A Most godly and Learned Sermon, Preached at Paul's Cross the 17 of November, in the year of our Lord. 1583. Maledici Regnum Dei non possidebunt. 1. Cor. 6. 10. Railers shall not inherit the Kingdom of God. Imprinted at London by Thomas Orwin, for Thomas Chard. 1589. To the Christian Reader. OF late, perusing certain writings which lay by me, it was my good hap to light upon one which was full welcome: both for the profit which presently I reaped in reading of that, which before time I had heard, as also in regard of these our days: wherein, if ever in any former age, these, or such like most learned & godly instructions, are more than necessary. The treatise is not long, and therefore I mind not to make any recapitulation thereof: and the rather too, because I would be loath to dismember that, which so learnedly and so methodically is conjoined together. Only this in general, that it meeteth with a kind of bad people, who were budding and sprouting up then, but since in respect of their outrageous demeanour, both to God, and man, without all compass. For proof hereof, let the lewd and shameless libels speak, of late set out. But herein they express the ancient and old disturbers of the Church, who dealt in such manner with their Bishops then, as they do now. The quality of these men at this time, shall not be particularized by me. Although if we would do as their manner is, that is, to cull out men by name, & make legends of them, without either fear of God, love of brother, or care of religion, perhaps they might be made to blush, as well as others. But that course is vile, & hardly (if at all) will we be drawn to the practice thereof. And yet let Ireneus say what he felt by them, and thought of them. They are cruel (saith he) they have not the love of God, they seek their own glory, rather than the peace of the Church: for every small cause they divide & cut in sunder the glorious body of Christ, as much as in them lieth, they have peace in their mouths, & war in their hearts, they strain at a gnat, and swallow up a Camel. Nazianzen writeth, that the like kind of People also troubled the Church in his time, and that such were then of divers accounted the godliest, which did most spitefully slander their brethren, & scornfully use other. Omnes (saith he) per hoc docti et Catholici volumus videri, si alios reprehendimus & impios iudicamus: that is, we do all now a days, by finding fault with others, and accounting them ungodly, procure to ourselves an opinion of learning and religion. The rest of the ancient Bishops were in the same taking, as it is manifestly to be seen in their writings, especially, in Ambrose, Athanasius, Jerome, Basil, Augustine, & many others. The learned of our age, have likewise tasted of this cup. Calvin writeth that these kind of men, did more slander him, rail upon him and revile him, than did the open enemies the Papists: yet that he was therewith so continually exersiced, that he made no account thereof. And so Chris. as if he had lived in Caluins' time. Non tanta ab infidelibus convitia & probra, quanta ab his qui ●obis iunctireligione videntur, fidelibus iaci videbit aliquis: that is: A man may easily see, that the faithful do not bear so many slanders, and reproaches at the hands of the infidels, as they do of such, as seem to be professors of the same religion. It is therefore no marvel, though some in these days tread in the steps of their predecessors. But for my part, I am fully persuaded, that these worthy and godly Fathers, who of long time before, (and of late most strangely) have been thus set upon, may and do, in the testimony of a good conscience, say with Cal. I am pridem ad eiusmodi probra, quibus & Prophetas, & Apostolos, & unigenitum dei filium obnoxios esse video, continuo usu obdurui: that is, long since have I been hardened against such slanders, from which, neither the Prophets, neither the Apostles, neither yet the only begotten son of God, could be clear and free. In a word, let the civil magistrates look to themselves. Let them call to mind, how the Anabaptists did first deal so with the ministers of the word, & afterwards, both with words & blows, fell likewise upon them. As for the most reverend, & godly learned member of our Church, the author of this sermon, upon whom they yawn most, and snatch at, without all modesty or truth: I know in respect of himself, he makes small reckoning of their doings, which in truth, are too too odious & intemperate; yea sorry he is, & sorry again, that Martin and his Martynistes, have given so great an offence to the Church of God, & yielded to the common enemy so just occasion of joy and Triumph. Ad Titum tertio. In the third Chapter to Titus. Admone eos ut Principibus & Potestatibus subditi sint, ut Magistratibus pareant, ut ad omne opus bonum sint parati, ne de quoquam maledicant, ne sint Pugnaces, etc. Warn them to be subject to rule and power, to obey Magistrates, to be ready to every good work. To blaspheme no man, to be no fighters, etc. WE have here to consider first what moved the Apostle thus to write to Titus, and to command him to preach obedience to Magistrates, etc. Secondly, we learn that obedience is necessary, and required of all Christians. thirdly, we may also note who they be that are disobedieut, and by what notes, and qualities they may be known. We read in the fift of the Acts, of one. judas of Galaley a troublesome. person, who (as josephus reporteth) taught that by the law of God, none ought to be called Lord, but God himself, and that there was no obedience due to civil Magistrates, no tribute due unto Caesar. Which doctrine of his was so plausible, and so well liked of the common people, that they followed him in great multitudes, and in the end grew into open Rebellion: Yea, it so troubled the better sort among the jews, even the Pharisees themselves, that they began to doubt of the matter, and moved the question to Christ, whether it were lawful to pa● tribute to Caesar or not. Jerome thinketh that this heresy was either not altogether extinguished in the Apostles time, or began then to be revived: which he saith to be the cause why the Apostle wrote in this manner to Titus, & gave him in charge, that he should admonish them to be obedient to Princes, etc. And surely whosoever diligently readeth and considereth the writings of the Apostles, shall well perceive, that they had much to do in their time to keep men in due obedience to their Magistrates and Superiors. And therefore S. Paul often, and S. Peter very earnestly exhorteth Servants to obey their Masters, Children their Parents, wives their Husbands, Subjects their Princes, and Magistrates. Now, if whiles the apostles lived, and the Church was as yet in her virginity, the number of the Christians