King here and makes vs to raigne as Kings with him for euer hereafter This is the inward Gouernment Secondly the outward Gouernment that is the power and direction that God hath put ouer to the sonnes of men for the well gouerning of the Church whereby there must bee first sufficient and painefull Ministers to instruct the people in the wayes of saluation teaching them Repentance towards God and Faith in Iesus Christ and secondly there must bee others that are holy and religious men chosen for their Assistants for the dispatch of such Ecclesiasticall businesse as they may bee helpefull in And thirdly there must be certaine godly and Christian Lawes and customes established amongst them by the common consent of the Church for the maintaining of peace and order in the Church for the punishment of sin and sinners and for the encouragement of well-doers and for the better execution of all such ordinances as the Lord in this case hath prouided to bee done in his Church And this is the Gouernment which we here meane and which wee seeke after that is the power and direction and administration that God hath committed to his Church specially to the Ministers and ouerseers thereof to see that the whole body be well ordered and that euery member carry themselues godly and religiously both in priuate especially in publike both towards God and the World In the third place wee are to speake of the necessity of Church-gouernment how needfull and necessary it is in the Church for the good thereof For the better vnderstanding of this Point wee must know that there is a twofold necessitie one absolute the other conditionall Absolute that is when one thing is so necessarily required to another as that it cannot be without it Secondly there is a necessitie that is not absolute but conditionall that is when one thing is so necessary to another as that it cannot well bee without it of this latter sort the necessity of this Gouernment in the Church of God is for the Church may bee without it in some kind of being but it cannot haue her well-being except this concurre The Point lyes fit to bee handled by way of Obseruation and therefore so I will deliuer it The Obseruation is this namely Doctr. That there is necessarily required an outward forme of Gouernment in the Church of God to bee exercised and administred by men All the former part of the Obseruation as necessity Church and gouernment haue beene before explained onely the last words administration by men needes some opening I say it must bee administred by men I doe not say It must bee deuised of men for it must be of Gods owne ordaining either in particular or at least in generall and it must bee administred that is men as Ministers and Instruments must put in execution that which God hath ordained And what men must these bee Surely they must bee members of the same Congregation For first these men must not bee such as are of no Church for what haue wee to doe with them that are without or they with vs Nor secondly it must not bee done by them that are members of another Church for what hath one Church to doe to meddle with anothers Gouernment except it bee by aduice or in case of necessity or in such causes as concerne diuers Churches but they must bee members of the same Church These are the parties that may and must Administer this Gouernment so that wee see the Note stands vpright namely that of necessity there is to bee required an outward forme of Gouernment in Gods Church to be exercised and administred by men For the proofe of this point in Rom. 12.4 5 c. The Apostle compares the Church to a body and Professors to parts and members of that body Now saith hee euery member hath not the same office no for that were superfluity and would breed confusion but seuerall members are tyed to seuerall offices for the good of the whole body Now there the Apostle speakes of outward gouernment in the Church as verse 5 c. and there must bee sundry Offices and Officers to exercise that Gouernment and who should these bee but the members of the same body In the 1 Cor. 12. from the 12. to the 21. verse there the Apostle presseth the same comparison further and growes to more particulars calling one the eye another the foote the hand the head c. of purpose to shew that as in the body and the parts thereof it is so ordered that some are to gouerne others to be gouerned so it is in the Church some must gouerne others must be gouerned and still vnderstand that the Apostle speakes of outward Gouernment in the Church and that they that gouerne must bee members of the same Church for so the comparison holds they must bee members of the same body And this the Apostle doth set downe generally for a rule in the first Epistle of the Corinthians Chap. 14. vers 40. Let all things be done decently and by order where wee see that the Apostle expresly commandeth order in the Church that is Gouernment for it is all one for things to be well ordered or well gouerned and it is intended of outward businesses in the Church as verse 26. Where the Apostle speakes of their comming together and it is a Charge Let all things c. there is the necessity of it and all is imposed vpon men as we see in the 26 verse Brethren when yee come together c. yee that are members of the same Church And according to this generall Rule so the Apostles carry themselues the Apostle writing to Timothy 1 Tim. 3.14 15. saith These things write I vnto thee that thou mayst know how to behaue thy selfe in the house of God Now that which hee wrote to him of was partly of outward Gouernement as verse 1. and forward where he speakes of the Office of a Bishop and the words in the fifteenth verse shew it plainely hee writes to him that hee may know how to behaue himselfe in the house of God that is in the Church of God But you will say hee was but a particular man and therefore what doth this concerne the whole Church I answer Though it were written particularly to him yet hee being the chiefe ouer-seer in that Church it consequently concernes the whole Church And this was so necessary that hee would not respite it till his comming though hee were to come shortly but for the more suretie hee wrote before-hand that so the Church might not bee destitute of so materiall an ornament as outward Gouernment is And he charges Timothy most seuerely in Chap. 5. vers 21. and in Chap. 6. vers 13. and 14. that the same be duly obserued And so in Tit. 1.5 there the Apostle writing to Titus that was Bishop of the Church of Creta saith For this cause left I thee in Creta that thou shouldest continue to redresse the things that
It is not in her to deuise her owne Gouernment If Christ therefore had not prouided for her in this case but had left her to her selfe a thousand to one she had neuer hit on the right way or if she had she could haue had no comfort of conscience in that case nor hope of blessing in the course because still shee would haue been vncertaine and doubtfull whether it were of God or not Therefore as it is and must bee from the Lord so let vs blesse and praise the Lord our good God that hath so mercifully and plentifully furnished vs in this kinde And so much of the affirmatiue point namely that the whole substance of Church-gouernment is so set downe in Scripture that euery particular Church may receiue instruction and direction thereby how they ought to be gouerned Now I come to the second point the negatiue Position namely That there is not any one particular forme of Church-Gouernment set downe in Scripture that euery particular Church is precisely bound vnto to obserue for ordering euerie particular This being a negatiue Position as you see must bee content with negatiue proofes for seeing the question is whether there bee such a Gouernment in Scripture for euery particular or not and seeing the answer is that there is not no maruell then though there bee no direct place to confirme it But you will say that many together will I say No many laid all together will not they that pretend there is such a thing must instance in some such places in the Word where it is proued else the contrary is presumed to be true And so it followes that the refutation of such allegations is the direct proofe of the Position Therefore for proofe of this negatiue Position First I say no place of Scripture saith that there is or prescribes that there should bee such a particular forme of Church-Gouernment c. for euerie part of discipline nay nor many places conferred and laid all together doe not For matter of substance and in generall there is proofe enough as wee heard before in the former point but not for any particular forme in euery particular c. As there is no place that affirmes or prescribes this particular forme of Church-Gouernment so I say further there is no example for it in all the Scripture There is no question but that if our Sauiour or his Apostles had intended any such forme of Gouernment to bee obserued in euery particular either they would haue giuen it in expresse charge particularly or at least there would haue beene some notorious patterne of it in some Church but there is no such in Scripture To instance in the best Churches Corinth and Ephesus were the best prouided for in that case yet these had no particular forme of Church-Gouernment whereunto they were precisely bound First for Corinth there was more written to that Church for matter of outward Gouernment than to any other Church yea almost as much as to all others yet it was not prouided for in euery particular no not in regard of it selfe in many particulars it was well prouided for in all it was not by writing for some the Apostle respited till his presence 1 Cor. 11.34 Other things will I set in order when I come So then the Church of Corinth was not prouided for in euery particular by writing for her selfe much lesse was it so prouided for as that euery Church should be directed thereby But you will say are not the Church-orders of the Church of Corinth the Lords owne Commandement 1 Cor. 14.37 Yes they are to them of that Church so farre as was directly inioyned them but not to all Churches else So likewise for the Church of Ephesus though it were then the most famous Church in Asia and plentifully prouided for that way yet it was not so prouided for that euery Church should be directed by it nay it was not prouided for in euery particular for it selfe But you will say are not particulars profitable If so bee they are then the Apostle Paul saith to the ouerseers of that Church Act. 20.20 I haue kept nothing back that was profitable for you and therefore not those particulars I Answer Surely particulars are profitable and therefore this Church had enough in generall whereby they might frame vnto themselues such particulars as were needfull for them but they had not all particulars this place proues the former Position well that the substance of Church-gouernment is set downe in the Word wholly in the generall but not in euery particular though they had some to measure the rest by Yea but there is a further matter for Gouernment in the Church of Ephesus than in any other Church for the Apostle imposeth on Timothy a charge of perpetuity as in 1 Tim. 6.13 I charge thee in the sight of God c. that thou keepe the Commandement without spot vntill the appearing of our Lord Iesus Christ So then that Gouernment which hee chargeth him withall was to bee perpetuall I answer first that that Commandement is chiefly if not onely of faith and holinesse Secondly if it be vnderstood of Gouernment yet that was but personall to Timothy that he should keepe it as much as in him lay and also it was onely for that particular Church and for those particular things there commanded which came farre short of euery particular that they should perpetually bee there obserued this is the charge hee giues Timothy Lastly I answer If it bee extended to euery particular Church it must be vnderstood of matters of substance which as wee haue heard must be perpetuall in all Churches So that wee see there is no proofe for this nor no example in Scripture nay there are examples against it because wee finde not the same Gouernment in all Churches for some wanted that which others had and so by this rule one of them should haue sinned as in the Church of Philippi there are onely Bishops and Deacons named So that wee see there is no particular forme of Church-Gouernment for euerie particular set downe in the Word for euery Church precisely to bee ruled by Reas 1 The Reasons of the point are these First it is impossible it should bee so the multitude and varietie of particulars being infinite and still new occasions arising in the Church dayly which if they were foreseene yet they could not bee written the world could not containe the bookes as the Euangelist speakes of the Word and workes of our Sauiour What ciuill Law was there euer that the best heads haue been layd together to deuise that were sufficient at the first for euery particular but by new occasions still increased for particular causes Yea but though men could not yet God could haue prouided for that But yet he did not yea I say further that the Word of God though it bee a most perfect and absolute Law of faith and life yet it prescribes not for euery particular what is to
