Yea this course did Esra take in a like case by the counsell and commaundement of king Artaxarxes as we reade in the seauenth of that booke Vers. 25. And thou Ezra according to the wisedome of thy God which is in thee appoint Iudges euen all that knowe the lawes of thy God And if it were obiected but there aâ—e not a sufficient number of men which kâ—ow how to iudge instruct and order the people therefore he addeth and those that knowe not make them to know how they ought to doe these thinges So that by the good direction and counsell of those who are the chiefe worke-men in this planting of a Church men otherwise ignorant and vnexpert may become able to teach gouerne others Neyther ought this to seeme straunge vnto vs considering the weake and simple state of the people at the first is such as that although in some respect they had neede of most expert master-builders yet they may be helped and taught by those who doe themselues neede to be instructed And according to the meane estate both of the teachers and also of the people we must be content as no doubt the Lord in mercy doth accept it with a smale measure both of knowledg and also of obedience in the waies of God and if it here be obiected that which the Apostle forbiddeth Timothy to wit that none newly conuerted from paganisme should be a Bishop or elder we answere that if that be his meaning yet this commandement must giue place to the necessity of the Church yea many such may be knowen to be very sound in the faith so that we need not feare any apostasie in them And forasmuch as it may be well thought that these men cannot so soone be endued with such a measure of knowledge in the gouernment of the Church and in the teaching and ordering of the people but that they will be wanting in many things and oftentimes erre in administration it being of it selfe so hard and difficult as that euen they who haue all their life time laboured in this worke and beene teachers and gouernours in the Church shall find themselues in many respectes insufficient yea ignorant and vnexpert in many cases which do often fall out among the people therefore they by whose meanes and ministerie the Church was first founded euen as by most wise maister-builders must still haue an eye to the seuerall congregations and set those things in order which are amisse resolue the doubtes which are risen among them strengthen confirme and encourage both the people in their profession and obedience which they performe both to God and to his ministers which are set ouer them and especially they are to strâ—ngthen the teachers themselues least they faint vnder the waight of this most painfull and troublesome calling wherein they finde so many offences in the people so many infirmities and wantes in themselues yea so many lâ—ts and hinderances of their minisâ—ery laid by the malice of sathan and the meanes of wicked men Thus did the Apostle Paule exhort confirme and encourage the elders of the Church at Ephesus Act. 20. whose example is to be followed of all in this case who are endued with more excellent gifts of knowledge and wisdome in gouerning the Church of God then these are to whom in the want of men fully sufficient the congregations of the people are committed Sect. 9. To whom the enacting of ecclesiasticall lawes in a publick Church doth belong IT remaineth that we consider to whom it belongeth to make ecclesiasticall lawes in a publick Church In priuate Churches this ought to be done as hath bene said by the whole body of the Church consisting of the rulers and the people for these churches are as it wâ—re free cities exempted in regard of diuine matters from the iurisdiction of all superiour power saue only of Christ howsoeuer they be subiect to magistrates as touching ciuill obedience But it is farre otherwise in publick Churcâ—es the which comming into the common-wealth come within the dominion and iurisdiction of the ciuill magistrate not to spoile him of his power either in whole as when the ciuill state is ruled by any in the name of the Church or in part as when the Church taketh to her selfe full and supreame authority in the ordering of her own matters and so exempting hir selfe from the ciuill power doth restraine it from medling with all matters within that dominion But the Church becomming publick doth subiect her selfe to the said power as to a superiour or heâ—d and suffereth her selfe to be ordered by it in great part For euen as a man as long as he liueth in a desert place or keepeth himselfe within his owne house may liue according to his owne will but as soone as he ioyneth himselfe to a common-wealth and commeth into a publick place he must square his actions according to the commaundement of the magistrate so standeth the case with the Church The which is free as long as she is priuate but being publick is ouerruled by the ciuill power yea euen in making ecclesiasticall lawes this ciuill power hath place where by ecclesiasticall lawes we doe not meane those which prescribe the manner of the worshippe of God and the substance of Church-gouernment for these are appointed by God in the word and cannot be changed by any creature but we meane lawes made onely of the circumstances of Gods worshippe being things indifferent neither commanded forbidden nor expressed in the scripture There is an other kinde of lawes which also may be called ecclesiasticall for that they concerne the Church made to allowe commaund and authorise the publick building of it such were the edictes of Cyrus Darius and Artaxerxes for the reedifying of the temple at Ierusalem likewise the lawes of the good kings of Iuda for the ouerthrowing of idolatrie and the publick establishing of the true worshippe of God These lawes are to be made by the sole authoritie of the ciuill ruler or at the least by that authority whereby ciuill lawes are made neither can there any question be made hereof For it is plaine that no man can make the building of a publick Church either peaceable or lawfull but they who haue the ruling of that place wherein it is to be built But as touching the giuer or maker of the other lawes there is great question for it seemeth to many very vnmeete that the ciuil power should enter so farre into the Church as to haue to doe with the making of the lawes whereby it is to be ordered Yea that it is without the compasse of the magistrates calling to meddle with these matters But it seemeth that we ought to be so farre from excluding the ciuill ruler from the making of these lawes which were in some sorte to take the scepter out of his hand forasmuch as where there is a Church publickly sette vp in any realme there the state of the Church and the common-wealth doe verie much depend of
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
man as they who contemne and labour to ouerthrow all authoritie speaking euil of those things which they know not haue imagined but an ordinance of God Rom. 13.12 There is no power but of GOD he therefore that resisteth the power resisteth the ordinance of God But it may be thought that it is not gods ordinance seeing it cannot be shewed that euer it was established by God throughout the worlde but rather inuented and continued by men excelling others in strength and in ambition whereby they were both moued to desire superioritie and also enabled to accomplish their desire and so haue by violence bloudshed outrage tyrannie and al manner of impietie against God and iniustice in regarde of men both gotten and vsurped the places of rulers So that seeing this hath beene the originall of the authoritie almost of all rulers we cannot make it the institution of God especially seeing that it doth not appeare that God did euer commaund that there should be magistrates sette vppe ouer the people throughout the whole worlde only amongst the Iewes magistracie was sette vp by his commaundement but not in any place beside Whereunto wee answere that the abuses of magistracie although many and grieuous cannot take away the lawfull vse of it And further that the cause why there is no expresse commaundement in the word of God enioyning that magistracie should be set vp in all places is for that the worde of God doth not belong to the whole world but only to the Church which is in all times and especially was in the first ages of the worlde the least part yea sometimes as nothing in comparison of the huge number of infidels But in the Church God hath from time to time both commaunded and established the vse of magistracie and seuerely punished the contempt of it as might be shewed by examples in all ages For although there coulde be no publicke magistracie in the Church till the dayes of Moses because vntill that time the Church was contained within the compasse of one or a fewe families yet there was priuate gouernement which had no lesse force and authoritie then when the number of the Church encreasing to a whole nation publike magistracie was erected For the first borne of the familie was the ruler and as it were a Lorde to the rest as Iacob doth call Esau Genesis 33.13.14 But although magistracie hath beene by the expresse commaundement of GOD established onely in the Churche yet it belongeth as much to infidels For it is instituted by God not â—s he is the Sauiour of his Church but as hee is the creatour and preseruer of all men Therefore howsoeuer God doth not vouchsafe his loue and eternall life comming thereof to anie of those who are not of his Church yet as the Apostle witnesseth Romanes 3.29 Hee is the GOD not onely of the Iewes who onely were then his Church but also of the Gentiles In this respect as also in regarde of his faithfull people with whome they liue and for other causes he doth bestowe vppon them manie temporall blessinges letting the raine to fall downe and the sunne to shine vppon them and also in making them partakers of this ordinaunce of magistracie by the which they may liue in order and peace safely and quietly enioying all the temporall commodities of this presente life The meanes by the which God doth sette vppe this his ordinaunce amongest infidels who are destitute of his worde is the light of nature remayning in the mindes of men by the which they doe easelie both see the manifolde commodities which come by magistracie and also desire to be made partakers thereof For although by reason of the corruption of our nature fewe can liue in due subiection vnto authoritie with a contented minde yet almost all men when they are without magistrates doe of themselues desire to haue some to gouerne and no maruaile seeing that the deformitie and inconueniences which the wante of magistrates bringeth are euidente to all men for that a people in such a state is like a to bodie without a head to mooue it The experience heereof wee haue euen in this people of the Iewes who did voluntarilie without anie compulsion desire a king and that in a most earnest manner Thus we see that magistracie is the ordinance of God whereof this doth necessarily insue that it is not as an vnholie prophane and impure state or to be vilely esteemed of as many doe affirme and account it to be who doe falsely thinke that the beautie of the Church cannot appeare neither her authoritie be sufficiently extolled and established but by deforming and treading vnder foote this diuine ordinance of ciuill magistracie the which as it is most acceptable to God so it ought to be had in greate honour by all men Lastly the endes why magistracie was â—ppointed by God are two The first is the representing of his glory here on earth The second is the procuring of the good of man For the first The magistrate is Gods deputie and vice gerent here on earth to gouerne men and to keepe the world in order without confusion euen as we see that greate monarches haue many legates and deputies by whome they rule their seuerall prouinces and therfore God doth communicate to them as his office so also his name and calleth them Gods in the which respect the magistrate is a liuely yea a liuing Image of God first of his excellencie in that he is taken from the common sort and condition of men and set aloft therefore he is to be honoured Secondly of the wisdome of God in that he is able to foresee imminent dangers to make fit lawes and orders to iudge of right and wrong and to keepe his people in peace and mutuall concorde and therefore he is to be reuerenced and to be obeyed in his lawes and edictes Thirdly of the iustice of God in that he doth seuerely punish the greate misdemeanour of malefactors and therefore he is to be feared Fourthly of the mercie of God in that he doth gratiously with fauour passe by and winke at small offences and therefore he is to be praised And lastly he carieth the image of the goodnes of God in that by his meanes foreseeing preuenting and repelling all dangers and troubles we do inioy all manner of blessings both temporal and eternall euen life and liberty plentie of all thinges and prosperity houses and landes wiues and children friendes and acquaintance and that which is much more to be esteemed the true seruice and worship of God his holy worde and in one worde all thinges needfull in regard eyther of bodie or soule and therefore the magistrate is vnfainedly to be loued and praised The second end why magistracie was appointed is the good of man that by this meanes they might liue in peace safety and order But of the seuerall commodities which magistracie bringeth we doe not purpose to entreat because they are commonly knowen
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
law of God from the priest and meditate thereon day and night that he may keepe it without declining to the right hand or to the left Yea the state of this kingdome did depend wholly vppon God and was helde by condition of obeying him so that as a tenant or vassall doth holde his landes and liuing of his liege Lorde or King vpon this condition that he shall doe him seruice and homage and to be at his commaunde the which if he doe not he doth forthwith forfaite his title and dispossesse himselfe of all in like manner this kingdome did holde of God by condition of obeying him This lawe of the kingdome Samuel doth diligently teach 1. Sam. 12.23 if ye doe wickedly then shall you perish both you and your king The which punishment was executed vpon Saul Salomon and the whole race of Idolatrous kinges in the destruction of the kingdome and nation Sect. XV. HItherto we haue declared the doctrine of the kingdome of Israell the which was the first thing we tooke to speake of Nowe we come to the actions of Samuel mentioned in the wordes of the text Whereof the first is that he speake this doctrine of the people and that no doubt for this end that they might knowe the state of that gouernment what dueties they were to performe to their kinges in what manner they were to be subiect to obey him In whose example al the ministers of the worde may marke their duetie that they ought with all care and diligence to teach the people to obey the ciuill power to honor loue fear it to be ready to impart that which God hath bestowed vpoÌ„ theÌ„ on the maintenance of it and finally to performe al those dueties which the law of God or of man doth require at their hands Thus Paul writeth to Titus Chap. 3.2 Warne and put al ChristiaÌ„s in mind that they be subiect to rule to obey the magistrats to be ready to euery good work for there is nothing that doth better beseem a ChristiaÌ„ maÌ„ or people then harty loue ready obedience to the magistrate comming not of constraint and feare of punishment but of conscience neyther is there any thing that doth more disgrace the profession of Christ and lay it open to the reproches of infidels and wicked men then disloyall behauiour to magistrates especially to kinges and great princes to whome all lawes both diuine and humane require that a gâ—â—at measure of honour obedience and maintenance be performed Tâ—e second action of Samuel is that he wrote this doctrine of the kingdome in a booke and that for perpetuity that it might be preserued safe in time to come and so serue for the instruction of the ages following As touching this booke it perished with many others written by the prophets and holy men of God and that by the negligence of the priestes and people yet there is a summe or compendious abstract of it saued from the iniurie of the times and the publike calamities which befalling this nation did bury many notable monumentes The which we haue recorded 1. Sam. 8. verse 10. and so forth to the 19. out of the which place this doctrine which hath beene deliuered in this short treatise of the power and maiesty of the kingdom may be gathered the words are these Now therefore hearken vnto their voyce howbeit yet testifie vnto them and shew them the manner of the king that shall raigne ouer them Hee will take your sonnes and put them to his chariots and make them Captaines ouer thousandes and ouer fifties and will set them to care his ground and to gather in his haruest and to make instruments of warre and thinges that serue for his chariots And he wil take your daughters and make them apoticaries cookes and bakers and he shall take your fieldes and your vineyardes and your best oliue trees and giue them to his seruantes and he shall takâ— the tenth of your seede and of your vineyardes and giue to his Eunuches and to his seruantes and he shall take your men-seruantes and maid-seruantes and the chiefe of your young men and your asses and put them to his worke he will take the tenth of youâ— sheepe and ye shal be his seruantes The second action giueth vs this instruction that according to the example of Samuell aâ—l Christians ought to desire and they to whome God hath giuen giftes fitte for this purpose by all meanes to endeauour that they may profit the Church not onely whilest they lâ—â—e but also after their death by leauing behinde them those thinges which may further the edification of it Thus haue the pâ—ophets Apostles and holy men of God done from time to time whose writinges doe testifie their care diligence and paines taken in this behalfe The which as we doe now inioy to our vnspeakeable profite and comfort so ought we to be stirred vp by their example to performe the like duetie to others euen as we commend the carefull foresight of those men who as they eate the fruite of the trees which their forefathers did plant so they plant other trees which may serue for the vse of their posterity For although no man can hope that his labours should be in any meâ—sure so profitable to the Church as the bookes of the Prophets and Apostles are who had the extraordinarie giftes of prophecie and reuelation and were directed by the continuall assistance of Gods spirit yet the ordinarie gifts of knowledge and wisedom which God hath giuen to be perpetuall in his Church wil helpe forward the building of it chiefly in the ministerie of the word and also by the meanes of writing whereof there will be a necessarie vse as long as the Church endureth not onely for the interpretation of the word of God but also for the scanning of controuersies the confuting of heresies the reproouing of vices the which will continually be new and fresh in the Church The last action of Samuel is that he laid this booke before the face of the Lorde that is in the place of Gods worship where he was so present that he might as it were be knowen and discerned there euen as one man is knowen from an other by his face This Samuell did for this end that God might be both a witnesse of his faithfulnesse in teaching the people their dueâ—ie in this behalfe and also a maintainer of that â—state the which was established by the will of God yea a reuenger of all disorders and of all disloyalty which should be any way committed against the state And so we neede not doubt but that God doth watch with the eye of his prouidence ouer kings and princes after a speciall manner vouchsafing to them who are faithfull and Godly a great measure of wisedome and of all graces of the spirit meete for so high a calling yea and doth seuerely punish the resistance câ—ntempt disgrace offered to those princes which are so
