innocent bloud for reward whom God hath pronounced worthy of cursing destruction Deut. 27.25 What kind of authority hath the magistrate In diuine matters it is fully contained within the limits of Gods word Deut. 12.8 Let not euery man doe that which seemeth right in his owne eies And Math. 15.9 They worship me in vaine teaching for doctrines mens precepts But in the outward gouernment of the Church the king ought to confirme the decrees of the Ecclesiasticall Synod which himselfe hath assembled 1. Chro. 23.2 c. But in humane matters it extendeth it selfe a great deale further For the magistrates law is 1 To commaund his subiects necessarie duties tending both to the publike weale and safetie and to euery particular mans profit and commoditie 2 To compell euerie man in his order and estate whether it be Ecclesiasticall or ciuill to doe his dutie and to punish those that are found rebellious 3 He hath power also ouer the goods of his subiects and they are all the kings as we vse to say not simply or for occupation possession for Gen. 47.20.24 Ioseph bought the whole land of Aegypt for Pharao and afterwards let it againe to the Aegyptians that they should be the perpetuall tillers of it and should answere vnto Pharao a fift part of the increase But they are the kings as concerning protection defence and lawfull administration of Iustice which wee see confirmed by the historie of wicked Achab who was punished by God for taking away by violence Naboths vineyard 4 The king hath right to require ordinarie tributes or tolle of the heads grounds and immoueable goods of his subiects a 1 K. 21.2 and portage or custome of wares brought in or caried out and tribute of their fields subsidies according to the estimate of their whole substance And these ought still to be ordinarie for the vpholding of the publike charge of his office and to maintain the glorie and dignitie of his house Math. 17.25 and 22.21 Giue vnto Caesar those things which are Caesars Rom. 13.6.7 Giue vnto all men their dutie tribute to whom tribute custome to whom custome belongeth b 1 Sam. 8 11 Gen 41.34 47.2.6 Dan. 2.4 8 And the king hath right also to demaund extraordinarie tribute when any vrgent necessitie requireth it but not to spend wastfully or riotously His exactions therefore must be moderate least they being immoderate he doe thereby ouerthrow exhaust and deuoure his people c Psal 53 5 1 King 12.11 And let Princes remember that what tribute or custome soeuer they haue of the people it is the publicke good and must not be an instrument of priuate lust or tyrannie The saying of Tiberius is well knowne It is the part of a good shepheard to sheare his sheepe but not to fleece them And therfore in Daniell d Dan. 4.7 12 a king is described to be like a tree vnder which many gather fruit are fed and shadowed and in which many build And to the publicans officers of Princes Saint Iohn Baptist preacheth Luc. 3.13 Require no more then that which is appointed vnto you 5 He hath right to determine all controuersies according to the law and to make lawes and edicts such as may be requisite for the right ordering of ciuill gouernment as namely concerning Iudiciall proceedings punishment of offenders contracts successions and the like according to the diuers circumstances of place time and persons But he cannot take away the fundamentall lawes of the kingdome or commonwealth but by the free consent of all estates and degrees Seeing that 1. Sam. 8.11 Samuel saith This shal be the maner of the king that shall reigne ouer you 1. He will take your sons and daughters make them his seruants 2. He will take your fields your vineyards and your best Oliue trees and giue them to his seruants 3 He will take the tenth of your seed and of your vineyards giue it to his seruants 4. He will take your men seruants and your maid seruants and your choise young men and will put them to his work 5. He will take the tenth of your sheepe 6. And lastly you shall be his seruants Doth Samuell in this place arme kings with an infinite or absolute power circumscribed within no lawes ouer the bodies and substance of his subiects No. For. 1. It is onely spoken of God and it is only true in him He hath done whatsoeuer he would Psal 115.3 For God alone is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his owne proper power and rule and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free and at liberty from giuing account to any bound and obliged to none as Nabuchadnezzer confesseth Dan. 4.35 No man may say vnto him what doest thou And surely to proud is that speech for any mortall man to vse Sic volo sic iubeo stat pro ratione voluntas So I will and so I commaund So for reason shall it stand And Aristotle calleth none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but him that is a tyrant Pol. 4 2 Because Deut. 17.18 and the verse following Deut. 22.37 commandement is giuen that the king should learne the law and follow the same in all his gouernment Lib 1. God Iustin Tit. 14. Cap. 4 And Achab was punished because he would take away the distinction of gouernment appointed by the law when he had taken away Naboths vineyard against his will 1. King 21.18 And the Emperours themselues haue a saying It is a speech worthy the Maiesty of a ruler to professe himselfe to be bound by the law so much doth our authoritie depend vpon the authority of the law But Samuel in that place 1. Threatneth the diminution of those liberties and freedomes which the Israelites before time enioyed vnder the Iudges 2. He admonisheth and warneth them of their hard estate that was to ensue which they notwithstanding must not cast off vnder the gouernment of a Monarchie worse then that Aristocratie or gouernment of some few great men which they had before because it seldome commeth to passe but that kings do stray beyond their bounds and abuse the power they haue And the law he calleth the maner or course of gouernmēt rule which they must of necessity obey and ought not to resist Hath the chiefe magistrate free power in his subiects affairs causes beside or cōtrary to the laws receiued for the determining of any matter Surely he hath vpon iust cause and vpon a serious and wise vnderstanding of the matter for he himself is a liuing law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought to interpret and moderate the lawes that are already made according to Equum Bonum equitie and right where the conscience of himselfe being the chiefe Magistrate and the manner of the fact doth require such moderation And therefore in many things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Equitie and moderation of the written law must be admitted VVhat is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equitie It is deriued as it were
f Heb. 2.16 and did personally and inseparably for euer vnite a true humane bodie g Heb. 2.14 indued with a reasonable h Mat. 26.38 27.50 soule And so being true God became true man like to vs in all things i Heb. 2.17 4.15 sin onely excepted What things are we especially to consider in the person of Christ Foure 1. That Christ is God 2. That the same Christ is man 3. That he is God and man in one person 4. The phrases and the vsuall speeches which are affirmed of Christ in the Scriptures By how many and by what kind of testimonies do you proue that Christ is God By three 1. By apparant and manifest sentences of scripture wherein the Diuinitie of Christ is auerred 2. By his workes which were altogether diuine 3. By the worship and honour which was yeelded vnto Christ both of the Saints that beleeued and of the Angels Shew some pregnant testimonies whereby you can proue that Christ is God Esa 9.6 This is the name whereby they shall call him speaking of the Messias to wit the mightie God the Father of eternitie Ier. 23.6 The name whereby the braunch of Dauid shall be called shall be the Iehouah our righteousnesse Iud. 6.11 c. That Angel which appeared to the holy Patriarches cals himselfe Iehouah In the new Testament Mat. 16.16 Thou art Christ the Sonne of the liuing God Iohn 20.28 My Lord and my God Rom. 9.5 Christ being God was of the Fathers according to the flesh who is God for euer 1. Iohn 5.20 And we are in his Son Iesus Christ who is very God and life eternall 1. Tim. 3.16 God is manifest in the flesh In which places Christ is absolutely called God and the name Iehouah so giuen to him not by a trope or symbolically by reason of the presence of God as Exod. 17.15 it is giuen to the altar Psal 24.8 it is giuen to the arke Ier. 33.16 it is giuen to Ierusalem Which be the testimonies of the second sort The workes which none can doe but God alone which are ascribed to him to wit to create and preserue a Ioh. 1.3 5.17 Col. 1.16 Heb. 1.2.3 to redeeme b 1. Cor. 1.30 1. Thess 1.10 to blot out iniquities c Mat. 9.6 to search the heart d Matth. 