bee done but there are generalls from which and some particulars by which the rest are to bee drawne and measured That is the first Reason the impossibility of it Reas 2 Secondly if it were possible yet it is inconuenient and vnfit fit for euerie seuerall Nation and Countrey haue their seuerall States and Customes and ciuill Gouernment so that that which is decent in one is not decent in another that which will stand with some ciuill Gouernment may not stand with another and therefore it is vnfit to impose the same particulars on the Churches in euery seuerall Gouernment As for Instance it is a decent thing in some Churches to weare long haire in some it is not In some Churches it is decent to haue the head couered when they prophesie in some it is not therfore where its decent it may bee done where it is not decent it may not be done so that Decency is held still in the generall though that the particulars faile and differ as farre as the East is from the West Reas 3 Thirdly some things we haue must haue in our Church Gouernment which in the Apostles times and many yeares after was not so and that is the Christian Magistrate who hath a chiefe stroke in Church gouernment that by right from God who dares deny it And therefore it was neuer meant that the same particulars should bee in all Churches And so no particular forme of Church-gouernment is left in the Word in euery particular whereunto all Churches are to conforme Reas 4 Lastly some things they had in the Apostles times by practice Act. 6.1 and there was Commandement about it too as well as about other offices as widdowes 1 Tim. 5.3 and yet this is not of necessitie required in any reformed Church So much for the Reasons Vse 1 The Vses are these First this should teach vs to moderate and stay our selues and to set our harts at rest frō seeking after such a particular precise and necessary forme of Church-gouernment for euerie case in Gods Word It is but vaine labour let vs neuer think to find it for the generall we may and for many particulars but for euery particular we may not How many excellent wits haue euen tyred themselues out in this businesse How long and how grieuously haue many learned and holy men vexed themselues about this Question and yet cannot agree among themselues Some pressing more particulars than others as that the chiefe Gouernour is but for a yeere or by turnes c. Yea how haue some and how doe some to this day wrest Scripture laying violent hands on Gods owne holy Booke sometimes putting out somwhat as Timothies Bishopricke in the Postscript to the second Epistle to Timothie so sometime they put in though not into the Text yet cunningly they adde it as in Eph. 4.11 where it is said Pastors and Teachers they say and some Pastors and some Teachers to make them a diuerse Office so likewise they mis-interpret as in Phil. 1.1 where they will haue Bishops to signifie lay-Elders a thing neuer heard of that they were called Bishops and so they are exceeding unconscionable in handling the Word in this businesse Obiect and all to maintaine their owne conceit of Gouernement But you will say was not the Church of the Iewes prouided for in euery particular And why then is not ours as well prouided for as theirs I answer First Answ that the Church of the Iewes was a particular Nationall Church and so might the better be prouided for in particular Secondly I answer that some particulars were not prescribed by them yea I say further that the certaine forme of Church-gouernment amongst them in euery respect is not at this day knowne by any and yet wee haue the Scriptures where this was recorded For my owne part I professe I cannot by all my poore endeauours and small reading come to any full vnderstanding in euery particular of that Gouernment neither could I euer heare or reade of any that could And so likewise I professe for matter of Church-gouernment now vnder the new Testament by all my labours and endeauours and prayers vnto God I could neuer see it in euery particular set downe in the Word For the generall substance it is and for some particulars enough to receiue some good direction for the rest but in euery particular I could neuer see it Vse 2 The second Vse is for refutation and reproofe of all such as pretend their particular Gouernment to bee Gods ordinance and condemne all others As first the Papists they alleage this that their Gouernment is Gods Ordinance for Christ say they when hee was on earth minding to erect one vniuersall head ouer all as his substitute and that all the Churches in the world should be at his becke and Gouernment First he erected it in Peter and from him it came to the Pope and so it is to contiene for euer and therefore say they whosoeuer is not vnder this head is no part of Gods Church But of all oppositions to this Obseruation this hath the least colour of truth and these opposites haue least colour of Scripture for them of all other for besides that there is no precept nor example for it in Scripture they are both most directly against it First for precept looke in Luk. 22.25.26 The Kings of the Gentiles raigne ouer them c. but it shall not be so among you c. there is our Sauiours precept directly against it And so for example looke in Act. 15.13 We shall see that Iames Bishop of Ierusalem moderates the matter in question and giues sentence in it which is the Office of a Bishop and which Peter should haue done if hee had been head of the whole Church Besides what meant Paul to write to Rome and to Corinth and Ephesus and other Churches and to prescribe Orders for them if Peter had been Head it had been his Office and he must haue performed it and if he were dead why did not his Successour doe it Likewise when commandement came from heauen for reformation of the seuen Churches in Asia why were they not reuealed to Peter or he being dead to the Pope his Successour but that they must be reuealed to Iohn in Pathmos if the Pope had been Head of the Churches the Epistles should haue been sent by him or at least by Iohn from him So that they haue no colour for their Gouernment Lastly this reproues those of the Presbytery that say that their Gouernment and their Rulers which they require are plainely set downe in the Word and is an ordinance of God to endure for euer Yet this is not sufficiently furnished in euery particular for first they are not certaine whether the Office of a Pastor and Teacher be diuerse or if they be so then secondly they know not whether they may not be in one and the same person thirdly whether of necessitie all these must bee in euery particular Congregation so
though they liue vnder the miserable slauery of the Turke yet are to bee accounted true visible Churches we will take our patterne by that of Constantinople where there is a Patriarke at this day who hath answered the Obiections both of the Protestants and Papists to their Religion Now there is a true Church First because they affirme the foundation and euery part thereof Secondly their errors doe not directly ouerthrow the foundation nor any part thereof For the first they hould so much of the right Catholique faith as may iustly intitle them to the name of a true Church The whole Creede that we professe they retaine also In the interpretation of some points they differ somewhat from vs but in the maine substance they agree holding the foundation firme and sure Christ Iesus God and man the onely Sauiour of the world c. they renounce the head-ship of the Pope and many other points of Popish Religion They submit themselues to the direction of Scripture though the interpretation thereof they would fetch most willingly from their predecessours the Greeke fathers of whom some being more sound others lesse their Religion is not so sincere as it should Therefore the second part of the proofe is whether their errors be such as directly ouerthrow the foundation or any part thereof They are tainted with the errors of free will Intercession of Saints and Transubstantiation and some other Popish opinions which yet they doe not maintaine altogether so obstinately as the Romish church doth But their maine error is their denying of the holy Ghost to proceede from the Sonne from the Father they acknowledge and by the Sonne but from the Sonne this they expresly deny Now wee know that the Doctrine of the maiestie of God himselfe in his nature and in his persons is a most profound and principall point in Religion and very warily to be considered of Euery error therein being dangerous and fearefull and neere to blasphemy And this very error happly if it be throughly sifted will be proued to ouerthrow by consequence the foundation yet seeing first it doth not directly ouerthrow any part of it and seeing secondly wee heare they doe not eyther absolutely oppose herein to the knowne truth or omit the search of Scripture for it but professe that vpon playner euidence of Scripture they will yeeld And thirdly seeing they hold the foundation and euery part thereof in expresse words we dare hardly charge them for hereticall Churches much lesse to bee no true visible Churches at all but that men liuing in those Churches beleeuing otherwise aright in Christ crucified and repenting of their manifold errors and ignorances may be all saued vndoubtedly Vse 1 The Vses of this point are these first it is matter of reproofe And first of the Papists and that in two points first in that they presuming the Church of Rome to be the onely true visible Church affirme that no Church is a true visible Church but they that are subiect to the Pope and haue him to bee their head we see here that these are true Churches and better then the Popish Church and yet are farre from his Iurisdiction yea they hate and defie it so that their definition of a true visible Church is false when they say that there is no true Church but that which is gathered vnder the head-ship of the Pope whereas the Greeke Churches as we see are true Churches and yet not gathered vnder that heade It is true that in former times A Patriarke of Constantinople did in ambition seeke the title of head or vniuersall Bishop And the Pope of Rome at that time withstood him saying that whosoeuer tooke vpon him that title should be the forerunner of Antichrist and it proued true for not long after one that succeeded that Pope tooke this title vpon him and was indeede Antichrist I say that a Patriarke in ambition sought it but now he is brought low enough his head is vnder the yoke of the Turke the Aduersary of Gods Church who then thought to be the head of all Churches But though he missed of that the Church still continued a true visible Church is so to this day and yet neuer acknowledged the Pope to be their head Secondly it meetes with them for their vncharitable censuring of these Churches as no true Churches of God They are both hereticall Schismatical say they what if they were so yet still they may be true Churches as wee shewed before For Heresie as I will not precisely condemne them so neither can I altogether acquitte them but as for Schisme they are guilty of none But only they are rent from the Romish Church in particular so that here is the quarrell because they doe not submit their necks vnder the Popes yoke And seeing they and euery particular church is a body within itselfe as that of Rome I see no reason that their estate should be iudged Schismaticall except they had departed when they had beene members of that Church but they were neuer subiect to the Church of Rome One thing there is found in these Greeke Churches which the Papists take in their state to bee a chiefe note of the Church and that is Succession of Bishops which is as currant in the Church of Constantinople and Alexandria as in Rome euen from the Apostles times Succession in Rome is a certaine note and marke of a true visible Church and there is as good Succession in the Greeke Churches as at Rome and yet they say they are no Churches at all eyther let them disclaime this in the one or acknowledge it in the other I am perswaded that the Lord hath preserued this succession in the Greeke Churches of purpose to abate the pride of the Romane Church building so directly vpon that allegation It would else haue beene a farre more colourable plea to the naturall man but they denying the force of the Vse 2 reason in others doe plainely answere themselues The second Vse teacheth vs the great goodnesse of God and the care he hath in the preseruation of his Church these Greeke Churches haue liued many a hundred yeeres vnder the gouernment and slauery of the Turke that bought and sould them and their children and amongst the Professours of Mahomet the foulest Idoll that the world affords In regard of gouernment they liue vnder what a heauy yoke is it what a bloudy seruice how many persecutions disgraces indignities taxes and oppressions horrible wrongs and miserable slaueries doe they vndergoe They are bought sould imprisoned and put to death It cannot be spoken what slauery they liue in And yet behould God hath vpheld his Church amongst them all to this day I dare say that Israels preseruation vnder the bondage of Egypt so many hundred yeeres was not more miraculous then this of these Christians vnder the Turks So likewise in regard of the Religion of those that they are mixt with it is an heauy yoke