few, and the same under persecution, this doctrine of obedience was thought so necessary to be taught: what shall we think thereof in these our days, wherein all things are so corrupt, and so far degenerated? For these are the times of which Christ speaketh, when he sayeth, that Iniquity shall abound, Charity wax cold, and that there shall be no faith among men. This is the time whereof the Apostle prophesieth, when he saith. This know for a certain, that in the latter days shall come perilous times. For men shall be lovers of themselves, covetous, disdainful, proud, cursed speakers, disobedient to their parents, false accusers, fierce, traitorous, etc. And likewise Peter and Jude, who prophesied that in the latter times should come mockers walking after their own lusts, which separate themselves, contemn Magistrates, and speak evil of them that are in auctortie. Whereunto the saying of that ancient Father Lactantius very well agreeth, that towards the end of the world, laws shall be contemned, there shall be no peace among men, no humanity, no obedience. All which experience itself doth sufficiently teach to be most true in this our age. For when was there ever more disobedience, when greater contempt of laws? Now it is tome to pass, that the doctrine of obedience, is loathsome unto us, the teachers thereof accounted time servers, flatterers, and I know not what. If it were ever true that Jerome writeth, Quicquid licet, minùs desideratur: quicquid non licet, fomentum accipit desiderij: Whatsoever is lawful, is less desired, what▪ soever is not lawful is wonderfully desired. or the common proverb: Nitimur in vetitum, etc. We desire to do that which we are forbidden. It is at this day most true. Wherefore, we that are Preachers must now especially teach obedience. The commandment of the Apostle is perpetual, and at this day most necessary to be observed, and therefore we ought not to neglect it: admonish them (saith he) to be subject to Princes, etc. The second is, that obedience is necessary 2. and required of all; which may be proved by divers reasons, especially by four: by the express word and commandment of God; by the ordinance of God; by the commodity that redounneth to the Subjects; through Princes and Magistrates; and by the plagues and punishment, whereby those from time to time have been plagued that were disobedient. It is the first commandment of the second Table, that we should honour and obey our Parents: where, by the name of Parents, (as all learned writers do confess) not they only are comprehended that are our natural Parents, but those also which have government and charge over us, as Princes, Magistrates, and such like. The people of God had always their Magistrates and governors, whom they were commanded to obey by the word of God, yea sometimes when they were wicked and infidels. Christ paid tribute to Caesar, a manifest sign of subjection, and he commanded that those things should be given unto Caesar which belong to Caesar. S. Paul saith, let every soul submit itself to the superior power, etc. Rom. 13. And in the epistle to the Hebrews. Obey those which are set over you, and Cap. 13. give them place, for they watch for your souls. S. Peter likewise commandeth obedience saying. Be ye subject 1. Pet. 2. to every humane ordinance, for the Lord, whether it be to the King, as to the most excellent, etc. And the Apostle in this place, admonisheth them to be subject to Princes and powers, to be Ad Titú. 3. obedient to Magistrates: whereby it appeareth, that obedience is commanded by the express word of God, and therefore we must obey: S. Paul maketh it a matter of conscience,▪ and of necessity: it is no thing indifferent. Now if Christ, Paul, and Peter so earnestly commanded obedience, when Princes and Magistrates were as yet infidels and enemies▪ to Christ, is it not now much more to be brged, when they be Christians? The people of God were commanded to obey Nabuchadonozer, a heathen Prince, who had them in captivity: Paul and Peter taught obedience when Nero lived, a cruel Tyrant, and rather a monster then a man, and shall not we obey, command, and teach obedience to her Majesty our natural Prince, a defender of the true Religion of Christ, by whom also we enjoy so great liberty, peace, and abundance of all things: God forbidden that any man should once think, much less teach or do contrary. The second reason is, the ordinance of 2. God, for Magistrates are appointed of GOD, and therefore in Scriptures are called Gods? Dominatur excelsus in regno hominum, et cuicunque volverit dabit illud: The highest hath power over the Kingdom of man, and giveth it to Daniel. 4. 14. whom it liketh him, Per me Reges regnant, saith the spirit of GOD in the proverbs: Et legum conditores justa decernunt: per me Principes imperant, & potentes decernunt iust●●iam Through Pro. 8. 15. 16. me Kings reign, and Princes make just law. By me Princes bear rule, and Noble men do judge the earth. The Psalmist saith, that promotion cometh neither from the East Psal. 75. nor from the West, noryet from the South, because GOD is judge himself, who setteth up one and casteth down another. The Devil (saith Ireneus) lied, when speaking of the Matt. 4. Kingdoms of the World, he said unto Christ: All these are mine, and I give them to whom I will: Nam cuius jussu homines nascuntur, huius jussu & Reges constituuntur. By whose commandment men are borne, even by his also Kings are appointed. Saint Paul saith, that there is no power but of God, and they that do resist, resist the ordinance of God. Therefore whatsoever the men are, good or bad, their power and authority is of God. Nocendi voluntas (saith Augustine) potest esse ab hominis animo, sed potestas non nisi a Deo. A will to do harm may proceed from the will of man; but all power whatsoever is only from God. GOD sometime suffereth an hypocrite to reign for the iniquity of the Pro. 28. people: and for the sins of the land, Kingdoms often change their Princes. Irenaeus affirmeth, that God doth always send such Princes and Governors, as are apt and meet for those which are governed, sometimes for their profit and benefit, and sometimes for their punishment and correction. Bonus si fuerit, qui tibi praeest, nutritor tuus est; August. malus si fuerit, tentator tuus est: & nutrimenta libenter accipe, & in tentatione approbare. If a good man have government over thee, the same is a foster Father or Nurse unto thee: if a bad-man, he is one that doth try thee: accept willingly of the nourishment, and approve thyself in the trial. So that Magistrates, be they good, or be they bad, must be obeyed, because they are the ordinance of God, and by him placed and appointed. The third reason, is, the commodity 3. that redoundeth to the Subjects by