9.4 Mar. 2.8 14 13. to heare our prayers e Iohn 14.14 to quicken f Iohn 5.27 to iudge g Iohn 5.22 moreouer the miracles which he wrought by his owne power according to that prophesie Esa 53.5.6 vnto which also euen Christ himselfe sendeth vs h Iohn 10.25 Mat. 11.4.5 and for the working whereof he gaue power to his Apostles i Math. 10.8 moreouer those attributes which do agree onely to the nature of God and ascribed vnto him as eternall k Mic. 5.2 Ioh. 1.1 17.5 almightie l Iohn 3.31 Phil. 3.21 infinite m Mat. 18.20 28.20 King of Kings n Reu. 19.26 Sauiour o Math. 1.21 Act. 4.12 and the rest testifie him to be God by nature Which is the third kind of testimonies The worship and honor which is performed vnto Christ namely inuocation adoration faith hope Psal 72.11 All the kings of the earth shall worship him and all people shall serue him Esa 11.10 and Rom. 15.12 All nations shall call vpon him and trust in him Psalm 2.12 Blessed are they that put their trust in him Euery knee shall bow vnto him p Rom. 14.11 Phil. 2.10 And Iohn 14.1 Ye beleeue in God beleeue also in me Act. 7.39 Lord Iesu receiue my spirit All which do proue that hee is true God Why is it necessary that Christ the Redeemer should be God For two causes especially whereof the former is the greatnesse of the euill wherewithall mankind was ouerwhelmed which could be taken away by no creature The latter is the greatnesse of the good which could be restored by none to man againe but by God who alone is truly good q Mat. 19.17 What is the greatnesse of the euill It standeth in foure things which be these The greatnesse of mans sin The infinit vnsupportable weight of Gods anger The power of death The tyrannie of the diuell which to take away to abolish to appease to ouercome none was able but God alone What is the greatnesse of the good which could be restored by no creature The restoring againe of the image of God r Col. 3.10 therefore Christ 1. Cor. 1.31 is made to vs wisedome righteousnesse sanctification and redemption not onely by reuealing and teaching of them but by performing and restoring of them ſ Luk. 1.77 2. Cor. 5.21 Mat. 20.28 Rom. 3.24 Gal. 3.13 4 5. Tit. 2.14 1. Pet. 1.18 Heb. 5.9 Why is he called the Word Basil saith because he proceeded from the mind and is the image of the Father wholy in himselfe manifesting the Father and hauing his being of himselfe euen as our speech is the patterne of all that we thinke but he as Ignatius saith is the Word of the Father not because he floweth from him but that he is the essentiall Word of the Father Or else as Irenaeus speaketh because he is the Fathers interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is called his speech as it were speaking speaking with the Fathers Or else because it is he of whom speech is made that is of whom the Lord hath spoken or whom the Lord hath promised or else because it is he who spake the word and all things were made According to which nature is he called the image of God Col. 1.15 Not according to his humane nature alone as man is said to be made after the image of God but especially according to his diuine nature but manifested in the flesh or so farre forth as God hath truly manifested himselfe in Christ a 2. Tim. 3.16 whereupon he is called the brightnesse of the glorie of the Father Hebr. 1.3 and the character or ingrauen forme of his person because he is not some vanishing representation but ingrauen and durable Proue that Christ is very man Gen. 3.15 The seede of the woman is promised which shall breake the Serpents head Gen. 22.18 God promised Abraham that in his seed all the nations of the earth should be blessed 2. Sam. 7.12 it is promised to Dauid that his sonne must sit vpon his throne and raigne for euer Esa 7.14 Behold a virgin shall conceiue and bring forth a sonne Besides all these the historie of the Gospell doth plainly proue that Christ was conceiued b Luke 1.31 borne c Luke 2.7 circumcised d Verse 21. had a true body and soule e Luke 22.20 Heb. 2.4 Mat. 26.38 was hungrie f Mat. 4.2 thirstie g Iohn 19.29 shed his blood h Iohn 19.34 that he died i Mat. 27.50 and that he had all the properties and affections of mans nature yet without sinne k
the Diuinitie is present with the humanitie by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumstance and combination but not by personall vnion Therfore he denied that Marie was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God or brought forth God and affirmed that man not God was crucified of the Iewes 6. Eutyches heresie contrary to the former for he taught that the humane nature after the vnion was endued with the proprieties of the Diuinitie 7. Of the Manichees who auouched that Christ had but one onely will not two a diuine and humane will 8. Of the Vbiquitaries who attribute to the humanitie of Christ the essentiall properties of the Diuinitie altogether forgetting that saying He that taketh away the proprieties taketh away the nature and on the contrary He that attributeth the proprieties attributeth the nature and of whatsoeuer the Essence cannot be affirmed no more can the essentiall proprieties thereof be affirmed of the same Of the office of Christ How manifold is the office of Christ THreefold Propheticall Priestly Kingly as it is expressed Heb. 2.10 What is his Propheticall office It is that office whereby he hath reuealed to mankind the Gospell that is the secret counsell of the Father concerning the redemption of mankind by the Word by the holy Ghost by the Sacraments both by himselfe as also by the Ministers of the word Ioh. 1.18 Ephes 4.10.11 Shew some testimonies Deut. 18.18 I will raise a Prophet like you c. Esa 61.1 He hath sent me that I should preach the Gospell to the poore Math. 17.5 This is that my welbeloued Son in whom I am well pleased heare him For this cause he is called a Pastor a Esa 40..1 John 10.11 the publisher of peace b Zach. 9.10 Ephes 2.17 the most faithfull witnesse of God c Iohn 3.32 Reu. 1.5 which office he doth execute vntill the end of the world d Ephes 4.11 What is his Priestly office It is that whereby he is Mediator betweene God and man or that whereby he hath set himselfe a Mediator betweene God and men e 1. Tim. 25. Heb. 11.24 which agreeth to no man saue to Christ alone f Heb. 2.17 How many parts be there of this office Two his satisfaction whereby he fulfilled the law g Mat 5.17 Rom. 10.4 and paid the ransome for the sins of the world h Mat. 20.28 In respect of which part of his office he is called a Redeemer i Mat. 20.28 Gal. 3.13 and a Sauior k Esa 25.8.9 53.4.5.6 Iohn 3 17 1. Pet. 2.24 and a Lambe or a sacrifice l Esa 53.7 Ioh. 1.29.36 Reuel 13.8 And his intercession whereby Christ doth instantly desire that his sacrifice may continually preuaile with God his Father for the reconciliation of his elect m Rom. 8.24 Heb 7.25 According to which nature is Christ a Mediator and a Priest According to neither of them asunder but according to both his diuine and humane ioyntly together n Gen. 3.15 22.18 Dan. 9.17 2. Cor. 5.15 Heb 4.15 9.14 1. Because he is in one and the same person the same God man 2. Because he was after the order of Melchisedech without father as man and without mother as God 3. Because he must be partaker of them both that he might reconcile God to man and man to God as Irenaeus saith It was necessary by reason of his habitation with both that he should reduce both into loue and concord and procure that God should receiue man and that man should be restored to God 4. Because the workes of the Mediator are of him that is both God and man that God might accept them 5. Because none could satisfie Gods iustice but God none ought but man Was Christ Mediator before his Incarnation He was because in the foreknowledge predestination and acceptance of God the two natures were reputed as vnited and with him things done and to be done present and to come are all one Thus Heb. 13.8 Iesus Christ is to day yesterday and the same for euer So 1. Pet. 1.20 And as the Lambe is said to be slaine from the beginning of the world Apoc. 13. so the prayers then powred out for the Church in Gods acceptation may be said to be made How doth the Sonne make intercession to the Father Surely as a person but yet as man but so as that the dignitie of those prayers issue from the excellencie of his Diuinitie which in Christ is personally vnited with his humanitie Have you any pregnant testimonie concerning the Priesthood of Christ Psal 110.4 The Lord hath sworne and it shall not repent him Thou art a Priest for euer after the order of Melchisedech who was a type of Christ a Heb. 7.3 as were Aaron also and Isaac b Gen. 22.6.9 May the Ministers of the Gospell be called Priests They may but onely in two respects 1. Because they together with others are ingrafted into Christ and so farre forth as they be true Christians 2. Because they teach the Gospel and sacrifice men themselues and offer them vp a liuing sacrifice vnto God by the Gospell For this cause Paul testifieth of himselfe that he had offered a sacrifice when he had sacrificed the Gentiles by the Gospel that they might be an acceptable sacrifice vnto God being sanctified by the holy Ghost Rom. 15.16 Yet in no place in the new Testament the name of Priest is attributed peculiarly to the Ministers of the Gospell because Christ hath no copartners of his Priesthood What is the Kingly office of Christ It is that whereby he doth according to both natures wittingly and willingly moderate rule and gouerne the whole world Shew some plaine testimonies concerning this office Psal 2.6 He hath set his King vpon his holy mountaine Mat. 28.18 All power is giuen me in heauen and in earth Ioh. 13.3 All things are giuen me of my Father And for this cause he is called the eternall King c Esa 9.7 Psal 45.7 Luke 1.33 the King of righteousnesse d Heb. 7.2 the King of Kings e Reu. 7.2 How manifold is the administration of this office It is two-fold in this world Generall or powerfull whereby he rules all creatures by his power Speciall or of grace whereby he doth in speciall manner and peculiarly rule defend and gouerne his Church and doth enrich it here on earth and glorifie it in heauen In which respect he is also properly called a King f Psal 2.9 1. Because he hath redeemed his Church which Satan had inuaded g Psal 20. 2. Because he hath vanquished the prince of darknesse 3. Because he doth defend and make blessed all those that flie vnto him Who are citizens of this kingdome and what be the lawes The citizens are Christians so called of the King Act. 11.26 1. Pet. 2.3 the lawes are the word of God the enemies are sinne Satan hell death and the rewards are the things of this
