are his sheepe Zach. 11.7 such as heare his voice and depend onely vpon it and will follow Christ Iohn 10.3 4 5 27. Lastly wee may hence gather how wofull the estate of such people is as either haue no shepheards or euill shepheards set ouer them Zach. 11.4 5. Ezech. 34.4 And Bishop of your soules The godly haue Christ to bee the Bishop of their soules That this point may be more distinctly and profitably conceiued of I would consider of foure things in the explication of it First the vse of the tearme Bishop heere giuen to Christ It was before the Apostles time a foren word much vsed in prophane writers For the originall word heere rendred a Bishop was a tearme giuen to watch-men and spies and ouer-seers of works and sometimes to any sort of Rulers In the Apostles time it seemes the tearme was impropriated and giuen onely to Ministers that had charge of soules For the Apostles appointing certaine men to looke to the bodies of Christians which they tearmed Deacons they appointed other eminent men to looke to the soules of Christians whom they tearmed Bishops as appeares Phi. 1.1 Acts 20.28 In the time of the Apostles the tearme suffered yet a more strict impropriation and was giuen to some especiall Ministers that had Charge not onely of the people but also of the Clergy and in time in some Churches vnto these choice men of the Ministery were added the titles of Barons iurisdiction and power of censures sole power of ordination and the like In this place the Apostle giues the tearme of Bishop to Christ as the first and principall Ouerseer of our soules to whom the charge of their originall doth belong Secondly we must note that Christ is not said to be a Bishop of our soules but The Bishop of our soules which imports that hee is such a Bishop as there is no other like vnto him That charge that Christ hath of our soules hee hath it alone There is no Bishop like to Christ our Bishop for 1. There is no good Bishop but hee For he died for the soules hee hath charge of and so doe not other Bishops and whereas other Bishops may bee vnrebukeable in respect of men sometimes he is vnrebukeable in respect of God and men too neuer any Bishop liued so well or did so much good or loued good men and promoted Gods cause so much as Hee 2. No other Bishop can instruct the flock as hee doth For hee can make his people profit because hee teacheth inwardly whereas they can teach onely outwardly and hee instructs all his flock and makes them all to knowe God from the greatest to the lowest of them which no other Bishop can doe 3. Hee is the onely Bishop because all other Bishops must giue accounts to him 1. Pet. 5.3 4. Hee is the vniuersall Bishop of all soules other Bishops haue their particular Charges or Churches but he hath the charge of all the flocks vnder heauen All Parishes are within his Charge 5. All other Bishops haue their ordination from him they haue no authority but what they receiue from him Acts 20.28 6. Because no other Bishop can take the absolute charge of our soules they are not able to keepe vs our soules haue many diseases which they cannot cure and are assaulted with many aduersaries which they cannot resist c. 7. Because he is a heauenly Bishop they are but earthly and diuers parts of his office hee executes in heauen whereas other Bishops can doe nothing for vs but on earth 8. Because hee is the onely Law-maker the onely Law-giuer to our soules other Bishops can make no lawes but by his authority Iam. 4.11 9. Because the other Bishops may require goodnes in their flocks but cannot make them good hee can make all his people righteous hee is the Lord and their very righteousnes Iere. 23.6 10. Other Bishops die and leaue their flocks vnprouided but he liues euer neuer forsakes his Church but is with them to the end of the world Thirdly who are the charge of Christ Not all that are found in the Charges of other Bishops hee will not stand to our diuision of Parishes he counts by Election and righteousnes All that the Father hath giuen him are his Charge and none else The coherence shewes they are onely penitent sinners Fourthly the happines of such as are vnder his charge which must needs be great O! it is a great comfort to a poor sinner to knowe that Christ hath a Charge of his soule for he shall be sure that Christ will feed his soule and nourish it vp by his Ordinances and will keep him to eternall life and vse him with all tendernesse and compassion A bruized Reed hee will not break and the smoking Flax he will not quench The particulars are metaphorically handled before in the consideration of the benefits wee receiue from Christ as a Shepheard Vses The vses follow and so First for information and so first wee may heer take occasion to think of the preciousnesse of our soules for as they are made of better stuffe than all this visible world being spirits and were redeemed with a greater price than would haue been laid down to redeem this whole world so it heer appeareth because God sets his owne Sonne to tend our soules which should make vs make more reckoning of them and not be so carelesse of them It were an ill bargain To winne the whole world and lose our owne soules Secondly in that he takes Charge of our soules it imports that his Kingdome is not of this world and that he leaueth our bodies and outward estates to the charge of the Kings and Rulers of the earth hee claimes himself chiefly the Charge of our soules Thirdly in spirituall things it is imported that we are to be subiected to such as haue the ouer-sight of vs onely so farre forth as they command vs in the Lord and not otherwise Other Bishops haue their power subordinate to Christ and must in all things see to it that they doo nothing against Christ. Wee are subiect first and originally to Christ the Charge of our soules properly belongs vnto him Fourthly we may heer see what need our soules haue of looking to if they were not in great danger and subiect to many diseases and necessities Christ had neuer taken such a peculiar Charge of them Fiftly it imports the abiect estate of all grosse offenders for if Christ bee the Bishop of soules they cannot belong to his charge For wise and godly men as much as lieth in them cast out notorious offenders and protest against them and therefore will Christ much more cast off and refuse all such seruants of the diuell and the world and Antichrist as will not beare his yoke Sixtly it imports that all Bishops must haue ordination from him and therfore such as cannot shew their calling from Iesus Christ are plants which he will root out Secondly for consolation to
violence as it were of arguments which shewes that they were wonderfull desirous to charge and instruct the Christians so that if it were possible they might not offend that way and the reasons are diuers many why Christians should bee aboue all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because euill minded men haue in all ages watched godly Christians to see whether they could finde any fault by them in the matters of the kingdome Thirdly because if earthly Princes bee prouoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others vpon displeasure raised by them Fourthly because if earthly Princes be good the carefull obedience of their Subiects may incourage them to bee great helps to religion euen to bee Nursing fathers and nursing mothers to the Churches 1. Tim. 2.2 Fiftly because peruersnesse and contempt and carelesse neglect of the lawes of Princes many times prooues scandalous and VVee must not offend them that are without 1. Cor. 10. 