having and obeying of Magistrates. S. Rom. 13. Paul saith, that Princes are not fearful to those that do well, but to those that do evil, etc. S. Peter like wise affirmeth, that Kings and Princes are sent of GOD, to the punishment of 1. Pet. 2. those that do evil, and to the praise and commendation of those that do well. S. Paul exhorteth us to pray for Kings, that we may lead under them a quiet and a godly life: So that 1. Tim. 2. Princes and Magistrates, are the cause and means of quietues and godliness. Where there are no Magistrates, there is contention, strife, sedition, etc. yea, oppression, and injury: for the mightier devoureth and spoileth the weaker. Well saith Chrisostome, Malum quidem est ubi nullus est Principatus, & multarum cladium haec res existit occasio, & confusionis, turbationìsque principium. Sicut enim si ex Choro ipsum Choriphaeum auferas, nequaquam modulatus Chorus, vel ordinatus existit: & phalanx militum si ducem non habeat, nullo modo numero acies illa, vel ordine procedit: & navis si gubernatore privetur, pessum eat necesse est: & gregi si pastorem abstuleris cunctus dispergetur & peribit: malum igitur est, ubi nullus est Principatus, subversionis quip hoc est argumentum. It is passing ill where there is no government, for that is the occasion of great harm, as also they beginning of trouble and confusion. For even as, if you take from that Choir, their chanter, the same will neither be in good tune, or good order: and so if a band of Soldiers have not his Captain, it can in no case march on, either in dew number, or decent order: and a Ship wanting his Pilot, must needs miscarry, and at length be sunk: also if a flock forego his Sheppard, the same necessarily must be scattered and so perish: Even so is it to them that have no government: for that is to them, an argument of their ruin and destruction. And again. Libertas dissoluta & moderamine carens, ubique mala confusionìsque causa est. Lose liberty not restrained by government, is every where nought, and the cause of all confusion. Because equality (saith the same Author) engendereth strife, nature it self hath appointed divers kinds of governments, as of the Master over the Servant, Parents over their Children, Husbands over their Wives, Princes over their Subjects. Vbi nullum est imperium, ibi nullus ordo: Nazian. ubi multorum, ibi seditio: ubi autem non est or do, ibi iam ruinae ostium patet. Where there is no government, there is no order: where many govern, there is sedition: and where no order is, there a gap is opened to all desolation. It is therefore evideut, that Magistrates are for the benefit and commodity of those that are governed, and therefore must be obeyed. The fourth reason is, the punishment 4. of those that are disobedient. It is said in the Commandment, that those which obey their Parents, shall have long life: than it must needs follow, that the days of such as are disobedient, shall be shortened. It is Gods own law, that Deu. 17. and 21 josu. 1. such as disobey the commandment of the high Priest, of their Parents, or of the Magistrate, shall die the death. The horrible destruction of Corah and his companions, whom the earth for their disobedience, swallowed up quick, showeth how grievous a thing it is in the sight of God to disobey: So doth likewise the example of Absalon, Achitophel, and divers others. Read the Histories, sacred or profane, you shall plainly see, that disobedience to Magistrates, was never or very seldom suffered to be unpunished. Experience itself doth teach so much. For mine own part, in inferior governments, I have sundry times noted, that those, which have showed themselves contentious against their Governors, have either never come to be Governors themselves, though they have desired it, or else if they have attained thereunto, have received the same measure. But howsoever disobedient persons in this world escape temporal punishments, sure it is, that they shall not escape eternal in the world to come, unless they repent. S. Paul saith, That they which resist and disobey, procure unto themselves damnation. And in another Rom. 13. Gala. 5. place, he reckoneth disobedient persons, among those which shall never come into the kingdom of heaven. The Apostle Jude pronounceth an everlasting woe, against all those, which follow Corah in his contradiction and disobedience. Well then, the word of God expressly commandeth obedience: Magistrates are appointed of God: it is profitable, and beneficial for us to have them: God plagueth and punisheth disobedient persons, therefore obedience is necessary, and obey we must. So that this lesson of S. Paul may not be forgotten: you must be content to hear it, It is our duty to preach it. The Apostle saith: Admone illos ut principatibus ac potestatibus subditi sint, etc. Warn them to be subject to rule and power. But now peradventure some will be desirous to know wherein obedience consisteth. Obedience consisteth principally in these four things: first in doing that which the Magistrate commandeth, and in observing of laws: Secondly, in praying for the Magistrate: Thirdly, in fearing and honouring of him: Fourthly, in paying unto him tribute. Touching the first, the Apostle saith here expressly, that Titus must teach them to do the Magistrates commandment. There are many that profess obedience in words, but deny it in deed: they yield a certain general kind of subjection, but perform it not in specialties. They grant (as the schoolman saith) Reverentiam subiectionis, but they deny, obedientiam iussionis: They grant reverence of subjection, but deny, obedience to that which is commanded. Whereas they ought to perform both. Why call you me Lord Lord (saith Christ) and do not those things which I command you? Not he which said he would do his Father's commandment, and did it not, was counted obedient, but rather he which said he would not do it, and yet did it. And to what purpose serve either Magistrates or laws, if they be not obeyed▪ Populus (saith Chrysostom) non obsequens Principi, similis est populo principem non habenti, imo etiam deterior, etc. That people that obeyeth not the Prince, is like to them that have no prince, yea and worse too. And again he saith: Ne mihi dixeris esse regnum, ubi est legum transgressio. Never say that to be a kingdom, where laws be neglected and broken. Regnum amisisse videtur (saith a Philosopher) qui obedientiam amisit. Solitudinis & vastitatis Dominus esse videtur Rex ille, cuius dicto cives non obediunt: Desinunt esse Principes, quando qui parêre debent, mandata spernunt. He seemeth to me to have lost his kingdom, who hath lost the obedience, dew unto him, from his subjects. Nay the king seemeth rather to be a Lord of un inhabited and desert places, whose subjects obey