profession Secondly their profession must be publike or open that is it must be so publike and open that there may be notice taken that such and such men are of such a society and Religion else they are rather of the inuisible Church spoken of before And looke as their profession is more or lesse publike so the Church is to be reputed more or lesse visible Thirdly as they must publikely professe so they must ioyne together in this profession and that intends first their separation from all others whether they be of none or of a contrary and diuers Religion and secondly it intends their associating or sorting of themselues together with professors of the same Religion growing into and liuing in a louing Communion and fellowship with them Thirdly it intendes that they must doe it voluntarily and of their owne accord some ioyne for fashion some for feare some for hope of gaine and some others for the sauing of their goods and the like yet all these doe it voluntarily for the will cannot be forced yea if they doe it against their will it is a sinne to them though they ioyne to the purest Churches in the world And so much for the second part of the definition that they must ioyne together in a publike profession of Religion Thirdly that there may be a true visible Church the Religion which this Company make profession of must be the true Religion for as without the Church there is no saluation so without the true Religion there is no true Church there are diuers Religions in the world and accordingly diuers Churches yet there is but one onely true Religion which is that which is contained in the Scripture the Word of Truth and so there is but one only true Church that is that which embraceth that true Religion So that whatsoeuer Congregation vnder the Sunne doth not professe that one true Religion let them professe whatsoeuer Religion they will besides they cannot iustly bee reputed true visible Churches For the better vnderstanding of this Point I will draw it into an Obseruation and so discourse of it at large and the Obseruation is this Doctr. Whatsoeuer Company or Congregation of men doe openly professe the sauing Truth of God the same Congregation and Company is to bee held and reputed a true visible Church The truth of this Doctrine holds generally in all Congregations whatsoeuer of that quality from the greatest to the least and from the best to the worst for first whereas all and euery Professor of Gods Religion through the world doe concurre and ioyne together in the acknowledgment of the common sauing faith though not in the outward Communion of the same Ecclesiasticall Assembly and therefore all these may bee termed a true vniuersall visible Church so also euery particular Ecclesiasticall Assembly professing the same sauing Truth and ioyning together in the outward Communion of one setled Congregation and obseruing the same lawes and Orders at the same time and place may be called a true particular visible Church and that whether it be in the same Countrey and Prouince or in a Parish or in a priuate house and accordingly they are called a Prouinciall a Parochiall or a domesticall Church and each of these is a true visible Church though one be vniuersall and the other particular For Instances of all these in Scripture First for a Prouinciall or Nationall Church which is a Company of people professing the same Truth in the whole Land or Nation you may see an instance Act. 9.31 Then had the Churches Rest in Iudea and Samaria and Galile c. There were Prouinciall Churches named by the Countrey they were in as Iudea Samaria c. And in the Reuelations the second and third Chapters the seuen Churches there mentioned were Nationall Churches as Ephesus c. And 1. Cor. 1.2 vnto the Church of God which is at Corinthus c. there was a nationall Church Secondly for a Parochiall or Parish Church which is a Company of people professing the same faith in a Towne or in a Parish we shal reade of them in Act. 14.23 Where it is said that the Apostles ordained them Elders in euery Towne Thirdly for a domesticall Church which is a Company professing the same faith in a priuat house as we may reade in the Rom. 16.5 and in the 1. Cor. 16.19 of Aquila and Priscilla with the Church in their House And Colos 4.15 We reade of a Church that was in the House of Nimphas though these are rather to bee reputed inuisible Churches except they may be so openly taken notice of and so notoriously knowne as the Church that was in Priscilla and Aquila's house then they may be called Domesticall visible Churches So much for the first diuision that some Churches are either vniuersall visible Churches or particular Churches and that either in a whole Land or in a Towne or in a priuat House Secondly whereas some Churches are more notoriously knowne some lesse yet both are true visible Churches though one be more visible and the other lesse visible In the time of the Apostles it was so the Church of Rome was notoriously knowne for their faith was knowne throughout the whole world Rom. 1.8 and their obedience was come abroad amongst all Rom. 16.19 so that this Church was more visible Other Churches were lesse knowne as the Church at Cenchrea Creet which are only named in the Scripture and no Epistle written to them Now because they are onely mentioned therfore they were lesse knowne and so lesse visible yet true Churches as wel as the other Thirdly whereas some Churches professe the sauing faith more purely and sincerely others more corruptly yet each of these is a true visible Church though the one bee more pure not more true the other lesse Instances of these we haue in the second and third Chapters of the Reuelation some Churches there were more pure some more corrupt yet all true Churches Churches more pure were Smyrna and Philadelphia all commended in them nothing dispraysed Churches lesse pure were Ephesus Pergamus and Thiatira in which Churches some things are commended some things discommended Churches yet lesse pure were Sardis and Laodicea where there is nothing commended but all things dispraysed So we see that some of these profest the true sauing faith more purely some lesse purely and some more corruptly yet euery one of them was a true visible Church Fourthly and lastly whereas some Churches are growne to some Ripenesse and perfection and to some setled forme of Gouernment others are in their infancy and haue not such a forme established for Gouernment yet each of these is a true visible Church though the one be more the other lesse perfect Instances of these we haue in Scripture First for them that were more perfect as at Hierusalem where Iames was Bishop there the Church was growne to some perfection there the Apostles met and had a Consultation
together Act. 15.2 there was a setled forme of Gouernment And so the Church of Philippi Phil. 1.1 was also grown to some perfection and setled forme of Gouernment they had their Bishops and Deacons So likewise the Church of Ephesus Act. 17.28 they had their Elders and Ouerseers Secondly some are lesse perfect as the Church in Creta which had some things that were vnperfect and therefore Titus was left there to redresse things amisse Tit. 1.5 And so the Churches of the Gentiles were not growne to that perfection and therefore the Apostles would lay no heauy burthen on them but that which they should be well able to beare Act. 15.19 yet these were true Churches So that though some visible Churches be vniuersall some particular some more notoriously knowne some lesse knowne some more pure some more corrupt and some growne to some perfection and ripenesse some in their infancy lesse perfect yet all these are true visible Churches so long as they professe the true sauing faith This may suffice for the illustration of the Note Now we come to the proofes of the point and first vnder the Law there was a set place chosen where the Lord would put his Name that is where Religion should bee profest and he dwels there that is as a Father or as a Master of the family begetting children and ruling and gouerning that family by his Word Now what is this vnder the Gospell but this that where Gods sauing truth is profest there God himselfe is present as in his true visible Church Matth. 18.20 Where two or three are gathered together in my Name saith our Sauiour there am I in the midst of them What is a Church but a company of people gathered together in the Name of Iesus Christ And what is it to bee gathered together in his Name but ioyntly to professe his sauing Truth And what are they in the midst of whom he is but his Church For so in Reuel 2.1 hee is said to walke in the midst of the seuen golden Candlesticks And what are the seuen golden Candlesticks but the seuen visible Churches Reuel 1.20 and this is not tied to any one place more then other but wheresoeuer saith our Sauiour two or three are gathered c. be it among the Iewes or among the Gentiles be it generally in the World or particularly in a Parish or House wheresoeuer it is saith our Sauiour I am in the midst of them neither doth hee say that of necessity there must be any great multitude of them if but two or three are gathered together in his Name he is in the midst of them So Act. 2.41 47. there was a true visible Church there was a company of people that receiued the Word that is that heard it and obeyed it and they were baptized that is they did not onely embrace but outwardly professe the sauing Truth and so they were added to the Church that is they were of the visible Church Doe but consider how the Apostle 1. Cor. 1.2 describes the Church of Corinth to them that are sanctified in Iesus Christ that is to those that haue true sauing Faith in Christ that sanctifies them Saints by Calling that is such as make profession at the least to be so with all that call on the Name of the Lord Iesus in euery place which phrase calling on the Name of the Lord generally in Scripture signifies the profession of Gods Religion so that those that thus professe the true Religion are true visible Churches Reuel 1.20 the Churches there are said to be golden Candlestickes Now what is the vse of a Candlesticke but to hold forth the light to be seene of men and this not onely experience teacheth but Christ himselfe teacheth it Mat. 5.15 Neither doe men light a Candle and put it vnder a Bushell but on a Candlesticke and it giueth light to all that are in the house And what is the true visible Church but a company that hold forth the light of the sauing Truth to bee seene by the World And those instances alleaged of those Churches that are some more visible some lesse some more pure some more corrupt some more perfect some more imperfect yet all of them true Churches prooues the whole substance of the Obseruation cleerely and directly And so much for the proofes The Reasons of the point are these First the sauing Reas 1 truth or faith it selfe is the life of the Church therefore they that professe it and thereby make it publikely knowne to the World that the same is the sauing truth and that embrace it they are a true visible Church Secondly where there is such a company professing Gods Reas 2 truth there they haue the promise of Christs presence in a speciall manner Matth. 18.20 but Christ is present no where in such a speciall manner but in his Church therefore such a company are a true Church Againe they haue also the promise of life and saluation Rom. 10.13 but none are saued but those that are of the Church therefore they are a true Church Thirdly the true Church is built on the Prophets and Reas 3 Apostles Ephes 2.10 that is on that sauing faith which they taught and wrote therefore they that professe this faith must needs be a true visible Church Fourthly there Christ is honoured and obeyed publikely as their Head Ephes 1.22 therefore they that professe to be such are his visible Body Fifthly there amongst such a company are the ordinarie meanes of saluation which are no where else to bee found but in the visible Church Matth. 16.19 Sixthly there his voyce is openly heard and in some measure obeyed therefore they are his sheepe and that is his fold Ioh. 10.27 Seuenthly all other societies and companies consist of those that professe such a Calling or Mystery and obedience thereunto therefore they that publikely professe the sauing faith of Christ and the knowledge of his Lawes and obedience thereunto they and none other are the true visible Church of Christ Eighthly the true visible Church is distinguished from all other societies whatsoeuer by this profession of the sauing faith for other companies of men either professe no Religion at all or not the true Religion therefore whatsoeuer company doth professe the true sauing faith and Religion that is a true visible Church of Christ Lastly the particular profession of the sauing faith makes a particular man a true member of the true visible Church as we may see in the example of the Eunuch Act. 8.37 38. he beleeued the sauing faith of Christ and was baptized and so made open profession of it and so became a member of the true visible Church If this profession in particular make a particular man a true member of the visible Church much more in generall doth it make a company of men professing the same faith to bee a true visible Church Vse 1 The Vses of the point are many The first is matter of reproofe against the Papists who lay
