administratioÌ„ of the Sacraments But yet the spirits are to be tried that is by a Metonymy those which say they are indued with the spirit of god whether they be of God 1. Ioh. 4.1 which cannot be done more certainly by any thing then by the scripture to which the Lord commandeth the triall of spirits to be conformed a Deut. 13.1 2.3 4 neither must we harken to the words of the false Prophets b Ier. 23 19 By what name were they wont to cal the definitions of Synods Canons which then especially haue authority are as lawes whosoeuer contemns violates them must vndergo the politicke punishmeÌ„t inflicted by the magistrate so soon as they are ratified coÌ„firmed by the chief magistrat but before they are not auailable by reason of politicall punishment although they be by reason of censure Do such constitutions bind the conscience before God No truly by themselues for that they are humane and mutable yet notwitstanding being once set downe to violate or contemne them with safe conscience no man can both in respect of scandalizing others as also by reason of contumacy but euerie one is tied faithfully to obserue them and that with a free conscience e 1 Cor. 10.28 29 but so as it may be done without scandall that is so that the weaker brethren be not offended and when vpon iust causes we be hindered sometimes it is lawfull to omit them our consciences being not offended VVhat is the ende of this power In generall the glorie of God and the edification of the Church to vs saith Paule 2. Cor. 10.8 13.10 is power giuen to edification not to destruction but the end of Synods is the assertion of the pure doctrine of God comprehended in his word against the heretickes and the constitution of Ecclesiastical gouernment in respect of the diuerse circumstances of time place and persons VVhat effect or vse haue they Order and Decencie d 1. Co. 4.40 Order whereby the presidents and publishers of the gospell haue a certaine rule in their actions and doe accustome their auditors to obedience and in a well gouerned estate of the Church peace and concord is kept Comelines whereby we may be incited by those helpes to pietie and that grauitie may appeare in the handling of pietie VVhat things are repugnant to this Doctrine 1 The errour both of those which ascribe to much and also of those which do attribute too little to the Church 2 The errour of the Nouatians or Catharists who deny pardon to those which are fallen by their confession or to those which are defiled with great offences 3 The Monarchie of the Papacie and tyranny which they haue arrogated to themselues in translating the kingdomes of the world 2 That tyrannicall voyce that the Pope of Rome ought to be iudged of no mortall man and that hee is aboue the councill 3 That vsurping and abusing the keyes and the power of remitting or retaining sinnes at his pleasure 4 That maioritie and supreme power which hee hath taken to himselfe by vertue of succession and of the Church when soeuer hee please in consigning the Canon of Scripture In interpreting the word of GOD and giuing the true sense of the Scripture in forging new Articles of our faith in making lawes and proposing traditions and establishing wicked decrees because as they say that the Bishoppe hath all lawes in the closet of his heart 5. All Ceremonies Popish rites and will-worship repugnant to the word of God 6 That errour that the Church is the rule of all things which are to bee beleeued when as on the contrarie the Scripture alone is the rule of faith 7. A wicked and superstitious opinion of necessity merit and worshippe in the obseruation of humane ceremonies 8. A foolish zeale of Moses law 9. That Sacriledge wherby they driue the laity from the reading of the word of God and doe prohibite Bibles to bee Printed in the vulgar tongue 10. Furthermore that Councils should be assembled and gouerned by the authoritie of the Pope and that such Councils cannot erre 11. That the Church ought to supply the defect of the word written by written traditions which is to attribute more authority and power to the Church then is meete 12 That the Church is eminent in generall Councils and that the trueth remaineth no where but amongst their Pastors 13. That the power of interpreting the Scriptures is in the Councils and that no man may appeale from them 14. That the approbation of the Scripture to be either Canonicall or Apocryphall dependeth on the iudgement of the Church 15. The contempt of constitutions simply for order and decency appointed in the Church 16. The errour of those who in Ecclesiasticall controuersies resting on their owne priuate iudgements opinions do disclaime Synods and all definitions deliuered by Synods The foure and fortieth common place Of the Gouernment and Iurisdiction of the Church where also of fasting What is the third part of Ecclesiasticall power IVdiciarie or Iurisdiction Ecclesiastical altogither to be distinguished from ciuill and is commonly called power and it is another part or kinde of the power of the keyes distinguished from the former for that the first whereof Mat. 16.19 and Ioh. 20.23 which is the office of teaching or of preaching the Gospell committed to the Pastors doth properly appertaine vnto them but this doth belong to the moral discipline of the Church and repressing of offencs commended to the Church which the Graecians cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is discipline correction institution wherof Christ speaketh Mat. 18.17.18 If a brother do not heare the Church let him be as a Heathen or Publican vnto thee verily I say vnto you whatsoeuer you shall binde on earth shall be bound in heauen and whatsoeuer you shall loose shall be loosed for the Church doth bind whom she doth excommunicate and she doth loose when she againe receiues men into her society VVhat is Ecclesiasticall gouerâ—ment It is an Ecclesiasticall Paedagogie instituted by the authority of the word of God whereby men being receiued into the familie of Christ they are guided to godlinesse and compelled not to commit any thing vnworthy the Christian profession but those which do offend and are inordinate are reproued chidden and corrected that they may returne into the right way and that euery one may do their dutie according to the direction of the Gospell How manifold is Ecclesiasticall gouernment Twofold Common vnto which all citizens of the Church ought equally to be subiect and proper which is peculier to the Clergie and doth solely appertain to the ministers of the Church to reteine them in their dutie and the common againe is twofold ordinary extraordinary now that is ordinary which alwaies hath the word of God and Apostolicall tradition for his rule and from which it doth neuer decline and is alwaies obserued in the Church How many parts bee there of ordinary