carefull to serue him to set forth his glory and to build his Church as they ought to be Lastly to conclude this whole treatise we learne by these two last actions that as Samuel howsoeuer he did greatly mislike the alteration of the former state and the setting vp of this new gouernment yet whenas it was once by the permission of God and the importunitie of the people established he did labour that it should continue for euer for the which purpose he did both write the doctrine of it in a booke and also laide the saide booke before the Lorde so we doe labour to continue that gouernment which is in force in that place or country where we liue although we doe perhaps imagine yea perswade our selues that we could finde out a better forme of gouernment which should be voyde of those in conueniences which we see in the present state For as the wise men of this world teach vs there is nothing more troublesome dangerous yea pernitious to any people then the alteration of the forme of gouerment which is in force and as the wisdome of God speaketh in the scripture noâ—â—ing is more hainous odious in the sight of God and man then to seeke the subuersion of magistrates states and kingdomes FINIS Printed at London for Robert Dexter 1596. CHAP. I. Of the Catholicke Church Sect. 1. Of the name and definition of the Catholicke Church THE Church whereof we are nowe to entreate in greek and latine is called Ecclesia the which worde is diuersely taken in the scripture for in the naturall acception it doth generally signifie any assemblie of men met about any matter as we may see Act. 19.39 But for somuch as the scripture doth onely by occasion make mention of ciuill meetinges therefore it doth for the most part signifie a holie assemblie of men mette about holy and diuine matters whereof the booke of God doth wholly and of set purpose entreate Yea in this second sense it is diuersely vsed first for the triumphant Church of the state whereof we doe not speake any thing in this treatise because it is neither needfull nor yet possible for vs to know it and therfore not lawfull to labour in the curious searching of it it being not reuealed in the worde of God Secondly the worde Ecclesia is vsed to signifie the Church militant wherin we are now conuersant and therfore it doth greatly belong vnto vs to know the state of it because God hath appointed it to be the way whereby we must passe to the triumphant Church In this sense we doe heere entreat of the Church And lastly euen in this third sense the name of the Church is diuersly vsed to wit first for the whole Church heere on earth as it is in all those places where it is put for all the faithfull people in the worlde as namely 1. Cor. 10.32 Giue no offence neither to the Iewe or Gentile nor to the Church of God that is to none that beleeueth Secondly for the whole viâ—ible Church as we reade 1. Cor. 12.28 God hath put in his Church Apostles Prophets Pastors Doctors For although neyther the catholicke nor yet the visible Church doth come togither in one place yet because all the members of them both are ioyned together in the bond of the spirite and in the vnitie of faith the word Ecclesia is properly giuen vnto them Lastly it signifieth a particular Church which is a member of the whole as the Church at Corinth or any other mentioned in the writinges of the Apostles But in the first place we are to speake not of the particular Church but of the whole Church heere on earth which is vsually called the Church militant because it fighteth against the enemies of our saluation to wit this present worlde sinne sathan and his manifolde temptations It is also called although not in the scripture the catholicke Church the worde Catholicke is most commonly opposed to hereticall and attributed to that man or Church which doth holde the syncere doctrine of religion without any great errour especially by them who doe falsely imagine and teach that the greater parte is alwaies the sounder and more syncere in doctrine But heere we vse it in the proper and naturall sense to signifie the whole vniuersall Church which is thus defined The catholike Church is the whole number of those men who in any part of the worlde serue the true God in Iesus Christ. In this definition we are to consider and explane diuerse pointes Sect. 2. Of the place of the Catholicke Church AND first of the place of the catholicke Church it is not any one towne citie prouince nation or kingdome whatsoeuer but the whole worlde 1. Cor. 1 1. in euerie part whereof God hath some that serue him because he will haue no part wholly either shut out from the participation of his mercy or left without excuse or yet destitute of his presence as if he were thrust cleane out from the possession of it The trueth whereof appeareth in the scripture which sheweth that howsoeuer the visible Church and the open profession of religion was till the time of the gospell shut vp within one familie kindred or country yet that God was both knowen and serued by some in other places euen in all the partes of the world So we read Actes 2. That there were men of all the nations vnder heauen which feared God and there a particular enumeration is made of them Parthians Medes Elamites the inhabitanteâ— of Mesopotamia of Iudea Cappadocia Pontus Asia Phrygia and Pamphilia Aegypt Lybia Cyrene Rome Creta and Arabia So Christ giueth commission to his Apostles Mark 16.15 to preach to all nations in the worlde and accordingly Paule witnesseth that the gospell was spred into the whole world and did daily fructifie and increase Coll. 1.6 Likewise Peter doth obserue this point of the vniuersalitie of the Church Act. 10.34.35 in Cornelius saying I perceiue of a trueth that God doth not regard persons that is that he doth not tie himself to the nation of the Iewes or to any other but that in euery nation he that feareth God is accepted of him So Act. 13.17 yet this is to be noted that whenas al the people of the world are brought within the coÌ„passe of one place then the catholick Church also is contained in the same place so it becommeth a particular Church So in the beginning whenas there was no man liuing out of Adams familie the catholicke Church was contained within the limites thereof Likewise in the generall destruction of the worlde both all the people of the worlde and the whole Church were shut vp in Noahs Arke This exception beeing made this doctrine standeth true That no particular place house citie country or nation whatsoeuer but euen the whole world is the subiect and place of the Catholicke Church Sect. 3. That hypocrites are members of the Catholike Church ALthough the catholicke Church
be despersed ouer the whole worlde yet not all nor many in comparison of the infidels but a verie fewe belong vnto it And therefore we are in the next place to see who are the members of it and of whom it doth consist The answere to this point we haue in the definition which saith that all who serue God in any part of the worlde are of the catholicke Church For as a king may deuide the whole worlde into his owne subiectes who liue within his dominions knowe obey and honour him and into forrenners who are without the compasse of his iurisdiction doe him no seruice make no account of him and in briefe haue no kinde of dealing with him so all men liuing in the worlde are eyther Gods subiectes and seruantes liuing within the compasse of the catholicke Church and as it is written Ephes. 2.12.19 Citizens with the faintes and of the houshold of God or else they are aliantes from the common wealth of Israell without the promise couenant or hope of saluation yea without God in the worlde But forsomuch as God is serued many waies in deede or in shewe onely sincerely or hypocritically purely or corruptly fully or after an imperfect manner in knowledge or in ignorance and after many other differences therefore we are to search out what manner of seruing God doth make a man to be a member of the catholicke Church wherunto we answere that the outward profession of the true seruice of God although ioyâ—ed with impotencie of performing any actual seruice yea with hypocrisie corruption imperfection errour and heresie will serue for this purpose and doth make a man a true member of the catholicke Church For the first difference some serue God actually by praying to God or praising him by hearing his word and obeying it or which is all in all by trusting fearing and louing God in heart namelie so many of the Church as haue comne to yeares of discretion but there are some who cannot serue God by any of these meanes or any other of the same kinde to witte infantes who by reason of the infirmitie of their age cannot heare or vnderstande and therefore can neither knowe nor beleeue God or serue him in any actuall manner Yet they may and doe by the helpe of others take vpon them and beare the true profession of the seruice of God by receiuing the sacrament of initiation or first entrance into the Church by the which meanes they become true members of the catholicke Church as well as men of ripe age The trueth heereof appeareth 1. Corin. 7.14 where the Apostle saith that the children of the Christians are holy meaning euen the yongest infantes as they are borne of faithfull parentes not that the faith of the parentes or the sacrament of the Church doth adde any inward and reall holinesse vnto them but onely giueth vnto them a holy profession or an outward profession of holinesse and of faith and also imputed righteousnesse and supposed holinesse if they belong to Gods election In like manner vnder the lawe all the young children of the Iewes especially after they had receiued the sacrament of circumcision were counted members of the Church and in the number of the holy people of God And therefore God complaineth of the Iewes offering their young ones in sacrifice to idols that they gaue his children to Moloch Ezec. 16.21 Thus much of those who become members of the Church by meere profession nowe we come to the actuall seruing of God the which where it is in sinceritie of hart and life perfourmed it maketh one a member of Christâ—s mysticall bodie much more theâ— of his Church here on earth But all the controuersie is of them in whome this actuall seruice is imperfect as it is first in hypocrites who want the inward seruice of the heart as also heretikes doe some part of the sinceritie of doctrine and dissolute men the seruice of outwarde life and ignorant idiotes the seruice of the minde and lastly as the dispersed members of the Church wante the publike worshippe of God The answere in generall is this that howsoeuer the imperfect seruice of hypocrites wicked men heretikes and idiotes be not acceptable in the sight of God yet it is sufficient to make them true members of the militant Church but we will come to the seuerall consideration of them And first of hypocrites by the which name we call those men in whome the outwarde seruice is perfect in that they both hold and professe the whole trueth of christian religion and also expresse the same in their liues both in worde and deede and yet doe not serue GOD in spiritte and trueth but are destitute of true faith and of all the rest of the effectuall graces of the sanctifying spiritte springing thereof This manner of seruing GOD is not pleasing but rather odious and abhominable to him Esay 1.14 and therefore it is not auailable for the saluation of any but rather maketh mens damnation the more iust yet it giueth vnto them the name of the members of the Church For it is confessed of all that hypocrites may be true ministers in a particular Church as Iudas was a true Apostle whereof it doth necessarelie followe that they are true members of the Church for the teachers and rulers of a Church are the chiefe members of it So that as in a common-wealth or kingdome they who haue freedome and interest in such bodies eyther by nature or fauour are counted true subiectes as long as they liue in outwarde obedience to lawes yea though they be knowen to beare in their heartes an vnnaturall and disloyall affection to their country or prince so it is in the Church with hypocrites destitute of the true faith and loue of God But howe can hypocrites be made true members of the Church which is the bodie of Christ seeing that they haue no coniunction with Christ who is the heade of the Church For the resoluing of this doubt we must consider both Christ the heade and the Church his bodie two diuerse waies for Christ as he is a sauiour is a heade to the mysticall bodie of the elect onely vnto whome he giueth by his spirite effectuall grace spirituall motion and eternall life In this respect hypocrites haue no more to doe with Christ or his Church then darknesse hath with light but heere we doe not meddle with the mysticall body of the Church Secondlie Christ is the kinge Lorde and ruler of his Church militant heere on earth in the which respect hee is a heade not onely to the faithfull but also to hypocrites to whom hee giueth spirituall graces ministeriall giftes and ecclesiasticall functions euen as he maketh the sunne to shine vppon the iust and the vniust first he communicateth to them the giftes of knowledge wisedome doctrine and exhortation of tongues of miracles and prophesie Ephesians 4.8 Where he like a victorious king triumphing ouer his enemies ascended into heauen and gaue
father but in the sonne in whome onely he is well pleased And therefore the nation of the Iewes hauing reiected Christ is by that meanes reiected of God from being his people neyther are they to be accounted members of the Church although they serue God with neuer so great zeale Rom. 11. The same account we are to make of the Turkes Saracens Moores and all those nations which professe the religion of Mahomet the which we confesse doth retaine diuerse pointes of christianitie yea and that if it be well marked it wil be sound a close or mysticall Arianisme couering and glosing ouer many waightie pointes of faith with iudaicall types and poeticall fictions that it being by this meanes made darke and aenigmaticall might be more highly esteemed by blinde and ignorant men Whereas if it had beene set downe in a plaine and simple manner it woulde haue beene easely vndestood disputed of and in the ende altogether contemned Yet forsomuch as this religion doth not worship and honour Iesus Christ as the onely sonne of God and sauiour of the world as the first Arians therefore 〈◊〉 the professours of it cannot be accounted members of the Church but meere infidels separated from Christ and voyde of the hope of eternall saluation Sect. 7. Of the attributes of the catholicke Church THus we hauing the definition of the catholicke Church are further to consider the nature and state of it in certaine properties which are attributed vnto it Of the which this may be the first that out of the catholicke Church there is no saluation and therefore all the heathen all vnbeleeuing Iewes Turkes and generally all Infidels whatsoeuer doe liue and die to the iudgement and sight of man in the state of eternall damnation This the scripture witnesseth in many places as namely 2. Thes. 2.8 God in the last iudgement shall render vengeance to al that know not God and obey not the gospel of our Lorde Iesus Christ and yet this sentence of damnation which the scripture pronounceth on infidels is so to be vnderstoode as that we doe alwaies except the infinite power and mercy of God who both can as hath beene before touched doth in all partes of the world saue some and that by extraordinarie meanes vnknowen to vs where the ordinarie way is wanting The second attribute of the catholicke Church is this that it can neuer erre in the foundation of religion which is all one as if we did say the catholicke Church neuer ceaseth to be or with this there is continually in the worlde a number of men which serue the true God in Iesus Christ. The trueth of this appeareth by the storie of the Church in the holie scripture and in other bookes which shewe by whome and in what places God hath beene truelie worshipped in euery seuerall age And no maruaile for if the Church shoulde cease to be in the worlde then the world it selfe shoulde haue an ende which was created and doth continue chiefely for this ende to wit to be an habitation for the Church As we reade 1. Cor. 2.16 All thinges are yours euen the verie worlde that is all thinges doe serue as meanes for your good and for the working of your saluation In this sense the Apostle saith 1. Tim. 3.13 That the Church is the piller and firmament that is a most firme and sure piller of trueth to wit of the true religion and worshippe of God And yet the catholicke Church may erre in matters of religion yea euen in those pointes which are waightie and are neare about the foundation it selfe although it alwaies remaine sure and stedfast So it is manifest that the ignorances and errours of the Church which were from the beginning vntill the comming of Christ were both many and greate as hath beene noted before And howe greate errours haue preuailed throughout the whole Church in most of the ages since that time we who liue in this light of the gospell doe easelie and plainely see Yea we knowe that which the Apostle saith 1. Cor. 13. that while the faithfull are in this worlde they see knowe and prophecie but in part and cannot be wholly freed from errour till they see the Lorde perfectly and in him all thinges So we reade Leuit. 4.13 that there was a sacrifice appointed for the expiation of the generall errour of the whole people of the Iewes who then were the whole visible Church of God Thirdlie the catholicke Church doth continually encrease in number and doth consist of moe in the latter ages of the worlde then in the former For before the time of the lawe the Lord was knowen and worshipped onely of a fewe families or kindreds but afterwardes of a great populous nation but since the comming of Christ the Church â—oth enlarge her tentes and receiueth all the nations of the earth Likewise in the first ages of the gospell there was no nation country or citie no not any one towne or village which did generally receiue it but onely a fewe heere and there the rest remaining in infidelitie but in the ages following great nations generally yea infinite multitudes of people became christians Yea this number shall continually encrease vntill the fulnesse of the gentiles be come into the Church whereof the Apostle speaketh Rom. 11. and then shall the nation of the Iewes make a notable addition to this number The cause of this increase is for that God doth not reueale himselfe and his word all at once to the world but by degrees by little and little Where this may also profitably be noted that as the number of beleeuers so also their knowledge doth increase the word of God being much more plentifully reuealed in the latter times they being generally considered then it was in the former As touching the number we know that the visible Church by the which we may certainely gather the state of the catholicke Church was vntill the time of Moses contained within the compasse of one kindred till the comming of Christ in one nation but afterwarde it spred it selfe ouer the whole world Yea the latter times of the gospell shall daily more and more exceede the first in number of beleeuers because now both the ful number of the gentiles and also of the Iewish nation is to come into the Church And in like manner the latter times doe exceede the former in knowledge Fourthly the catholicke Church hath no heade or ruler heere on earth neyther any externall gouernment but is ordered by the spirituall gouernment of Christ who is the onely heade of it For the gouernment and rules prescribed by God to his Church haue place and are put in practise onely in particular Churches which are the members of the catholicke Church Fiftly the catholicke Church is inuisible for that it consisteth not onely of particular Churches which are visible but also of particular men which serue God yet so as that they are not knowen by
