raigne ouer them but God shoulde still bee their kinge But after that they had made a kinge neyther did the iudiciall lawes retayne their full force neyther did GOD himselfe appoynte Captaines ouer the Armies but all was done according to the will and commaundement of the kinges who although they did keepe the iudiciall lawe in parte and for the greate extremities in warre asked counsell of God yet they were free in both these respectes as we are afterwarde to declare more at large So that by the comming in of these kinges God himselfe if we may so basely speake of his glorious maiestie was put out of his office as hee himselfe doth confesse 1. Sam. 8.7 where hee speaketh to Samuell not to be grieued for that the people had cast off his and his sonnes gouernment for indeede saith God they haue not despised or cast awaie thee but mee and haue refused that I shoulde raigne ouer them In the seconde place the iudges had parte of this supreame authoritie who although in the greatest matters they were ouer-ruled by the worde of God yet in the ordinarie administration especially of warelike affaires they were the chiefe And therefore the state of the common wealth from Moses to Saule the first king is called the gouernment of the Iudges the which did wholly cease after that Saule was created king for the Captaines of the warre were either the kinges themselues or whom it pleased them to appointe So wee â—eade that Dauid placed and displaced Ioab at his pleasure Thirdlie the bodie of the people ioyning together in a general assembly had a part yea the greatest part of this authoritie and likewise the elders who were a compendious bodie of the people had their part especially in ciuill administration in the time of peace Iudg. 20. The children of Israel came together as one man to the Lord in Maspha to whome the leuite maketh his complaint as vnto them who had authoritie to reuenge the villanie done vnto him desiring them to determine of that cause as they did with greate seueritie The causes why the people and the elders had parte of this supreme authoritie were these First for that they did neuer giue the whole power ouer themselues into the handes of anie of the Iudges but onely did as it were vse them to be their Captaines and leaders in the time of warre the which beeing ended vsually the iudge returned to his owne house and priuate estate till the like necessitie called him abroade againe but during the time of peace they did not meddle much with ciuill iurisdiction but onely hearde those causes which were brought vnto them as to fitte arbiters because they were men renoumed eyther for their valour or because they were prophetes as were Debora and Samuell or had the office of the high prieste as had Ely Hence it is that in this booke of iudges there is no mention made of their ciuil iudgements or that they did cal together the Senate or the people vnlesse it were to warre or of any edictes which they made or of faults which they did redresse or punish Only of Samuel it is written that he went about the land to iudge the people and of Debora that the people brought their controuersies to her The second cause of the authoritie of the elders and people was the want a Iudge for whenas the Iudge died they did not streightway put another in his place vntill they had occasion giuen by warre during which time of vacation the elders and people in euery citie did iudge their owne causes and meeting together in a common asseÌ„bly did order publike matters although seldome and negligently as the people vse to gouerne So that they wanted a Iudge as often as they had one But when once they had a king created there did no more any supreame authoritie remaine either in elders or people all being giuen vnto the hands of the king who had no man which did participat with him in his authoritie For we are not to thinke that in this state the king was the chiefe gouernour and the elders senators and inferiour officers fellow gouernours and as it were his mates For all within the land of Israel were to the king meere priuate men so that if any had authoritie in respect of the people they had it all from him as from the fountaine all the officers of the kingdome all the Iudges of ciuill causes and the captaines of the armies were appointted by him Yea they were so farre from hauing any authoritie in respect of the king that all the people with their magistrates and officers of what kinde soeuer are vsually called the kinges seruantes so 2. Chro. 10.6 The counsellers of Salomon are saide to haue stood before his face to wit waiting and attending his pleasure so Esa. 37.5 Officers of the king and elderâ— of the priestes are called the kings seruantes For the state of this kingdome was not such a gouernment as both hath beene and is at this day in vse in many places where the people to auoide confusion and for the administration of iustice and of other publike affaires doe for one ouer them yea and giue vnto him although improperly the name of a king reseruing to themselues authority eyther to displace him at their pleasure or at the least to controll his doings which they thinke to be wrong to call him to account of his administration yea if need be to rise vp in armes against him and to lay violent handes vpon him This was no such gouernment but a kingdome both in name and in trueth wherein none had any iot of supreame authority saue the king onely Sect. V. BVT if it be graunted that there was no authoritie in the land which could associate it selfe with the authoritie of the king or any way intermeddle with his lawful administration as long as he did rule with religion and iustice for the glory of God the good of the people yet it may seeme that there was some authoritie to restraine him if at any time he should be imperious or vniust in his gouernment whereby he should be eyther brought to a lawfull manner of ruling or else if he were incorrigible deposed from his kingdome For otherwise the people might be miserably oppressed religion defaced yea all thinges turned vpside downe and in the ende the commonwealth vtterly ouerthrowen and therefore that both wisedome reason and necessitie iâ— the glorie of God and the good of men doe require that there should be in Israell some other authoritie eyther in the people or in the priestes in the senate or in the inferiour magistrates the which should neuer be eyther vsed or once mentioned but against those kinges which did degenerate into violent and bloody tyrantes euen as men vse a false vnder raine to pull in strong headed horses which otherwise woulde runne into some pit so destroy both themselues the riders This reason taken
