Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	king_n	people_n	saul_n	1,961	5	9.6378	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20683	A defence of church gouernment Dedicated to the high Court of Parliament. Wherein, the church gouernment established in England, is directly proued to be consonant to the word of God, and that subiects ought of dutie to conforme themselues to the state ecclesiasticall. Together with, a defence of the crosse in baptisme; as it is vsed in our Church, being not repugnant to the word: and by a consequent, the brethren which are silenced, ought to subscribe vnto it, rather then to burie their talents in the ground. By Iohn Doue, Doctour of Diuinity.	Dove, John, 1560 or 61-1618.	1606 (1606)	STC 7081; ESTC S110107	58,733	80

34. 17. Iosua 22. 13. Numb 26. 63. 64. 2. Chron 13. Iosua 6. 1. Pet 23. 4. Phinees the Sonne of Eleazar the Bishoppe was a Captaine against the Midianites and Eleazar his selfe ioyntly with Moses diuided the spoyles among the Souldiers Eleazar with Iosua diuided the land of promise among the Tribes Phineas the Bishop was sent Ambassador to proclaime warre against Gad Ruben and halfe Manasses Moses and Eleazar numbred the people in the plaine of Moab and Moses and Aaron in the wildernes of Sina The Priests and Leuites sounded their Trumpets and bid the battell in the warre of Abias against Ieroboam The Priests ouerthrewe the citie Iericho And the godly King Dauid setting the Kingdome in better order then it was before appointed 6000. Leuites to be Iudges and Magistrates ouer the people Likewise beyond Iordan towardes the West 1700. both to serue God in the place of Leuites and also to serue the King in ciuill offices pertaining to the common wealth and also 2700. he set ouer Ruben Gad and Manasses to heare and determine all causes both ecclesiasticall and ciuill concerning God in the Church and the King in the common wealth The Kings were annointed and confirmed in their kingdomes by the hands of the Bishops ecclesiasticall persons 1. Sam 10. 1. Sam 16. 1. Reg 1. So Samuel annointed Saule Dauid Sadoc annointed Solomon when Adoniah had proclaimed himselfe King by help of Abiathar the Priest Nathan the Prophet said to Dauid me thy seruant Sadoc the Priest haue they not called nor Benoiah the son of Ichoiada Then Dauid said Call me Sadoch the Priest and Nathan the Prophet and let them annoint and proclaime Solomon Ier 26. Exod 32. King Ieremy was condemned to death by the Priests and the Prophets The Leuites by the commandement of Moses slewe with the sword 3000. that committed idolatry It was commanded by God that when they went to warre Ex 32. Deut 20. Deut 21. 19. 1. Sam. 15 the Priests should go before them exhort them to be couragious and valiant That if there were inquisition after murther the Priests should come forth and by their word the cause should be tryed Samuel valiantly slewe Agag the King of the Amalakites whom Saule the King for foolish pittie could not find in his heart to smite Godly Iosephat in his reformation of the Church and common 2. Chron wealth appointed Iudges in euey citie throughout the land as it appeareth verse 5. And what kinde of men these Iudges were it appeareth in the 8. verse following In Ierusalem as also in other cities he appointed Iuges out of the Princes of euery family and the Priests and Leuites which were to heare both ciuil and Ecclesiastical causes and so doth Tremelius expound it according to the truth of the Hebrew text and at Ierusalem which was the chamber of the Kingdome there was established by him the highest bench of iustice vnto which as vnto the highest court it was lawfull to appeale from all inferiour Courts and Iudges euen as it is now with the Kings Bench and the high commission Court at London And among these Iudges who were to take place before other it is explaned in the 11. verse of that chapter namely in ecclesiasticall causes ecclesiasticall men in temporall causes temporal men but so that in euery ciuil court of Iustice there should be some Priests and Leuites in Commission Moreouer the Lord saith If there arise a matter too hard for thee in iudgement betweene blood and blood plea and plea plague Deut 17. 