2. Col. 4.5 Many that were somewhat enclined to embrace the sincerity of the Gospell haue beene cast backe and professe that therefore they abhor such people because they obserue their disobedience against humane gouernment either through indiscretion or nice scruples or peruerse wilfulnesse The vse may bee to reproue the carelesnesse of many Christians this way and that for diuerse offenses as first for sluggishnes in not studying the Lawes of the Countries where they liue Some Christians haue a secret iealousie against the lawes of men and doo in heart think meanly of them and vnlesse the equity of the Law stare them in the face they doo without any further consideration securely cast aside the care of it and rush into the breach of it Secondly diuerse Christians doo much sinne against the holy desire and direction of the Apostles in the intemperancie of their words when in ordinary discourse they speak with much scorne of the obseruation of the lawes of men which they vnderstand not A Christian that will not study to be quiet in respect of the laws of men is a singular plague to the Church where he liues Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates and to shew the power that Princes haue to make lawes to gouern them by And this is fit to be noted because of the strange weaknes and peruersenesse of some Christians that are much offended with their Teachers if they fall vpon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speak out of flattery or wilfulnesse or the like corruption of conscience I speak not now of such Ministers as plead the rights of Princes onely for their owne ends or in such a manner as they discouer an apparant hatred of godlinesse it self for these are worthy to bee blamed but euen of such Ministers as prooue the rights of Christian Princes with compassion and loue and meeknes without prouoking or reuiling tearms euen these I say are mistrusted and censured though we hear and see in other Scriptures that they are bound to proue and defend the authority of the Magistrate in any thing wherein it is vniustly questioned Doct. 4. It is necessary we should first be taught our duty to God and those things that concerne a religious life and then our duty to man and in particular to Magistrates This the Apostle intimates in that he first instructs them as Christians and then as Subiects and there is apparant reason First in respect of God secondly in respect of themselues and thirdly in respect of the Magistrate First in respect of God for wee are first and chiefly bound to God our first couenant is made with God and we are more behoulding to God than to all the world besides and therefore again to respect his glory and obedience to him in the first and chief place Secondly in respect of our selues and our owne profit we must study God's Lawes as well as the lawes of men yea with our first and chiefe cares and accordingly yield obedience because though by keeping the lawes of men we may liue quietly and safely and with much reputation yet all this will not protect vs against the breach of GOD's Law but the hand of God may pursue vs while we liue and we may be damned in hell when wee die for want of a religious life Thirdly in respect of the Magistrate hee shall haue the better subiects by it good Christians are the best Subiects and the knowledge of Religion and God's Word makes men obey not for feare or custome but for conscience sake and for feare of God's displeasure And besides it makes men humble and charitable humble not to think themselues too good to obey and charitable in not suspecting the meaning of Princes further than they must needs And it restraines the excessiue pronenesse of mens natures that are without Religion apt to speak euil of those that are in authority and chiefly because true Religion will make men pray heartily to God for their Gouerners and GOD himselfe doth spare or blesse them the rather for the praiers of the righteous The vse should be to informe and teach all sorts of men to take heed of separating what God hath ioyned together It is an extreme folly to giue vnto Caesar what is due to Caesar and not to giue vnto God what is due to God and so it were to giue vnto God what is due to God if men could doo it and not to giue to Caesar what is due to Caesar. The respect of God's Laws should make vs more carefull to obserue mans lawes And contrariwise it is a fearfull case that many liue in that think they haue done enough if they liue in obedience in respect of the authority that rules them in the places they liue in they would be much troubled if the Magistrate should be offended with them but are neuer troubled though they prouoke God to his face and they are maliciously foolish that would haue the lawes of men obeyed when they are against the Lawes of God or would haue men so rest in obseruing the iust lawes of men as not to be so forward and busie about the duties of Religion Further a question may be heer asked Why the duty of Magistrates is not heer set downe as well as the duties of Subiects I answer that in those times of the Apostles the Magistrates were without so farre from being Christians that they did for the most part persecute that way and therefore they doo auoid meddling or vndertaking to teach them that would not learn but rather be incensed against such Teachers Besides if this and other Scriptures of the new Testament bee marked wee shall finde that the duty of Inferiours is both more often and more fully taught than
censures of the Church Heb. 5.5 1. Cor. 7.10 The presumption of Ieroboam and Vzziah heerin was punished 1. Kings 13. 2. Chron. 26. Secondly he hath no power to make lawes that shall binde men to beleeue his deuices as matters of faith and doctrine for these things depend vpon the will of God not of Princes Thirdly he hath not power to bring-in any idolatrous seruice into the Church as a part of God's worship Esay 29.13 Mat. 15.19 And therefore Ieroboam was condemned for the Calues and Ahab for Baal and Ahaz for the Altar of Damascus and all the kings for the high places Fourthly he hath no power to set-vp a Ministery in the Church that for the substance of the calling was not instituted by Christ Ephes. 4.11 12. Heb. 5.5 All Ministers of the Gospell haue their mission from Christ. Thus of what they cannot doo what they can and ought to doo follows For it is certain that in many things the Magistrates authority may and ought to bee extended in spirituall things for the good of the Subiect and therefore in respect of Religion they are said to bee nursing fathers and nursing mothers The Apostle saith Rom. 13.5 of the Magistrate Hee is the Minister of God for thy good Now the good of the Subiect is not onely a ciuill good done ciuilly but done spiritually a spirituall good which is the greatest good of the Subiect and therefore to bee most sought for by the Prince And as in respect of their ciuill good hee must prouide that iustice may flourish in the Common-wealth so in respect of their spirituall good he must prouide that Religion may flourish in the Church and to this end First he may and ought by his lawes to enioyne the profession of the true Religion and the confession of faith according to the Word of God Secondly he may and ought to prouide to the vttermost of his power that the Churches may be furnished with able Ministers and that they likewise may haue power to call and ordaine other Ministers and dispose or depose as may bee best for the good of the Church Thirdly hee may and ought to prouide by his Lawes and order that the Word of God may be sincerely and purely taught and the Sacraments rightly administred and the censures of the Church executed according to the Word Fourthly hee may and ought by his Lawes to forbid and accordingly to punish blasphemies heresies Idolatry Sacriledge and the like Now that the godly Princes haue had power in these and the like cases about Religion is plaine Moses by the appointment of God gaue order to Aaron and the people in the busines of Religion Iosuah appointes circumcision Iosh. 5. proclaimes the Law of God Iosua 8. Renewes the couenant with God Iosh. 24. Dauid disposeth of the officers about the tabernacle 1. Chron. 23. and brings home the ark 2. King 6. Salomon dedicated the temple Asa the king made such a Law as this that whosoeuer would not seek the God of Israel should die Ezechias brake down the brazen Serpēt 2. Kings 18. commanded the Priests to clense the Temple 2. Chro. 29. and to celebrate the Passouer and commanded the Leuites to helpe the Priests because the Priests were not then clean 2. Chron. 30. Iosias destroied the idols sent his Princes to see to the restoring of the House of God appointed the Priests to their Ministeries in the Temple c. 2. Chron. 