although in respect of the simple handling of the matter it be vnworthy to be accepted and red by the meanest yet no man can doubt or will deny but that the fitnesse of the argument is a probable excuse for this presumptuous dedication Lastly we desire thee good reader to vse christian moderation in suspending thy iudgement of vs till happely time make that manifest which now is doubtfull in regard of two opinions contained in these treatises the which will seeme somewhat strange to some and perhaps to thy selfe among the rest The one is that we enfraunchize the papist Arian al other heretickes professing the gospel of Christ into the catholicke Church by the which we meane nothing else but the whole Church militant here on earth from the which many doe vtterly reiect them as mere infidels and straungers from the couenant and commonwealth of Israel The other opinion is in that we giue to the christian magistrate especially in great and absolute Monarchies greater authoritie both in ciuill and ecclesiasticall causes then seemeth to stand with the good of the Church or the trueth of Gods word For the former we neede not trouble our selues with the defence of it any further then it is declared in the treatise it being held and professed by many sound diuines who are in euerie respect far more able to maintaine it Likewise for the other we haue nothing to say in this place saue onely that we are to desire thee not to attribute it to flattery rather then to a constant and setled perswasion the suspition whereof it is hard for him to auoyde who doth any thing whereby the power and authoritie of mightie men is maintained and enlarged and so their fauour as vsually it commeth to passe procured We doe indeed intend in publishing this treatise the good and peaceable estate of this kingdome and the maintaining of that powerfull and maiesticall authoritie whereunto it hath pleased God to make vs subiect Yea we doe earnestly desire of him that these treatises may haue that effect in al their hearts into whose handes they shal come that they if there be any such who doe nourish in their breastes any sinister affections or opinions in this behalf may be by meanes of them wonne to heartie loue to so gratious a prince loyall subiection to so lawfull and excellent a kinde of gouernment Yea that they who haue alreadie receaued these graces from God may encrease in them and perfourme all dueties which are needfull in regard eyther of the safetie or the maiestie of their prince more williâ—gly and chearefully then before as being perhaps resolued of some pointes â—hereof before they doubted And lastly that as touching the religion and worship of God professed in this land they who accounte vs no Church by whome we affirming their opinion to be such as might easely be shewed out of the word of God to be erroneous haue beene vehemently charged in the name of God to publish somewhat of the true nature and constitution of a Church for the manifesting of the trueth in that behalfe may be moued to thinke and acknowledge that God iâ— truely serued his word preached his sacramentes administred and his name called vpon in all the publicke assemblies throughout this land especially by considering the doctrine nature and state of a publicke Church the which kinde of Churches not being in vse in the daies of the Apostles and therfore not mentioned in their writiâ—gs seemeth strange to many This we confesse that we intend in this action and are perswaded that we may lawfully yea in some respectes ought necessarely to doe but we trust that God will neuer so giue vs vp to a senselesse minde as to doe any thing for the procuring of the fauour of men contrarie to the trueth of Gods word and the good of his Church He maketh an euill bargaine that throweth himselfe into the bottomlesse sea or rather into the burning furnace of Gods wrath in aduenture of mans fauour which is vncertaine and momentaniâ— sooner lost then gottâ—n in respect of true happinesse altogether vnprofitable But we trust good reader that this apologie might haue beene spared and that thou wilt take these simple treatises in good part as thou hast done the like heretofore Thus I commend thee as I earnestly desire to be commended by thee to the word and spirit of God to be led into all trueth and preserued without blame till the day of Christ. T. M. The Arguments of these treatises THE former treatise declareth the state of the kingdome of Israell the which we haue endeuoured to learne and set downe in plaine manner out of the scripture wherein there is nothing but truth especially out of the bookes of Samuell the Kings Chronicles wherein the first originall continuance and end yea the whole nâ—ture and condition of this gouernment is at large declared Where by the kingdome of Israell we doe not meane that apostaticall rebellious and idolatrous kingdome of the ten tribes vsually called the kingdome of Israell or the kingdome of Samaria but the kingdome of Iuda the which we call by the first ancient and right name of Israell because our purpose is to entreate of the state of it as it was at the