie who although in the greatest matters they were ouer-ruled by the worde of God yet in the ordinarie administration especially of warelike affaires they were the chiefe And therefore the state of the common wealth from Moses to Saule the first king is called the gouernment of the Iudges the which did wholly cease after that Saule was created king for the Captaines of the warre were either the kinges themselues or whom it pleased them to appointe So wee â—eade that Dauid placed and displaced Ioab at his pleasure Thirdlie the bodie of the people ioyning together in a general assembly had a part yea the greatest part of this authoritie and likewise the elders who were a compendious bodie of the people had their part especially in ciuill administration in the time of peace Iudg. 20. The children of Israel came together as one man to the Lord in Maspha to whome the leuite maketh his complaint as vnto them who had authoritie to reuenge the villanie done vnto him desiring them to determine of that cause as they did with greate seueritie The causes why the people and the elders had parte of this supreme authoritie were these First for that they did neuer giue the whole power ouer themselues into the handes of anie of the Iudges but onely did as it were vse them to be their Captaines and leaders in the time of warre the which beeing ended vsually the iudge returned to his owne house and priuate estate till the like necessitie called him abroade againe but during the time of peace they did not meddle much with ciuill iurisdiction but onely hearde those causes which were brought vnto them as to fitte arbiters because they were men renoumed eyther for their valour or because they were prophetes as were Debora and Samuell or had the office of the high prieste as had Ely Hence it is that in this booke of iudges there is no mention made of their ciuil iudgements or that they did cal together the Senate or the people vnlesse it were to warre or of any edictes which they made or of faults which they did redresse or punish Only of Samuel it is written that he went about the land to iudge the people and of Debora that the people brought their controuersies to her The second cause of the authoritie of the elders and people was the want a Iudge for whenas the Iudge died they did not streightway put another in his place vntill they had occasion giuen by warre during which time of vacation the elders and people in euery citie did iudge their owne causes and meeting together in a common asseÌ„bly did order publike matters although seldome and negligently as the people vse to gouerne So that they wanted a Iudge as often as they had one But when once they had a king created there did no more any supreame authoritie remaine either in elders or people all being giuen vnto the hands of the king who had no man which did participat with him in his authoritie For we are not to thinke that in this state the king was the chiefe gouernour and the elders senators and inferiour officers fellow gouernours and as it were his mates For all within the land of Israel were to the king meere priuate men so that if any had authoritie in respect of the people they had it all from him as from the fountaine all the officers of the kingdome all the Iudges of ciuill causes and the captaines of the armies were appointted by him Yea they were so farre from hauing any authoritie in respect of the king that all the people with their magistrates and officers of what kinde soeuer are vsually called the kinges seruantes so 2. Chro. 10.6 The counsellers of Salomon are saide to haue stood before his face to wit waiting and attending his pleasure so Esa. 37.5 Officers of the king and elderâ— of the priestes are called the kings seruantes For the state of this kingdome was not such a gouernment as both hath beene and is at this day in vse in many places where the people to auoide confusion and for the administration of iustice and of other publike affaires doe for one ouer them yea and giue vnto him although improperly the name of a king reseruing to themselues authority eyther to displace him at their pleasure or at the least to controll his doings which they thinke to be wrong to call him to account of his administration yea if need be to rise vp in armes against him and to lay violent handes vpon him This was no such gouernment but a kingdome both in name and in trueth wherein none had any iot of supreame authority saue the king onely Sect. V. BVT if it be graunted that there was no authoritie in the land which could associate it selfe with the authoritie of the king or any way intermeddle with his lawful administration as long as he did rule with religion and iustice for the glory of God the good of the people yet it may seeme that there was some authoritie to restraine him if at any time he should be imperious or vniust in his gouernment whereby he should be eyther brought to a lawfull manner of ruling or else if he were incorrigible deposed from his kingdome For otherwise the people might be miserably oppressed religion defaced yea all thinges turned vpside downe and in the ende the commonwealth vtterly ouerthrowen and therefore that both wisedome reason and necessitie iâ— the glorie of God and the good of men doe require that there should be in Israell some other authoritie eyther in the people or in the priestes in the senate or in the inferiour magistrates the which should neuer be eyther vsed or once mentioned but against those kinges which did degenerate into violent and bloody tyrantes euen as men vse a false vnder raine to pull in strong headed horses which otherwise woulde runne into some pit so destroy both themselues the riders This reason taken
king or to any but to the right owners and possessours but that it was nowe the parte of all the people to contribute euen of their best thinges to the kinges vses and the setting foorth of his maiesty Yea and that the king might lawfully exact of them thinges needfull for these purposes This account the people did make that this gouernment woulde be verye chargeable vnto them but yet they did not sticke at the cost so they might haue their mindes fulfilled Neyther coulde it be otherwise for euen as a man may dwell in a base and simple house or cottage without any greate cost but if he will needes haue a great and stately palace ouer his head he cannot but thinke that both the building and also the maintaining of it wil be chargeable vnto him so it is in this case the iudges were destitute of this maiesty without chariots horses armies palaces great retinue costly diet and neuer put the people to any charges but seeing they will haue a maiesticall and stately kingdome they cannot but consider that it must be both set vp and also preserued at their charges Yea this opinion of the statelinesse of this kinde of gouernment was generally and as it were naturally helde of all men and therefore Adoniah when he did affect the kingome said thus with himselfe nowe I will raigne and get chariots and horsemen and fiftie men to runne before my face 1. King 1.5 Thus we see the maiesty of this kingdome the which was so great as that it made the kinge to be not onely highly accounted of and had in greate honour and estimation of the people but also verie duetifull and after a sorte religiously obeyed yea in trueth too much obeyed as their often falling to idolatrie by the commaundement and example of their kinges doth declare There was before this time a kingdome in Israell sette vppe by the men of Sechem in the handes of Abimelech Iudg 9.6 but it was soone ouerthrowen and trodden vnder foote because it wanted these lawes to vpholde it For it was not of God but of man not natural but founded vpon bloudshed and violence not auncient but a new vpstart and destitute of all the rest of the priuileges and proppes wherewith this kingdom was endued and vpholden But this kingdome did continue till the vtter desolation of the lande when as the whole nation was caried captiue to Babel Yea we may well thinke that if the subiect of this kingdome which is the people it selfe had not beene so taken away that it would haue continued in the first institution and according to the right order of it euen till the comming of Christ the which was appointed by God to be the last period of it or rather of the outwarde and worldly shew of it for in truth it standeth yet in Christ and shal stand til that Christ giue vp all his power of gouernment into the handes of the father For if we set aside the defectioÌ„ of the ten tribes which was near to the beginning of this kingdome and was done by the speciall worke of God we shall finde that this kingdome was so firmely established that the people neuer offered to make any alteration of the estate for in that they went about to make Absalon king they were perswaded that they did right in setting vp the sonne in steade of his father being nowe stricken in yeares yea the people did not onely continually obey this authoritie but also had the person of the king in such estimation that they did make more account of him then of many thousandes of themselues So they spake to Dauid that he should not goe any more to the battaile in his owne person least he should put out the light that is all the glory and maiesty of Israell adding further that it were much better that ten thousand of themselues should perish then that any euill shoulde befall him 2. Sam. 21.17 And now to conclude this whole matter we see the greatnesse both of the power and also of the maiesty of this kinde of gouernement of both which Iacob did prophecie in the 49. of Genesis 8. verse saying Iuda thy brethren shall praise thee that is they shall magnifie and honour thee for the glory and maiesty of thy kingdome Thy hand in the necke of thy enemies that is thou shalt subdue all thy enemies vnto thee the sonnes of thy father shall bow themselues