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
are hard and dry that they can hardly be hewen squared or made fit for building as flint adamant and many other kindes which as it were repell the toole of the mason not suffering it to enter or take any hold of them but other kindes doe more easely take any fashion whatsoeuer it pleaseth the worke-man to giue vnto them so it is in this case Some men are much more vnfit and vntoward for the making of a Church then others as namely those who liue in extreame barbarisme without that naturall knowledge of God ciuill honestie and good literature the which it pleaseth God to vse as meanes in the conuersion of men from infidelitie to faith As for that naturall knowledge we know that the Apostles and others who haue laboured in conuerting infidels which had no written worde did alwaies goe about to conuince them of their erroneous worship of God and to establish the true worship by argumentes taken from the groundes of reason which the infidels themselues did confesse to be true Likewise 1. Pet. 3.1 the Apostle exhorteth that the Christian women should be in subiection to their husbandes that the infidels seeing their chast honest and orderly life might be conuerted by this meanes Not that this is an ordinarie meanes of conuerting men but onely as it were a preparatiue whereby men may be made more tractable and affected with a generall loue of the gospell although they doe not as yet knowe it Likewise the Apostle noteth 1. Cor. 1. that the contrarie to this extreame barbarisme to wit abundance of knowledge wisedome yea nobility riches and al other such outward prerogatiues were hinderances in the first time of the gospell And therefore he saith brethren you see your calling that not many wise many mightie or noble doe become christians And since that time we reade that in the conuersion of diuerse countries to the gospell after that the common people were wonne the nobilitie did generally for the space of many yeares remaine obstinate in idolatrie the which also may be obserued at this day in diuerse places The reason whereof is plaine to wit for that outward excellency in any kinde â—oth puffe vp the heart of man with pride whereby he is hindred from submitting himselfe to the seruice of Christ. Sect. 2. To whome it belongeth to plant Churches IN the second place we are to enquire to whom it belongeth to plant Churches The agentes in this worke are of two sortes the one is of the beginner or first moouer in it the other is of those who are properly called the workemen are as it were the instrumentes in this action For as in the building of a material house there is one who is the chiefe cause of the worke and others who are by him set a worke imployed in this buisines euen so it is in the building of the Church one beginneth an other doth performe and accomplish it The first kinde is diuerse according as the Church which is to be planted is eyther publicke or priuate and therefore we are not to entreat of them till we come to the diuerse kindes of a Church But the workemen are the same in both kindes and therefore heere to be considered These are the ministers of the word of God vnto whom God hath committed the dispensation of his word by the which as by a most sharp and fit instrumenâ— they conuert men from infidelity to beleeue the gospell Rom. 10.14 How shall they beleeue of whom they haue not heard how shall they heare without a preacher But yet not euerie true minister of the worde can perfourme or ought to take in hande the first part of this worke forsomuch as it is of greater difficultie then the rest For euen as in the building of a house euery one of the builders cannot lay the foundation but onely he who doth farre excell the common workmen in skill so it is in the planting of a church as the Apostle doth plainly testifie 1. Cor. 3.10 where he saith that he himselfe as a most wise and cunning maister builder had laid the foundation of the Church of Corinth and left the rest of the worke for others to doe This is agreable to reason common experience which teacheth vs that it is much easier to continue any worke then to begiâ— it Yea euen in naturall bodies it is an easie matter to preserue and maintaine life where it is present but to begin life or to put life into a body destitute of it is a thing to mans strength altogether impossible so it is in the life of our soules For to continue and encrease faith where it is already begun is not so hard a matter but that by the blessing of God it may be done by ordinarie giftes and means but to begin it in an infidel there is required an extraordinarie work of God and most rare singulare gifts in the minister by whom God worketh And therefore it pleased God for the planting of the first Churches to institute an extraordinary ministerie of apostles Prophets Euangelists whoÌ„ he endued with gifts correspoÌ„dent to their extraordinary callings that they might be as his most strong champions armed to stand in the fore front of the great battaile for the ouerthrowing of infidelity idolatrie ignoraÌ„ce sin atheisme whatsoeuer power did resist the kingdome of Christ. Thus did God plant his Church in the first age of the gospell but these extraordinary callings and gifts did cease in the time following To whom then doth it belong now to plant churches We answere that God doth neuer leaue his Church destitute in this behalfe but doth continually endue some with a rare and speciall measure of giftes whereby they may be able in some measure to performe this great work Yea since the time of the Apostles God hath called may wheÌ„ it pleaseth him to cal also furnish men extraordinarely to this work But when this is wanting as we are not now to looke for immediate callings the plaÌ„ting of churches is to be coÌ„mitted to those who among the ordinary ministers of the church are endued with best gifts do excel the rest in godlines zeal wisdom knowledge all other spirituall graces needful for this purpose Sect. 3. How the word is to be preached to infidels Now that we haue the workemen to whom it belongeth to lay the foundation of the Church we are in the next place to consider how they ought to bâ—ginne this waighty worke and also after what manner they are to proceede in the same In both which there is great care and circumspection to be vsed both because the first planting of a Church is a matter of great difficultie as also for that the whole state of it wil be according to the beginning in so much as if this place be by negligence or any other meanes out of order there is no hope that the rest of the building should goe on right As we see
that whenas there is a fault committed in the laying of the foundation of a house the whole building will for euer be the worse for it The first thing therefore to be done in planting a Church is to coÌ„uert infidels to the faith which is done ordinarily by the ministerie of the word of God deliuered plainely sincerely effectually as God hath appointed Notwithstanding which powerfull meanes the subduing of men to the Gospel is a hard matter yea it is much harder in these times then it was in the daies of the Apostles wherein the gospel was first preached For then the ministerie of the Apostles Euangelists and other preachers of the gospel was much more powerfull and effectuall then any ministerie of the worde is in these daies For they had not onely extraordinary measure of those gifts which do yet remaine in the Church for the building thereof as are the gifts of prophecie knowledge wisedome zeale and all other of that kind but they had also other most wonderfull gifts bestowed vpon them as the gifts of speaking in strange languages the gifts of discerning spirits healing the sicke working of miracles and such other which serued onely for this end to bring infidels to the profession of the faith 1. Cor. 14.22 not that true faith was ordinarely wrought by these meanes in men but onely a generall historicall and temporarie faith whereby they did beleeue the doctrine of the gospel to be the worde of God which beliefe being professed was then and is at all times sufficiâ—nt to make one a member of the visible Church heere vpon earth The which the Apostles did labour by their ministerie to bring to passe and did reioyce in it being effected although there did appeare in those beleeuers few or no signes of sauing faith which is a firme confidence in the â—ercy and loue of God in Christ effectâ—ally wrought in the hearâ— by the spirit of God arising of a certaine perswasion of the trueth of Gods worde whereof this generall faith is onely a resemblance shadowe and appearance And further for this purpose the giftes of miracles and such other did greatly auaile for they did so astonish and amaze men that they did euen wring out of them an approbation of the doctrine preached that it came from God and therfore was to be receiued Iohn 1.15 Act. 13.11 Thus did the Apostles plant Churches but they who since that time labour in this worke are destitute of this helpe yea also of another farre more effectuall to wit of the wonderfull and extraordinarie blessing of God vpon his Church who did then poure forth his spirit so straungely and so plentifully vpon men in conuerting their heartes to the obedience of the gospell as the like was not before hath not beene since neyther shall be at any time in the Church So that these helpes being wanting in these daies we cannot looke for the like successe in this worke to wit that the Church should haue such a suddaine and straunge encrease as it had in the beginning whenas many thousandes were at once added vnto it Act. 2.41 yet we are not to despaire of good successe forsomuch as the Lord hath not left his ministery destitute of sufficient power to conuert many men to the faith euen those who neuer heard of Christ before For although the extraordinarie callinges and giftes of the Apostles and Euangelistes be not now in the Church neyther to be looked for yet the force of them doth remaine still in that the very declaration of those wonderful miracles whereby the trueth of the gospell was confirmed at the first will to the ende of the worlde adde authoritie and giue successe to the preaching of the Gospell although they were much more effectuall in those who did beholde them with their eies Yea we haue some helpes which were not in the primitiue Church and for the supplie whereof those other were giuen to wit the consent of all ages since the first publishing of the Gospell wherein many haue not only professed the faith but also sealed that their profession with thâ—ir blood and that not any small number but euen whole nations haue professed and do confesse the gospel The which no doubt is a forcible argument and euen as a cloud of witnesses whereby he who is obstinate in infidelity may be eyther conuerted or confounded and put to silence Yea this generall embracing of the gospell by so many countries and nations is that fulnesse of the Gentiles the which the Lord hath appointed as a meanes whereby that obstinate and harde-hearted nation of the Iewes shall at the appointed time be conuerted And therefore it cannot but be effectuall with the rest of the Gentiles who are not so obstinate in infidelitie as the Iewes are But we are especially to relie vppon that force which the worde of God being plainely and sincerely deliuered hath in turning mens heartes vnto God which will neuer returne emptie but in some measure perfourme the thing for which it was sent Thus much in generall of the meanes of conuerting infidels now of the same in particular The ministerie of the worde which is heere to be vsed hath two partes the first is a preparatiue whereby infidels being of themselues altogether vnfit to heare and vnlike to beleeue the worde are in some measure prepared for this purpose the second is to teach them the doctrine of the gospell The preparing ministerie consisteth in two thinges The first is to purge their mindes from that false worship whereunto they are giuen The second is to conuince their consciences of sin For the first we caÌ„not hope that men being fully perswaded of the trueth of their owne religion and of the deitie power and goodnesse of those false Gods which they worship will imbrace any new and strange religion Thus did Elias 1. King 18.24 bring the people from idolatrie to the true worship of God And likewise Paul dealeth with the idolatrous men of Athens Act. 17.29 and with them of Lystra Act. 14.13 and yet there is great moderation and wisedome to be vsed in this pointe so that we doe not at the first speake so vilely and baselie of their religion as it doth deserue but rather tollerate them in their corruptions and withall instruct them in the trueth that â—o the other false worship may slippe out of their mindes as it were without violence they leauing it of their owne accord For otherwise if they see their Gods and religion wherein they haue beene brought vp and which they haue receaued from their ancestors to be blasphemed and euill spoken off there is greate danger least at the first we so alienate their mindes that they will not heare the worde preached but become vtter enemies vnto it So the towne clarke in the Apologie for Paule Actes 19.37 witnesseth that he in preaching the gospell had not blasphemed their goddesse Diana Secondlie they must be prepared by the ministerie of the law of sinne
looketh for another measure of knowledge and thâ—refore other meanes of attaining it are necessarily to be vsed Lastly this is to be noted that this Church-gouernment was neuer altered but by the expresse commaundemenâ— of God as it was ordained by him onely the changing of it being confirmed by miracles to be from God as we may see in the instituting of the legall gouernment by Moses and this vnder the gospell by the Apostles and that change 2. Chron. 8.26 and 35.15 was by speciall direction from God Yea the gouernment of the Church both typicall before the gospel and reall in the time of it was instituted by extraordinary prophets to wit Adam Moses and Christs apostles and so left to ordinary ministers name ly to the first borne then to the Leuits and lastly to the ministers of the word in the time of the gospell Thus much in generall of Church-gouernment and of the three diuers states of it whereof order requireth that we shoulde heere entreate in particular But we cannot in this short treatise enter into this wide and large field and therefore supposing for orders sake this argument to be here handled we goe on to that which followeth CHAP. VI. Of ecclesiasticall humane lawes Sect. 1. How they differ from the lawes of God THus much of the lawes which God hath appointed for the ordering of his church Now we are to come to the humane lawes of the Church the which we will consider first by comparing them with the aforesaid lawes of God and secondly as they are in themselues For the first both kindes agree in name being both called ecclesiasticall and in the end which is the good order of the Church and also in the generall subiect which is the publicke seruice of God together with those actions which belong vnto it Yet they differ in many respectes First and especially in the author or efficient the former kind being made by God himselfe the other by men whereof it commeth that the first kinde is farre more excellent then the other the one consisting wholly and meerely of the wisedome of God the other hauing in them much weaknesse and ignorance the one absolute and perfect the other continually hauing wantes and imperfections And therefore the one kinde is temporarie and mutable the other perpetuall and constant although when the appointed time of them is expired they are changed by God but they admit no alteration from man Further the lawes of God belong to the whole visible Church and to euery particular Church but the other onely to some one or a few of them For as a king who hath dominion oâ—er many cities doth vse himselfe to make the chiefe lawes by â—he which al and each one of those cities are to be gouerned yet he leaueth to them this power to take vp and retaine customes fashions and orders proper to themselues yea to make particular lawes of matters of lesse moment as may best agree to their seuerall states and conditions so hath Christ the king of his Church himselfe made the chiefe orders but left the rest for the Church to make Lastly the first kinde is about the substance very forme of the seruice of God the other about the circumstances of it And therefore the adding of this latter kinde to the former doth not adde any thing to the substance of Church-gouernment but onely doth establish it and maketh that it may conueniently be vsed Euen as we doe often see that the whole and perfect frame of a house in the full proportion of it is set vp not wanting eyther foundation walles or roofe but afterward there are added to it nailes and pinnes to keep the frame fast together yea doreâ— windowes and whatsoeuer is requisite to make the said frame a coÌ„modious dwelling place for the builder of it euen so the gouernment of the Church as it is appointed by God and hath in some part beene described is the perfect frame of the house of God the lawes of men are the other implementes which are added thereunto Sect. 2. Of the matter of ecclesiasticall humane laweâ— and how they ought to be taken out of the word of God THus much briâ—fly of these lawes by way of comparison with the other now we are to consider the nature of them more plainely and distinctly First for the matter of these lawes we see that they are of the circumstances of the gouernment of the Church to wit at what time in what place yea and howe often it ought to be vsed all which are vsually called rites or ceremonies and are as it were the fashions of the Church As for example the lawâ— of God is that there shoulde be ministers in the Church to teach the people but howe often they shoulde teach at what speciall times where and with what gesture these thinges are not determined in the worde of God but left to the ecclesiasticall lawes of men If it be asked why it hath pleased God to decke and beautifie his Church vnder the law not onely with the substance of gouernment but also with so many ceremoniall lawes that scarse any circumstance of any action was left vnappointed by himselfe and to suffer his Church nowe in the time of the gospell to be naked and destitute almost of all ceremoniall lawes but such as are made by men we answere rendering three causes thereof The first is for that the Church vnder the lawe was without that ripenesse of knowledge wherevnto she hath come in the time of the gospell and therefore had neede to haue all the particulars of euerie action prescribed But now the Church being endued with more knowledge hath these thinges lefte to her discretion euen as we see men vse to deale who if they commit any buisinesse to one whome they thinke to be endued with wisedome and experience they doe not tell him the particular manner of doing but onely thus much in generall that they woulde haue such a thing done otherwise if he wante this knowledge then they leaue nothing arbitrarie to him but set downe euerie pointe and the speciall circumstances thereof The second cause is this in the making of these Church-lawes there must be greate regarde had as we afterwarde are to shew of the nature manners behauiour and state of that people for whome they are to be made Nowe vnder the law the visible Church did consist of one nation onely to wit of the Iewes but vnder the gospell all the nations of the worlde are at one time or other of the Church So that lawes agreeable to each people would haue beene so infinite that they coulde not haue beene written neyther doth the worde of God nowe belong in any part to any one nation but generally and equally to all Thirdlie the Church being bound in regarde of her infancy to the obseruation of the legall ceremonies nowe the Church is set in full libertie by the comming of Christ and no further tyed to such outward