first instituted by Samuell and as it continued vnder Saule Dauid and Salomon in whose time it was called the kingdome of Israell But in the beginning of the raigne of Râ—boam it lost ten of the tribes and together the right name which vsually followeth the greater part For the which cause in the time following it was called the kingdome of Iuda for that the tribe of Iuda did not onely make the greatest part of it but also had the prerogatiue of the kingdome annexed vnto it The causes by the which we are moued to thinke the state of this kingdome most worthy to be carefully sought out and truely knowen are these because of all the kingdomes in the world this onely was instituted by God himselfe or at the least approued by him and also registred and fully described in the bookes of the scripture yea and first practised in the Church of God In the which respectes we cannot doubt but that the true and perfect knowledge of it doth greately belong to the Church and to all the members of it And yet we doe not speake of it as of the onely lawfull forme of gouernement and that which ought to be vsed of the Church in all places For there is no kinde of gouernment which may not lawfully bee established among Christians and as lawfully vsed amongest them as this Neyther as if all kingdomes shoulde be squared according to this rule from the which they may farre differ without any blame for the iudiciall lawes of the commonwealth or of the kingdome of Israel doe not belong to the Church Neyther yet doe we affirme this kingdome to be the most excellent and conuenient state and that which christians according to the example of
the Church should be at the call and commaundement of the secular power whereby they might be eyther wholly dispossessed of their places or continually troubled interrupted in ordering the affaires of the Church and the matters of God and finally iniuriously and contumeliously handled which thing the holines of their places and persons wil in no wise suffer For the answere of this doubt it is plaine in the word of God that all ecclesiasticall persons whatsoeuer yea the chiefe priestes in them the high priest himself the prince and head of the priestes who was the type of Christ the Oracle of God and on whom the whole glory and maiesty of the priesthood was bestowed was no lesse subiect to the iurisdiction of the kinge then he which had the basest place and calling in the common-wealth The trueth heereof appeareth by the lamentable tragedie of Abimelech 1. Sam. 2. who being summoned by Saule to appeare came with all the priestes that were with him and being come acknowledged Saulâ— to be his Lord Verse 12. and did not appeale froÌ„ his vniust sentence of death to any other power The same end befel his son Abiather who for that he tooke part with Adonia was by Salomon put out of his office and condemned to die 1. King 2.26 And likewise Zachariah the son of Iehâ—ida 2. Chro. 24.21 Now although two of these kinges did impiously and tyrannically abuse their authority yet it doth appeare that they had authority ouer them yea not onely these examples but the course of the whole scripture and equitie it selfe doth shew that it ought to be so We knowe that euen Christ himselfe more holy in person and office then all the priestes men or angels in the world did throughout the whole course of his life submit himselfe to the ciuill power and at the end of it did suffer himselfe to be violently apprehended contuâ—eliously entreated yea vniustly coÌ„demned by the deputy of a heathen Emperour Likewise the Apostle Paule did appeale and subiect himselfe to the authority of Caesar. Neyther is there any cause or reason why it should be otherwise For howsoeuer the Romish prelates haue not only drawen out their neckes from the subiection of princes but also haue inuaded their thrones and subdued them vnder their feete and the whole cleargie say to the ciuill power come not near nor yet once touch me because I am holier then thou and think themselues too good to be iudged by any but by their owne ordinarie yet the trueth is that all persons as well ciuill as ecclesiasticall are and ought to be by the word of God equally subiect to the ciuill power For shall Christ himselfe and in him God himselfe stand before the iudgement seat of princes and shall sinfull men nay shall wretched wormes thinke them too prophane to be competent iudges in their causes no no the seruant is not aboue the master nor the creature aboue the creator and therefore we say with the Apostle that al soules that is euery man that hath a soule that none shoulde thinke himselfe exempted ought to be subiect to the higher powers Rom. 13.1 The ground of the contrary errour is an arrogant opinion which presumptuous men bearing function in the Church haue of their own holinâ—sse in respect of others whereas in the Church of God men who haue ciuil callings are no lesse holy then they who haue ecclesiasticaâ— yea somtimes much more holy they who haue ecclesiastical holy callings being otherwise wicked prophane for it is truly said althougâ— impiously applied by the rebellious company of Corah Numb 16.3 That not only Moses Aaron but euen the whole multitude of the common people much more the Lords annoynted is holy In the next place we are to search whether that as al persons so likewise al causes belonged to the authority of the King of Israell First of ciuill then of ecclesiasticall causes in the first kinde it is not needful that we should insist forsomuch as all men euen they who are most sparing and wary in giuing power to these kinges doe acknowledge that all ciuill causes did properly belong to their iurisdiction And so it was indeede For the king had authoritie to appointe all the publike officers of his kingdome who should be his counsellers at home or his Captaines abroad who shoulde be the iudges of the people and who of the