Church So that in Ioh. 21. where our Sauiour saith three times to Peter Feede my sheepe c. What a slight ground is this to build the headship of the Church vpon And if they aske then why Christ should thus presse it vpon Peter so often The Fathers answer them that it is onely a speciall charge binding to Duty not any vniuersall authority or iurisdiction pressed thrice vpon him for his former threefold deniall of Christ that so hee might be the more carefull for the time to come else the charge is alike to all the rest of the Apostles for shall wee think that any of them were not bound to feede the sheepe of Christ as well as he The Apostle giues this charge to all Ministers 1 Pet. 5.2 Feed the flocke of God c. Yea but Peter is the Rocke and vpon this Rocke Christ will build his Church Matth. 16.18 I answer if the Church were built vpon Peter then it was either built vpon his person or vpon his Confession but it was not built vpon his person for then when he died the Church must haue failed too Therfore the place must be vnderstood of Peters confession or of his faith or of that Christ which he confessed Christ built his Church on the confession of Peters faith because himself was the substance of his confession c. Peters confession of his faith is the Rocke in making knowne the Church But Christ himselfe is the Rocke as being the substance of that his confession so that the Church is not built vpon Peters person And if it had what is that to the Pope Vnlesse they can proue these two things First that Peter sate at Rome as head of the vniuersall Church secondly that hee intended to leaue his headship to the Pope of Rome and to none other which is a meere fancie and deuice of their owne braine for which they haue no colour So then Christ neuer gaue Peter much lesse the Pope this headship Secondly as Christ neuer did giue it so he saith expressely he neuer will giue it Luk. 22.25 26. Our Sauiour saith to his Disciples that it was enough for the Gentiles to be Lords and to raigne one ouer another but it shall not bee so amongst you saith he so that Christ checks them for hauing but a conceit of superiority so far is he from giuing it to any of them Further this being a great part of Christs glory as he is Mediator to be head of his Church hee will not giue it to any other Isai 48.11 My glory will I not giue to another And as Christ neuer gaue this nor meant to giue it to any other so no man is able to weeld or sway it no more than any one temporall Gouernor can rule all the Kingdomes in the world no this power is reserued onely to him that made the whole world and all things therein So that we see they ouer-reach in saying the Pope is the head of the vniuersall visible Church Secondly they ouer-reach as far in saying he is the head if you aske them what head they meane They will say onely a ministeriall head vnder Christ heere is some shew of modesty But aske them further what power they ascribe to him And then they bewray themselues for they say that the gouernment of the whole Church through the world depends on him that he hath power and authority to iudge and determine of all causes of Faith and Religion to rule Councells to order Bishops and Pastors to excommunicate and to suspend and to inflict other penalties vpon offenders yea whatsoeuer concerneth either preaching of Doctrine or the practice of Discipline in the Church of Christ the power of gouerning in all such causes they say lies in the Pope Is this to be a ministeriall head This is rather to be an absolute supreame head If by head they meant onely some chiefe Gouernour the name head in that sense might agree to some one man in respect of some one particular place for so the Scripture vseth the word in other cases in the 1 Cor. 11.3 The man is the womans head c. But neuer in this case for a man to be the head of the whole Church This transcendent power by them ascribed to the Pope is a great part of Christs owne power and can neuer agree to any man in the world for Christ is the onely Doctor of his Church Mat. 23.8 10. How then can the Pope determine all matters of faith and religion Is not this to make him a great Doctor yea the onely Doctor No say they for hee doth it but vnder Christ But he doth it of himselfe if the Pope in controuersies would take Christs booke and vse prayer to God for direction therein and in humility and sincere loue of the Truth would examine euery cause and so iudge there were some hope that he would doe many things well and that he would iudge rightly as in Christs stead and so honour his Master and doe good seruice to the Church But first he takes no such course but mingles with the word and vseth his owne Canons in stead of the word and he is so farre from vsing prayer to God for direction as that he presumes the truth is tyed to his Chayre and therefore that he cannot erre in any of his Sentences likewise hee is sinisterly affected to the Truth framing it to the state and practice of his owne Church and accordingly hee iudges and pronounces Secondly if he should take the former course yet his reach is not infinite hee cannot iudge rightly in all causes of faith and religion for no one man that euer was Christ Iesus onely excepted and his Apostles that was able to iudge of all Truth Therefore euery Pope in particular must be at least as one of the Apostles nay he must be as Christ is For if the Apostles could doe it yet they had fellowes Paul as well as Peter could do this But the Pope is without any fellow yea he will take vpon him to iudge of the Apostles owne Doctrine and writings so that though he pretends to be Peters successor only yet vpon the point he takes on him to be Peters Master euen to be Christ so proues himself to be very Antichrist yea and he not onely takes vpon him Christs Office but he takes his name vpon him also hee calls himselfe the chiefe Shepheard which name is proper to Christ onely 1 Pet. 5.4 What is this but to step into the throne of Christ But they except against vs and say doe you finde fault with vs for saying the Pope is the head of the Church Why you your selues make the King supreame head of the Church I answer how do we say the King is the head of the Church as they say the Pope is No but wee say the King is the head of the Church within his iurisdiction to see Gods religion maintained Answ and to see the
and so they haue these notes and markes in some degree Secondly consider in what state or sense these markes are necessarily required in the Church they should be and sometimes are in the purest and soundest Churches in an high and excellent degree There is the true Word without tradition the true Sacraments none but those that Christ instituted true obedience without resistance to any part of the knowne Will of God and answerably this true Word must bee truely and soundly preecht these Sacraments onely so administred as Christ hath commanded without any addition and this true obedience truly professed without any sinister respect And this all Churches are to pray and labour for and thus it ought to bee in all true visible Churches but yet they are generally otherwise in all visible Churches in as much as all are subiect to errors and corruptions but yet so long as the true markes are found in any visible Church though they bee not so rightly and sincerely carried as they should the same is a true Church though not so pure as some others if they haue the true Word though mixt with some errors so they be not such as ouerthrow the foundation they are a true Church though more corrupt As for example the Church of Galatia embraced the true Word but not truly preached for they taught iustification by workes Gal. 3.1 2 3. and some thinke that they were then in the state of Apostacie and yet they were a true visible Church and are so called Gal. 1.2 So secondly for the Sacraments looke into the Church of Corinth 1 Cor. 11.22 to the end of the Chapter they had the Lords Supper but it was much depraued and not so sincerely administred as it ought to haue beene and yet they were a true Church and so for the Doctrine of the Resurrection a materiall point in Religion there were some that denyed it in the Church of Corinth 1 Cor. 15.12 and yet they were a true Church Lastly for profession of obedience the Church of Sardis Revel 3.3.1 had a name that she liued but was dead they were generally in the estate of Apostacie in that Church yet because they made profession of obedience though not sincerely and because some amongst them did truly professe as in the 4. ver therefore it is called a Church I speake not this to cherish any Church in the corruptions that they are in but onely to keepe vs from an vncharitable conceit of such a Church as not to esteeme it for a true Church because the Word is not so truely preacht nor the Sacraments so rightly administred nor profession of obedience so sincerely yeelded as it ought to be Thirdly they obiect and say that these are not more Except 2 knowne than the Church and so are disabled by your own rule before given from being the principall markes I answer they must be and are better known than the Church for seeing that onely is a true Church which professeth the true Faith as wee haue shewed before therefore wee must first know which is the true Faith before wee know which is the true Church and so as they must bee more knowne so they must bee first knowne I know a visible Church as a company of men not by their faith but as a Church by their faith only and their profession of it As I know a Musitian because of his Musicke not the Musicke by the Musitian And so much for reproofe of these first sort of Aduersaries that except against this Doctrine Secondly it reproueth others that obiect and say that there are other markes required as well as these as first Loue to the Brethren I answer This is a part of their obedience which they professe Secondly say they there Except 1 must bee a lawfull Ministery I answer that is presupposed and intended in the two former markes Answ when we say Except 2 that the Word must be truly preach'd and the Sacraments rightly administred Answ Yea but say they specially Discipline Except 3 that is an essentiall marke I answer That is a good marke Answ but not essentiall the Church hath a being and a wel-being Discipline is a note of the wel-being of the Church not of the true being of it for it is no part of the essence of the Church and so it is excluded from being a necessary marke of a true Church because it is not essentiall I confesse where that Discipline wants that God calls for in his Word that so farre that Church is an imperfect Church but yet not a false Church As a man sicke of the Palsey his sinewes are weak his hands tremble his ioynts are not soundly knit together this is a crazed and diseased man not a false man So that Church that wants Discipline is not well and soundly tied together in the ioynts and so is an imperfect Church not a false Church I speake not this as I said before to cherish any Church in their corruptions for they are to labour against them but yet let vs iudge charitably and not say Such a Church is a false Church when indeed it is but a bad Church Thirdly and lastly there are other aduersaries here reproued that obiect against this Doctrine and they are the Papists They obiect and say that these markes are not the principall but others are more required than these and that as better markes They alleage foure first Antiquity secondly Succession thirdly Multitude lastly Vnity or Consent These are strange markes of a true Church First for Antiquitie can that find me out the true Church then it would follow that euery ancient Church were a true Church and so the Church amongst the Turks should be a true Church because it is ancient therefore it is Antiquity of truth not of place or people Look what Church maintaines the ancient Doctrine of truth that is the true Church so that antiquitie separated from the truth is no note of a true visible Church Caine and Satan were ancient yet no true Church but ioyne this note with the Truth The true Word preach'd which is one of our notes and then it is a true marke Secondly for Succession What succession of Bishops or of men that sit in one Chaire Is this a Note without the Word or with it If they say without the Word that is falsâ—â—f with the word then still they run vpon our notes and markes of the Church for wee say that Succession of true and sound Doctrine is a special Note of the Church Succession of it selfe is no Note it is as if a man should say This is my Horse because this is my Bridle as if his Bridle would not serue any other Horse Thirdly for multitude they make that a Note of the Church but it is quite contrary for generally the true Church is the fewest in number and for the most part the greater number are the worst and by this Rule in Christs time the Scribes and Pharises and Iewes were