knowledge which men had at the beginning may seeme to haue been great ignoraunce and darknesse in respect of the light which nowe doth appeare So that according to the differences of times we must also make a diuersitie of ecclesiaâ—tcall lawes and that in respect not onely of the people but euen of them also who doe in the name of the whole Church aduise and appoint thâ—se lawes who although they doe excell all others in knowledge yet they are partakers of the ignoraunces and errors of the tyme wherein they liue from the which no man can be wholly freed as might be declared at large if it were needfull to be stoode vppon by the which meanes it commeth to passe that they doe see much more in processe of time then they did at the first insomuch that they will acknowledge many imperfections in those lawes wherein before there seemed nothing to be wanting Thus we see that the liberty or rather the necessitie of preaching the Gospell to the gentils was in time reuealed vnto the Church whereof at the first they neuer dreamed Acts. 11.18 Secondly if this be graunted that they to whome the aduising of lawes for the Church is commmited do see the whole trueth of those matters whereof they doe consult yet there must be regard had of the state of the Church and of the people for whom these lawes are to be made as the Apostle witnesseth that he could not speake to the Corinthians 1 Cor. 3.1 as vnto spirituall but as vnto carnall men and that in consideration of this their estate he gaue them milke and not strong meate And in like manner he writeth to the Romanes that their saluation was nowe much nearer then when they did first beleeue Rom. 13. where he sheweth that the night of ignoraunce and atheisme wherein they had liued had gone on and passed away by little little and in like manner the day had approched For the Apostle did see that the gentils which had imbraced the gospel could not at the first let goe their whole course of life whereunto they had been continually accustomed and did in that respect no doubt tollerate many things amongst them by reason of the time which afterwarde were not to be suffered In regard of the diuerse naturs of the people we may consider that some need more sharpe and straight lawes to keepe them in order then others doe The which consideration the Apostle did commend to Titus Tit. 1.13 That forasmuch as the Gratians were allwaies lyars euill beastes and slowe bellies therefore he should reproue them sharply And specially we are here to note the sinnes whereunto the people are generally and after a sort naturally giuen that they may be repressed by many lawes and sharpe censures and punishments appointed for them who doe offend and by cutting off the vsuall occasions of those sinneâ— Yea the manners and behauiours of men commonly receaued are often times to be marked in appointing the outwarde orders and ceremonies of the Church For many things are decent and orderly in one countrie which would be straunge and vnseemely in another Thirdly for the present state of that Church which we do goe about to put in good order by these lawes we are to haue a speciall regarde vnto it the which as it is diuerse and subiect to many alterations so ought the lawes to be changed so as they may best fitte the present state For as the Church is either in planting or else in growing to a ripe age eyther in great motion or else fully established and setled pure or corrupt perfect or imperfect so all the lawes of the Church are to be altered and framed accordingly of all which estates we are hereafter to intreate Fourthly the lawes of the Church are so to be made as that they doe not crosse the lawes of the commonwealth wherein the Church is by hindering the Church from perfourming any ciuill duetie which is lawfull to be done and to omit many other respectes which herein are to be had this is diligently to be regarded that we doe labour to conforme our lawes to the lawes of those Churches which are most pure and syncere in the gouernment of the Church that as we haue the same faith and substance of gouernment so also we may haue the same ceremonies and ecclesiasticall orders although not all for that cannot be yet in the greater part for besides that this full agreement of Churches in all matters both of lesser and greater importance without any iarring is as a sweet harmonie in the eares of God and most decent in the eies of all men euen of those who are strangers from the faith it doth also bring great estimation authoritie and obedience to the lawes of seuerall Churches For that hardly any Christian will be founde so peruerse and wilfull as to contemne or reiect those orders which are approued and prâ—ctised by many Churches This argument the Apostle doth often vse to establish and keepe in force the good orders of the Churches as we may see 1. Cor. 11.16 and 14.36 and 1. Thâ—ss 2.14 Sect. 5 Of the number of ecclesiasticall lawes THE number of these lawes ought to be defined by the necessitie of the Church that they be so many as are needfull for the preseruation of the good estate and order thereof so that if any were taken away there would a manifest inconuenience follow Neyther ought the number to exceede the necessitie of the Church and that for these causes First because the multitude of lawes is contrarie to christian libertie in that it doth both restraine men from doing thinges which otherwise were verie commodious for them to doe and also impose dueties the performance whereof being otherwise needlesse is a burthen and trouble to the Church This reason ought to be of great force for this purpose especially in this time of the gospell wherein it hath pleased God in great mercy and wisedome to take from his Church that heauie yoke of ceremoniall lawes wherewith she was grieuously clogged before and to endue her being nowe more nearely ioyned to Christ her husband with this notable priuiledge and benefit of Christian libertie the which being giuen by God man cannot without great iniurie both to God and man take away And here by the way we may see what an impious and intollerable tyranny the Church of Rome hath exercised in and ouer the Church of God imposing such an infinite number of vaine and ridiculous ceremonies as doth farre exceede the number both of iudiciall also of heathenish ceremonies And therfore herin we are to follow the example of the Apostles Act. 15.28 It seemeth good to the spirit of God and to vs not to lay any burthen of obseruations vppon the Church more then is needfull Secondly the multitude of ecclesiasticall lawes doth bring with it a multitude of ceremonies which in no case is to be admitted for that it doth derogate from the simplicity of the worship of
God and for an heartie and spirituall seruing of God doth institute a dead worship not piercing into the heart Thirdly where there are many lawes there are also necessarely many transgressions of lawes and so the necessarie breaking of some maketh the rest to be lesse obeyed and esteemed It remaineth that we should shew to whome the making of ecclesiasticall lawes doth belong but as before we did deferre to speake of the first mouer in the planting of a Church till we come to the distinct kindes of a Church so this question must be referred to the same place CHAP. VII Of the diuers states of a particular Church Sect. 1. Of an vnstablished state of a Church THus we haue declared as it hath pleased God to giue vnto vs the knowledge hereof the whole frame of a particular Church the matter whereof it consisteth being a company of christians called together by the ministery of the word the forme likewise being first and chiefly the lawes of God and secondly the positiue lawes or constitutions of the Church The which two kindes of lawes diuine and humane whenas they are ioyned together and put in practise among a beleeuing people then is the whole frame of the house of God set vp The which although it be in it selfe one and the same and according to the word of God ought to be fully and purely established in all places yet by reason of mans infirmitie not being able to perfourme the will of God in perfect manner and of the malice of Sathan labouring by all meanes to hinder this worke when it is put in practise it receaueth many alterations whereof come the diuerse states of a Church In all which this is generally to be noted that they haue many aberâ—ations from the forme of gouernment prescribed in the worde of God the which may lawfully be tollerated where by reason of the present state of the Church they cannot be amended yet so as that we doe alwaies aime at that which ought to be The lettes whereby this worke is hindred that it cannot come to perfection at the first are of two kindes natural violent The first kind we call naturall because they arise of no outward cause but euen of the very hardnesse of the worke it self as these for example It commeth often to passe that men although conuerted from infidelitie to faith yet cannot at the first be brought to submit themselues wholly to the gouernment of the Church yea there can hardlie be gotten at the first a sufficient number of teachers endued with sufficient giftes for this great worke Besides it is not to be hoped that the lawes whereby the Church is gouerned shoulde be soone brought to perfection For neither the lawes of God will be thoroughly knowen till they haue beene some time practised neyther the humane constitutions of the Church made fit to the people and agreeable to all circumstances till vse doe shew them to be conuenient in al or else inconuenint in some respects what is wanting in them what is superfluous By these meanes and many other of the same kinde it commeth to passe that thâ— Church is for some space of time although both founded anâ— built yet not strongly fastned together nor in any firme constant setled estate Yet this is not an imperfect state of a Church wherein some part of the gouernment is wanting but a state vnestablished Euen as we see that although the partes of the body of a childe are not as yeâ— so firme and compact neyther his whole bodie hath attained to that strength and firme constitution whereunto it groweth yet he is not therefore maimed or imperfect so it is in the Church the which groweth from one age state and strength to another euen as a mans bodie doth In this estate all Churches are at the first and so doe continue either a longer or a shorter time as the hindrances of the building of theÌ„ are many or few great or little Thus were the Churches in the daies of the Apostles yea many of them did continue so a long time because it was a matter of great difficulty to build theÌ„ and to bring them to any good estate for then all the orders of the Church were straunge vnto them for that they were lately ordained and had not bene practised before Hence it was that after they were planted and fully builte by the Apostles they did still require their continuall care as Pâ—ule saith of himselfe 2. Corin. 11.28 that the care of all the Churches lay vpon himselfe For although he being presâ—nt with them or by the meanes of others did set all things in due order yet they did not continue long in that estate but fell into many abuses and disorders in life doctrine and gouernment the which may be seene as in other so especially in the Church at Corinth the which whilest it was in this vnestablished state was euen ouer growen with disorders And so it is with other Churcâ—es being not fully setled for as a â—ouse may be easely shaken a sunder before the partes of it be firmly ioyned together and as children in their young age are subiect to many daungers and are easely hurt so the gouernment of Churches is most commonly confounded and â—roden vnder foote before it be confimed by vse and practise In the which respect they to whome the care of such Churches is commited ought to be so much more diligent and watchfull as the daunger is greater then at other times yea in regard of the infancy or weake estate of the Church they may and ought to remit somewhat of the strict forme of gouernment and especially of discipline whenas the good of the people shall so require Thus as was before noted dealt Paule with the Corinthians vnto whome he gaue milke as to infants not strong meate 1. Cor. 3.2 And likewise with the Thessalonians 1. Thess. 2.7.8 tho we might haue bene burdensome to you as the Apostles of Christ yet we were tender among you euen as a nourse cherisheth hir owne children Sect. 2. Of a pure and perfect state of a Church WHen the gouernment of the Church with those other lawes appertaining vnto it is fully established and practised then the Church hath a pure and perfect estate both which in regarde of outward gouernment may be attained vnto howsoeuer no christian mans life seuerally considered can possibly be without diuerse corruptions and imperfections in this world A pure estate is that wherein God is serued according to his owne will and ordinance onely the whole order and gouernment of the Church being free from all spottes of idolatry superstition and all traditions or deuises of men swaruing from the truth of the word of God The examples of this exact purity are very fewe beside the first Churches built by Moses among the Israelites and by the Aposteles among the christians in Ierusalem For immediatly after their daies crept in corruption the staine whereof is hardly
remoued Yet the Church had this puritie in some measure in the dayes of the religious kings of Israell who did cast out of the Church all reliques monumentes and shadowes of corruption And likewise in diuers places since the time of the Gospell especially in these last daies wherein it hath pleased God to bring his Church out of that sinke of Antichristianisme and to reueale the right way and manner of his seruice Yea churches as they haue a small beginning from the which they rise and a state vnestablished wherein they continue for some space of time so also they may at lengh attaine to a perfect state whereunto they doe daily growe and whereat they ought continually to aime It is then attained vnto whenas all those ordinances which Christ hath appointed for the gouerning of his Church are fully established all the ecclesiasticall functions and all those meanes whereby the Church is to be edified in the obedience of the faith being vsed so farre forth as humane infirmitie doth permit For although we both prophecie gouerne teach exhortobey and practise onely in part in this life 1. Cor. 13. yet the wants that are in the particular actions of men do not make an imperfection in the church So that when there is no office of the Church wanting none negligently executed but that he that exhorteth laboureth in exhortation the teacher in doctrine he that distributeth in simplicitie and he that ruleth in diligence he that sheweth mercy in chearfulnesse and whenas the people do by these meanes lead a godly and a christian life agreeable to their profession then is there a perfite state of a Church The which although as hath bene heretofore noted it can hardly be attained especially of Churches consisting of great multitudes of professours yet we are to doe our endeauour committing the successe of our labours to the blessing of God to whom nothing is hard or impossible yea who doth so blesse and prosper them that labour in the building of his church farre aboue their owne expectation that they shall see such fruite of their laboures which would seeme impossible to be brought to passe by the meanes of any man Sect. 3. Of the flourishing estate of a Church THe Lorde in mercy is yet more gratious to his Church and graunteth that in many places it should haue not onely a perfect but also a flourishing estate the which is to be considered in these things First when as the Church doth consist not of a smal company of beleeuers but of great multitudes professing the name of Christ praising him calling vpon him and seruing him the which no doubt is a happie thing and most earnestly to be wished In this respect the Churches in these daies do flourish as it is to be hoped that they will doe more and more For this is the time wherein the Lorde hath appointed that the fulnesse of the gentiles shall come in and not onely a fewe here and there but euen whole countries kingdomes and nations submit themselues to the obedience of the gospell Of the great number of beleeuers it cometh that there are in the Church many notable examples of godlinesse and of all spirituall graces yea greater varietie of them then is to be found in small congregations although vsually it commeth to passe by the malice of Sathan and the corruption of men that multitude maketh confusion in the Church and can hardly be brought to the due order of a Church as we are to consider hereafter Secondly the florishing estate of a Church consisteth in the abâ—ndâ—â—ce of the graces of Gods spirite whenas knowledge wisdome the giftes of teaching and all other which make for the building of the Church are plentifully poured vpon it when as that commeth to passe which the prophets foretolde of the times of the Gospell that the spirite of God should be poured vpon all flesh the which as it was accomplished in the primitiue Church on the which the Lorde did immediatly and extraordinarely pourefoorth all the graces of his spirite in such plentiful manner as was neuer in the Church before not shal be till the Church be perfected at the appearing of Christ So now the hand of the Lord is not shortened but he doth still continue this mercie to his Church although after a diuerse manner for now we are not to looke for the extraordinarie giftes of prophecie speaking in strange tongues working miracles and such like by the which the primitiue Chuâ—ch was most glorious and did florish in most wonderfull manner for these serued onely for the first planting of the Church neither are we to looke either for the like measure of giftes â—r for 〈◊〉 graces of knowledge wisdome the giftes of interpretation teaching exhorting or any other immediatly from God as they had For this also was proper to those times in the which because it was not meete that the building of the Churcâ— shoulde not goe forward till men had attained these giftes by ordinary meanes therefore it pleased God immediatly to supply their wantes But now these are not attained but by ordinarie meanes and yet the Lorde doth oftentimes graunt them to his Church in such abundance and in so great measure as that they doe make a flourishing estate of a Church A speciall note whereof in this behalfe is when there are many endued with those excellent giftes of knowledge and wisedome whereby the whole Church may be furnished with wise and learned teachers This is to be looked for in those places and countries which God hath blessed with a long and continuall peace So it is Act. 9.31 The Churches had peace throughout Galatia Iurie and Samaria and were edified and did goe on in the consolation of the holy spirit For euen as for the building of that glorious temple the Lord did giue a long time of peace in the daies of Salomon so doth he also when it pleaseth him to haue a flourishing Church in any place Yea for a flourishing estate in the giftes of his spirit there is in these daies required abundance of learning and of men endued with singular giftes both of nature and indâ—stry For God doth sanctifie these for the edifying and beautifying of his Church Hereof it was that the Churches of Corinth Alexandria changed their subtile and learned Pâ—ilosophers into most excellent diuines But especially they of Corinth did flourish notably in a wonderful abundance of all graces aboue al other Churches whereof we reade that they had the giftes of prophecie tongues interpretations yea and all other as the Apostle witnesseth 1. Cor. 1.6 and that in greate measure In regarde whereof the Apostle saitâ— 1. Cor. 4.8 That they were enriched and did raigne as kinges without him Neyther are these graces bestowed onely vpon the teachers and rulers in the Church but in this flourishing estate they are euen as that pretious oyntment which being poured vpon Arons head did runne downe to the skirtes of his garmentes So that
