giftes to men some to be Apostles some Euangelistes c. Secondlie he imparteth to them graces tending to their owne saluation as a kinde of faith of repentance of spirituall ioy loue and in generall whatsoeuer grace is in the true beleeuers the like may be found in an hypocrite and that not onely in shew and appearance but also in trueth Marke 4.16 hypocrites receiue the word with ioy Yet there is this difference in the faithfull these graces are sincere euident effectuall constant and perpetuall but in hypocrites they are obscure in small measure vnprofitable and temporarie yea mixed with much hypocrisie So that both faithfull and hypocritical men are ioyned to Christ and to the Church by the bond of the spirite for where there is one spirite there is also one body but the one to Christ as to their sauiour the other to him as to their Lord the one to the Church in heauen the other to the Church on earth the one by a mightie worke of the spirite the other after a light manner the one for a time the other for euer Sect. 4. That heretikes are members of the catholicke Church BVT although it were granted that hypocrites are members of the Church so many of them as both holding the whole trueth of Christian religion and also leading a life in outward appearance correspondent thereunto doe fully professe the seruice of God yet it might be doubted what we shoulde thinke of them in whome this profession is in a great part wanting as it is in all those who either leade a life or maintaine some heresie contrarie to their owne profession and to the word of God The answere for both kindes seemeth to be this That they who professe Iesus Christ to be the sauiour of the worlde and themselues to be his seruantes readie to obey his will and worde although they doe indirectly by wickednesse of life or heresie in doctrine deny their owne profession yet are to be accounted Christians and true members of the Church heere on earth It is true indeed that no man can be saued who is not iustified by faith nor yet haue faith who is not sanctified from a wicked life yet men of dissolute liues yea tho they be by excommunication cut off from the body of the visible Church that is from all particular Churches yet they remaine members of the catholicke Church from the which no censure can separate saue onely death Likewise as touching ignorant men who liue in the Church and yet knowe scarce any one point of the doctrine of Christ although they be in an euill estate in regarde of their saluation yet they are to be accounted Christians because of their profession But there is greater question made of heretikes who doe maintaine some grieuous heresie and that about the foundation of religion as they who thinke erroniously of the â—rinitie of the person or natures of Christ of the maÌ„ner of our iustification of the nature of the sacramenteâ— or of â—ny other such waighty point of doctrine whether these are to be accounted christians and members of the Church We answere that such are as it seemeth to be accounted christians although their heresies be both many and grieuous yea such as if they were throughly vrged would by necessarie consequence of argument ouerthrow faith and all religion And to make instance in the grossest and most blasphemous heresie that euer was inuented to wit the heresie of Arius who denied by diuinity of Christ this doth almost directly ouerthrow christianity for if Christ be not God he is not a sufficieâ—â— mediator then our faith is in vaine This would follow plainely of that heresie and yet such was their blindnesse that maintained it that they did togither maintaine and professe zealously the whole doctrine of the gospel beside and did beleeue obey and honour Christ as the onely sauiour of the world The which dotâ— appeare by that confession of faith which Ariuâ— the chiefe maintaineâ— of that heresie did exhibite to Constantine Wherein although he doth dissemble his heresie yet it sheweth what he and his followers held in the test of the doctrinâ— of the gospell 〈◊〉 4. pag. 13.42 yea this heresie was coâ—mon in the Church of the Iâ—wes before the comming of Christ for it is euident thaâ— verie â—ewe of them did thinke that the Messias shoulde be God For what was thought of Christ euen of many of his disciples we may gather by the wordes of Cleophas Lâ—ke 24. Hast thou not heard of Iesus of Nazareth who was a prophet c. Yea it might be plainly shewed that many of the Church both before the comming of Christ and also after did not thinke that the Messias should be God And not to ouerpasse in â—â—lence popery the most common heresie of our times wherewith the Church both is now most annoied and hath in times past bene lameÌ„tably oppressed and almost cleane ourthrowen it doth consist of so many grieuous errours that most men do thinke it not to be an heresie but a false religion and the maintainers professours of it to be alienates from â—he common-wealth of Israel which is the Church of God as namely of those great heresies of idolatry transsubstanâ—iation the sacrifice of the Masse ment iustification by workes freewill and inuocation of saints yea of many other great errours insomuch that we may say of them the wordes of the prophet from the top of the 〈◊〉 to the sole of the foot there is no whole part but all full of loath some and dangerous â—oreâ— And therfore it is no maruaile that they seemâ— to many to haue in them no life of christian faith but to be dead rotten stocâ—s yea to haue no outward profession of christianity But yet if due consideration be had how far â—he nature and name of a Church and of christians doth stretch it selfe it wil appeare that we may truely account theâ— christians and so consequently members of the Church and that because they doe still professe hold and maintaine the chiefe fundamental pointes of religion of God of Christ of hiâ— dâ—ath and passion of the resurrection and all the rest contained in that summe of religion called the Apostles Creede so that although by 〈…〉 they doe wound and in a manner kill themselues yet in regarde of the trueth which they keepe there remaâ—neth 〈◊〉 them some life of Christianity and so are fitly compared to a man who although he both lacke many partes of his body and also haue the rest corrupted with pestilent diseases yâ—t draweth breath and therefore is not a dead 〈◊〉 but a liuing man The reason by the which we are perswaded to thinke that papistes and other heretikes doe stil retaine the name of christians is this for that faith and especially a generall and historicall faith the profession whereof is sufficient to make a man be accounted a christian may be lodged in a mans minde together with such errours as
zealous of the law yea Paule by the counsell of the Church at Ierusalem did goe about to make the Iewes beleeue that he also did liue according to the law of Moses Act. 21.26 and therefore we must thinke that he warneth the Galathians that if nowe in so great light of the gospell which teacheth the abrogation of the ceremoniall lawe and after so much teaching and so many admonitions they did still remaine blinde and obstinate yea and did turne backe againe to the orâ—ers of the lawe that then it was an euident signe that they were as yet destitute of the true knowledge and obedience of the gospell For if this had beene the first time wherein they had beene taught Christ he woulde easelie haue winked at this greate errour of ioyning the lawe and the gospell togither Likewise as concerning that detestable heresie of Arianismâ— we may well thinke the authours spreaders beginners furtherers and maintainers of it to haue beene men destitute of the spirit of God and that this heresie is especially in these ages a fearefull signe of eternalll reprobation Yet we are not to thinke so hardlie of those who were corrupted with it â—fter that it had ouerspred the greatest part of the worlde and so were caried away with the multitude to euill although it were in that time also a fearefull token of a reprobate minde for as in a common infection of the aire we cannot iudge of the state of mens bodies by popular diseases and deathes whenas both strong and weake men are in the same case so neyther in the common raigning of anie heresie can we perfectly discerne the state of mens mindes and soules by that token forsomuch as God doth sauesome euen by pulling them out of the fire And therefore we are charitably to hope the best of them who liue in grieuous errours not of wilfull blindnesse but of simple ignorance and not to doubt but that ignorant heretikes beeing religious and zealous seruers of God are in farre bettâ—r state as touching their saluation then they who professing the sincere doctrine of the gospell doe in their prophane liues denie the power thereof But that heretikes are to be accounted members of the Church we shall haue occasion to declare when we come to the corrupt state of a Church So that to conclude this pointe we doe and that as we trust and are perswaded by the worde of GOD giue the name of members of the Church and of christians to all that doe in outwarde profession holde the foundation of religion The which although in effect it be the same both before and since the time of the Gospell yet it hath some difference in respect of the diuersitie of the times For before Christ was exhibited in the flesh this was the foundation of religion I put my whole trust and confidence for my happinesse in the Messias whome God hath promised to sende for the redemption and saluation of the people of the seede of Dauid This foundation did the Church of the Iewes professe when Christ came and therefore euery one of that people was a member of the Church howsoeuer they did togither holde grosser heresies then the papistes doe at this day But since the comming of Christ this is to holde the foundation of religion I beleeue Iesus the sonne of Mary to be the sonne of God the promised Messias the Lord and Sauiour of the worlde and that in him onely saluation is to be had as it is more briefely set downe by the Apostle 1. Cor. 3.11 Another foundation can no man lay but that which is laid to wit that Iesus is Christ. To the which doctrine all opinions and assertions which are contrary are pernicious heresies and such as bring certaine damnation 2. Peter 2.1 There were many false propheâ—s among the peopâ—e as there are falsâ— teachers amongâ— you which bring in damnable heresiâ—s to wit these denying the Lorde Iesuâ— who bought them these bring vpon themselues swift damnation that is may certainly be accounted for damned As for the heresies of those who doe confesse the lord Iesus as they are more waighty and doe nearer approach to the grand heresie of those who do not confesse the Lord Iesus so they are more dangerous yet of themselues not beeing ioyned with obstinate and wilfull blindnesse not so desperate Sect. 5. Of those who dissemble their profession BVT before we leaue this point this question may me moued whether as the outward profession of faith without the trueth thereof in heart so the inwarde faith of the heart without out ward profession be sufficient to make a man a true member of the catholicke Church We answere that where true faith is there necessarely is also some outward seruice of God and some confession of the mouth by praier or some other meanes which be it neuer so little is sufficient to make a man a member of the catholicke Church But as for open and publicke profession of our faith before men true faith being weake may be destitute thereof so we read Iohn 12.40 that many of the chiefe rulers beleeued in Christ but neither did nor durst professe him before men these are members of the catholicke Church which is in visible but not of any particular Church vnlesse they doe professe their faith before others beside themselues So that outward profession of the faith although it be secrete and priuate maketh a man a member of the catholicke Church and open profession maketh vs members of the visible Church But it may be obiected against this whole doctrine that if the outward profession of the gospell be sufficient to make a true member of the Church then the diuels which confessed Iesus to be the sonne of Godâ— are truely christians We answere that this confession was extorted from them by the power of God and sometimes came from the malice of their nature that so they might procure danger to Christ but they doe not by faith relie themselues on God in Christ for happinesse neither doe they professe themselues to be his seruantes and that they are to loue him and labour to glorifie him as all christians doe So then as many are members of the misticall bodie of Christ and of his Church which are not as yet members of his visible bodie which is the visible Church militant heere on earth they not beeing as yet called to the knowledge of the gospell so many are called to be members of the Church who are not chosen Sect. 6. Who are without the catholicke Church AND thus we see what manner of seruing God is ment in the definition the other wordes which follow haue their vse for in that we require the seruice of the true God we exclude all heathenish and pagan people from being members of the Church because as it is Rom. 1.23 they passing by the creator worship creatures as Gods And lastly we adde these wordes in Iesus Christ because there is no true seruing of God the
And therefore they are to serue God in the time of their excommunication Sect. 2. How the dispersed members of the catholicke Church serue God THus much of the causes why some of the meÌ„bers of the Church are dispersed abroad from the company of the Church Now we are to consider what manner of seruice they perform to God in regarde wherof they are accounted members of the Church The which title belongeth only to those who do serue God as hath beene declared The onely meanes whereby they serue God is praier or inuocation of the name of God because this seruice may be perfourmed by one alone but the ministery the word of the sacramentes and other partes of the seruice of God require acompany ioyning together for that purpose So that prayer is that part of the actuall seruice of God which onely belongeth generally to all the members of the Church which are come to yeares of discretion as well to those who are dispersed as to those who liue together in the Church Hence it is that the Apostle Paule when he speaketh of all christians without exception of any calleth them those who call vpon the name of the Lord as namely 1. Cor. 1.1 Thus did Daniell serue God in Babel Dan. 6.10 thrise a day he made his petition to God and praised him Heere order requireth that we should entreate of prayer the most generall and perpetuall part of the seruice of God yea that which is the very badge of all christians and declare the whole nature manner kindes fruite and all the pointes of doctrine belonging to this heade But we will rather passe it ouer with silence for that the matter is both large and requiring a seuerall treatise and also is sufficiently handled by diuerse godly and learned men Here also this question is to be answered whether that the dispersed members of the Church may not vse some other parte of the seruice of God as the sacrmentes for the confirmation of their faith As touching this point it seemeth that whilest any one member of the Church is wholly seuered from the societie of others that he cannot vse them neyther any other part but onely prayer as hath beene said Yet if there be any number of them although but two that then they may lawfully vse both the sacramentes of baptisme and of the Lordes supper For the further declaration whereof we may put this case A christian man and his wife being taken captiues liue amongest infidels where to their knowledge there is not any christian beside themselues There they beget children whome they woulde haue by baptisme consecrated and initiated into the profession of Christianity In this case it is lawfull yea needfull for the parentes both of them or eyther of them to administer baptisme to their children This appeareth Exod 4.25 where Moses and Zippora his wife circumcise their sonne by the commandement or rather by the threatning of God And so did all the Iewes being scattered abroade into all the partes of the worlde circumcise their male children in their owne houses Likewise for the other sacrament of the Lordes supper it is lawfull for christians in the aforesaid case to receiue it at their owne handes as this one example doth sufficiently prooue If it be obiected that the sacramentes being a part of the ministerie of the Church ought not to be administred but by a publicke person and in a publicke place we answere that where there is no Church there a priuate mans house is in steed of it and he himselfe in place of a minister Sect. 3. By what meanes the dispersed members of the Church are called THus much of that seruice wherewith the dispersed members of the Church serue God the which although it be imperfect yet it is acceptable to God where the rest cannot be had and is a sufficient meanes to worke their saluation So we reade Ezech. 11.16 the Lord saith that He will be to his people dispersed abroad in the captiuitie a little sanctuarie that is howsoeuer they were absent from the holy temple at Ierusalem in which place onely it was lawfull to offer sacrifice and to serue God in full and ample manner yet that God would accept that imperfect and maimed seruice which they should perfourme vnto him in their captiuitie by praier and circumcision For as touching the passouer it was a sacrifice and therefore could not be vsed in any place but onely at Ierusalem But although this imperfect seruice be accepted of God yet they themselues doe not so rest in it but that they doe and ought aboue all thinges in the worlde to desire to be in the societie of the Church that so they may enioy the full meanes of working their owne saluation and of glorifying God So that although they be absent in body yet in minde and affection they are ioyned with it In witnesse whereof as also to encrease this desire they did being in a straunge lande amongest the infidels pray toward the place of the Church and worship of God 1. King 8.48 Dan. 6.11 Psal. 84. Lastly it may be asked how those dispersed members of the Church which neuer were in the societie of other christians were called and became members of it whereunto we answere that in the ordinarie working of God there is no faith and true knowledge of God to be gotten but in the visible Church and in the company of beleeuers yet that God doth by extraordinarie meanes saue some who neuer were ioyned to the society of the Church The meanes which God vseth are knowen to him only yet some of them may be gathered out of the scripture As first the reliques of the true worship of God the which taketh such deep root in those places where it is planted that although the visible Church be cleane ouerthrowen yet there will some root of knowledge remain hidden in the ground euen as we see that where a garden replenished with great store of herbes hath been there wil be long after that it is defaced some sprouting vp So that the word of God as it is in the gospel coÌ„pared to a grain of mustard seed Ma. 13.31 in respect of the speedy gret groth of it vpwards so it may be coÌ„pared to it in that they both take so deep root that where they are once sowen there they remaine for many ages Thus there was a glimmering of the true worship of God dispersed abroade by the sonnes of Noah by the which meanes it came to passe that diuerse did in some sorte knowe God among the infidels As Melihezadec Iob with his friends Lot Baalâ—m of all them knowing the true God Yea in the idolatrie of Mahomet there remaineth something of christian religion hereof they holde many pointes although couered ouer with prophane fable Moreouer some liuing out of the Church are brought to the knowledge of God by the meanes and priuate teaching of some who haue beene of the Church Yea euen