vnto thee that is they shall reuerence honour and obey thy authority Iuda is the Lions whelpe he hath bowed himselfe and laide him downe that is all his actions and behauiour shal be full of maiesty the which is to be seene in the Lion more then in any other beast and who shall raise him that is who shall controle his doings and call him to account He shal wash his clothes in wine that is he shall haue abundance yea superfluity of the best and most pretious things which are to be had Thus we see both the power and also the maiesty of this kingdom in respect of both which we may say as it is Act. 14.11 that Gods are come down vnto vs in the likenesse of men that is such a pourefull and glorious magistracie as doth after a sorte resemble the infinite poâ—er and maiesty of God Sect. XIIII HItherto we haue spoken of the iudgement or doctrine of this kingdome as it was in respect of the people it followeth that we declare the state of it in respect of God and that by considering first howe this state as it hath beene described did please God secondly whether it were a lawfull gouernment or not and lastly how farre the power of this kingdome was subiect to God For the first it may seeme that God did not like this kinde of gouernment but suffered it to be established not as making for the good of the people but rather as a punishment for their sinne for that he was so highly offended with the people for asking a king as he himselfe doth witnesse by his prophet Ose. 13.11 I gaue them a king in my wrath but the trueth is that this was alwaies most pleasing and acceptable in the sight of God yet the action of the people in making this alteration did iustly offend him and that for diuerse causes to wit for that by desiring a king they shewed themselues vnthankfull diffident proud and disoobedient For the first it was their duetie not onely to be content with what gouernment soeuer GOD did appointe for them but also to thinke themselues the happiest people in the world for that they had the glorious God of heauen and earth to be their kinge and ruler in a speciall manner Secondly thâ—y trusted more in a kinge then in God thinking that the cause of all their disorders and miseries was in their gouernment and that their king woulde certainely deliuer them from all wrong at home and bondage abroade Whereas the cause of all their
build after this inward manner This second kinde of building is in order and nature the first yea that which moueth the externall action of the spirituall building and prepareth the way for the ministerie of the word by the meanes whereof a Church cannot be set vp in any place whâ—ther countrie ciâ—ie or family till that the power wheâ—eâ—y the said place is ruled do either procure or at the least suffer it For the kingdome of Christ is not of this worlde neither doth it take a way the generall ordinance of magistracie and order whereby God ruleth the world but is in respect of outward action subiect vnto it and to be established and miantained by it for as God himselfe was the head and first mouer in the building of the Church when as at the first he sent his Apostles immediately by his owne authoritie to do it so also it is his will that they who do supply his place and are after a sort Gods on earth should afterwardes be the first agents in this worke For we are not to thinke that rulers by the which name we call all that haue authoritie whetheâ— in countries townes or priuate houses haue the charge onlie of the bodies of their subiects commited vnto them but rather that their chiefe care ought to be to prouide for their soules the true worshippe of GOD wherein the last ende and chiefe happinesse of man consisteth and wherevnto all temporall benefits are to be referred as the Apostle writeth .1 Timo. 2.2 the end of a quiet and peaceable life procured by magistrates is the right worshippe of GOD. For this cause ciuill rulers are called by GOD in the scripture the pastors or feeders of the people not as if they were to feed their bodies only as sheep heardes doe flockes of sheepe but chiefely in regard of their soules as we may see euidently 1. Chro 17.6 which way soeuer I walked with Israel haue I spoken of building a Church or temple to any of the iudges of Israel whome I commaunded to feede my people In the which place we may see at whose hands GOD looketh for the building of his Church But it may be here asked what if this ciuill power doe not moue in this worke whether that there should be no Church or ministerie of the word in that place or rather if that the king prince magistrate or the maister of the family he negligent in his dutie if not then the subiect sonne or seruant in a priuate house may lawfully take this worke in hand or yet the ministers of the worde may begin and goe on in their worke yea although they be neither set on worke nor yet tollerated but euen flatly forbidden and peremptorelie hindered by the saide poweâ— for otherwise it might come to passe by the obstinacy of rulers being enimies to the Gospell that there should be no Church either publick or priuate in any parte of the world whereas it is the will of God that his church and true worshippe should be established in all places And therefore it may seeme that in this case the councell and practtise of the apostles is to be followed who being forbidden by the rulers to preach the Gospell answered that it is better to obey God then man The answere is as before Chapter 7. Sect. 6. that as touching ordinarie callings a church cannot lawfully be built in any place by resisting the authoritie of the said place For no man may against the will of any man rushe into his house to instruct his family or into a city to abolishe idolatrie and to set vp publickly the true worshippe of God because howsoeuer euery one ought to endeuour to build the Church yet we ought to keepe our selues within the compasse of our owne calling and not to take vpon vs by violence the performance of other mens duties For none are crowned either with due praise or with happie successe of their labours but they who striue lawfully howsoeuer it pleaseth God some times to accept and prosper the endeauors of those who labour in aduancing his worshippe and glory more in feruent zeale then imperfect knowledge so go further in this behalfe then the secret rule of the word of God doth requier or permit As the apostles they haue an extraordinary calling and dispensation immediately from God himselfe needfull for the first publishing of the gospell the which they were to obey yea though it were contrary to his reuealed will But ordinarie ministers haue no callinges but from men and must square their actions according to the written worde And yet we are not to thinke that it is in the power of man or of any creature to forbid the seruice of God for although all the rulers in the worlde shoulde make that edict of Dariuâ— that none shoulde pray vnto God yet we ought nor to obey it as we see in the example of Daniel Daâ— 6.10 but we speake of building a Church in any place the which worke is neuer so generally hindered but that God inclineth the heartes of some to set it forward And whenas no publicke magistrate doth builde the Church yet priuate men giue it entertainement in their houses As touching other particulars wherein this ciuill power medleth with the Church we are to consider them hereafter onely we â—re here to note howe this power may be called the head of the Church to wit for that it is the first mouer in the building of it In the which respect not onely kinges and princes but euen priuate men who set vp and maintaine the Church within their houses may in regarde of their owne families be so called and yet we doe not by this meanes giue that to man which is proper to Christ for first Christ is the head of the catholicke Church but man of some particular Church onely Secondly Christ is the head not onely to the whole Church but also to the seuerall members of it to whom he giueth motion by bestowing on them the graces of his spirit eyther permanent or temporarie but man is the head onely in respect of the builders namely of the teachers and rulers of the Church and in respect of the whole bodie of the people as they giue themselues to be made a Church And lastly Christ is the head of the internall and spirituall working but man of the externall building Christ giueth giftes fit for the ministerie which make an inward calling but man giueth the outward calling Christ hath appointed the offices of the ministerie generally in the whole visible Church but man procureth the execution of the said offices in this or that particular place by this or that person So that whatsoeuer ciuill power it be whether of princes in kingdomes or of the people or senate in commonwealthes or of priuate men in their families that buildeth the Church it may very fitly be called the head in that worke As we may see Num. 1.15 7.2 that in regard of