8. and plague in the matters of controuersie within thy gates then shalt thou arise and goe vnto the place which the Lord thy God shal choose and thou shalt come to the Priests of the Leuites and to the Iudge that shal be in those dayes and aske and they shal shew thee the sentence of iudgement thou shalt doe according to the thing which they of that place which the Lord hath chosen shal shewe thee c. and that man which wil doe presumptuously not hearkening to the Priest which standeth before the Lord thy God to minister there and the Iudge that man shal dye and thou shalt take eway euill from Israel so all the people shal heare and feare and doe no more presumptuously As for Ezra the Priest he had authoritie from Artaxerxes the King of Persia to order all matters whatsoeuer spiritual Ezra 7. and temporall concerning the returne of the people out of captiuitie he ordered both the Princes and the people Priests and Leuites he appointed al the Iudges in the land that whosoeuer would not doe according to the Lawe of God and the Kings Lawe should haue iudgement without delay whether it were vnto death or banishment or confiscation of goods or imprisonment And there was by Ezra set down the whole Ezra 8. platforme of the ciuill estate of the common wealth Againe he gathered together the Princes and all the Clergy proclaimed a fast humbled them before God that hee would guide them in their iourney beeing ashamed to aske of Artaxerxes an Army of horsemen to helpe them because he had saide before that their trust was in God alone In the 10 Chapter hee causeth all as well temporall as spirituall to sweare that they would put away their strange wiues caused a proclamation to goe out through Iuda and Ierusalem to assemble in Ierusalem within three dayes in paine of confiscation of their goods How afterward the Maccabes being Gods seruants held both the Priesthood and the Kingdome among the Iewes being Gods people and that without impeachmenr the learned know very well and that they continued both high Priests and also Kings vntil the land was conquered by the Romans and the ciuill gouernment committed vnto the family of the Herods vntil the comming of our Sauiour Christ who translated both the kingdome and the Priesthood of right vnto himselfe And whereas some men doe obiect against these examples Ioh. 18. by me alledged for confirmation of spirituall mens authoritie in temporal causes among Gods people That when our Sauiour Christ was to bee arrayned they brought him from the high Priest to the iudgement seate of Pilate a temporall Iudge and saide to Pilate verse 31. It is not lawful for vs to put any man to death I answere first the Priest in particular did not say these wordes It is not lawfull for vs to put any man to death but the Iewes in generall not to the preiudice of Priests onely but of the whole nation of the Iewes Secondly they speake not these wordes as if the Iewes had of right from God no authoritie to put mē to death For Pilate himself doth confesse that they had right in themselues where he saith Take him and iudge him according to your owne lawe But these wordes are to be vnderstood that according to the Lawes of Herod a stranger and of the Romans which made them tributary and by

then that they did also giue ouer praying which is here mentioned in the imployment of the Apostles as well as preaching for then had they beene reprobates And that after they were called to be Deacons they did also preach and minister the sacraments it appeareth by the examples of Stephen and Philip which both preached Act. 7. Act. 8. 35. 38. 50. and baptised Neither can a man of sober iudgement conceiue such an idle opinion of the Apostles that they would haue admitted them to that office by that great solemnity of prayer and imposition of hands if they should haue beene estranged from the ministerie and wholly attended vpon tables and beene but gatherers of almes God which hath established kingdomes and ordained secular Princes to be supreame gouernours in Ecclesiasticall causes by his word cannot so much crosse his owne ordinance as to appoint in the same word such a consistory or state of ecclesiasticall gouernment as may not stand with the state of a kingdome As for the gouernment of Bishops vnder the King it hath alwaies vpheld the state of a kingdom and maintained the soueraigne authority of Princes as holding their Scepter and Crowne immediately from God and not from the people that they are not to be deposed nor censured by the people But contrariwise the Presbyterie and their fauourers both by their doctrine and also by practise make all Kings subiect to the people and by a consequent to the Consistorie to be punished and depriued by them because they are the Magistrates which are chosen by the people and for the people the authority of the people is executed by thē And for the better proofe of this assertiō I wil produce some writings of the presbyterians thēselues The Scottish Consistorian hath these words following Populo Eucan de iure regni apùd Scotos iu●● est vt imporiū cui velit deferat It resteth in the hands of the people to set the Crown vpon whose head they please B. Nam nisi regem suffragijs electum habeamus vereor nè legitimum habituri simus M. Ego quoque idem islud vereor No man is a lawfull King but by election of the people Nam quem nes