with the multitude there commeth in confusion and corruption And the ciuill power being in the person of the magistrate ioyned to the church doth often too much abridge the vse of christian liberty taking to it selfe as it may lawfully do full power in making those ecclesiasticall lawes which belong generally to all the churches within the compasse of it But in these churches the whole authoritie of establishing lawes orders and the appointing of rites and ceremonies is in the Church it selfe Lastly it is vsually obiected against these priuate Churches that they are the causes of tumults and ciuil dissensioÌ„ and so consequently do breâ—d the ruine of those common-wealthes and kingdoms wherâ—in they aâ—e tollâ—rated therefore that it is the part of wise rulers who tender the good and peaceable estate of the people not to suffâ—r them within their dominions to this we answere confessing that through the peruersnesse of our corrupt natures the which are 〈◊〉 inflamed with bitter enmitie against God and all gooâ—nesse it commeth often to passe that â—â—uersitie of religion doth stirre vp great debate in kingdomes cities and families for this cause the Church desired to be separated in place from the idolatours least thâ—y should exasperate their mindes against them Gen. 46.34 Exod. 8.26 yea Christ doth professe that this would follow the Gospell that the father should be at deadly variaunce with the sonne and the mother with the daughter and that a mans nearest friend shoulde for this cause become his cruell enimie Yea the bloudie and tragicaâ—l tumults which haue of late times risen and continued vpon this occasion in diuerse places do testifie the truth here of But yet we ought not therefore to banish the Church out of our dominions For it is better to haue the true worshippe of god with warre trouble and dissention then idolatrie with quietnesse So that we ought to say with Christ that seeing the Gospell is euen as a fierbrand in the world what shoulde be our desire but that it be preached for although for a time it breed trouble yet in the end it will be found the onely meanes of true quietnesse CHAP. VIIII Of a publick Church Sect. 1. Of the obiections which are made against publick churches THus much of a priuate Church Besides the which there is another kinde of a church namely when any whole citie countrie or nation doth generally professe the faith and so becommeth a Church consisting not of any smale or meane number but of great multitudes of people euen of whole nations As we see at this day that diueâ—s great kingdomes and common-wealthes haue receaued the gospell of Christ so that in them the church doth not lurke in any family or priuate corner or is in some few places but is openly publickly and generally set vp in all places by the authority of the ciuill rulers and the common consent of all men This we call a publick Câ—urch such as we see at this day most of al the cities commonwealthes countries and kingdomes in Euâ—ope to be Of the which one is distinguished from another by hauing a proper gouernment of the owne being ruled by the same humane lawes both ciuill and also ecclesiasticall But it may be here thought that these countries are no true churches but that there are churches in them and that not all the people generally but only some fewe of them separated from the rest are to be accounted the true churches of God and that for these reasons first because there was no such churches established by the apostles or recorded to haue bene in the first ages of the gospell Secondly for that although it be not impossible to God to conuert the harts of all men to embrace the gospell yet it is not agreable to his vsuall dealing so to blesse any nation as that all of them without exception should beleeue and become faithfull men Thirdly because of the great confusion and many fould corruptions which are vsually found in such Churches the which seldom or neuer can be brought to the right order of the Church of Christ. Lastly because they are not called to the profession of the faith by the ministerie of the word of God but are in a manner forced thereunto by the lawes edictes of princes and other rulers Whâ—reunto we answere that these things doe not hinder these whole cities or nations from being the true churches of God As touching the first we do confesse that there weâ—e no such publick and generall churches in the daies of the apostles neither in the ages following the cause whereof we may plainly see to be this That then was the â—ime of the infancie of the gospell in respect of the number of beleeuers it hauing been but lately published to the world but this is the time wherein the lord hath appointed that the fulnes of the gentiles should come in which is the conuersion of whole nations and many countries Yea the apostle witnesseth that the fulnes of the Iewes shal be then whenas that whole nation shal generally embrace christ as the sauiour of the world Rom. 11.26 To the second doubt we answere that all the people of any countrie may haue a general faith whereby they do knowe and professe that Iesus Christ is the sauiour of the world that their profâ—ssion hereof although it be not effectual to their saluation yea although it be meerly hypocritical they thinking no such thing yet it is sufficient to make them members of the visible chuâ—ch As touching the corruptioÌ„s which are in such churches we doe confesse that it is greater then either it is to be wished it were or then is in priuat churches where the nuÌ„ber of beleeuers is lesse and that they cannot so easely be brought to and kept in that holy order which christ hath appointed for his church and further that these publick churches so seldome attaine to any pure or perfect estate because in them the church and the common-wealth are so ioyned linked together the whole affaiâ—es and state of the Church depending on the ciuil estate that the manifold alterations wheruÌ„to al kingdoms coÌ„mon-wealthes are subiect do make many chaunges in the church Yet this doth not take from them either the being or the name of the church For it is no straunge thing that there should be greater confusion and moe corruptions in great multitudes of people then in small congregations For so we see euen in the first congregation of Câ—ristians which the Apostles themselues did gouerne that when the number of disciples did encrease then there was murmuring among them and so euen this priuate Church did tend to some confusion Act. 6.1 yea this thing hath long ago been obserued to haue been conâ—inually the state of the Church the which as long as it was in persecution did florish not in the number so much as in the time of peace but yet it was farre better ordered godlines loue and vertue did
be despersed ouer the whole worlde yet not all nor many in comparison of the infidels but a verie fewe belong vnto it And therefore we are in the next place to see who are the members of it and of whom it doth consist The answere to this point we haue in the definition which saith that all who serue God in any part of the worlde are of the catholicke Church For as a king may deuide the whole worlde into his owne subiectes who liue within his dominions knowe obey and honour him and into forrenners who are without the compasse of his iurisdiction doe him no seruice make no account of him and in briefe haue no kinde of dealing with him so all men liuing in the worlde are eyther Gods subiectes and seruantes liuing within the compasse of the catholicke Church and as it is written Ephes. 2.12.19 Citizens with the faintes and of the houshold of God or else they are aliantes from the common wealth of Israell without the promise couenant or hope of saluation yea without God in the worlde But forsomuch as God is serued many waies in deede or in shewe onely sincerely or hypocritically purely or corruptly fully or after an imperfect manner in knowledge or in ignorance and after many other differences therefore we are to search out what manner of seruing God doth make a man to be a member of the catholicke Church wherunto we answere that the outward profession of the true seruice of God although ioyâ—ed with impotencie of performing any actual seruice yea with hypocrisie corruption imperfection errour and heresie will serue for this purpose and doth make a man a true member of the catholicke Church For the first difference some serue God actually by praying to God or praising him by hearing his word and obeying it or which is all in all by trusting fearing and louing God in heart namelie so many of the Church as haue comne to yeares of discretion but there are some who cannot serue God by any of these meanes or any other of the same kinde to witte infantes who by reason of the infirmitie of their age cannot heare or vnderstande and therefore can neither knowe nor beleeue God or serue him in any actuall manner Yet they may and doe by the helpe of others take vpon them and beare the true profession of the seruice of God by receiuing the sacrament of initiation or first entrance into the Church by the which meanes they become true members of the catholicke Church as well as men of ripe age The trueth heereof appeareth 1. Corin. 7.14 where the Apostle saith that the children of the Christians are holy meaning euen the yongest infantes as they are borne of faithfull parentes not that the faith of the parentes or the sacrament of the Church doth adde any inward and reall holinesse vnto them but onely giueth vnto them a holy profession or an outward profession of holinesse and of faith and also imputed righteousnesse and supposed holinesse if they belong to Gods election In like manner vnder the lawe all the young children of the Iewes especially after they had receiued the sacrament of circumcision were counted members of the Church and in the number of the holy people of God And therefore God complaineth of the Iewes offering their young ones in sacrifice to idols that they gaue his children to Moloch Ezec. 16.21 Thus much of those who become members of the Church by meere profession nowe we come to the actuall seruing of God the which where it is in sinceritie of hart and life perfourmed it maketh one a member of Christâ—s mysticall bodie much more theâ— of his Church here on earth But all the controuersie is of them in whome this actuall seruice is imperfect as it is first in hypocrites who want the inward seruice of the heart as also heretikes doe some part of the sinceritie of doctrine and dissolute men the seruice of outwarde life and ignorant idiotes the seruice of the minde and lastly as the dispersed members of the Church wante the publike worshippe of God The answere in generall is this that howsoeuer the imperfect seruice of hypocrites wicked men heretikes and idiotes be not acceptable in the sight of God yet it is sufficient to make them true members of the militant Church but we will come to the seuerall consideration of them And first of hypocrites by the which name we call those men in whome the outwarde seruice is perfect in that they both hold and professe the whole trueth of christian religion and also expresse the same in their liues both in worde and deede and yet doe not serue GOD in spiritte and trueth but are destitute of true faith and of all the rest of the effectuall graces of the sanctifying spiritte springing thereof This manner of seruing GOD is not pleasing but rather odious and abhominable to him Esay 1.14 and therefore it is not auailable for the saluation of any but rather maketh mens damnation the more iust yet it giueth vnto them the name of the members of the Church For it is confessed of all that hypocrites may be true ministers in a particular Church as Iudas was a true Apostle whereof it doth necessarelie followe that they are true members of the Church for the teachers and rulers of a Church are the chiefe members of it So that as in a common-wealth or kingdome they who haue freedome and interest in such bodies eyther by nature or fauour are counted true subiectes as long as they liue in outwarde obedience to lawes yea though they be knowen to beare in their heartes an vnnaturall and disloyall affection to their country or prince so it is in the Church with hypocrites destitute of the true faith and loue of God But howe can hypocrites be made true members of the Church which is the bodie of Christ seeing that they haue no coniunction with Christ who is the heade of the Church For the resoluing of this doubt we must consider both Christ the heade and the Church his bodie two diuerse waies for Christ as he is a sauiour is a heade to the mysticall bodie of the elect onely vnto whome he giueth by his spirite effectuall grace spirituall motion and eternall life In this respect hypocrites haue no more to doe with Christ or his Church then darknesse hath with light but heere we doe not meddle with the mysticall body of the Church Secondlie Christ is the kinge Lorde and ruler of his Church militant heere on earth in the which respect hee is a heade not onely to the faithfull but also to hypocrites to whom hee giueth spirituall graces ministeriall giftes and ecclesiasticall functions euen as he maketh the sunne to shine vppon the iust and the vniust first he communicateth to them the giftes of knowledge wisedome doctrine and exhortation of tongues of miracles and prophesie Ephesians 4.8 Where he like a victorious king triumphing ouer his enemies ascended into heauen and gaue
being vrged by a cunning disputer would wholly ouerthrow faith For the denial of faith is brought in about indirectly and by manie consequents inferred one of another but the man corrupted with errour doth not consider any such thing but beleeueth directly resolutely in Iesus Christ as in the sauiour of the world Yea although he were conuinced by arguments grounded vpon his owne assertions and errours to deny the faith yet he woulde still holde it and rather deny the conclusion then renounce his faith Euen as a man being in temptation may haue true faith although he be not able to answere those obiections which Sathan and his owne conscience do make against his faith But it is seldom seen that an heretike is brought to see that his opinion and the foundation of religion cannot both stand togither for he will haue some shift or other to keepe himselfe from granting that the errour which he maintaineth bringeth with it any such absurdity It is writteÌ„ Act. 13.3 that there did some beleeue which were of the heresy of the pharises and did stil hold the ceremonies of the law It were long to rehearse the errours which haue beene maintained by many not onely particular men but also whole Churches about waightie pointes of whom we may wel thinke that a true faith hath beene in many liuing in as great and as many errours as these heretikes before mentioned For if we do consider the state of the Church before the time of the gospell we shal finde that howsoeuer God did extraordinarely reueale the doctrine of the Messias to some yet that not onely the common ignorant people liuing in the Church but euen many of the learned were ignorant of many fundamentall points of christianity which Christ himself doth plainly testifie Mat. 13.16 saying Blessed are the eyes which see the things which you see for I say vnto you that â—any prophets and righteous men haue desired to see them and yet haue not the which wordes are necessarily to be vnderstoode of the fundamentall and most waightie points of faith for those did Christ teach in his ministerie They had in deede a constant faith in the Messias to come but no particular distinct and cleare knowledge of his person natures offices and manner of saluation which he should bring In the 11. chapter to the Heb. ver 13. it is said that Rahab the harlot had faith but that she knew distinctly the fundamentall doctrine of Christ we cannot thinke and the like is to be said of many others of those who are there mentioned and in other places of the olde Testament Yet euen the disciples of Christ were ignorant of many of these thinges and were in most grieuous errours after that they did beleeue Philip knew not the doctrine of â—he first person iâ— the Trinitie Iohn 14.9 As they at Ephesus knewe noâ— whethâ—r there were a holy ghost or no. Act. 19.2 yea they did thinke that Christ should be a worldly king Math. 20.21 Actes 1.6 and Peter did not hold the doctrine of Christes passion for he disswaded him from it Math 16.22 and yet they did beleeue before that time as Christ the searcher of the heartes of men doth testifie Neither did the Iewes for the most part before the comming of Christ once imagine that their Messias should be put to a shamefull death as may be gathered Iohn 12.34 We confesse that the difference of the time maketh these errours to be more grieuous vnder the gospell then they were before as he is more blinde that cannot see at noone day then he who cannot distinguish things rarely in the morning before the sinne do rise yet if these errours may be ioyned with faith in one time we may suppose the same at another time also But still we must note the greate difference of times For we are not to thinke that men may in the time of the gospell be commonly saued liuing in these errourâ— as they were before For then men were blinde in darknesse now they shut their eies against the light in them these errours were simple and meere ignorances but iâ— our heretikes they are wilfull and obstinate heresies before God did ouer-see those errours but now he biddeâ—h euerie one in paine of eternall damnation to seeke vnderstand and embrace the trueth Act. 17.30 before they could not but nowe men will not see the trueth before they were the errours of the time but now they are the errours of men Yet we are not to thinke the lesse reuerently of those holy men of that time for these errours neyther to make any question of their saluation but now we are to learne of the Apostle Tit. 3.10 to auoyde and abhorre an hereticke after one or two admonitions knowing that such an one is subuerted and sinneth being condemned by himselfe As we may well thinke that the first authors of poperie did not of ignorance but of set purpose forge these opinions for their owne aduantage and that many of those which since that time are endued with any measure of learning and iudgement doe in their consciences condemne themselues and those errours which they holde Yet we are not peremptorelie to iudge them to be in the state of damnation for the common and vnlearned people liuing in poperie did so wholly relie themselues vpon the faith of the Church that they were for the most part ignorant euen of the very errours of poperie wherein the more simple and vnlearned that a man is the greater hope we may haue of his saluation Yea many learned men amongest them haue bene caried headlong with the blindnesse of the time and in a kind of modesty or rather grosse and sottish negligence haue not inquired into those pointes which the whole Church did maintaine And yet some of thâ—se men liuing in these heresies haue beene so sound and constant in the foundation of religion that we read that diuerse of them haue giuen their liues in defense of it so that we cannot without iniury denie vnto them the name of Christians which they haue bought with the price of their owne blood But as for those who do still holde these heresies since the time wherein it hath pleased God to let the sunne of trueth to shine clearly in the worlde their case is very fearefull and especially those who haue had the trueth taught and offered vnto them for as Christ saith Iohn 10.3 all his sheepe knowe his voyce and can distinguish it from the voyce of false sheepheardes when it soundeth in their eares howsoeuer before they did not knowe it And the Apostle writeth 1. Cor. 14.37 if any be spirituall let him acknowledge these thinges to be the worde of God but if any be ignorant let him be ignorant still In this sense Paule writeth to the Gal. 5.2 That if they were circumcised Christ shoulde profit them nothing And yet Act. 21.20 there were many thousand Iewes who did beleeue all of them
that whenas there is a fault committed in the laying of the foundation of a house the whole building will for euer be the worse for it The first thing therefore to be done in planting a Church is to coÌ„uert infidels to the faith which is done ordinarily by the ministerie of the word of God deliuered plainely sincerely effectually as God hath appointed Notwithstanding which powerfull meanes the subduing of men to the Gospel is a hard matter yea it is much harder in these times then it was in the daies of the Apostles wherein the gospel was first preached For then the ministerie of the Apostles Euangelists and other preachers of the gospel was much more powerfull and effectuall then any ministerie of the worde is in these daies For they had not onely extraordinary measure of those gifts which do yet remaine in the Church for the building thereof as are the gifts of prophecie knowledge wisedome zeale and all other of that kind but they had also other most wonderfull gifts bestowed vpon them as the gifts of speaking in strange languages the gifts of discerning spirits healing the sicke working of miracles and such other which serued onely for this end to bring infidels to the profession of the faith 1. Cor. 14.22 not that true faith was ordinarely wrought by these meanes in men but onely a generall historicall and temporarie faith whereby they did beleeue the doctrine of the gospel to be the worde of God which beliefe being professed was then and is at all times sufficiâ—nt to make one a member of the visible Church heere vpon earth The which the Apostles did labour by their ministerie to bring to passe and did reioyce in it being effected although there did appeare in those beleeuers few or no signes of sauing faith which is a firme confidence in the â—ercy and loue of God in Christ effectâ—ally wrought in the hearâ— by the spirit of God arising of a certaine perswasion of the trueth of Gods worde whereof this generall faith is onely a resemblance shadowe and appearance And further for this purpose the giftes of miracles and such other did greatly auaile for they did so astonish and amaze men that they did euen wring out of them an approbation of the doctrine preached that it came from God and therfore was to be receiued Iohn 1.15 Act. 13.11 Thus did the Apostles plant Churches but they who since that time labour in this worke are destitute of this helpe yea also of another farre more effectuall to wit of the wonderfull and extraordinarie blessing of God vpon his Church who did then poure forth his spirit so straungely and so plentifully vpon men in conuerting their heartes to the obedience of the gospell as the like was not before hath not beene since neyther shall be at any time in the Church So that these helpes being wanting in these daies we cannot looke for the like successe in this worke to wit that the Church should haue such a suddaine and straunge encrease as it had in the beginning whenas many thousandes were at once added vnto it Act. 2.41 yet we are not to despaire of good successe forsomuch as the Lord hath not left his ministery destitute of sufficient power to conuert many men to the faith euen those who neuer heard of Christ before For although the extraordinarie callinges and giftes of the Apostles and Euangelistes be not now in the Church neyther to be looked for yet the force of them doth remaine still in that the very declaration of those wonderful miracles whereby the trueth of the gospell was confirmed at the first will to the ende of the worlde adde authoritie and giue successe to the preaching of the Gospell although they were much more effectuall in those who did beholde them with their eies Yea we haue some helpes which were not in the primitiue Church and for the supplie whereof those other were giuen to wit the consent of all ages since the first publishing of the Gospell wherein many haue not only professed the faith but also sealed that their profession with thâ—ir blood and that not any small number but euen whole nations haue professed and do confesse the gospel The which no doubt is a forcible argument and euen as a cloud of witnesses whereby he who is obstinate in infidelity may be eyther conuerted or confounded and put to silence Yea this generall embracing of the gospell by so many countries and nations is that fulnesse of the Gentiles the which the Lord hath appointed as a meanes whereby that obstinate and harde-hearted nation of the Iewes shall at the appointed time be conuerted And therefore it cannot but be effectuall with the rest of the Gentiles who are not so obstinate in infidelitie as the Iewes are But we are especially to relie vppon that force which the worde of God being plainely and sincerely deliuered hath in turning mens heartes vnto God which will neuer returne emptie but in some measure perfourme the thing for which it was sent Thus much in generall of the meanes of conuerting infidels now of the same in particular The ministerie of the worde which is heere to be vsed hath two partes the first is a preparatiue whereby infidels being of themselues altogether vnfit to heare and vnlike to beleeue the worde are in some measure prepared for this purpose the second is to teach them the doctrine of the gospell The preparing ministerie consisteth in two thinges The first is to purge their mindes from that false worship whereunto they are giuen The second is to conuince their consciences of sin For the first we caÌ„not hope that men being fully perswaded of the trueth of their owne religion and of the deitie power and goodnesse of those false Gods which they worship will imbrace any new and strange religion Thus did Elias 1. King 18.24 bring the people from idolatrie to the true worship of God And likewise Paul dealeth with the idolatrous men of Athens Act. 17.29 and with them of Lystra Act. 14.13 and yet there is great moderation and wisedome to be vsed in this pointe so that we doe not at the first speake so vilely and baselie of their religion as it doth deserue but rather tollerate them in their corruptions and withall instruct them in the trueth that â—o the other false worship may slippe out of their mindes as it were without violence they leauing it of their owne accord For otherwise if they see their Gods and religion wherein they haue beene brought vp and which they haue receaued from their ancestors to be blasphemed and euill spoken off there is greate danger least at the first we so alienate their mindes that they will not heare the worde preached but become vtter enemies vnto it So the towne clarke in the Apologie for Paule Actes 19.37 witnesseth that he in preaching the gospell had not blasphemed their goddesse Diana Secondlie they must be prepared by the ministerie of the law of sinne