a brother We must not therefore cease from admonition from instruction from correction nor leaue off to eate or drinke with him if necessitie shall constraine vs but wee must try all meanes whereby if it bee possible hee may bee a new man Wee must not I say seuer our selues in brotherly charitie from him who is seioyned from vs in external societie for this correction must bee stretched no further then charitie and other Diuine precepts do permit For excommunication is not a sword of an enemie which goeth about to kill vs but it is the sword of the Physitian which goeth about to heale vs as the antient haue taught As for denying them buriall being dead in the Churchyards the Scripture doth say nothing How long doth excommunication last So long as the party excommunicate doth estrange himselfe manifestly from the Doctrine and life of Christ a Rom. 16.17 but when hee shall repent and shewe in his words and actions some testimony of a better life then forthwith he is to be receiued into the Church againe for loosing and binding consisteth of contrarie causes of the same persons b 2. Cor. 2 5. c. As then the Church hath authority to cast out semblably it hath power to receiue sinners againe whose repentance is sufficiently detected What is the scope and end of excommunication 1. That wicked men bee corrected scandals be taken away and the Church kept pure as it is when the Sacraments so farre as possibly may bee remaine vndefiled and it is not defamed by the contumelie of God and the offence of many as if it were a receptacle of vncleane persons c Mat. 7 6 Rom. 2.2 â—4 1 Cor. 5 12 2. That no contagion bee deriued to other citizens of the Church for as it is commonly said Morbida facta pecus totum corrumpit â—uile Ne perdat reliquas est separanda grege One scabbed sheepe infects the rest Such to remoue I thinke it best And a little leuen doth leuen the whole lumpe 1. Cor 5.6 Gal. 5.9 3. That the partie excommunicated being at the least somewhat ashamed may returne home againe repent and desist from euill and to be saued This Paule calleth to deliuer to Sathan for the mortification of the flesh that his soule may bee safe that is this punishment being inflicted on him such sorrow and contrition such a remorse shame being begun in him that the flesh or old man which led him headlong into this sin may be tamed crucified and killed and the soule that is the inward man or new man which altogether seemed to yeeld in the combate may reuiue raise vp it selfe goe on and increase and so bee saued that so the sinne may die and the man may liue saith Augustine Sermon 32. vpon the words of the Apostle a 1 Cor. 5.5 1 Tim. 1.20 according to the prouerbe after correction insumeth amendment b 2 Thess 3 14 and so hee that repenteth may be saued as it is expounded 2. Tim. 2.25 26. that hee recouering soundnesse of iudgement may passe out of the Diuels snare wherein hee was captiuated and 1. Pet. 4. that his flesh beeing mortified hee may liue vnto God that is in spirit and may dy to sinne and liue to righteousnesse 4. That other citizens of the Church may feare and be kept in order 5. That the punishments which for the sinnes of the Church are threatned by God may be auoided VVhat is the effect of Excommunication It is not a brutish thunder bolt or a lightning out of a basen as it is in the Prouerbe that is it is not an idle scarcrowe or bugbear to feare children for God hath ratified that in heauen the which for iust causes is truely bound on earth by his true Church d Mat. 18.18 Ioh. 20.20 but a iudgement most fearefull in Gods church yet so as if those who are censurers shal become Gods instruments that is if any one be condemned by the lawfull sentence of the true Church out of the word of God otherwise it is better to be secluded from the societie of the wicked then to be reputed as one of them e for an vniust excommunication is a blessing f Gen. 12.3 Mat. 5.11 psa 109 28 Further the party excommunicate is deliuered to Sathan that is he is effectually declared to be vnder the power and kingdom of Sathan and that he hath no title to Christ his kingdome but is giuen ouer to destruction vntill such time as hee hath testified his true repentance g 1 Cor. 5.4 2 Cor. 2.6 7.8 for during the time of of Excommunication hee is bound out of the Church who is deliuered to Sathan whose bands are after loosed by repentance VVhat examples haue you of this Excommunication 1. In Adam and Eue h Gen 3 24 1â— 4 11 and Caine i 2. In those leprous persons k Nu. 5 1.2.3 and Miriam Moses sister God himselfe being the author thereof m Leu. 5.2 6 she beeing secluded seauen daies out of the tents and afterwards restored againe In the separation of the vncleane till expiation were made o â—uâ— 9 6 11 12 In the prohibition of the polluted from the eating of the Sacrament c Chr. 30 2.15 vnder paine of cutting off n Leu 7 20. Wherupon wee reade that those who were defiled celebrated the Passeouer not the first moneth with the rest but the moneth following their expiation 3 In that incestuous Corinthian a 1 Cor. 5.3.4 6 4. In Hymeneus and Alexander b 1 Tim. 1.20 as also in the Emperour Theodosius whom Ambrose did excommunicate for the vniust slaughter committed at Thessalonica VVhat is Anathema The Graecians so call things giuen or dedicated for the benefit and treasure of the Church because they were wont to bee consecrated and hanged on the walles and pillers of the Temple Whereupon the Temple of Ierusalem was said to bee adorned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with donations c Lâ—â— 21.5 but the word Anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although it be deriued from the same word yet it hath diuerse significations and is all one with that which the Hebrewes call Herem that is execrable or deuoted to perdition as Rom. 9.3 In this other signification Anathema is when hee who is incorrigible and desperate whether hee be an hereticke or blasphemer or any other way notoriously wicked is addicted and deuoted to perpetuall death and destruction Gal. 1.8 If any preach vnto you any other thing then wee haue preached let him be accursed Anathema and 1. Cor. 16.22 If any doe not loue that is if any do hate and persecute the name of Christ let him be Anathema Maranatha which was the last execration the reason wherof as we hardly knowe so the vse of it ought to bee very rare So in the old Testament Chore Dathan and Abiron were excommunicated or Anathematized and as it were bound to eternall destruction being swallowed vp
quicke d Numb 16.26 so was Achan e Ios 7.7 so in the New Testament Alexander the copper-smith seemes to bee cursed by Paule f 2 Tim. 4 according to that VVould to GOD they were cut off which trouble you Galath 5.12 so that R. Emperour Iulian the Apostata was cursed by the Church in such sort that afterward prayers were not made for him but against him But may excommunication and Ecclesiasticall censures take place where there is a Christian Magistrate who doth punish with the sword those who liue dissolutely Yea if that Christ as head of the Church may bee heard seeing that wee haue Christ his expresse word and a perpetuall custome of all ages and that the Magistrate ought to bee the keeper of Diuine constitutions because Christ doth lay out vnto vs not a temporall but a perpetuall order of the Church Mat. 18.17 where following the custom euen obserued in the antient Church of the Iewes he hath signified that the Church cannot want that spirituall iurisdiction which was from the beginning Neither surely doth that tell the Church signifie to tell the Magistrate of the people who hath power to kill but it appertaineth to the Ecclesiasticall Senate neither doth that vnlesse hee heare the Church let him be vnto thee as an Ethnick and publican signifie vnlesse hee heare the Magistrate who is of the same religion with him but if thou sue him before a prophane Magistrate thou maist sue him as if he were an Heathen or Publican as though Christ spake onely to the Iewes of his time for that promise whatsoeuer yee binde on earth appertaineth