chiefe senate in Ierusalem and good reason it was that he shoulde haue this power in these causes For seeing that his office was especially to iudge the causes of the people and to fight their battailes for the which purpose the people desired a king it could not be denied vnto him to appointe those to be his deputies whom he thought most able to discharge these dueties Yea further it belonged to him to call all publike assemblies and to order them to make peace with whom he would and to goe to battaile against whome â—e when 〈◊〉 thought good The trueth of this pointe doth 〈◊〉 plainely appeare throughout the whole storie that we need not insist in it Sect. X. NOwe we are to enquire what was the authoritie of the kinge in the matters of the Church to wit in ordering the state of religion and of the seruice of God Whereof there is greate question made whilest some doe wholly exclude him out of the Church not permitting him to intermeddle with any affaires belonging vnto it others suffer him to deale in these causes yet not to beare any great sway or to ouerrule in them and the third sort giueth vnto him the greatest part of that ecclesiasticall authoritie which belongeth to man The which distinction is necessarely to be considered for God hath not giuen to any man such ful and absolute authoritie in the Church as in the common-wealth for he hath made Christ the soueraign Lord and King of the Church to rule it by his owne lawes and worde Yet one parte of ecclesiasticall iurisdiction belongeth to men who are to establish the diuine lawes of the worship of God and to make ecclesiastical constitutions for that purpose But who hath authoritie to doe this there is all the controuersie In the first opinion or rather grosse and palpable errour are the Bishops of Rome with their adherentes who that they might through the Church enter into the common-wealth inuade the riches preferments and pleasures of kinges and vsurpe their states and crownes haue thrust out of the Church this king of Israell least that by his example other magistrates shoulde challenge to themselues â—uthoritie in causes ecclesiasticall In the second opinion are men otherwise syncere in iudgement who in a good meaning affection to the Church thinke it not safe or conuenient to permitte her wholly to the ciuill power and in a reuerent opinion of her iudge it vnmeete that ciuill rulers should order diuine matters and so make the Church say vnto the magistrate touch me not for I am more holy then thou
others so to doe Sixtly the catholicke Church is neuer pure here on earth no more then the goldlying in the bowels of the earth but hath hypocrites mixed with true beleeuers Yea the number of hypocrites is farre greater then of the other for many are called but fewe are chosen Sect. 8. Of the distribution of the Catholicke Church THus we see in generall the nature and condition of the catholicke Church Now we are to discend into a more particular consideration of it in the members the which are eyther scattered abroade of the which we are to entreate in the first place because they are in nature most simple or else being ioyned together make a particular Church The coniunction of all particular Churches doth make the visible Church the which with the dispersed members maketh the catholicke Church The which we deuide in the first place into dispersed members and particular Churches euen as the people of any kingdome or country may be brought to these two heades the one of those who doe wander hither and thither not belonging to any societie companie or corporation the other of those who dwell together in some towne or citie vnder lawes gouernment and in due order CHAP. II. Of the dispersed members of the catholicke Church Sect. 1. For what cause men are separated from the Church ALthough the members of the Church doe ordinarely and for the most part liue together by the institution and commaundement of God for their mutuall edification yet it commeth often to passe that some are seuered from the company of the Church and that vpon diuerse occasions Of all which in general this is to be held that they are eyther necessarie constraining men against their wils or else vnlawfull and condemned by the word of God for as touching that voluntarie or rather wilfull separation of the Eremites in times past who forsaking the company of men did choose to liue in desert places it is in no case to be imitated for that it is contrary to the worde of God who in great wisedome hath appointed as ciuil societies for the greater comodity of our temporall liues so also the spirituall and holy assemblies of his seruantes that by this meanes they might be helped each by other in matters pertaining to their eternall saluation For in the Church we haue the ministery of the word of the sacraments of the censures of the Church we haue priuate exhortation and admonition of one to another yea the examples of a godly life in our brethren and finally all the meanes of edification whereof these Eremites made themselues destitute And therefore in so doing as they did sinne against their owne bodies in that leauing those places where all the creatures of God needfull for the maintenance of this pesent life might conueniently be had did by suffering hunger thirst colde and nakednesse make themselues altogether vnfit for the perfourming of any christian duetie so they did much more sinne against their owne soules which they suffered to pine away through want of the word of God and which they did lay open to the manifold temptations and delusions of sathan Yea they did inflict vpon themselues and that not vnworthely in regard of their pride and wilfull contempt of the ordinance of God that most feareful punishment which the scripture 1. Cor. 3. calleth giuing vp to sathan in that they did depriue themselues of the inestimable benefit and comfort of the Church of God If