therby to disgrace Church-gouernment and to make it the greatest trouble-state in the Christian world What was it that the Disciples contended about in our Sauiours time Luk 22.24 Was it not the matter of Church-gouernment Who should be the chiefest amongst them and so the Ruler and Gouernor of the rest By this occasion the Diuell made strife amongst the Apostles And what bred those great broyles and contentions in the primitiue Church betwixt the Easterne and the Westerne Bishops Was it not Church-gouernment which should bee the highest See and who should bee the highest and chiâ—â—â—t Bishop To goe further what brought forth Anti-Christ into the world and that aduanced the Pope to that high pitch which hee came to was it not Church-gouernment The Pope audaciously ingrossing all Soueraignty in the Church to himselfe and many good Bishops and Churches in their weaknesse yeelding too much to him in that kinde by the peruersenesse of the gouerned In a word what dishonour hath hereby beene done to God What disgrace to Religion What hinderance to the prosperous successe of the Gospell and of the Kingdom of Christ What furtherance and aduantage to the Kingdome of Satan What heart-burning hath it bred amongst some How hath it alienated the hearts of others from vs and that in many that otherwise are inclinable towards vs What tumults hath it bred at home What clamours abroad What griefe hath it brought to our friends and well affected What reioycing to our enemies and profane persons What distractions and doubts hath it bred in weake and tender Consciences What disheartning and discouraging hath it beene How many excellent Talents for Gods ministry haue beene hereby buried in the ground without profit And so consequently many congregations destitute of their faithfull Ministers and of their heauenly food and left as a prey to the Rauening Wolues by this meanes had they not by the prouidence and wisedome of our Gouernours beene otherwise prouided for I dare vndertake that in all likelihood had not the Diuell cast this bone amongst vs and throwne this businesse of Church-gouernment as a football before vs for euery one to runne after and so to set vs all together by the eares this Church of England through Gods blessing had been this day the most famous and flourishing Church that euer was in the world whereas now this businesse this onely businesse of Church-gouernment hath occasionally by the peeuishnesse of some hatched nourished and brought forth much ignorance prophannesse vncharitablenesse contempt of holinesse neglect of Gods ordâ—â—â—â—ces loosenesse and licentiousnesse I grieue to thinke on these things and I can haue no pleasure to speake of them and we may be all ashamed of them before God and the World and it must be euery ones care and endeauour to be instant with God by prayer that in his good time he would be pleased to redresse these foule euils yet here I haue mentioned them to the end that we may be both whetted on by these considerations to looke the more carefully into this businesse and also that we might be admonished to carry our selues the more temperately and moderately towards it And so much of the first point namely of the harmes and euils that haue happened occasionally by this matter of the Church-Gouernment though in it selfe holy and good The second point is what is meant by Church-Government Yea see here two words Church and Gouernment and each of these may carry three senses First for the word Church wee are not here to vnderstand it of the Catholike Church for that being dispersed ouer all places of the world cannot well be brought within the compasse of the same Lawes nor ruled by the same earthly Gouernours it is impossible for the reatures to weild such a great charge The sole Gouernour of the Church in this sense is Iesus Christ the onely Head thereof And the onely Lawes it is to be gouerned by is the presence power and direction of the Spirit but here we vnderstand it of a particular visible Church whether it be Parochiall Nationall or Prouinciall for these being confined and bounded within their seuerall places may and must haue their seuerall Lawes and Gouernours euery one for and within it selfe of this Church it is that we here speake of whether it be greater or lesse Now we come to the next word Gouernment which word in a generall sense signifies to maintaine secondly in particular to gouerne First in generall in respect of the state of nature as wee are men so the Lord gouernes that is maintaines and preserues his Church seating euery particular Church in the place where it is making a Fence about it feeding and clothing them supplying their wants affording them helpes and meanes for their reliefe defending them from their enemies deliuering them from dangers causing them to thriue and prosper in outward things and couering them with his fauour as with a shield And this kind of Gouernment the Lord extends ouer the whole world yea euen to the wicked as well as to the faithfull yet with this difference to the wicked in the common fauour of his prouidence to the faithfull in the speciall fauour of his Grace in Christ for euen in the very temporall blessings that the faithfull haue in this life they are theirs by Grace and promise in Christ And therefore to the wicked they perish in the inioying of them they haue no further benefit of them but outward and temporall to the faithfull they are helpefull and seruiceable in some degree to the worke of their eternall saluation for so God intends them and so the faithfull accept and vse them This is for the generall Gouernment of God in respect of the state of nature as we are men Secondly there is a particular Gouernment in respect of the estate of Grace as we are men professing the sauing Faith of Iesus Christ and so the Gouernment is twofold inward and outward First inward and this is proper to the Spirit of Christ God onely ruling in the hearts of his chosen as a King by the power of his Word and Spirit conuerting them from the seruice of sinne to the seruice of God causing them to beleeue Gods promises in Christ and so iustifying vs from our sinnes crucifying the old man and quickning the new acquainting vs with his will and framing vs to obedience putting good motions from time to time into our minds and stirring vs vp and enabling vs to entertaine them graciously and to giue place vnto them and so sanctifying vs and further he assures vs of Gods loue and fauour and our election in Christ and so comforts vs further he increaseth these and other Graces in vs euery day more and more so long as wee are in this world till at length they bee fully perfected in vs and wee receiued into his Kingdome of glory in heauen and so hee glorifies vs. This this is the right Kingdome of God and of Christ whereby God raignes in vs as
are amisse and that thou shouldest ordaine Elders in euery Citie c. There by name are two principall parts of outward Gouernment set downe redressing things that are amisse and ordaining elders And these are imposed vpon Titus being Bishop of that Church and that of necessity for he was left there for this very cause And in the second and third Chapters of the Reuelation there are directions sent from heauen to the Angels of the seuen Churches and that for many things that did concerne euen the outward as well as the inward Gouernment of the Churches If wee looke into the estate of the Church from time to time we shall see that the practice was answerable that still of necessitie there was outward Gouernment in the Church Our Sauiour while hee was vpon earth among his Disciples how orderly did hee gouerne them When any thing was amisse amongst them how quietly did hee order it How orderly did hee send them out to preach How carefully did he giue them Rules for the outward Gouernment of the Church for the time to come So the Church after Christs ascension how well was it ordered and gouerned As wee may see Act. 1.13 14. Where it is said that the Apostles continued with one accord in prayers and supplications with the women and Mary the mother of Iesus and his Brethren And Act. 2.42 they continued in the Apostles Doctrine and fellowship and breaking of bread and prayer And Act. 6.2 3 c. When that matter of difference arose concerning the poore how wisely did they order it and chose out men from amongst them fearing God for the performance of this businesse So here we see how well the Church was ordered and gouerned after our Sauiours Ascension See it further Act. 15.2 and forward when there arose dissention in the Church about Circumcision what did they doe They called the Apostles and Elders together and so they ordered what should bee done in that businesse so here wee see is outward Gouernment still And so Phil. 1.1 the Apostle writes to the Bishops and Deacons of that Church that is to the Gouernours of it So that we see that of necessity there is required an outward Gouernment in the Church of God to bee administred by men And so much for the proofe of the point The Reasons are many and of diuers sorts some are drawne from the nature of God some are drawne by comparison from other Assemblies the third sort are drawne from the persons that are to be Gouerned and the last sort are drawne from the Offices that are to be exercised and the businesses that are to be done in the Church The first sort of Reasons drawne from the nature and will of God are these First God is the Author not of confusion but of peace as wee see in all the Churches of the Saints 1. Cor. 14.33 The Apostle giues all the Churches of the Saints for instance in this point that God is the Author of peace in all them as hee commanding it and they obeying Now what peace can there bee or how can it be maintained but by Gouernment therefore wheresoeuer there is a Church of Saints there must of necessity bee Gouernment Againe secondly Holinesse becomes Gods House for euer saith the Prophet Psal 93.5 but without Gouernment there can be no Holinesse at least in the outward man and therefore of necessity outward Gouernement must bee in the Church The second sort of Reasons are drawne by comparison from other Assemblies what Company is there without Gouernment In heauen there is order and Gouernment amongst the Saints and Angels themselues some amongst the Angels for order sake are aboue the rest there are Principalities and Powers and Thrones c. I do not say as the Papists doe that one Angell is aboue another in degree but in order at least Christ is the Head and gouernour of them all and that personally so there is a Gouernment in heauen And as it is in heauen so it is in earth What Company or Corporation either in the City or Kingdome is or can consist without Gouernment And is not the Church the Company of Gods Saints so they are called Ps 89.7 and can that be without Gouernment So in an house there can be no peace nor liuing together in it without Gouernment The Church is the House of God the City of God the Kingdome of his owne Sonne and therefore there must be of necessity an outward gouernment in it exercised by men yea Hell it selfe though it bee the place of all disorder and confusion yet they haue some Gouernment amongst themselues else their kingdome cannot stand The third sort of Reasons are taken from the nature of the persons of whom the Church consists and they are men and therefore to be gouerned and that by men Some are tractable and these are gently to be led others are obstinate those are to be drawne with strong hand some are Nouices and they are to be fed with milke others are of stronger growth and they are to be fed with stronger meat some are out of the Church that must be called in these are to be admitted others are within the Church misdemeaning themselues these are to be cast out Therefore there must be Order and Gouernment in the Church for the doing of all this Lastly there must be gouernment in the Church in respect of the offices and businesses that are to be done in it the Word and the Sacraments are outward things and therefore are outwardly to bee administred Officers are to be chosen Lawes to be made controuersies and contentions are to bee pacified the Sicke are to bee visited the Poore are to be releeued Offences are to be punished and sundry other things are to be done which without outward Gouernment it is not possible they should bee well done Therefore of necessity there must be this outward Gouernment in the Church Vse 1 The Vses of this point are these First this is against Anarchy and for reproofe of such as will haue no Gouernment in the Church their owne necks will endure no yoke and therfore they blush not to say that there should be no yoke at all laid vpon Christians and some of them haue gone so farre that they will not endure ciuill Magistracy neither they hold it vnfit for the estate of the Gospell to be vnder Gouernment Wee are called to liberty say they Iesus Christ hath set vs free and therefore we need no Gouernours It is true wee are called to liberty but wee must not vse our liberty as a cloake to our sinnes What liberty and freedome is it that wee haue Is it not from sin and Satan and the curse of the Law It is not a state of liberty in respect of the outward man but in respect of the inward man for the best liberty the outward man can haue is when it is made conformable to the ordinances of God and such wholesome Lawes