Venetorum 〈◊〉 vocamus is nihil aliud est qùám rex legitimus He whom we we call the Duke of Venice is nothing else but a lawfull King Leges igitùr hâc dè causâ inuentae sunt à populis regesque coacti non suâ ●n iudicijs licentiâ sed quod populus in se dedisset iure vti For this cause lawes are deùised by the people and Kings constrained not to vse their own liberty in the seate of Iustice but that whereunto the people hath restrained them Sit quando ita vis p●në● populum vt leges serat perferat sint reges velut tabulariorū custodes The making of lawes is onely in the power of the people kings are but as it were keepers of the records Vides opinor quantam vno versu des principi licentiam nempè vt quod velit ipse dicet lex quod nolit non dicat Id si semèl recipiamus non proderit bonas leges condere quae principem bonum officij sui ●oneant malum circumscribant Immo vt dicā apertiū● nullas omninò leges habere praestaret quàm liberum latrocinium atquè etiam honoratū sub legis praetextu tolerari M. Certè non modo potest●tē legum iubendarū sed etiàm eas interpretandi regiabstulist As kings may not be makers of lawes so they may not be trusted with the exposition of lawes for then it were all one as if no good lawes were made which may put a good Prince in mind of his duty compell an euil Prince to doe his dutie because they will wrest them to their owne purpose And so robberie shal not onely be free but also rewarded and honoured vnder the colour and pretence of lawe Concerning such Princes as behaue not themselues well in their gouernment Deo hominibus habendes inimicos eosqùe in luporum aliorumnè noxiorum animalium genere potiùs quàm hominum habendos putem quae qui alit sibi perniciē alit alijs qui occidit non sibi modo sed publicè vniuersis prodest Interfectoribus autèm praemia decarni non ab vniuerso tantùm populo sed à smgulis quemadmodùm vulg ò fieri solet ijs qui lupos aut vrsas occiderunt They be enemies to God and man Wolues who so killeth them benefiteh the common wealth and is to be rewarded as he that killeth Wolues Bares and such harmful beasts And what is this lesse then which the conspirators of Rome do hold it meritorious to murther Princes Againe saith this Presbyterian Quemadmodùm in primis regibus vsquè ad Kennethum 3 qui primus regnum in suâ familiâ stabiliuit perspicuā est quae fuerit potestas populi in regibus creandis in ordinem redigendis ità necesse est vt is aut populo inuito id fecerit aut à persuaso impetrauerit Perrò si ceëgit populum sibi parere populus quoquè vbi primum caeperit suis viribus confidere violentum illud imperium poterit excutere cùm à regibus populo recepta iura pronuncient natura clamet quicquid per vim fiat simili vi solui posse Si tu mecum ex conuentu agas quid causae est quin ego ex aduerso eas causas ponam cur pacta conuenta solui possint What power the people hath both in setting vp kings and ruling them after they be established Kennethus the third is an example which first established the kingdome in his own family If by violence he compelled the people to yeeld vnto it by the same violence they may free themselues againe if by their consent they may pretend cause enough to reuerse that whereunto they gaue consent And what is this but the doctrine of the Papists that faith with heretikes is not to be held To them which alledge that wee must pray for Princes though they be wicked and therefore not lift vp our Tim. 2. hands against them he answereth Nèc slatim si promalis principibus orandum est hinc allegare debemus corum vitia non esse punienda non magis quam latronum prò quibus etiam orare iubemur nec si bono principi parendum est ideò malo non est resistendum We are bound to pray for wicked Princes in such sort as for theeues we must pray for them both and punish them both Quod autem àd Caligulam Neronem Domitianum reliquos eius generis tyrannos attinet cur violats iuris diuini humani poenae non ●ebeant exigi nihil hic apùd Paulum habes qui de ipsâ magistratuum potestate non dè malis ma●è potestatem eam gerentibus disserat Nec si ad Pauli regulam id genus tyrannorum examines omninò magistratus erunt As for