not at his command. Then kings leave of to be Princes, when as such as ought to obey them, contemn their laws. Therefore it is a principal point of obedience to observe laws, and to do that which is commanded. But some peradventure will say: must we obey the Prince in all things, he commandeth? Is there no exception▪ What if he command that which is against God's commandment▪ The answer is easy and common. There is no power given to any man (saith basil) either to command that, which God hath forbidden, or to forbid that, which God hath commanded: therefore if any such commandment happen to be, thou must answer with the Apostles in the Acts, Acts. 4. & 5, that it is better to obey God then men. But take this with thee also, which Jerome noteth upon this place: that this Rule doth not only belong to that obedience which is required in the Subject towards the magistrate, but in that also which is required in Servants towards their Masters, in wives towards their Husbands, & in Children towards their Parents: for neither must the servant obey his master, nor the wife her husband, nor children their parents in those things which are contrary to God's commandments. And therefore measure thy obedience towards the Prince and Magistrate, by that which thou thyself requirest of thy servant, wife or children. Certain it is that thou must obey Magistrates and Laws in all things, not contrary to the word of God. The second point of Obedience is, to 2 pray for Magistrates. The people of Baruc. 1. GOD being in captivity, were commanded to pray for the long life of the King of Babylon, and of his son. S. Paul exhorteth, that above all things, prayers, supplications, intercessions, and giving of thanks be made for all men, for Kings and those that are in authority Tertulian testifieth, that in his time the Christians in all their assemblies, prayed for the Emperors and Potentates of this world. The people of God were commanded to pray for Nabuchadonezer a foreign King and a Tyrant. S. Paul exhorteth to pray for Kings and Princes, 1 Tim. 2. when they were (as Augustine noteth) enemies to the Church of Christ. The Christians in Tertullian's time prayed for their Emperors and Magistrates being persecutors, and shall not we pray, and exhort to pray for her Majesty our natural Prince, merciful, Christian, and a constant defender of the true Religion of the Church of Christ? Here then is the Bishop of Rome condemned, who is so far from praying for Princes, that he curseth them, and prayeth against them, if they displease him never so little. Likewise those fantastical spirits are likewise here reproved, which disallow and mislike this manner of yearly celebrating this day, (to give God thanks for the great and wonderful benefits, which we enjoy through his goodness by the ministery of her Majesty, whom it pleased him as this day five and twenty years to place in the Throne of this Kingdom, and to pray unto him for her long life and prosperity) as though we did it superstitiously, or dedicated the day unto her, as to some Saint, whereas in deed we do but our duty, and that which is most lawful for us to do. Mardocheus (as we read in the book of Hester) without any express commandment of God ordained that the jews should year▪ lie celebrate and keep holy the fourteenth and fifteenth day of the month Ader, in remembrance of the delivering of the jews by the ministery of Hester, from the bloody conspiracy of Hammon. And is it not lawful for us to celebrate this day, and to dedicate it unto God, which by the ministry of Queen Elizabeth, hath not only delivered us from the cruelty and tyranny of the Bishop of Rome, but also opened unto us the door of his Gospel, and as yet keepeth it open, and hath further given unto us that peace, tranquillity and abundance of all things, that of all people in the world we are thought to be the most happy, and as it were an astonishment to our enemies? But let us not regard what they think or say, who either malign and envy this our felicity, or are pleased with nothing which they themselves do not devise. It is certain that this our sacrifice of praying & thanksgiving, is most acceptable to God, and approved of all godly men: and I most heartily beseech GOD, that we may continue this exercise in this manner, and upon this occasion, even to the world's end: and the Lord bless and preserve her Majesty, increase the number of her friends, and convert or overthrow all her enemies. The third point wherein obedience 3 consisteth, is, in fearing and honouring of Magistrates. The wise man saith, my Pro. 24. Rom 13. son fear God, and honour the King. S. Paul likewise willeth that honour be given to whom honour is due, and fear to whom fear is due. Likewise Saint 1. Pet. 2. Peter saith: Fear GOD, honour the King. By fear and honour is comprehended not only the outward gesture of the body, reverence of words, &c: but also the inward good will, and reverence of the heart and mind, which especially is required of all subjects towards their Princes and Magistrates. The Kingdom of the Persians continued very long, and greatly increased. Isocrates saith, that the chief and principal cause thereof was, for that the Persians above all other nations, did most of all fear, honour, and reverence their King. God grant that we may also perform our duty in this point as we have just cause to do. The fourth and last office of obedience 4 is, to help and relieve Princes and Rom. 13. Magistrates when need requireth. Christ himself paid tribute to Caesar, and the Apostle commandeth tribute to be given to whom tribute is due. Obedience then consisteth in observing of laws, praying for the Magistrate, fearing and honouring of him, and in paying unto him tribute. And thus much of the second part. 3 In the third I have to declare who they be, that are disobedient, and offend against this commandment of the Apostle. There are three kinds of men guilty of disobedience. The Papist, the Anabaptist, the conceited and wayward person. The Papist restraineth the authority of the Magistrate, more than is convenient. The Anabaptist taketh it altogether away. The conceited person obeyeth and disobeyeth at his pleasure. The Papist restraineth the authority of the Magistrate in two respects: in the respect of persons, & in the respect of causes. For he denieth the Magistrate to have authority over Ecclesiastical persons, especially over the Bishop of Rome: he denieth him also to have authority in Ecclesiastical causes: but this error is soon confuted. For, that he hath authority over Ecclesiastical persons, it is manifest, Christ himself being an Ecclesiastical person, and the head of the Church was subject to Caesar, as I have before declared. S. Paul saith. Let every soul submit itself to the Superior power: be exempteth none, and therefore Chrisostome expounding this place saith: Ista imperantur omnibus, & sacerdotibus & Monachis, non solúm secularibus &c: Etiam si Apostolus sis, si evangelista, si Propheta, sive quisquis tandem fueris. These commandments are enjoined unto all, to Priests, to monks, and not to lay men alone, etc. yea though thou bean Apostle, or Evangelist, or whatsoever else. Therefore Chrisostome doth also include the Pope in this precept of obedience. Peter, from whom the Pope claimeth his Supremacy, speaking of the obedience due unto Kings, calleth the King most excellent, that is, above all others, and greater than all other: neither doth he exempt himself, much less those that claim to be his successors. Colimus (saith Tertulian) Imperatorem sic quomodo nobis convenit, & illi expedit, ut hominem a deo secundum, post quem primum, ante omnes homines, Deos. 