affection and indeauour doe helpe it forwarde as they who doe builde out of order or not in due time aâ—d season But there is another kâ—â—d of hinâ—erers who aâ—e tâ—uly and properly so called and these doe of set purpose â—â—nder the building of it The which no doubte is not onely a strange thing although it be most vsuall in the world that any man should be giuen vp to such a reprobate and senslesse minde as to labour by all meanes to ouerthrow and deface that wherein his cheife felicitie doth consist but also a most fearefull case for as the Apostle witnesseth 1. Cor. 3.17 Who so destroyeth the temple of God which is holy him shall GOD destroy And Philip 1.28 to be an aduersarie to the Church is a signe of perdition howsoeuer the Lorde may chaunge the hart of the most fierce enimie which his Church hath and make him become a fauourer of it as we see in the example of Paule Sect. 5. Howe the Church is to be built against professed hinderers THey who doe of set purpose hinder the building of the Church are of two sortes to wit professed or hypocritical Of both these kindes the Apostle fore-warneth the elders of the Church which was at Ephesus Act. 20.29 saying I knowe that after my departure fierce wolues shall come in vppon you not sparing the flocke The other kinde followeth And of your selues there shall arise men speaking peruerse things to drawe disciples after them And so doth Christ his disciples Math. 24.9.10 open persecutors shall kill you and yee shal be hated of all men yea many that beleeue shall be offended and one shall betray an other and many false prophets shall arise and deceaue many These hinderers as they are diuers so they are diuersly to be dealt withall yet this belongeth vnto them all that whenas they are obstinately and desperatly malitious in hindering the building of the Church they are subiect to the imprecations of the said Church Neh. 6.14 and 2. Timo. 4.14 professed hinderers are such as are not members of the Church for no man can professe himselfe to be both a seruant to Christ and a hinderer and defacer of his glory which shineth only in the Church and is obscured by hindering the building of it more then by any other meanes but they who hating Christian religion doe by all meanes labour to hinder the propagation of it and that most commonly by open violence These may lawfully be resisted by violence as they doe oppugne the truth as we read that the people of the Iewes did who did build with the one hand and hold their weapons with the other Neh. 4.17 therefore these are called the Lordes battails And hereof we need not doubte but that the force of open enimies labouring to ouerthrow the Church may and ought to be resisted by force There is no cause of warre so iust as is the defence of the Church neither any wherein we may be more bolde to looke euen for the extraordinary helpe and blessing of God in fighting for vs for the good and safety whereof al the creatures in heauen and in earth doe serue Thus Ioah incourageth his brother 2. Sam. 10.12 quite thee like a man and let vs be valiant for our people and for the cities of our God Sect. 6. How the Church is to be built whenas the ciuill magistrate is a professed enimie to the Gospell IT commeth often to passe that the building of the Church is hindered by the ciuill rulers who ought to be the cheife furtherers of it being placed by God in authoritie for this end that by their meanes the people might liue a quiet life in all godlines and honestie 1. Timo. 2.2 But the people by their sinnes doe often pull vpon themselues as diuerse other iudgments so also prophane and Godlesse rulers so much abhorring froÌ„ the true worship of God that they do not onely not imbrace it themselues but also hinder their subiects from vsing it The which is a lameÌ„table case euen a horrible coÌ„fusioÌ„ of all things whenas the sword of the magistrate is stretched out against the Church the members and builders of it which was appointed cheifly for the maintaining of it yet we haue many examples hereof in all ages of kings princes Emperours all kindes of rulers who haue opposed their whole power and authority to the building of the church This was the state of the church for the space of diuerse hundred yeares in the first time of the Gospell the which did miserably labour vnder the crosse of persecuting Emperours the like may be seene in euerie age And therefore it belongeth to all Christians to knowe howe farre they may go in building the Church in this state of things and whether that it be lawfull as before to build the Church and to maintaine the same being built by force against the violence of the ciuil power The answere to this question is diuerse according to the diuersitie of rule and of subiection for some magistrates doe so rule aâ— that they themselues are in some sort to be ouerruled by others yea they are subiect to lawes as other men are so as if they doe transgresse either in their priuate life or in publick administration they are to be called to account and to be brought into order by the people or by the châ—ife and noblest of them in the name of the rest These may lawfully by the aforesaid power of â—he people but not by any priuate man or companie of men be compelled to suffer the building of the Church to goe forward But this is no answere to the question for here subiects doe not resist a higher power but the ciuill power being deuided betwixt the people and the rulers one part of it resisteth the other in the which combat the lower power ought to giue place to the higher and therefore the magistrates to the whole body of the people by the which they were put in office to rule them seuerally and ioyntly in the name and by the authoritie of all For this kinde of magistrates is to be accounpted as deputies or substitutes to the people and may lawfully be deposed by them when the common good doth so require Yea if any people haue submitted themselues to any authoritie with condition of hauing the true worshippe of God and the free vse of it they are not bound to obey if the said condition be broken But there is another kind of gouernment wherin the ruler for vsually he is but one hath greater authoritie and a more sure standing in his place in that he is not chosen or appointed by the people to rule neither doth take his authoritie at their handes as their giftes but hath it from God from his predecessors and from himselfe These rulers are for the most part great kinges and Monarches who doe obtaine kingdomes by hereditarie succession from their auncestours hauing either by force conquered the dominion of
those places or by the fauour and consent of the people obtained that great authotitie for themselues and their posteritie Yea often a temperate and meane power being graunted doth increâ—se to this immoderate and absolute authoritie whereof we speake The which although it were at the first conquered by violence and vniust dealing yet if afterwardes it be by the generall and continuall consent of the people admitted acknowledged and obeyed it is to be accounted a lawfull authority Now in many of those kingdomes the rulers are not tied to any couenants or conditions by the which they shoulde rule but onely so farre forth as they doe voluntarilie submit themselues for the more quiet obtaining enioying of their kingdoms Yea they haue the full and absolute authority of the land in their owne handes and inhereÌ„t in their own persons insomuch that al others within their dominions ioyntly and seuerally considered are in respect of them priuate men Of this kinde was the kingdome of Israell as hath beene shewed in the former treatise and many other in the which that we may apply this to our purpose it was not lawfull for any of the people to resist the ciuill authority by open force no not in the cause of setting vp or maintaining the Church as appeareth by the historie and examples of the saide kinges Yea this is agreeable to the word of God which teacheth that we ought not to doe that which is good but by good lawful and ordinarie meanes but to resist the ciuill power is euill and greatly displeasing in the eyes of God Yet we ought to vse all lawfull meanes for the setting forward of this worke when it is hindered by these magistrates as first to solicite the cause of the Church at their hands yea euen with our owne danger as did Hester Est. 4.14.16 Nehemias Neh. â— 4 and to labour to bring them to the knowledge of the truth Yea further if it be so needfull to redeeme the freedome of religion with our goods by paying to our rulers great tributes that the Church may be established Also by shewing our faithfull obedience loyal submission and duetifull seruice euen to the vnbeleeuing rulers as did Daniel Nehemias and many other godly men By the which meanes and such like the Lord working together in whose handes the heartes of kinges are to turne at his pleasure it may happely come to passe that they will become louers and furtherers yea members of the Church or at the least not haters and hinderers of it but if they doe continue obstinate and as it vsually commeth to passe become persecutours of the Church Then in the first kinde of gouernment the people may vse eyther that secret authoritie which as yet remaineth in their owne handes or else the libertie and benefit of conditionall obedience and so notwithstanding the ciuil ruler build the Church as they ought to doe But in the other kind of gouermeÌ„t we may not build with the one hand hold our weapons with the other against that gâ—eat absolute and maiesticall authoritie for here God giueth no other weapons where withall to fight saue onely patience to suffer their vngodly dealing and if they become malitious and bloudy persecutours of the Church winges to flie For that in time of persecution moued eyther by our owne magistrates or by any other power we may fly for our safetie we are taught euen by the light of nature which moueth euery one to preserue his life by all good meanes But nature is an euill counseller in cases of religion and therefore we haue a more sure ground whereon to rest in this behalfe euen the worde of God whereunto we are to hearken giuing vs this libertie yea this counsell that when we are persecuted in one place we should fly to another as the primitiue Church was dispersed except the Apostles Act. 8.1 yea this is good not onely for our selues but also for the Church for by this meanes we preserue the Church which otherwise would be destroyed in vs. Besides those who are weake and doubt of their constancy ought not to tempt God by vndergoing extreame daunger Yea the Lord vseth thiâ— meanes for the inlarging of his Church Act. 8.4 yet sometimes God doth not graunt vnto vs this libertie of flying but giueth the persecutour power ouer vs that by this meanes he may try our soundnesse and constancy in the profession of his trueth Yea sometimes it is also expedient for the Church that we doe not vse this liberty though we may as if our suffering be like to bring many to the profession of the trueth or to confirme the weake or to auoyd the slaunder of the enemy obiecting to vs fearefulnesse hypocrisie want of faith and of the hope of eternall life Sect. 7. Of the building of the Church hindered by the ciuill ruler being a christian THus much of professed hinderers being open enemies to the Church Nowe we come to those who although they professe themselues members of the Church and such as do by all meanes labour to build it yet in trueth they doe hinder the same yea often more then the opeÌ„ enemy doth And to let others passe the greatest hurt is done by those who are publicke in the Church vnto whome the building and furthering of this worke doth belong as namely the ciuill ruler being a member of the Church and the ecclesiasticall gouernour or the minister of the worde For as when the light of the body is darkenesse how greate is that darkenesse so when the builders of the Church are the hinderers of it how great is that hurt For the first the ciuill ruler for so we speake as of one because that kinde of gouerment is most vsuall may greatly hinder the building of the Church although he doe in part further the same as namely if together with the profession of the true worship of God he doe retaine some part of some false worship or the reliques and memorials of it whereby many are offended and hindered Secondly if he hinder the establishing of any part of the gouernment of the Church commaunded in the worde or else the function of any office and finally if he doe by any meanes hinder the course of the gospell and the building of Gods Church in that place Heere we haue other meanes to vse the ciuill ruler being a member of the Church For first we may be more bolde in mouing him to regard the building of the Church the which doth as much concerne his owne good and saluation as the good of any other We may also haue greate hope that he will be moued by the aduise of them who are godlie wise and learned in his realme Yea those that are the ministers of the worde of GOD by whose meanes the Church is built may deale more plainely with him and exhort yea charge him in the name of God who will one day take an accounte of him howe he hath discharged his duetie to
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
memorie and other common giftes Then followeth a corrupt worship consisting in outward rites and ceremonies in vaine babling in suffering hunger or in other bodily exercises Further if in steede of true doctrine errours be publickely taught and generally receaued or if in steede of a christian life sinne doe abounde by these meanes and many other which it is not needefull to rehearse commeth a corrupt state of a Church But heere we are briefely to touch a question which hath beene in part handled alone Chap. 1. Sect. 4. to wit howe farre a Church may be corrupt before it cease to be a true Church that is a Church truely and indeede For answere whereof it seemeth that wheresoeuer a company of men doe ioyntlie and publickely by worshipping the true God in Christ professe the substance of Christian religion which is faith in Iesus Christ the sonne of God and Sauiour of the world that there is a true Church notwithstanding any corruption whatsoeuer yea although it be of that nature that it might be made by consequent of argument to fight with the very foundation of christian religion and so hainous as that in respect thereof the people stained with this corruption are worthy to be abhorred of all men and vnworthy to be called the Church of God We will take an instance of a people which together with the profession of the faith doe mâ—intaine and vse idolatrie not worshipping a false God for then they were without all question to be counted infidels but the true God after a false and deuised manner These seeme to be a Church although they doe prophane the worship of God after a most horrible grieuous mâ—nner thus as it may seem some christans did in the first time of the gospel who did both beleeue in some sort yet could not of a sudden shake off that idolatrie wherein they had liued so many yeares For so Paul writeth 1. Cor. 5.11 If any that is called a brother that is a christian be a fornicatour or couetous or a worshipper of Images This kind of wâ—rship is in vse in the Church of Rome the which seemeth to be a Church althogh in the lowest degree that can be imagined vnlesse as it semeth that we may do we wil admit into the church the people of the ten tribs who were idolaters yet by circumcisioÌ„ some otherwaies did professe the name of Iehoua as we may note out of many testimonies of scripture And first out of those places where they are called the people of god as we read Ro. 10.25.26 wher the people of God the beloued of God and the children of the liuing God doe all signifie a true Church In the 1. King 16.2 they are twise so called wher God saith that he made Bahasa the captaine of his people Israell Secondly God is called the God of the ten tribes and said to be among them 1. King 20.28 because the Syrians speaking of the God of the ten tribes of whome they were ouercome said that Iehoua was God of the hils onely and 1. King 18.35 thou art the God of Israel Thirdly for that they alwaies had the true prophets of God and by them did aske and receiue counsell of God in their waightie affaires Thus 1. King 22.5.6.7.11 Achab asked counsel of God 2. King 2.16 Ahazia is reproued by God for that He sent to aske counsell at Baalsebub as though there were not a GOD in Isâ—ael whose worde he might haue sought after Likewise 1. King 5.8 Eliseus saith this is a most certaine thing that Israell is not at any time without a prophet The trueth hereof may be gathered also 1. King 18.21 where Elias saith that the people did halt betwixt God and Baal that is did serue them both together And lastly by that which is often said that the kinges of Israel did euil in the eyes of God that is in that place wherupon God did as yet looke with the eyes of his mercy as vpon his Church So that although they did wante almost the whole publicke worship and therefore are said 2. Chro. 15.3 to be without God without priestes and the law yet because the name of God was generally by circumcision professed of them they seeme to retaine the name of a Church and oâ— the people of God Euen as the Church of Rome serueth God and Christ by baptisme and by professing his name otherwaies although they haue no part of the worship of God vncorruptâ—d And so the ten tribes some christians in the primitiue church the papists and as we may thinke king Salomon with many others ioyned idolatry the worship of the true God together as it is said of the Samaritanes that they feared the Lord and worshipped idols 2. Kinges 17.41 yet these Samaritanes were not a Church for they did only in their mindes slauishly feare God but all their outward worship was done vnto idols Sect. 11. Of a Church corrupt in doctrine NOwe we are to enquire howe farre a people may be corrupt in doctrine and yet remain a Church Whereunto we answere as before that all they who hold the foundation of religion are to be counted a Church although together they be infected with many grieuous errours By the foundation of religion we doe not meane any one particular point no not the waightiest points or those which come nearest to the foundation it selfe but the generall and maine doctrine of Christianitie the which was before the comming of Châ—ist this I beleeue in the Messias who is to come of the seed of Dauid and since his comming it is this I beleeue that Iesus is Christ as the foundation of religion is defined by the Apostle 1. Cor. 3.11 The truth hereof may euidently appeare by considering the state of the visible Church before the comming of Christ especially as it was at the time of his comming in the which although God did reueale his will more clearely to some of his prophets people yet the church generally was altogether ignorant of the waightiest points of the Gospell as of Christ the trinitie two distinct natures the vnion of them of his offices death and resurrection Now although simple ignoraunce be not so grieuous a sinne as wilfull heresie neither an heresie before the comming of Christ as one since his comming yet in this respect they are all one for a man doth erre in that point which he doth not knowe holding the errour contrary to the said trueth Euen as the Iewes not knowing the heades of doctrine before named did alwaies in all ages and doe to this day so many as continue in vnbâ—leife deny the doctrine of the trinitie for they make but one person to wit God the father and the doctrine of the deitie of Christ thinking that the Messias should be a mere man they deny his offices thinking that he should be a temporall king onely and therefore they knewe not the doctrine of regeneration as we see in