not to one people or to one yeare or to fewe persons neither to the Magistrate Secondly this Ecclesiasticall gouernement did florish vnder the Christian Emperors and they did submit themselues to it neither without cause for a good Emperour is within the Church not aboue the Church so Theodosius for murther committed at Thessalonica was depriued the societie of the Church vntill such time as he publickly deplored and bewailed his sin in the Church and desired pardon Were it not better to vse means for the receiuing of most into the Church then to expell them from it and is it not more beneficiall to inuite all men to the Sacraments which are incitements to piety then for their sins to expell them from them who before being baptized do notwithstanding professe Christian Religion Both is to be done and the later of these by the mandate of Christ speaking not onely of the enimies of the gospel but of profane dispisers thereof Mat. 7.6 Giue not that which is holy to dogs neither cast your pearles before svvine by the exaÌ„ple of Paul who 1. Cor. 5.2 commandeth the incestuous person to be taken a vvay from amongst them but not to kill him for who would haue thought that Paul would giue that authoritie which was peculier to the magistrate to the Ecclesiasticall synod neither did he deliuer him to the Diuels to bee tortured and tormented with some disease or killed some other way but to exile him from the company and societie of the faithfull yet notwithstanding all thinges are to be done to edification and wee must bee verie carefull to knowe what they are able to beare with whom we haue to deale and we must take heede of Scisme yet so as wee may be found to serue God not men VVhat is the common extraordinary discipline Which is not tyed to time neither hath any setled forme prescribed out of the word of God but is left in the power of the pastors and gouernors of the church as the necessity of them shal require as 1. If any thing happen vnexpected to wit the deliuery of some Church or of some great men out of daÌ„ger the happie successe of the Church the ministery of the word the propagation of the Gospel in other nations the dutie of the Pastors in this case is but with the suffrages of the godly Magistrate or some principal meÌ„bers of the Church at some certaine time to call and inuite people to thankesgiuing 2 If any thing of great difficultie or importance be in hand either for the good or ruine of the Church 3. If that warre famine or pestilence shall beginne to rage 4. If any Church shall either bee ruined or endangered 5 If there be any crime publickly committed which is more capitall then the people is to be assembled exhortations to repentance by fasting and prayers to be made as examples teach vs a Iud. 20.26 1. Sam. 7.6 2. Par. 20.3 Eph. 4 16 Neh. 9â—1 Ioel. 1.14 2.15 and Mat. 9.11 when the spouse is taken away then they shall mourne in those daies 6. By which places it is euident that fasting although it be not of it selfe a kinde of Gods worshippe for the Kingdome of God consisteth not in meate and drinke Rom. 14 17. but onely respectiuely or accidentally hauing relation to some other thing namely the true repentance prayer and other godly exercises was b Act. 13.3 14 23. instituted not onely by the tradition of man but by the word of God What is fasting 1. Not that which is imposed by God neither that which is voluntarily choseÌ„ or by shutting vp of the clouds the earths hardning or when euery thing is depopulated by militarie tumults insurrection as it was in the times of Abraham Isaac Iacob Elias d Gen. 12.10 41.53 1 King 19.2 and it is called a famine which to vndergoe and endure exceeding great faith and repentance is required 2. Neither is it such an hunger or fast which is vpon necescity for want and penurie of victuals as Act. 27.21.33 when as Paule and his companions had not tasted any meate for the space of fourteene daies in the shippe by reason of the tempests and feate of shipwrack or as if any such thing happen by reason of diseases people are said Hyperbolically to haue remained fasting this is not that fast which we speake of properly 3. Neither that of Paul Act. 9.9 who being amazed by a viâ—ion for the space of three daies he did neither see eate nor drinke 4 Neither that fasting of Christ a Mat. 4.4.2 or of Moses b Ex. 24.18 34.28 1 Reg. 19.8 and Elias who by vertue of one dinner did walke for the space of fortie daies and nights vnfed c because it was miraculous and a fast which caÌ„not bee imitated of man for wee must not imitate euery fact of Christ or his Prophets 5. Neither is it simply daily temperance sobriety frugality and parsimony in dyet or abstinence from too much meate and drink and from vnlawfull pleasures forbidden in the Old lawe Whereby the life of the godly through their whole course ought to bee temperate according to that watch and be sober 1. Pet 5.8 d Gen. 1.29 1 Rom 13.14 But it is a willing abstinence not from flesh egges or milke for certaine daies but from dinner if
antiquitie of errour 2 The broad way leadeth to destruction and many there bee which goe in thereat Math. 7.13 3 Hierome saith They are not the sonnes of the Saints which possesse their places but which doe their workes And succession auaileth not where there is no succession of faith and doctrine neither is succession to be tied vnto one seate vnto one place or vnto one Church for God can raise vp Pastors diuers waies and in diuers places as shal seeme best to himself Moreouer they succeed the Apostles who being lawfully thereunto called doe discharge their dutie in the Church faithfully although not in a continuall succession from the Apostles Besides God is wont when the Church is in a desperate estate to raise vp ministers after an extraordinarie manner And Tertul. lib. de praescriptionibus saith that faith ought not to be tried by the persons but the persons by faith And Ambrose de poenit lib. 1. cap. 1. They haue not Peters inheritance which haue not the faith of Peter 4 Miracles are to be iudged by Doctrine not Doctrine by miracles also there are some to be throwen into hell which haue wrought miracles in Christ name Math. 7.23 5 Also the diuel hath a Church euen frō Cain to the worlds end 6 Neither is vnitie of it selfe a note of the Church except it be ioined with faith and true doctrine a Eph. 4.3 for as there is one Church of God so is there one Babylon of the diuels saith Augustine the godly also may in some points disagree b Act. 11 2 7 The Apostle 2. Thess 2.9 saith that Antichrist shall come by the effectuall working of Sathan and that God will send an effectuall working of errour to those that loue not the truth that they should beleeue lies 8 Doctrine is the onely witnesse of holinsse Euen Sathan can transforme himselfe into an Angell of light and true holinesse floweth from a true faith 2. Cor. 11.14 Act. 15.9 Although an Angell or a Saint come downe from heauen and bring not true Doctrine he is to be reiected Gal. 1.8 And that saying of Christ by their fruits ye shall know them Math 7.20 The fathers will not haue to be vnderstood of manners but of false opinions and false interpretations 9 But the gife of prophecying is not perpetuall in the Church for that place of Ioel cap. 2.18 Doth describe the state of the Church what it should be in the time of the Apostles and of the Primitiue Church onely Act. 2.17.18 And diuels also and false Prophets may foretell some things