Caligula Nero Domitian and such tyrants it standeth with Paules doctrine that they may be punished for their offences For he disputeth onely of the lawful autoritie of the magistrates not of wicked magistrates which abuse their authoritie Neither according to Saint Paules doctrine are such Kings to be held for Magistrates Vt cunque negare non possunt aulici adulatoras carnificis functionem pariem esse muneris publici fortasse etiam regij vel ipsorum regum testimonio qui quoties aliquis è ministus publicis violatur se suamquè maiestatem corpus violari queruntur The flattering Courtiers cannot denie but that the office of the hangman doth belong to the King witnes the Kings themselues which when their Catchpoles and hangmen receiue any wrong doe complaine that their owne person is in them wronged and their princely Maiestie M. Quid tandē e scripturis profers cur liceat tyrannos impunè occidere B. Primùm id affero quod quùm diserte praeceptum sit de scelere sceleratis à medio tollendis sinè vllâ exceptione gradus aut ordinis nusquàm tamen in saeris literis tyrannis magis quàm priuatis est cautum Hauing a generall commandement out of Gods word to put to death wicked men without respect of any degree or order in particular tyrants haue no more priuiledge then priuate men and therefore according to his word it is lawfull to kill tyrants Rationem excogitarunt Canonistae quá scelera plecterentur Papa tamē sacro sanctus inuiolatus haberetur Aliud enim Papa aliud illius hominis qui Papa esset ius existimabant c. Wee may distinguish betweene the Kings person and his office to punish him as he is a man offending setting a side his place and so not the King but the malefactor is chastised Nos contendimus idem ius reges habere in multitudinem quod illi in singulos e multitudine habent The people haue ioyntly the same authoritie ouer the King which the King hath ouer euery seuerall person among the people The French Consistorians write in this manner Subditi Vindiciae contra tyrannos non tenentur regibus obedire siquid aduersùs legem Dei imperent Subiects are not bound to obey Kings if they command any thing contrary to Gods word In which assertion first they Quest 1 make the subiects to be both the plaintiues and the Iudges betweene their King and themselues whether he hath commanded any thing against Gods word or no so that it shall be an easie matter for them at their pleasure to discharge thēselues of all dutie and obedience to the King Secondly they deceiue the simple reader by a fallacie for the ambiguitie lyeth in these words Si quid aduersus legem dei imperant If they cōmand any thing contrary to Gods word For the question is whether they meane onely in that particular thing which is against Gods word the King is not to be obeyed or else that in nothing he is to be obeyed because he hath commanded some one thing repugnant to the law of God In this last sense it is by them vnderstood as appeareth by the words following which are these Vassallus se Domino superiori iuramento diuincit sic Rex ex legis diuinae precepto se imperaturum iurat Vassallus deniquè nisi iusiurandum seruat feedum committit ipsoque iure se omni praerogatiuâ priuat Rex quoque si deum negligat c. ipso iure regnum committit èx facto plerumque amittit Duplex autem foedus in regum inaugurations legimus primum inter De●m regem populum vt esset populus Dei populus secundum vero inter regem populum vt bene obtemperanti benè obtemperaretur The vassall is bound to his Lord by an oath and the King sweareth that hee will rule according to Gods word if the vassal keepeth not his oath he forfeiteth his estate so if the King breake his oath hee forfeiteth his Crowne There is a double couenant at a Kings Coronation the first betweene God on the one side and the King with the people on the other side that the people shall be Gods people the second betweene the King and the people that the people shall be faithfull subiects no longer then the King shal continue a good King Populus si regem non coercet culpâ tenebitur quià correi sunt Licet Isràels si Rex legem Dei Ecclesiamne euertat resistere nèc id Vindicïae contra tyrannos modo verum nifecerit eiusdem criminis tonebitur eandem poenā luet Resistat vero verbo si verbo oppugnabitur vi si vi arte inquàm marte quin et dolo bono si bono cùm nihilintersit vbi iustum bellū Qust 2 susceperis vtrum aperte pugues an èx insidijs It is lawfull for the people to resist the King which impugneth Gods law or his Church and vnles they doe resist him they shall be accessarie as he is principall and incurre the same punishment which is due vnto him If he deale by sword or word they must oppose themselues against him with the same weapons For as much as the warre which in that cause they doe wage against him is iust it maketh no matter whether they vse open warre and hostilitie or secret slight and politie Nemo rex nascitur nemo per se rex est nemo absqùe populo regnare Vindic●oe contra tyrannos potest populus per sè esse potest c. No man is borne to a kingdome no man is of himselfe à King no man can raigne but by the fauour of the people but the people are absolute Quest 3 of themselues the people is in time before the king therefore all Kings are ordained authorized by the people and in such kingdomes as are haereditarie the child may not succeed his Father vnles he haue the approbation of the people Quùm reges a populo constituantur vniuersus