they obiect for their owne defence the example of the prophet Ieremy 9.2 who wisheth that he had a cottage in the wildernesse that so he might not see the wickednesse of the people we answere first that the prophet did speake diuerse things in the zeale of the spirit in a hyperbolicall manner of speach yea sometime also in humane impatience which he did neuer put in practise as it doth not appeare that he did this desire Secondly that they did it in no such minde but in a vaine presumption pretending the contempt of the world and their owne sufficiencie to worke their saluation without the helpe of others and of those meanes which God hath appointed We confesse indeede that so many of them as liued in those times wherein poperie did corrupt the worshippe of God had iust cause of separation and that they might more commodiously and lawfully serue God in the vastest desert then in the most populous Church being in that case But most of these Eremites were more foolishly superstitious then they were whom they left and fewe or none of them had that knowledge and grace vouchsafed to them of God to see and abhorre those palpable corruptions As for those who although they liued in desert places yet they had the company of others who ioyned with them in that kind of life their doing was more probable because they seemed by this meanes to liue in the forme of a Church yet not iustifiable by the worde of God if this their separation were made from a Church seruing God aright in any measure But it commeth often to passe that some are constrained by vrgent and necessary causes to liue out of the assembly of the Church as in the time of persecution whenas the seruantes of God cannot without euident danger meete together So we read Act. 8.1 that the whole Church which was at Ierusalem was dispersed abroad saue the Apostles Likewise whenas any of them are taken captiues and by violence caried into those countries where there is no Church and there detained as if a christian were constrained to abide among the Turkes Iewes or any other infidels Yea many haue in all times serued God who neuer were of any particular Church but being called to the knowledge of God by extraordinarie meanes haue continually liued amongest infidels These although they ought to make repaire to those places where they vnderstand the Church to be and to make their abode there yet often they abide in their natiue countries vpon diuerse occasions as namely for that they being endued with a small measure of knowledge and of faith cannot easely ouercome the frailty of the flesh which counselleth them that in no case they forsake their country kindred friends houses and landes and cast themselues into infinite dangers troubles and miseries which for the most part doe accompany them who liue in strange places Yea it may be that they know not eyther what or where the Church is and so cannot endeauour to come to it And lastly euen men liuing in the Church may haue necessarie causes constraining them to liue from the societie of the same as contagious diseases as the leprosie was amongest the Israelites for the which we reade that king Ozias was separated a long time from the Church Yea men which are excommunicated and doe so continue are still to be accounted members of the catholicke Church so long as they continue in the profession of the faith howsoeuer they be not members of any particular Church
they were brought into the forme of it so we reade Act. 14.23 after that they had beleeued now a good space of time they had elders appointed and so became a Church for most commonly men conuerted are a fewe at the first and therefore must stay till they be a competent number yea when a sufficient number doth beleeue there must be a time to consider the state of the people to prouide fit teachers and rulers and to make humane constitutions for the ordering of them and for the practizing of the lawes of God The lawes orders the establishing and practizing wherof maketh a company of Christians to become a Church are of two sortes The first are the lawes of God appointed for the gouerning of the Church these doe containe the substance of the gouernment of the Church and are the same at that same time to all the Churches in the world the other sort is of humane constitutions made for the establishing of the former in some particular place and doe define the circumstances of the former lawes and therefore are diuerse in euery Church and to be changed as the circumstance of place time persons and the condition of the Church doth require First of the lawes of God then of the lawes of men The lawes commonly called Church-gouernment or from the latter part Church-discipline are that parte of the worde of God which prescribeth howe particular Churches seuerally and ioyntly ought to be ordered in vsing the publicke meanes of the seruice of God The first worde of this definition giueth vs this to vnderstand that God himselfe is the onely law-giuer in his Church as touching the substance of the gouernment which is not any deuise of man but a holy institution of God Yea we must of necessitie graunt this royal prerogatiue to God that he be the author of the lawes by the which his Church is ordered and that because he onelie and no creature can shewe after what manner he will be worshipped So that if there be any other forme of gouernment deuised by man it is wil-worshippe and not onelie not acceptable but euen abhominable in his sight Yea the Church is the house of God wherein he dwelleth and whereof he is the authour and owner And therfore it is good reason that he onelie shoulde beare rule in it he ruleth ciuill societies by the lawes of Kinges and Princes but his Church by the lawes of Christ his sonne whome he hath annointed the onelie king of his Church Hence it followeth that these lawes are not chaungeable but perpetuall and made to continue as