34. and 35. And whatsoeuer power the Princes had in the old Testament the same power Christian Princes haue in the newe Testament Many Testimonies might more be added Salomon deposed Abiathar Iehosaphat sent his Princes to see that the Priests and Leuites did teach the Law of God in their cities But these may suffice Quest. But may the Magistrate lawfully make or appoint any orders to bind the subiects about the worship of God Ans. The Magistrate may and ought to determine the circumstāces of Gods worship which are not determined in the Word hee may not appoint any more duties as a worship to God but as a keeper of the first Table Hee may giue order for the circumstances in or about the doing of religious duties in the church as he may appoint the time place and outward forme of praier administration of the Sacraments fasting almes or the like These things must not be done tumultuously or confusedly but in order and that order the Magistrate may prescribe All actions about Gods worship are of two sorts some differ not from the worship it selfe but are things that God especially looketh at in his worship such as is the purity and sanctity of the heart some belong to the worship of God as helpes and instruments for the better performing or declaring of that worship The first sort of actions must bee prescribed onely by God who onely can giue what hee requires and of this sort whatsoeuer is not cōmanded is forbidden no man may adde or take away or change in these things The second sort are not all of a kinde neither For some are necessary in respect of the being of them as that there should bee Churches marriages or that the Sacraments should bee administred c. and these also must bee instituted of God onely but some are contingents and belong to the manner how or when as may best agree to the condition of each particular Church Now these last God hath left to the Church and so to the Christian Magistrate to dispose of so as God's truth Christian simplicity or publick edification be not hindred or violated Quest. But heer might some one say In these things the matter was appointed of God the Magistrate meddles onely with the manner or the circumstances But may Magistrates by their owne authority bring into the Church things that for matter or manner were neuer appointed by God and so enioine their owne inuentions to bee obserued by the Subiect Ans. Inuentions of men are of diuerse sorts for First some are impious and contrary to the Word of God in their owne nature such as are The inuocation of Saints selling of Masses and Indulgences the forbidding of marriage and meats making of Images consecration of Altars the vse of holy water praier for the dead monasticall vowes worship of reliques the exalting of one Bishop to bee ouer all the world and such like these may not be commanded they are the leauen of Pharises and will spoil all and therefore may not be brought-in by any authority Secondly other inuentions of men there are that concern only things that in their owne nature are indifferent neither commanded nor forbidden of God in these the Magistrate hath power to command but yet not an absolute power for he may offend in commanding and Subiects may offend in obeying And therefore I distinguish thus If the Magistrate command things indifferent in their owne nature to be vsed and professe that hee requires them with opinion of worship holinesse or
may bee here noted and that concerns the priuiledge of weak Christians viz that they are esteemed of God and not depriued of his fauour or care for them because they are weak 1. Parents loue their little children as well as their elder children so doth God 2. Parents prouide meanes to bring vp their little children so doth God They shall haue sincere milk to make them growe 3. Parents prouide such as shall tend their children and little ones so doth God hee hath committed them to the charge of Christ so as the least grace in them shall be preserued though it were but like a bruised reed or the smoking week of a candle Math. 11. 4. Parents beare with the naturall weaknes of their children without lessning their fondnes to them so doth God with infinite indulgence Psalm 103. 5. Parents will not endure it to let them be wronged or hurt and much more wo shall be vnto them that offend one of Gods little ones Math. 18. 6. Parents prouide portions inheritances for their little children so doth GOD acknowledge them for his heires yea heires with Christ his eldest son Rom. 8.17 A fift point that may be noted from hence is that onely conuerted Christians can desire the sincere milk of the word with true affection wicked men can no more affectionately desire the word than a dead childe or no childe can do the breast Quest. But haue wicked men no desire after the word Ans. They may haue but onely it is for the most part in two cases First when they desire to hear the word onely for mens wittes or eloquence or the like carnall ends and so they desire not the sincere milk of the word Secondly in the case of a temporary faith where the delight and desire after the word is not constant like the appetite of a childe to the breast for they wil fall away in the time of temptation and all their desires proue but as the morning deaw Desire the sincere milk of the word Hitherto of the first reason taken from the consideration of their present estate and need of the word The second reason is taken from the consideration of the nature of the word which they should desire It is sincere pure there is no deceit no mixture in it And it is milk it is wonderfull apt for nourishment Ther are two things then heer said of the word in praise of it First that it is milk secondly that it is sincere Milk This is a metaphor Sometimes by milk is meant a man that is godly cast into affliction by which God strains all the moats of corruption from him while his heart is poured out like milk with grief and fear Thus Iob saith of himself GOD had strained him out like milk Iob 10. verse 10. Sometimes by milk is meant the rudiments of religion the principles and grounds of Catechism and so it differeth from strong meat so it is taken Heb. 5.12 1. Cor. 3.2 Sometimes it signifieth the word of God in generall which is giuen to the Church for nourishment of their soules to eternall life and so it is taken heer as in Esay 55.1 the word is called both milk and wine and water and in other places hony It is hony for the sweetnes of it It is wine for the power it hath to reuiue and refresh the spirit of man and make his heart glad It is water for cooling and quenching of his spirituall thirst and it is milk for nourishment It doth more for nursing vp mans soule than the milk of the breast can for the bodies of infants The consideration whereof should work in vs the desire to which the Apostle heer exhorteth and withall wee should bring with vs faith to beleeue that Gods word shall turn to our nourishment Shall wee trust nature for the goodnes of milk and shall we not trust God for the efficacy of his word when hee tels vs it will nourish like milk And the rather should wee make our recourse with gladnes to the word because it is so cheap a food wee may buy this milk without money that is without merits onely if wee will hear our soules shall liue Esay 55.2.4 yea let vs for euer be thankfull to God for his word in this respect Was it so great a blessing that GOD brought the Israelites to a land that flowed with milk and hony for their bodies for the greatnes of which blessing God doth so often put them in minde of it How great then is the maruellous goodnes of God that hath made vs to liue in these times of the Gospell when the Land flowes with this spirituall milk and hony Let vs labour to bee thankfull and bring forth fruits worthy the bounty of God leâ—t the Lord send the men of the East to dwell in these palaces and to eat our milk and we be cast out as it was said in the Letter Ezech. 25.4 Oh that wee could see our happinesse in these daies of saluation This is that milk of the Gentiles prophecied of which wee enjoy and suck now from the breasts of Kings liuing vnder christian Magistrates that command the preaching of this sincere word of God Esay 60.16 Sincere The word may be said to bee sincere in two respects First in it self secondly in effect In it self it is sincere because it is without error without sinne and there is no deceit in it at all Pro. 8.7.8 Psalm 19.8.9 and because it hath no composition in it but is the very pure word of God as it came from God himself at first There is not a word in it but it was written by men inspired immediatly by the holy Ghost 2. Pet. 1. vlt. And as it is in it self so it is by effect It makes men sincere It makes crooked things straight It purgeth out hypocrisie and all leauen out of the mindes and hearts of men It both teacheth and worketh in the godly a spirit without guile Psalm 19.8.9 The Vse may be both for Instruction and Reproof For Instruction both to the people and to Ministers To the people and so men should heer learn First to loue the word and long after it for this very reason because it is so pure and sincere so void of harm or danger so did Dauid Psalm 119.146 Secondly when we finde our natures crooked and corrupt and deceitfull and tending to hypocrisie we should bring our hearts to the word to be mended For this you see is a property of the word It will make men sincere Psal. 19.8.9 and 119. Iohn 17.20 and as any men haue more betaken themselues to the word the more sincere they haue alwaies growne Thirdly to receiue the word with full assurance wee may trust vpon it it cannot deceiue vs what wee finde for comfort or directions in Scripture we may build vpon it Neuer man was disappointed of his expectation that trusted vpon the word of God but in God they haue euer praised his word 2. Pet.