alone On the contrary those Angels which be enemies to the truth and diuels do do their endeuour to chalenge vnto themselues the name of God and the worship of God Yet we do not denie but that we are to honor the good Angels by thinking well of them with loue reuerence obedience and imitation Ob. 1. Iacob called vpon an Angell Gen. 48 when he said The Angell that deliuered me out of all trouble blesse these children Answ Iacob did not meane any created but that vncreated Angell the Sonne of God who of his office is called that Angell This is plaine from the text for the same action is attributed to this Angell and to Iehouah to wit that he would blesse Ephraim and Manasses Ob. 2. Iob 19.21 Haue pittie vpon me haue pittie vpon me O my friends for the hand of God toucheth me By friends in this place Bellarmine saith that Augustine vnderstandeth Angels Bellarm. cap. 1. de Sanctorum beatitud ergo Answ It is plaine he meant his friends who came to visite him but yet vexed him with bitter and contumelious words Ob. 3. Iohn wished Grace to the Churches from the seuen Spirits Answ By seuen spirits we must vnderstand onely the holy Ghost who though one in person yet by communication of gifts so worketh as if he were many spirits Why would God vse the ministerie of Angels Not for any necessitie for he stands in need of nothing but of his good will to the end he might declare his goodnesse towards vs in that he hath giuen the Angels to be our seruants for his owne glorie and for our comfort because we see such excellent creatures to be created euen for our sakes and appointed for our seruice Againe both to beget and to preserue friendship betweene vs and the Angels vntill such time as we shall enioy their most ioyful companie in the heauens What is the reason that whereas the Angels were wont in old time to appeare often to the Fathers in the forme of men and to conuerse and talke with them familiarly now they do it no more Because now Christ being come in the flesh and sitting now at the right hand of the Father in heauen and hauing giuen his holy Spirit plentifully it is his wil that our conuersation should be in heauen and not with the Angels vpon the earth visibly Further because the Church of God had neede at the beginning of such confirmations from heauen but now the word of God is sufficiently confirmed Heb. 1.1 What vse hath the Church of the doctrine concerning Angels 1. That we might acknowledge the endlesse loue of God and his fatherly care ouer vs who hath created such keepers for vs and giuen them charge ouer vs whereby we should learne to worship and to loue him Againe to the intent that we should walke comely and holily before the Angels who are witnesses and obseruers of our speeches and actions Lastly that we might be vpholden by faith in all aduersities and dangers knowing that that saying of Eliseus is most true 2. Kin. 6.16 that those which be with vs are moe then those which be against vs. What things be contrary to this doctrine 1. The errour of the Sadduces who affirmed that the Angels were nothing else but good motions or good thoughts which God putteth into our hearts and that they were not spiritual substances subsisting of themselues 2. Their error of whom we reade Col. 2.18 who deuised the worshipping of Angels 3. Of the Papists who affirmed without the warrant of the word of God that every man hath appointed vnto him two Angels one good another euill the one to vexe him the other to keepe him to whom he is giuen and that each of them is an inseparable companion of euery man The which errors are confuted by those things which haue bene spoken before The seuenth common Place of euill Angels or of Diuels Are there also euill Angels THere be which is not onely proued by testimonies of Scripture a Genes 3.1 Ioh. 8.44 1. Pet. 5.8 Iude 6. Reu. 12.9 but also by very experience and by the horrible and heauie effects of wicked Angels By what names are they called 1. Of their nature or spirituall essence they are called Spirits b 1. Kin. 22.21 Mat. 8.16 Luke 10.20 2. Of their office vnto which they were all created at the beginning they are simply called Angels c 1. Cor. 6.3 2. Pet. 2.4 Iude 6. of their knowledge giuen to them in the creation they are called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuels because they haue great knowledge as may appeare in the historie of Adams fall and are very subtill d Deut. 22.17 Leuit. 17.7 1. Cor. 10.20 whence is the doctrine of diuels e 1. Tim. 4.1.6 3. From accident qualities that is such as they haue gotten to themselues by their owne free will they are called wicked f Luke 8.2 impure and vncleane spirits g Mat. 10.1 Zach. 13.2 and a lying spirit or the spirit of lies h 1. Kin. 22.22 Ioh. 8.44 of fornication i Hos 4.12 of maliciousnesse or giddinesse k Esa 19.14 Belial l 2. Cor. 6.15 without all order without yoke and gouernement or wicked which is good for nothing and as the chiefe that euill one and malicious as who should say he doth wholly give himselfe to malice and doth exercise himselfe in it m Math. 6.13 13.19 4. Of the effects they be called diuels or in the singular number a diuell n Ioh. 8.44 which name imports a backbiter because he doth continually accuse God vnto men and men vnto God yea man to man and man to himselfe that so he might turne God from men and men from God and men from men o Gen. 3.1.4.5 Job 1.9.11 2.3 he is also called Satan p Math. 4.10 which signifieth an aduersarie q 1. King 5.4 1. Pet. 5.8 and that Tempter r Marke 1.13 Act. 5.3 a spirit of diuination ſ Acts 16.16 the enemie of God of Christ and our enemie t Luke 10.19 and apolluon or destroying u Reuel 9.11 For the Scripture doth vse often to speake of the vncleane spirits in the singular number to note out that chiefedome of impiety which is opposite and contrary to Christ and his kingdome 5. They haue names from the diuers formes wherein they appeared hereupon he is called that great Dragon as also of his poisoned craft that old Serpent x Reu. 12.8.9 6. Of his power and pride which he exerciseth especially toward the reprobate hence he is called Beelzebub that is the king of flies y 2. Kings 1.2 Math. 12.24 the strong man armed z Mat. 12.29 a roring lion the prince of the world a Iohn 12.31 the God of this world b 2. Corin. 4.4 Lastly the prince and the princes and powers of the aire the gouernors of this world because they rule the wicked
to effect if God permit them or haue decreed to suggest them to be done of others or as they guesse by signes or rashly suppose but sometimes certainely sometimes probably and for the most part lyingly and doubtfully but howsoeuer alwaies to seduce men and therefore neuer to be listened vnto because though they speake the truth sometimes the Lord permitting them to the end to trie vs whether we feare him Deut. 13.2.3 yet they euer speake it with a purpose to deceive that they might seduce men from God and destroy them c Mark 1.34 Act. 16.18 What are we to thinke of Sybils prophecies and the speciall oracles of Balaam and Caiphas concerning Christ and the mysteries of mans saluation Numb 24.17 and Ioh. 11.54 It is likely that the verses which we haue of Sybillaes Prophecies were written since Christ because they set downe as it were the historie of Christ plainely else we should thinke that God reuealed his Sonnes coming more plainely to a doating woman then euer he did to his seruants the Prophets which is absurd As for Balaam and Caiphas Prophesies that they come froÌ„ God were put into their minds either not vnderstanding of them or else intending some other thing a Numb 23.5 24 2. to the end that both the Gentiles and vnbeleeuing Iewes might be conuinced and made inexcusable by the testimonie of those men who were of their owne stampe And therefore â—hat those Oracles are to be regarded because they be agreeable to the Oracles of the Prophets Can the wicked spirits know the thoughts of our hearts Not certainely and of themselues but they can tell many by our speeches and gestures and by externall signes expressed by the inward passion and affection namely hatred anger concupiscence and that onely by coniecture and probabilitie Which things being diligently obserued and knowne they stirre men forward to commit these or these euils Therefore Peter saith well Be ye sober and watch because your aduersarie the diuell goeth about seeking whom he may deuoure 1. Pet. 5.8 But what thinke you of the power of the diuels That it is great for it is compared to the Whale b Psal 27.1 to an armed man c Mat. 12.29 to a roaring Lion d 1. Pet. 5.8 and to him is ascribed power and rule in the ayre e Eph. 6.12 but yet not absolute yea indeed finite and limited with certaine bounds and so they haue a restrained power so as they can do nothing till God permit them and giue them leaue and no further neither then it makes for the good of his and the aduancing of his glorie f Exod. 8.18.19 1. King 22.20.21 Iob. 1.12 2.6 Mat. 8.31 Luk. 8.31 Eph. 2.2 2. Tim. 2.26 Reu. 20.7 Now the power of Satan shewes it selfe so often as the Lord thinkes good both vpon outward things as the bodies vnder the Moone which he can moue trouble and affect diuersly g Job 1.12.19 To this place belongs that Reu. 7.2.3 of the Angels who had power giuen them to hurt the earth the sea and the trees Also vpon the bodies of men whilst that he moues them from place to place as he will for sometimes he lifteth vp the bodies of men from the earth in height into the ayre and casteth them downe againe from on high to the ground as the histories do report of Simon Magus Sometimes he doth transport them from one place to another in a very short time and troubles them at his pleasure Further he can alter them as when he doth affect them with sundrie qualities and makes them sicke bodies of sound as in the historie of Iob 2.7 may be seene on the other side he makes some sound that are sicke for the greater blinding of the wicked and their spirituall destruction Besides these he doth bleare the sight of men that things should seeme to be changed which are not or that spirits should be seene in stead of true liuing creatures as those counterfeit frogges of the Sorcerers of Egypt and such like delusions as that ghost of the diuell which was shewed to Saule in the likenesse of Samuel by helpe of the Witch a 1. Sam. 28.12 And such delusions whereby men are said to be turned into Wolues or other beasts in appearance as they say not in very deed and truth Or else he doth most nimbly place some other bodies in the roome of others of which sort some thinke those frogges of Egypt were for God alone can by himself