long as the Church remaineth in this world So. 1. Tim. 6.14 after that the Apostle had set downe the summe of this doctrine he chargeth Timothie to keepe those thinges which he had enioyned vntill the comming of Christ that is that he endeauour by teaching them to others that they might continue for euer For that these words are to be vnderstood of these lawes it appeareth Vers. 21. oâ— the 5. chapter where the same obtestation is vsed in the same matter The doctrine of this gouernment is fully plainely and perfectly set set downe in the worde of God yea euery parte of it and therefore whatsoeuer parte of the substance of the goâ—â—rnment of the Church cannot be authorized by the worde it is to be reiected for all the offices giftes functions partes and manner of the seruice of God are taught vs both by precept and by example But it is otherwise with the circumstances of this gouernment for they are not neyther could possibly be defined in the worde and therefore are to be changed as the Church shall thinke good But the substance of this gouernment is perpetuall euen as is the worde of God which shall neuer be augmented and as is the worshippe of God which shall not be altered yea as permanent as is the doctrine of faith and as generall For as there is but one faith and one GOD so there is but one meanes of faith and of seruing God not many as if there were tenne thousande Gods to be worshipped and as if the Church of GOD were a birde of diuers colours one being not like or conformable to another And therefore as princes which beare rule ouer many cities doe make them all liue vnder the same forme of lawes and as children of the same parentes are like in countenance and sutable in their apparrell so all the particular Churches in the worlde haue one and the same gouernment appointed for them The chiefe cause whereby many are induced to thinke that no certaine forme of gouernment of the Church is commaunded by God is for that it is not handled at large and of set purpose in the scripture but onely briefely touched and mentioned by occasion Whereunto we answere that so are many waighty pointes of religion not once in plaine tearmes to be founde in any parte of scripture and many brought in onely vpon some occasion the which to call in question were great impiety but there is no part of the substance of this gouernment which is not plainely set downe in the worde Yea in these lawes the wisedome of God doth so cleerely shine that the Angelâ— doe reioyce in beholding that heauenly order by the which the Church is gouerned So did the Apostle Collossians 2.5 with ioy thinkâ— vppon the orders of that Church Although the gouernment of the Church be one and the same at the same time and euen as the worde of God belongeth a like to all there being one vniforme order appointed for all yet the same is chaunged by God himselfe as it doth most fitly agree to the present state of the Church wherein doth appeare that manifolde wisedome of God Ephes. 3.10 But the foundation and groundworke of this gouernment doth alwaies remaine the same as we see the lawes of kingdomes and common-wealthes to be often changed but yet the fundamentall lawes whereon the state standeth doe alwaies remaine firme and vnchaunged This gouernment is alwaies changed vnto a better and more perfect state euen as the Church doth continually growe to perfection For if we compare the latter ages of the Church generally with the former we shall finde that as there is in particular men a growth in their bodies and soules so also in the Church For the latter times doe excell the former not onely in number of professours but also in knowledge and in abundance of all spirituall graces The cause whereof is for that it pleaseth God to reueale himselfe to the world not all at once but by little and little Heb. 1.1 euen as his word hath beene in these last ages more fully declared to the Church then before Thus shall the Church growe till we all meete in the measure of the stature of the fulnesse of Christ. And herein we cannot resemble the dealing of God more fitly then to that vsuall manner which parentes vse in bringing vp their children who doe not at
For so the building of the materiall temple was hindered by false prophets Nehe. 6. Yea none did so importunatly hinder or so spitefully entreate the true prophets of God as did the false prophets and the whole company of worldly carnal minded priestes Thus we se. 2. Chro. 18.23 that Zedekia did to Micha and Iere. 20.1 Pashur to Ieremie the priestes Scribes pharises to our sauiour Christ the false Apostles to Paule Such were those foolish vaine-glorious preachers at Corinth who swelling in a fond opinion and a foolish vse of humane wisdome did build vpon the good foundation of the sincere plaine and simple doctrine of the trueth hay stuble wood and such things as would be afterwards consumed with the fire that is would be found in examination to haue no substance of true religion These did seeme to build as well yea much more then the apostle but they were deceitfull workers and by this working did greatly hinder the true building of the church For if there were no builders all men that do professe the faith would seeke for some but these deceitfull builders perswade men that they are the true ministers of Christ and no maruail when as Sathan himselfe that foule and lothsome spirite doth transforme himselfe into an Angell of light and so they hinder them of faithfull and painfull teachers Lastly these hinderers may be knowen by their fruites as Christ teacheth vs Math. 7.15.16 euen by their dissolute liues the which they spend in seeking not the saluation of men and Gods glory but their owne pleasure ease commoditie yea riches and preferment Yea this their hypocrisie is to be detected least otherwise their purpose of hindering the Church do preuaile and that both by word when occasion