〈◊〉 was a Priest of the Church of Rome, & if he had known or remembered the Pope to have been above the Emperor, or equal unto him, he would not have said, the Emperor had been next unto God: the first after God, and before all other men and Gods: Chrisostome saith that the Emperor hath no peer upon earth, and calleth him: Summitatem & caput omnium super terram hominum. The chief & head of all men upon earth. Many of the Popes themselves have acknowledged this superiority in the Emperors; for they have been complained of unto them: pleaded their causes before them, received judgement by them, and yielded thereunto: as it is to be read in their own histories: yea diverse Emperors have deposed divers Popes from their popedoms, as it is also manifest in the same histories. One of their own Canonists saith, that the Emperor may require of the Pope an account of his faith. And Gratian himself, where he doth most of all exempt the Pope from the jurisdiction of the Emperor, maketh this exception: Nisi fuerit a fide devius, aut in crimine haereseos deprehendatur. Unless he be slid from the faith, or infected with the sin of heresy. Therefore it is manifest that the Emperor hath authority over Ecclesiastical persons, even over the Pope himself. That he hath also authority in Ecclesiastical causes, it is easily proved. When I say that the Emperor or Civil Magistrate hath authority in Ecclesiastical causes, I mean not as the Papists, and some other maliciously cavil, that he hath authority to execute Ecclesiastical functions, proper to the ministers of the word, as to preach the Gospel, to minister the Sacraments, to consecrated bishops and such like, which was never given to any civil Magistrate, neither yet did any Christian Prince take it upon him. But by authority in Ecclesiastical causes, I mean that it appertaineth to the Office & duty of the Civil Magistrate to see the commandments of God observed, true Religion maintained, every man in the Church to do his duty, and to provide that all things be done therein decently, and in order according to the rule of the Apostles. That Christian Magistrates ought to have this authority, it is notorious. For first, the custody of both Cables is committed unto them, which they can not perform accordingly, unless they have authority in Ecclesiastical causes: The first Table containing things merely Ecclesiastical. The Prophet calleth Kings the nursing fathers of the Church, and Queens the nursing mothers: which title is given them in vain, if they have no authority in matters of the Church. All the good Kings and Magistrates of the old Testament, as josua, David, Solomon, Asa, josaphat, Ezechias, josias, etc. had and used this authority. For they did not only rule over the Priests, but also prescribed unto them what they should do in divine matters, as in Sacrifices, Circumcision, Blessings, Cursings, dedication of the temple, casting down Idolatry, Idols, and such like. Some of the Papists themselves confess, that the Kings of the old Testament had this authority. That Christian Kings also had the same, it appeareth by sundry examples. Elutherius, Bishop of Rome, who lived within two hundredth years of Christ, writing to Lucius King of this land, calleth him God's vicar within his kingdom, and saith, that it pertaineth to his duty, to make laws according to the word of God, for the government of his kingdom, as well in matters of Religion, as in matters of policy. Eusebius calleth Constantine the great, quasi communem quendam Episcopum a Deo constitutum: As a common bishop appointed by God. And it is certain, that the said Constantine did not only call the Council of Nice, but had herein also the chief government and superiority▪ he compounded controversies betwixt the Bishops: he prescribed unto them a rule, according to which, they should judge matters then in question etc. justinian, and other godly Emperors, made laws concerning public prayers in the Church, concerning the Trinity, Baptism, the Sacrament of the Supper, Festival days, ordering of bishops, against Heretics etc. Socrates saith, that since the Emperors were Christians, the matter of the Church, especially depended upon them, & that the greatest counsels were called by them. Nabuchodonozer (saith Augustine) when his heart was perverted, set up an Image, and made a law for the worshipping thereof. But when his heart was converted, he pulled it down, and made a law for the true worshipping of the true God. In hoc enim (saith he) Reges Deo serviunt, sicut eis divinitùs praecipitur, in quantum sunt Reges, si in suo regno bona iubeant, mala prohibeant: non solùm quae pertinent ad humanam societatem, verùm etiam quae ad divinam religionem. In this behalf, Kings serve God (for so God commandeth them▪ in that they are Kings) if in their kingdom they appoint good things, as also forbidden that which is nought: and this not only in those causes which concern the outward Communion, and society of man's life, but also such, as appertain unto God's Religion and service. And again. serviunt Reges terrae Christo, leges ferendo pro Christo. The Kings of the earth do serve Christ, in making and appointing laws for Christ. And writing against the Donatists (who granted and denied the authority of the Emperor, in causes ecclesiastical, at their pleasure) he sayeth. An fortè de Religione fas non est, ut dicat Imperator? cur ergo ad Imperatorem vestri venerunt legati? cur eum fecerunt causae suae judicem? non secuturi quod ille iudicaret. Is it not forsooth lawful for the Emperor to command, concerning causes of religion? why then come your Ambassadors unto the Emperor? why did they appoint him judge in their business, if they intended not to stand to his judgement? In the same Book he writeth that the Emperor made pecuniary laws against those which called themselves Christians, and yet did not communicate with