change bodies if you speake of their substance from one kind into another kind Moreouer he doth pierce and penetrate into the bodies of men either by the vertue of action as he is said to enter into Iudas b Luk. 22.3 or else euen by his substance as in those which were possessed or now in these dayes are possessed of diuels so as he doth inwardly moue their bodies diuersly that they should hurt themselues or others as in those which are possessed and desirous to hurt others may be seene c Mat. 8.16.32 12.28 17.15.18 He hath also power upon the outward senses which he moueth with diuerse obiects either he hurteth the instruments of the senses as namely the eyes and doth ill affect them with internall corrupt humors so as they cannot well see and discerne or else puts some other impediment betweene the eyes or the eares and the obiects As also vpon the minds when he stirreth vp euill thoughts in them by troubling the phantasies in the imagination and stirring of diuerse humors whereby he doth trouble and weaken the powers of the soule and bodie as it befalleth those which are diseased with melancholie or the frenzie or madnesse and then by meanes of the obiects which he sets before the senses he stirreth vp lust as also he is wont to moue the mind of men by troubling them with euill affections as he moued Iudas with the affection of couetousnes to betray Christ and he filled the heart of Ananias to lie against the holy Ghost Act. 5.3 Last of all he can obiect many things vnto the senses of the godly whereby they are prouoked to sundry sins as it fel out with Dauid a 2. Sam. 11.2 Also he can hinder them by outward impediments from the performance of good actions as the Apostle testifieth of himselfe that he was hindered by Satan that he could not come to see the Thessalonians b 1. Thess 2.8 and by setting of feares before their eyes so to shake them that they shall fall from the faith Therefore Christ saith to Peter Behold Satan hath desired you that he might sift you Luk. 22.31 He is able also to annoy their bodies as Paul said that he was buffeted by the messenger of Satan 2. Cor. 12.7 Is the power which wicked Angels haue alike both toward the elect and the reprobate No but God permitteth them to exercise the elect for a time but neuer to ouercome them because
are ignorant of the true causes and looke onely vpon the inexpected euents a thing may be said to come to passe by fortune So Numb 35.29 There is a law of murthers by chaunce which that they come not by chaunce to passe it may be gathered out of Exod. 21.13 Where GOD is saide to giue him into the hands of the slayer who is slaine in this manner Yet are they said to be by fortune in the iudgement of men because they are not done of vs by premeditate aduise Where notwithstanding we must remember the saying of Basil that Chaunce and Fortune are words of Heathens and as of Augustine It repented mee that I haue vsed the word Fortune Is not Free-will taken away by this vnchaungeable prouidence of God and administration of all things No in no sort because God ruleth and gouerneth mans will according to the nature thereof But it is the nature of mens wil that whatsoeuet it willeth eyther good or euill it willeth it freely and of it owne accord not against the will and by constraint otherwise it should be no will but a Nilling For example Matth. 27.1 Herode Pilate and the Iewes condemned Christ of their owne free-will and of set purpose yet the Apostles say they did nothing but tbat which the hand and counsell of God had decreed to be done Actes 4.27.28 Doe not these places of Scripture seeme to make against Gods prouidence where it is said It repented God Gen. 6.6 1. Sam. 15.11 and those abrogations of his decrees which are recorded Ioan. 3.4.10 Isai 38.1.5 No because in those places the Scripture descendeth and applyeth it selfe to our capacitie and describeth God not such as hee is in himselfe but such as we vnderstand him euen as when the same Scripture saith of God that he is angrie But those denuntiations of iudgement doe containe a condition not expressed Gen. 20.3.7 Is it not vnseemely for the highest Maiestie of God to abase it selfe euen to take care of these lowest things No for as it was no disgrace to create them no more it is to take care of them being created What is the peculiar prouidence of God That whereby God by his grace or holy Spirit liueth and raigneth in his Church gouerneth and cherisheth the godly worketh in them both the will and the deed he maketh them to walke in his precepts a Ezech. 36 27 defendeth them terrifieth restraineth and vanquisheth their enemies Shew me some testimonies of this Psal 1.7 God knoweth the way of the righteous Psal 34.16 The eyes of the Lord are vpon the righteous And the whole Psalm 91. He that dwelleth in the secret of the most high c. To this purpose serueth that place Math. 10.30 Euen all your haires are numbred Math. 16.18 The gates of hell shall not preuaile against the Church 1. Tim. 4.10 God is the Sauiour of all men especially of the faithfall And innumerable others like to these Doth God gouerne all things by himselfe alone without meanes or by meanes and second causes Neyther simply but partly by himselfe without meanes yea often against or besides ordinarie means he bringeth things to passe As without meanes he sustained Moses fortie daies in the mount b Exod 34.28 and the Prophet Elias c 1 Reg 19.8 But against meanes and naturall causes he deuided the red Sea d Exod 14.16 as likewise by his power the waters of Iordan stood e Iosue 3.19 and the waters were deuided into two parts f 2 King 2 8 He made the Sunne to go backe g 2 King 20.11 He restrained the force of the fire in the Babylonian furnace that it could not burne the young men h Dan. 3.21.91 He turned the rocke into pooles of waters and the crag into fountaines of waters i Psa 114.8 He made the Iron to swim in the water k 2 King 6.6 Partly also he ruleth and administreth by himselfe and with meanes or second causes yet so as God is alwaies present with them and in them sheweth his speciall power according to that Deut. 8.3 Man liueth not by bread onely but by all that which proceedeth out of the mouth of God So with fiue loaues he feedeth a great multitude l Iohn 6.9.11.12 From second causes he produceth another effect then their nature and disposition affordeth and when the second causes are in action actually he hindereth their effect changeth mitigateth or maketh it more grieuous As in Elias his time it rained not for the whole space of three yeares m 1 Kings 17 1.7 Isay 5.6 I will commaund the clouds that they shall not raine Why doth God ordinarily vse middle or second causes seeing he can do all things by himselfe without meanes 1 He doth it for our cause that we may more easily perceiue God helpeth vs in them or by them for seeing we are carnall we need visible things that our faith may be the better confirmed and rest assured in Gods promises And also that he may declare his goodnes to vs whilest he maketh vs as it were fellow-workers with himselfe in ruling our selues or others 2 That he may shew himselfe Lord of all things which vseth creatures and means as he pleaseth to his glory and our saluation 3 That we should not abuse meanes as being ordained of God 4 Least in the pretense of Gods prouidence we should neglect meanes or second causes odained by God for who so neglecteth them despiseth the ordinance of God For God hath not onely decreed the ends of actions but their meanes also which meanes are therefore subiect and subordinate to prouidence as the drinking of a potion belongeth to the sicke man and bread to him that is hungrie So God promised victorie to Dauid but thus if he fought and laied ambush a 2. Sam. 5.19.24 he hath promised to nourish man but with condition if he labour b Psa 128 2 If therefore the determination of God be vnchangeable and all things come to passe infallibly by the counsell and will of God is there anie place left for our deliberations counsels comaunds prayers teaching cautions and endeuors It is certaine that to euents certaine and decred by God it is in vaine to vse and applie those meanes without which God hath decreed or hath said that he will effect such things but those meanes which both himselfe hath decreed to vse and which he hath shewed both in his word and the course of nature them he will vse and also hath commaunded vs to vse them it can not be said of these without a wicked contempt of Gods word and the order by him appointed that they are vsed in vaine For where the first cause is granted we ought not remoue or take away the second nor contrarily And as God hath made the ends so likewise hath he created and prescribed vnto vs the means wherby it pleaseth him to bring vs vnto them which meanes to neglect is to tempt