serueth and also by the contrary sinceritie of the true builders Thus Christ dealeth with the Scribes and Pharisies Math. 23. and in many other places Sect. 9. Of an imperfect state of a Church WHenas the building of the Church is hindred by any meanes it commeth to passe that the state of it is imperfect corrupt or both For although in Christ the Church be perfect and pure yet she being in this worlde is often otherwise An imperfect state of a church is when as some part of the gouernment of the church is wanting as if the ministerie of the worde be wanting or if the ministers doe seldome and negligently preach the worde of GOD vnto the people Yet not the wantes that are in any fewe men but those which are generall and tollerated by the publick lawes or the common consent of the church make an imperfect state The imperfection is so much the more grieuous as the offices or functions of the offices which are wanting are more needfull in the church And therefore whenas there is no preaching ministerie in the Church the want is great and the case most lamentable because God hath ordained that his church should be built and his seruants saued by preaching the which being wanting the ordinary meanes of faith and of saluation is also wanting The want of any office is to be supplied by that which is nearest vnto it so did the leuites supplie the want of the priestes being by reason of their legall vncleannesse not meete to sacrifice 2. Châ—o 29.34 Yea that which is publickly wanting is priuately to be supplied what part of Gods worship or any thing belonging to it soeuer it be Yet we must not rest herein but carefully labour for a ful and perfect form of gouernment wherof how much is wanting so much of the meanes of our saluation is wanting And therefore we are heere to consider howe we may liue in an imperfect Church and how we ought to forsake it For the first we neede not doubt but that we may lawfully remaine in a Church the which wanteth some office or function appointed by God yea that our seruice wil be in some measure accepted of God who winketh at the infirmities and imperfections of his faithfull seruantes whether priuate or publicke Euen as he did at the passouer offered by Ezechias and the people wherein many thinges required by the law were wanting yea the Church seldome attaineth and keepeth so absolute perfect as that nothing is wanting in it Thus many of the Churches in the daies of the Apostles wanted some offices which were afterwardes supplied And in the ages following the troubles and persecutions of the Church made many wantes in it the which may be borne with these conditions First when as they are not so great but that notwithstanding them we haue the meanes of saluation edificarion Secondly if that the want be not wilfull but constrained and necessarie as when the Iewes intermitted the vse of circumcisioÌ„ in the wildernes Lastly if that we doe still aime at a perfect state coÌ„sidering that the other is neyther so auailable for the glory of God vnto whome we should not offer any lame blinde or maimed sacrifice or any imperfect seruice or yet so effectuall for our saluation For although a man may preserue his naturall life with bread and water yet he ought to desire the vse of other creatures seruing for his purpose that he may liue in strength and vigour of bodie and minde Sect. 10. Of a corrupt state of a Church specially of idolatrous worship A Corâ—upt state is whenas in steede of the true and sincere gouernment appointed by God a false gouernment contrary to the word of God hindeâ—â—ng the edification of the Church is publikely established or vsed or whenas some part of the gouerment is corrupted The causes of this estate are these first an imperfect state for the want of any part of the gouernment breedeth corruption For where there is no teaching there must needs be generall ignorance and many errours in iudgement where powerfull exhortation is not vsed there the graces of the spirit belonging to the practise of christianity are wanting and where the censures of the Church are not in force there dissolutenesse in the liues of men must needes preuaile The second cause is the reliques of the former false worship being not wholly abolished the which are like vnto a roote left in the earth and to a wound or sore the which being not wel clensed will fester and send forth much corruption Hence came that corruption of popery to wit from the reliques of Iudaisme and heathenisme and so that leauen hauing once infected the whole lumpe of the Church we knowe that although the substance of it be taken out yet the taste and sowernesse of it doth remaine in many places The kindes of a corrupt state are many as are the parts of the syncere gouernment For the first the ministry of the Church may be many waies out of order as if it be sufficient and destitute of giltes needful or if the manner of execution of it be corrupt as when it is turned into vaine ostentation and to an vnprofitable affection of learning reading wit