For so the building of the materiall temple was hindered by false prophets Nehe. 6. Yea none did so importunatly hinder or so spitefully entreate the true prophets of God as did the false prophets and the whole company of worldly carnal minded priestes Thus we se. 2. Chro. 18.23 that Zedekia did to Micha and Iere. 20.1 Pashur to Ieremie the priestes Scribes pharises to our sauiour Christ the false Apostles to Paule Such were those foolish vaine-glorious preachers at Corinth who swelling in a fond opinion and a foolish vse of humane wisdome did build vpon the good foundation of the sincere plaine and simple doctrine of the trueth hay stuble wood and such things as would be afterwards consumed with the fire that is would be found in examination to haue no substance of true religion These did seeme to build as well yea much more then the apostle but they were deceitfull workers and by this working did greatly hinder the true building of the church For if there were no builders all men that do professe the faith would seeke for some but these deceitfull builders perswade men that they are the true ministers of Christ and no maruail when as Sathan himselfe that foule and lothsome spirite doth transforme himselfe into an Angell of light and so they hinder them of faithfull and painfull teachers Lastly these hinderers may be knowen by their fruites as Christ teacheth vs Math. 7.15.16 euen by their dissolute liues the which they spend in seeking not the saluation of men and Gods glory but their owne pleasure ease commoditie yea riches and preferment Yea this their hypocrisie is to be detected least otherwise their purpose of hindering the Church do preuaile and that both by word when occasion serueth and also by the contrary sinceritie of the true builders Thus Christ dealeth with the Scribes and Pharisies Math. 23. and in many other places Sect. 9. Of an imperfect state of a Church WHenas the building of the Church is hindred by any meanes it commeth to passe that the state of it is imperfect corrupt or both For although in Christ the Church be perfect and pure yet she being in this worlde is often otherwise An imperfect state of a church is when as some part of the gouernment of the church is wanting as if the ministerie of the worde be wanting or if the ministers doe seldome and negligently preach the worde of GOD vnto the people Yet not the wantes that are in any fewe men but those which are generall and tollerated by the publick lawes or the common consent of the church make an imperfect state The imperfection is so much the more grieuous as the offices or functions of the offices which are wanting are more needfull in the church And therefore whenas there is no preaching ministerie in the Church the want is great and the case most lamentable because God hath ordained that his church should be built and his seruants saued by preaching the which being wanting the ordinary meanes of faith and of saluation is also wanting The want of any office is to be supplied by that which is nearest vnto it so did the leuites supplie the want of the priestes being by reason of their legall vncleannesse not meete to sacrifice 2. Châ—o 29.34 Yea that which is publickly wanting is priuately to be supplied what part of Gods worship or any thing belonging to it soeuer it be Yet we must not rest herein but carefully labour for a ful and perfect form of gouernment wherof how much is wanting so much of the meanes of our saluation is wanting And therefore we are heere to consider howe we may liue in an imperfect Church and how we ought to forsake it For the first we neede not doubt but that we may lawfully remaine in a Church the which wanteth some office or function appointed by God yea that our seruice wil be in some measure accepted of God who winketh at the infirmities and imperfections of his faithfull seruantes whether priuate or publicke Euen as he did at the passouer offered by Ezechias and the people wherein many thinges required by the law were wanting yea the Church seldome attaineth and keepeth so absolute perfect as that nothing is wanting in it Thus many of the Churches in the daies of the Apostles wanted some offices which were afterwardes supplied And in the ages following the troubles and persecutions of the Church made many wantes in it the which may be borne with these conditions First when as they are not so great but that notwithstanding them we haue the meanes of saluation edificarion Secondly if that the want be not wilfull but constrained and necessarie as when the Iewes intermitted the vse of circumcisioÌ„ in the wildernes Lastly if that we doe still aime at a perfect state coÌ„sidering that the other is neyther so auailable for the glory of God vnto whome we should not offer any lame blinde or maimed sacrifice or any imperfect seruice or yet so effectuall for our saluation For although a man may preserue his naturall life with bread and water yet he ought to desire the vse of other creatures seruing for his purpose that he may liue in strength and vigour of bodie and minde Sect. 10. Of a corrupt state of a Church specially of idolatrous worship A Corâ—upt state is whenas in steede of the true and sincere gouernment appointed by God a false gouernment contrary to the word of God hindeâ—â—ng the edification of the Church is publikely established or vsed or whenas some part of the gouerment is corrupted The causes of this estate are these first an imperfect state for the want of any part of the gouernment breedeth corruption For where there is no teaching there must needs be generall ignorance and many errours in iudgement where powerfull exhortation is not vsed there the graces of the spirit belonging to the practise of christianity are wanting and where the censures of the Church are not in force there dissolutenesse in the liues of men must needes preuaile The second cause is the reliques of the former false worship being not wholly abolished the which are like vnto a roote left in the earth and to a wound or sore the which being not wel clensed will fester and send forth much corruption Hence came that corruption of popery to wit from the reliques of Iudaisme and heathenisme and so that leauen hauing once infected the whole lumpe of the Church we knowe that although the substance of it be taken out yet the taste and sowernesse of it doth remaine in many places The kindes of a corrupt state are many as are the parts of the syncere gouernment For the first the ministry of the Church may be many waies out of order as if it be sufficient and destitute of giltes needful or if the manner of execution of it be corrupt as when it is turned into vaine ostentation and to an vnprofitable affection of learning reading wit
memorie and other common giftes Then followeth a corrupt worship consisting in outward rites and ceremonies in vaine babling in suffering hunger or in other bodily exercises Further if in steede of true doctrine errours be publickely taught and generally receaued or if in steede of a christian life sinne doe abounde by these meanes and many other which it is not needefull to rehearse commeth a corrupt state of a Church But heere we are briefely to touch a question which hath beene in part handled alone Chap. 1. Sect. 4. to wit howe farre a Church may be corrupt before it cease to be a true Church that is a Church truely and indeede For answere whereof it seemeth that wheresoeuer a company of men doe ioyntlie and publickely by worshipping the true God in Christ professe the substance of Christian religion which is faith in Iesus Christ the sonne of God and Sauiour of the world that there is a true Church notwithstanding any corruption whatsoeuer yea although it be of that nature that it might be made by consequent of argument to fight with the very foundation of christian religion and so hainous as that in respect thereof the people stained with this corruption are worthy to be abhorred of all men and vnworthy to be called the Church of God We will take an instance of a people which together with the profession of the faith doe mâ—intaine and vse idolatrie not worshipping a false God for then they were without all question to be counted infidels but the true God after a false and deuised manner These seeme to be a Church although they doe prophane the worship of God after a most horrible grieuous mâ—nner thus as it may seem some christans did in the first time of the gospel who did both beleeue in some sort yet could not of a sudden shake off that idolatrie wherein they had liued so many yeares For so Paul writeth 1. Cor. 5.11 If any that is called a brother that is a christian be a fornicatour or couetous or a worshipper of Images This kind of wâ—rship is in vse in the Church of Rome the which seemeth to be a Church althogh in the lowest degree that can be imagined vnlesse as it semeth that we may do we wil admit into the church the people of the ten tribs who were idolaters yet by circumcisioÌ„ some otherwaies did professe the name of Iehoua as we may note out of many testimonies of scripture And first out of those places where they are called the people of god as we read Ro. 10.25.26 wher the people of God the beloued of God and the children of the liuing God doe all signifie a true Church In the 1. King 16.2 they are twise so called wher God saith that he made Bahasa the captaine of his people Israell Secondly God is called the God of the ten tribes and said to be among them 1. King 20.28 because the Syrians speaking of the God of the ten tribes of whome they were ouercome said that Iehoua was God of the hils onely and 1. King 18.35 thou art the God of Israel Thirdly for that they alwaies had the true prophets of God and by them did aske and receiue counsell of God in their waightie affaires Thus 1. King 22.5.6.7.11 Achab asked counsel of God 2. King 2.16 Ahazia is reproued by God for that He sent to aske counsell at Baalsebub as though there were not a GOD in Isâ—ael whose worde he might haue sought after Likewise 1. King 5.8 Eliseus saith this is a most certaine thing that Israell is not at any time without a prophet The trueth hereof may be gathered also 1. King 18.21 where Elias saith that the people did halt betwixt God and Baal that is did serue them both together And lastly by that which is often said that the kinges of Israel did euil in the eyes of God that is in that place wherupon God did as yet looke with the eyes of his mercy as vpon his Church So that although they did wante almost the whole publicke worship and therefore are said 2. Chro. 15.3 to be without God without priestes and the law yet because the name of God was generally by circumcision professed of them they seeme to retaine the name of a Church and oâ— the people of God Euen as the Church of Rome serueth God and Christ by baptisme and by professing his name otherwaies although they haue no part of the worship of God vncorruptâ—d And so the ten tribes some christians in the primitiue church the papists and as we may thinke king Salomon with many others ioyned idolatry the worship of the true God together as it is said of the Samaritanes that they feared the Lord and worshipped idols 2. Kinges 17.41 yet these Samaritanes were not a Church for they did only in their mindes slauishly feare God but all their outward worship was done vnto idols Sect. 11. Of a Church corrupt in doctrine NOwe we are to enquire howe farre a people may be corrupt in doctrine and yet remain a Church Whereunto we answere as before that all they who hold the foundation of religion are to be counted a Church although together they be infected with many grieuous errours By the foundation of religion we doe not meane any one particular point no not the waightiest points or those which come nearest to the foundation it selfe but the generall and maine doctrine of Christianitie the which was before the comming of Châ—ist this I beleeue in the Messias who is to come of the seed of Dauid and since his comming it is this I beleeue that Iesus is Christ as the foundation of religion is defined by the Apostle 1. Cor. 3.11 The truth hereof may euidently appeare by considering the state of the visible Church before the comming of Christ especially as it was at the time of his comming in the which although God did reueale his will more clearely to some of his prophets people yet the church generally was altogether ignorant of the waightiest points of the Gospell as of Christ the trinitie two distinct natures the vnion of them of his offices death and resurrection Now although simple ignoraunce be not so grieuous a sinne as wilfull heresie neither an heresie before the comming of Christ as one since his comming yet in this respect they are all one for a man doth erre in that point which he doth not knowe holding the errour contrary to the said trueth Euen as the Iewes not knowing the heades of doctrine before named did alwaies in all ages and doe to this day so many as continue in vnbâ—leife deny the doctrine of the trinitie for they make but one person to wit God the father and the doctrine of the deitie of Christ thinking that the Messias should be a mere man they deny his offices thinking that he should be a temporall king onely and therefore they knewe not the doctrine of regeneration as we see in
Necodemus a maister in Israell Iho. 3.10 Neither did they looke so much for forgiuenes of sinnes and eternall life by the Messias thinking to be iustified by keeping the law as for temporall commodities And lastly they denied the doctrine of the death of Christ for they held that the Messias should not dy Iohn 12.34 That these and other such errours were popular and common in the Church of the Iewes we may both gather out of their saying recorded by the euangelists as also by their continuall silence in these matters the which we doe not reade that any of them doe mention vppon any occasion And lastly by the open confession of the Iewes in all ages since the comming of Christ. For it is plaine that they holde euen to this day those opinions which they receaued from their auncestours and were commonlie helde of that nation Notwithstanding all which errours we thinke as it is generally thought that the people of the Iewes professing generally faith in the Messias to come were then the true Church and the people of God but this confession will not serue now in the time of the Gospell to make them a Church because they doe reiect Christ himselfe in his very person As for the hereticall Churches since the time of the gospell as the Church of Arians papists or any other maintaining grieuous errours contrarie to the worde of God it seemeth that they are to be accounted the Churches of God because they doe all hold the foundation of the Gospell which is faith in Iesus Christ the sonne of God and the sauiour of the world CHAP. VIII Of a Priuate Church Sect. 1. What a priuate Church is HItherto we haue entreated in generall of a particular church now we are to speake of the kindes of it which are two in number to wit priuate publick A priuate Church is a company of Christians seruing God together in the midst of infidels or there where the whole multitude or the whol body of the people generally publickly considered abideth in infidelity Of this kind of churches we haue many examples First from the beginning vntill the daies of Moses in all which time the Churches were priuate Secondly after the nation of the Iewes did cease from bâ—ing a Church for from their comming out of Egipt vntill the time wherein they reiected christ and the gospel they were a publick church til the dayes of Constantine the great all the chuâ—ches of the christans were priuate For we doe not read of any one citie or countrie within al that time being about .300 yeares did publickly embrace the gospell but a fewe in respect of the infidels in this and that citie as in Ierusalem Antioch Corinth Rome and the rest So that al the churches planted by the Apostles Euangelists or any other in the first ages of the gospel were priuate Thirdly of this kinde are those churches at this day if there be any such which are amongst the Turkes or any other kind of infidels Out of the which examples we may gather that the cause of this priuat estate of the church was in the first ages of the world the smal nuÌ„ber of the tru worshippers of God is in these latter ages the infidelitie of magistrates who being themselues infidels do not go about to bring their subiects to the faith but are perhaps content to tolerate the same within their dominions and that for some ciuill respect as namely to make their cities and countries more resorted vnto for encrease of the tribute due vnto them for the preseruation of peace or for some other such consideration Lastly the cheife cause of these priuate Churches is to be taken from the very nature of the Gospell the which being contrary to mans reason is hardly beleeued and therefore it is vsually receaued only of a fewe As it is written Rom. 10.16 who hath beleeued our report that is very fewe in respect of the infidels do beleeue the doctrine of the Gospell For howsoeuer the force of ciuill authoritie and other outward respects make the gospell to be generally receaued in many places yet this generall profession is contrary to the nature of the gospell the which hardly and seldome is truly receaued as hath bene said But here it may easely be obiected that no Church can be called priuate seing that we haue here before defined a church in generall by the publick seruice of God We answere confessing that euerie church is publick in respect of the seuerall members of it yea although it be in a priuate house or family or in the most secrete corner that can be And yet a church contained within a priuate place and consisting of a small company may truly and fitly be called priuate in respect of that Church which consisting of the whole body of the people doth not lurke in a corner but is openly established amongst all and in euerie place Yet the ministerie of the word and al other actions of such a church are to be counted publick and not priuate So that this kinde of Churches is called priuate from the subiect because they are in priuate places but the subiect of the other kindes is a publick citie or countrie Sect. 2. Of the the specials in planting a publicke Church NOW that we see what a priuate Church is we are in the next place to come to the specials in the planting of it And first we are to declare by whom this kinde of Church ought to be founded as for the secondarie workers to wit the ministers of the worde we haue spoken of them in the generall treatise of planting a Church So that here we are to search out â—he first workers in this action who are the chiefe in that they begin the worke and procure the ministrie of the worde The answere is that euery man may be the chiefe and first builder of a Church so farre foorth as his calling power and authority doth stretch So that in this case priuate men may be lawfully and are vsually the first and chiefe builders Yea it is not onely lawfull but that wherunto the duetie which we owe both to God to seeke his glory and to men to seeke their saluation doth necessarelie binde vs that if God giue vs occasion the Church standing in neede of our helpe we be not wanting in this behalfe For so we are to vnderstande that this is to be done whenas the Câ—urch is destituâ—e of christian magistrates and likewise of other gouâ—rnours and teachers As it is in those places where eyther there is no Câ—â—rch aâ— all or else so decayed that there remâ—inâ—th nothing but the professiâ—n of religion amongest some fewe In the which case it is lawfull for any christian whom God hath endued with the zeale of his glorie and the saluation of his brethren and also witâ— some measure of knowledgâ— how this thing ought to be done to labour both in bringing tâ—ose who are infidels to the