although more enioyed then considered as also for that they may in part be gathered of that which hath beene spoken Sect. III. THus we haue by the generall doctrine of magistracie an entrance made to the speciall doctrine of the kingdome of Israell wherein we haue many seueral points to consider which for order and memorie sake may be reduced to two heades whereof the first containeth the state of this kingdom in respect of nâ—en or of the people of Israel the second the state of it in respect of God The first head hath the greatest part of the difference of this kingdome from the former gouernment of Iudges consisting especially in two thinges the speciall power which it had ouer the people and the speciall maiestie of it both which were exceeding great in this state yea so great that in these respectes the gouernment of the iudges may seeme not onely a meane but almost a priuate estate Hence it is that this kingdome of Israel is by Iacob prophecying of it Gen. 49.9 compared to a Lion the which doth in strength and especially in a maiesticall statelinesse so farre exceede all other beastes that it is vsually called the king of them If we desire to knowe howe it came to passe that there was so greate power and maiestie giuen to this kingdome we must haue recourse to the originall of it The causes of the setting vppe of this estate were two The first is that which may be saide to bee the cause of all thinges in the worlde to witte the eternall counsell and decree of God by the which it was before al ages appointed that the king of Israell shoulde be a type of Christ and his temporarie gouernment a type of the spirituall and eternall kingdome of Christ as is afterwarde to be declared Nowe that this kingdome might be a fitte and liuely type it was needfull that it shoulde be endued with a greate measure of power and maiestie that so it might the more liuely represente the infinite power and authoritie which the Messias was to haue ouer all creatures in heauen and in earth and likewise his vnspeakable and incomprehensible maiesty and glorie filling the heauen of heauens The second cause of the greate power and maiesty of this kingdome was the desire or rather the will of the people who did so earnestly yea so eagerly and importunately call for this stately gouernment that they would take no denyall nor heare any thing which coulde be alledged to be contrarie For that the people did alwaies desire this state we may see Deutro 17.14 where God foretelleth this that when they were once possessed of the lande they woulde haue a King and Iudg. 8.22 where they offer to make Gedeon king and more plainely Iudges 9. where they like Abimeleches opinion saying that it was better for them to haue one then many to raigne ouer them Neyther did they desire to haue one sette ouer them with the bare name and title of a kinge or with anie meane authoritie but that hee shoulde haue power and maiestie in the highest degree For howsoeuer it might seeme that this their desire was in some respecte incommodious to themselues for that the greater power they gaue to the king the lesse libertie they lefte to themselues and the greater that his pompe and maiestie was the more heauie tributes must be imposed on them for the maintayning of it yet they did so vehementlie desire to be like to other nations in a stately monarchie that they thought no price too greate for it thinking belike as it is commonlye saide that it was greater honour for them to make a mightie and a glorious Kinge then to be kings theÌ„selues as euery one was in the time of the Iudges wherein euery man did that which was good in his own eyes because they had no king to order them Iudg. 18.1.19.1 And yet we do not deny but that in ordaining so mighty maiestical an authority they thought it would be for their owne good howsoeuer it might seeme to derogate from their liberty and profitte and that the commodities would be moe and more waightie then the inconueniences of it wherein whether they did iudge right or no let others determine Sect. IIII. NOW we are to come to the particular declaration of these things First of the power of this kingdome and secondly of the maiestie of it The doctrine of the power hath in it these foure questions The first is whether the power of the king were whole or deuided The second whether it were generall ouer all persons and causes or restrained The third whether it were absolute or tied to lawes The last whether it were a milde or a peremptory power The power whereof we doe intreate is the full supreame and vniuersall authoritie for of any inferiour power we doe not speake of gouerning the people and of ordering all their publicke affaires the which before that this kingdome was set vp was not wholy in any one hand but deuided amongst many For it was partly in the handes of God partly in the handes of the iudge which was for the time partly in the handes of the elders or senat and partly in the handes of the bodie of the people For the first where we say that God had a part of this authoritie we doe not consider him simply as God for in that respect not a part only but the whole supreame power not of that country onely but of all the nations in the world yea of heauen and earth was and is in his handes but we consider him as he was after a speciall manner the king and ruler of this people so as he neuer was or will be to any other nation The actions of God which did proceede from this his regal authoritie were these First that he gaue to this people iudiciall lawes and constitutions which is part of the office not of God for then these iudiciall lawes should belong to the whole world seeing GOD is the God not of the Iewes only but also of the gentils But other nations are not tyed to these laws but only to the morall law and to these Iudicials so farre as they are morall to wit to the grounds and equitie of them but not to the lawes themselues The second thing which God did by vertue of this authoritie was the supreme administration of their battailes in cases of greate extremitie For as greate princes sende captaines to fight in their steade yet according to their direction and appointment so God did immediately either by his word or spirit stirre vp some man to fight the battailes of the people and did directe them in such actions And this Gedeon acknowledgeth Iudges 7.20 Where hee saith the sworde of the Lorde and of Gedeon In these respectes GOD was the kinge of this nation as Gedeon doth confesse Iudges 8.23 who so answereth the people going aboute to make him kinge that neyther hee nor anie of his posteritie shoulde
from the safety of the people of states and commonwealthes the ground square and end of all good pollicie carieth with it such a faire shew of equitie and necessitie that like vnto a violent streame it hath caried many headlong in heate to condemne and reiect vtterly these absolute Monarchies as tyrannicall and barbarous kindes of gouernment pernitious to men yea altogether vnlawful and vnmeete for the Church of God But we ought not to suffer our selues to be deceiued by any appearance or pretence whatsoeuer or in respect of any inconueniences although neuer so great to iudge that to be vnlawfull and prophane which God by establishing it in his Church hath shewed to be holy and lawfull But for the further resoluing of this question it is requisite that we againe put you in minde that we doe not heere speake eyther what ought to be the state of al kingdomes in this behalfe or that this is the best kinde of gouernment but only doe shew what was the state of this kingdome of Israell In the which it seemeth that the whole power of ruling the lande was giuen by God and by the people into the handes of the king without any exception whatsoeuer insomuch that the people did not reserue to themselues any power whereby they might lawfully resist his authoritie or oppose themselues to his proceedings although vnlawfull and vniust much lesse take from him the kingdome or to offer any manner of violence vnto his person For the authoritie of this king ouer his people was no lesse then is the authoritie of a father in his familie in respect of his children who if he doe iniuriously intreat any of them or not carefully keep his own goods or liue any way disorderly it is the duety of his children if not with silence to suffer it yet with great modesty to admonish him of it But if they should ioyne themselues together and offer any violence vnto him especially if they should throw him out of his house all men woulde count them rebellious and vngratious children But if they shoulde take his life from him they were to be esteemed notoriously wicked ye rather as monsters worthy to be abhorred of all men So it seemeth that the state of this kingdome was such as that no subiect of what place soeuer no not the whol people iointly could lawfully vse any violence against the kings person or proceedinges and that the king might although not lawfully in respect of the lawe of God of men or of nature yet safely and freely in respect of his subiectes doe whatsoeuer pleased him according as Iacob foretelleth Gen. 49.9 that Iuda the king of his brethren should be as the great Lion who when he laieth himselfe downe who shall raise him vppe or disquiet him The trueth heereof appeareth in the whole course of the story of the kings who praesuming vpon this whole and vndeuided authority did neuer feare or doubt to doe whatsoeuer they listed without asking leaue eyther at nobles elders or people Hence came that foolish and tyrannicall answer which RehoboaÌ„ made to the people threatning them 1. King 12.12 in this manner My least part shal be heauier then my fathers loynes whereby he meant that he would encrease those heauie burdens of tributes which his father had laide vpon them For but that he knewe verie well the state of his kingdome to be such as that he might both say and doe what he listed without controlement he had beene more then mad to make such an answere And hence it came that the idolatrous kinges did neuer sticke by their sole authoritie to set vp open idolatrie not once minding who would be offended therewith and likewise the continuall practise of the people doth declare that they did not violeÌ„tly oppose theÌ„selues to the doings eyther of the good or of the wicked kinges but suffered religion to stand and fall according to their pleasure Yea the dealing of God himselfe doth prooue the same who when he purposed to preserue Dauid against the fury of Saule would neuer suffer him to oppose Ceila or any other of Saules citâ—es against him but made him fly first into the mountains and deserts and afterwardes out of the land to the Philistines Yea Dauid although he were appointed by the expresse worde of God to sâ—cceede Saule in the kingdome yet he was so farre from laying