right to and possession in When God giues a man gifts he hath a possible right and when he is appointed by the Authoritie and Orders of the Church that giues him actuall possession Secondly euery such officer is an officer both for God and for men and therefore hee must bee inuested by each Man inuests him by appointment God inuests him when hee is qualified by himselfe and appointed by man according to Gods ordinance So much for the first generall answer that officers in the Church must bee men qualified with a competent measure of gifts Secondly that they must bee appointed thereto by the Authority and Orders of the Church wherein they liue Answ 2 Now I come to answer particularly and by name to the Question namely what these officers are It were too great a labour and yet to no great purpose to reckon vp all particular officers that haue had to doe in Church businesses for besides the ordinary there haue been many extraordinary Some in our Sauiours time and the Age next succeeding as Apostles that were to teach at large through the whole world Matth. 28.19 c. and Prophets to foresee and foreshew things to come as Agabus Act. 11. and Euangelists to bee Assistants to the Apostles Others there were also in many Ages after as Exorcists Doore-keepers Acolutiues and Readers c. but whether these were in rightfully or wrongfully is to bee seene hereafter In the meane time we will speake of such officers as were of ordinary and necessary vse in the Church either such as were indeed or else are pretended so to be on probable and plausible grounds Wee will begin with the officers of the Ministery as that being the principall duty and so they the principall Church-officers in the most strait and proper sense We will take them in their orders first we will begin with Bishops secondly we will come to Presbyters then to Doctors then to gouerning Elders then to Deacons then to Widowes then to other Assistants lastly we will come to speake of the Christian Magistrate First wee will begin with Bishops and first wee will speake of their name secondly of their office First of their name Bishop is as much to say as an Ouerseer in the Originall and it is attributed vnto them by a kind of excellency for there are many Ouer-seers but these are the chiefe in the Scripture sense that are and these are Ouer-seers by a kind of excellency whether we respect the persons they ouer-see or whether we respect their designement to that office or whether wee respect the worke they doe First if we respect the persons they ouer-see they are ouer-seers by a kind of excellency for they ouer-see the faithfull or the flocke of Christ for whereas they haue other ouer-seers as they are Subiects they haue the King and other Magistrates to be their Ouer-seers yet none are so as these for these are their Ouer-seers as they are the flock of Christ Secondly if we respect their speciall designment ouer that flock they haue a more speciall designment ouer the Lords flock than any other Ouer-seer hath ouer any other people the holy Ghost makes them ouer-seers after a speciall manner Thirdly if we respect their worke which is to feede and that not with bodily foode but with spirituall and heauenly food to eternall life All these are intimated Act. 20.28 Take heed to the flocke ouer which the holy Ghost hath made ye Ouer-seers to feed the Church of God c. First they are Ouer-seers and that by a kind of excellency first in respect of the persons they ouer-see which is the flocke of Christ Take heed to the flocke c. Secondly in respect of their speciall assignment ouer which the holy Ghost hath made yee Ouer-seers And thirdly in respect of their work to feed the Church of God c. And as this name Ouer-seer is restrained onely to these so it may bee safely extended to euery particular in that kind and so is the vse in Scripture Phil. 1.1 To all the Saints in Christ Iesus which are at Philippi with the Bishops c. And most plainely in the 1 Tim. 3.1 If any man desireth the office of a Bishop c. this is the generall signification of the word in Scripture But you shall vnderstand that by common practice of speech I find this name alwayes almost euer since the Apostles times particularly applied to those that haue a primacy and precedency in the Church aboue their fellow-Ministers and so Bishops are not Ouer-seers of the flocke onely but also of the Pastors too within such a compasse some greater some smaller which we call Diocesses and as this is generally so in all antient Writers so likewise if the Postscript be authenticall 2 Tim. as for any thing I see it must then the Scripture fauours it too for there Timothy is said to be a Bishop in this sense and so had other Pastors vnder him And so much for the signification of the name Bishop Now wee come to their Office we speake still in the particular sense their Office besides their preaching and other ministeriall Duties common to all Ministers consists First in ordaining Ministers secondly in reforming things amisse First in ordaining Ministers So it is said of Titus that hee was left in Crete to ordaine Elders Titus 1.5 and so in the 1 Tim. 5.22 the Apostle would haue Timothy lay hands rashly on no man c. What is it to lay on hands but to ordaine Ministers And this Timothy must doe and thereto Antiquitie so plainely agrees that Ierome though otherwise bitter enough against Bishops acknowledged it to be done by them and misliked not the doing of it And surely seeing ordination must be continued in the Church some Persons must needs haue a special ouer-ruling hand in it and who are they but Bishops that is they that are highest and chiefest in the Ministery So the Apostles and so the Euangelists being the chiefest in the Ministry did ordaine Ministers If it be said that the Apostles ordained not as Bishops but as Apostles and Timothy and Titus not as Bishops but Euangelists yet the same office being of necessitie still to be performed some must alwaies be in the Church answerable to them in that respect call them how you will if not Bishops yet they must haue as much authoritie in this businesse as I for my part do ascribe to Bishops It is true that extraordinary Officers are not to be imitated in extraordinary workes but in their ordinary workes of continuall and necessary vse when extraordinary Officers cease ordinary must succeed them I doe not say they did this wholly and alone but stil other Presbyters or Ministers were assistants and layd on hands with them and so it was in the Primitiue Church and so our Law requires that the Bishop should make no Minister vnlesse other Ministers be with him but yet still they haue the chiefe stroke the power of ordaining
is in the one the approbation in the other The second thing wherein their Office consists is in ouerseeing and redressing things that are amisse for this purpose was Titus left in Crete to redresse things amisse Titus 1.5 and that not in the people onely but in the Ministers also 1 Tim. 5.19 20. Against an Elder receiue none accusation but vnder two or three witnesses them that sinne openly rebuke openly c. Timothy was at Ephesus as Titus was at Crete to redresse things amisse and there were many Ministers there and these must bee reformed too and therefore the Apostle would haue him in redressing things amisse amongst them to receiue no accusation against them but vnder two or three witnesses So that there must bee one aboue the rest for the performance of this Duty the same Reason may bee proportionably applied for this as for the former for seeing some ministers must bee redressed then there must be some that must haue this power to doe it and who are they but Bishops that are in the chiefest places I doe not ascribe to Bishops hereby any absolute power ouer their Brethren as to doe what they list but a limited power to proceed with the approbation of their Brethren neither say I that these were simply Diocesan Bishops as ours are but surely they were such as had some compasse of iurisdiction allotted them wherein were many Congregations at least many Ministers whom these did ouer-see Those of the Presbytery haue one that is chiefe amongst them and so is the confession of the Reformed Churches And Master Caluin himselfe confesseth as much that in the ancient Church there were such Superiours and saith further that their proceedings were not contrary to the Word yea and hee shewes and approues the reason why such were chosen and that was of purpose to preuent dissention which by equality would arise Mistake me not as if I did meane to settle in Bishops any Princely authority or Lordlike command neither he nor they nor I intend it but that at least there must be one superiour and aboue the rest for order-sake For so it must needs be in all Companies and Societies whatsoeuer else it cannot stand There were many Ministers in Ephesus Act. 20.28 And so Act. 15.35 we reade of many that were in the Church of Antioch and some of them are named Act. 13.1 Now what disorder would there haue been in these Churches if one had not been aboue the rest What danger of Schisme would there haue been How could matters haue been decided amongst them Who should there haue been to haue moderated their actions The freest State that euer was hath one Superiour aboue the rest as Venice hath her Duke Rome hath her Consuls c. yea the Apostles themselues exercised this order amongst themselues some in one Cause was Moderator some in another Nay I adde further that they exercised power though not ouer themselues for they were all equall yet ouer other Ministers Therefore the thing is not vnlawfull in it selfe if it bee moderately and lawfully vsed And the order which I pleade for I would not haue thought a bare Title but such as is armed with some kind of power too which is conferred on them by them which chose them to such places But you will say all this is tolerable if it were but for one Action or for one yeare I answere that surely the lawfulnesse is all one bee it for a yeare or for a mans life only there is lesse danger of abusing such a place if they be limitted to a shorter time And so much of the first Office namely Bishops where yee haue heard first of their Name and secondly of their Office Now wee come in the second place to Presbyters or Elders for so the word Presbyter in the Originall signifies an Elder and they were so called either as they were Ministers or as they were ancient in yeares or at least in carriage or because they were more ancient in grace and in begetting others to the Faith We speake here of such as labour in the Word and Doctrine for of such as are pretended to be gouerning Elders we shall speake in the next place This name wee find also to bee generall to all in the Ministery from the highest to the lowest yea euen the Apostles themselues are so called so Peter calls himselfe an Elder 1 Pet. 5.1 yet by vse for the most part both in Scripture as Act. 15.4 and the 14.23 and in other Writers it is restrained to those that are assigned to teach in some particular Congregation sometimes many of them together sometimes one by himselfe as times and occasions serued Their Office in regard of the maine essentiall duty is to feed and therefore they are called Pastors Ephes 4.11 Hee gaue some to be Apostles c. and some Pastors c. And to this duty they are often exhorted in Scripture 1 Pet. 5.1 2. The Elders which are amongst you I beseech feed the Flocke of God c. Act. 20.28 Take heed therefore vnto your selues and to all the Flocke whereof the holy Ghost hath made you Ouer-seers to feed the Church of God c. And this feeding consists chiefly in two things that is first to teach secondly to rule and gouerne they must bee acknowledged to haue as absolute power and authoritie from God for both these duties within their Charge as the Bishops in theirs for euery Presbiter is a Feeder that is both a Teacher a Ruler within his Charge It is true that Presbyters haue bin most vniustly scantled abridged by Canons and Councels of this part of their office that consists in ruling and gouerning too much hath been taken from them that Bishops might be aduanced the more To speake more particularly of their Office it consists in many particulars First they are to teach the Word that is both to expound it and to apply it and whatsoeuer particulars of exhorting reprouing comforting c. are set downe in Scripture they are to bee referred to this head they were all exercised by the Apostles and Euangelists and are so to bee by euery Minister or Elder within his Charge that which is spoken of Paul to Timothy 2 Tim. 4.2 is spoken to all Ministers Preach the Word bee instant in season and out of season improue rebuke exhort c. And there is reason for it for the Word being committed to euery Pastor to bee ministred by them and that being profitable to teach to conuince to correct as it is in the 2 Tim. 3.16 therefore there is power and charge in them to handle it euery way for the edification of the Church Secondly they are to administer the Sacraments for that also being charged vpon the Apostles Mat. 28.19 was intended to all the Ministery as well as the Word and in the 1 Cor. 10.18 The Cup of blessing which we blesse c. there is the other Sacrament and the Apostle makes it