to come c 1. Sam. 18 19 Deut. 13.2 Num. 33 7 24.3 Ioh. 11.51 10 Temporall felicitie was rather woont to bee contrarie vnto the Church d 2 Tim. 3 12 11 True Doctrine is the cause that there is one holy Apostolicke and Catholicke Church 12 Christ shewed no signe of them but said said expresly My sheepe heare my voyce Iohn 10.27 Doth the Church cease to be a Church by reason of some blemish or fault in doctrine and administration of Sacraments No as long as it keepeth the foundation which is Christ or saluation by Christ and the truth in the chiefe especiall and principall articles of faith a 1. Cor. 3.11 12.13 And the errour which a few in the Church doe hold is not the errour of the whole Church b 1. Cor. 15 12 Is euerie one bound to ioyne himselfe to the assembly of that Church which hath those true notes He is bound to this or that congregation as farre foorth as lieth in him if it be knowne to him if he can to adioine himself therunto and to professe himselfe a member thereof indeed and finally to reuerence the holy communion of it and to loue and frequent the meeting together therof c psa 27.48 42.2.5 84.1 Esai 60.8 Heb. 10.25 35 39 1. Cor. 11 21 22. For such a meeting together is the Schoole of the holy Ghost wherein is taught the word of God which is the phisicke of the soule a cleare glasse wherein appeareth the face of God the Epistle of Almightie God to his Creature wherein he hath declared vnto vs his will The meanes whereby the way of saluation is knowne by which saluation is obtained faith is nourished and kept neyther is it sufficient to haue the Scripture at home and there to read it for when Paule Ephes 4.11 saith He gaue some to be Apostles some Pastors and some teachers c he saith not he left the Scripture that euerie one might read it priuately but hee ordained a ministerie whereby some certaine men might teach others true religion But from other companies of men wherein heresie or manifest idolatrie is publikely receiued and taught and the foundation and principall point of saluation is not maintained namely Iesus Christ a good man ought to separate himselfe as hee would flie from Babylon d Isa 48.20 Ier 51.6 45 Reu. 18.4 1 Ioh. 5.21 Iohn 10.5 1 Because the Apostle 1. Cor. 5.11 Forbiddeth vs to be consorted with fornicatours or idolatours or couetous persons with drunckards or raylers or extortioners so as that we must not so much as eate with them much lesse be partakers of their euill works 2 Because there is no fellowship betweene Christ and Beliall betweene light and darknes 2. Cor. 6.15.16.17 3 Because the promises of God and benefits of Christ doe belong to Gods Church onely chap. 7.1 and therefore without the Church there is no saluation But this is to be vnderstood of the Catholicke Church because that we may obtaine saluation it is necessarie that we be ioyned with Christ but the meaning is not that those which are out of this or that particuler Church cannot be saued For although we liue among Turkes yet are we the members of Christ and of the Catholicke Church if wee haue faith 4 The same is confirmed by the example of the godly fathers who sequestred themselues from the congregation euen of the Idolatrous Israelites ordained congregations peculiar to themselues where they might worship God purelie a Gen 12.7 13 18 26 25. c. 33 20 1 King 3.2 c. 18 24 2. King 4 38 Psa 16.4 Hereupon saith Nazianzen most sweetly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seeke Noahs Arke that I may eschew the wofull destinies Can the Church erre from the truth or fall away there from If the Church be vniuersally and in that sort as we haue before said considered as the inuisible company of the Elect triumphant in heauen and militant on earth the Church triumphant surely without doubt cannot erre because she is vtterly freed from sinne and errour the Church Militant also in the Prophets and Apostles through a singuler priuiledge in doctrine erred not and as long as she cleaueth fast vnto Christ her Sauiour and Teacher by faith and is gouerned by his Spirit and as long as she heareth the Bridegroomes voyce and followeth the written word of God as a Lampe
resurrection might bee applied to vs. 3. The applying of the Sacrifice is not the Sacrifice it selfe 4. The vertue of the Sacrifice it selfe is applyed vnto vs inwardly by the effectuall working of the Holy Ghost and outwardly by the Preaching of the word and by the Sacraments ordeined of Christ b Rom. 6.4 et Col. 2.12 For so often as the Gospell is Preached the Sacraments be administred according to Christ his institution so often is Christ offered not to God but to vs that wee might embrace him being receiued by a true faith with all our soules But after the exhibiting of Christ and his sacrifyce finished there remaineth no more externall and reall sacrifice 1. Because Christ dieth no more death hath no more Dominion ouer him Rom. 6.9 2. Because by his one oblation he hath consecrated for euer those which are sanctified and wee are sanctified by the offering vp of Iesus Christ once made Heb. 10.14 And he hath once entred into the holy place hauing obtained eternall Redemption Heb. 9.12 3. Because Christ hath saide It is accomplished Ioh. 19.30 Why were there so manie Sacraments and Sacrifices instituted seing there is but one onely Christ To the intent that without wearisomnesse as Augustine saith both they that were wise might bee more and more put in mind of Christ to come also the ruder sort might in so great a number of signes at the least finde one whereby they might vnderstand that thing should come to passe which was promised But what is the reason our forefathers had more Sacraments then we haue Because then the Church was in her paedagogicall rudiments neither knewe she so many things concerning Christ as now are reuealed to vs after that Christ hath come into the world and fynished that sacrifice so long expected What manner of signes be Sacraments Not only signes of remembrance that is signes which bring to minde things done long before as the death and passion of Christ Neither yet foretelling or fore-shewing only that is such signes as doe foreshewe things to come as the resurrection and the glorie to come and things to be fulfilled in vs But also significatiue signifying the things and gifts present which we do now in trueth inioy and are the verie pawnes and seales of the same Rom. 4.11 VVhat are the Sacraments of the Newe Couenant Mysticall signes commaunded and instituted of God and annexed to the Gospell whereby the New Couenant ratifyed in the bloud of Christ or the promise of grace or of the faith of righteousnesse is signifyed and sealed vp in Christ the Mediator now exhibited for euer till the comming of Christ c Mat. 28.16 1 Cor. 11.26 and further the remembrance of all these dueties is renewed which wee are bound to performe to God and to our neighbour d 1 Cor. 5.7.8.9.10 17 How many Sacraments are thereof the Christian Church Two and no more one of our entring or ingraffing and regeneration to wit Baptisme which succeded Circumcision and the rest of the legall purifyings The other of our nourishing or our feeding namely the Supper of the Lord which was shadowed out by the Paschall Lambe 1. Because the Lord Iesus did institute these two and do more a Mat. 3.11 21.25 26.26 2. Because he gaue commaundements to the Ministers of the New Testament touching the right administration of these two and no more b Mat. 