place Of Christs Resurrection VVhat is meant by rising againe THat properly riseth againe saith Hierom which before fell by dying and therfore neither the diuinitie nor soule of Christ properly but the same bodie which fell by death rose again NotwithstaÌ„ding the Resurrection of Christ belongeth also to his soule but in some respect onely that is so farr forth as by the resurrection it was restored to the owne body What therefore is the resurrection of Christ It is the first degree of his exaltation whereby he according to his humane nature by the power of God putting off infirmity mortality his soule returning into his bodie reuiuing came the third day out of the Sepulcre as conquerour tryumphed gloriously ouer death hell that he might quicken all that beleeue in him and that the dead being raised againe in the last day he as a king of the Church might giue to all the elect a ioyfull victorie and immortall life casting the wicked away into perpetuall torments By what power did Christ rise againe Not by any power begged from others or any power of a nature created but by the proper power of his Godhead Iohn 10.18 No man taketh my life from mee but I lay it downe of my selfe I haue power to lay it downe and I haue power to take it againe For which cause his true Doctrine is shewed by his resurrection Rom. 1.4 in these words And declared mightily to be the sonne of God touching the spirit of sanctification by his rising from the dead Yet because the workes of the trinitie ad extrà without are vndiuided therefore this rising againe being taken actiuely is attributed both to Christ himselfe to the father and the holy Ghost Ephes 1.20 according to his mightie power VVhich he vvrought in Christ vvhen hee raised him from the dead and set him at his right hand in heauenly places Also Coloss 2.12 and Rom. 8.11 If the spirit of him that hath raised Iesus from the dead dwell in you he that hath raised Christ from the dead shall also quicken your mortall bodies by his spirit vvhich quickneth dvvelleth in you For that power wherby Christ was raised againe is essentially common to the three persons Did the humanity of Christ vvorke together vvith the Godhead in his resurrection According to the Diuine nature Christ himselfe wrought his resurrection a 2. Cor. 13 14. he suffered through the infirmitie of the flesh and liueth by the povver of God But properly hee rose againe according to the humane nature which obeyed the Godhead raising it vp and moued it selfe as the will and power of the Godhead directed it Wherupon came this common effect or worke of both natures Death was swallowed vp in victorie 1. Cor. 15.54 the Resurrection is attributed to the whole Christ b Rom. 1 4. but actiuely according to the spirit of sanctification passiuely according to the flesh From whence is the confirmation and certaine knowledge of Christs resurrection to be taken From the adiuncts or testimonies both those which went before which concurred at the time of it and which came after VVhat are the testimonies going before Partly prophecies partly figures or types by which the resurrection of Christ was aforehand signifyed Prophecies are euident and plaine affirmations concerning the resurrection of Christ which was to come As among others these 1. Out of Moses Gen. 3.15 The seede of the woman shall bruâ—e the head of the Serpent that is Christ shall ouercome sinne death and Sathan which he could not do otherwise then by rising againe 2. And Psal 16.8 where Dauid in the person of Christ saith Thou wilt not leaue my soule in the graue nor suffer thine holy one to see corruption 3. Out of the Prophets Esai 53.10 VVhen he shall make his soule an offering for sinne he shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand therefore hee shall rise againe And Daniel 9.24 saith that Christ shall bee slaine and yet hee ascribeth to him a perpetual kingdome in which iniquitie shall be taken away euerlasting righteousnesse brought in place Therefore he foresaw that Christ should be raised againe Which prophecies are proued true by the euenr What figures of the resurrection were there 1. Adam who was cast into a sleepe againe raised vp out of whose side whilest he slept was Eua made Gen. 2.21.22 was a type of Christ who died was raised again out of whose side being opened issued forth both water bloud by which the Church was bred and purged 2. Isaac who was laid on a pile of wood and was deliuered by an Angel a Gen. 21.9.11 was a type of our Redeemer who died so for vs in regard of his humanitie in his sacrifice for vs that notwithstanding in regard of his Diuinity he remained immortall 3. Ioseph who was cast into prison afterward brought out againe and aduanced to great honours b Gen· 39.20 41.41 did resemble Christ rising again from death who receiued the rule of heauen and earth 4. As Samson when he was shut vp the city gates being locked did notwithstand securely go forth breaking the lock and carying away the gates c Iudg. 16.3 so the Lord opening the Sepulcre which was sealed vp was deliuered from death 5. Ionas being cast quick out of the fishes belly d Mat. 12.5 40 resembled Christ who came out of the graue aliue To conclude Dauid hauing scaped so oft out of persecution and being aduanced to the kingdom did shadow forth the death resurrection of the Lord. And what is the vse of all this which hath beene said That our faith may therby be confirmed for the certainety of our faith as Augustine saith consisteth in this that all things which haue bin foretold of Christ haue fallen out vpon Iesus the son of Marie Therefore he is the true Messiah and Sauiour of the world What are the adiuncts of Christs resurrection which coÌ„curred with it The time At what time did Christ die and was raised aaaine At that very time when the Patriarch Iacob foretold that he should come whilest Moses his forme of gouernment yet lasted stood but bended to ruine Gen. 49 10. The Scepter shall not be taken from Iuda and the lawgiuer from betweene his feete vntill Silo come And Daniell doth expresse the verie yeare of his passioÌ„ Whence may be perceiued the certainty of gods promises and our faith concerning the promises not yet fulfilled is confirmed and the error of the Iewes who holde the messiah is not yet come is confuted At what time of the yeare did he rise againe In the Springe time that the time it selfe might admonish put vs in minde of the power of Christes death and resurrection as Lactantius hath elegantly expressed it in these verses Ecce renascentis testatur gratia mundi Omnia cum domino dona redisse suo Namque renascenti
and giue not that honour vnto the holy and sacred ministerie that is meete 7 The Symony of the Papists and their buying and selling of holy orders all neglect of law Diuine and Ecclesiasticall in the popish elections as namely that they haue no regard of learning or life but promote rude asses and those of most filthy wicked life They vse vaine ceremonies of annointing shauing wax candles and such toyes they attribute that to the ministerie of men which is only the worke of God alone they transforme the ordination of ministers into a sacrament They doe no more thinke of feeding the flock then a cobler doth of ploughing 8 In conclusion all the popish hierarchie and the primacie of the Pope of Rome contrary to the word of God First that from the authority of saint Paul they make Peter the Bishop of Rome Secōdly the Romane Bishops which would be thought to be the successors of Peter call thēselues indeede the seruants of seruants yet are not saluted by any other name then our most holy Lords they translate Empyres and Kingdomes and finally they vsurpe vnto themselues all gouernment pure and mixt they domineere in manner of Kings they boast of the patrimony of Peter vsurpe a double sword spirituall and temporall and yet haue neyther of both and chalenge vnto themselues power to draw all men to hell without cause and cause euen Kings to kisse their feete 3 They alleadge that the Priests of Moses law were a figure of the Pastors of the Church of Christ and their Masse-priests they tearme by a false name of Presbyters or Priests 9 All those proud and arrogant titles of the Antichristian counterfeit Cleargie of Patriarches Princes and such like 10 The errour of them which make an equalitie betweene the Ministers of the Gospell In holy functions they make no difference betweene those that are temporarie and those that are perpetuall they that acknowledge no Priestes but those that haue charge to teach publikely 11 Those that vsurpe that authoritie in the Church which was peculiar to the Apostles for this is that which the Apostle a complaineth to be then done by some who boasted themselues as if they were Apostles 12 The conceipt of Morellius concerning the bringing againe into the Church of the Democraticke policie 13 The subuersion of the christian ministerie the confusion of Ecclesiasticall offices the robbing of the Ecclesiasticall possessions the end whereof what it is like to be the historie of b Achan teacheth vs. 14 The sinne of those who make no difference betweene the distribution of the Churches stocke and the disposing of our publike goods which is a thing meerely ciuill but confound these two treasuries the naming of all which things is the confuting of them The three and fortieth common place Of the power and authoritie of the Church as also of Synods Is there any power of the Church YES there is 1. Because no family no honest societie no common-wealth and therefore not the Church which is the most excellent society of all can long stand or cōtinue without policy and gouernment 2 Because God hath prescribed lawes to his Church therefore he hath giuen power also to iudge according to those lawes 3 Because in ancient time the Priests and Leuites bare rule ouer Ecclesiasticall matters a Leuit. 14.3 Deut. 24.8 and the Synedry or Counsell for the administring of Gods behests was compacted of the Priests Leuites Lawyers or Scribes and the heads of families or the elders of the people b 2. Cro. 19.8 9.10.11 Mat. 5 22. Mat. 18.19 4 Because in the place of that Synedry or Counsell of the Synagogue Christ did ordaine c in the Christian Church an Ecclesiasticall Senate and the Apostles haue diligently retained the same d 1 Tim. 4.14 so as the Church hath alwaies had the like 5 Because the power of the keyes is committed vnto the Church 6 Because the preaching of the word would bee altogether vnprofitable vnlesse the Church had power to bridle the contemners of the same 7 Because as we must giue to Caesar that that is Caesars so to the Church that which is the Churches must be yeelded Mat. 22.21 By what name is it called Power authority Ecclesiasticall Iurisdiction the keyes of the kingdome of heauen Mat. 16.19 I will giue thee the keyes of the Kingdome of heauen So called by a Metaphore whereby is signified the power of a Steward in admitting in and keeping from comming into the house whom his master pleaseth a Esa 20.22 because the kingdome of heauen which is the Church is administred that is to say is opened to the beleeuer and shut to the vnbeleuer by the preaching of the Gospell yea euen heauen it selfe is propounded vnto vs as a mansion house vnto the which there is onely one entrance by Christ Iesus And to Christ faith only leadeth vs which the holy ghost doth create in vs by the ministery of the word and Sacraments which ministerie because it is committed vnto the Pastors therefore they are said to beare the keyes of the kingdome of heauen VVhat is the Ecclesiasticall power It is that power that is giuen to the Church to be exercised by those that are set ouer the Church to establish and preserue the puritie of the doctrine and of the worship of God decencie order holinesse of manners honestie aswel publicke as priuate in the Church and the members therof and that not of any liberty to commaund euery thing or at pleasure but by the prescript rule and according to the meaning of the written word of God for the saluation and edification of the Church VVhence or from whom is this power From God by Iesus Christ for if you looke vnto men by whom this power is administred it is onely a meere ministery But if ye looke vnto Christ it is a most high authority then which there is vpon earth none greater more profitable or more excellent But the efficacy of it is from the holy Ghost which worketh in the ministerie of the word Iohn 20.22 Receiue the holy Ghost c. Doth this Ecclesiasticall authority differ from the ciuil authority Yes indeed witnes Christ himselfe Luke 12.14 a 22.15 26. 