and the Anabaptists are here refuted that hold this error that they offend not in manners surely this is a farre higher straine then euer the Apostles attained to for they erred all in manners they all forsooke Christ and fled Matth. 26.56 but this was before the comming downe of the holy Ghost vpon them but did they so afterward yes euen after they had receiued the holy Ghost they erred in manners Iohn the Disciple whom Iesus loued would haue worshipped the Angell Reu. 19.10 and againe euen after admonition hee would haue done the like in Chap. 22.8 and so very likely hee did it after Repentance too And so wee see that Peter was reproued to his face by Paul for his sinne Galat. 2. If this bee so in the greene tree Alas Alas What shall it bee in the dry when Peter and Iohn and the rest of the Apostles haue had their falls shall any Puritan in the world bee so shamelesse as to boast of perfection This point shall neede no further Refutation all Gods Children from the first to the last will ondemne this Assertion by their owne contrary clamentable experience in the whole race of their liues I mention this the rather because some papists Anabaptists and familists are infected with this presumption at this day Vse 3 Lastly this serues for the Refutation of Papists that challenge to their Church and head the Pope an Immunity yea an impossibility of erring in Doctrine as if it must of necessity be true whatsoeuer they hold whereas this wee are able to shew how that they haue erred from themselues in many things holding one thing this yeare another thing the next and one contrary to the other so that except two contraries may bee true they must needes erre in the one or in the other but of this more shall bee spoken hereafter Thus wee haue seene the first point handled at large that the Church militant howsoeuer it hath many excellent priuiledges yet it is not so exempted from Error but that it may and oftentimes doth erre both in Doctrine and manners Now let vs come to the second Obseruation and Doct. 2 therein see how the Church may not erre The Obseruation is this That the Church militant is so guided by the Spirit of Truth that though it be subiect to error yet it cannot erre fundamentally obstinately finally and generally First not fundamentally Psal 62.2 he is my strength and my saluation and my defence therefore I shall not much bee moued that is fundamentally nor obstinately Psal 19.13 Lord keepe me from presumptuous sinnes nor finally Psal 55.22 the Lord will not suffer the righteous to fall for euer he may fall but not for euer nor generally in all her parts but still some are reserued that haue not bowed their knee to Baal 1 King 19.18 these two finally and generally are neuer found in the true members of the militant Church haply they may erre fundamentally and obstinately but neuer finally and generally Psal 37.24 though he fall yet shall he not bee cast off which if it be vnderstood of our outward preseruation here as the Text seemes to intend it then much more of our preseruation from sinne and error that though wee doe fall yet not finally for euer And Psal 125.1 they which trust in the Lord are like mount Syon which cannot bee remoued but standeth fast for euer And this is cleared by our Sauiours owne mouth Matth. 16.18 vpon this Rocke will I build my Church and the gates of hell shall not ouercome it hee saith not shall not touch it but onely not ouercome it And Psal 102. last verse the Children of thy Seruants shall continue and their seede shall stand fast in thy sight So then the Church militant though haply it doe fall fundamentally and obstinately yet it cannot fall finally and generally The Reasons First it is Christs promise that the Reas 1 Gates of hell shall not ouercome it Matth. 16.18 if there were no other reason this were sufficient Reas 2 But secondly the Church is built vpon a Rocke Mat. 16.8 and therefore cannot fall Matth. 7.25 Reas 3 Thirdly Christ God and man knits and vnites vs and if God knit the knot who shall vnknit it Reas 4 Fourthly Chirst prayes for vs that we may not fall Luk. 22.23 and hee cannot be denied Reas 5 Fiftly the vnchangeablenesse of Gods Loue he admits none to bee of the Church militant but whom hee loues Now whom God loues once he loues to the end Iohn 13. Reas 6 Sixtly the presence of the Spirit is another Reason of it Ioh. 16.13 the Spirit of Truth is continually present with them inlightning quickning directing perswading and reclaiming them from sinne and error whereunto if wee adde the sufficiency of the Scripture for all matters both for life and doctrine what other direction can wee haue or how can wee erre finally and generally Reas 7 The last Reason is drawen from Gods Loue and Care of his owne heauenly Truth which if it be not beleeued at all it is much disparaged and if it be beleeued any where then surely it must be in the Church which is the Pillar and Ground of Truth therefore still the Truth is aliue at least in some of the Church so that the Church cannot fall finally and generally for then the Truth must fall too Vse The vses are these The first vse is for matter of comfort to the faithfull that howsoeuer if we be left to our selues wee are weake and darke and blind prone to sinne and error and vntoward to grace and goodnesse yet wee see Gods Grace is sufficient for vs to keepe vs in his holy Faith vnto the end It is true that in regard of our selues wee are like silly sheepe ready to be a prey to the Beare and the woolfe yet wee haue an heauenly sheepherd our Sauiour Christ and he hath still an Eye on vs and lookes after vs and rather then we shall be quite lost hee will bring vs home on his owne shoulders Luke 15. Satan may and does seeke to deuour vs and to swallow vs vp quicke but God hath set him his stint so that neyther altogether nor for euer hee can preuaile against vs Iohn 10.28.29 Christ knowes his sheepe and hee will giue them eterternall life and they shall neuer perish c. If wee be ignorant of any point God will reueale it if wee be doubtfull God will resolue it if wee be out of the way he will admonish and reclaime vs wee shall heare a voyce behind vs saying This is the way walke in it c. Esay 30.21 The second vse is for reproofe of the Papists and Vse 2 Lutherans which hold that the very chosen may fall away and that finally which cannot be held without blasphemy for by this they wrong God making his election to be a meere casuall thing depending on mans goodnesse and perseuerance therein so likewise it is an exceeding wrong to the faithfull for if they may
Secondly I answer that it was so at the first too Luther and others first spreading the Gospell First some of our owne loued beleeued and embraced it by their preaching and then they perswaded others And I know not how our English at Amsterdam can shew any better calling to their Church But they except and say that in England our Church was gathered by proclamation and by the sound of a Trumpet as in Queene Elizabeths dayes so was done by compulsion and was not voluntary I Answer first some did come voluntarily and gladly and therfore at least for them it was a true constitution Secondly the compulsion that was vsed was onely to the outward meanes not to the faith and that is very â—ustifiable Iosiah compelled ill that were found in Israel to serue the Lord their God 2 Chron. 34.33 But they say that was at the restoring not at the planting of a Church I Answer I see no Reason but that it is as lawfull in the one as in the other and therefore if it destroy not the true restoring why should it destroy the true planting But we say Queene Elizabeths Act was a restoring too for I hope wee had a true Church here in Queene Maries time though vnder persecution And I am sure then there was no compulsion to ouâ— religion nor such Gouernment Seruice ministry or people amongst the Protestants as they now except against and therfore it was a restoring Put case the Separatists haue any children or seruants that are negligent cold and backward in frequenting holy Assemblies or performing religious Duties publique or priuate and vpon admontion they will not reforme what will they doe in this case Will they vtterly cast them off or rather will they not punish them and thereby compell them to the outward meanes and to obedience thereunto wherein if God doe blesse their labours so that through his mercy such children or Seruants doe afterwards labour in the meanes soundly and conscionably shall this bee nought because they were brought thereto by compulsion No surely It is great comfort to the compellers that they tooke that course and it is great comfort to the compelled that they were so dealt withall So the compulsion vsed in restoring the Church in Queene Elizabeths time was lawfull and good against all their clamours and exceptions Secondly they except against the Government of our Church and say that wee haue a false gouernment and therefore a false Church But the consequence is false for then it must follow that a true Gouernment makes a true Church which is not true The Antecedent is false too If they had said it makes a faulty Church they had said true But that it makes a false Anti-Christian Church and I know not what it is a meere slander But say they your officers bee Anti-christian I answer the cheifest officers and those that be most spurnd at are the Bishops And they were before Anti-Christ Thirdly they except against our Seruice of God they say wee haue a false Seruice of God and therefore a false Church I Answer if they meane onely some part of our Seruice as they haue no colour so to traduce it all then the Consequence is false but if they meane all then the Antecedent is notoriously vntrue No part of our Seruice of God can be proued false it being performed of those that are truely religious amongst vs in truth and vnderstanding and affection They except first say they it is carnall I answer happly in some those that haue carnall mindes it is so but it is neither so in it selfe nor so in the conscionable performers thereof The Lord being one God an eternall infinite Spirit our hearts and spirits are lifted vp to beleeue in him to goe to him to cry and call vpon him in his Sonne Secondly they say It is Idolatrous your Seruice booke being your Idoll say they I answer that is no Idoll nor our Seruice thereby Idolatry Thirdly they say we haue a will worship inuented by man I answer wee worship not God by any inuentions of our owne or other mens as parts of his worship but onely as outward Carriages thereof And these also are such as our Church is perswaded are agreeable to these generall Rules of Decency and Order which God hath prescribed in his Word Fourthly they except against our stinted Prayers I answer them hath not the Church alwayes vsed stinted Prayers looke into these Scriptures and yee shall finde it so Numb 6.23 there was a stinted prayer appointed to Aaron and his Sons to blesse the Children of Israel withall Thus shall you blesse the Lord blesse thee and keepe thee c Deut. 26.3 to the 15. there is a forme of Confession and Prayer set downe which the people were to vse when they brought the first fruites 1 Chron. 16.7 to the 36. there is a Psalme which Dauid did appoint to giue thankes vnto the Lord by the hand of Asaph his Brethren Praise the Lord and call vpon his Name c And Psal 92. is intituled a Psalme for the Sabboth appointed to bee sung that day And our Sauiour Christ himselfe appoints a stinted Prayer Luk. 11.2 when ye pray say Our Father c And likewise himselfe vseth a stinted Prayer Matth. 26.44 and hee prayed the third time saying the same words And therefore stinted Prayer in it selfe is no sinne If they reply that they were so directed by the holy Ghost yet that is no let to vs for their conceiued prayers were also directly from the holy Ghost after a speciall manner yet that is no reason but that we may vse conceiued prayers though they be not so specially from the Spirit as theirs And yet we are not so confined to those set prayers but that we may and do in euery particular congregation before and after preaching inlarge adde alter and supply as occasion requires and that as freely zealously and spiritually as any may doe in other Churches yea but say they your Seruice was all taken out of the Portesse or Masse booke contrary to Gods Commandement Leuit. 18.2.3 Deut. 12.30 c I answer it is well knowne that the Church of Rome hath been a true and sound Church and it is knowne that in that time there was some forme of publike prayer and administration of the Sacraments in vse amongst them And as that Church fell by little and little from her integrity so that forme by little and little was corrupted Now the Church being to be reformed 〈…〉 was to bee reformed too and so it was that which was idolatrous and superstitious was cast out and that which was profitable was retayned partly for peace sake that the better sort might still bee held within the Communion of the Church but specially because it was of good vse euen before Popery so that we take nothing from them but what may in a charitable construction be well endured That which is most questioned is the crosse in Baptisme which we