28.91 1 Cor. 11.23 3. Because only baptisme and the Eucharist do seale vp the righteousnesse of faith c Col. 2.11 12 1 Cor. 5.7 4. Because there are no more pledges of our Communion with Christ the head repeated by Paul 1. Co. 12.13 By one spirit we haue all beene baptised into one bodie and haue all drunke of one drink 5. Neither doth the practise of the Primitiue and Apostolick Church commend any more vnto vs d Ac. 2.38 41 6. Because Iesus Christ was made partaker of them and no more e Mat. 3.31 26.26 7. For as touching that washing of the feet whereof Ioh. 13.5 that annointing of the sick wherof Mar. 6.13 Iam. 5.14 neither did Christ command them for the perpetual vse of the Church neither are they Sacraments according to the definition of a true Sacrament because by none of them is the righteousnesse of faith sealed vp in vs. And indeed that annointing which the Apostles other godly men did freely vse in old time is most vnlike that which now adaies some vse when they come to men at the point of death For that was a sure signe of health life to be recouered but this of vnrecouerable sicknesse and of death Much lesse that Matrimonie order or duties or Ecclesiasticall degree penance Confirmation which was performed with the vse of the chrysme and other things and ceremonies should be Sacraments which neither haue signes nor things signified determined and distinguished from Christ 2. Neither doe they testifie any Communion of the Saints among themselues vnder Christ the head which notwithstanding is the principall end of sacraments 3. And Christ was made partaker of none of them 4. Neither are they commended by the institution of God or the vse of the Church in the apostles time But in particular penance is no sacrament because it wanteth both the signe appointed by God as also the promise of grace But baptisme it selfe is the Sacrament of Repentance Mar. 2.4 Luc. 3.3 Neither is order because it is not annexed to the promise of the Gospel As for the Chrisme there is no mention of it For the place 1. Ioh. 2.20 Ye haue an anointing which proceedeth from the holy Ghost and know all things must not be vnderstood of Popish greasing but of the grace of the holy Ghost And that matrimonie is no Sacrament it is manifest 1. Because it was ordained before the fall not that it should be a seale of the righteousnesse of faith but that it might serue for the lawfull propagation of men 2. Because it hath beene common as well to the hypocrites as the faithfull yea euen to the heathens themselues both to them of the old and new Testament and so shall bee to the end of the world 3. Because the Lord Iesus abstained from it Why were there diuerse Sacraments vnder the law from these which be now vnder the Gospell Because the Priesthood being changed the law is changed too that is the ceremoniall worship and of the contrary as it is Heb. 7.12 Again for the diuerse condition of the times Cont. Faus tum l 19. c 16 the Church was to be instructed otherwise then after another manner now in the promises of God For euen we our selues as Augustine saith do one way signify things that shall be done and another way pronounce things done alreadie As he that shall suffer and he that hath suffered sound not alike And therefore there were other manner of Sacraments vnder the law whereby were foreshewed things to come other vnder the
of God is within vs b Luk 17.21 Rom. 14.16 as also because the Gospell euen without the sacraments is the power of God to saluation to all that beleeue Rom. 1.17 as also lastly because the faithfull are neuer depriued of the matter of the Sacraments although they are constrayned to want those visible signes How doe Sacraments differ from Miraclesâ—s 1 In nature or definition For true miracles are strange works being the same thing which they shew and exhibiting the things themselues at the sight whereof the minds of men doe wonder done for the confirmation of generall doctrine to the vnbeleeuers c and bring authoritie to them that teach Now sacraments be vsuall works 1. Cor. 14.8 taken from daily vse which bring no wonder with them being one thing indeed signifying another for the confirmation of the faith of the beleeuers promise of grace 2 In time For miracles are extraordinarie which endure but for a time in the Church But Sacramentes bee ordinarie workes which are to bee vsed vntill the ende of the world What is the end of Sacraments 1 The first and most principall which doth good vnto the consciences in respect of God that they should bee not onely figures Emblemes manifest resemblances and pictures a Gal. 3. or looking glasses and signes which should declare and as it were paint before our eyes and teach what Iesus Christ hath performed and doth performe for vs but also that they might be seales and pledges of Gods promise imbraced by faith or of the righteousnesse which is of faith or of our incorporation oâ— communion with Christ therefore they are confirmations of our faith b Rom. 6.3 Gal. 3.24 1. Corinth 10.16 As many of vs as bee baptised wee are baptised vnto his death the breade which we breake c. 2 The subordinate ends in respect of vs 1. That they might be signs of confession and badges of the profession of true religion wherby we might be discerned from other sectes as souldiers are discerned by their militarie liueries 2. That they might preserue the memorie of the benefits of Christ Ex. 12 1â— This day shall be vnto you for a remembrance And 13.9 It shall be a signe in thy hand and as a thing hanged vp for remembrance betweene thine eyes Luke 22.19 Do this in remembrance of me 3 That they might be testifycations of our thankfulnesse 4 To be admonitions of our dutie toward God when as thereby we do openly professe wee desire to be accounted among the people of God and that we desire to worship the true God alone who hath reuealed himselfe to his people as well in his vndoubted word written by his Prophets and Apostles as also by these Sacraments and doe binde our selues to him vnto the studie of obedience pietie and innonencie 5 That they might be as sinewes of publicke assemblies and of the communion of the Church lastly to be the bands of mutuall loue and concord betweene the members of the Church vnder one head Christ d Act. 10.45 1 Cor. 10.7 Eph. 4.5 Which ends are comprehended in the other part of the Couenant Which is the right vse of the Sacraments 1 That they be vsed according to the prescript rule of God without mayming or deprauing them 2 That they be vsed of those for whom they were appointed that is such as be of the household of Christ 3 For that end for which they were ordayned the which vse doth require faith in the receiuer to apprehend the thing signified that is the promise of grace and remission of sinnes otherwise the promise is vnprofitable vnlesse it be imbraced by faith Acts. 8.37 If thou beleeuest with all thnie heart thou maist be baptised Math. 3.7 Iohn baptised them confessing their sinnes What be the effects of the Sacraments The mouing or stirring of the heart to beleeue and the confirmation of faith For as the audible word entering into the cars striketh the heart euen so the Sacrament as a visible word entering into the eyes stirreth vp the heart to beleeue by the inward working of the holy Ghost whence commeth the applying of Christ and his benefits then there followeth the increase and strengthening of faith and euery day a more neare growing vp with