populus rege prior est c Seeing kings are appointed by the people the whole people is aboue the king his authoritie being deriued from them he is vnder them as Ioseph was vnder Putifer Daniel vnder Nabuchadnazer The king is but a seruāt to the cōmonwealth as a shipmaster to the honour of the ship Whatsoeuer accrueth to the king by wars or by his Exchequor he must be accountable for it to the people as a Merchants factour is to his Mr Let the people forsake their king he wil be a contēptible person in the eyes of all men when they shall put him from his dominion ouer men he will be glad to be some paedanticall fellow and to vse his paedagogical authoritie ouer boyes As for our English Consistorians they haue these words T. C. lib 2. pag. 15. 7. T. C. lib. 2. pag. 165. Admonit 2. No ciuil Magistrate hath preheminence by ordinary authoritie to determine of Church causes

And no ciuil magistrate in Councels assemblies for Church causes can be chief moderatour Iudge or gouernour And no ciuil magistrate hath such authoritie as that without his consent it should not be lawful for Ecclesiasticall persons to make any Church orders or ceremonies For as much therfore as God hath established kingdomes but a presbytery and a kingdome cannot both stand together because one standing the other falleth They are enemies not onely to Gods ordinance but also to the state of Kings which goe about to establish this Eldership in a kingdome Of Diocesan Bishops MAister Iacob in his Booke of reformation obiecteth against the state of Bishops and Cathedrall Churches that of right there are no Diocesan but onely parochiall Bishops that the authoritie iurisdiction and rites of a Bishop are no other then belongeth to all parsons of parish Churches and consequently that euery parson is a Bishop That there is no visible Church ministeriall besides the parish Churches and that they as depending vpon no other nor subiect to any other nor parts or members of any other haue absolute authoritie and power as wel of gouernment as of teaching within themselues and so consequently there are no cathederal Churches And as one absurditie being granted a thousand will followe so vpon these proemises which without proofe he taketh for granted he inferreth these fiue conclusions to the slander of our state as absord as the proemises were That the case standing thus 1. Our Bishops be no Christians for saith he euery Christian is a pastour or one of the people of the people they denye themselues to be and pastours they are not 2. Being not lawfull Diocesan Bishops much lesse may they be Lord Bishops 3. Hauing no lawfull authoritie nor calling their selues they cannot conferre Ecclesiasticall orders and lay handes vpon others and so consequently our ministers by them ordered haue no lawefull ministerie 4. That by their meanes wee are defrauded of a mayne point of our ordinarie meanes of saluation which is the true Ecclesiesticall discipline 5. That in our state Christ is robbed and spoiled of some parts of his kingly and propheticall office his kingly office being to appoint vs and his prophetical office being to teach vs solely of himselfe the true Ecclesiasticall gouernmēt which our Bishops take from him and ascribe vnto men altering that discipline and gouernment which he alone as king hath appointed and as a Prophet hath taught in his holy word which cōclusions because they are inferred vpō false groūds the grounds being shaken the conclusions will fall of themselues Therefore let vs come to the examination of these grounds to shewe how weake and vnsufficient a foundation they be to build vpon He impugneth the Church state of Bishops first by shew of argument secondly by his own idle conceits vaine coniectures and imaginations He maketh shew of two arguments the first is this that the state of Bishops is a breach of the 2. commandement and by a consequent idolatrie For in this cōmandement Thou shalt not make to thy selfe any grauen image thou shalt not bow down to it nor worship it saith he are forbidden all meanes being humane inuentiōs wherby men would giue honour to the true God But one of these meanes of diuine worship being an humane inuention he saith to be the state of Bishops our Diocesan prouincial Churches vsing gouernment with the ministeries offices proper to them For answer to which argument I denie the MINOR proposition which consisteth of 2. parts meanes of diuine worship humane inuention And because he bringeth no proofe of his MINOR being the subiect of his disputation which all opponents ought to doe I will disproue it and each part of it And first Diocesan prouinciall Churches vsing gouernment and their ministeries which are of Archbishops Bishops were neuer intended by the founders of them nor vsed by the officers