either more or lesse pure Fourthly they are more or lesse perfect Exception 1. Exception 2. Exception 3. The Church of England a true visible Church Eleuen Considerations to moue vs in England to be thankefull for the truth of God amongst vs and they shew the greatnesse of the blessing The second thing considerable in a true visible Church are the causes of it And they be of two sorts The second sort of causes haue first spoken of and they of two sorts Of this diuers Of this diuers The first sort of causes handled such as cause the Church directly and these are foure taking the Church in a comparatiue sense Taking the Church absolutely there are siue The efficient cause The instrumentall cause First outward Secondly inward How all the three persons haue a hand in causing the Church The Church of England iustified to be a true Church against the Separation The Church of England hath the meanes of saluation and of a Church Obiect You want dâ—scipline Your Ministers haue not a true Calling You haue your Calling from the Church of Rome You haue no couenant betwixt you and God Obiect You want the successe of the meanes It is ordinarily effectuall The first thing considerable in a visible Church the members of it In it first of the head And in it three things Corpus adaequatum Sit Christus Christiani caput Aug. lib. 3. cont Petil. c. 42. Reinolds confer 5. The blasphemy the Church of Rome doth run into in saying the Pope is the head of the Church The blow they giue to Christ therein in two respects First in regard of the body the Church The Pope is Antichrist Christ neuer gaue the headship of the Church to Peter Papists plea for the headship of the Pope answered Places alleaged by them for this answered as Mat. 16.19 And Ioh. 21.16 17. And Mat. 16.18 Christ saith He neuer will giue it None is able to weeld and sway it Secondly in regard of the Head Christ The power and authority that is giuen to the Pope proueth that he cannot be a ministeriall head as is pretended but rather a supreame head The Pope is made the Doctor yea the only Doctor of the Church The Pope doth what he doth of himselfe and not as vnder Christ for he taketh not the course prescribed by Christ in that he doth The Pope taketh vpon him to iudge the Apostles doctrine and so to be Peters Master and so proues himselfe to be Antichrist The Pope takes Christs name vpon him viz. Chiefe Shepheard Obiect You make the King head of the Church The word Head of the Church to be warily vsed because not found in the Scripture Christ the Head of the Church is visible Matter of comfort to the Church many wayes The second thing considerable in the third thing touching a visible Church viz. the members thereof in a more strickt sense and they are of three sorts The first sort and of the diuers kinds The second sort And of this two sorts The third sort Hyper. method 574. Additum diminuens A Church cannot be denied to be a true visible Church though there be an hundred hypocrites in it to one beleeuer The Brownists obiection of our Church being a prophane multitude answered diuers wayes Obiect You let wicked ones continue in your Church without separation Hyp. 577. 580. c. Bernard against Brownists 1034. where the assemblies are bad there the good must separate but where the assemblies be good there the bad must separate The fourth generall thing considerable in a visible Church viz. the Markes of it Reasons why there should be Markes of the Church Two qualities of these Markes to make them legitimate The first quality and It is attended with three other tha◠〈◊〉 subordinate to them The second qualâ—â—â—â— of these markes Vrsin 582. Vogel 727. Caluin inst lib. 4 cap. 1 sect 10. in Acts 2.42 Non secùs ac belli duces vt dissipatum clade aliqua exercitum recolligant signa militaria vel accensos ignes ex edito loce conspiciendos proponunt quo pedem referant quotquot ex clade dispersis palantes vagantur Morn de eccles p. 27. Morney â—6 29 One sort of excepters against this doctrine and their exception Two considerations necessary Bernard against Separat 122. 123. â—â—Second sort of excepters against this doctrine and their exceptions Third sort of aduersaries to this doctrine viz. the Papists and the Markes they alleage and answers to them Bellar. de eccles mili p. 184. 188. The fifth thing considerable in a visible Church viz gouernment Vid. Polâ—â— 426 459. And in it fiue things handled First the harmes and euils that haue been raised in the Church of God occasionally by Church-gouernment Second thing in Church gouernment what is meant by it The third thing considerable in Church-gouernment viz how needfull it is Reasons and that of some sorts First sort of Reasons Second sort of Reasons Third sort of Reasons Fourth sort of Reasons Fiue differences betwixt the inward and outward gouernment of the Church 〈…〉 The fourth thing considerable in Church-gouernment viz. whether there be any prescript forme of Church Gouernment in euery particular set downe in the Word What the Scripture saith herein deliuered in two positions The first drawn into an Obseruation Two extremes to be auoided Second thing considerable in this fourth point of Church-gouernment viz. that there is not any one particular forme of Church-gouernment for euery particular set downe in Scripture The fifth thing considerable in Church-gouernment The whole forme of Church-gouernment consisteth of three principals First the dutie or actions to be done in Church-gouernment and they are sixe principall Vid. separat sâ—bisâ— 137. The second duties to be done Vid. Zegred 120. The third sort of duties to be done The fourth sort of workes to be done Church censures Reasons of this How to proceed â—â— this The 〈◊〉 dutyâ— The sixth duty The second principle whereupon Church-gouernment consisteth viz. the Persons or Officers that are to performe this duty generally Church-officers must haue two things First they must be qualified with a competent measure of gifts Secondly they must be lawfully appointed to such offices Particularly What these Officers are First Bishops First their name Secondly their office consisting in two things First in ordaining Ministers The obiection that the Apostles did ordaine as Apostles not as Bishops and Timothy and Titus as Euangelists not as Bishops answered Secondly in redressing things amisse Secondly Presbyters Their office first generally Secondly more particularly Thirdly Doctors Fourthly gouerning Elders Fifth deacons Philip preached and baptized rather as hee was an Euangelist than a Deacon Sixthly widdowes Eighthly the christian Magistrate wherein first that hee is a Church Officer Secondly wherein this office consisteth First generally Secondly particularly in fiue things The third pillar whereupon the Church-gouernment consisteth viz. the Rules and Lawes by which the Gouernours are to be directed And they are reduced to three heads
vnto vs the sufficiency Scripâ— Thirdly such as forbid any addition to or detraction from the Scripture Fourthly such as condemne all Doctrine taught either without or besides the Scripture Rhemists 15 Acts â— The Papists say the church may coyne new articles of faith What authority the Church hath about articles of Faith Hyper 6â— Hyper 54. Secondly that the Church make any booke to bee Canonicall Scripture Which the Papists hould this confuted by diuers reasons Thirdly that the Church hath power to deuise adde diminish or alter any part of Gods worship which the Church of Rome hath done prooued by diuerse things Fourthly concerning customes The fathers iudgement concerning customes Fifthly concerning traditions How and in what sense tradition is to bee receiued Answers to the Popish tenent concerning tradititions Answer 1. Ob. Answer wherin is shewed that the Baptisme of Infants the change of the Sabbath and that so many bookes are Canonicall Scripture and are not had by tradition but proued by good consequence out of the Scripture Answ 2. Answ 3. Their proofe out of 2 Thes 2.15 Answe Answ 4. The scripture the so onely rule of saith acknowledged to bee by all Churches generally Secondly the Scripture is the onely tryall of euery truth How euery matter of substance is to be found in the Scripture Concerning Churches power in matters of circumstance and they are of two sortes one of miracles and what is to be helde concerning the same Secondly of discipline and this is of two sorts either matter of dâ—scipline which is spoken of before or secondly matter of ceremonies and what the church hath power to doe therein The bounds the Church is to keepe in ordaining matters of ceremony 1. 2. Vse 2. 1. The ninth generall point concerning the Church viz. the application of all that hath bin spoken to all visible Churches in christendome that I know of The generall diuision of all churches that haue beene or are since our Sauiours time into Easterne and WesteÌ„rne and this according to their scâ—tuation Secondly according to their language and so some be greek and some latin Churches VVhether Schismaticall or hereticall Churches may be accounted true visible Churches What a Schismatike church is Hereticall Churches First what they are and when any particular man is to be reputed an Heretike Heresies of 2. sorts first such as ouerthrow the foundation What this fundation is Resol Those that deny directly this foundation or any part thereof cease to bee Christians and are no more visible Churcher The Greeke Churches be here spoken of and what weare to thinke of them 1. of the Greeke Churches generally disperse in most at the Easterne parts of the world Ortelius 100. Ortelius 97. 98. 108. Secondly the Greeke Churches which are more particularly and properly so called and what we are to hold of them deliuered in an obseruation Doct. The mayne error of the Greeke Churches The Greeke Churches better then the Popish-Church The Papists vnchatarible censuring the Greeke Churches answered The Greeke Churches not guâ—lty of Schisme from Rome The Greeke Churches neuer subiect to the Romane Church One note of the Church as the Papists account it is found in the Greeke Church viz succession of Bishops The goodnes of God in perseruing of his Churches seene in the Greeke Churches vnder the Turke The miseries of the Greeke Church vnder the Turke in many particulars in regard of their persecutions in regard of the Religion of the Turks The Religion of the Turks 1. a pestilent Religion directly opposite to Christ 2. It ouerspreadeth a great part of the knowne world 3. It is a pleasing Religion For what it was that the Lord suffered such famous Churches to come to ruine applied to vs. The Western churches and first of those that acknowledge the Pope their head as the Church of Rome and those that hold with her and what maâ— be said and held of her deliuered in two obseruations The church of Rome as now it standeth may in some sense be reputed a true visible Church A differenâ—e betweene the papacy or the popâ—sh â—action and some better spirits amongst them in regard of whom the whole may be called a true Church The popish church doth not directly deny any part of the fundation but in outward shew of words affirme it The church of Rome hath beene a true Church The Papists by their Doctrine of iustification by workes must ouerthrow the foundation they by this ouer throw Christ not directly but by consequence Quest Answ It is not so great a sin to deny Christ directly as by consequence yet hee that doth this deserueth to be cut off from Gods mercy The Church of Rome compared with the Church of Israel 2. with the Church of the Iewes in our Sauiours times With the Church of Galatia Circumcision doth as neerely by consequence cut off from Christ as iustification by workes with the of Church Sardis Baptisme a true Sacrament in Rome and rightly administred there for the substance of it Those that were Baptised in the Church of Rome were lawfully Baptised Ob 1. Answ Ob. 2. Answ The ordinati of our Ministers from the Church of Rome and yet a lawfull ordination The question where the Church was before Luthers time answered The inconuenience preuented by acknowledging that the Church of Rome may be accounted a true Church What to thinke of our fathers that liued in the Popish Church They of the Popish Chuâ—ch are to â—e â—udâ—ed rather mis-beleeuers then vnbeleeuers The 2. Obseruation wherein is further delired what may be sayd and held further of the church of Rome The Church of Rome so corrupt that it is not lawfull to ioyne with her This that is spoken against thee is in respect of the Pope and Popish factors Corruption of the Church of Rome reduced to 2. sorts 1. matter of Doctrine reduced to 1. part of the Doctrine Foure heads 1 concerning Scriptures And their error therein Three things 1 denying the sufficiency of the Scripture 2 Perâ—erting the truth of the Scripture 3 Disanulling the authorâ—ty and credit of the Scripture many wayes 1 teaching the apochryphaâ—l bookes to be canonicall Scripture Secondly equalling traditions of men with the written word of God Thirdly preferring the authority of the Church aboue the Scripture Two heads wherein they orre in matter of Doctrine viz concerning the direct offices of the Mediator The Papists say there bee many mediators betwixt God and man The distinction of mediators of intercession and redemption answered Two things in a Mediator To be mediator of intercession is peculiar to Christ as well as to be mediator of redemption The popish shâ—ft off praying to the Saints not as helpers but as intercessor Answered The popish reason for praying to the Saints departed drawn from our desiâ—ing the Saints on earth to pray for vs Answered The third head wherein the church of Rome erreth in doctrine and that is concerning Images The church of Rome an abominable whore deseruing