Christ that he might liue in vs and we in him Gal. 2.20 What punishment doth remaine for contemners of the Sacraments A grieuous punishment not that God standeth vpon the ceremonies but because he would haue honour giuen to the pledges of his grace because of that great good which is reaped of them For this cause he thought to haue punished the negligence of Moses because he had omitted the circumcising of his sonne not onely by forgetfulnesse or carelesnesse but because he knew very well that it was an odious thing eyther to his wife or else to his father in law a Exod. 4.21 So amongst the Corinthians when the holy Supper was profaned the plague was spread among them because it was a monstrous sinne to make so light account of so precious a treasure b 1 Cor 11.18.30 What is contrarie to this dostrine 1 The errour of all those which eyther deuise new sacraments or else doe add or detract something from those which be instituted of God 2 The error of the Anabaptists who affirme that the sacraments are onely an outward badge of Christianitie and that they bee onely certaine remembrances excluding the true giuing and spirituall receiuing of the things signified and lastly that in the sacraments are onely contained figures and signes of the morall commaundements 3 Of the Donatists who hold that the Sacraments being administred by euill men are of no efficacie or weight 4 Of the Manichees who taught that the signes being changed the things were changed 5 Of the Ebionites who would haue the Iewish rites to bee retained with the rites of Christians 6 Of the schoolemen who taught that the Sacraments of the olde law did no more but shadow out grace but the sacraments of the new law doe conferre grace 7 Of the Papists who say 1 That the Sacraments of the new Couenant doe containe and by themselues conferre or merite grace and iustifie or pardon sinnes and sanctifie by the very deed doue yea without the good affection of the partie vsing them that is without faith 2 They appoint seauen sacraments as necessarie Baptisme Confirmation the Eucharist Penance extream vnction voluntarie Orders and Matrimonie 3 They think that by vertue of the words as by a magicall charme the natures of the things are changed and cease to be that they were before 4. In the administration of the Sacraments they vse an vnknowne tongue 5. They giue the sacraments to thinges without life 8 The errour of those who vse the name of a Testament properlye for a Sacrament whereas this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Couenant made between them that be at ods which can
beleeuer righteousnes or the washing away of his sins obtained by Christ his bloud to testify his adoption into the couenant of grace his engrafting into Christ the regeneration renuing of his nature or repentance vnto amendmēt by the grace of the holy ghost procured vnto him by the same bloud his communion or fellowship with Christ in all his goodnes and heauenly inheritance ioynt free denization among the citizens of the visible Church of the kingdom of heauen to be held of them in the number of the children of God to enioy the same priuiledges which they do To witnes also that being in like maner baptised he promiseth himselfe to be willing to be reckoned among the people of God to defie Sathan sin the world the flesh al false sects promiseth professeth that he wil liue to Christ to the glory of God Or thus baptisme is a sacrament or seale of the righteousnes of faith that is of our entrance or beginning of our incorporation with Christ of the forgiuenes of our sins of the gift of the holy ghost of regeneration whereby we are seale◠vnto Christ incorporated buried with Christ that we die vnto sin by the power of the death of Christ that we rise againe to newnesse of life by the vertue of his resurrection a Rom. 6.3 4.5 1 Pet. 3.22 that we are bound to the true worship of God alone to innocency of life and vnity of the Church wheof it is called the stipulation of a good conscience b that is a mutuall obligation of God of man baptised of God witnessing that he receiueth the person baptised into grace and of the person baptised couenanting with God that he will duly worship and loue him wherof it commeth that none are admitted to the holy supper of the Lord but such as are first baptised because he must first be admitted into the church before he be nourished in the same c Mat. 28.19 Act. 2.41 Ioh. 4.1.2 Mat. 3.11 Ioh 3.5 7 Gal 3 27 1 Cor 6 11 10.2 Tit 3.5 Eph 5.26 How many fold is Baptismes Baptisme in specie or kind is one One Lord one faith one baptisme But seeing in baptisme not the water external actiō is to be considered only but also the inward operation of God in this respect Baptisme is twofold External which is also called the baptisme of water wherwith the minister of the word doth baptise and Internal which is also of the spirit wherby Christ only doth clense our hearts by his blood and giueth his holy spirit and yet the one is not to be separated from the other For the externall is a testimony of the internall that is the Baptisme of water is a pledg of spirituall baptisme and of inward washing and clensing which is done by the blood and spirit of Christ And therefore Christ is said 1. Iohn 5.6 to come in water in the spirit in blood VVho is the author or instituent cause of Baptisme God the father the sonne and the holie ghost 1. by the ministery of Iohn Baptist for it is certaine that Iohn was called of God and sent to baptise and preach repentance amongst the Iewes and therefore Christ saith the baptisme of Iohn was by a metonymie from heauen d Luk. 3.2.3 Ioh. 1.38 that is of God and not of men 2 Further Christ by his owne example confirmed baptisme when he suffered himselfe to be baptised of Iohn e Mat. 21.25 Mat. 3.15 And the whole trinity with most plaine and euident testimonie allowed the same in the baptisme of Christ 3 Besides Christ before his passion sent his disciples to baptise a Ioh. 4.1.2 againe after his resurrection he instructed the same his disciples their successors how to teach and baptise among all nations by this commandement Go thorough the world preach the gospell to euerie creature baptizing them in the name of the father and of the sonne and of the holy ghost Mat. 28.19 whereby it appeareth how greate the dignitie of Baptisme is with what reuerence it should be vsed What is the efficient cause The primarie and true efficient cause is Christ himselfe for he indeede it is who baptiseth vs properly truly into himselfe into his death and resurrection Ephes 5.18 It is Christ that clenseth his church with the washing of water in his word The secundary and instrumentall causes are the ministers for so saith Iohn I baptise you with water b Mat. 3 11 Christ commanded them saying baptise c Mat. 28.19 VVhether may ministers be truly said to baptise that is to clense from sinn and to regenerate No doubt they may for Christ did not restraine his commandement to the washing of water but in general termes said baptise them and Iohn 20.23 they are said to remit sins to beget againe or regenerat 1 Cor. 4.15 I haue begotten you againe in Christ by the Gospell And 1. Cor. 3.6 the Apostle saith that he ministred vnto them the spirit not the Letter but yet sacramentally that is so farre forth as he hath administred those sacraments by which as by instruments Christ himselfe doth wash and regenerate Whose office is it properly to administer Baptisme