Necodemus a maister in Israell Iho. 3.10 Neither did they looke so much for forgiuenes of sinnes and eternall life by the Messias thinking to be iustified by keeping the law as for temporall commodities And lastly they denied the doctrine of the death of Christ for they held that the Messias should not dy Iohn 12.34 That these and other such errours were popular and common in the Church of the Iewes we may both gather out of their saying recorded by the euangelists as also by their continuall silence in these matters the which we doe not reade that any of them doe mention vppon any occasion And lastly by the open confession of the Iewes in all ages since the comming of Christ. For it is plaine that they holde euen to this day those opinions which they receaued from their auncestours and were commonlie helde of that nation Notwithstanding all which errours we thinke as it is generally thought that the people of the Iewes professing generally faith in the Messias to come were then the true Church and the people of God but this confession will not serue now in the time of the Gospell to make them a Church because they doe reiect Christ himselfe in his very person As for the hereticall Churches since the time of the gospell as the Church of Arians papists or any other maintaining grieuous errours contrarie to the worde of God it seemeth that they are to be accounted the Churches of God because they doe all hold the foundation of the Gospell which is faith in Iesus Christ the sonne of God and the sauiour of the world CHAP. VIII Of a Priuate Church Sect. 1. What a priuate Church is HItherto we haue entreated in generall of a particular church now we are to speake of the kindes of it which are two in number to wit priuate publick A priuate Church is a company of Christians seruing God together in the midst of infidels or there where the whole multitude or the whol body of the people generally publickly considered abideth in infidelity Of this kind of churches we haue many examples First from the beginning vntill the daies of Moses in all which time the Churches were priuate Secondly after the nation of the Iewes did cease from bâ—ing a Church for from their comming out of Egipt vntill the time wherein they reiected christ and the gospel they were a publick church til the dayes of Constantine the great all the chuâ—ches of the christans were priuate For we doe not read of any one citie or countrie within al that time being about .300 yeares did publickly embrace the gospell but a fewe in respect of the infidels in this and that citie as in Ierusalem Antioch Corinth Rome and the rest So that al the churches planted by the Apostles Euangelists or any other in the first ages of the gospel were priuate Thirdly of this kinde are those churches at this day if there be any such which are amongst the Turkes or any other kind of infidels Out of the which examples we may gather that the cause of this priuat estate of the church was in the first ages of the world the smal nuÌ„ber of the tru worshippers of God is in these latter ages the infidelitie of magistrates who being themselues infidels do not go about to bring their subiects to the faith but are perhaps content to tolerate the same within their dominions and that for some ciuill respect as namely to make their cities and countries more resorted vnto for encrease of the tribute due vnto them for the preseruation of peace or for some other such consideration Lastly the cheife cause of these priuate Churches is to be taken from the very nature of the Gospell the which being contrary to mans reason is hardly beleeued and therefore it is vsually receaued only of a fewe As it is written Rom. 10.16 who hath beleeued our report that is very fewe in respect of the infidels do beleeue the doctrine of the Gospell For howsoeuer the force of ciuill authoritie and other outward respects make the gospell to be generally receaued in many places yet this generall profession is contrary to the nature of the gospell the which hardly and seldome is truly receaued as hath bene said But here it may easely be obiected that no Church can be called priuate seing that we haue here before defined a church in generall by the publick seruice of God We answere confessing that euerie church is publick in respect of the seuerall members of it yea although it be in a priuate house or family or in the most secrete corner that can be And yet a church contained within a priuate place and consisting of a small company may truly and fitly be called priuate in respect of that Church which consisting of the whole body of the people doth not lurke in a corner but is openly established amongst all and in euerie place Yet the ministerie of the word and al other actions of such a church are to be counted publick and not priuate So that this kinde of Churches is called priuate from the subiect because they are in priuate places but the subiect of the other kindes is a publick citie or countrie Sect. 2. Of the the specials in planting a publicke Church NOW that we see what a priuate Church is we are in the next place to come to the specials in the planting of it And first we are to declare by whom this kinde of Church ought to be founded as for the secondarie workers to wit the ministers of the worde we haue spoken of them in the generall treatise of planting a Church So that here we are to search out â—he first workers in this action who are the chiefe in that they begin the worke and procure the ministrie of the worde The answere is that euery man may be the chiefe and first builder of a Church so farre foorth as his calling power and authority doth stretch So that in this case priuate men may be lawfully and are vsually the first and chiefe builders Yea it is not onely lawfull but that wherunto the duetie which we owe both to God to seeke his glory and to men to seeke their saluation doth necessarelie binde vs that if God giue vs occasion the Church standing in neede of our helpe we be not wanting in this behalfe For so we are to vnderstande that this is to be done whenas the Câ—urch is destituâ—e of christian magistrates and likewise of other gouâ—rnours and teachers As it is in those places where eyther there is no Câ—â—rch aâ— all or else so decayed that there remâ—inâ—th nothing but the professiâ—n of religion amongest some fewe In the which case it is lawfull for any christian whom God hath endued with the zeale of his glorie and the saluation of his brethren and also witâ— some measure of knowledgâ— how this thing ought to be done to labour both in bringing tâ—ose who are infidels to the
profession of the faith and also to bâ— a meanes to continue them together in the same so it is recorded Act. 8.4 That the Church which was at Ierusalem being dispeâ—sed they did preach the worde euerie man labouring as he had occasion offered So we reade that Prisciâ—la and Aquila had a Church in their owne house which we may wel thinke to haue beene gathered and constituted by them for that they are saide to haue preached the gospell diligently and to haue conuerted many Rom. 16.4 1. Cor. 16.19 So Colossians 4.15 the Apostle saluteth Nympha and the Church which was in his house and although it be not mentioned that these men were the founders of these Churches within their owne houses yet this doctrine may be proued by that generall rule of the worde the which layeth this charge vppon euery man that he build the Church and establish the true worship of God so far as his authoritie doth stretch By this rule as euery man is to make himselfe the temple of the holy ghost so masters of families and rulers of cities and countries are bounde to be the first founders of the Church in those places where they haue to doe yea they may lawfully preach the word to any other when occasion is offered Yet whenas they haue wonne any to the profession of Christ who are not of their owne families or gathered them together beeing dispersed abroad to serue God together then they are to commit the further building of it to those who shall be appointed and chosen to teach and order the said congregation And if they themselues be thought meetest for that purpose then are they no more priuate men but ecclesiasticall rulers Also this is to be considered that whenas it pleaseth God to put into any mans heart this desire and purpose to goe about the building of any such priuate Church he or they if they be more then one are to communicate their purpose to those who doe alreadie beleeue and professe the faith neere to that place that their consent and approbation of their doings may be vnto them a kind of calling and also confirme and encourage them in the saide work And in this manner it is not vnlawful for priuate men to be the first builders founders of a priuate Church consisting not onely of their own families but also of any other whose hearts it shall please God to moue to beleeue the gospell and to ioyne with them in the profession of it But in conuerting others there is great wisedome to be vsed forasmuch as ciuill rulers who are not themselues of the Church although they doe giue a toleration for a priuate Church within their dominions yet they wil hardly suffer their subiectes to be turned to any newe religion so that they who doe take in hande this worke are to consider that they haue not such libertie as were to be wished and therefore they ought with peace and quietnesse to vse that libertie which God hath graunted vnto them rather then by passing the limits of their calling to venture the losse of that which they haue So that they are to builde chiefely by gathering together those who doe alreadie professe the faith and that by priuate teaching as occasion is offered and as for others to vse all lawfull meanes to allure them to the liking of their profession as is an honest and vnblameable life whereby they may get the fauour of all men as the Church had Act. 2.47 Then to be readie to receaue all that come vnto them and louingly and mildly to conferre with them of those pointes wherof they doubt Thus did the apostle Paule at Rome for the space of two yeares remayning in an hired house priuatly receaue all that came vnto him did preach the Gâ—spell with all boldâ—esse without any hindrance the which he could neuer haue done in that place if he had gone about openly publickly to chaunge the state of religion to bring the people of Româ— to the profeâ—sion of the Gospel Sect. 3. Of the state of it being planted AS great care is to be vsed in the gathering of a priuate Church so likewise continuing it this alwaies is to be obserued that they liue in obedience to all ciuil lawes and constitutions so that they be no cause of disturbâ—nce to the publick state of the place where they liue For to this ende are all those exhortations which are made concerning obeying magistrates rulers whether high or loâ— Râ—m 13.1 Peter 2.17 in many other places for the Churches were then in those places where heathen magistrates ruled Yea christians liuing in this estate although they ought to desire the company of their brethren professing the faith rather then of infidels which are strangers from God and also as much as they can to haue their continuall conuersation with them yet they ought not to abhorre or fly the company of those who are not of the Church whenas by iust occasion it is offered For so we see the Apostle writeth to the Coâ—inthians 1.7.12 that the beleeuing husband should not put away the vnbeleeuing wife being content to remaine with him So also we may obserue that the christians were often inuited by infidels to their banquets 1. Cor. 10.27 And as for the sinnes and corruptions which we shall see in them we may and ought to vse greater patience towardes them then towardes those that doe professe the gospell So Paule writeth 1. Cor. 5.12 what haue I to doe to iudge them that are without doe not ye iudge those who are within and therefore we may lawfully leaue their faultes and sinnes vnreproued Yet in all our dealinges with them we must aime at their conuersion and then it will be for the glorie of God and our owne comfort which if it be onely for our temporal commodity cannot be without the offence of our brethren whereunto a speciall regarde is to be had and also to our owne hinderance in regarde of comfort and edification in the knowledge and obedience of Christ. Furtheâ— in these priuate Churches this is to be obserued that they most vsually consist of the most syncere and faithfull christians For in them none are compelled to professe the faith but all are such as do willingly of their owne accord embrace the gospell Act. 2.41 So many as willingly receaued the worde were baptized Yea this also may be an argument of their soundenâ—sse in the profession of the trueth for that liuing amongest infidels they cannot but incurre the hatred of many yea oftâ—ntimes euen of the ciuill rulers themselues by taking vpon them the profession of the gospell and so sustaine many iniuâ—ies and hurtes in regarde of thinges belonging to this temporall life and manifolde molestations scoffes yea reproches in regarde of the seâ—uice of God Againe this is to be noted that these priuate Churches are for the most part more pure perfect orderly and free then publiâ—ke Churches are For
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
more florish the Lorde was more feruently and hartely serued and called vpon all faultes and corruptions in life or doctrine were seuerely censured yea rather sharply punished but whenas it pleased God to giue peace and prosperitie to his Church by the meanes of Christian Emperours and kings then did the number of beleeuers mightely increase and the Church did in that respect florish but together with the nuÌ„ber loosenes in life in the seruice of God scismes heresies and all manner of corruptions did come in increase more and more So that these multitudes of professours are not in regard of these inconueniences to be reiected but rather we are to reioyce at this as the apostle did Philip 1.18 For that Christ was preached although for vaine glorie to praise God for that according as he promised by his prophets Esa 54.2 The Church hath enlarged her tentes so that all the nations of the earth doe come into her bosome Yea euen this that the name of Câ—rist is not blasphemed as amonge infidels but honored worshipped and called vpon although it be in great confusion yet it maketh for the glorie of God and therefore all good Christians ought to reioyce herein although they doe wholly mistâ—ke all corruptions and the confusion which is vsually in these publick Churches Lastly concerning their calling we are not to thinke that it is so strange a thing that they are called to the profession of the faith who were borne Christans and doe euen as it were sucke the profession of christianitie from their mothers breastes of whom the Apostle saith that they are holy 1. Cor. 7. or yet they who being professours of the gospell and holding the foundation of christian religion as it seemeth that papistes and such other heretickes doe as we haue declared more at large heretofore are brought by the authoritie of the magistrate from a corrupt manner of seruing God or from grieuous heresies to a more syncere worship and profession as it was in the primatiue Church whenas men were conuerted from heathenisme to christianity And therefore all those who haue beene by baptisme ingraffed into the profession of Christ in their young yeares and haue afterwarde beene continually brought vp in the same profession of the faith declaring vnto all men in the whole course of their liues that they doe like loue and imbrace that profession which they tooke vpon them and doe serue and worship God in the name of Iesus Christ are to be counted members of the Church although they haue no effectuall calling to the vnfained and true obedience of the gospell To conclude this point the example of the Church of the Iewes wil euidently declare the true nature and whole estate of this kinde of Churches and also resolue all doubtes which can be moued For in it all that receiued circumcision were counted members of the Church Yea the Apostle witnesseth that at the time which the Lord hath appointed that whole nations shal againe become the Church of God So that in what place soeuer whether towne citie commonwealth prouince or kingdome the people doe generally professe the faith or thus wheresoeuer the lawes ecclesiasticall doe stretch themselues as wide and doe belong to as many as the ciuill or common lawes made for the administration of the commonwealth there is a true publicke Church set vp Sect. 2. Of the coniunction of the Church and commonwealth BY setting vp a publick Church in any place it coÌ„meth to passe that the Church commonwealth are ioined together the which in a priuat state of a Church haue nothing to deale the one with the other For there the Ch. either lurketh in secret if she haue not he fauour of the ciuil ruler or at the least dwelleth as in a priuate house if she haue a toleration But now whenas any people genâ—rally together with their magistrats do professe the faith the church may be coÌ„pared to Esther who was taken from her priuat state wherin she liued being brought forth into open and publick place was maried to the king so is the coniunction of the Church the common-wealth Wherin we haue these points consider first what is the bond of this coniunction secondly the manner of it thirdly whether state is the superiour fourthly how they meddle with each other lastly the coÌ„modities discommodities which either the Church or the coÌ„monwealth reapeth by this meanes or the changes alterations which happen to either of them For the first the bond of this coniunction is the ciuil power which is the veâ—y fountain head from the which both these estates do flow and by the which it is brought to passe that there is a publicke Church in any place for howsoeuer great multitude of people may be conuerted only by the ministerie of the word yet we do not see that al generally do professe the faith but only wher the power of the magistrate ioined to the word doth make the gospel to be publickly receaued in that it maketh al that are meÌ„bers of the ciuil body to be members of the Church also Hence it is that as soone as the ciuill power ceaseth to maintaine religion these publicke Churches fall to the ground the bond being broken wherby they were tied to the coÌ„monwealth So we read Iud. 2.7.19 That the people of Israel serued God as long as Iosua the elders or their iudges liued but as soone as they died they fel away to idolatry Likewise in the first time of the gospel there were no publicke Churches for diuers hundred yeares and al for want of this bond of christian rulers but as soone as the Roman Emperours did embrace the gospel then were publicke Churches set vp in many places Sect. 3. That a publicke Church with the ciuill estate maketh one bodie vnder one head IN the second place we are to see what manner of coniunction this is to wit whether that the Church commonwealth thus ioined together make one body or state ruled by one the same head or else are still two diuerse bodies absolute and perfect each in it selfe without the other and ordered by the owne proper head in all matters belonging vnto it For answere hereof it hath bene thought that in this coniunction there are two bodies not onely diuerse but euen cleane opposite and contrary the one to the other euery respect that they are ordered by two diuerse supreame heades and that all the functions of these bodies are of so contrary natures that they cannot lawfully meete together in the same subiect This opinion which seemeth not to be agreeable to the trueth hath risen of a reuerend religious yea as it proued at length a superstitious opinion of the ecclesiasticall estate with too base and vile an opinion of the ciuill state the which hath seemed so prophane and vnholy as that it coulde not in any respect be ioyned with the other without defiling and prophaning it But the word of