violent handes vpon him that as we reade 1. Sam. 24.6 his heart smote him that is his conscience did accuse him that he had behaued himselfe disloyally against the king in that he had offered violence to the kings garment because that was as a threatning of death vnto him and a greate disgrace Yea further we doe not reade that God did euer by any of his prophets stirre vp the people to maintaine his true woâ—shippe by violence against the kinges or euer reproue them because they had suffered them to set vppe idolatrie which is an euident proofe of this point For if it had beene lawfull to resist in any case then surely in the maintenance of the true worshippe of God and of his glorie But heereof there is a great question made for although this king had power in ciuill matters to doe not onely right iustice without the helpe of any other power but also wrong without resistance shall we therefore giue vnto him this power in the cause of religion that he may deface the worshippe of God at his pleasure It may seeme much better that not onely kings should be throwen downe from their thrones but also that heauen and earth shoulde goe togither then that God should be dishonoured and detestable idolatrie erected We confesse that it is a most fearefull thing that the king of Israell who hath his authority from God should vse the same to dishonor God and thrust not only men out of their houses landes but also the great God of heauen earth out of his teÌ„ple and Church yea in trueth in some sort out of the world for God had tyed his visible Church to this land And therefore we answere that as it is vsually saide Si ius violandum regni causâ violandum so Si ius regni sit violandum religionis causa est violandum that if it be lawfull for the people of Israell for any cause to resist their lawfull king it is lawfull in the defence of the true religion and Gods glory But as hath beene said it seemeth that the state of this kingdome would not beare any resistance no not in this case much lesse in any other No man yea no company of men could for any offence committed by the king eyther against God or man the first or second table call him to account summon him to appeare in iudgement or vse any manner of violence eyther in word or deede against him Now we are to answere those thinges which may be obiected against this assertion Sect. VI. FIrst it may seeme agreeable to reason that
nation and prince whoÌ„ he vsed as scourges for the misdemeanor of these kings wherof more hereafter Now we are to answer to the examples which may seeme to be contrary to this rule the which if they be indeed contrary to it yet they do not take away this truth for a few wrong actions caÌ„not preiuâ—ice a law yea a long practise and custome of right But let vs see what they are First the people do seem to haue resisted Saul in that they saued Ionathan from death wherunto he was euen deuoted by the kings solemne oth promise we answere that they did perswade the king by reason not resist him by force as doth appeare by their words 1. SaÌ„ 14.45 but the example of Libna is more plaine the which rebelled against IehoraÌ„ because he did forsake the Lord. 2. Chr. 21.10 but this one example is not sufficient for it is not approued but only barely mentioned by the writer of the story yea many actions in the scripture are coÌ„mended as proceding from a godly mind which in straight examinatioÌ„ would be found vnlawful Thirdly the deposing of Athalia 2. Chro. 23. maketh not against vs. For we do heere speak of a lawful king but she was a meer vsurper because she was not of Dauids seed Lastly as touching the coÌ„spiracies made against Ioas for killing Zacharias the son of Iehoida 2. Chr. 24.25 against Amasia for forsaking the lord 2. Chr. 25.27 the writer of the story doth not meane that the conspirators were moued by those reasons or had any purpose of reuenging those offences moued by other sinister respects not mentioned but that God brought those feareful iudgments vpon these kings for the foresaid sins Sect. VII IT may heere be asked what shoulde then be the issue of the violence and tyranny which any of these kinges might perhaps vse what ordâ—â— was taken and what was the behauiour of loyal subiectes in such cases we answere that the weapons which God gaue vnto his people wherewith to defend themselues against the tyrannie of their lawfâ—ll kinges were these The first is wisedome carefully to auoyde all occasions of the kinges anger and iniurie and because that they who are disposed to be iniurious to their subiectes neuer want occasions which they take where none is offered therefore the next remedie is to auoyde and decline from the violence or iniury it self Thus did Dauid by flying into dens caues and mountaines keepe himselfe from the rage of Saule The thirde remedie where the second is wanting is patience to suffer with a quiet minde the violence or iniustice of the king which could not be by wisedom eyther preuented or auoyded The last remedie is to appeale from the vniust sentence of the king not to any man or to any court heere on earth but to the king of kinges euen to God himselfe whose eares are alwaies open to heare those who are oppressed this remedie is the last and therfore not to be vsed but in cases of greatest extremitie when as the violence is too too grieuous shamefull and to mans infirmity altogether intollerable This meanes did Samuell commend vnto the people whereby they shoulde ease themselues of those intollerable burdens of tributes which their king would lay vpon them 1. Sam. 8.18 saying then you beeing thus oppressed by your king shall not rebell against him but shall cry vnto the Lord. Where it is added that God wil not heare them when they câ—y this is mâ—nt that they could not afterwards put down their kings neyther be freed from their tyranny which by their own wilfulnes they had brought vpon themselues otherwise God doth heare those who being intollerably iniured by their kinges do appeale vnto him So we read 2. Chro. 4.22 that when as Zacharias was stoned by the commaundement of king Ioas hee appealed to God and commended his cause to him Where the spirit of God hath carefully noted that God receiued his appeale so that within one yeare he sent the Armies of the Syrians who destroyed his princes and spoyled Ierusalem Yea the seruants of the king by the iust iudgement of God although vnlawfully coÌ„spired against him killed him for the death of Zacharias Yea this was the vsuall meanes wherby God did punish the sinne and represse the rage of idolatrous kings euen the power of forraine princes into whose handes he did often giue these kings of Iuda with their people and kingdome but did neuer by his word arme any of their subiects against them therin as in al other his actions obseruing decorum which is the rule of seemlines or ciuil order honesty vnto the which it is agreeable that kings should be chastened controlled not by their subiectes and inferiours but by other kings which are their equals Sect. VIII LAstly it may be obiected that it is a verie vnlike matter that this people with their wise elders and senatours were or could be so farre ouerseenâ—s that liuing vnder a moderate gouerment in the which either they neuer had any iniury offered vnto them by their rulers or if they had might easely haue it redressed by some other lawful authority would permit themselues their wiues and children landes and libertie to any such authority vnder the which they were subiect to iniury yea in such sort as that they had no refuge to fly vnto in any extremitie no superiour authority to appeale vnto no stronger power to oppose and finally which both might easely be come tyrannicall and beeing so could not by any meanes which they could vse be eyther ended or amended Whereunto we answere first as before that heere we doe onely make a bare narration what was done leauing it to those who professe skill in these matters to iudge whether it were wisely done or no. Secondly that we may giue some reason hereof that this was done according to the simplicitie of the first ages of the world wherein men were much more innocent then they are in these daies and did not so easely inferre iniury to others and therfore not feare to receiue hurt from others Whereby it came to passe that men did both safely and securely permiâ—â—hemselues into thâ— handes of others eyâ—her kinges Lordes or masters or any other rulers without making couenantes with them and taking caution of them for their security But the state of the worlde is much altered for nowe men are growen to that hight and ripenes of craft deceit dissimulation violence and all other kindes of wickednesse that almost euerie man feareth and suspecteth each other neyther will haue any dealinges with any other without greate pledges of securitie Heereof it hath come to passe that these greate monarchies endued with absolute power were farre more vsâ—d in the first ages of the worlde then in the times following wherein wee see that although a monarchicall state be thought more excellent and commodious then any other kinde of gouernment yet men dare not giue vnto it this ample and