Theirs to whom the Ministerie of the word is commttted for to whom Christ said Preach the Gospell to them also hee said Baptise And Ephes 5.26 the Apostle conioyneth the washing of water with the word of the Gospell So Iohn Baptist and the Disciples of Christ Baptised who also preached the Gospell Whether may many Ministers baptise any one together They may not for none is said perfectly to baptise but hee who vseth these words saying I baptise thee and therefore that he may speake truly the same men must also administer water VVherin differ the Baptisme of Iohn Baptist and of Christ or his Apostles or those Ministers that followed them Not in the Author in substance in doctrine in signe or ceremonie neither yet in effect or signification For the same sacrament is instituted of God and the same forgiuenesse of sinnes and grace of the holy Ghost is signified offered and sealed whether it bee Iohn that administer or the Apostles or the suceeding Ministers a Luk. 1.3 2.3 The onely difference is touching the verie circumstance and maner of the manifesting of Christ for the same baptisme ia called Iohns because he baptised first and Christs because baptisme hath respect vnto him Again Iohn baptised into him which came immediatly after him that is into Christ who should shortly suffer rise again b Act. 19. ◠But the Apostles after thē all Minsters now baptise into Christ that hath suffered and is risen againe VVhy doth Iohn say then Mat. 3.11 I baptise you with water and attributeth onely vnto Christ that he baptiseth with the holy Ghost and and fire Not that he denieth that forgiuenes of sins is giuen by his ministerie and the holy Ghost also for
speake in schooles but by grace onely of vnion not by any vertue ingrafted into the flesh it selfe as if the power of quickening were really powred forth into the flesh of Christ or this were adorned with it in it selfe or that life were in it selfe or quickening in it selfe for it is a propertie incommunicable of the godhead alone to quicken For as Cyril saith It agreeth to God alone to be able to quicken that which is void of life b De Recta Fide ad Reginas But first by reason of vnion because it is the proper flesh of the word quickening all things as speaketh the Synode of Ephesus eyther because the word is the fountaine and authour of life being life it selfe dwelleth in it not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is after operatiue maner as he is said to dwel in those that be his but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in a bodily manner personally or because that flesh is so streightly vnited to the essentiall life that these two natures do make one subsistence or because this man is essentially God from whence it commeth to passe that the death of that flesh because it is the flesh of the sonne of God hath beene pretious inough to obtaine life for vs c Act. 20.28 And Cyrill saith that That the flesh is not quickening in it selfe but in the word Hypostatically vnited vnto it vppon Iohn 10 13 2 In regard of the merite of obedience whereby Christ a sacrifice being offered in his flesh giuen for vs vpon the Crosse obtayned eternall life for all beleeuers Iob. 6.51 My flesh is the living bread which I will giue for the life of the world 3 In respect of our copulation with Christ because we cannot come vnto God the fountaine of life and that eternall life but by that flesh of Christ comming betweene that is vnlesse by the efficacie of the holy Ghost we be made members of Christ engrafted into his flesh by faith Therefore that which is said Iohn 6.63 The flesh profiteth nothing is not to be vnderstood simply of the flesh of Christ but of carnall opinions not agreeing with the mysterie of the eating of Christs flesh Is it reall and true or doth this vnion of vs with Christ consist in the apprehension alone of the minde like as we doe comprehend and haue in mind things and substances in the phantasy and mind by formes that may be vnderstood but not that they are in verie deed vnited in vs If the things which are vnited and the truth of the vnion bee regarded truly it is reall true and essentiall but if the manner whereby it is done it is meerely spirituall 1 Because it is said concerning Christ the Church They shall be two in one flesh Ephe. 5.33 Now the vnion of man and wife into one flesh is reall and substantiall in regard of the mariage bond wherby according to gods ordinance they are bound so although the man be in the market and the wife at home he beyond the seaes she at home yet this vnion continueth 2 Because Christ is the head foundation of the Church but the vnion of the members with the head and betweene themselues is substantiall true and reall like as also of the foundation with the building yea with euerie stone built vpon it 3 Because Christ saith Iohn 15.5 I am the vine yee are the branches But the coniunction and incorporation of these is reall as also of an Oliue tree and the boughes set or engrafted into it 4 Because the flesh of Christ is meate indeed therefore like as bread is really and truly vnited to vs corporally because it is corporall meate to them which eate it with a corporal mouth so also truly and really but yet spiritually because it is spirituall meat the flesh of Christ is vnited to vs which eate it Seeing that the bodie of Christ is in heauen neyther shall returne from thence before the last day how can he be conioyned to vs really and indeed By the holy Ghost working in vs and by faith For if our sight in a moment of time doe touch the starres visually saith Augustine Epist 3. ad volusianum tract 50. in Iohn much more doth faith ioyne vs together with Christ himselfe and moreouer with his humane nature placed in heauen The same Father saith Fidem mitte in Coelum cum in terris tanquam praesentem tenuisti that is send faith into heauen and thou hast laid hold on him as it were present in earth There is a great distance betwixt the head and the foot the branches and roote the wife in England and her husband in Turkie yet are they all vnited together But faith is onely a conceiuing and imagination of a thing absent Therefore the bodie of Christ is not ioyned to vs in verie deed neyther is present to our faith in the Supper but by imagination or contemplation vehehement cogitation and assent The Antecedent is false and vngodly For if faith be onely an imagination and phantasie and a conceiuing of the minde then it differeth not from opinion being a naked action of the mind or a simple and strong conceipt and consent Neyther then doth it differ from historie all faith common to verie many reprobates yea to the diuels themselues a Iam. 2 19 Then surely that faith which imbraceth the Euangelicall promises in Christ and moreouer Christ himself shal not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a ful assurance nor a sure trust or perswasion nor an apprehension frō which imagination yea theorie or contēplation do very farre differ Finally Faith shal not be the heauenly gift of God and supernaturall according to the working of his mightie power b Eph. 1.19 3 7 but naturall For the conceipt of the minde is naturall to a man All which things seeing they are absurd the Antecedent must be false And also the consequent false For if the spaces of times doe not let faith but that it apprehendeth things past and to come spiritually as present Then neither doth distance of places hinder it that it cannot spiritually both haue things present and apprehend them that are set farre a sunder by places For faith is that thing which maketh those things present which are hoped for and that which sheweth those things which are not seene c Heb. 11.1 Ioh. 8.56 Phil. 3.20 Wee haue a sure and stedfast anker of the soule entering euen into that which is within the vaile whether the forerunner is for vs entered in euen Iesus d Heb. 6 19. By what similitudes is this communion illustrated in the scriptures By verie many wherby notwithstanding the nature and manner of this communion is not declared but rather the effects which come from it to the beleeuers Therefore they are not to bee stretched further then the scope of the holy Ghost may suffer 1. The first is of Mariage by which the Church is made flesh of the