1.20 Psal. 56.10 and 10.6 Fourthly as the Ministery of Gods seruants doth more declare the sincerity of the word so we should bee more in loue with it wee should like praier preaching I mean not witlesse and vnlearned preaching but such preaching as maketh demonstration to the conscience out of the pure word of God in things that concerne the good of the soules of men and the glory of God The word doth euer profit men most when it is most sincere that men onely speak the words of God Fiftly to stick to the word of God without going to the right hand or the left There can be no sinne but what is condemned in the word nor can there be duty not commanded therein nor can there be matter of faith not propounded therein Oh how happy were wee if wee could stick to the ould foundation euen the sincere word of God and not adde nor diminish The hatefulnesse of departing from the word on the left hand is in most places discouered But Oh the deceitfulnes of mens hearts and the wretched pronenesse of men to sinne by finding out many inuentions Men runne out and that very fast on the right hand we haue new opinions strange fansies coined euery day Little doo the better sort of people many of them think of traditions on the right hand Their faith is led into bondage when they can yield no better reason than It is such a mans judgement or else hee thinketh so himself or the reasons brought are vrged without any demonstration from the word of God and Scripture Happy aboue the most Churches vnder heauen were this nation if this point were vnderstood and carefully obserued if wee could stick to our first grounds in parting from the Church of Rome viz. to admit no opinions nor charge our conscience with more obligations but out of the word of God Ministers also may learn from hence what and how to preach That is the best preaching which is eminent for two things First that tends to beget sincerity cleernes of judgement distinct euidence of assurance and strict holinesse of life in the hearers secondly that shines in the natiue lustre of the word in it self without mixture when men knowe no matter no stile no wisdom coÌ„parable to that which may be had in the word This also may serue for reproof First of such Ministers as preach not sincerely and such are they that preach for corrupt ends though they preach true doctrine Phil. 1.17 and they that preach obscurely carelesly and striue not to set out the glory of the truths they propound and they that are like leâ—d Vintners which mix the word with the errors of their owne brains or with the traditions of men or with a manifest strife to bring in mans wisdome to Gods word more desiring to shewe their owne wittes and learning than the glory of the scriptures 2. Cor. 4.2 and 1. Cor. 1.17 and 2.4.5.13 2. Of the people for that great want of appetite to gods pure word and the plain preaching of it Thus of the second reason The third is taken from the effect and the profit which wil follow viz they shall growe thereby That ye may growe thereby This point of the growth of a Christian is of singular vse and meet to bee fully and particularly opened and therefore I will obserue fiue things concerning it more especially First that we ought to growe in grace Secondly in what things wee should labour to grow and abound Thirdly what are the rules to bee obserued that we might growe Fourthly the signes of growth Fiftly the vses of the whole First for the first Christians are bound not onely to get grace but they must labour to encrease in the gifts they haue receiued It is not enough to begin the work of God but wee must labour to abound in it and increase in well doing we must goe on and finish the measure of the work required of vs. These places euidently proue that God lookes for growth at our hands 2. Pet. 3.18 1. Cor. 15.58 1. Thes. 4.1 Prou. 4.18 1. Cor. 14.12 Secondly for the second before I number particulars I might tell you of diuers kindes of growth or increase in the kingdome of Christ. Christ himselfe is said to increase Iob. 3.20 The word is said to growe Act. 6. and in other places and Christians are said to growe so either first ioyntly in the mysticall body Eph. 4.16 Col. 2.19 or secondly seuerally euery one by himselfe Christ was said to increase not onely in stature and the declaration of his gifts Luke 2.40 but also in the glory of his kingdome and the aduancing of his dominion amongst men The word grew when the number of faithfull labourers was increased and when the light of the truth was more glorified and receiued by the people Christians are said to grow cheefly in two respects First in the number of beleeuers when there are daily added to the church Secondly in the power and practice of their gifts and this last is heer intended The word rendred Thereby might be read either in him or in it or as it is thereby In him that is in Christ. In it that is in the word or thereby that is by the word This last is intended heer in all probability Now then to the point There are certaine things wherein a Christian should striue to grow It is true wee should grow in euery good gift and work but if wee mark the scriptures these things in particular are especially to bee laboured after as being things that doe wonderfully honour God and credit the Gospell and bring a singular encrease of happiness to a Christian mans life and it is wonderful profitable to keep a Catalogue of these particulars stil before vs that we may euery day be put in mind of what we should especially labour after These are the things then we should distinctly labour to grow in First wee should labour to grow in wisdom Gods people should appear to bee a wise people aboue all the people of the earth Christ grew in wisdome Luke 2.40 Now wisdome hath two things in it First knowledge and secondly discretion In both these we should grow For knowledge the word of God should dwell plentiously in vs Col. 3.16 and wee should encrease in the knowledge of God Col. 1.10 and for discretion wee should abound in knowledge yea and saith the Apostle in all iudgement too Phili. 1.10 Secondly wee should grow in faith That which is lacking to our faith must be made vp 1. Thess. 3.10 and we should still bee praying with the Apostles Lord increase our faith Luke 17.5 2. Thes. 1.11 Now there be two things distinctly which wee should grow-in about faith viz. First assurance and secondly the exercise of it For assurance wee should hereunto giue all diligence that wee might get the full assurance of faith and hope to the end wee should neuer bee quiet till it bee established and rooted
Vnity with the godly The building must hould proportion with the walls as well as with the foundation Psal. 122.3 1. Cor. 8.1 and 13. Rom. 15.2 Eph. 4.12 16. Ninthly Sobriety in the vse of lawfull things All things are lawfull but all things edifie not 1. Corinthians 10.23 Tenthly Praier for except the Lord build the house in vaine doe they labour to build it Psalme 127.1 Out of all this wee may informe our selues concerning the causes of not profiting in many The reason why many Christians are not built vp or why they increase not in godliness is that they are guilty of these or some of these things implied in these directions First some profit not by reason of their irresolution about the taking vp of their crosse in following Christ They thrust into the profession of Religion before they haue sitten downe to cast what this profession may cost them and so in the euill day fall away Luke 14.28 Secondly some can neuer thriue because they place their godlines onely in the frequencie of hearing the Word and the outward obseruance of Gods ordinances These build in the sands they lay no sure foundation Math. 7.26 Thirdly others faile through vnbeliefe and so either by neglecting the assurance of Gods fauor in Christ or by misplacing their confidence trusting vpon their owne works or Saints or Angels or the pardons or penances granted or enioyned them These are not built vpon the rock Math. 16. Fourthly others prosper not because they come not to the light of the Scriptures to see whether their works bee wrought in God or no. Fiftly others are distracted either with vnnecessary disputations Rom. 14.1 or with excessiue cares of life Luke 21.34 Sixtly others are vndone with self conceitednesse they are stubborne and will not be aduised or directed or reprooued Seuenthly disorder or confusednes in matters of Religion is the cause in others This is a wonderfull common defect men doe not goe to work distinctly to see their works finished one after another Eightly others are kept back with personal discords iangling Enuie or malice or contentiō misrule eate out the verie heart of godlines Ninthly others are letted by intemperancy in being drowned in the loue of pleasures They build they sowe they eat and drink and follow pastimes neglecting the care of better things Lastly neglect of praier is an vsuall let and grieuous impediment A spirituall house This is the fourth thing required of Christians They must bee as a spirituall house vnto Christ they must be that to Christ that was signified by the Tabernacle or the Temple For euery Christian is the substance of that which was signified by the Tabernacle Christ hath a fiue-fould Tabernacle For first in the Letter the Tabernacle or Temple at Ierusalem was the House of God and