is called the visible Church by relation had to the catholik Church the which by reason of the dispersed members of it is inuisible as hath bene declared whenas euery particular Church yea euen priuate Churches and so consequently the visible Church consisting thereof doth make a publick profession of the fayth This visible Church doth continually existe in the world forsomuch as GOD hath appointed that his name shoulde continually as longe as the worlde endureth be called vpon and worshipped in one place or other as the story of the Ch. doth witnes We confesse that it hath often lurcked in secret places and often been so ouer-shadowed with errours superstition and idolatrie that it could hardly be discerned and so hath been euen as the sunne is in the eclipse yet neuer wholly taken away for whenas there was but one particular Ch. in the world yea this particular church was not publick but priuate within one mans family and secret lurking in a corner so that they who liued at that time or in the ages following could not define where the Church was at such a time yet that Church made the visible Church For their profession was visible and open among themselues and also to others although it were not seen at that instant for a thing which is not actually seen may be visible Secondly this is to be noted that in the first ages of the world before the time of the Gospell the visible Ch. did often consist of one only particular church there being no moe in the world but since the publishing of the gospel it hath hitherto shall alwaies consist of many Lastly as touching the place of this visible Ch. although it be not tyed to any certaine place yet it hath alwaies bene cheifly in some one parte of the world So we knowe that first it was wholly in the east partes in the countries of Mesopotania Syria Iurie and others adioyning vnto these Afterwards in the first time of the gospell it was cheifly in Asia And in these last ages we see that it hath been almost wholly in Europe and whether God will change the dwelling place of it again or no euen transporte it to the fourth parte of the world lately found out or to any other place it is knowne to himselfe onely Diuers â—ther points should be added for the full declaration of â—he nature and state of the visible Church But many of them aâ—â— common with the catholick Church and therefore are handled in the first Chapter where they may be considered The rest we cut off for breuities sake because this treatise is already growen beyond our purpose and expectation So then to conclude if to this visible Church we do adde the dispersed members of the catholick Church we haue the catholick Church And so the end of this treatise is brought to the beginning FINIS Why the people desired an alteration of the state The occasion of this alteration Magistracie Gods ordinance The church hath neuer beene without magistracie How God erecteth magistracie among infidels Why God appointed magistracie In what respect the magistrate beareth the image of God The kingdome of Israel a type of Christes kingdome How God was the king of Israel The iudicial law in part abrogated by the erecting of this kingdome God put from his kingdome What authoritie the people had before the time of the Kinges No authoritie in Israel but in the hands of the king The king to his subiects as a father to his children The prophets neuer reproue the people for not resisting the idolatrous kings Vnlawfull to vse violeeÌ„e against the kiâ—g in the maintenance of religion The people could not resume their liberty giuen into the handes of the kings It belonged not to the people but to God to nominate the king Saul remained the lawfull king of Israell after that Dauid was annointed and appointed to the kingdome The rebellion of Ieroboam of the tenne tribes vnlawfull Hazaels rebellion foretold by God but not permitted God would not take the kingdome from Dauids posterity The kingdome so annexed to the house of Dauid that it could not be taken from it God neuer approued any conspiracy made against any of the kings With what weapons this people might fight against their kinges Why absolute monarchies were more in vse in the first ages of the world The gouernment of the kings compared with the former Ecclesiasticall persons subiect to the authoritie and iurisdiction of the king God deferred the building of the Temple till that the kingdome were erected The Church with the common welth make but one bodie Resisting of wicked kings weakeneth the authority of good kings Ecclesiastical constitutions made by the authority of the kinges The kings exempted from the Iudiciall lawes Great power bringeth with it great maiesty The diuine original of this kingdome made it maiesticall The annointing of these kinges signified the holinesse of their persons and functions Long continuance of hereditarie succession made this kingdome strong and maiesticall What made the gouernment of the Iudges to be contemned The statelinesse of this kingdome in the daies of Salomon The maiesty of this kingdome increase and decrease as did the sinceritie of religion The kinge might lawfully exact of the people not only for necessarie vses but for pompe pleasure An absolute Monarchie is a chargeable and costly gouernment The people had this gouernment in great reuerence and estimation This kingdome standeth yet in Christ. The people account the kinges better then ten thousand of themselues This gouernment doth more resemble the authority of God then any other kind doth Why God was offended with the people asking a king God did alwaies like this gouernment and purpose to establish it God the author of kingdomes and the setter vp of kinges The kinge held his kingdome as from God and was subiect to his will and worde This example of Samuel teaching the people the state of the kingdome is to be followed by the ministers of Gods word Nothing better beseeming Christians then due subiection to magistates A compendious abstract of the state of the kingdome of Israel Care to be had of posterity Alteration of gouernment in any common wealth troublesome and dangerous The worde Catholicke not vsed in the scripture The catholicke Church was twise contained in one familie The profession of the true religion maketh one a member of the catholicke Church Infantes are members of the catholike Church Hypocritical professours are members of the catholicke Church Excommunication doth not separate from the catholicke but only froÌ„ the visible Church Heretikes as Arians and papistes are to be counted members of the catholicke Church The papist holdeth the foundation of Christian religion Whole Churches haue held grieuous errours The state of the Church before the comming of Christ. Faith and fundamentall errours together The same errour more pernitious at one time theÌ„ at another Greater hope of the saluation of an ignorant then of a learned
heretike Heretikes haue giuen their liues for the gospel Difference to be put betwixt the simple professours of errours and the obstinate maintainers of them What is the foundation of reliligion before and since the comming of Christ. The deuil hath knowledge but neither faith nor the profession of faith Mahometisme a mystical Ariaanisme No saluation The caâ—holicke Church cannot erre in the foundatioÌ„ of religion The catholicke Church hath often beene in most grieuous errours The catholicke Church doth continually encrease in number and in knowledge The catholicke Church hath no head oâ— outward gouernment The catholicke Church inâ—isible Dispersed Christians with the Churches professing the gospel make the Catholicke Church Eremeticall separation from the Church vnawfull How the sacraments may be priuately receiued God accepteth the imperfect seruice of those who cannot be in the visible Church Dispersed christians ought to labour by all meanes to ioyne themselues to some Church By what meanes God calleth those who are with out the visible Church Three things required to the constitution of a Church A diuerse gouernment maketh a distinct Church The whole nation of the Iewes made but one particular Church A particular Church often contained in one familie Why it was needful that the whole nation of the Iewes should be one particular church Better for a Church to consist of many christians then of a fewe No kinde of men excluded from being the Church of God The most barbarous may become Christians The planting of Churches belongeth to theÌ„ who haue either extraordinarie callings or the most excellent gifes Great care to be had in planting a Church The ministerie of the word was more effectuall in the primitiue Church then it hath bene at any time since The Iewes are to be conuerted by the generall consent of the Gentiles in receauing the gospell How infidels ought to be prepared for the doctrine of the gospell How the doctrine of the gospell is to be propounded to infidels Baptisme is the badge or liueray of christians Baptisme circumcision sacraments of the lawe of death Great seueritie in punishing open offences to be vsed in the planting of Churches The establishing of ecclesiasticall lawes among beleeuers maketh a Church Ecclesiasticall lawes or ecclesiasticall gouernment is partly diuine and partly humaâ—â— None but God can appoint the substance of Church-gouernment The gouernment of the Church alwaies changed to a better estate What was the state of the Church before the lawe What was the state of the Church vnder the lawe The state of the Church in the time of the gospel Thâ— Church in the time of the Gospel hath more of inward grace lesse in outward shewes and ceremonies The gouernment of the Church neuer altered but by men sent immediately from God The difference betwixt diuine and humane ecclesiastical lawes Humane ecclesiastical lawes are made of the circumstances of Gods worship How humane ecclesiastical lawes are set downe in the word of God In conuenieÌ„t lawes may lawfully be obeyed In making ecclesiastical lawes regard must be had of the knowledge or ignornance of the time Sharper laws to be made for one people then for another For what causes the multitude of ecclesiasticall lawes ought to be auoyded The difficulty of planting a Church maketh an vnâ—stablished state The number of Christians is to encrease daily The primitiue Church did most florish in spirituall giftes God maketh the building of the Church troublesomâ— and dangerous for the trial of those who build it The Church vttâ—râ—y â—uer throwen to mans iudgement Two kiâ—des of ciuil authoritie and 〈◊〉 What magistrates may be resisted in the cause of the Church The original of absolute authoâ—itie Vniust conquest and vsurpation may become a lawfull dominion Fliâ—ht iâ— time of persecution alwaies lawful and often good for the Church The Censures of the Church belong as well to christian rulers as to â—he people What cautions are to be obserued in excommunicating the câ—uill ruler Excommunication is no curse neither toucheth the authoritie of the magistrate Publicâ—e wants are to be priuately sâ—â—plied How we may lawfully remaine in an imperfect Church No corruption maketh them who holde the foundation of religion to be no Church The tenne tribes in their defection were the Church of God The ten tribes in thâ—ir defectâ— on were the Church of Gâ—d Idolatâ—ie the worship of the true God ioyned gâ—thâ—r The errours of the Iâ—wes before the comming of Christ. No publicke Church sauâ— the people of the Iewes til the daies of ConstaÌ„tine The causes of a priuate Câ—urch Priuate men may plante priuate Churches Euery one ought to builde the Church so farre as his authoritie stretcheth Christians in priuate Churches ought not to abhorre the company of infidels Priuate Chuâ—ches consist of the most sweeâ—e Chrisâ—ians What a publick Church is Why there were no publick Ch. in the daies of the Apostles Why publick churches can not be so perfect as priuaâ—e How publick Churches are called to the faith Publicke Churches stand no longer then they are vpheld by the ciuill magistrate The ministerie is a member of the ciuill bodie Magistrates haue charge of the soules their subiects No man ought to passe the limits of his calling in building the Church Christ is the head of the Church after another manner then men are The setting vp of a publicke Church doth not alter the forme of ciuill gouernment Ciuill states wel ordered are more fit harbours for the Ch. then disordered states In the first planting of a publicke Church the false worship is to bâ— abrogated by little little Obstinate infidels may be compelled to heare the word but not to be of the Church In case of necessity men of meane gifts may be admitted to the ministerie of the word The state of a priuate Church is popular but the state of a publicke Church is according to the forme of the ciuil gouernment Why the authoritie of the ciuill ruler ouer the Church is not mentioned by the Apostles in their writinges The vse of councels Why there is no meâ—tion made of couÌ„cels in the writings of the Apostles For what causes others besides the ministers of the word are to be admitted to ecclesiastical coÌ„sultations No ecclesiastical law can be made made in a publicke Ch. without the consent of the ciuill ruler The general consent of the Church confirmeth faith How the visible Church hath changed the dwelling place
gouerned pag. 141 Chapter 11 Of the visible church pag. 143 We pray thee good reader to turne hither when thou meetest with any stay and to read those places as they are heere set downe Our desire was that thou shouldest be eased of this trouble as thou maist perceiue but now we must desire thee to take it in good part Farewel Jn the former treatise Pag. 14. li. 4. who answereth pag. 18.9 necessity the glory pag. 19.1 in his Church pag. 39.2 against whom and when he pag. 59.2 duetifully obeide pag. 65.13 that he spake pag. 70.26 contempt and Jn the latter treâ—tise Pa. 2.17 Of a particular Ch p. 18.6 Arians did therfore p. 28.4 Baalam all of them p. 33.15 of multitude p. 38.32 him call p. 24.23 into those infinite p. 40.34 in that the p. 54.23 the sunâ—e of p. 39.25 an extraordinarie p. 45.23 of the receauers 27. the other gaue p. 49.32 at the same time p. 50.34 perfectly set downe p. 59.35 the Ch. was bound p. 62.23 the direction p. 79.28 as their gift p. 82.2 Church then in p. 89.15 so perfect a state p. 90 30. affectation p. 94.22 Churches of AriaÌ„s p. 95.22 which in all p. 103.25 which is p. 104.10 in number p. 129.25 all meanes p. 56.5 yea farre aboue p. 86.19 professing the faith p. 130.26 of the spirit p. 131.29 national gene p. 134.13 binde that one p. 138.1 for in publicke p. 142.7 and orderiâ—g p. 10.13 to be aliantes p. 24.23 into those infinite p. 40.34 first which will p. â—2 13. in his Apologie p. 66.36 of iudaicall p. 65.16 of lesse moment p. 82.2 Church then in p. 97.1 a priuate Church p. 98.24 moe then one p. 106.6 the fauour p. 112.23 they had an The ground of this treatise we take out of the first booke of Samuel the 10. Chapter the 25. verse where it is thus written And Samuel spake vnto the people the iudgement of the kingdome and wrote in a booke and laide it before the face of the Lorde c. IT pleased God in mercy to choose out of all the nations of the worlde the people of Israel to be a peculiar people vnto him selfe on whome he would set his whole affection and poure foorth the full treasures of his blessings both spirituall to wit his couenant and his promises his word and his Church his worshippe and his visible presence yea which is all in all his owne onely sonne the sauiour of the worlde and with him eternall saluation and also temporall as namely continuall deliuerance from all daungers in Aegypt in the wildernesse and in the lande of Chanaan a fruitfull land to dwell in wise and puisant iudges to gouerne them and to saue them out of the handes of all enemies from Moyses to Samuel But this people was an vnfaithfull that is to say an vngracious people and did neither worthely esteeme nor carefully keepe the blessinges bestowed vpon them but as they were in nature and conditions so they did affect to be in all other respectes like vnto the prophane nations of the earth and therefore they chaunged both the ciuill and also the ecclesiasticall state appointed by God insomuch that for the true worship of God they did often take vnto themselues the idolatrie of the heathen and in steede of the iudges by whome they had beene gouerned now 400. yeares they would needes haue a king set ouer them as other nations had The which desire although it were greately displeasing in the eyes of God and of Samuel yet by the importunitie of the people it was obtained insomuch that in steede of the sonnes of Samuel who gouerned the lande in their fathers age Saule in sonne of Cis was annointed kinge of Israell This chaunge of the ciuill magistrate beeing made it did of necessitie followe that there shoulde bee a chaunge of the lawes also by the which the people were gouerned according to that which is commonly saide newe Lordes must haue newe lawes For although they tooke the occasion of this alteration at the personal faultes of the sonnes of Samuel yet they chaunged not onely the gouernour but also the gouernment it selfe and brought in an other kinde of gouernment farre different from that which was before in force and therefore requiring newe lawes whereupon to stand Yea the processe of this treatise will in part declare that the difference betwixt these two gouernmentes the one of the Iudges and the other of the Kinges was so great that the lawes of the one estate coulde no more agree to the other then the furniture of a mightie gyant will serue a childe or the base apparrell of a meane man beseeme a statelie prince In consideration whereof Samuell or rather GOD by the ministerie of Samuell as hee had giuen to the people a king so in the next place hee giueth vnto them the state of a kingdome and that by establishing those orders and lawes according to the which both the king shoulde rule and the people obey Not that hee did prescribe vnto them any newe iudiciall lawes but onely he made the fundamentall lawes of the kingdome the which are heere called the iudgement of the kingdome that is the verie nature condition and manner of this newe gouernment the proper lawes of it and as it were the verie markes by the which it may bee iudged that is knowen in it self and distinguished from all other kindes of gouernment For so the word heere vsed doth signifie in manie places of the scripture as namely 2. Kinges 1.7 where Achasia asketh his messengers what is the iudgemente of the man whome they saide to be Elias that is what was his behauiour his apparrell his countenaunce and as we doe vsually say what manner of man is hee so heere the iudgement of the kingdome is to be vnderstood Likewise by the face of GOD heere is meant the place of the presence of God to witte the tabernacle wherein God was worshipped or more specially the Arke with the propitiatorie which was a visible signe of the presence of God Thus much of the occasion and meaning of these wordes which wee may handle in this order That first we speake of that which is heere called the iudgement of the kingdome which is the doctrine of it and in the seconde place consider the actions of Samuell mentioned in the text the which are three in number The first is that he spake this doctrine of the kingdome to the people the second that he wrote it in a booke the thirde is that hee laide the booke before the Lorde of these in order Sect. II. BVt before wee come to the speciall doctrine of this kingdome it will not be eyther vnprofitable or impertinent if we doe briefly consider the genenerall doctrine of magistracie The which as it is worthy diligentlie to be handled and commended to the Church of GOD so it will giue greate lighte to this whole treatise following Magistracie therefore is not a meere deuise of