absolute power thinking that as that wine is most wholsome which is taken not in the full vigor and naturall strength but tempered and delayed with some colde liquor so that manarchie is most safe and acceptable the power whereof is moderated and yoked with some other power of positiue lawes or of parliamentes of the nobilitie or of the people whereby it may be restrained from iniurie iniustice and tyranny when it is needefull Thirdlye we answere that if we may as vnskilfull and ignorante men vse to doe iudge of the causes by the effectes and of counsels by the euent it should seeme that this people did not loose much by this bargaine for that the state of their common-wealth was much better vnder the gouernment of the kinges then before when as the administration of ciuil affaires was very dissolute and remisse yea often times wholly wanting for that the publike authoritie being as hath beene declared deuided amongest many to wit the iudge the high priest the elders the princes of the tribes and the people was eyther wholly or in pâ—rt neglected of all so that as it is written Iudg. 21.25 euery man did what him listed both in committing and also in redressing iniuries because there was no king in Israel but after that there was once a kinge made they neuer wanted gouernment yea they had it more strict and seuere then perhaps they desired Likewise for the other part of the gouernment which is in warlike affaires it is without question that their state was much bettered by this chaunge Before they were a common preie to the nations neere vnto them and so often subdued and captiuated eyght yeares to Chusan King of Syria Iudg. 3.7 to the King of Moab 18. to Iabin 20 yeares Iudg. 4.3 to the Madianites 7. yeares Iudg. 6.1 to the Ammonites 18. yeares Iudg. 10.8.9 to the Philistines 40. yeares Iudg. 13.2 that it might seeme true which many ages afterward was spoken of them that they were a nation borne to slauery but by their kings they were not onely freed from beeing so often subdued but also made conquerers and rulers of other nations The Iudges deliuered them from their enemies but their kings deliuered their enemies to them making them tributaries to the people before they were not pinched with heauie tributs so as afterwards by their kinges but they were much more often spoiled and their land cleane wasted by forraine inuasion before in the time of peace the common people did more abound with welth because they were free from publike burdens but the publike estate was verie meane when as it was at the best for the most part very beggerly and miserable vnder the kinges the commonalty was somewhat impouerished and yet they had as we say some thing for their money as namely a stately and glorious Monarchie which they did vehemently desire and whereof they were not a litle proud sumptuous palaces for their kings to dwel in and many faire buildinges for their princes and nobles especially in Ierusalem with all manner of prouision correspondent thereunto secondly they had a costly and famous temple wherein to worship God renowmed throughout the whole world for beautie and magnificencie Thirdly they had horses and chariots troupes of horsemen armies of common soldiers kept at the kinges or rather at the common expenses yea they had fensed and walled Cities and all such like force whereby to resist and subdue their enemies So we read 2. Chro. 1. that Salomon had a thousand and foure hundred chariots and twelue thousand horsmen yea he made siluer as plentifull as stones in Ierusalem and great summes of money were giuen to him for tribute of the kinges of Aegypt Syria and others there about and in one word they had a publike estate farre passing in glory any countrie of kingdome neare vnto them So that if it be as wise men doe thinke better to haue a hard gouernment then an anarchie and confusion to haue publike liberty from forraine power then popular licence from obedience of lawes to be pinched in their purses then to be slaine captiuated in their bodies wiues and children to suffer iniurie at home then slauerie abroad to maintaine their own naturall kinges then to enrich forraine nations to be priuately poore then publikely base to haue their Cities fenced then their houses tâ—immed and furnished Then this people was not so notoriously foolish in choosing this gouernment as diuers wise men haue thought Neyther had they a very euill penny-woorth tho they bought it with the price of their own liberty But we doe not take vpon vs to define any thing but leaue it to those who are seene and exercised in these matters Onely we say that the chiefe commoditie which they looked for by their king was safetie from their enemies abroad and execution of iustice at home as appeareth 1. Sam. 8.20 wherein they were not frustrate of their expectation Sect. IX THus we see that the power of the kingdom of Israell was wholly in the kings owne handes no other hauing part thereof In the next place we are to see how farre this power did stretch it selfe abroade The answere to this question is this that the power of this kinge did stretch it selfe as farre as the limittes of his kingdome or lande did so that there was not anie person or cause within the compasse of his dominions exempte from it For the persons of men there was no preheminence of office no nobilitie or royaltie of bloude no holinesse of calling or function neyther any other prerogatiue whatsoeuer that coulde giue vnto any man this priuiledge that he shoulde not be subiect to the iurisdiction and power of the king So Ioab was the grand-captayne in Israell placed in the highest office in the lande yea in such an office as doth vsually laugh at and contemne the power of the greatest princes such vnrulie spirites doth militarie licence breede in many men and so great a man as that Dauid durste not in the beginning of his raigne call him to account for murthering Abner but acknowledgeth that the sonnes of Seruiah were too harde for him as we may reade 2. Sam. 3.29 yet wee knowe that Salomon a peaceable kinge made him stoupe to his authoritie and lay downe his life at his feete Likewise Adonia was a man more noble in bloude then Kinge Salomon for he was his elder brother yet this royall prerogatiue coulde not saue his life and therefore he was put to death by the sentence of Salomon for aspyring nay for looking at or almost for thinking on the kingdome for the kinge perceiued by his asking of Abisage Kinge Dauids concubine that he still kept his firste minde But although both greate and noble men and all generallie which haue any place office or calling in the common-wealth be subiect to this authoritie yet it may seeme vnmeete that they who are endued with holy functions especially they who are placed in the highest authority in
But we follow the thirde opinion thinking that the ecclesiasticall authoritie of this land was chiefely yea in a manner wholly in the handes of the king and that by his authority the state of religion in generall was wholly set vp maintained repaired and ordered yea ecclesiastical lawes for this purpose established howsoeuer in making them the aduise and consent of others were for diuers necessarie causes to be required The trueth heereof will easely appeare if we marke that God did deferre the building of his Temple the inlarging and beautifying of his worshippe vntill the time of the kinges of whome Dauid and Salomon which are in this respect to be counted the first Saule being reiected did make the state of religion most glorious established new orders and lawes and that by their owne authoritie although they had the worde of God both in themselues and from other prophets for their direction Yea the generall practise of all the kinges of Israel of whome euery one by his sole authority did either set vp or pul downe religion doth declare how much they had to doe in the gouerning of the Church and to passe ouer with silence the rest of the kinges let vs onely see how far Ezechia did meddle with Church affaires of whome we read 2. Chro. 29.3 That he opened the doores of the temple brought the priestes into it made a solemne oration vnto them teaching them their dueties and stirring them vp to the carefull perfourmance thereof then when the priestes had according to his direction clensed the temple before they doe any seruice in it they returne to the king to know what he would haue further done Verse 18. Then the king with the nobles came and brought a sinne-offering which the priest offered at the commaundement of the king verse 24. then verse 27. the king commaundeth that the whole burnt-offering should be offered Againe verse 31. he commaundeth that the peoples offeringes shoulde be brought in Further in the 30. chapter he held a councel sent his postes for the keeping of a passeouer yea which is worthy to be noted when as the people being vncleane did receiue the passouer Ezechias himselfe did publikely pray for them and so made them cleane verse 20. likewise chap 31. verse 2. Ezechia appointed sundry companies of the priestes and leuites after the diuersity of the ministrations to serue in the temple and commaunded the people to make prouision of all thinges needfull for them and verse 8. and 9. he came and viewed their prouision and questioned with the priestes about it And vers 11 He bad prepare the chambers in the Temple for store yea it is added verse 20. that according to this manner he did throughout all Iuda and that all the workes about the seruice of God were begunne and prosperously ended by him The same manner of ordering the state of the Church appeareth in the storie of Iosias and other Kinges wherein this may plainely be seene that whatsoeuer was done in Church matters was done by the commaundement and authoritie of the kinge The occasions of the contrary opinions whereby the authoritie of this kingdome in this behalfe is abridged and cut short eyther in whole or in part are these First for that it is thought that as ciuill and diuine temporall and eternall matters do not onely greately differ but also are opposite to each oother so that the common-wealth and the Church are two distinct yea contrary bodies gouerned and ordered by their seuerall heades as in this state they make the king to be the chiefe gouernour of the common-wealth and the high priest of the Church But it is farre otherwise for the Church is not heere a perfect bodie by it selfe but maketh the ciuil body more excellent happie For euen as when any people being rude and barbarous are brought to learning and all kinde of humanitie there is not a new state or body added vnto them but