Christ. Secondly the whole world is but the Tent of Christ who hath spred out the heauens like a curtain c. Thirdly the heauen of the Blessed is the tabernacle of Christ the place where God and Christ dwell with the Saints Reuel 21.3 and 13.6 Fourthly the body of Christ is a tabernacle for the Godhead Col. 2.9 and so it is that the Word is said to become flesh and dwelt amongst vs viz. in his body as in a Tabernacle Iohn 1.14 And thus Christ calleth his owne body a Temple Iohn 2.21 Fiftly the heart of man is the Tabernacle of Christ and so both the whole Catholique Church is his Tabernacle Eph. 2.21 or the publick assembly of the Saints Psalm 15.1 or else the heart of euery particular beleeuer and so the power of Christ did rest vpon Paul as in a Tabernacle 2. Cor. 12.9 so are we said to be the Temple of God 2. Cor. 6.17 I take it in the last sense heer Euery particular beleeuer is like the Tabernacle in diuers respects First in respect of the efficient causes and so there are diuers similitudes For as the Tabernacle did not build it self but was the work of cunning men so is it with vs our harts naturally are no Temples of Christ but are made so Secondly as God raised vp skilful men for the building of the Temple or Tabernacle so doth God raise vp Ministers for the erecting of the Frame of this spirituall House to Christ. Hence they are called Builders 1. Cor. 3. And thirdly as there was difference of degrees and Bezaleel and Aholiab were specially inspired of God with skill aboue the rest so hath Christ giuen some to bee Apostles Master-builders and some Euangelists and Pastors and Teachers for the building vp of the Church till he come again Secondly in respect of the adiuncts of the Tabernacle and those were two First moueablenesse secondly furniture For the first The Tabernacle though it were Gods House had no constant or certain resting-place till Salomon at the building of the Temple took it into the most holy place and was taken asunder and easily dissolued such are wee though honoured with the presence of Christ yet our Tabernacle must bee dissolued and wee shall neuer be at rest till we be settled in the most holy place in heauen 2. Cor. 5.1 7. For the second which is the furniture of the Tabernacle it must bee considered two waies either on the inside or on the outside First for the inside there were curtains of fine linnen and blue silk and scarlet c. and it was furnisht with admirable houshold-stuffe as I may so call it Within it was the Merci-seat the Table of shew-bread the Manna the Altar of incense and for burnt offrings the Candlestick and such like Secondly without it was all couered with Rams skinnes died red and Badgers skins vpon them and what doth all this signifie in general but that the Godly though they be outwardly black and tanned with sinne and affliction yet they are glorious within and haue curtains like the curtains of Salomon all richly hanged as the chambers of Princes with spirituall tapestry Cant. 1.5 And in particular for the inside of Christians how glorious is the place of Christs Tabernacle in them There is the Propitiate Gods true seat of mercy whence also he vttereth his Oracles euen his diuine answers There is the heauenly Manna that is hid Reu. 2. There doth Christ spiritually feast-it there hee dines and sups on the table of their hearts and vpon that table stands the shew-bread inasmuch as the heart of a Christian doth preserue a standing manner of affection to the Saints There are also both sorts of altars accordingly as faith offreth vp to God eyther the redemption or th' intercession of Christ. There also is the great Lauer to wash-in called the sea because in the heart of euery Christian is opened the fountain of grace able like the sea to wash them from all their filthinesse There are the golden Candlesticks with the lamps of sauing knowledge continually burning in them and vpon the Altar of Christ crucified and now making intercession do they daily
the thiefe vpon the Crosse Consider that God hath offered thee thy pardon in the Sacrament Feare the Lord therefore and his goodnes and returne with all thine heart and iniquity shall not be thy ruine Hitherto of their sinne their punishment followes and so first vpon their rulers and leaders in these words The Stone which the builders refused is become the Head of the corner Which words are taken out of Psal. 118.22 where they are vsed by the Prophet Dauid and here quoted by the Apostle Peter The words haue a double sense for they did concern both Dauid and Christ. As they concern'd Dauid this was the meaning that Though the Nobles and Courtiers did despise and reiect and oppose Dauid yet such was God's prouidence that the man whom they reiected GOD made King of Israel and the chief stay support of that State Now for this sense of the words diuers things may be noted First that God â—ath raised vp great men in the Common-wealth for this end that they might seek the publick good and imploy their labours for the building vp and prosperity of the State Which should both teach great men to think of their duties and the accounts they must make to God as also it should teach the people to pray the more heartily for them and to obey them in all lawfull things Secondly we may hence gather the imperfection of all humane things For in that earthly Kingdomes need building vp still it shewes that they attain to no perfection but at the best are stil in progresse Thirdly that many times great men wilfully oppose the right and set themselues against the righteous and resist the will of GOD. Which should teach vs not to place our confidence in the great men of this world nor to be alwaies led by their example in opinions Fourthly that God will finde out the wickednes of great men and bring them to confusion God accepts not persons hee hateth sin in great men as well as in mean men and will crosse and confound their godlesse and vngodly counâ—els Fiftly that God takes to himself the power to dispose of earthly Kingdomes and to giue Kings and Rulers at his owne pleasure It was the Lord's dooing and it was maruellous that Dauid should become the Head of the corner Psal. 118.23 The Lord pleads it as a part of his soueraignty and prerogatiue To set vp Kings By me Kings raign Pro. 8. Which should teach Princes and Iudges and Nobles to doo homage to God and acknowledge him for their Soueraign and therefore serue him with fear Psalm 2. And it should teach the people to giue honour and tribute and custome and obedience for conscience sake to their Rulers seeing the power that is is of God Rom. 13. Now as these words were vnderstood in the case of Dauid so was Dauid heerin a type of Christ and so the words are to be vnderstood in the case of Christ also as our Sauiour himselfe applies them Mat. 22. and as it is euident to bee the meaning of the Apostle heer And it is the drift of the Apostle to strengthen weak Christians against the scandall that might arise from the opposition of the Kingdome of Christ. For it might trouble them and amaze them to consider how Christ was opposed by the Scribes and Pharises who were the great learned men of the time and such as were eminent in the Church and in the account of the most men were the chief persons that took care for Religion and the state of the Church and did excell all other sorts c. Now that this scandall might be remoued he shewes in these words First that nothing did therein fall out but what was the lot of Dauid in his time Secondly that all this was foretold in the old Testament and therfore might not seem strange Thirdly that all those oppositions should bee in vain for GOD would reiect and confound those opposites and would prosper and aduance the right of Iesus Christ without the help of those men In the particular consideration of these words three things must bee noted First the persons threatned viz. the Builders that is the Scribes and Pharises and those that vnder pretence of religion did oppose Christ. Secondly the cause of their punishment viz. the refusing of Christ the foundation stone Thirdly the iudgement inflicted vpon them which is twofold the one implied the other expressed There is a iudgement implied viz. that Though they were by calling and in the account of the multitude Builders yet God would reiect them and go on with his work in conuerting both Iewes and Gentiles without them The iudgement expressed is that Christ whom they so much hated and opposed should be in spight of their hearts and to their extreme vexation made King of the Church and exalted to supreme power ouer all things and the only stay of the whole Church both of Iews and Gentiles And heerin it is to be noted both the manner how this shall be done in the word is become or is made and also the time in that hee sayth It is made Builders Quest. A question may be moued heere for the sense viz. how the Scribes and Pharises and such like men can be sayd to be builders Ans. For answere whereunto we must vnderstand that the Scribes and Pharises and so wicked men that possesse eminent places in the Church may be said to be builders First in the account of the multitude whatsoeuer they were indeed yet they were commonly so accounted as builders and prime men in managing the affaires of the Church Secondly the Scribes and Pharises may be acknowledged in some respects as builders indeed they did God some worke For howsoeuer they did not soundly teach Christ yet they drew the people by their doctrine to auoid on the right hand the Stoicall strictnesse of the Essenes and on the left hand the prophane irreligiousnesse of the Sadduces Thirdly they were builders by calling they haue the name not so much from what they were as from what men in their places had been or ought to haue been And these are the persons that oppose CHRIST and are thus seuerely iudged of God Diuers things may be hence noted First that men may be great in their owne opinion and in the account of the world who yet are nothing set by of God such were these Pharises Luke 16.14 15. And therefore wee should labour for a spirit without guile and not be wise in our selues or rest in outward shewes but seek the praise of God we are safe if God allow of vs though all the world disallow vs. Secondly that God will acknowledge freely any good hee findes in his very enemies as heer the Pharises are not denied the title of Builders for that generall work they did in encountring the Sadduces and Essenes And as they are called Builders so are the diuels called Principalities and Powers to import what is any way of praise in them notwithstanding