2 Co. 10.4 They do agree indeed in the cause efficient for the author of both is God But they differ first in the matter For the matter of ciuil authority is a society of men and the preseruation therof for the leading of this corporal life vnder one the same magistrat But the matter of Ecclesiastical authority is a company of Christian men so farre forth as they are called of God and consecrated to lead a spirituall life in the true obedience of God Moreouer ciuill authority hath reference vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say things earthly and transitory which belong to the vse of this life b 1. Cor. 6.3 Ecclesiastical authority is referred vnto things spirituall and those which appertaine to the
it vseth these meanes helps and instruments to worke our saluation In which sense the Church is said to be sanctified and washed in the lauer of water thorough the word Ephe. 5.16 Tit. 3.5 Baptisme is called the Lauer of Regeneration Renonation And Act. 22.16 Be baptized washed from thy sins in calling vpon his name Hereupon Augustine hath this saying whence commeth this vertue to the water that it should touch the bodie in Ioh. Trac 80 and wash the heart but that the word causeth it not because it is spoken but because it is beleeued And that the grace of God ought not to bee tyed to the outward signes Peter teacheth speaking thus of Baptisme 1 Pet. 3.21 It saueth vs not that Baptisme whereby the filthinesse of the flesh is cast away but whereby it comes to passe that a good conscience maketh request to God by the Resurrection of Iesus Christ Cornelius receiued grace before Baptisme a Act. 10.5 For God vseth meanes and instruments to worke our saluation but yet so as hee worketh by his owne proper and inward vertue most freely when how and in whome hee will and doth not yeelde vp his power and vertue to the outward signes As also in that seuen times washing of Naaman the Syrian in Iordan was not placed the purging of him from his Leprosie which then the power of GOD alone wrought in him b 2. King 9 â—4 Hence it comes to passe that some receiue grace without the Sacrament as Abraham was iustified before Circumcision and the Theefe on the Crosse without Baptisme and the Lords Supper Some receiue the Sacraments and not grace because they want faith as Iudas of whom Augustine saith Hee receiued the bread of the Lord but not that bread which was the Lord. Others receiue both together as it were by a certaine coniunction of the thing with the signes as the faithfull who take the Supper worthily Whether doe the Sacraments imprint any stampe or anie spirituall worke in soule and that such as cannot be blotted out Not of themselues or their owne power nor yet by anie supernaturall verture inherent in them not by a reall and essentiall imprinting of some signe as the printing of a picture or signe is made in wax or money For the Scripture alloweth none such But yet God doth as it were marke out and seale vp his Sacramentally spiritually by them as instruments giuing the pledge of his spirit and the light of faith whereby they are made conformable to Christ and discerned from infidels and are marked out vnto the profession of Christ And this note in the purpose of God is such as cannot bee blotted out 2. Tim. 2.19 The foundation of God is sure hauing this seale The Lord knoweth who are his And 2. Cor. 1.21 He which hath annointed vs is God and who hath sealed vs and giuen vs the pledge of his spirit And Ephe 1.13 In whom also yee beleeuing yee were sealed with the holy spirit of promise which is the earnest of the Inheritance And Chap. 4.30 Doe not yee greeue the holie spirit of God by whom yee are sealed And Ezech. 9.4 The markes of the letter Tau is saide to be made in the forehead of those men which sigh and mourne And Reuel 7.3 The seruants of God are marked in their foreheads as on the contrarie the children of perdition are saide to bee marked with the marke of the beast Reuel 13.16.17 To whome doth it belong to administer the Sacraments To them only to whom it is permitted to exercise the office of Preaching the Gospell According to that saying Goe yee forth teach all Nations baptizing them in the name of the Father son and Holy Ghost Math. 28.28 and 1. Cor. 4.1 For the Sacraments bee the appurtenances of the Ministerie of the word of God and the seales of Gods promises which cannot lawfully be set too without the vnfolding of this word of God For neiher can their be an accessorie vnlesse their be a principall And it belongeth to the same man as the Chancelor vsing the Kings authoritie to write the tables of the Testament faithfully and to seale them with his seale Whence doe the Sacraments receiue their power and excellency From the institution of God so that that forme be obserued which he hath prescribed that by a publick person either rightly called or at the least by a common error vsing the publicke function and not of the manners merit and excellencie of the person working administring Phil. 1. But whether doe the Ministers to whom is committed the lawfull administration of the Sacraments and are called Gods fellow-morkers deliuer also with their hands the matter of the Sacrament No but they do outwardly giue the earthly signes and doe onely performe the outward dueties and God doth inwardly conferre the heauenly gifts represented by them giues increase because God alone doth Circumcise the heart a Deut. 30 And therefore this Circumcision is said to be made without hands b Col 2 11 And Iohn the Baptist confessed that hee indeede baptised them with water but the Lord Iesus did baptise them with the Holy Ghost and with fire Math. 3.11 And onely the heauenly father giueth that bread which is indeede heauenly Iohn 6.32 Otherwise sometimes that is ascribed to the Ministers of the word which belongeth to God alone For that is the nature of words which belong to one thing that that is attributed to the instrument which belongeth to the principall efficient cause Where and when ought the Sacraments to be admininistred In the assembly of the Church and vsually no where else to wit when the whole Church is gathered together or a great part thereof not out of the assembly of the Church Which ought to be the forme and manner of administration That those signes should bee vsed without change which Christ himselfe hath prescribed And that the words of the institution then also of the Lords promise be recited and explaned not in a strange but in a knowne speach before the Sacrament bee administred and deluered a Act 19.3 4.5 1 Cor. 11 23 For the Apostle doth expresly forbid 1. Cor. 14.19 to vse a strange language in the Church And such ceremonies ought to bee vsed which are not humane and receiued but appointed and commaunded by the authority of the son of God as also praiers and thanksgiuings After the example of Christ who commaunded the Church to doe this Doe ye this And Act. 22.16 Be thou baptised and be thou washed from thy sinnes in calling vpon the name of Iesus Now the comelines and dignitie of the Sacrament is to bee esteemed by the word of God Also the multitude and pompe of humane rites doth occupie the senses and the mindes and doth ouerturne the Ceremonies appointed by God To whom are the Sacraments to bee administred The Sacraments indeed are common to the godly and vngodly and also other outward things in the Church