to be punished did repeat Disce meo exemplo mandato munere fungi Et fuge ceu postem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Learne by my losse to doe alone that longs to thee And as a plague that kils all busie medling flee What is the sixt Loue or gratitude and beneuolence which they must declare by their best seruices b Gen 47 7 to 2 Sā 14.4 2 K 19.2 20 7 What is the seauenth They are bounde to helpe him according to their abilities be it by Taxes or Subsidies or tenthes or other waies and this they must doe without murmuring c 1 Sam 8 1◠Pro. 13.7 Christ did so d Mat 17 and commaunded subiects to doe so e M 22.21 Abraham paid tythes to Melchisedech Gen. 14.20 Ioseph and Marie in the New Testament went to be taxed f L 2.4 5 And how can the common wealth be preserued and gouerned without tributes yea and The labourer is worthy of his hyre Luke 10.7 Nay the Lawe of Nature teacheth it by which all Nations who had any forme of gouernment since the creation of the world haue paid tributes For Taxes Subsidies and regall hereditaments are graunted to Princes either to testifie the loue of subiects or to rewarde the care of the Magistrate and that they may better endure all publick charges And if citizens are bounden to aduenture their liues in the Kings seruice much more must they communicate their goods for the common good Are Clergie men or Church men as they are called exempted from all taxes and Subsidies Surely Christ chalenged no such priuiledge for hee was readie to pay tribute for himselfe and Peter And it is against the Lawe of charitie that they who haue proper Lands and other emoluments by the Church should bee exempted from ciuill charges casting that burthen vpon the shoulders of others as though when all others are in want they onely should be free g 2 Cor. 8.33 As for that Gen. 47.26 where wee reade that the Egyptian Priests paid not the fift part this was because their fields were not sold to the King in that dearth they hauing corne from the Kings Granaries But the Leuiticall Priests were in Israell iustly exempted because they possessed no fields amongst that people but only liued of oblations Notwithstanding Iustinian made a Law that Churchmen should be free from such personall seruices as were performed by industry and labour because if they were bound to them they must needes be withdrawne from their dueties Wee also deny not but that princes may remit to them somewhat of their tributes so it bee not to others hinderance and to maintaine their ryot But wee auouch that Churchmen cannot chalenge such immunitie by gods word neither that they can in conscience deny trybute to princes if it be demaunded Wherefore wee auouch that that decree of Boniface the eight is most iniust wherein hee straightly forbiddeth Churchmen not once to pay tribute to profane Princes without the Popes authoritie Why must subiects performe obedience to the Magistrate 1. For the commaundement and ordinance of God 2. To auoid punishments because they who resist magistracie are subiect to punishment Rom. 13.2 and we must be subiect not onely for wrath that is for feare of temporall punishment but also for conscience that is the feare of God least wee offend god before whom wee must keepe a good conscience or not only to auoide punishment but because it is acceptable to God and note that the conscience becomes guiltie and subiect to eternall punishments not for violating the Princes commaundement which sometimes may bee vniust but for violating the institution of God which commaunds obedience to Magistrates and Lawes politick because not humane but diuine Lawes binde the conscience and make it guiltie of eternall death May Subiects rise vp in armes against Magistrates or become mutinous No for God hath often punished the authors of sedition so Core and his companie murmuring against Moses was in the desert consumed with fire and the earth swallowed vp Dathan and Abiram aliue with their families b Numb 16 12 31 so Absolon was hanged in his owne haire being thus punished as a rebell to his father neither did Ziba Adoniah and Zimry escape d 2 Sam. 12 22 1 K. 2.10.20 25.16.16 Did Naboth well 1. King 21.3 to deny Ahab his vineyard who deserued it and offered mony for it Hee did well 1. Because God gaue an especiall law to this people that hereditarie possessions should not passe from one tribe to another but should bee reteined still in the tribes who to that purpose must marrie amongst themselues a Leui. 25 23 Num 36 7.9 because God would haue that stock to be knowne out of which hee had decreed the Messias to be borne What if the Magistrate offer thee some open and great wrong what must thou doe I must not vse any violence against him for now no priuate person hath with Ehud Iudges 3.21 Extraordinarie commandement from god Tihis 7 questiōs after are added of purpose to this English trāslation to kil Princes as may be obserued in the Lords prouident disanulling of such trayterous attempts And here note that all such persons as in the Scriptures attempted any thing against the life euen of Tyrants they had not onely a personall warrant from God but also effected their purpose and without the losse of their owne liues deliuered the people And surely it were better for priuate men priuately to beare all wrongs done by Princes as it were in a doubtfull case then in auenging themselues to sin against God For here Christ bids mee to turne the other cheeke that is to beare all wrongs done especially by my gouernour for Gods sake knowing this that he who is reiected by men is not for an iniurie receiued abiected by God Secondly it becommeth wise men to try all meanes and suffer all wrongs rather then to rise in Armes against Gouernours Thirdly if it bee an inferior magistrate who wrongs me I am to come by supplycatorie petition to the superior for his aid and euen against him vse rather Lawe then force in a free common weale Fourthly I am by flight to auoid the present wrong of my gouernour This in the Scriptures wee finde Practised by Gods people to Pharaoh Exod 5 1. Isa 29 7 and the same people to Nebuchadnezzar a tyrant were commaunded to performe obedience and to pray for him His successor Darius Daniell obeyed and said O King liue for euer b Dan. 6 21 And when Dauid was moued to kill Saul though he was to succeed him in his kingdome and had receiued many wrongs from him as that he gaue his wife to another banished him out of his kingdome and killed the priests for his sake yet he said God forbid that I should lay hands vpon the lords annointed c 1 Sam 26 11 and when he had but cut off the lap of his garment he was grieued for