the former estate becommeth better so it is whenas any nation of infidels becommeth religious they haue not one head in respect of their religion and another in ciuill matters but one and the same for both But heereof more at large in the treatise of the publike Church Neyther ought we to thinke that eyther the office authoritie or person of this King was any way prophane or vnholy or in any respect vnfitte to intermeddle with diuine matters for he was and that by the institution of God more holy then oâ—hers As for the hurt which came to the Church by beeing permitted to wicked kinges to be ordered at their pleasure we confesse that it was very greate for many of them did cleane ouerthrow the true worshippe of God Yet there was no remedie for it in the handes of any saue onely of God who is and was able to turne the hearts of kings as the riuers of waters yea to shorten their daies if they continued obstinate in their wickednesse and to raise vppe in their places good and godlie kinges zealous of his glorie who abolishing all idolatrie and establishing the true religion by their soueraigne and absolute authoritie in ecclesiasticall causes did recompence the losse and comfort the griefe which the Church had by the wicked Kinges for if the peoele had resisted the wicked and idolatrous kinges in their proceedinges they shoulde haue diminished the authoritie of godlie kinges and by vsing violence against the wickednesse of the one shoulde haue bounde the hands and hindred the godly indeuours of the other And this is the cause why men vnto whome the good estate of the Church hath beene deare and pretious haue beene loth to permitte the ordering of Churche-causes to ciuill rulers because many of them haue beene open enemies to all religion and godlines and authors of all disorders Yea Emperours Kinges and Princes haue so horribly stained themselues and beene drunke with the blood of the seruantes of God which they ought to haue cherished and preserued and haue so often ouerthowen the Church which they shoulde haue built and maintained that many are afraide to commit the Church to their hands who haue oftner shewed themselues cruel wolues then careful sheepherds And therefore it hath beene said by many that princes should looke to their palaces and leaue the whole care of the Church to the ministers of the worde but we see the contrary in this example And therfore we ought not to speake vntruethes no not in the cause of God or to maintaine the state of religion in Israel by spoyling the king of that power which god hath giuen vnto him Lastly as touching ecclesiastical lawes which were to be made by men for the putting in practise of the worship of God it may seem that although the setting vp and pulling downe the reforming and deforming of religion were in the hands of the king yet to be very vnmeete that he should meddle in the making of them whereunto we answere that if the whole ordering of the
generall state of religion be permitted vnto him wee cannot exclude him from the making of lawes whereby the lawes of God are to be executed The humane lawes of this Church were very fewe because almost all the circumstances of the seruice of God were prescribed by the ceremoniall lawe yet there was alwaies necessary occasion of making some in the which worke the king had the chiefe stroke Thus did Dauid and Salomon make many ecclesiastical lawes which continued long after in the Church and are mentioned by Iosias saying 2. Chro. 35.4 Prepare your selues ye Leuites by your companies according to the writing of Dauid and the writing of Salomon yet these lawes were made by the aduise of others to wit eyther of the prophets as we may see 2. Chro. 33.15 or of the Church and people Thus did Ezechias hold a councel 2. Chro 30.2 wherin by the aduise of the whole Church the passeouer was held in the second month likewise verse 13 the whole assembly tooke counsell to keepe the feast other seauen daies so that although these ecclesiasticall constitutions were established by the sole authority of the king yet they were aduised by others that nothing should be done in the Church peremptorely by the absolute authority of the king or any other but rather by the counsel of others so with the good liking of al men Yea an errour cōmitted in the ordering of the church is more grieuous dangerous therfore was to be auoyded as by al other meanes so especially by taking the aduise of others in making lawes for this purpose Yet it did not belong to the king to take vppon him the office of the high priest as we may see in the example of Ozias 2. Chro. 26. or to meddle with the proper dueties of any other ecclesiasticall person or yet to change the ceremonial law but onely to order the publike state of religion to make by the aduise of others and to establishe by his own authority those lawes which serued for that purpose Sect. XI THere remaine two other properties of this regall power to wit that it was absolute and peremptorie the which we will propounde verie briefly For the first we doe not meane that this power was so loosed from lawes that the king might doe what him listed for he was tied to some lawes as namely first to the keeping of the morall law yea vpon paine of forfaiting and loosing his kingdome if he did wickedly transgresse the same and if at anie time he did commaund contrarie to this lawe he was not to be obeyed 1. King 18.13 1. Sam. 22.17 and secondly the fundamentall lawes of the kingdome the state whereof it was not in his power to alter Yea also he was tied to the ceremoniall lawe containing the outward manner of the worshippe of God But he was loosed first from the Iudiciall lawe of God and secondly from all possitiue lawes made by men By the Iudiciall lawes are vsually ment all those lawes of Moses which belong vnto the practise of the second table and of such dueties as we owe to our neighbour And it is as it were an addition to the seconde Table as the ceremoniall lawe is to the first But heere wee meane more specially onely so many of them as did belong to the publike administration of the common-wealth which may properly be called politicall iudiciall or forensicall concerning the manner of administring iustice and iudgement as namely in what order iudgement ought to beginne and proceede what punishmente ought to be inflicted for euerie seuerall offence and also howe they shoulde behaue themselues in battaile in all which the Iudges Elders and people had a prescript forme which they did follow and were bound by the commaundement of God so to doe But the kinges were freed from these lawes so that if they did execute iustice and iudgement it was free for them to doe it in what forme manner they thought best as for example the iudiciall lawe required that when any had committed any hainous trespasse there shoulde be two or three witnesses solemnely produced and that they shoulde beginne the execution and first throwe stones at the offendour But the kinges namely Saule Dauid and Salomon did put diuerse to death without obseruation of any of these circumstances Neyther heerein did they sinne against God and his lawe because they were freed from it Yea it belonged to the king to make these positiue lawes of the circumstances of executing iudgement and therefore to be a iudge a lawgiuer a kinge and a defender from forraine enemies are all ioyned together Isa. 23.22 the Lord is our iudge our law-giuer our kinge and he shall saue vs. Yea the power of this kingdome was such in this behalfe that the kinge might of himselfe without calling any to consultation make publishe establishe and execute lawes and edictes whereof there are manie examples yet it was more vsuall yea and conuenient in regard both of king and people that the aduise of the priests prophets rulers and elders of the people shoulde be taken Lastly this power of this kingdome herein differeth from the power of the Iudges Elders and of the people in that it was not so gentle and milde but after a sort a fierce and peremptorie power as may easelie be gathered by that which hath beene spoken of it for where there is a greate generall and absolute power wholly in any one hand it must needs be of this nature Hence it was that the people stood in farre greater awe of this authority then of any other insomuch that the lawes edictes and commaundementes of the kinges were like vnto the roaring of a Lyon whereat all the beastes in the forrest doe tremble and quake for feare Yea their whole behauiour was much more reuerent to the kinges then to their other rulers So we read Iudg. 8.1 and 12. that whenas Gedeon and Iephta had gotten notable victories of the enemie the Ephramites came vpon them very presumptuously to quarrell with them because for sooth they had not taken them with thē to the battaile but they did not vse to aske their kings any such questions or to require any reason of their doings but did readelie come when they called goe when they sent and do whatsoeuer thing was inioined by them Yea we may wel thinke that the cause why Rehoboam gaue the people such a strange answere was not for that he ment to increase their tributes for there was no cause why he shoulde so doe the temple and the kinges pallaces being builte and the king being furnished with all thinges requisite eyther for maiesty at home or strength abroade for the which purpose those gret tributes were imposed but rather because he and his young counsell were highly offended and inflamed with anger against the people for that they did offer to make him a conditionall king who should not raigne but vpon those conditions which they propounded To take one example of