carefull to serue him to set forth his glory and to build his Church as they ought to be Lastly to conclude this whole treatise we learne by these two last actions that as Samuel howsoeuer he did greatly mislike the alteration of the former state and the setting vp of this new gouernment yet whenas it was once by the permission of God and the importunitie of the people established he did labour that it should continue for euer for the which purpose he did both write the doctrine of it in a booke and also laide the saide booke before the Lorde so we doe labour to continue that gouernment which is in force in that place or country where we liue although we doe perhaps imagine yea perswade our selues that we could finde out a better forme of gouernment which should be voyde of those in conueniences which we see in the present state For as the wise men of this world teach vs there is nothing more troublesome dangerous yea pernitious to any people then the alteration of the forme of gouerment which is in force and as the wisdome of God speaketh in the scripture noâ—â—ing is more hainous odious in the sight of God and man then to seeke the subuersion of magistrates states and kingdomes FINIS Printed at London for Robert Dexter 1596. CHAP. I. Of the Catholicke Church Sect. 1. Of the name and definition of the Catholicke Church THE Church whereof we are nowe to entreate in greek and latine is called Ecclesia the which worde is diuersely taken in the scripture for in the naturall acception it doth generally signifie any assemblie of men met about any matter as we may see Act. 19.39 But for somuch as the scripture doth onely by occasion make mention of ciuill meetinges therefore it doth for the most part signifie a holie assemblie of men mette about holy and diuine matters whereof the booke of God doth wholly and of set purpose entreate Yea in this second sense it is diuersely vsed first for the triumphant Church of the state whereof we doe not speake any thing in this treatise because it is neither needfull nor yet possible for vs to know it and therfore not lawfull to labour in the curious searching of it it being not reuealed in the worde of God Secondly the worde Ecclesia is vsed to signifie the Church militant wherin we are now conuersant and therfore it doth greatly belong vnto vs to know the state of it because God hath appointed it to be the way whereby we must passe to the triumphant Church In this sense we doe heere entreat of the Church And lastly euen in this third sense the name of the Church is diuersly vsed to wit first for the whole Church heere on earth as it is in all those places where it is put for all the faithfull people in the worlde as namely 1. Cor. 10.32 Giue no offence neither to the Iewe or Gentile nor to the Church of God that is to none that beleeueth Secondly for the whole viâ—ible Church as we reade 1. Cor. 12.28 God hath put in his Church Apostles Prophets Pastors Doctors For although neyther the catholicke nor yet the visible Church doth come togither in one place yet because all the members of them both are ioyned together in the bond of the spirite and in the vnitie of faith the word Ecclesia is properly giuen vnto them Lastly it signifieth a particular Church which is a member of the whole as the Church at Corinth or any other mentioned in the writinges of the Apostles But in the first place we are to speake not of the particular Church but of the whole Church heere on earth which is vsually called the Church militant because it fighteth against the enemies of our saluation to wit this present worlde sinne sathan and his manifolde temptations It is also called although not in the scripture the catholicke Church the worde Catholicke is most commonly opposed to hereticall and attributed to that man or Church which doth holde the syncere doctrine of religion without any great errour especially by them who doe falsely imagine and teach that the greater parte is alwaies the sounder and more syncere in doctrine But heere we vse it in the proper and naturall sense to signifie the whole vniuersall Church which is thus defined The catholike Church is the whole number of those men who in any part of the worlde serue the true God in Iesus Christ. In this definition we are to consider and explane diuerse pointes Sect. 2. Of the place of the Catholicke Church AND first of the place of the catholicke Church it is not any one towne citie prouince nation or kingdome whatsoeuer but the whole worlde 1. Cor. 1 1. in euerie part whereof God hath some that serue him because he will haue no part wholly either shut out from the participation of his mercy or left without excuse or yet destitute of his presence as if he were thrust cleane out from the possession of it The trueth whereof appeareth in the scripture which sheweth that howsoeuer the visible Church and the open profession of religion was till the time of the gospell shut vp within one familie kindred or country yet that God was both knowen and serued by some in other places euen in all the partes of the world So we read Actes 2. That there were men of all the nations vnder heauen which feared God and there a particular enumeration is made of them Parthians Medes Elamites the inhabitanteâ— of Mesopotamia of Iudea Cappadocia Pontus Asia Phrygia and Pamphilia Aegypt Lybia Cyrene Rome Creta and Arabia So Christ giueth commission to his Apostles Mark 16.15 to preach to all nations in the worlde and accordingly Paule witnesseth that the gospell was spred into the whole world and did daily fructifie and increase Coll. 1.6 Likewise Peter doth obserue this point of the vniuersalitie of the Church Act. 10.34.35 in Cornelius saying I perceiue of a trueth that God doth not regard persons that is that he doth not tie himself to the nation of the Iewes or to any other but that in euery nation he that feareth God is accepted of him So Act. 13.17 yet this is to be noted that whenas al the people of the world are brought within the coÌ„passe of one place then the catholick Church also is contained in the same place so it becommeth a particular Church So in the beginning whenas there was no man liuing out of Adams familie the catholicke Church was contained within the limites thereof Likewise in the generall destruction of the worlde both all the people of the worlde and the whole Church were shut vp in Noahs Arke This exception beeing made this doctrine standeth true That no particular place house citie country or nation whatsoeuer but euen the whole world is the subiect and place of the Catholicke Church Sect. 3. That hypocrites are members of the Catholike Church ALthough the catholicke Church
others so to doe Sixtly the catholicke Church is neuer pure here on earth no more then the goldlying in the bowels of the earth but hath hypocrites mixed with true beleeuers Yea the number of hypocrites is farre greater then of the other for many are called but fewe are chosen Sect. 8. Of the distribution of the Catholicke Church THus we see in generall the nature and condition of the catholicke Church Now we are to discend into a more particular consideration of it in the members the which are eyther scattered abroade of the which we are to entreate in the first place because they are in nature most simple or else being ioyned together make a particular Church The coniunction of all particular Churches doth make the visible Church the which with the dispersed members maketh the catholicke Church The which we deuide in the first place into dispersed members and particular Churches euen as the people of any kingdome or country may be brought to these two heades the one of those who doe wander hither and thither not belonging to any societie companie or corporation the other of those who dwell together in some towne or citie vnder lawes gouernment and in due order CHAP. II. Of the dispersed members of the catholicke Church Sect. 1. For what cause men are separated from the Church ALthough the members of the Church doe ordinarely and for the most part liue together by the institution and commaundement of God for their mutuall edification yet it commeth often to passe that some are seuered from the company of the Church and that vpon diuerse occasions Of all which in general this is to be held that they are eyther necessarie constraining men against their wils or else vnlawfull and condemned by the word of God for as touching that voluntarie or rather wilfull separation of the Eremites in times past who forsaking the company of men did choose to liue in desert places it is in no case to be imitated for that it is contrary to the worde of God who in great wisedome hath appointed as ciuil societies for the greater comodity of our temporall liues so also the spirituall and holy assemblies of his seruantes that by this meanes they might be helped each by other in matters pertaining to their eternall saluation For in the Church we haue the ministery of the word of the sacraments of the censures of the Church we haue priuate exhortation and admonition of one to another yea the examples of a godly life in our brethren and finally all the meanes of edification whereof these Eremites made themselues destitute And therefore in so doing as they did sinne against their owne bodies in that leauing those places where all the creatures of God needfull for the maintenance of this pesent life might conueniently be had did by suffering hunger thirst colde and nakednesse make themselues altogether vnfit for the perfourming of any christian duetie so they did much more sinne against their owne soules which they suffered to pine away through want of the word of God and which they did lay open to the manifold temptations and delusions of sathan Yea they did inflict vpon themselues and that not vnworthely in regard of their pride and wilfull contempt of the ordinance of God that most feareful punishment which the scripture 1. Cor. 3. calleth giuing vp to sathan in that they did depriue themselues of the inestimable benefit and comfort of the Church of God If they obiect for their owne defence the example of the prophet Ieremy 9.2 who wisheth that he had a cottage in the wildernesse that so he might not see the wickednesse of the people we answere first that the prophet did speake diuerse things in the zeale of the spirit in a hyperbolicall manner of speach yea sometime also in humane impatience which he did neuer put in practise as it doth not appeare that he did this desire Secondly that they did it in no such minde but in a vaine presumption pretending the contempt of the world and their owne sufficiencie to worke their saluation without the helpe of others and of those meanes which God hath appointed We confesse indeede that so many of them as liued in those times wherein poperie did corrupt the worshippe of God had iust cause of separation and that they might more commodiously and lawfully serue God in the vastest desert then in the most populous Church being in that case But most of these Eremites were more foolishly superstitious then they were whom they left and fewe or none of them had that knowledge and grace vouchsafed to them of God to see and abhorre those palpable corruptions As for those who although they liued in desert places yet they had the company of others who ioyned with them in that kind of life their doing was more probable because they seemed by this meanes to liue in the forme of a Church yet not iustifiable by the worde of God if this their separation were made from a Church seruing God aright in any measure But it commeth often to passe that some are constrained by vrgent and necessary causes to liue out of the assembly of the Church as in the time of persecution whenas the seruantes of God cannot without euident danger meete together So we read Act. 8.1 that the whole Church which was at Ierusalem was dispersed abroad saue the Apostles Likewise whenas any of them are taken captiues and by violence caried into those countries where there is no Church and there detained as if a christian were constrained to abide among the Turkes Iewes or any other infidels Yea many haue in all times serued God who neuer were of any particular Church but being called to the knowledge of God by extraordinarie meanes haue continually liued amongest infidels These although they ought to make repaire to those places where they vnderstand the Church to be and to make their abode there yet often they abide in their natiue countries vpon diuerse occasions as namely for that they being endued with a small measure of knowledge and of faith cannot easely ouercome the frailty of the flesh which counselleth them that in no case they forsake their country kindred friends houses and landes and cast themselues into infinite dangers troubles and miseries which for the most part doe accompany them who liue in strange places Yea it may be that they know not eyther what or where the Church is and so cannot endeauour to come to it And lastly euen men liuing in the Church may haue necessarie causes constraining them to liue from the societie of the same as contagious diseases as the leprosie was amongest the Israelites for the which we reade that king Ozias was separated a long time from the Church Yea men which are excommunicated and doe so continue are still to be accounted members of the catholicke Church so long as they continue in the profession of the faith howsoeuer they be not members of any particular Church
by the fame of the true religiō some haue bene conuerted so was Rahab liuing in Iericho of whome it is saide Heb. 11. that she beleeued or by reading bookes containing the doctrine of religion Lastly it may please God to vse for this purpose that knowledge which remaineth in the minds of men since the fall of Adam and which is stirred vp by the contemplation of the creatures and all those meanes which naturall men haue for the attaining of knowledge These or any other meanes God may vse extraordinarily yea he may doe it without any meanes but in his ordinarie working none of these aforesaid meanes are auailable for faith is gotten ordinarely onely by hearing the worde preached and therefore we are to esteeme and iudge of them who haue not the ministerie of the worde that they wante the ordinarie meanes of attaining a true and sauing faith alwaies excepting the power and extraordinarie worke of God the which is not tyed to any meanes CHAP. III. Of a particular Church Sect. 1. Of the originall of particular Churches THus much of the dispersed mēbers of the catholicke Church the which state God doth accept where it cannot be amended but so that he wil haue al his seruantes to indeauour by al means possible to come liue together for their mutuall edification and therefore as for the more commodious maintaining of our temporall liues he hath appointed ciuill societies so for the beginning and maintaining of spirituall strength and life in vs he hath appointed holy assemblies which are particular Churches out of the which a christian may liue this spirituall life but yet in great weakenesse and danger euen as a man may preserue his naturall life in a desert place but he cannot haue perfect strength and health vnlesse he liue in some place frequented by men and replenished with thinges needfull for that purpose And therefore we are now to declare what a particular Church is Sect. 2. Of the definition of a parlicular Church A Particular Church is a company of men separated from the infidels of the world to serue God vnder al the same diuine and humane lawes or vnder the same ecclesiasticall gouernment both diuine and humane This definition doth in some sort comprehend in it the whole nature and essence of a particular Church and therefore a great part of this treatise is to be spent in the explication of it wherein that we may proceede in some distinct and plaine order we haue these three heads to obserue First the separating of those of whom the Church is to consist from the infidels of the world Secondly the diuine lawes by the which they thus brought together are to be ordered And lastly the humane lawes which are added to the lawes of God For euen as it is in the establishing of a common wealth or kingdome first men must be brought together who are to be the inhabitantes of that citie or country Secondly there must certaine generall and fundamentall lawes be made containing the very state and forme of gouernment and of subiection which must stand in force continually without any alteration and lastly there must be added some speciall positiue lawes which are often to be changed as present occasion shall require so is it in the establishing of a Church First men are called from infidelity to faith as from barbarisme to ciuility then they haue giuen vnto them the lawes which God in 〈◊〉 word hath made for the gouernment of his Church till the end of the world and lastly the changeable ecclesiasticall lawes of men Againe as we see men doe in the building of a house first they prepare stones then they ioyne them together in some fourme of a house till by little and little they set vp the whole frame of it and lastly they adde doores windowes fenses and whatsoeuer may serue for the vse of the dweller in like manner the calling of men to the knowledge of Christ is the preparing of the matter of a Church secondly the establishing of the gouernment of the Church the māner of seruing God is a setting vp of the frame of it an lastly the making of ecclesiasticall constitutions is the applying of this gouernment to the speciall vse of those men whome we woulde bring vnto the fourme of a Church that it may be a fit dwelling place for them This latter similitude we desire the reader to marke the rather for that we are to vse it throughout this whole treatise And that because it hath pleased the spiritte of GOD to teach vs so to doe who in the scripture doth for the most parte compare the Church to a house and to the buylding of it as we may see 1. Cor. 3.11.12 1. Tim. 3.15 1. Pet. 4.17 In this definition the last wordes onely the rest being of themselues plaine enough neede this explication that by humane lawes we doe not meane ciuill lawes but ecclesiasticall constitutions added to the lawes of GOD appointed in the worde by the which humane lawes being alwaies in some pointe or other differing from the lawes of other Churches particular Churches haue their difference and distincte limittes appointed to them For therefore we haue inserted this partickle all in the definition because many yea all the Churches in the worlde may agree in some ecclesiasticall constitutions but not in all So that the same gouernment maketh one and the same Church yea although they be distinguished into diuerse congregations and haue many distinct places of seruing God As if the lawes of any towne doe stretch to the suburbes and villages aboute there is but one corporation or ciuill bodie And to vse our accustomed similitude as that is one familie which hath the same gouernour ouer it the same orders in it although they be in diuerse roomes so it is in this behalfe a distincte gouernment maketh a distinct Church The gouernment is then distincte when eyther the humane Church lawes are diuerse or at the least the rulers and gouernours of the companie haue in their handes authoritie to make diuers lawes in that manner which we are afterwardes to declare So that where we see many distinct and diuerse assemblies or congregations of christians all to depend vpon one company hauing in their handes the saide authoritie and from thence to fetch all their constitutions and determinations of causes they are to be accounted not many but one onely particular Church which notwithstanding if they did no waie depend vpon any other were to be accounted so many distinct Churches So the Church of Israell although it did consist of many distinct townes and cities the which had their proper leuites and gouernours yet because for gouernment they did all depend vpon the high priest and the other priestes which did offer sacrifice in the temple at Ierusalem they all made but one Church So that those christians are to be accounted a particular Church which are ioyned together not onely in the same faith as the