ministers of them nor held by the defendours maintainers of them nor conceiued by men of vnderstanding to be any meanes of diuine worship but of gouernment God can be and is worshipped without these and was worshipped as sincerely as now hee is when they were not but the Ecclesissticall state vnder a kingdome cannot be peaceably gouerned without these God is worshipped alike in Geneua and in England though this gouernment and these offices are not in Geneua which are in England And God is worshipped as sincerely and as fully and amplely in our parish Churches as in our cathederal churches and by ordinarie pastors as by Bishops so that their ministeries and high callings doe not afforde them any greater or other meanes to worship God then they had when they were first admitted to be priuate ministers But their places and high callings do strengthen and arme them with authoritie for the better gouerning of the churches which are committed to them wheras being but priuate ministers they had no such charge of gouernment These things therefore are not morall or doctrinall therefore belong not vnto worship but politicall and therefore belong vnto gouernment And according to the course of the holy Bible that which is politicall that which is morall being of sundrie natures are to be distinguished the one from the other God in his word established 3. lawes among his people one politicall which did bind the Iewes to the obseruation of it but it was not imposed vpon other nations that they should be bound to receiue it further then that it might stand with the peace and good of the state The other ceremoniall which was to abide in force till the cōming of our Sauiour and by his death to be abolished so that now ceremonies vnder the Gospell doe cease excepting those only which serue not for worship but decensie comlinesse and good order and so the primitiue Church did in the dayes of the Apostles and the Church of Geneua now doth deuise ceremonies witnes their owne Booke of Lawes and that all 1. Cor. 11. Churches may doe the like witnes Caluin Beza Vrsinus their owne Doctors The third morall which containeth rules of Gods worship which was from the beginning and must continue as a patterne of holines to the ende and bindeth all to the obseruation of it But this is no part of that lawe and all these three Lawes differ in nature one from the other Secondly that such Churches and Church offices are not humane inuentions I proue by euident demonstration For the first Church ministeriall that euer was had ordination from God which was the Church of the Iewes vnder Aaron and his successours and that Church was both Diocesan and prouinciall and also nationall hauing all rites and iurisdiction which a Diocesan or prouinciall or nationall church euer had or coulde haue Also vnder the Gospell Saint Paul by warrant from the holy Ghost appointed Timothy a prouinciall Bishop of Ephesus hauing many Bishops vnder him and Titus a nationall Bishop ouer all the kingdome of

Prophets haue foretolde and especialle Esay where he saith Esa 60. Thine heart shall be astonished and inlarged because the multude of the Sea shall be conuerted vnto thee and the riches of the Gentiles shall come vnto thee the multitude of Camel●s shall couer thee the Dromedaries of Midian and of Ephah they of Sheba shall bring gold and incense and shew forth the praise of the Lord c. Surely the Isles shall wayte for me and the Shippes of Tha●sis as at the beginning that they may bring thy sonnes from farre and their siluer and their gold with them to the name of the Lord and to the holy one of Israel because he hath glorified thee The sonnes of strangers shall build vp thy walls and their Kings shall minister vnto thee c. The Nation of the Kingdome that will not serue thee shall perish and those Nations shall be vtterly destroyed the glory of Lebanon shall come vnto thee the firre the elme the boxe to beautifie the place of my sanctuarie for I will glorifie the place of my feete The sonnes of them that afflicted thee shall come and bowe vnto thee all they that despised thee shall fall downe at the soules of thy feete c Thou shalt sucke the milke of the Gentiles thou shalt sucke the breastes of Kings c. That the Reader may be yet better satisfied Flacius Iilyricus In claui scripturae diuideth glory to be two folde the one of God the other of men and as for the glory of God it cannot be vnderstood in this place but of men onely because hee speaketh onely of the glory of the Ministers of the olde and new Testaments which were onely men Againe hee diuideth the glory of men either into that which is eternall in heauen or temporall vpon the earth but the latter onely is vnderstood because it is the glory of the ministery which ministery is temporall