of the one Iudg. 28. Who is Abimelech that we should serue him is not he the sonne of Ierobaal and of the other in like manner what part haue we with Dauid the sonne of Isai 2. Chro. 10.16 2. Sam. 20.1 yea thus the kingdome is made after a sort immortall when as the father doth rise againe in the sonne and so continueth for euer For hence it was that the gouernment of the iudges was so contemned of the people because it was a newe vp-start gouernment the iudge being lately taken from a base estate As Gedeon Saul confesse of themselues that their kinred family and birth was of the meanest of the people and that therefore they were the vnfittest to beare rule Iudg. 6.15 1. Sam. 9.21 The last and the greatest cause of the maiestie of these kings was this that they were the progenitors yea and the predecessors of that great Messias which was to come of the linage of Dauid to gouern not that land onely but the whole world Luke 1.32.33 the very expectation of whom made this kingdome glorious aboue measure for that they according to the ignorance of the times and the infancie of the Church dreaming of a temporal king thought that in him all the power riches renowne and glory of the world should be brought to their kingdome Sect. XIII THus we see the causes of the maiesty of this kingdome now we are to consider the meanes whereby this maiesty did shew foorth it selfe It appeared in the glorious stately pompe and magnificence of the whole life and behauiour yea of all the actions of the king and generally of all things appertaining to the kingdome For the apparrell of the king it was such as might not onely distinguish him from his subiectes but also serue to expresse the maiesty of his state Likewise for his whole house the statelinesse of his palaces the daintinesse of his fare the number of his seruantes and retinue that all were correspondent euen in the time of Dauid we may gather 2. Sam. 19.35 where old Barzelli refuseth the kinges offer who woulde haue kept him in his house because hee coulde not taste the daintie meates nor be delighted with the voyce◠of singing men and women which were vsed in the king◠palace Hitherto also is to be referred the whole storie of Salomon in whose time this glorie of the kingdome was euen in the full the infinite prouision of his house the glorious houses which he built for GOD and for himselfe with incredible magnificence all which it shall not be irkesome to rehearse as they are described in the story for so wee reade 1. King 4. verse 20.22.23.26 and Chapter 10. ver 11.12 c. And Salomons breade for one daie was thirtie quarters of manchette flower and threescore quarters of meale tenne stalled oxen and twentie out of the pastures and a hundred sheepe beside hartes buckes wilde goates and capons and hee had fortie stalles of horses for chariotes and twelue thousande horsemen The waight of golde that came to him in one yeare was sixe hundred threescore and sixe talentes of golde beside that he had of marchantes and of the marchandize of the spices and of all the kinges of Arabia and of the Lordes of the countrie Also he made two hundred targets of beaten goulde sixe hundred sicles of goulde wente to a target And hee made three hundred shieldes of beaten golde the pounde waight of golde went to one shielde and the king put them in the house of the woode of Libanon and the king made a greate seate of Iuory and couered it with the best gold and the seate had six steppes and the top of the seate was round behinde and there were pummels on eyther side of the seate and two Lyons stoode beside the pummels and there stoode twelue Lyons on the steppes six on one side There was no like worke seene in any kingdome and all kinge Salomons drinking vessels were of golde and likewise all the vessels of the house of the woode of Libanon were of pure golde As for siluer it was nothing woorth in the daies of Salomon for the kinges nauy of shippes went on the sea vnto Tharsis with the nauy of Hirams shippes euen once in three yeares went the nauy to Tharsis and brought golde and siluer Elephantes teeth Apes and Peacockes And so king Salomon exceeded all the kinges of the earth both in riches wisedome thus farre the text After the time of Salomō together with the sincerity of religion this maiesty of the kingdome did decrease for in the raigne of Rehoboam both the ten tribes fell away from this kingdome and Ierusalem was spoyled by the king of Aegypt so that the targets of gold were turned into brasse but vnder Iehosophat both religion and the kingdome recouered part of the ancient glorie for it is said 2. Par. 18.1 that Iehophat had great riches and glory And likewise in the raigne of Ezechi◠we reade 2. Chro. 32.27 that he had exceeding much riches and honour and he gat himselfe treasures of siluer and gold precious stones and spices shieldes and all manner of pleasant iewels Likewise this maiesty required that the kinges whole behauiour should haue in it that stately grauity which beseemeth so high a place that he should take no meane or base action in hand but such as the perfourmance whereof might be for his glory and renowne By this argument Dauid disswadeth Saule from persecuting him any further saying 1. Sam. 26.20 To whome is the king of Israel come foorth and what is this that he doth Doth he not behaue himselfe as one who chaseth a Partridge vppe and downe in the mountaines And for the behauiour of the kinges person Michol Saules daughter requiteth Dauid with the like noting in him such lightnesse which was as she thought vnbeseeming the maiesty of the king for when she had seene Dauid daunce for ioy before the Arke she saide O howe glorious was the king of Israel this day whenas he vncouered himselfe before the maydens of his seruantes as foolish or mad men vse to doe 2. Sam. 6.20 An finally this part of the iudgement of the kingdome and of the booke which Samuel wrote of this matter is extant 1. Sam. 8. vers 11. c. where it is said that the king will haue horsemen and chariots yea Eunuches and women bakers and cookes and of his magnificence in giuing vineyardes and landes to his seruantes the which place is not to be vnderstood of a tyrannie but of the naturall state of this kingdome as may appeare 1. Sam. 9.20 where when Saule was carefull for his fathers asses which were lost Samuel telleth him that he neede not minde them seeing whatsoeuer was good pretious and to be desired in all Israell it did belong in some sort to him and to all his fathers house The which wordes are not so to be vnderstood as if the propertie of mens goods did belong to the
euils was in their owne wickednesse and idolatrie in that they did forsake the true worship of God and therefore God did forsake them and tooke from them their iudges in whose daies they liued in religious order and peaceable estate And so the people according to that which is written Iudg. 9.13.14.15 forsooke the vine the figtree and the oliue tree euen God the fountaine of all blessinges and saide to the brier come and raigne ouer vs and we will trust in thy shadowe For to haue a king and to trust in his power doe vsually goe together Rom. 15.12 He shal raigne ouer them and they shall trust in him Thirdly the people in the pride of their heartes did despise the gouernment of the iudges as base and contemptible for that howsoeuer it was mightie in the power of the spiritte of GOD yet it had not that outwarde shew of glorie and maiestie which the stately Monarchies of other nations did carie with them The last sinne which they committed in this action we call by the generall name of disobedience for that contrarie to the expresse commaundement of God they had a crooked and peruerse desire to be transformed into all the fashions of the prophane nations amongest whome they dwelt as in all other respectes so also in their gouernment and therefore they â—id affect a kingdome which was the most vsuall kinde of gouernment Thus we see why God was offended with this alteration of the state as for the gouernment it selfe he did neuer mislike it for although he suffered it to be brought in by this cooked meanes yet he did alwaies purpose that it shoulde be established as may plainlie appeare by these reasons First for that he promised Abraham Gen. 17.6 That of his seede should come kings and nations the which is to be vnderstood chiefly of this faithfull nation of the Iewes although beside them others came of Abraham Secondly Moses did foretell this Deut. 17. That assoone as the people were quietly possessed of the lande of Chanaan they would haue a king to raigne ouer them But this doth most euidently apppeare by the prophesie of Iacob who saith Genesis 49. That the rodde shall not departe from Iuda nor a Lawe-giuer cease to be of his ofspringe till Silo come and vnto him shall be the obedience of the people Nowe this cannot be vnderstoode of the iudges for of them all onely Othoniell was of the tribe of Iuda Yea GOD did alwaies purpose that Christe shoulde succeede the kinges of Israell in the kingdome for the wordes are plaine and the euente hath shewed it to be true that of the tribe of Iuda should come the Lion and the Lions whelpe that is the stately kingdome of Israell and the continual discent thereof yea the great lion the little lion that is the Messias the great eternaâ—l king of glory and the temporall and earthly kings of Israel For this cause the most plaine and euident promises which God made of the messias were deferred vntil the time of the kings were made to Dauid who in this respect is to be counted the first king and therefore is called Math. 16. Dauid the King that is the first king of the forefathers of Christ as hath beene alreadie touched And lastly this gouernment may seeme in some sort to be the more acceptable to God because it doth most liuelely represent the power and maiesty of God for although all magistrates doe beare the image of God yet they chiefely doe it whose authoritie being absolute and their glorie great come nearest to the infinite power and glorie of God As touching the lawfulnes of this kinde of gouernement although it be inferred of the