that onely power which beareth the sword should be called Magistracie but this word Magistratus is taken eyther in the concreete for the Magistrate or in the abstract for Magistracie it selfe What is Magistracie It is a politicke office instituted by God whereby one certaine person or diuers hauing receiued lawfull dignitie and power doe rule and gouerne by honest lawes the whole or some part of the Commonwealth in those things which belong to this life for the preseruation of peace and tranquillitie amongst men and for Gods glorie Aristotle most learnedly defines it thus A Magistate or Prince is a keeper of that which is iust and consequently of that which is equal Lib. 5 eth c 6 yet Paule farre better defines it expressing both the efficient and finall cause Rom. 13.4 saying He is the minister of God for our good to defend the good and to punish offences with the sword that is with corporall punishments What doe Officialls differ from Magistrates In this that Magistrates haue iurisdiction both to know causes and authoritie also to execute annexed but Officials are the magistrates ministers to whom is committed the bare execution of things determined such amongst the Romans were called Viatores in French Sergens Sergeants as it were seruants but the ministers of the Commonwealth are they who onely doe take knowledge of some things as they who are gouernours of publicke workes as Surueyers controllers paymasters ouerseers clarkes and such like or who haue some office in the Common-wealth as Tribunes Treasurers Wardens c. How many sorts of Magistrates are there 1 Diuers and first in regard of iurisdiction the Magistrate is eyther superiour or inferiour the superior is hee that is assigned and dependeth in that Commonwealth of none other but onely hee and vpon God as Caesar Dictator the King the Emperour the Senate the people who hath sole gouernement a Rom. 13.1 1 Pet. 2.13 14. the inferior magistrate is he who is assigned by and dependeth vpon the soueraigne Magistrate as presidents of prouinces and other officers who referr the most weighty causes to the discretion of the superior b Act. 10.1 2 In regard of religion the magistrate is either faithful as Dauid c Luk 9.50 or vnfaithfull as Saule and this latter is either a persecutour of true religion as Herod or else he who doth only tollerate true religion and yet such a one is worthy of commendation for he that is not against Christ is for Christ e such a one was Traian the Emperour 3 In regard of the obiects magistrates are eyther Togati men of peace or Armati men of warre 4 In regard of affayres some are Senators who determine publicke affaires others Iudges who heare and determine priuate suites and these are Iudges eyther of ciuill or capitall causes 5 In regard of office some are Lawgiuers others are Lawkeepers as were the Censors Censores among the Romanes and the Ephori amongst the Graecians 6 Againe in regard of the adiuncts some are lawfull iust and good magistrates who lawfully doe exercise their authoritie whether they haue it by election or inheritance Others are vnlawfull vniust or who come to that dignitie by euill meanes or vse it euelly that is to say eyther cruelly or couetously 7 In regard of dignitie some are Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bases supporters or foundations of the people others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes others Dukes Earles Lords Presidents Gouernours Maiors Heades of Families Elders and in regard of order in the Commonwealth one is Dictator another Consull another Senator another tribune another Treasurer Warden or Ouerseer VVho is the Author of the Mgistrate God himselfe for hee at the first did so illuminate mens mindes that he knoweth he cannot liue without a guide and gouernour yea the verie Bees doe acknowledge a King and follow him the Cranes haue a guide and setting their rankes doe keepe watch by night which similies taken from nature doe declare that the institution of Magistrates is aswell naturall as diuine Besides Gene. 9.6 God made a Lawe that hee who sheddeth mans bloud his bloud should be shed by man not by any man but by one called lawfully to that office and furnished with authoritie from God and therefore it must be done by an ordinary Iudge or magistrate who by a set order may punish the offender and execute the iudgement of God Now since this is giuen to the Magistrate to punish Homicides with capitall punishment it is certaine also that all other degrees both of causes and punishments are ratified and confirmed by that speach Exod. 18.21 Moses appointed Magistrates the which though hee did it by the aduise of Iethro yet the Lord himselfe appointed it Deut. 16.18 saying Thou shalt appoint Iudges Magistrates in all thy gates that they may iudge the people with iudgement And Deut. 16.13 and 19.2 the same God appointed both power and punishment adding this seuere commaund Thou shalt not pittie him but shalt take euill from the middest of thee that others hearing may feare Now the morall and naturall parts of Moses Law appertained in generall to all ages in the world Prou. 8.15 By me saith Wisdome which is the sonne of God doe Kings raigne and princes decree iustice by mee princes rule and the Nobles and all the Iudges of the earth that is all their authoritie is from mee 2. Cron. 19.6 Iehosaphat the king of Iuda speaketh thus to his Iudges Take heede what yee doe for yee doe not exercise the iudgement of man but of God Dan. 2.21 God setteth vp Kings and translateth Kingdomes In the new Testament Christ confirmeth Magistrates when hee saith Math. 22.21 Giue vnto Caesar the things that are Caesars and to Pilate Iohn 19.11 Thou hast no power ouer me vnlesse it were giuen from aboue and Paul Rom. 13.7 There is no power but of God and the powers that are are ordained of God or distributed by God where note that hee calleth authoritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinance of God and verse 4. and the 6. hee calleth the Magistrate the Minister of God which also euen the heathen doe acknowledge as Hesiod when hee saith that Kings as of Iupiter b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Moses Iosua the Iudges Dauid Hezechia Iosias and many such like were often stirred vp by God himselfe when he wold deliuer the people from the oppression of their enemies and we may read in the Bible that the condition of the people of Israell was neuer more miserable then when they wanted lawfull Iudges and Magistrates but were without a King for then euery man had a superstition of his owne deuising and all things became dissolute by impunitie whereby they fell into a thousand both publick and priuate calamities a Iudg. 2.19 4.1 13.1 17 6 19.1 21 25 Now in that Peter calleth the Magistrate an
it d 1 Sam. 24 6 what would he haue bin if he had shed his bloud yea when one brought him word that he had slaine him did he not command him to be executed as a traitor e 2 Sam. 1.14 15 And this he did that he might not make himselfe a president for traitors by a discontented spirit through his example to kill kings Nay he thought it better to make a deere account of his Soueraignes life though he sought his Tertullian hath to this purpose an excellent speech Christianis praestat occidi quam occidere It is better for Christians to be killed then to kill This made Paul to say let euery soule be subiect to the higher powers f Rom. 13.1 this made him to exhort that praiers and supplications be made for Kings g 1 Tim. 2.1 euen for such kings as Nero was in his time this made Peter to say Feare God Honour the King h 1. Pet 2 17 This made Solomon to say My son feare God and the King and meddle not with them that are seditious 1 Prov. 24 21 and to aduise all men in the booke of the Preacher not so much as to curse the king in their hearts k Eccle. 10.20 But seing you set downe this true Doctrine of obedience tell me whether this be the Doctrine of popery The ansvvere is â—n â—â—ridgment of the Exâ—ct aâ—scorse that it is lawfull for any man to kill a Prince who is of a contrarie Religion to Popery Questionlesse it is as may be proued first by their owne assertions Secondly by their seuerall practises Thirdly by the Popes owne pardons for and commendations of such seditious persons as haue either attempted or atchieued the like treasons What are the assertions of papists in this point They do not only say that Heretick neighbors may be spoyled lawfully of their goods Decret papa â—pud grat c. 15. q. glossa that protestant ministers may be defrauded of their tythes b Aâ—â—â— us Card. Et personus that Heretick creditors are not to be payed c Symanchalnst cath Tit. 46. Toletus Ios Insti sacerd de Excom Gratia c. 15 quib that Keepers of forts are freed from such Lords d ibidem Sym that wiues are not bounden to such husbands e Sym Instit that Fathers may disinherit such children f Alanus that children may deny such parents g Alanus pars that kinsfolkes may kill such kindred h Grat. l 5 causa 13.9 Cap legi and that one borne in an hereticall country may deny his country i Alan pars but that by Heresie a man nay a king is depriued of al his iurisdiction whether naturall ciuill or politick k Sym. iâ—stit Tit 46. sect 47 And the tenor of the oath of the league in France is thus If euer I make mariage vse traffick yeeld aid hold friendship giue credence to hereticks or once salute them let God confound me l Ludou de Orl. Part. â—9 Shewe this in particular One of their owne Bishops saith As soone as a Christian King becomes hereticall forthwith the people are freed from subiection m Simâ—ncha Inst Tit. 23 sect 11 A Cardinall saith As long as the prince continueth excommunicate as he must doe euer if he be not a Romanist for the Pope excommunicates ipso facto all hereticks the subiect is freed from the oath of subiection n Tol. Instr. saâ—erd L 1. c. 13 but by whome By the Pope saith a Iesuite who vpon iust cause hath power to absolue from oaths both himselfe as Gregory the 12. did when hee sware that if hee were chosen Pope he would giue it ouer and all others o Ar or Ies mar c. 15 If he be personally excommunicate Then saith their Lawyer subiects are freed from their allegiance and all his hereticall assistants are to bee rooted out and their Land to be exposed to be possessed of strangers Catholicks p Massov Iuriscons de maiest 〈◊〉 â—â—eccl par 2 L 4. de imp pag 676 Nay saith another Lawyer if he be not excommunicate yet if his heresie be publickly knowne q Panorm cap cum in hom there needeth no pronuntiation of the sentence of excoÌ„munication so that saith the Iesuite subiects may lawfully deny him obedience r Valent. Ies Tom 3 in Thomae d sâ— q. 12 p. 2. pâ—g â—63 How so For the euidence of the crime saith their whole school make it a matter of certainty faith doth infer a senteÌ„ce of condenation Å¿ Bannes â—n 2. 2 q. 12. act 2 concl 2 because as the more common opinion doth define it there must we vnderstand the Popes will to haue him excoÌ„municate whom vpon the knowledge of his fault he would excommunicate Nay suppose that a Protestant Prince haue a iust Quarrell yet no warre can be lawfully denounced or waged by the Queen being excommunicate by name though otherwise in it selfe it were most iust because her power is vnlawfull a Alens letter to â—â—â—ley Come we next to practises shew me them First Pope Gregorie the seauenth alias Hildebrand beginneth this Pageant We by the Apostolicall authoritie doe absolue all from their oathes which they haue giuen to persons excommunicate b apud grat c. 17. 