the universal Church, but gathered themselves together in private Conventicles: which laws although he sometimes misliked, yet upon better advisement, he did not only allow of them, but also thought them to be most profitable & necessary. It appeareth therefore, that the Civil Magistrate hath authority in ecclesiastical causes, in manner and form as I have declared. And therefore the Papists, in abridging this authority, must needs be found guilty of disobedience. But I would to God it consisted herein only: it reacheth further, for when they list, they altogether take away the authority of the Magistrate. The Bishops of Rome, usurp unto themselves power, to place and displace Emperors and kings at their pleasure, to deliver their subjects from their oath of obedience, to move them to rebel against them, and if that will not serve, to suborn some privily and secretly to murder them. Pope Zacharie, who lived seven hundred years and more after Christ, was the first that took upon him that authority, but divers afterwards put it in execution. Gregory the seventh did not only excommunicate Henry the fourth, and animated his subjects to revel against him, by delivering of them from their oath of obedience, but when that would not serve, sought also ways and means secretly to murder him, by hiring one to let a stone fall from the top of the church upon the emperors head as he was praying, but God prevented that practise by punishing the murderer, and crushing him in pieces with the same stone. Paschalis the second continued the same course against the same Emperor, and in the end caused his own Son to rebel against him. Alexander the third dealt in like manner against Friderick the Emperor, and betrayed him to the Turk. So did Innocentius the fourth with the Emperor in his time, and at the length poisoned him. It were too long to rehearse all examples which might be used in this matter: doth not experience teach us, that they continue their practice even at this time? The Lord defend her Majesty from them, and confound their devices against her: Certain it is that they are enemies to Princes, and guilty of disobedience. The second kind of men, offending against this precept of the Apostle, are 2. the Anabaptists, who think it not lawful for Christians either to be Magistrates, or to obey Magistrates, grounding themselves upon that which the Apostle writeth in the fift to the Galathians. Stand in the liberty wherein Christ hath made you free, etc., and such like places, forgetting that which followeth in the same Chapter. Take heed you make not your liberty an occasion to the flesh: whereby it appeareth that Christian liberty is not of the flesh, but of the spirit: not of the body, but of the mind: not of freedom from being subject to men, but from subjection to sin and to death. Lex spiritus vitae (saith the Apostle) liberum me reddidit a iure peccati & mortis. The law of the spirit of life through jesus Christ, hath made me free from the law of sin and death. Rom. 8. 2. Christ himself obeyed the Civil Magistrate. Peter and Paul command Christian Servants, Children, Wives, and Subjects, to obey their Masters, Parents, Husbands, and Magistrates. The Gospel doth not destroy commonwealths, but establisheth them. And Christian religion taketh from no man that, which is due unto him. Therefore the opinion of the Anabaptists is of itself absurd, and needeth no confutation. The third kind is of those that are 3 conceited, and wayward, who only obey when they list, wherein they list, and so long as they list: men delighted with singularity, whom nothing can please, but that which themselves do invent. Of whom the Apostle S. Peter speaketh, when he saith. Dominationem contemnunt, audaces, praefracti, qui gloria praecellentes 1. Pet 2. non verentur maledictis incessere. They despise authority, they are presumptuous, and stand in their own conceit, which fear not to speak evil of them that excel in worship. They contemine Lordship and Superiority. He saith not that they condemn Lordship and Superiority, but that they contemn it, being bold, wilful, and froward, which are not afraid to speak evil of those that are in authority. The Apostle Jude in like manner writeth of them in his Epistle. S. Paul giveth unto them these titles. Lovers of 2. Tim. ●●. themselves, disdainful, proud, cursed speakers, disobedient, unthankful, calunniators, fierce, rash, heady, having a form of godliness, but denying the force thereof: they creep into houses, living at other men's tables: specially into women's houses loaden with sin, always learning, & never stayed in any opinion. S. Augustine also speaketh of these kind of men, when he saith. Non iam (ut vetus proverbium fertur) quod volumus▪ sanctum est, sed etiam quando volumus, & quàm diu volumus. Not now (as the old Proverb is) is that holy which we fancy to be holy, but the same also, when we fancy, and so long as we fancy. For nothing is holy, but that which they will have to be holy, and that when they will have it holy, and as long as they will have it holy, and not otherwise. I myself do know and am able to prove, that some things are now holy (in their judgement) which before they counted unholy, and likewise something now to be unholy, which heretofore they have set down to be holy. But these are holy ones, and may not be touched. Therefore I will cease to speak any more of their persons, and come to the qualities, and notes whereby they and all other disobedient persons may be discerned and known. It followeth in the Apostle: admonish them that they speak evil of no man, that they be not contentious. And the Apostle Jude, speaking of disobedient persons; saith, they are murmurers and quarrilous, whereby I gather that there are two notes, by the which disobedient persons may be known: Evil and slanderous speaking, and contention: else the Apostle would not have given Titus special charge, to warn disobedient persons of these two crimes. Well then, those that are disobedient, may be known by their evil speaking of Magistrates, and by contending against orders and laws. Touching the first: the nature of man itself, is prone and bend to speak evil of two kinds of persons principally: of those which have government in the Church, as of Bishops, Preachers, etc. And of those which have government, in the common wealth, as of Princes and Magistrates: the devil also provoking thereunto. For by speaking evil of the one, the Religion that they profess and preach, is slandered, the good success of the Gospel hindered, and by speaking evil of the other, contempt of superiors is wrought in the hearts of the subjects, whereupon springeth all disobedience. That Bishops and preachers, and such as have government in the church, have been always subject to