former point for whatsoeuer is acceptable to God ought to be accounted lawful for vs yet it may briefly be considered by these reasons for that this gouernment was set vp by the appointment of God and that by Samuel a faithful prophet and so accounted of al Israel yea for that it was practised by Dauid a man according to Gods owne hearte by Salomon the glorie of the worlde by Asa Iehosophat and other religious kinges by good Ezechias and by zealous Iosias who would neuer haue born this office if the kinde of gouernment had beene in any respect vnlawfull the exception which is vsually taken against this kinde of Monarchie is as touching the greatnesse of the power maiesty of it in this manner that howsoeuer the prophane nations of the world doe suffer tyrantes to spoyle them of their liberty and whatsoeuer they haue yea and doe foolishly in the pride of their heartes desire such a loftie gouernment yet that in the Church of God it is a thing both intollerable altogether vnlawfull that one should so haue all the power in his owne hands that he may at his pleasure ouerthrowe all or that a great part of the substance of the land should be imployed to maintaine him in his iolitie vpon sumptuous buildings costly attyre dainty fare great rewardes and other thinges of the same kinde which would serue for many necessarie vses both of the Church and of the commonwealth For answere heereof we are farre from going about to perswade any people which liue vnder a moderate gouernment by this wicked example of this people to affect or desire this estate yea we leaue it to others to determine whether it be the most conuenient kinde of gouernment in respect of the Church of God and the safe constance and good estate of it yet we doe not doubt to affirme that it was a lawful kinde of gouernment among the Iewes and may lawfully be practised amongest Christians at this day For howsoeuer some kindes of gouernment and magistracy are conuenient or inconuenient safe or dangerous yet this and all other kindes are to be accounted lawfull For there is no power but from God and all the powers which are haue beene instituted by God Rom. 13.2 and especially of this gouernment now in question we may see Daniel 5.18.19 that God doth professe himselfe to be the author and giuer of it for there it is saide O King God gaue Nabuchadnezzer thy father a kingdome then followeth a description of the nature of a kingdom euen maiesty honour and glorie he slewe wâ—ome he woulde and smote whome he would he aduanced and debased whom he pleased Now that we see that this kinde of gouernment was acceptable vnto God we are in the second place to consider how farre it was subiect vnto him For the which point it shal be sufficient that we know that as al other powers authorities principalities and dominions whatsoeuer they be whether in heauen or in earth so also this kingdome was wholy absolutely subiect to God and to his power and bound to obey his will and commaundementes and to set forth his glory in all things as it is written in the 17. of Deutronomie that the king whensoeuer he were made shoulde take an excript of the
with the multitude there commeth in confusion and corruption And the ciuill power being in the person of the magistrate ioyned to the church doth often too much abridge the vse of christian liberty taking to it selfe as it may lawfully do full power in making those ecclesiasticall lawes which belong generally to all the churches within the compasse of it But in these churches the whole authoritie of establishing lawes orders and the appointing of rites and ceremonies is in the Church it selfe Lastly it is vsually obiected against these priuate Churches that they are the causes of tumults and ciuil dissensioÌ„ and so consequently do breâ—d the ruine of those common-wealthes and kingdoms wherâ—in they aâ—e tollâ—rated therefore that it is the part of wise rulers who tender the good and peaceable estate of the people not to suffâ—r them within their dominions to this we answere confessing that through the peruersnesse of our corrupt natures the which are 〈◊〉 inflamed with bitter enmitie against God and all gooâ—nesse it commeth often to passe that â—â—uersitie of religion doth stirre vp great debate in kingdomes cities and families for this cause the Church desired to be separated in place from the idolatours least thâ—y should exasperate their mindes against them Gen. 46.34 Exod. 8.26 yea Christ doth professe that this would follow the Gospell that the father should be at deadly variaunce with the sonne and the mother with the daughter and that a mans nearest friend shoulde for this cause become his cruell enimie Yea the bloudie and tragicaâ—l tumults which haue of late times risen and continued vpon this occasion in diuerse places do testifie the truth here of But yet we ought not therefore to banish the Church out of our dominions For it is better to haue the true worshippe of god with warre trouble and dissention then idolatrie with quietnesse So that we ought to say with Christ that seeing the Gospell is euen as a fierbrand in the world what shoulde be our desire but that it be preached for although for a time it breed trouble yet in the end it will be found the onely meanes of true quietnesse CHAP. VIIII Of a publick Church Sect. 1. Of the obiections which are made against publick churches THus much of a priuate Church Besides the which there is another kinde of a church namely when any whole citie countrie or nation doth generally professe the faith and so becommeth a Church consisting not of any smale or meane number but of great multitudes of people euen of whole nations As we see at this day that diueâ—s great kingdomes and common-wealthes haue receaued the gospell of Christ so that in them the church doth not lurke in any family or priuate corner or is in some few places but is openly publickly and generally set vp in all places by the authority of the ciuill rulers and the common consent of all men This we call a publick Câ—urch such as we see at this day most of al the cities commonwealthes countries and kingdomes in Euâ—ope to be Of the which one is distinguished from another by hauing a proper gouernment of the owne being ruled by the same humane lawes both ciuill and also ecclesiasticall But it may be here thought that these countries are no true churches but that there are churches in them and that not all the people generally but only some fewe of them separated from the rest are to be accounted the true churches of God and that for these reasons first because there was no such churches established by the apostles or recorded to haue bene in the first ages of the gospell Secondly for that although it be not impossible to God to conuert the harts of all men to embrace the gospell yet it is not agreable to his vsuall dealing so to blesse any nation as that all of them without exception should beleeue and become faithfull men Thirdly because of the great confusion and many fould corruptions which are vsually found in such Churches the which seldom or neuer can be brought to the right order of the Church of Christ. Lastly because they are not called to the profession of the faith by the ministerie of the word of God but are in a manner forced thereunto by the lawes edictes of princes and other rulers Whâ—reunto we answere that these things doe not hinder these whole cities or nations from being the true churches of God As touching the first we do confesse that there weâ—e no such publick and generall churches in the daies of the apostles neither in the ages following the cause whereof we may plainly see to be this That then was the â—ime of the infancie of the gospell in respect of the number of beleeuers it hauing been but lately published to the world but this is the time wherein the lord hath appointed that the fulnes of the gentiles should come in which is the conuersion of whole nations and many countries Yea the apostle witnesseth that the fulnes of the Iewes shal be then whenas that whole nation shal generally embrace christ as the sauiour of the world Rom. 11.26 To the second doubt we answere that all the people of any countrie may haue a general faith whereby they do knowe and professe that Iesus Christ is the sauiour of the world that their profâ—ssion hereof although it be not effectual to their saluation yea although it be meerly hypocritical they thinking no such thing yet it is sufficient to make them members of the visible chuâ—ch As touching the corruptioÌ„s which are in such churches we doe confesse that it is greater then either it is to be wished it were or then is in priuat churches where the nuÌ„ber of beleeuers is lesse and that they cannot so easely be brought to and kept in that holy order which christ hath appointed for his church and further that these publick churches so seldome attaine to any pure or perfect estate because in them the church and the common-wealth are so ioyned linked together the whole affaiâ—es and state of the Church depending on the ciuil estate that the manifold alterations wheruÌ„to al kingdoms coÌ„mon-wealthes are subiect do make many chaunges in the church Yet this doth not take from them either the being or the name of the church For it is no straunge thing that there should be greater confusion and moe corruptions in great multitudes of people then in small congregations For so we see euen in the first congregation of Câ—ristians which the Apostles themselues did gouerne that when the number of disciples did encrease then there was murmuring among them and so euen this priuate Church did tend to some confusion Act. 6.1 yea this thing hath long ago been obserued to haue been conâ—inually the state of the Church the which as long as it was in persecution did florish not in the number so much as in the time of peace but yet it was farre better ordered godlines loue and vertue did