are hard and dry that they can hardly be hewen squared or made fit for building as flint adamant and many other kindes which as it were repell the toole of the mason not suffering it to enter or take any hold of them but other kindes doe more easely take any fashion whatsoeuer it pleaseth the worke-man to giue vnto them so it is in this case Some men are much more vnfit and vntoward for the making of a Church then others as namely those who liue in extreame barbarisme without that naturall knowledge of God ciuill honestie and good literature the which it pleaseth God to vse as meanes in the conuersion of men from infidelitie to faith As for that naturall knowledge we know that the Apostles and others who haue laboured in conuerting infidels which had no written worde did alwaies goe about to conuince them of their erroneous worship of God and to establish the true worship by argumentes taken from the groundes of reason which the infidels themselues did confesse to be true Likewise 1. Pet. 3.1 the Apostle exhorteth that the Christian women should be in subiection to their husbandes that the infidels seeing their chast honest and orderly life might be conuerted by this meanes Not that this is an ordinarie meanes of conuerting men but onely as it were a preparatiue whereby men may be made more tractable and affected with a generall loue of the gospell although they doe not as yet knowe it Likewise the Apostle noteth 1. Cor. 1. that the contrarie to this extreame barbarisme to wit abundance of knowledge wisedome yea nobility riches and al other such outward prerogatiues were hinderances in the first time of the gospell And therefore he saith brethren you see your calling that not many wise many mightie or noble doe become christians And since that time we reade that in the conuersion of diuerse countries to the gospell after that the common people were wonne the nobilitie did generally for the space of many yeares remaine obstinate in idolatrie the which also may be obserued at this day in diuerse places The reason whereof is plaine to wit for that outward excellency in any kinde â—oth puffe vp the heart of man with pride whereby he is hindred from submitting himselfe to the seruice of Christ. Sect. 2. To whome it belongeth to plant Churches IN the second place we are to enquire to whom it belongeth to plant Churches The agentes in this worke are of two sortes the one is of the beginner or first moouer in it the other is of those who are properly called the workemen are as it were the instrumentes in this action For as in the building of a material house there is one who is the chiefe cause of the worke and others who are by him set a worke imployed in this buisines euen so it is in the building of the Church one beginneth an other doth performe and accomplish it The first kinde is diuerse according as the Church which is to be planted is eyther publicke or priuate and therefore we are not to entreat of them till we come to the diuerse kindes of a Church But the workemen are the same in both kindes and therefore heere to be considered These are the ministers of the word of God vnto whom God hath committed the dispensation of his word by the which as by a most sharp and fit instrumenâ— they conuert men from infidelity to beleeue the gospell Rom. 10.14 How shall they beleeue of whom they haue not heard how shall they heare without a preacher But yet not euerie true minister of the worde can perfourme or ought to take in hande the first part of this worke forsomuch as it is of greater difficultie then the rest For euen as in the building of a house euery one of the builders cannot lay the foundation but onely he who doth farre excell the common workmen in skill so it is in the planting of a church as the Apostle doth plainly testifie 1. Cor. 3.10 where he saith that he himselfe as a most wise and cunning maister builder had laid the foundation of the Church of Corinth and left the rest of the worke for others to doe This is agreable to reason common experience which teacheth vs that it is much easier to continue any worke then to begiâ— it Yea euen in naturall bodies it is an easie matter to preserue and maintaine life where it is present but to begin life or to put life into a body destitute of it is a thing to mans strength altogether impossible so it is in the life of our soules For to continue and encrease faith where it is already begun is not so hard a matter but that by the blessing of God it may be done by ordinarie giftes and means but to begin it in an infidel there is required an extraordinarie work of God and most rare singulare gifts in the minister by whom God worketh And therefore it pleased God for the planting of the first Churches to institute an extraordinary ministerie of apostles Prophets Euangelists whoÌ„ he endued with gifts correspoÌ„dent to their extraordinary callings that they might be as his most strong champions armed to stand in the fore front of the great battaile for the ouerthrowing of infidelity idolatrie ignoraÌ„ce sin atheisme whatsoeuer power did resist the kingdome of Christ. Thus did God plant his Church in the first age of the gospell but these extraordinary callings and gifts did cease in the time following To whom then doth it belong now to plant churches We answere that God doth neuer leaue his Church destitute in this behalfe but doth continually endue some with a rare and speciall measure of giftes whereby they may be able in some measure to performe this great work Yea since the time of the Apostles God hath called may wheÌ„ it pleaseth him to cal also furnish men extraordinarely to this work But when this is wanting as we are not now to looke for immediate callings the plaÌ„ting of churches is to be coÌ„mitted to those who among the ordinary ministers of the church are endued with best gifts do excel the rest in godlines zeal wisdom knowledge all other spirituall graces needful for this purpose Sect. 3. How the word is to be preached to infidels Now that we haue the workemen to whom it belongeth to lay the foundation of the Church we are in the next place to consider how they ought to bâ—ginne this waighty worke and also after what manner they are to proceede in the same In both which there is great care and circumspection to be vsed both because the first planting of a Church is a matter of great difficultie as also for that the whole state of it wil be according to the beginning in so much as if this place be by negligence or any other meanes out of order there is no hope that the rest of the building should goe on right As we see
doe cheifly teach the doctrine of the lawe yet that they doe also represent to our eyes and seale vppe to our consciences forgiuenesse of sinnes in that both of them doe take from vs the filthinesse of the fleshe Thus much of the doctrine of Baptisme the which is to be giuen so as that the body being dipped into the water the signification of it may be more euident and the force the greater in the eyes of those who see or receaue it Thus did Iohn baptist and therefore he chose our such places where there was much water Iohn 3.23 and this vse did remaine in some places in the ages following Those who are after this manner conuerted and baptised are with all diligence to be strengthned in the profession of the faith and to be edified therein as being most forcible witnesses of the trueth by whom they who remaine incredulous may be conuinced They are also in most earnest manner to be exhorted to constancie in their profession because their falling away would greatly hinder the building of the Church yea as soone as they haue attained vnto any measure of knowledge they are in like manner to be exhorted to lead a life which may be without scandall vnto those who doe not as yet beleeue and so without reproch vnto the gospell which they professe For the procuring whereof there is in the first planting of the Church great seueritie vsed both by God himselfe and also by his ministers against all such offences where by this worke may be hindered For whilest the Church is as it were in motion because at the first the truth of that profession is called into question the falling backe of one or any notorious offence doth wonderfully hinder the whole worke Therefore although many infirmities in knowledge and also in priuate conuersation were yea and ought to be gently delte withall till riper yeares yet those open offences whereby the building of the Church is hindred in respect either of those who are without or of those who are in the Church are seuerely to be punished Hither we are to referre those straunge iudgments which the Lorde executed vpon the wicked in establishing the lâ—gall gouernment by Moses as vppon Corath Dathan and Abiram Numbers 16.32 yea that seueritie in putting to death him that gathered sticks on the Saboath Numbers 15.36 yea also those fatherly corrections which the Lorde most seuerely layde vppon his owne seruants euen on Moses himselfe for doubting of his worde yea vppon the whole Church for murmuring and euen for the least offence So was Vzzath smitten 2. Sam. 6.7 that Dauid and the whole Church who then went about the repairing the enlarging and adorning of the worshippe of GOD might feare the Lorde So in building the temple at Ierusalem the least negligence of any of the people in furthering this worke had a fearefull curse annexed vnto it Nehem. 10.29 So were Ananias and Sapphira smitten with suddaine death Acts. 5. in so much that all both within and without the Church did feare the Lorde So Paule reiected Marke Acts. 15 38. for leauing them in that longe â—ourney which they made for the spreading of the gospell In this beginning it pleaseth GOD to giue great increase vnto his Church so that the preaching of the gospell is more effectuall in this infancy of the Church in conuerting many to the obedience of the faith then it is afterwardes Yea it is a greate signe that they who doe not yeelde obedience at the first wil be afterwards more and more hardned as the Apostle writeth 2. Cor. 4.3 If our gospell be yet hid it is hid to them that perish Yet the calling of the Lorde is not tied to any time and therâ—fore we are still to vse all good meanes that those who doe not at the first beleeue may be wonne at some other time 2. Timothy 2.25 for the effâ—cting whereof there may more forcible meanes be vsed nowe when as â—he trueth hath gotten some footing among them and is receaued of many the vanitie of their corrupt worshippe whatsoeuer it be is plainely to be declared and also their miserable and fearefull condition liuing in the same which at the first could not conueniently haue been done Yea further they are carefully by all meanes possible to be allured to loue the trueth by the good behauiour and honest conuersation of those who are called seeing them to be so woonderfully chaunged from ignorance to wisdome and vnderstanding from a corrupt and vicious course to a vertuous and godly life by their courteous and louing behauiour towardes them and generally by avoyding the offending them in all things as farre as may be The which meanes being diligently vsed we are not to doubt but that God will giue some good successe and blessing in the conuersion of many CHAP. V. Of ecclesiasticall gouernment so far forth as it is determined in the word of God Sect. 1. Of the lawes appointed by God for the gouerning of the church in generall SEing that we haue declared in some sorte what it is to prepare the matter for the building of a particular church we are nowe to goe on with the building of it and by ioyning these stones together in the foundation walles and other principall parts to giue vnto it the denomination and forme of a house for whenas a company of men are conuerted to the faith baptized there is the beginning or first foundation of a church but not a church vntill they ioyne together in some publike profession of the faith and the seruice of God For euen as when a great multitude of men are together in any place if they liue priuately euery one in his owne house not hauing any thing common or to doe one with another there is no common wealth because there wante magistrats lawes and orders to ioyne them together Againe as where there are many stones digged out of the grounde whereunto we resemble the conuersion of men to the faith and also hewed and wrought so that they haue lost their naturall rudenesse and now haue the forme of stones fit to be laide in a building which we may not vnfitlie cal the baptizing of those which doe beleeue if they lie asunder here and there there is no house till such time as they be laid fastened together â—n the iust compasse and forme of a house so it is in this case Men conuerted and baptized are indeede christians and members of the catholicke Church yet not of the visible Church neyther doe they make a particular Church vntill they ioyne together in some publicke seruice of God according to those lawes and orders which he hath appointed the which make these stones cleaue together Ephes. 2.11 in Christ all the building being coupled together groweth to be a holy temple in the Lord. Yea for the most part there was some space of time giuen to those who were conuerted to learne the orders and condition of a Church before
they were brought into the forme of it so we reade Act. 14.23 after that they had beleeued now a good space of time they had elders appointed and so became a Church for most commonly men conuerted are a fewe at the first and therefore must stay till they be a competent number yea when a sufficient number doth beleeue there must be a time to consider the state of the people to prouide fit teachers and rulers and to make humane constitutions for the ordering of them and for the practizing of the lawes of God The lawes orders the establishing and practizing wherof maketh a company of Christians to become a Church are of two sortes The first are the lawes of God appointed for the gouerning of the Church these doe containe the substance of the gouernment of the Church and are the same at that same time to all the Churches in the world the other sort is of humane constitutions made for the establishing of the former in some particular place and doe define the circumstances of the former lawes and therefore are diuerse in euery Church and to be changed as the circumstance of place time persons and the condition of the Church doth require First of the lawes of God then of the lawes of men The lawes commonly called Church-gouernment or from the latter part Church-discipline are that parte of the worde of God which prescribeth howe particular Churches seuerally and ioyntly ought to be ordered in vsing the publicke meanes of the seruice of God The first worde of this definition giueth vs this to vnderstand that God himselfe is the onely law-giuer in his Church as touching the substance of the gouernment which is not any deuise of man but a holy institution of God Yea we must of necessitie graunt this royal prerogatiue to God that he be the author of the lawes by the which his Church is ordered and that because he onelie and no creature can shewe after what manner he will be worshipped So that if there be any other forme of gouernment deuised by man it is wil-worshippe and not onelie not acceptable but euen abhominable in his sight Yea the Church is the house of God wherein he dwelleth and whereof he is the authour and owner And therfore it is good reason that he onelie shoulde beare rule in it he ruleth ciuill societies by the lawes of Kinges and Princes but his Church by the lawes of Christ his sonne whome he hath annointed the onelie king of his Church Hence it followeth that these lawes are not chaungeable but perpetuall and made to continue as long as the Church remaineth in this world So. 1. Tim. 6.14 after that the Apostle had set downe the summe of this doctrine he chargeth Timothie to keepe those thinges which he had enioyned vntill the comming of Christ that is that he endeauour by teaching them to others that they might continue for euer For that these words are to be vnderstood of these lawes it appeareth Vers. 21. oâ— the 5. chapter where the same obtestation is vsed in the same matter The doctrine of this gouernment is fully plainely and perfectly set set downe in the worde of God yea euery parte of it and therefore whatsoeuer parte of the substance of the goâ—â—rnment of the Church cannot be authorized by the worde it is to be reiected for all the offices giftes functions partes and manner of the seruice of God are taught vs both by precept and by example But it is otherwise with the circumstances of this gouernment for they are not neyther could possibly be defined in the worde and therefore are to be changed as the Church shall thinke good But the substance of this gouernment is perpetuall euen as is the worde of God which shall neuer be augmented and as is the worshippe of God which shall not be altered yea as permanent as is the doctrine of faith and as generall For as there is but one faith and one GOD so there is but one meanes of faith and of seruing God not many as if there were tenne thousande Gods to be worshipped and as if the Church of GOD were a birde of diuers colours one being not like or conformable to another And therefore as princes which beare rule ouer many cities doe make them all liue vnder the same forme of lawes and as children of the same parentes are like in countenance and sutable in their apparrell so all the particular Churches in the worlde haue one and the same gouernment appointed for them The chiefe cause whereby many are induced to thinke that no certaine forme of gouernment of the Church is commaunded by God is for that it is not handled at large and of set purpose in the scripture but onely briefely touched and mentioned by occasion Whereunto we answere that so are many waighty pointes of religion not once in plaine tearmes to be founde in any parte of scripture and many brought in onely vpon some occasion the which to call in question were great impiety but there is no part of the substance of this gouernment which is not plainely set downe in the worde Yea in these lawes the wisedome of God doth so cleerely shine that the Angelâ— doe reioyce in beholding that heauenly order by the which the Church is gouerned So did the Apostle Collossians 2.5 with ioy thinkâ— vppon the orders of that Church Although the gouernment of the Church be one and the same at the same time and euen as the worde of God belongeth a like to all there being one vniforme order appointed for all yet the same is chaunged by God himselfe as it doth most fitly agree to the present state of the Church wherein doth appeare that manifolde wisedome of God Ephes. 3.10 But the foundation and groundworke of this gouernment doth alwaies remaine the same as we see the lawes of kingdomes and common-wealthes to be often changed but yet the fundamentall lawes whereon the state standeth doe alwaies remaine firme and vnchaunged This gouernment is alwaies changed vnto a better and more perfect state euen as the Church doth continually growe to perfection For if we compare the latter ages of the Church generally with the former we shall finde that as there is in particular men a growth in their bodies and soules so also in the Church For the latter times doe excell the former not onely in number of professours but also in knowledge and in abundance of all spirituall graces The cause whereof is for that it pleaseth God to reueale himselfe to the world not all at once but by little and little Heb. 1.1 euen as his word hath beene in these last ages more fully declared to the Church then before Thus shall the Church growe till we all meete in the measure of the stature of the fulnesse of Christ. And herein we cannot resemble the dealing of God more fitly then to that vsuall manner which parentes vse in bringing vp their children who doe not at
knowledge which men had at the beginning may seeme to haue been great ignoraunce and darknesse in respect of the light which nowe doth appeare So that according to the differences of times we must also make a diuersitie of ecclesiaâ—tcall lawes and that in respect not onely of the people but euen of them also who doe in the name of the whole Church aduise and appoint thâ—se lawes who although they doe excell all others in knowledge yet they are partakers of the ignoraunces and errors of the tyme wherein they liue from the which no man can be wholly freed as might be declared at large if it were needfull to be stoode vppon by the which meanes it commeth to passe that they doe see much more in processe of time then they did at the first insomuch that they will acknowledge many imperfections in those lawes wherein before there seemed nothing to be wanting Thus we see that the liberty or rather the necessitie of preaching the Gospell to the gentils was in time reuealed vnto the Church whereof at the first they neuer dreamed Acts. 11.18 Secondly if this be graunted that they to whome the aduising of lawes for the Church is commmited do see the whole trueth of those matters whereof they doe consult yet there must be regard had of the state of the Church and of the people for whom these lawes are to be made as the Apostle witnesseth that he could not speake to the Corinthians 1 Cor. 3.1 as vnto spirituall but as vnto carnall men and that in consideration of this their estate he gaue them milke and not strong meate And in like manner he writeth to the Romanes that their saluation was nowe much nearer then when they did first beleeue Rom. 13. where he sheweth that the night of ignoraunce and atheisme wherein they had liued had gone on and passed away by little little and in like manner the day had approched For the Apostle did see that the gentils which had imbraced the gospel could not at the first let goe their whole course of life whereunto they had been continually accustomed and did in that respect no doubt tollerate many things amongst them by reason of the time which afterwarde were not to be suffered In regard of the diuerse naturs of the people we may consider that some need more sharpe and straight lawes to keepe them in order then others doe The which consideration the Apostle did commend to Titus Tit. 1.13 That forasmuch as the Gratians were allwaies lyars euill beastes and slowe bellies therefore he should reproue them sharply And specially we are here to note the sinnes whereunto the people are generally and after a sort naturally giuen that they may be repressed by many lawes and sharpe censures and punishments appointed for them who doe offend and by cutting off the vsuall occasions of those sinneâ— Yea the manners and behauiours of men commonly receaued are often times to be marked in appointing the outwarde orders and ceremonies of the Church For many things are decent and orderly in one countrie which would be straunge and vnseemely in another Thirdly for the present state of that Church which we do goe about to put in good order by these lawes we are to haue a speciall regarde vnto it the which as it is diuerse and subiect to many alterations so ought the lawes to be changed so as they may best fitte the present state For as the Church is either in planting or else in growing to a ripe age eyther in great motion or else fully established and setled pure or corrupt perfect or imperfect so all the lawes of the Church are to be altered and framed accordingly of all which estates we are hereafter to intreate Fourthly the lawes of the Church are so to be made as that they doe not crosse the lawes of the commonwealth wherein the Church is by hindering the Church from perfourming any ciuill duetie which is lawfull to be done and to omit many other respectes which herein are to be had this is diligently to be regarded that we doe labour to conforme our lawes to the lawes of those Churches which are most pure and syncere in the gouernment of the Church that as we haue the same faith and substance of gouernment so also we may haue the same ceremonies and ecclesiasticall orders although not all for that cannot be yet in the greater part for besides that this full agreement of Churches in all matters both of lesser and greater importance without any iarring is as a sweet harmonie in the eares of God and most decent in the eies of all men euen of those who are strangers from the faith it doth also bring great estimation authoritie and obedience to the lawes of seuerall Churches For that hardly any Christian will be founde so peruerse and wilfull as to contemne or reiect those orders which are approued and prâ—ctised by many Churches This argument the Apostle doth often vse to establish and keepe in force the good orders of the Churches as we may see 1. Cor. 11.16 and 14.36 and 1. Thâ—ss 2.14 Sect. 5 Of the number of ecclesiasticall lawes THE number of these lawes ought to be defined by the necessitie of the Church that they be so many as are needfull for the preseruation of the good estate and order thereof so that if any were taken away there would a manifest inconuenience follow Neyther ought the number to exceede the necessitie of the Church and that for these causes First because the multitude of lawes is contrarie to christian libertie in that it doth both restraine men from doing thinges which otherwise were verie commodious for them to doe and also impose dueties the performance whereof being otherwise needlesse is a burthen and trouble to the Church This reason ought to be of great force for this purpose especially in this time of the gospell wherein it hath pleased God in great mercy and wisedome to take from his Church that heauie yoke of ceremoniall lawes wherewith she was grieuously clogged before and to endue her being nowe more nearely ioyned to Christ her husband with this notable priuiledge and benefit of Christian libertie the which being giuen by God man cannot without great iniurie both to God and man take away And here by the way we may see what an impious and intollerable tyranny the Church of Rome hath exercised in and ouer the Church of God imposing such an infinite number of vaine and ridiculous ceremonies as doth farre exceede the number both of iudiciall also of heathenish ceremonies And therfore herin we are to follow the example of the Apostles Act. 15.28 It seemeth good to the spirit of God and to vs not to lay any burthen of obseruations vppon the Church more then is needfull Secondly the multitude of ecclesiasticall lawes doth bring with it a multitude of ceremonies which in no case is to be admitted for that it doth derogate from the simplicity of the worship of