and must cease after this life euen as also then faith and hope must cease onely loue must indure Thirdly he diuideth this temporall glory of men into gloriam fame 1. Cor. 13 bonitatis rei the glory of wordes and of matter and substance the glory of wordes or fame which consisteth in the fame and good report of other men which is chiefly in them which doe glorifie vs and not in our selues which are glorified and magnified but the glory which is not in wordes but substance which indeed is the cause why men doe praise and magnifie vs is our riches honour authority all outward ornaments which stirre vp the outward senses and mens affections to admiration of our persons places and calling is onely to be vnderstood in this place as appeareth by these reasons First the glory of fame is defined by Illyricus and also by Melancthon in his common places to be Approbatio conscientiae nostrae rectè iudicantis al●crum rectè iudicantium The testimony of a good conscience approuing vs that we haue walked sincerely and the report of other men consenting in iudgement with vs that wee haue so walked But in that sense wee cannot be more glorious then Aaron and Moses and the Priestes of the old Testament because they were men of as holy life as wee and walked euery way as sincerely in their calling as wee doe in our vocation and were as pleasing to God and as well approoued of Gods people as we be Secondly it were vnworthy of the Maiesty of the holy Ghost to play the so phister in this place and to vse aequiuocation of the word glory as if by their glory and ours he did not vnderstand one and the same thing for then it were no iust comparison For the things which be compared together must agree in that thing in which they be cōpared therfore being cōpared in glory they must agree in the same glory only they must differ secundū magis minus being compared not in the positiue but in the comparatiue degreee one must be more glorious then another So then the glory of one being outward in pompe and state the glory of the other must also be so but in a greater measure Thirdly if some men should be so ignorant as to say that the glory of our ministery consisteth in this that it is the ministery of the spirit of life of righteousnesse and of that which must remaine I answer that cannot be for then the glory of the ministery of the olde Testament should consist in letters death condemnation c but that is disproued by the text it selfe which sheweth that these things were the subiect of that ministery but the glory consisted in the brightnesse of Moses his face therefore I say spirit life righteousnesse are the subiect of our ministery and not the glory of it the cause why it ought to be so much the more glorious then the old priesthood was Fourthly if we consider the scope and drift of Saint Paul in that place it was to magnifie himselfe and credit his calling that so it might not be brought into contempt as poore and beggarly which were inglorious For saith thee Doe wee beginne to praise our selues Neede we as some other an epistle of commendation Hee answereth that hee needeth not to commend himselfe hee needeth not mans commendation to credite his ministery for as much as his calling is of sufficient credite of it selfe and his owne person credited by it three manner of waies First by the Corinthians themselues to whom hee did minister Secondly by that which was inward in his ministery as spirit life righteousnesse Thirdly by that which was outward and apparent to the eye and that was glorie Now lest any man should obiect out of Saint Chrysostome Theophilactus Aquinas and others that in their interpretation of that place of Saint Paul they affirme that the glory of his ministery was no such glory as was visible and subiect to outward senses I confesse that when Saint Paul wrote that epistle it was not so of fact although it was so of right It could not be then outwardly glorious by reason of the present persecution the ministery of the Gospel being not established by Princes Therefore the Apostle spake not so much of the glory which then was as of that which in the peace and prosperity of the Church should afterward be when the world was conuerted For his words are these P●s o●ch● mallon e diaconia tou pneumatos estai en doxe how shall not the ministration of the spirit bee more glorious where hee speaketh in the future tence as of a thing in due time to be performed and not present And therefore where he speaketh in the present tence in the next verse Pollo mallon perisseu●i e diaconia tes dicaiosunes en doxe much more doth the ministration of righteousnesse exceede in glory as it is a figure called enalloge temporis where one tense is vsed for another as it appeared by the euent which is the best interpreter of all