with the multitude there commeth in confusion and corruption And the ciuill power being in the person of the magistrate ioyned to the church doth often too much abridge the vse of christian liberty taking to it selfe as it may lawfully do full power in making those ecclesiasticall lawes which belong generally to all the churches within the compasse of it But in these churches the whole authoritie of establishing lawes orders and the appointing of rites and ceremonies is in the Church it selfe Lastly it is vsually obiected against these priuate Churches that they are the causes of tumults and ciuil dissensioÌ„ and so consequently do breâ—d the ruine of those common-wealthes and kingdoms wherâ—in they aâ—e tollâ—rated therefore that it is the part of wise rulers who tender the good and peaceable estate of the people not to suffâ—r them within their dominions to this we answere confessing that through the peruersnesse of our corrupt natures the which are 〈◊〉 inflamed with bitter enmitie against God and all gooâ—nesse it commeth often to passe that â—â—uersitie of religion doth stirre vp great debate in kingdomes cities and families for this cause the Church desired to be separated in place from the idolatours least thâ—y should exasperate their mindes against them Gen. 46.34 Exod. 8.26 yea Christ doth professe that this would follow the Gospell that the father should be at deadly variaunce with the sonne and the mother with the daughter and that a mans nearest friend shoulde for this cause become his cruell enimie Yea the bloudie and tragicaâ—l tumults which haue of late times risen and continued vpon this occasion in diuerse places do testifie the truth here of But yet we ought not therefore to banish the Church out of our dominions For it is better to haue the true worshippe of god with warre trouble and dissention then idolatrie with quietnesse So that we ought to say with Christ that seeing the Gospell is euen as a fierbrand in the world what shoulde be our desire but that it be preached for although for a time it breed trouble yet in the end it will be found the onely meanes of true quietnesse CHAP. VIIII Of a publick Church Sect. 1. Of the obiections which are made against publick churches THus much of a priuate Church Besides the which there is another kinde of a church namely when any whole citie countrie or nation doth generally professe the faith and so becommeth a Church consisting not of any smale or meane number but of great multitudes of people euen of whole nations As we see at this day that diueâ—s great kingdomes and common-wealthes haue receaued the gospell of Christ so that in them the church doth not lurke in any family or priuate corner or is in some few places but is openly publickly and generally set vp in all places by the authority of the ciuill rulers and the common consent of all men This we call a publick Câ—urch such as we see at this day most of al the cities commonwealthes countries and kingdomes in Euâ—ope to be Of the which one is distinguished from another by hauing a proper gouernment of the owne being ruled by the same humane lawes both ciuill and also ecclesiasticall But it may be here thought that these countries are no true churches but that there are churches in them and that not all the people generally but only some fewe of them separated from the rest are to be accounted the true churches of God and that for these reasons first because there was no such churches established by the apostles or recorded to haue bene in the first ages of the gospell Secondly for that although it be not impossible to God to conuert the harts of all men to embrace the gospell yet it is not agreable to his vsuall dealing so to blesse any nation as that all of them without exception should beleeue and become faithfull men Thirdly because of the great confusion and many fould corruptions which are vsually found in such Churches the which seldom or neuer can be brought to the right order of the Church of Christ. Lastly because they are not called to the profession of the faith by the ministerie of the word of God but are in a manner forced thereunto by the lawes edictes of princes and other rulers Whâ—reunto we answere that these things doe not hinder these whole cities or nations from being the true churches of God As touching the first we do confesse that there weâ—e no such publick and generall churches in the daies of the apostles neither in the ages following the cause whereof we may plainly see to be this That then was the â—ime of the infancie of the gospell in respect of the number of beleeuers it hauing been but lately published to the world but this is the time wherein the lord hath appointed that the fulnes of the gentiles should come in which is the conuersion of whole nations and many countries Yea the apostle witnesseth that the fulnes of the Iewes shal be then whenas that whole nation shal generally embrace christ as the sauiour of the world Rom. 11.26 To the second doubt we answere that all the people of any countrie may haue a general faith whereby they do knowe and professe that Iesus Christ is the sauiour of the world that their profâ—ssion hereof although it be not effectual to their saluation yea although it be meerly hypocritical they thinking no such thing yet it is sufficient to make them members of the visible chuâ—ch As touching the corruptioÌ„s which are in such churches we doe confesse that it is greater then either it is to be wished it were or then is in priuat churches where the nuÌ„ber of beleeuers is lesse and that they cannot so easely be brought to and kept in that holy order which christ hath appointed for his church and further that these publick churches so seldome attaine to any pure or perfect estate because in them the church and the common-wealth are so ioyned linked together the whole affaiâ—es and state of the Church depending on the ciuil estate that the manifold alterations wheruÌ„to al kingdoms coÌ„mon-wealthes are subiect do make many chaunges in the church Yet this doth not take from them either the being or the name of the church For it is no straunge thing that there should be greater confusion and moe corruptions in great multitudes of people then in small congregations For so we see euen in the first congregation of Câ—ristians which the Apostles themselues did gouerne that when the number of disciples did encrease then there was murmuring among them and so euen this priuate Church did tend to some confusion Act. 6.1 yea this thing hath long ago been obserued to haue been conâ—inually the state of the Church the which as long as it was in persecution did florish not in the number so much as in the time of peace but yet it was farre better ordered godlines loue and vertue did