God teacheth vs that the ciuil power is a holy ordinance of God instituted by God chiefly for this end to intermeddle with ecclesiasticall matters and not onely to suffer and tolerate religion as it doth in a priuate Church but also to set vp and maintaine it yea wholly to effect it although by the meanes ministerie of others in al places whither the said power doth stretch it self As for the distinction of the ciuil ecclesiastical state although it may be vsed to put a difference betwixt ciuil ecclesiasticall matters yet if therby we meane that in a publicke Church there is added to the ciuill state another full and perfect bodie endued with full authoritie to begin and effect all matters belonging to it self not relying vpon the other but only vsing the help of it against outward violence as wheÌ„ two distinct nations do ioine themselues in league together for their greater safetie then we thinke farre otherwise of these thinges then the worde of God doth permit according to the which the politicall bodie together with a publicke Church are but one body moued and ordered by one and the same head For as when any people being barbarous rude vnexpert in feates of warre and altogether destitute of humane knowledge and all good litterature become ciuill courteous warlicke wise and learned there are not so many newe estates or bodies added to the common-wealth but onely the first state of it is made so many waies better so it is whenas a people of pagans and infidels become the worshippers of the true God For there is not a newe bodie or state but onely the qualitie of religion is added to the ciuill bodie or rather idolatrie is chaunged into the true worshippe of God The which doth no more make a distinct body then idolatrie doth in a heathenish common-wealth As for the people they can no more be said to be another bodie because they are religious then for that they are a learned and warlicke people but for the ministers and rulers of the Church it may seeme necessarie to be graunted that they doe eyther make a distinct and perfect bodie or that the ministerie is a member of the ciuill bodie Whereunto we answere that the ministerie is not a bodie in it selfe neither is it the head of the body of the Church but onely is a member of the bodie of the commonwealth distinguished from the reste in nature vse and obiecte and excelling the other by a diuine holinesse which it hath more then any other part or function of this body The trueth hereof is to be laide open by declaring first that this whole state consisting of a politicall bodie and of a publicke Church hath but one heade wherby the whole bodie is ordered and euerie member of it moued in their seuerall functions And secondly the offices of these two states may agree together in the same subiect The heade is the ciuill power whereof we speake rather then of the ciuill magistrate for that in many places the power is not wholly in the handes of the magistrate but diuided among the senate the nobilitie and the people But here we speake of the whole power the which wee call the hande of this body by â— vsuall metaphore taken from the naturall bodies wherein we see that the whole motion commeth from the head without the which none of the members can moue it selfe or doe any function Thus all men doe graunt that the ciuill power is the head of this body in regard of ciuill and worldly affaires but that it may be so called in respect of the Church and of ecclesiasticall matters many do doubt or rather flatly deny without any doubting thinking that neither the ciuill power doth stretch it selfe to Church affaires neither if it do in some respect that it ought therefore or may lawfully be called the head of the Church As touching this point we are to consider howe both the function and also the name of a head agreeth to the ciuill power for the first in the building of the Church it pleaseth God to vse the helpe and the ministerie of men and that two diuerse waies according to the two diuerse kindes of building his Church whereof the one is inward secrete and spirituall whenas by the ministerie of the word and the sacremenes the Church is edified in knowledge faith loue obedience and in all manner of spirituall graces in this parte of the building Christ is the first and cheife mouer yea the head of his Church vnto the which he giueth spirituall motion by his ministers as by instruments vnto whom he giueth spirituall graces fit for this purpose Ephe. 4.11 He gaue some to be Apostles some Euangelistes some Pastors and doctours for the gathering of his saintes and for the building of the body of Christ. Thus Christ onlie is the head of the whole visible church for no creature can either appoint ecclesiasticall functions or giue spirituall graces either to the ministers or to the people But whenas the Church commeth to be built in any particular place there must be added an other parte of this building more outward apparant and sensible then the other to wit whenas this spirituall building together with the ministerie of the word which is the meanes of it is not onely receaued wheÌ„ as it is offered but also diligently sought after when it is wanâ—â—ng and carefully preserued after that it is gotten This kinde of building also is to be performed by the ministerie of man but yet it doth not come from the same head or fountaine For that spirituall building commeth from Christ as he is Lord and king of his Church but this commeth from God the father the maker and preseruer of mankinde who in great mercie and wisdome hath not left men in vtter confusion but hath giuen vnto them the meanes of hauing a Church and his true worshippe This meanes is his owne power and authority communicated to certaine men for the good of the rest to whome he hath giuen this charge that they do as by all other meanes so cheifly by building his church in those places which are within the compas of their authority procure the good of men so that all whosoeuer haue the rule of any place whether it be kingdome or countrie prouince or citie towne or family are bound by the word of God and namely by the generall lawes of magistracie to build the Church in the said places the which thing if they doe neglect as most of all the magistats in the world in all ages haue done then they do sinne against God no lesse then the minister being lawfully called to the function who doth neglect the inward and spirituall edifying of the Church This the prophet foretolde saing that kinges and Queenes should be nourse fathers and nurse mothers to the Ch. Not that they should be the ministers of the word and of the spirituall nourishment vnto them but onely that they should
build after this inward manner This second kinde of building is in order and nature the first yea that which moueth the externall action of the spirituall building and prepareth the way for the ministerie of the word by the meanes whereof a Church cannot be set vp in any place whâ—ther countrie ciâ—ie or family till that the power wheâ—eâ—y the said place is ruled do either procure or at the least suffer it For the kingdome of Christ is not of this worlde neither doth it take a way the generall ordinance of magistracie and order whereby God ruleth the world but is in respect of outward action subiect vnto it and to be established and miantained by it for as God himselfe was the head and first mouer in the building of the Church when as at the first he sent his Apostles immediately by his owne authoritie to do it so also it is his will that they who do supply his place and are after a sort Gods on earth should afterwardes be the first agents in this worke For we are not to thinke that rulers by the which name we call all that haue authoritie whetheâ— in countries townes or priuate houses haue the charge onlie of the bodies of their subiects commited vnto them but rather that their chiefe care ought to be to prouide for their soules the true worshippe of GOD wherein the last ende and chiefe happinesse of man consisteth and wherevnto all temporall benefits are to be referred as the Apostle writeth .1 Timo. 2.2 the end of a quiet and peaceable life procured by magistrates is the right worshippe of GOD. For this cause ciuill rulers are called by GOD in the scripture the pastors or feeders of the people not as if they were to feed their bodies only as sheep heardes doe flockes of sheepe but chiefely in regard of their soules as we may see euidently 1. Chro 17.6 which way soeuer I walked with Israel haue I spoken of building a Church or temple to any of the iudges of Israel whome I commaunded to feede my people In the which place we may see at whose hands GOD looketh for the building of his Church But it may be here asked what if this ciuill power doe not moue in this worke whether that there should be no Church or ministerie of the word in that place or rather if that the king prince magistrate or the maister of the family he negligent in his dutie if not then the subiect sonne or seruant in a priuate house may lawfully take this worke in hand or yet the ministers of the worde may begin and goe on in their worke yea although they be neither set on worke nor yet tollerated but euen flatly forbidden and peremptorelie hindered by the saide poweâ— for otherwise it might come to passe by the obstinacy of rulers being enimies to the Gospell that there should be no Church either publick or priuate in any parte of the world whereas it is the will of God that his church and true worshippe should be established in all places And therefore it may seeme that in this case the councell and practtise of the apostles is to be followed who being forbidden by the rulers to preach the Gospell answered that it is better to obey God then man The answere is as before Chapter 7. Sect. 6. that as touching ordinarie callings a church cannot lawfully be built in any place by resisting the authoritie of the said place For no man may against the will of any man rushe into his house to instruct his family or into a city to abolishe idolatrie and to set vp publickly the true worshippe of God because howsoeuer euery one ought to endeuour to build the Church yet we ought to keepe our selues within the compasse of our owne calling and not to take vpon vs by violence the performance of other mens duties For none are crowned either with due praise or with happie successe of their labours but they who striue lawfully howsoeuer it pleaseth God some times to accept and prosper the endeauors of those who labour in aduancing his worshippe and glory more in feruent zeale then imperfect knowledge so go further in this behalfe then the secret rule of the word of God doth requier or permit As the apostles they haue an extraordinary calling and dispensation immediately from God himselfe needfull for the first publishing of the gospell the which they were to obey yea though it were contrary to his reuealed will But ordinarie ministers haue no callinges but from men and must square their actions according to the written worde And yet we are not to thinke that it is in the power of man or of any creature to forbid the seruice of God for although all the rulers in the worlde shoulde make that edict of Dariuâ— that none shoulde pray vnto God yet we ought nor to obey it as we see in the example of Daniel Daâ— 6.10 but we speake of building a Church in any place the which worke is neuer so generally hindered but that God inclineth the heartes of some to set it forward And whenas no publicke magistrate doth builde the Church yet priuate men giue it entertainement in their houses As touching other particulars wherein this ciuill power medleth with the Church we are to consider them hereafter onely we â—re here to note howe this power may be called the head of the Church to wit for that it is the first mouer in the building of it In the which respect not onely kinges and princes but euen priuate men who set vp and maintaine the Church within their houses may in regarde of their owne families be so called and yet we doe not by this meanes giue that to man which is proper to Christ for first Christ is the head of the catholicke Church but man of some particular Church onely Secondly Christ is the head not onely to the whole Church but also to the seuerall members of it to whom he giueth motion by bestowing on them the graces of his spirit eyther permanent or temporarie but man is the head onely in respect of the builders namely of the teachers and rulers of the Church and in respect of the whole bodie of the people as they giue themselues to be made a Church And lastly Christ is the head of the internall and spirituall working but man of the externall building Christ giueth giftes fit for the ministerie which make an inward calling but man giueth the outward calling Christ hath appointed the offices of the ministerie generally in the whole visible Church but man procureth the execution of the said offices in this or that particular place by this or that person So that whatsoeuer ciuill power it be whether of princes in kingdomes or of the people or senate in commonwealthes or of priuate men in their families that buildeth the Church it may very fitly be called the head in that worke As we may see Num. 1.15 7.2 that in regard of
them and nothing more shameful and ignominious by the generall consent of all men then for any people to be blockish in diuine matters and not able to discerne which is the right worshippe of the true God Nowe let vs see what the Church gaineth by this bargaine and couenant made with the ciuill state First by this meanes she becommeth safe from outward daungers and from the violence of malitious persecutours by whom priuate Churches are continually troubled and often quite ouerthrowen being neither willing to resist by force of armes their owne magistrates labouring to deface the true worshippe of God neithâ—r for the most part able to with-stand forrain inuasion And therefore they may fitly be compared to a vinyard which wanteth a hedge or fence so that all the wilde beastes of the forrest do enter in and root it vp but a publick Church is garded by the ciuill power against all daungers not onely outward but also inward arising of the stubburn wilfulnesse of those who will not submit themselues to the orders of the Churâ—h Hence it is that those ciuill states which are well ordered are farre more fit harbours for the Church then confused common-wealthes are For whenas men are not taught to yeeld obedience to ciuill gouernment which forbidding only hainous offences is more gentle and remisse howe shall they beare the yoke of ecclesiasticall gouernment which looketh more narrowly into the liues of men and is farre more streite and seuere So that a people subdued to ciuill obedience are as horses broken and wilde beastes tamed and may more easely be brought into the formâ— of a Church We do confesse that the power of the word of God preached is of sufficient force and power to make the most lawlesse and barbarous men good Christians and as tame as lambes and that without the helpe of this ciuill power as we see in priuate Churches yet for the preseruation of the outward order of these publick Churches this meanes is of great force Lastly the encrease of number which commeth by this meanes is to be counted no small commoditie being simply considered howsoeuer vsually it bringeth with it confusion and imperfect state and sundrie such discommodities Sect. 6. Of the first mouer in the planting of a publick Church NOwe we are to come to the specials which are in planting of a publick Church and first to the beginner or first mouer in this worke For the declaring of the trueth hereof we are to consider the verie originall and first planting of churches the which were founded by the Apostles and Euangelists in many places yea they also committed the care of continuing those Churches vnto faithfull men that they might prouide for the time to come But neither the Apostles could bring to passe that all the world should be brought to the profession of the faith neither the care of those ordinary ministers to whom the preseruation of the said Churches was committed could so preuaile but that euen in those places where the Apostles planted Churches religion afterwards was by the malice of Sathan not onely defaced but euen so rooted out as in most of those places there remaneth not any shadow of a church The Apostles and other extraordinary ministers being dead their offices and calling which were to plant Churches in all places did cease after whom there remained in the Church ordinary ministers to accomplish that worke which they had begun namely to build out those Churches which they had planted Yet they had no calling to build churches in all countries but in some one place where vnto they were appointed for if ordinary ministers which are nowe in those places where the Church is had this calling to preach in diuerse countries and to diuers nations then they should haue gifts needfull for this worke as the gifts of discerning spirits the gifts of tongues without the which none can preach to a straunge people But these gifts are ceased as also these callings neither hath any ordinary minister by his calling any charge of any other people and countries to bring them to be a Church And as for extraordinary men although God may raise vp such when he will yet we are not to looke for any such in these daies As for the bishope of Rome who challengeth vnto himselfe the care of the whole world as being christs vicar general we know that his authority in the Ch. is but vsurped and his allegations friuolous he hath destroyed the Church therefore we are not to looke that he should be the cheife doer in the building and planting of Churches whom then shall we make to be the first mouer in the planting or repairing of a publick Church in a citie common-wealth or kingdome euen the cheife rulers and magistrates of those places as hath been declared in the second section of this chapter So then the first thing in the planting of a publick Church in any countrie is this that we suppose the ciuill ruler willing and desirous to take this work in hand and that by the meanes of some of his subiects making humble supplication to him in this behalfe or by some neighboure Churches stirring him vp by their example to erect the church within his dominions and commending this worke vnto him as the most excellent and happie thing as it is indeed Sect. 7. Of the speciall manner of planting a publick Church THe next thing to be considered is how the ciuil ruler being willing to plant the Ch· should knowe the manner of this worke and the right frame of it whereof at the first we must suppose both him and his people to be ignorant The meanes which God hath appointed for this end is this Although at the first he did not send his apostles to all countries to plant Churches neither doth since that time send any other as Apostles yet in that he did by them at the first preach the gospel and plant Churches in most partes of the world and doth continually preserue the fame in one place or other he giueth sufficient meanes of hauing the knowleege of his true worshippe to those that wil imbrace it and leaueth the rest inexcusable The first building of Churches in so many places was so conspicuous euen as a citie set on the top of an hill that it might easely be seene of all men So that euen as the gentiles which dwelt farre off from hierusalem hearing of the fame of it were moued many of them to repaire thither to learne the knowledge of the true God so all they nowe euen the Iewes also when God shall turne their hartes and open their eyes to see some glimmering of the Gospell ought to resort to those places where the Church is there to get the word of God the manner of his true worshippe and all other meanes which may further their purpose And this is to be done by procuring men of knowledge and wisdome to come and instruct both rulers and people how