first verse of this Chapter And he is well said to bee Head of the corner because vpon Christ meet as the two sides meete in the corner stone both Angels and men and amongst men both the Saints in heauen and the godly on earth and amongst men on earth both Iewes and Gentiles euen all the Elect of all nations ages and conditions in the world The vses of the exaltation of Christ briefely follow First It should teach vs to striue by all meanes to get into his seruice that is so powerfull and able to do so much for his seruants Secondly It shewes vs the end of the oppositions of all wicked men Christ shall increase and prosper and they shall bee confounded and perish Thirdly It should especially enforce the necessity of beleeuing in Christ we should lye vpon him with all our waight as the building doth on the foundation Fourthly It should comfort vs in all distresses considering what end God gaue to the sufferings of Christ and so it is vrged Hebr. 12.2 The consideration of the manner and the time followes Is become or is made He doth not tell how but leaues that as granted to bee effected without hands euen by the speciall prouidence of God which giues vs occasion to take notice of the truth that in things of the Kingdom of Iesus Christ God is pleased to make his worke or to worke sometimes without vsing any of the meanes which the world takes notice of he neglects all those meanes which fall within the expectation Psal. 118.20 21. as heere for the proclaiming of the Messias there was not any one order or rank of men eminent in the world which God made vse of But by a way altogether strange to the world erected the Christian Monarchie which should teach vs not to limit God to the meanes which is likeliest to vs but to liue in all things by faith where meanes seeme to faile then with Abraham aboue hope and vnder hope to giue glory to God and cast our selues and all our care vpon God Thus of the manner The time followes In that he said It is become Christ was Head of the corner according to the present time First if we consider the type of it Christ was become head of the corner in that Dauid was made King of Israel as a type of Christs Kingdome ouer the Church Secondly Christ was Head in that in the Apostles time hee had receiued power after his Ascension ouer all things though as yet the Gentiles were not so fully conuerted Thirdly that he is becom the head may be taken prophetically For the Prophets to express the certainty of a thing to come vtter it in the words of the present tense It is so because it shall as surely be so as if it were already done Verse 8. And a stone to stumble at and a rocke of offence euen to them which stumble at the Word being disobedient vnto the which thing they were euen ordained HItherto of the punishments vpon the builders The punishment vpon the whole body of vnbeleeuers is contained in this verse Wherein note first the kindes of punishment Christ is a rock of offence and a stone of stumbling Secondly the causes both in themselues and in God in the words that follow A rocke of offence and a stone of stumbling Since wicked men haue refused Christ and will not beleeue in him He that may not be a stone of foundation will proue a stone of stumbling and a rock for them to dash on till they be dashed to pieces which words import the fearefull iudgements of God spiritually inflicted vpon vnbeleeuers which is two-fold First they shall be giuen vp to scandall and then secondly to despaire Before I open the words particularly diuers things may be noted in generall First that the punishments that light vpon particular wicked men are to be accounted the punishments of the whole body of vnbeleeuers as here despaire and taking offence at Christ it may light vpon some particular offenders only yet they are punishments belonging to all 1. Because there is no iudgement but all wicked men haue deserued it 2. Because when God plagues some he meanes all he threatens all 3. Because no wicked man can be sure for the time to come that he shall not fall into them 4. Because the afflictions of this life are typical to wicked men as despair is a typicall hell and so all other iudgements are but little hels And this doctrine should much amaze impenitēt sinners if they consider that any fearfull iudgement they see fall vpon others may fall vpon them and that GOD is aswell displeased with their sins as with the sins of those he so plagued as Christ shewes Luke 13.1 to 6. Secondly that from one and the same cause may arise diuers and contrary effects as Christ that is a stone of foundation to the beleeuer is a stone of stumbling to the vnbeleeuer Thus in Luke 2. hee was appointed for the rising and falling of many in Israel Thus the Gospel of peace is to wicked men a fire a sword a fanne It is a sauour of life to the Godly and a sauour of death to the Wicked 2. Cor. 2. as the Sun melteth the wax and hardneth the clay This comes to pass by accident and by the corruption that is in the hearts of wicked men and by the fearfull iudgements of God Vse The vse should bee to teach vs therefore not to rest in the hauing of the meanes of saluation as the preaching of the Word c. For through thy corruption it may be a meanes of greater damnation Thirdly that of all iudgements in this life spirituall iudgements are the worst which appears from hence in this that when the LORD would declare his speciall displeasure vpon wicked men he threatens these in this place as the most fearfull Now for explication of this point All iudgements in this life are either spirituall or temporall By temporall iudgements I meane such as haue their proper effects on the outward man such as are pouerty disgrace sicknes imprisonment losses in mens estates and the like By spirituall iudgements I mean such as haue their proper effects vpon the soule as for example hardnes of heart the spirit of slumber dissertion or the absence of GOD the taking away of the gifts of the minde the with-holding of the Gospell the deliuering of men vp to the power of Satan or to the loue of lies terrours of despaire or taking of offense of which later in this place Now these spirituall iudgements are much worse than any of the former temporall crosses first because these iudgements light vpon the best part of man which is the soule and by how much the soule is better than the body by so much it is worse to be distressed in soule than in body Secondly because they with-hould from vs the best Good which is God or Christ now that which straightens vs in the best things
the duty of Superiours for in that new and tender world great care was to bee had that vnder pretense of Religion ciuill obedience either in the family or Common-wealth were not neglected And it is a truth to be known at all times that God would not haue inferiours too skilfull in the duty of Superiours that they might first learne to shew duty before they called for duty from their Superiours That may bee one reason why the duty of Masters is not heer handled and in other places of the Epistles but briefly for many times the description of the duty of Superiours is vsed but as a glasse by the Inferiours to pry into the faults of those that rule them and so growe carelesse and wilfully stubborne vnder pretence of the faults of their superiours But some one might say that by this meanes if the Magistrates did turne Christians they were left without rules of direction and so they should not know what to doe Answ. That inconuenience was long before preuented because the duety of Magistrates is fully taught in the old Testament which vnto a godly minde is of as great authority as the new Thus of the coherence and generall consideration of all the words The duty of Subiects followes to bee particularly considered of Submit Concerning Subiects here are fiue things to be considered of First the proposition of Doctrine in these words Submit your selues to euery ordinance of man for the Lords sake Secondly the exposition of it in one case and that is the Persons to whom they were to bee subiect to all sorts of Gouernors to Kings or any