remoued Yet the Church had this puritie in some measure in the dayes of the religious kings of Israell who did cast out of the Church all reliques monumentes and shadowes of corruption And likewise in diuers places since the time of the Gospell especially in these last daies wherein it hath pleased God to bring his Church out of that sinke of Antichristianisme and to reueale the right way and manner of his seruice Yea churches as they haue a small beginning from the which they rise and a state vnestablished wherein they continue for some space of time so also they may at lengh attaine to a perfect state whereunto they doe daily growe and whereat they ought continually to aime It is then attained vnto whenas all those ordinances which Christ hath appointed for the gouerning of his Church are fully established all the ecclesiasticall functions and all those meanes whereby the Church is to be edified in the obedience of the faith being vsed so farre forth as humane infirmitie doth permit For although we both prophecie gouerne teach exhortobey and practise onely in part in this life 1. Cor. 13. yet the wants that are in the particular actions of men do not make an imperfection in the church So that when there is no office of the Church wanting none negligently executed but that he that exhorteth laboureth in exhortation the teacher in doctrine he that distributeth in simplicitie and he that ruleth in diligence he that sheweth mercy in chearfulnesse and whenas the people do by these meanes lead a godly and a christian life agreeable to their profession then is there a perfite state of a Church The which although as hath bene heretofore noted it can hardly be attained especially of Churches consisting of great multitudes of professours yet we are to doe our endeauour committing the successe of our labours to the blessing of God to whom nothing is hard or impossible yea who doth so blesse and prosper them that labour in the building of his church farre aboue their owne expectation that they shall see such fruite of their laboures which would seeme impossible to be brought to passe by the meanes of any man Sect. 3. Of the flourishing estate of a Church THe Lorde in mercy is yet more gratious to his Church and graunteth that in many places it should haue not onely a perfect but also a flourishing estate the which is to be considered in these things First when as the Church doth consist not of a smal company of beleeuers but of great multitudes professing the name of Christ praising him calling vpon him and seruing him the which no doubt is a happie thing and most earnestly to be wished In this respect the Churches in these daies do flourish as it is to be hoped that they will doe more and more For this is the time wherein the Lorde hath appointed that the fulnesse of the gentiles shall come in and not onely a fewe here and there but euen whole countries kingdomes and nations submit themselues to the obedience of the gospell Of the great number of beleeuers it cometh that there are in the Church many notable examples of godlinesse and of all spirituall graces yea greater varietie of them then is to be found in small congregations although vsually it commeth to passe by the malice of Sathan and the corruption of men that multitude maketh confusion in the Church and can hardly be brought to the due order of a Church as we are to consider hereafter Secondly the florishing estate of a Church consisteth in the abâ—ndâ—â—ce of the graces of Gods spirite whenas knowledge wisdome the giftes of teaching and all other which make for the building of the Church are plentifully poured vpon it when as that commeth to passe which the prophets foretolde of the times of the Gospell that the spirite of God should be poured vpon all flesh the which as it was accomplished in the primitiue Church on the which the Lorde did immediatly and extraordinarely pourefoorth all the graces of his spirite in such plentiful manner as was neuer in the Church before not shal be till the Church be perfected at the appearing of Christ So now the hand of the Lord is not shortened but he doth still continue this mercie to his Church although after a diuerse manner for now we are not to looke for the extraordinarie giftes of prophecie speaking in strange tongues working miracles and such like by the which the primitiue Chuâ—ch was most glorious and did florish in most wonderfull manner for these serued onely for the first planting of the Church neither are we to looke either for the like measure of giftes â—r for 〈◊〉 graces of knowledge wisdome the giftes of interpretation teaching exhorting or any other immediatly from God as they had For this also was proper to those times in the which because it was not meete that the building of the Churcâ— shoulde not goe forward till men had attained these giftes by ordinary meanes therefore it pleased God immediatly to supply their wantes But now these are not attained but by ordinarie meanes and yet the Lorde doth oftentimes graunt them to his Church in such abundance and in so great measure as that they doe make a flourishing estate of a Church A speciall note whereof in this behalfe is when there are many endued with those excellent giftes of knowledge and wisedome whereby the whole Church may be furnished with wise and learned teachers This is to be looked for in those places and countries which God hath blessed with a long and continuall peace So it is Act. 9.31 The Churches had peace throughout Galatia Iurie and Samaria and were edified and did goe on in the consolation of the holy spirit For euen as for the building of that glorious temple the Lord did giue a long time of peace in the daies of Salomon so doth he also when it pleaseth him to haue a flourishing Church in any place Yea for a flourishing estate in the giftes of his spirit there is in these daies required abundance of learning and of men endued with singular giftes both of nature and indâ—stry For God doth sanctifie these for the edifying and beautifying of his Church Hereof it was that the Churches of Corinth Alexandria changed their subtile and learned Pâ—ilosophers into most excellent diuines But especially they of Corinth did flourish notably in a wonderful abundance of all graces aboue al other Churches whereof we reade that they had the giftes of prophecie tongues interpretations yea and all other as the Apostle witnesseth 1. Cor. 1.6 and that in greate measure In regarde whereof the Apostle saitâ— 1. Cor. 4.8 That they were enriched and did raigne as kinges without him Neyther are these graces bestowed onely vpon the teachers and rulers in the Church but in this flourishing estate they are euen as that pretious oyntment which being poured vpon Arons head did runne downe to the skirtes of his garmentes So that
those places or by the fauour and consent of the people obtained that great authotitie for themselues and their posteritie Yea often a temperate and meane power being graunted doth increâ—se to this immoderate and absolute authoritie whereof we speake The which although it were at the first conquered by violence and vniust dealing yet if afterwardes it be by the generall and continuall consent of the people admitted acknowledged and obeyed it is to be accounted a lawfull authority Now in many of those kingdomes the rulers are not tied to any couenants or conditions by the which they shoulde rule but onely so farre forth as they doe voluntarilie submit themselues for the more quiet obtaining enioying of their kingdoms Yea they haue the full and absolute authority of the land in their owne handes and inhereÌ„t in their own persons insomuch that al others within their dominions ioyntly and seuerally considered are in respect of them priuate men Of this kinde was the kingdome of Israell as hath beene shewed in the former treatise and many other in the which that we may apply this to our purpose it was not lawfull for any of the people to resist the ciuill authority by open force no not in the cause of setting vp or maintaining the Church as appeareth by the historie and examples of the saide kinges Yea this is agreeable to the word of God which teacheth that we ought not to doe that which is good but by good lawful and ordinarie meanes but to resist the ciuill power is euill and greatly displeasing in the eyes of God Yet we ought to vse all lawfull meanes for the setting forward of this worke when it is hindered by these magistrates as first to solicite the cause of the Church at their hands yea euen with our owne danger as did Hester Est. 4.14.16 Nehemias Neh. â— 4 and to labour to bring them to the knowledge of the truth Yea further if it be so needfull to redeeme the freedome of religion with our goods by paying to our rulers great tributes that the Church may be established Also by shewing our faithfull obedience loyal submission and duetifull seruice euen to the vnbeleeuing rulers as did Daniel Nehemias and many other godly men By the which meanes and such like the Lord working together in whose handes the heartes of kinges are to turne at his pleasure it may happely come to passe that they will become louers and furtherers yea members of the Church or at the least not haters and hinderers of it but if they doe continue obstinate and as it vsually commeth to passe become persecutours of the Church Then in the first kinde of gouernment the people may vse eyther that secret authoritie which as yet remaineth in their owne handes or else the libertie and benefit of conditionall obedience and so notwithstanding the ciuil ruler build the Church as they ought to doe But in the other kind of gouermeÌ„t we may not build with the one hand hold our weapons with the other against that gâ—eat absolute and maiesticall authoritie for here God giueth no other weapons where withall to fight saue onely patience to suffer their vngodly dealing and if they become malitious and bloudy persecutours of the Church winges to flie For that in time of persecution moued eyther by our owne magistrates or by any other power we may fly for our safetie we are taught euen by the light of nature which moueth euery one to preserue his life by all good meanes But nature is an euill counseller in cases of religion and therefore we haue a more sure ground whereon to rest in this behalfe euen the worde of God whereunto we are to hearken giuing vs this libertie yea this counsell that when we are persecuted in one place we should fly to another as the primitiue Church was dispersed except the Apostles Act. 8.1 yea this is good not onely for our selues but also for the Church for by this meanes we preserue the Church which otherwise would be destroyed in vs. Besides those who are weake and doubt of their constancy ought not to tempt God by vndergoing extreame daunger Yea the Lord vseth thiâ— meanes for the inlarging of his Church Act. 8.4 yet sometimes God doth not graunt vnto vs this libertie of flying but giueth the persecutour power ouer vs that by this meanes he may try our soundnesse and constancy in the profession of his trueth Yea sometimes it is also expedient for the Church that we doe not vse this liberty though we may as if our suffering be like to bring many to the profession of the trueth or to confirme the weake or to auoyd the slaunder of the enemy obiecting to vs fearefulnesse hypocrisie want of faith and of the hope of eternall life Sect. 7. Of the building of the Church hindered by the ciuill ruler being a christian THus much of professed hinderers being open enemies to the Church Nowe we come to those who although they professe themselues members of the Church and such as do by all meanes labour to build it yet in trueth they doe hinder the same yea often more then the opeÌ„ enemy doth And to let others passe the greatest hurt is done by those who are publicke in the Church vnto whome the building and furthering of this worke doth belong as namely the ciuill ruler being a member of the Church and the ecclesiasticall gouernour or the minister of the worde For as when the light of the body is darkenesse how greate is that darkenesse so when the builders of the Church are the hinderers of it how great is that hurt For the first the ciuill ruler for so we speake as of one because that kinde of gouerment is most vsuall may greatly hinder the building of the Church although he doe in part further the same as namely if together with the profession of the true worship of God he doe retaine some part of some false worship or the reliques and memorials of it whereby many are offended and hindered Secondly if he hinder the establishing of any part of the gouernment of the Church commaunded in the worde or else the function of any office and finally if he doe by any meanes hinder the course of the gospell and the building of Gods Church in that place Heere we haue other meanes to vse the ciuill ruler being a member of the Church For first we may be more bolde in mouing him to regard the building of the Church the which doth as much concerne his owne good and saluation as the good of any other We may also haue greate hope that he will be moued by the aduise of them who are godlie wise and learned in his realme Yea those that are the ministers of the worde of GOD by whose meanes the Church is built may deale more plainely with him and exhort yea charge him in the name of God who will one day take an accounte of him howe he hath discharged his duetie to
the Church of God that he doe by all means labour to aduance the Gospell of Christ and to beautifie his Church If nothing preuaile then we arâ— to commend the cause to the Lorde who can easely mouethe heartes of rulers the which he doth sometimes by some iudgement or plague laide vpon them or their lande as we read that Elias made Achab put away idolatrie by bringing an extreame famine vpon his whole lande But what is to be done in this case if that none of these meanes hauing beene discreetly faithfully and importunatelie vsed can preuaile that there ought not any outward force to be vsed against the will of the ruler vnlesse it be in such a gouernment wherein the rulers may after a sorte be ruled it hath beene declared There remaineth nothing to be done vnlesse the Church vse her censure of excommunication against her disobedient sonne thus obstinatelie hindering this worke But heerein there are manie thinges to be considered And first whether this censure may lawfully be vsed against the rulers or rather exercised vpon them For the answere whereof we are to consider that as there is but one saluation and one glorie both for rulers and subiectes so also there is but one meanes appointed by God in his Church to attaine thereunto belonging equally to all that be within the Church of what state or condition soeuer they be And therefore as the preaching of the worde the administration of the sacramentes so likewise ecclesiasticall censures tending to the same ende doe belong to all that be of the Church Yea it is a thing most commendable in a prince that whenas no man can compell him to it of his owne accorde he submitteth himselfe vnto all the ordinances of God and by this means giueth exaÌ„ple vnto the people of obedieÌ„ce But although it may lawfully be done yet there are so many incoÌ„modities which would follow the vse of it that it wil be found seldome or neuer conuenient to be done For first by this meanes the ciuill ruler who doth professe himselfe to be a fauourer of the Church although he be not a sound friend may be alienated quite from it and so cast away all care of furthâ—ring the building of it By the which meanes the Church may come vtterly to ruine being destitute of his helpe who is the builder of it it being a publick church as most commonly it is where the ciuill ruler is a member of it Secondly it is greatly to be feared least that by this meanes the ciuill authoritie receaue some disgrace the authority dignity maiestie wherof if it be of that kinde ought by all meanes to be maintained In regard of the first inconuenience we are to consider the disposition of the prince and the present state of the Church and not to doe it till that by mature deliberation it be found to be for the good both of the one and of the other For otherwise if the whole state of the Church shal be â—azarded by this meanes we ought not to doe it It is better to haue an imperfect or corrupt state of a Church with the fauour of the ruler then none at all by his displeasure Yea also in this respect it is needfull that he doe first acknowledge himselfe subiâ—ct to the censures of his Church before they can be vsed on him that so by his owne confession at least in his conscience he may approue their doeing to be both agreeable to the worde of God and also not repugnant to that loyaltie which they owe vnto him Which if he doe not then this censure cannot be vsed because all lawes and constitutions take hold of thâ—m who are vnder the same not of those who are not In regarde of the second inconuenience these cautions are to be vsed First that it be not done but vpon a great vrgent euident cause as whenas his hindering of the building of the church is not so much of ignorance as of malice pride and some such corruption in him Secondly that it be not suddainly done but that first all patience be vsed by forebeareing and expecting the chaunging of his minde to acknowledge the trueth Thirdly that vnlesse it be needfull to be otherwise it be done by the secret opinion and estimation of men accounting him not worthy the name of a Godly and Christian prince or of a faithfull brother rather then by the open and publick promulgation of the sentence of excommunication So we read 1. Sam. 15.30.31 that when as Samuell did after a sort excommunicate Saule the first king of the Iewes by declaring him to be foresaken of God and cast out of his fauouâ— yet he had care to keepe the dignitie or rather the maiestie of his person and calling before the people and therefore he did at his request go with him and honor him with his companie in the sight of the wâ—ole people And lastly that if it be needfull that the sentence of excommunication should be openly pronounced yet that there be added a declaration of the nature of this censure to wit that it doth not touch his ciuill gouernmenâ— or derogate any iot from the maiesty of his person the authoritie of his place and calling the obedience which his subiects owe vnto him saue onely that a Christian godly vertuous and religious prince who is zealous in aduancing the glory of God and procuring the good of his Church ought more highly to be esteemed more chearfully obeyed and more intirely loued then an infiddel or then a wicked and obstinate ruler proffessing faith For whenas we make it lawfull to excommunicate the the ciuill ruler we do not meane any popishe kind of excommunication whereby the pope doth curse and depose all those princes which shake off the yoke of his corrupt and prophane worshippe for the nature of excommunication is farre from the nature of a curse it being onely a mere separation from the outward society of the church which doth not in any respect touch or diminish his authoritie as hath been said otherwise it were not lawfull to excommunicate the ciuil ruler for so much as we are flatly forbidden by the word of God to curse the ruler of the people Therefore did Paule call backe that speach vttered against the high priest malitiously hindering the building of the Church Act. 23.5 Sect. 8. Of the Church hindered by the ministers of the word AS the ministers of the word of God are the proper builders of the Church so they are often vsed by sathan as a meanes to hinder the same And no doubt but that they are most fit instruments for this purpose and whenas they are so set most daungerous and pernitious hinderers of this worke As if the woolfe can haue the shepheard to put the sheepe into his mouth what need he any more for the vtter destroying of the whole flocke and yet this kind of hinderers is verie ordinary as we may see throughout the whole scripture