6. 6 And another Gregorie vseth the like tenor we excoÌ„municate al hereticks that they who are bounden vnto theÌ„ by oath may know that they are absolued from all duetie of fidelitie c Greg 9 L. 9 decr Tit 7. c. 5 Lastly Pius Quintus their successor in place but superiour in malice saith We coÌ„mand all subiects absolue theÌ„ froÌ„ the faith they haue plight with their queen Elizabeth d Pius 5 in bulla But this is onely for obedience to Kings what can you shewe for offering violence to Kings Costerus saith This power of deposing Kings of their crownes and Emperours of their dignities in behalfe of the good of the Church was euer peculiar to the Pope who hath no lesse authoritie as Christs Vicar ouer Christians then the hireling ouer his beasts e In Apol pro part 1. ench p. 64 So the pope hath authoritie ouer the Emperour saith Molinia because the Emperour is but the popes Minister and is to vse his temporall sword onely at his beck f de Inst dispâ— 29 tract 2 And if Kings will not enthrall themselues to the Popes authoritie It is not lawfull for Christians saith the Cardinal to tolerate any such King who draweth his subiects to heresie g Bellarm. L 5. c 6 7 4. de Ro P But subiects ought saith Sanders to set vp another in his place h De visib monarch L 2 c. 4 Yea they ought saith Creswell to expell him out of his Kingdom as the enemy of Christ which is as he calleth it i in philop pag. 194 an vndoubted doctrine among the learned and agreeable to Apostolicall truth Yea which is
esteeme it as a doctrine of men not of God as a priuate conceipt not a publike assertion We haue no such doctrine neither haue the Churches of God As for the truth of this in practise looke we but to the daies of Queene Mary when more suffered for religion in 5. years then haue done for treason in 45. since did any theÌ„ rebel against the life of that Queen did they not suffer the losse of goods liberty country lands and life praied rather that their soueraigns eies might be opened theÌ„ her years diminished And though diuers amongst vs who cannot conforme theÌ„selues are by the sentence of our consistories depriued of their liuings do any of them lay hands vpon the Lords annointed do not the Protestants in France the like at this time And surely if we well consider amongst many arguments to perswade the truth of our religion the falsity of popery this is not the least that our religion without equiuocation is an obedient merciful coÌ„passionate religion though our aduersaries preferre Turks before vs theirs is a cruel merciles bloudy religion burning al such as denie their breaden God murdering such gouernors as do but fauour of our true Catholicke Christian faith As for this auctor because the auctor of the protestaÌ„ts Apology for Catholicks may bring him in an enemy to magistracy I wish in some points he had written more sparingly He saith if a gouernour come vpon a subiect to spoyle him and kill him by the law of nature he may defend himselfe We say with Tertullian it is better to be killed then to kill and to answer them defence and offence are not a like He saith Dauid might haue killed Saule we lay with Dauid God forbid I should lay hands vpon the Lords annointed and Dauid being annointed king had another gates warrant than they can shew He saith in publike and notorious tyrannie subiects may craue aide from forrain Princes we say Blessed are they that suffer And blessed be God our gouernors are such as we need not to seeke aid against them He saith the Heluetians did wel in shaking of the yoake of Austria we say a particular is no generall rule He saith that the Iewes did well to rise against Antiochus we say the fact was extraordinary In a word there is nothing in him nor I hope in any Protestant writer which will warrant conspiracies against Princes which doctrine was deuised by the diuell nourced by the Pope learned in Seminaries practised more of late by Iesuites then euer it was before written as Dracoes lawes by the fauor of God in their own bloud And if we read diligeÌ„tly this coÌ„mon place of magistracie we shall see that the author was no enemy to gouernment who doubtles thinketh that the king is to be honored as a second from God only inferiour to God alone as Tertullian saith You haue added to your author 8. questions answers returne againe vnto him what is the generall end of politicke admistration and magistracie or magistrates Publike peace the preseruation of pietie and Religion or that right lawfull worship of God Vnto which two heads we may referre all lawes ciuill For hence commeth vengeance to the bad defence of the good safegard of goods rewards of vertues discipline of maners execution of malefactors and robbers and in a word the safetie of mans life To conclude by this means the Eutaxie good order of all things yea of religion it selfe is preserued or as Agapetus writeth to Iustinian by this all men being assembled together instructed in Gods word may vnfainedly adore safely keepe without feare practise his vpright righteousnes To which purpose Stigelius hath these two golden verses Vtque alios alij de relligione docerent Contiguas pietas iussit habere Domos That one might teach an other pietie God houses ioyn'd with contiguitie To this end Paule saith pray ye for kings and for all set in authority I say set in authority that vnder them we may liue a quiet and peaceable life in all godlines and honesty What vse make you of this doctrine of mgistracy Surely in regard of the magistrates 1. that they labour to recognize their dignity vse it with good conscience that they maintaine adorne it with the greatest piety to God integrity of life equity towards men care of their charge diligeÌ„ce in their calling that possibly they can Deut. 1.16 2 Cron. 19 6 7. c. 2. That they may comfort theÌ„selues and hope of Gods aide being indeed in a most troublesome but yet a most holy calling in that they are Gods Ambassadors or viceroys vpon earth yea that they may know that God cares for them according to that of the Psalmist I wil sing vnto thee O lord a new song who giueth saluatioÌ„ to kings But in regard of subiects that they with thanks to god acknowledge so great a benefit with good coÌ„science submit theÌ„selues to Gods ordinance giuing Caesars to Caesar tribute to whoÌ„ tribute praying for the life of their gouernors maintaine it by the hazard of their own both life liuelyhood if need require What now is coÌ„trary to this doctrine of magistracie 1 The heresy of the Donatists who tooke away the authority of magistrates in hatred to this order doe reckon vp many persecutions which some magistrates haue made against the Church of God 2. The error of the Anabaptists Libertines who were so called because they seek liberty in outward things for which in the memory of our forfathers they moued the common people to take arms against their gouernors these deny i. that magistracy is to be exercised amongst â—hose christiaÌ„ spirituall people whom the truth to wit Christ hath made free b Ioh 8.32 2. They admit of no suits in law seats or sentences of Iustice or any defence of a mans selfe wheras the internal liberty of coÌ„science which God by his spirit worketh in the harts of his elect takes not away the subiection of the outward man due to gouernors c Gal 5 1 2 Cor 7 21 3. They are of opinion that God would not haue Christians at all to become soldiers in warr because Paule saith speaking of spirituall not corporall warfare 2. Cor. 10.7 The weapons of our warfare are not carnall but spirituall But Paule speakes not heere of politicke magistrates but of the Pastors of the Church armed on all sides with the word of truth the weapons of righteousnesse 2. Cor. 6.7.4 They speake euill of such as are in authoritie d Iude 8. 3 The seditious rebellions of the Pope all his papall Cleargy who vpon certaine forged immuâ—â—ties presume to take the sword of authority out of the magistrates hand and to make all Princes vassals to them yet Peter himselfe whose successors they would be commaunds Bishops in plaine termes that they should not be Lords ouer Gods inheritance e 1. Pet. 5 3 yea bids all men to honour the King f 1. Pet. 2.17 But saith a papist Persona praecipientis non continetur in persona loquentis Peter commaunds this in his owne person therfore is not bounden to it in his owne person Well then Peter saith before Feare God is he by this commâ—undement excluded from Gods feare It seemeth surely his successors are who because they will not honor gouernors shew to the world that they feare not God for he that feareth the king of kings will honor and obey his vicegerents and Ambassadors 3 The flatteries of such as so either extol the power of princes that they derogate from Gods power or denie that princes in causes both Ecclesiasticall ciuill haue supreme authority headship ouer subiects wher as the princes of Israel are ofteÌ„ in the scripturs called heads of the people not as the Pope wold be to giue life to the church for so only is Christ the head but to coÌ„mand direct that people ouer whoÌ„ it pleaseth god to place kings in suprem authority 4 All such maners rites edicts consultations which are not agreeable to that eternall rule of honouring God and louing our neighbour permitting thefts robberies vnbridled and promiscuous lusts or any other monsters of the like nature 5 Seditious coÌ„motions of turbuleÌ„t rebels against their magistrats 6 Anarchy or want of gouernors which is worse then either the excesse or defect of any magistrate a Iudg 17 6 〈◊〉 21.25 〈◊〉 made Chrysostome in his sermon to the people of Antioch to say It were better to haue a Tyrant king then no king and Cornelius Tacitus to say in the first booke of his history It is better to liue vnder a bad prince than vnder none Laus Christo nescia finis 1. Pet. 2.17 Feare God honour the King To feare God is the beginning of this Booke To honour the King is the end of it FINIS