other Gouernours Thirdly the confirmation by reason Ver. 14 15. Fourthly the answer of an Obiection Vers. 16. Fiftly the conclusion Vers. 17. In the Proposition consider 1. The dutie to bee done Submit 2. The persons must doe it your selues 3. The things to which they must be subiect Ordinances where is a double extent viz to euery ordinance and though they be ordinances of men 4. The manner or motiue For the Lords sake Submit The duty is to submit vnto Magistrates Rom. 13.1 2. For Explication two things are to bee considered Why wee must submit and How we must submit For the first wee must submit 1. Because God is the Author of magistracy Gen. 9.6 Deut. 16.18 Prou. 8.15 Dan. 2.21 Ioh. 19.11 Rom. 13.1 4 6. Obiect The Diuell is said to bee the Prince of this world and hee claimeth all the kingdomes of the earth Ioh. 12.31 Mat. 4.8 9. Sol. Hee is the Prince of this world by malicious vsurpation not by any right 2. Hee is so in relation to wicked men hee is their king but not of others 3. Hee speakes like himselfe that is like the father of lyes when hee claimes all the kingdomes of the earth for no part of the world is his because The earth is the Lords and all that therein is Obiect But God was angry with the Israelites for their asking of a King and therefore it seemes it was not his ordinance that there should bee Kings Sol. Hee was not angry with them for desiring Gouernours for they had Gouernours before sent of God and the very king they had afterward God gaue them him Hos. 13.8 but hee was angry for the cause of their request Their faith and hope was in a manner spent and they conceiued more hope in a King then in God that had beene such a King to them so many yeares 2. Men must be subiect because God hath taken mens consciences bound to subiection Rom. 13. 3. Because kings are heads of the people and therfore as members it is agreeable that they should submit and bee ruled and guided 4. In respect of the benefit men receiue by Magistrates both in outward things and in matters of religion For outward things men enioy publike peace and quietnesse and protection by the helpe of the power of the Magistrate And for matters of Religion earthly Common-wealths are as it were Innes to lodge the Church in and Princes power affords protection so as Christians may more safely follow their calling and if they bee godly Kings they are the very nurses of Religion And thus of the reasons For the second this Submission hath in it sixe things the first is obedience to their lawes and commandements Tit. 3.1 The second is honour Rom. 13.7 for they are principalities and powers as the Angels shine in heauen so doe Princes on earth yea they are called Gods and so in two respects first as they are Gods Deputies and Viceroies God executes a part of his Kingdome by Kings Secondly as they beare the image of God and his authority and soueraignety Now we must performe this honour by reuerence and by feare of them and by iudging the best of them and their actions without conceiuing suspicious of them nor receiuing euill reports against them nor daring to speake euill of those dignities and Rulers of the people and by all thankefulnesse for the good wee receiue by them acknowledging to the full all their praises The third is Loyaltie by which we resolue and endeauour to the vttermost of our powers to maintaine and preserue the persons rights prerogatiues crowns and dignities of Princes If wee must lay downe our liues one for another then much more for our King and Countrey The fourth is Piety wee must pray for them with all manner of prayer wee must make supplications for Gods blessing vpon them and deprecations for the remouing euils from them and if they should sinne and God bee wroth with them wee should stand vp in the gap and make intercession for them and wee should giue thankes for all the mercies the Lord shewes vnto them 2. Tim. 2.1 The fift is Maintenance tribute must bee paide Rom. 13.7 Christ himselfe submitted herein The last is Subiection to their punishments Rom. 13.4 yea to their iniuries as Dauid Christ and the Apostles did submit themselues to the iniurious dealing of Saul Pilate and the Tyrants when perhaps they could haue made resistance Vse 1. The vse may be first for terrour to the seditious great hath beene the vengeance of God vpon Traytors the earth swallowed vp Corah Dathan and Abiram for their rebellion Absolon was hanged vp by the haire betweene heauen and earth as vnworthy both of heauen and earth The words of our Sauiour Christ are in an high degree true in this case He that taketh vp the sword shall perish by the sword And S. Paul saith They shall bee damned that resist the power Secondly it should much humble the better sort of men for diuers faults that are too common such as are the receiuing of euill reports and speaking euill with two frequent intemperancy grudging at the paiment of tribute and taxations euill surmises of the actions of Princes and the aptness to fauour thēselues in the liberty of doubting concerning obedience to them in things indifferent Thirdly all good Christians should bee perswaded to make conscience of this
submission and to that end they should bee at the paines to studie this Doctrine and withall pray to God to direct them and keepe them in his feare and obedience herein and besides they should be sure that they meddle not with the changers or with the seditious Pro. 24.22 Yourselues These words may note either the manner of our submission or the matter the manner thus Submit your selues that is yeeld obedience vncompelled doe it of your selues stay not till you be forced to doe it and so the Apostle should therby import that our submission euen to men should be performed willingly and so wee should willingly and cheerefully obey their laws honor and defend their persons pray for them to God yeeld them tribute yea wee should without murmuring submit our selues to their punishments yea cheerfully beare their iniuries and so it remoues grudging and force from our submission But I rather vnderstand the words to note the matter to bee submitted that is our selues not our goods only for tribute or custom but our persons also must be at the Princes seruice our very bodies must be submitted both to doe the labour that belongs to the bearing of any office for the publike good and to the enduring of any punishment by the lawes to bee inflicted vpon the bodie and to the imploying of the body and life in defence of the true Religion and of the Kings person law and desire in warre or otherwise This is manifest by the frequent warres in the old Testament both required and performed nor may any say that Christians in the new Testament are not charged in the businesse of warre for First it was Christ's main intendment to forme a spirituall Kingdome to God hee left the state of earthly kingdomes to the condition they were in before Secondly when the Apostles doo in the generall require the submission of Christians to their Magistrates without exception of their obedience in war or otherwise it is manifest that they leaue them to the lawes of nature and the Laws of God before Thirdly euen in the new Testament this is implied by Baptist's answer to the souldiers Luke 3.14 and the praises of those worthy warriours Heb. 11.33 34. In which place also is a manifest proof for subiection euen in our bodies to the Sentences of Magistrates whether iust or vniust And the Magistrate's sword Rom. 13.4 is not onely a sword of iustice vpon malefactors in his owne Land but of reuenge on the enemies of God or the Church or Common-wealth abroad And for that Saying of our Sauiour to Peter Hee that taketh the sword shal perish with the sword Ma. 26.52 it is spoken of him to whom of the Lord it is not deliuered that is of him that hath not authority from God as Magistrates haue to command others to take the sword and it was spoken to Peter a Pastor of soules Put vp again thy sword into his place That materiall sword was not for him to vse Thirdly note that it is indefinitely propounded Your selues that all of all sorts no man can be exempted from subiection to Princes Christians must obey as well as Pagans strangers as well as home-born while they are within their gates All the doubt is whether Church-men are to bee subiect to secular Princes The Papists deny it but we affirm it and haue reason so to doo First because the precept is general without exception Secondly because the Apostle saith Rom. 13.1 that Euery soule must be subiect and therefore if Church-men haue soules they must be subiect to the higher Powers Thirdly because Princes haue executed their authority ouer Church-men whereof wee haue manifest examples in the Word as Dauid appointed the orders and offices of the Leuites Salomon put down Abiathar from the Priest-hood Iosiah burned the very bones of the Priests vpon their Altars and also purged the Temple and restored the Passeouer Christ himself was subiect to the authority of Princes he gaue tribute and appeared at their Tribunall Paul was subiect and appeared before the Magistrates and vsed their power when he appeald to Caesar 2. Thes. 2. â—ourthly there is manifest reason for it for if Church-men bee citizens or members of the Common-wealth then they must be subiect to the Rulers Lawes of the Common-wealth Fiftly the doctrine of the purest times