the slanderous tongues of disobedient persons, it appeareth by the example of Christ himself, who though he never offended either in life or doctrine, yet could he not avoid the maliciousness of the tongue. They called him Samaritane, they said he had a devil: they accused him for keeping john. ●. company with Publicans and sinners. Therefore in purging of himself, he faith not, which of you accuseth me of sin, but which of you can convince me of sin. Neither doth S. Paul require that a Bishop should not be blamed, but that he should be blameless: and admonisheth Timothy, that he receive not against a Bishop or minister, any accusation without two or three witnesses. It hath been the lot of Bishops, etc. at all times to be ill spoken of. basil saith, that in his time, whosoever could rail most of the Bishops in their sermons, (as many young Preachers than did) were best liked of the people, and counted most perfect, and most holy. Nazianzen complained, that the state and condition of Bishops in his time was far worse, than the condition of the Apostles in their time. For they were a gazing stock to Angels and men only: to men (saith he) of the better sort, to Princes, Magistrates, etc. But we, (meaning Bishops) are a common spectacle, and talking stock to Angels and men; but to men of the basest sort, to the common people, to men unworthy. They rail upon us in every place, in the streets, in the Taverns, in their feasts, standing at their doors: yea they bring us upon the stage, and the very Player's jest of us. This saith Nazianzen. The same complaint maketh Chrisostome like wise, so doth Jerome and other of the ancient 〈◊〉, which is soine comfort unto us who live in these days, and receive the same measure. But I will leave off to speak any more concerning ourselves, and commit our cause to him that judgeth justly, and knoweth the secrets of the heart: before whom I summon to appear all those blasphemous tongues, which cease not continually to slander us, there to answer me, and others of my brethren, when it shall please him to call us all to an account, unless they shall in the mean time repent. I will in a word or two declare how heinous a crime it is, to speak evil of Magistrates: God doth exp●esselie forbid Ex. 22. 27. Eccles. 10. it. Dijs non detrahes, & Principi populi tui non maledices. Thou shalt not rail upon the Gods, neither blaspheme the ruler of thy people. Thou shait not (saith the Preacher) speak evil of the King, no not in thy thought: neither shalt thou slander the rich man in thy privy chamber. For the birds of the Apre shall bewray thee, etc. God so abhorreth the speaking evil of Kings and Princes, that he will not have it kept secret, though it be spoken never Num. 12. so secretly. Marry, Moses' sister was smitten with Leprosy, because she murmured against her Brother. If Marie (saith Chrisostome) was so punished for murmuring against her brother, and that but once, how canst thou escape scotfree, which daily railest against thy Prince and Governor. He that speaketh evil of Father and Mother, by the law of God ought to die. If those (saith Chrisostome) that speak evil of their Parents, by God's law are punished with death, what judgement art thou worthy of, who darest speak evil of him, which is to be preferred before Father and Mother, meaning the Magistrate? God said to the sinner, as the Psalmist Psalm ●0. reporteth: Why dost thou preach my laws, and takest my Testimony in thy mouth, etc. And showing the cause why he would not have him to preach his laws (he saith) Sedens adversus fratrem loquebaris. Thou sitting speakest against thy brother. Now (saith Chrisostome) if God by his own voice pronounce him unworthy to preach his laws, and to profess his word, which speaketh only against his Brother, shall we think him worthy to preach, or count him a professor, which speaketh evil of Magistrates. The wise man speaking of all slanderers, Pro. 24. saith, that they are to be abhorred of men. David saith, that he will persecute him that slandereth his neighbour. The Law pronounceth him to be accursed which backbiteth his neighbour. S. 1. Cor. 6. Paul placeth backbiters and slanderers among those that shall never enter into the kingdom of Heaven. The Apostle Jude writeth in his Epistle, that Michael the Archangel, when he contended with the devil about the body of Moses, did not give unto him any railing speech: Michael the Archangel did not rail upon the devil, no not to his face. Then they that rail upon Princes and Magistrates, not to their face, but behind their backs, are no Archangels, nay, they are no Angels, nay, they are devils. For the devil was the first Calumniator, as his name testifieth, and is the father of backbiters and slanderers, even as he is of liars. Certain than it is, that back biting & slandering is an horrible crime, and a manifest sign of disobedience. And therefore Peter and Jude join them together, saying, they contemn superiority, and are not ashamed to speak evil of those which are in authority. And the Apostle in this place to his precept of obedience, like wise joineth this, that they speak evil of no man, as though he should say, if they speak evil of men, they cannot be obedient. The second note is Contention. For 2. the Apostle addeth: admonish them that they be not contentious. Contentious persons cannot be but difobedient: for they are proud. Pride engendereth contempt: contempt bringeth forth disobedience. And proud persons are ever contentious. Inter superbos semper iurgia. Among the proud, there is ever strife. Prou. 13. 10. And again: Homo perversus suscitat rixas. A froward body causeth strife▪ Prou. 16. 28. Contention of itself is such an evil, that it is sufficient alone to make a man wicked, though he seem otherwise 1. Corin. 