each other and their generall affaires are so lincked together as that neither can be well ordered without respect had to the other as that we rather take it agreeable to the worde of GOD that the cheife stroke in this action be giuen vnto him For the further declaration hereof the making of lawes hath two partes the first is the counselling or aduising of them the second is the establishing or enacting of them both which as it seemeth belong to the ciuill ruler the first in parte the second wholly The enacting of the lawes is the making of them and therefore in the first place we will endeauour to shewe that those thinges which are aduised for the ordering of a publick Church haue both the name and the force of lawes from the ciuill power for first this must of necessititie be graunted to it in the first founding of the Câ—urch wherein we are to suppose that there are neither ministers nor any beleeuing people only the magistrate hauing the knowledge of the true God goeth aboute to bring the people thereunto The which thing he cannot do without making and establishing lawes for that purpose So that as we see it to be in other matters in that the ciuill ruler is the first and sole founder of these publick Churches he hath the power of enacting those lawes whereby the whole worke is both begun continued and preserued thus the Apostles being the first founders of the Churches did make lawes and constitutions for the ordering of them as we may see 1. Cor. 4.17 Where Paule witnesseth of himselfe that he did make the same coÌ„stitutions in al Churches In like manner the cheife rulers although they haue not Apostolicall callings offices and giftes yet for that in planting publick Churches they do supplie thier places we are to grant vnto them authority in this behalfe And as this poâ—er cannot be denyed to the magistrate in the first founding of a Church so whenas the Church is built his authoritie is not diminished or abated or giuen to any other but remaineth still in his owne handes The trueth whereof may be declared in this manner to make a lawgiuer there must these things concur First a publick calling whereby he hath care and câ—arge of the people to procure their good as by all other meanes so especially by giuing them good and righteous lawes by the which they may be ordered Secondly authoritie to command and also power to compell those who are rebellious to yeeld obedience vnto the said lawes The which thinges for so much as they are wanting in all others saue in the cheife ruler hereof it commeth to passe that the giuing of lawes cannot belong to any saue to him onely For the greater euidence of this point we are to consider to whom this making of ecclesiasticall lawes is giuen being denied to the ciuill ruler namely to the whole ministerie of the Church established who as they haue the ordering and ruling of the Church and the greatest measuâ—e of knowledge in these affaires so it may seeme most meete that the making of lawes be permitted vnto them For the answering whereof this is to be marked that we do not here enquire who aâ—e most meet to aduise ecclesiasticall lawes and to be admitted into consultation of them for we cannot doubt but that the ministers of the word are vsually most fit for this purpose but who hath this calling office and authority to make these lawes All which seeme to be wanting in the ministerâ— whose calling and office is to be in particular Churches the ministers of the word of prayer of the sacraments of discipline but not to be lawgiuers in the Church For so they should rule ouer it as Lordes which is forbidden 1. Pet. 5.3 yea they haue no power to make and authorize lawes no not in a priuate Church which is free from the ciuill power For although they beare the chiefest sway in this and in all other actions yet the lawes take their authoritie not from the ministers but from the whole bodie of the Church consisting of ministers and people But in a publicke Church this authoritie goeth from the people to the ciuill ruler by whose authoritie it is planted built and preferred the worde lawfully preached in great assemblies of the people the which otherwise were tumultes yea the positiue lawes of the Church authorized put in force So that in a priuate Church the state iâ— popular but in a publicke Church it is according to the ciuill state as namely monarchicall in the rule of one If any doe here obiect that definition of the office and duetie of a ruler which the people of Israel make 1. Sam. 8.20 saying We wil haue a king who shall iudge vs and fight our battailes for vs and thereof gather that he being otherwise busied cannot vse the meanes of attayning a sufficient measure of knowledge in ordering of the Church we answere that this people had no care but of worldly matters And further that there is no ruler in his owne person so continually imployed in ciuil or warlike affaires but that he may and ought to giue himselfe to the studie of the worde of GOD and to the vse of all men whereby he may be made able for the discharging of this duety to the Church The trueth of this pointe appeareth in the example of Iosua who had a more waightie and troublesome charge laide vpon him namely to bring the people of Israel into the land of Chanaan and to giue them quiet possession of it then any ruler hath in the ordinarie gouernment of his realme and yet the Lorde gaue him this commaundement in the first place Ios. 1.8 That the booke of the lawe should neuer depart from him but that he should meditate on it day and night If it be further asked why the Apostles neuer make mention of any such authority that princes should haâ—e in the church the answere is plaine to wit that there were no publicke Churches in their daies And therefore the ciuill ruler had no further to deale with them then to tolerate them within their dominions and to see that they liued in ciuill peace and order As touching the aduising of lawes although the ciuill ruler haue the authoritie of enacting them yet he ought to be very sparing and moderate in vsing it The which thing as it is necessarelie to be obserued in the ciuill gouernment of all rulers who desire to haue a quiet and peaceable estate so it is much more requisite in ordering the Churrch which ought to be ruled after a most gentle and milde manner euen as the prophet Esay doth teach vs saying that in the time of the gospell Kings Queenes shal be nourse-fathers and nourse-mothers to the Church that is they shall rule and order it not tyrannically by force and violence but in a louing and tender sort euen as we see nourses deale with young children The which affection a christian ruler
ought to haue vse and shew in all his dealings with the Church and especially in giuing lawes for the ordering of it For although in other matters his will may in some sort stand for a law yet in this case he ought not to be so peremptorie or wilfull but that he doe willingly suffer himselfe to be ruled by the worde of God to doe that which is most agreeable vnto it And forasmuch as in indifferent things wherof these lawes are to be made it is not alwaies easie to see what is most right and meete to be done and for that ciuill rulers haue not the extraordinarie assistance and the spirit of God to direct them in these actions therefore it is needfull that they consult with others take their aduise in making lawes for the Church and so much the rather as an ouersight in gouerning the Church is more hurtfull then it is in ciuill mattes If it be here asked who ought to be admitted to this waightie consultation and what is the whole order of this action we referrâ—â—he answere hereof to the next chapter CHAP. X. Of the coniunction of particular Churches Sect. 1. Of the voluntarie coniunction of particular Churches vnder the gouernment of councels THVS much of a particuiar Church seuerally considered and being distinguished from all others by the proprietie of humane ecclesiasticall lawes or more plainely by a distinct gouernment euen as we see one citie countrie or kingdome to be separated from another by the owne limits whether hils riuers seas or any other thus the Church which was planted at Corinth by the Apostle was free from all other Churches being not bound to their lawes and orders Yet often it commeth to passe that they are ioyned together and that euen in this bonde of humane gouernment by the which they are vsually seuered one from another Of this coniunction we are briefly to entreate the which we find to be of two sortes the one voluntarie the other necessarie voluntarie coniunction is that whereby particular Churches which otherwise are free from all humane authoritie and iurisdiction doe submit themselues to a common-guernment for their common good as we see that free cities enter into a league and a common-gouernment that so they may be the better ordered The subiect of this authoritie are councels prouinciall naturall and generall which are assemblies of certaine men sente from particular Churches with authoritie to iudge and determine of the waightie causes of those Churches In these councels we are to consider first their originall and authority and secondly of whom they doe consist For the first although the gouernment which God hath appointed for the ordering of Churches in particular be in it selfe sufficient for that purpose yet there is many waies great vse of this common-gouernment of counsels For there is not so greate force and authoritie for the repressing of the stubborne and disobedient for the resoluing of doubtes the deciding of waightie controuersies the confirming of the trueth of doctrine the resuting of pernitious heresies the making of ecclesiasticall constitutions of rites and ceremonies and finally for the ordering of great waightie matters in the ministerie of any one Church as there is in a greate number whose godlinesse wisedome and learning are famously knowen to all men Yea there is among many excellent men greate varietie of knowledge wisedome and all spirituall graces the which being ioyned together are more auailable for the edifying of the Church then if they were onely seuerally vsed in particular Churches For these causes was this common gouernment of councels instituted in the Church at the first and hath continued in all the ages of it The first example of a councell in the time of the gospell is Act. 15.6 where all the Apostles and the whole Church which was at Ierusalem come togâ—ther for the deciding of a great controuersie moued about the keeping of the cerâ—moniall lawe But this counsell although in force and authoritie it was occumenical or generall in that the constitutions made then by the Apostles did belong to all the Churches in the worlde yet in act and in deede it was a particular assemblie of that one Church which was at Ierusalem consisting of the Apostles Elders and of the whole people as appeareth Vers. 22. so that this example serueth not for our purpose neyther proueth the diuine institution of prouincial councels Yea as it seemeth we haue not any example or precept of this coniunction of particular Churches mentioned in the actes writinges of the Apostles or elsewhere in the holy scripture Wheâ—eof some haue gathered that these councels are vnlawfull and their authoritie vsurped being not of God but from man and that there is no other gouâ—rnment appointed for the Church but that which may be had within the compasse of euerie particular Church For answere whereof we knowe that of lawfull things some are necessarie being commaunded by God so that the omitting of them is sinne in his sight but other things are so lawfull as that they may laâ—fully be left vndone being not commanded but permitted to vs to doe when we shal thinke them conuenient Of this latter kinde are these common councels and this voluntary coniunction of diuerse Churches vnder one gouernment For we haue no flat commaundement in the word as touching it neither can any Church be compelled to ioyne in this manner yet one Church may lawfully vse the helpe of an other for their mutuall good If it be here obiected that it is not in the power of man to appointe any other forme of Church-gouernment then God himselfe hath prescribed in his worde we answere that these common councels do not take away the gouernment of particular churches but rather do establishe it yea make it more effectuall and forcible and supplieth the wantes the which by reason of the infirmitie and wants of men are often found in it The reason why these councels are not mentioned in the scripture is for that in the daies of the Apostles the Churches could not ioyne themselues together in this manner not only because they were not fully setled within themselues but cheifely because they were fewe in number and so farre distante one from another that they could not with any conuenience communicate ordinarely together Yea the Apostles were to them in steed of the most generall councels for they referred all their doubts controuersies and matters of importaunce to their determination wherein the rested as in the word of God Whereby it appeareth that although these councels haue not their originall and authority immediatly and directly from God as the ministerie of a particular Church hath yet that they haue bene instituted and vsed by the Church for iust and necessarie causâ—s according to the worde and will of God Likewise the authority of these councelles is the full authoritie of those Churches from the which the seuerall commissioners or delegates were sent And therefore it ought to be
heretike Heretikes haue giuen their liues for the gospel Difference to be put betwixt the simple professours of errours and the obstinate maintainers of them What is the foundation of reliligion before and since the comming of Christ. The deuil hath knowledge but neither faith nor the profession of faith Mahometisme a mystical Ariaanisme No saluation The caâ—holicke Church cannot erre in the foundatioÌ„ of religion The catholicke Church hath often beene in most grieuous errours The catholicke Church doth continually encrease in number and in knowledge The catholicke Church hath no head oâ— outward gouernment The catholicke Church inâ—isible Dispersed Christians with the Churches professing the gospel make the Catholicke Church Eremeticall separation from the Church vnawfull How the sacraments may be priuately receiued God accepteth the imperfect seruice of those who cannot be in the visible Church Dispersed christians ought to labour by all meanes to ioyne themselues to some Church By what meanes God calleth those who are with out the visible Church Three things required to the constitution of a Church A diuerse gouernment maketh a distinct Church The whole nation of the Iewes made but one particular Church A particular Church often contained in one familie Why it was needful that the whole nation of the Iewes should be one particular church Better for a Church to consist of many christians then of a fewe No kinde of men excluded from being the Church of God The most barbarous may become Christians The planting of Churches belongeth to theÌ„ who haue either extraordinarie callings or the most excellent gifes Great care to be had in planting a Church The ministerie of the word was more effectuall in the primitiue Church then it hath bene at any time since The Iewes are to be conuerted by the generall consent of the Gentiles in receauing the gospell How infidels ought to be prepared for the doctrine of the gospell How the doctrine of the gospell is to be propounded to infidels Baptisme is the badge or liueray of christians Baptisme circumcision sacraments of the lawe of death Great seueritie in punishing open offences to be vsed in the planting of Churches The establishing of ecclesiasticall lawes among beleeuers maketh a Church Ecclesiasticall lawes or ecclesiasticall gouernment is partly diuine and partly humaâ—â— None but God can appoint the substance of Church-gouernment The gouernment of the Church alwaies changed to a better estate What was the state of the Church before the lawe What was the state of the Church vnder the lawe The state of the Church in the time of the gospel Thâ— Church in the time of the Gospel hath more of inward grace lesse in outward shewes and ceremonies The gouernment of the Church neuer altered but by men sent immediately from God The difference betwixt diuine and humane ecclesiastical lawes Humane ecclesiastical lawes are made of the circumstances of Gods worship How humane ecclesiastical lawes are set downe in the word of God In conuenieÌ„t lawes may lawfully be obeyed In making ecclesiastical lawes regard must be had of the knowledge or ignornance of the time Sharper laws to be made for one people then for another For what causes the multitude of ecclesiasticall lawes ought to be auoyded The difficulty of planting a Church maketh an vnâ—stablished state The number of Christians is to encrease daily The primitiue Church did most florish in spirituall giftes God maketh the building of the Church troublesomâ— and dangerous for the trial of those who build it The Church vttâ—râ—y â—uer throwen to mans iudgement Two kiâ—des of ciuil authoritie and 〈◊〉 What magistrates may be resisted in the cause of the Church The original of absolute authoâ—itie Vniust conquest and vsurpation may become a lawfull dominion Fliâ—ht iâ— time of persecution alwaies lawful and often good for the Church The Censures of the Church belong as well to christian rulers as to â—he people What cautions are to be obserued in excommunicating the câ—uill ruler Excommunication is no curse neither toucheth the authoritie of the magistrate Publicâ—e wants are to be priuately sâ—â—plied How we may lawfully remaine in an imperfect Church No corruption maketh them who holde the foundation of religion to be no Church The tenne tribes in their defection were the Church of God The ten tribes in thâ—ir defectâ— on were the Church of Gâ—d Idolatâ—ie the worship of the true God ioyned gâ—thâ—r The errours of the Iâ—wes before the comming of Christ. No publicke Church sauâ— the people of the Iewes til the daies of ConstaÌ„tine The causes of a priuate Câ—urch Priuate men may plante priuate Churches Euery one ought to builde the Church so farre as his authoritie stretcheth Christians in priuate Churches ought not to abhorre the company of infidels Priuate Chuâ—ches consist of the most sweeâ—e Chrisâ—ians What a publick Church is Why there were no publick Ch. in the daies of the Apostles Why publick churches can not be so perfect as priuaâ—e How publick Churches are called to the faith Publicke Churches stand no longer then they are vpheld by the ciuill magistrate The ministerie is a member of the ciuill bodie Magistrates haue charge of the soules their subiects No man ought to passe the limits of his calling in building the Church Christ is the head of the Church after another manner then men are The setting vp of a publicke Church doth not alter the forme of ciuill gouernment Ciuill states wel ordered are more fit harbours for the Ch. then disordered states In the first planting of a publicke Church the false worship is to bâ— abrogated by little little Obstinate infidels may be compelled to heare the word but not to be of the Church In case of necessity men of meane gifts may be admitted to the ministerie of the word The state of a priuate Church is popular but the state of a publicke Church is according to the forme of the ciuil gouernment Why the authoritie of the ciuill ruler ouer the Church is not mentioned by the Apostles in their writinges The vse of councels Why there is no meâ—tion made of couÌ„cels in the writings of the Apostles For what causes others besides the ministers of the word are to be admitted to ecclesiastical coÌ„sultations No ecclesiastical law can be made made in a publicke Ch. without the consent of the ciuill ruler The general consent of the Church confirmeth faith How the visible Church hath changed the dwelling place