since the Apostles is agreeable heerunto for Chrysostome vpon the 13 to the Romans auouches it that Priests Monks yea Apostles Euangelists and Prophets must be subiect to secular Powers And Bernard reasons out of that place thus If euery soule must be subiect then yours also that are Church-men who hath excepted you from this All If any man go about to except you hee goes about to deceiue you And Pope Gregory acknowledgeth the Emperour Maurice as Lord of him and the Clergy They obiect that the ecclesiasticall gouernment is greater than the secular iure diuino and therefore Church-men ought not to be subiect because the Superiour ought not to be subiect to the Inferiour Ans. The ecclesiasticall gouernment is superiour to the secular gouernment and it is inferiour to it it is superiour in respect of the rule ouer themselues in the things of the Kingdome of heauen by means appointed of Christ viz. the Word and Sacraments c but it is inferiour in respect of ciuill subiection in the obedience or submission that concerns body and goods The Prince must bee subiect to the Church in matters of faith and godlinesse and the Church subiect to the Prince in matters of this life and ciuill subiection How far Princes haue power in cases ecclesiasticall will be shewed afterwards They obiect that diuers Councels doo except the Clergy from the Barre and Tribunall of Princes and diuers Popes haue discharged the Clergy of such subiection Ans. Councels Popes cannot decree against the Word of God besides they iudge and determine in their owne case for what were the Popes or Councels but Clergy-men Moreouer the Popes assumed a power to themselues which was neuer giuen them for they were so farre off from hauing power to free their Clergy that they had no power to free themselues 2. Thes. 2.7 They obiect again and say that it is absurd the sheep should rule and iudge the shepheard Princes are but sheep and Priests are the shepheards Answer Magistrates are not sheep in all things but in spirituall things in matters of faith and so Ministers are shepheards to feed their soules but in ciuill things the Magistrate is the shepheard and the Clergy-men sheep because citizens or subiects But they say that Clergy-men are freed by priuiledge from the Emperors and by the Lawes of the Empire Ans. If that be so then their priuiledge is Iure humano not diuino Secondly they plead a false priuiledge for in things in question they were neuer priuiledged that is in matter of obedience to the Law or in matter of punishment in things criminall Thirdly if it were so then they are
Dauid some infidels and so are either such as persecute Religion as Herod Iulian or tolerate it as Traiane Thirdly in respect of Obiects some are Togati Gouernours some are Armati Marshall men Fourthly in respect of Businesse some are Councellors some Senators some Iudges c. Fiftly in respect of Office some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law-giuers some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law-keepers as Iustices and the like Sixtly in respect of Adiuncts some are lawfull and iust and good Magistrates who come by their power by lawfull election or succession and doe exercise it well others are vnlawfull or bad Magistrates as hauing in respect of the manner attained their places by vnlawfull meanes or doe exercise their authoritie with cruelty or partiality or the like Seuenthly in respect of Dignity some haue dignity and not authority as such as enioy the titles of Dukes Earles Lords Knights Esquires or Gentlemen Some haue Dignity and Authority also as such of any of the former kinde or the like as are likewise called to any office of rule and gouernment or seruice Now we must be subiect not alone to the King or superior but to gouernours vnder them as the Text shewes We must be subiect to Princes that are infidels as well as to Christian Princes for such were the Magistrates for the most part when the Apostles writ So wee must bee subiect to vnworthy or vicious or tyrannous Princes as well as to godly and vertuous and louing Princes which the word here translated Ordinance imports for it signifies creation and so Magistracy is a creation in diuers respects First because God was the author of it as hee was of the world Secondly because Magistrates are raised beyond expectation Thirdly because many times God as a righteous Iudge suffers many men to get into high places of honour and authority that haue no worthinesse or fitnes or stuffe in them more then hee would haue to rule or furnish it selfe euen to such Magistrates also must wee submit Onely for the last distinction there is a difference for such as excell onely for titles of dignity and haue not authority we must reuerence and shew as ciuill respect vnto them as belongs to their places but wee are not bound to submit our selues to them by way of obedience for that is due onely to such as haue authority as well as dignity Thus of subiection to Magistrates subiection to the Lawes of Magistrates followes Concerning the lawes and ordinances of Magistrates two things may hence be gathered First that wee must subiect our selues to such lawes and ordinances as men that are in authority doo make we are bound to this subiection euen to mens lawes that we are bound the very words of the Text proue howsoeuer or in what respect we are bound is to be distinctly considered For mans lawes doo not binde as God's Lawes doo for God's Lawes do binde not onely the outward man but the inward man also euen the very consciences more distinctly and particularly The lawes of men binde onely the outward man properly for God reserueth the conscience of man onely to his owne command Now whereas the Apostle saith Rom. 13.5 We must obey Magistrates not onely for feare but for conscience it is thus to be vnderstood First that men are not onely driuen to obedience of Magistrates for feare of punishment but euen by their owne conscience euer testifying that they ought to obey them Secondly that the conscience is bound to obey Magistrates by the vertue of God's Commandement that requires this obedience of men not simply in respect of the lawes of men Secondly that we are bound to obey euery ordinance of man that is all sorts of lawes made by men This needs explication for it is euident by diuers examples in Scripture of godly men that haue refused to obey in some cases and the Apostles haue left a rule Acts 5 that in some cases it is better to obey God than man And therefore I would consider of it distinctly in what things they haue no authority to command and in what things they haue authority For the first In some cases Magistrates haue not authority and if they doo command wee are not bound to obey For euery Magistrate stands bound himself to look to it that he transgress not in these cases He is bound to the law of nature as he is a man and to the Law of God as he is a Christian and to the fundamentall Lawes of the Kingdome as he is a Prince or Magistrate so that hee must make no lawes or ordinances against any of these Lawes especially he may command nothing forbidden in God's Word nor forbid any thing that is commanded in God's Word some instances will be giuen afterwards For the second In what things they may make lawes there is no question in these cases I now maintain as If they make lawes in meere ciuill things for the good of the Common wealth there is no doubt but we must obey the expresse words of the Text require our submission and so if they make lawes to enioyne their subiection to do such things as are commanded by God in Scripture or to forbid the dooing of such things as are expresly condemned in God's Word There are other cases that haue been by men of diseased mindes doubted of but yet submission is by the Word of God required in them as well as in other cases For instance Men ought to submit themselues in these cases following as first in ciuill things if mens lawes bee in some sort iniurious as in matter of mens goods A Prince makes lawes to lay too heauy taxations vpon the subiect yet the Subiect must submit and therfore the ten Tribes did sinfully to refuse Rehoboam and rebell against him for that reason If any obiect that Naboth did not yeeld to Ahab when hee desired his Vineyard I answer first that some difference must be put between the occasions of Princes I meane their desires and their lawes the inordinate desires of Princes are not alwaies necessary to bee fulfilled Secondly Naboth was tied by the Law of God to keep his inheritance for God had tied euery man to keep his antient inheritance and to marry within his Tribe that so it might be cleerly manifest of what stock the Messias should come Leu. 25.23 Num. 36.7 9. But this was an ordinance peculiar to the Iewish gouernment Secondly in Church-matters the Magistrate may command and the Subiects must obey Now because many questions are moued about the Magistrates authority in Church-affairs and about Church-men therefore I will heer proceed distinctly and shew first what they cannot do about Religion and then what they may doo These things they cannot do that is they haue no power nor authority to meddle in them as First the ciuill Magistrate hath no power nor authority to execute the office of the church-Church-Minister he may not preach in the Church or administer the Sacraments or execute the