3. to be never so holy. So long as there is amongst you (saith the Apostle) emulation, contentions, and factions, are you not carnal, and walk according to the flesh: And in the epistle to the Galathians, Gala. 5. jam. 3. he placeth contention among the works of the flesh. S. james saith, that where contention and emulation is, there is trouble and every evil work: Jude saith, that those which separate themselves (meaning coutentious persons) follow their own lusts. S. Paul secludeth those that are contentious from the Church, only because they are contentious. If any man be contentious amongst 11 Cor. II. you (saith he) we have no such custom, neither yet the Churches of God: as though he should say, a man can not be contentious, & of the Church of God. Chrisostome saith, that the name of the Church, is a name of consent and concord, and that therefore, they that are contentious, & make division, can not be Li. de ●nit. ecclesia. said to be of the church. Augustine affirmeth, that though a man do believe all the Articles of the Christian faith according to the Scriptures, yet if he do not communicate with the unity of the church, but break the peace thereof, he is not of the Church. And again, that whosoever so commendeth himself to the people, that he causeth them to follow him, and thereby maketh division in the Church, In. psalm 75. non est de illis montibus in quos illuminat altissimus. Is not of those hills which In cap. 4. ad Ephe. the highest God giveth light unto. Chrisostome affirmeth, that it is no less crime to make division in the church, than it is to fall into heresy. Therefore horrible is the crime of contention and yet is it oftentimes coloured and cloaked by the name and title of religion, of zeal, and of perfection. So hath it been in times past, and so is it at this day. Irenaeus speaking of contentious persons writeth thus: Propter modicas & quaslibet causas, magnum & gloriosum corpus Chr. conscindunt & dividunt, & quantum in ipsis est, interficiunt: pacem loquentes, & bellum operantes: verè liquantes culicem, & camelum transglutientes. For Lib. 4. cap. 62. mean matters and every trifle, they divide and tear in pieces, yea, and as much as in them lies, they kill too, the great & glorious body of Christ: They talk of peace, & practise war: Even such they are, as strain at a gnat, and swallow up a camel. Nazianzen, like wise speaking of the same persons, saith thus: Spirituales isti fastuosi, iudicantes singulos, & condemnantes, & pro nihilo omnia ducentes, si ita libuerit, abcedunt communionem nostram velut impiam recusantes. These spiritual proud men, judging & condemning all but themselves, and accounting of every thing too too lightly, when they are so disposed, withdraw themselves from our company, and refuse it as ungodly and wicked. And again: Qui ingentes rixas movent ex rebus vel sermonibus parvis, veletiam non divinis sed humanis motibus incitati, sibi quàm plurimos asciscunt insaniae suae socios, dum contentioni atque insolentiae suae, magnificum & venerabile omnibus fidei nomen imponunt, faedissimae intentionis suae causam, honest issimi huius vocabuli specie colorantes. Such as be occasioners of great brawls, by reason of some things or words of small moment, or else moved thereunto not by godly, but worldly motions, they draw unto themselves companions to their madness, while they ascribe to their contention and pride, the excellent and reverend name of faith, thereby shadoing the cause of their beastly purpose, with the visor of this holy and most good name. And again: Nos invicem impugnamus, dum videmur nobis nimis Catholici, nimis & fideles, & zel● Dei excitari, sed non sicut expedit, & lex certaminum continet. We gainsay and cross one another, whilst we seem to ourselves to Catholic, and too faithful, and to be stirred up by the zeal of God, but we do not as it is behoveful, neither as the law and order of contention doth allow. Jerome likewise speaking of the same persons saith thus. Aurem populi mulcent, & quicquid dixerint, legem Dei putant. They curry favour with the people, and therefore what they say, is thought of them to be the word of God. To be short, Chrisostome saith, that those which divide the church, lest they should seem to do it for contention's sake, glory that they teach more perfect things, and that they are wiser than others. Whether these sayings of the ancient Fathers may aptly he applied to those that make contention in the Church at this day or no, I refer it to the judgement of such as be indifferent. Howsoever it is, contention is the plague & pestilence of the Church, and of the Commonwealth likewise. Every kingdom divided in itself, cometh to decay, and every house divided in itself, will be made desolate, as Christ saith. Nazianzen compareth the Church, troubled with contention, to a ship upon the Sea, tossed with waves and winds, and in danger of enemies, where in the Mariners disagree amongst themselves, and will not follow the advise and commandments of their master and Governor. The same Nazianzen compareth contentious persons to mad men, who oftentimes set their own houses on fire, thinking them to be other men's: and smite their own Parents, supposing them to be their enemies. basil likeneth the Church rend with contention, to the City jerusalem when it was besieged by Titus and Vespasianus: for it had enemies without, and it was divided within: and therefore the end was destruction. And is not this our state at this time? Are we not compassed about with enemies abroad? & do we not contend amongst ourselves within? &c: well then, let us at the length leave of contending, & live in peace, one with another. The wise man saith, Honour Prou. 20. est homini, qui separate se contentionibus. It is an honour to a man to separate himself from contentions. It is no honour for any man to maintain contentions. Peace is the thing that Christ commanded to his Disciples. Have Salt in you, & have peace one with another. Christ joineth salt and peace together. Sal sine pace (saith an ancient Father) non est virtutis donum, sed damnationis argumentum. Salt without peace, is not the gift of virtue, but an argument of condemnation. Peace and love is the livery that Christ giveth unto his Servants: Hereby shall all men know (saith he) that ye are my Disciples, if ye love one another. It is the legacy he bequeathed unto them in his last will and Testament. My peace I give unto you. My peace I give unto you. My peace I leave unto you. Double peace, peace of conscience, and peace amongst yourselves. The Anabaptists were wont to allege for the maintenance of their contentions, that saying of Christ, I came not to send peace into the world, but the sword: whereunto they have been long since annswered, the meaning of Christ there to be, that he came to divide the faithful from Infidels, and not to divide the faithful amongst themselves. S. Paul doth earnestly Philip. 2. exhort to this unity and peace: If there be any exhortation in Christ (saith he) if there be any comfort of love, if there be any communion of the spirit, if there be any pity or compassion, fulfil my joy, that ye think one thing, that ye love one another, that ye agree amongst yourselves, that nothing be done by contention or vain glory, but through modesty of mind, let one think another to excel him. And in the Epistle to the Hebrews: Let us consider one another, to provoke unto love, and good works, not leaving our mutual society, as the manner of some is: but let us exhort one another, and so much the rather, because the day is at hand: and the Apostle in this place commandeth Titus to admonish them, that they be not contentious. I would to God these exhortations of Christ and of his Apostles, could any thing move us. etc. FINIS.