profession of the faith and also to bâ— a meanes to continue them together in the same so it is recorded Act. 8.4 That the Church which was at Ierusalem being dispeâ—sed they did preach the worde euerie man labouring as he had occasion offered So we reade that Prisciâ—la and Aquila had a Church in their owne house which we may wel thinke to haue beene gathered and constituted by them for that they are saide to haue preached the gospell diligently and to haue conuerted many Rom. 16.4 1. Cor. 16.19 So Colossians 4.15 the Apostle saluteth Nympha and the Church which was in his house and although it be not mentioned that these men were the founders of these Churches within their owne houses yet this doctrine may be proued by that generall rule of the worde the which layeth this charge vppon euery man that he build the Church and establish the true worship of God so far as his authoritie doth stretch By this rule as euery man is to make himselfe the temple of the holy ghost so masters of families and rulers of cities and countries are bounde to be the first founders of the Church in those places where they haue to doe yea they may lawfully preach the word to any other when occasion is offered Yet whenas they haue wonne any to the profession of Christ who are not of their owne families or gathered them together beeing dispersed abroad to serue God together then they are to commit the further building of it to those who shall be appointed and chosen to teach and order the said congregation And if they themselues be thought meetest for that purpose then are they no more priuate men but ecclesiasticall rulers Also this is to be considered that whenas it pleaseth God to put into any mans heart this desire and purpose to goe about the building of any such priuate Church he or they if they be more then one are to communicate their purpose to those who doe alreadie beleeue and professe the faith neere to that place that their consent and approbation of their doings may be vnto them a kind of calling and also confirme and encourage them in the saide work And in this manner it is not vnlawful for priuate men to be the first builders founders of a priuate Church consisting not onely of their own families but also of any other whose hearts it shall please God to moue to beleeue the gospell and to ioyne with them in the profession of it But in conuerting others there is great wisedome to be vsed forasmuch as ciuill rulers who are not themselues of the Church although they doe giue a toleration for a priuate Church within their dominions yet they wil hardly suffer their subiectes to be turned to any newe religion so that they who doe take in hande this worke are to consider that they haue not such libertie as were to be wished and therefore they ought with peace and quietnesse to vse that libertie which God hath graunted vnto them rather then by passing the limits of their calling to venture the losse of that which they haue So that they are to builde chiefely by gathering together those who doe alreadie professe the faith and that by priuate teaching as occasion is offered and as for others to vse all lawfull meanes to allure them to the liking of their profession as is an honest and vnblameable life whereby they may get the fauour of all men as the Church had Act. 2.47 Then to be readie to receaue all that come vnto them and louingly and mildly to conferre with them of those pointes wherof they doubt Thus did the apostle Paule at Rome for the space of two yeares remayning in an hired house priuatly receaue all that came vnto him did preach the Gâ—spell with all boldâ—esse without any hindrance the which he could neuer haue done in that place if he had gone about openly publickly to chaunge the state of religion to bring the people of Româ— to the profeâ—sion of the Gospel Sect. 3. Of the state of it being planted AS great care is to be vsed in the gathering of a priuate Church so likewise continuing it this alwaies is to be obserued that they liue in obedience to all ciuil lawes and constitutions so that they be no cause of disturbâ—nce to the publick state of the place where they liue For to this ende are all those exhortations which are made concerning obeying magistrates rulers whether high or loâ— Râ—m 13.1 Peter 2.17 in many other places for the Churches were then in those places where heathen magistrates ruled Yea christians liuing in this estate although they ought to desire the company of their brethren professing the faith rather then of infidels which are strangers from God and also as much as they can to haue their continuall conuersation with them yet they ought not to abhorre or fly the company of those who are not of the Church whenas by iust occasion it is offered For so we see the Apostle writeth to the Coâ—inthians 1.7.12 that the beleeuing husband should not put away the vnbeleeuing wife being content to remaine with him So also we may obserue that the christians were often inuited by infidels to their banquets 1. Cor. 10.27 And as for the sinnes and corruptions which we shall see in them we may and ought to vse greater patience towardes them then towardes those that doe professe the gospell So Paule writeth 1. Cor. 5.12 what haue I to doe to iudge them that are without doe not ye iudge those who are within and therefore we may lawfully leaue their faultes and sinnes vnreproued Yet in all our dealinges with them we must aime at their conuersion and then it will be for the glorie of God and our owne comfort which if it be onely for our temporal commodity cannot be without the offence of our brethren whereunto a speciall regarde is to be had and also to our owne hinderance in regarde of comfort and edification in the knowledge and obedience of Christ. Furtheâ— in these priuate Churches this is to be obserued that they most vsually consist of the most syncere and faithfull christians For in them none are compelled to professe the faith but all are such as do willingly of their owne accord embrace the gospell Act. 2.41 So many as willingly receaued the worde were baptized Yea this also may be an argument of their soundenâ—sse in the profession of the trueth for that liuing amongest infidels they cannot but incurre the hatred of many yea oftâ—ntimes euen of the ciuill rulers themselues by taking vpon them the profession of the gospell and so sustaine many iniuâ—ies and hurtes in regarde of thinges belonging to this temporall life and manifolde molestations scoffes yea reproches in regarde of the seâ—uice of God Againe this is to be noted that these priuate Churches are for the most part more pure perfect orderly and free then publiâ—ke Churches are For
more florish the Lorde was more feruently and hartely serued and called vpon all faultes and corruptions in life or doctrine were seuerely censured yea rather sharply punished but whenas it pleased God to giue peace and prosperitie to his Church by the meanes of Christian Emperours and kings then did the number of beleeuers mightely increase and the Church did in that respect florish but together with the nuÌ„ber loosenes in life in the seruice of God scismes heresies and all manner of corruptions did come in increase more and more So that these multitudes of professours are not in regard of these inconueniences to be reiected but rather we are to reioyce at this as the apostle did Philip 1.18 For that Christ was preached although for vaine glorie to praise God for that according as he promised by his prophets Esa 54.2 The Church hath enlarged her tentes so that all the nations of the earth doe come into her bosome Yea euen this that the name of Câ—rist is not blasphemed as amonge infidels but honored worshipped and called vpon although it be in great confusion yet it maketh for the glorie of God and therefore all good Christians ought to reioyce herein although they doe wholly mistâ—ke all corruptions and the confusion which is vsually in these publick Churches Lastly concerning their calling we are not to thinke that it is so strange a thing that they are called to the profession of the faith who were borne Christans and doe euen as it were sucke the profession of christianitie from their mothers breastes of whom the Apostle saith that they are holy 1. Cor. 7. or yet they who being professours of the gospell and holding the foundation of christian religion as it seemeth that papistes and such other heretickes doe as we haue declared more at large heretofore are brought by the authoritie of the magistrate from a corrupt manner of seruing God or from grieuous heresies to a more syncere worship and profession as it was in the primatiue Church whenas men were conuerted from heathenisme to christianity And therefore all those who haue beene by baptisme ingraffed into the profession of Christ in their young yeares and haue afterwarde beene continually brought vp in the same profession of the faith declaring vnto all men in the whole course of their liues that they doe like loue and imbrace that profession which they tooke vpon them and doe serue and worship God in the name of Iesus Christ are to be counted members of the Church although they haue no effectuall calling to the vnfained and true obedience of the gospell To conclude this point the example of the Church of the Iewes wil euidently declare the true nature and whole estate of this kinde of Churches and also resolue all doubtes which can be moued For in it all that receiued circumcision were counted members of the Church Yea the Apostle witnesseth that at the time which the Lord hath appointed that whole nations shal againe become the Church of God So that in what place soeuer whether towne citie commonwealth prouince or kingdome the people doe generally professe the faith or thus wheresoeuer the lawes ecclesiasticall doe stretch themselues as wide and doe belong to as many as the ciuill or common lawes made for the administration of the commonwealth there is a true publicke Church set vp Sect. 2. Of the coniunction of the Church and commonwealth BY setting vp a publick Church in any place it coÌ„meth to passe that the Church commonwealth are ioined together the which in a priuat state of a Church haue nothing to deale the one with the other For there the Ch. either lurketh in secret if she haue not he fauour of the ciuil ruler or at the least dwelleth as in a priuate house if she haue a toleration But now whenas any people genâ—rally together with their magistrats do professe the faith the church may be coÌ„pared to Esther who was taken from her priuat state wherin she liued being brought forth into open and publick place was maried to the king so is the coniunction of the Church the common-wealth Wherin we haue these points consider first what is the bond of this coniunction secondly the manner of it thirdly whether state is the superiour fourthly how they meddle with each other lastly the coÌ„modities discommodities which either the Church or the coÌ„monwealth reapeth by this meanes or the changes alterations which happen to either of them For the first the bond of this coniunction is the ciuil power which is the veâ—y fountain head from the which both these estates do flow and by the which it is brought to passe that there is a publicke Church in any place for howsoeuer great multitude of people may be conuerted only by the ministerie of the word yet we do not see that al generally do professe the faith but only wher the power of the magistrate ioined to the word doth make the gospel to be publickly receaued in that it maketh al that are meÌ„bers of the ciuil body to be members of the Church also Hence it is that as soone as the ciuill power ceaseth to maintaine religion these publicke Churches fall to the ground the bond being broken wherby they were tied to the coÌ„monwealth So we read Iud. 2.7.19 That the people of Israel serued God as long as Iosua the elders or their iudges liued but as soone as they died they fel away to idolatry Likewise in the first time of the gospel there were no publicke Churches for diuers hundred yeares and al for want of this bond of christian rulers but as soone as the Roman Emperours did embrace the gospel then were publicke Churches set vp in many places Sect. 3. That a publicke Church with the ciuill estate maketh one bodie vnder one head IN the second place we are to see what manner of coniunction this is to wit whether that the Church commonwealth thus ioined together make one body or state ruled by one the same head or else are still two diuerse bodies absolute and perfect each in it selfe without the other and ordered by the owne proper head in all matters belonging vnto it For answere hereof it hath bene thought that in this coniunction there are two bodies not onely diuerse but euen cleane opposite and contrary the one to the other euery respect that they are ordered by two diuerse supreame heades and that all the functions of these bodies are of so contrary natures that they cannot lawfully meete together in the same subiect This opinion which seemeth not to be agreeable to the trueth hath risen of a reuerend religious yea as it proued at length a superstitious opinion of the ecclesiasticall estate with too base and vile an opinion of the ciuill state the which hath seemed so prophane and vnholy as that it coulde not in any respect be ioyned with the other without defiling and prophaning it But the word of
God teacheth vs that the ciuil power is a holy ordinance of God instituted by God chiefly for this end to intermeddle with ecclesiasticall matters and not onely to suffer and tolerate religion as it doth in a priuate Church but also to set vp and maintaine it yea wholly to effect it although by the meanes ministerie of others in al places whither the said power doth stretch it self As for the distinction of the ciuil ecclesiastical state although it may be vsed to put a difference betwixt ciuil ecclesiasticall matters yet if therby we meane that in a publicke Church there is added to the ciuill state another full and perfect bodie endued with full authoritie to begin and effect all matters belonging to it self not relying vpon the other but only vsing the help of it against outward violence as wheÌ„ two distinct nations do ioine themselues in league together for their greater safetie then we thinke farre otherwise of these thinges then the worde of God doth permit according to the which the politicall bodie together with a publicke Church are but one body moued and ordered by one and the same head For as when any people being barbarous rude vnexpert in feates of warre and altogether destitute of humane knowledge and all good litterature become ciuill courteous warlicke wise and learned there are not so many newe estates or bodies added to the common-wealth but onely the first state of it is made so many waies better so it is whenas a people of pagans and infidels become the worshippers of the true God For there is not a newe bodie or state but onely the qualitie of religion is added to the ciuill bodie or rather idolatrie is chaunged into the true worshippe of God The which doth no more make a distinct body then idolatrie doth in a heathenish common-wealth As for the people they can no more be said to be another bodie because they are religious then for that they are a learned and warlicke people but for the ministers and rulers of the Church it may seeme necessarie to be graunted that they doe eyther make a distinct and perfect bodie or that the ministerie is a member of the ciuill bodie Whereunto we answere that the ministerie is not a bodie in it selfe neither is it the head of the body of the Church but onely is a member of the bodie of the commonwealth distinguished from the reste in nature vse and obiecte and excelling the other by a diuine holinesse which it hath more then any other part or function of this body The trueth hereof is to be laide open by declaring first that this whole state consisting of a politicall bodie and of a publicke Church hath but one heade wherby the whole bodie is ordered and euerie member of it moued in their seuerall functions And secondly the offices of these two states may agree together in the same subiect The heade is the ciuill power whereof we speake rather then of the ciuill magistrate for that in many places the power is not wholly in the handes of the magistrate but diuided among the senate the nobilitie and the people But here we speake of the whole power the which wee call the hande of this body by â— vsuall metaphore taken from the naturall bodies wherein we see that the whole motion commeth from the head without the which none of the members can moue it selfe or doe any function Thus all men doe graunt that the ciuill power is the head of this body in regard of ciuill and worldly affaires but that it may be so called in respect of the Church and of ecclesiasticall matters many do doubt or rather flatly deny without any doubting thinking that neither the ciuill power doth stretch it selfe to Church affaires neither if it do in some respect that it ought therefore or may lawfully be called the head of the Church As touching this point we are to consider howe both the function and also the name of a head agreeth to the ciuill power for the first in the building of the Church it pleaseth God to vse the helpe and the ministerie of men and that two diuerse waies according to the two diuerse kindes of building his Church whereof the one is inward secrete and spirituall whenas by the ministerie of the word and the sacremenes the Church is edified in knowledge faith loue obedience and in all manner of spirituall graces in this parte of the building Christ is the first and cheife mouer yea the head of his Church vnto the which he giueth spirituall motion by his ministers as by instruments vnto whom he giueth spirituall graces fit for this purpose Ephe. 4.11 He gaue some to be Apostles some Euangelistes some Pastors and doctours for the gathering of his saintes and for the building of the body of Christ. Thus Christ onlie is the head of the whole visible church for no creature can either appoint ecclesiasticall functions or giue spirituall graces either to the ministers or to the people But whenas the Church commeth to be built in any particular place there must be added an other parte of this building more outward apparant and sensible then the other to wit whenas this spirituall building together with the ministerie of the word which is the meanes of it is not onely receaued wheÌ„ as it is offered but also diligently sought after when it is wanâ—â—ng and carefully preserued after that it is gotten This kinde of building also is to be performed by the ministerie of man but yet it doth not come from the same head or fountaine For that spirituall building commeth from Christ as he is Lord and king of his Church but this commeth from God the father the maker and preseruer of mankinde who in great mercie and wisdome hath not left men in vtter confusion but hath giuen vnto them the meanes of hauing a Church and his true worshippe This meanes is his owne power and authority communicated to certaine men for the good of the rest to whome he hath giuen this charge that they do as by all other meanes so cheifly by building his church in those places which are within the compas of their authority procure the good of men so that all whosoeuer haue the rule of any place whether it be kingdome or countrie prouince or citie towne or family are bound by the word of God and namely by the generall lawes of magistracie to build the Church in the said places the which thing if they doe neglect as most of all the magistats in the world in all ages haue done then they do sinne against God no lesse then the minister being lawfully called to the function who doth neglect the inward and spirituall edifying of the Church This the prophet foretolde saing that kinges and Queenes should be nourse fathers and nurse mothers to the Ch. Not that they should be the ministers of the word and of the spirituall nourishment vnto them but onely that they should
them and nothing more shameful and ignominious by the generall consent of all men then for any people to be blockish in diuine matters and not able to discerne which is the right worshippe of the true God Nowe let vs see what the Church gaineth by this bargaine and couenant made with the ciuill state First by this meanes she becommeth safe from outward daungers and from the violence of malitious persecutours by whom priuate Churches are continually troubled and often quite ouerthrowen being neither willing to resist by force of armes their owne magistrates labouring to deface the true worshippe of God neithâ—r for the most part able to with-stand forrain inuasion And therefore they may fitly be compared to a vinyard which wanteth a hedge or fence so that all the wilde beastes of the forrest do enter in and root it vp but a publick Church is garded by the ciuill power against all daungers not onely outward but also inward arising of the stubburn wilfulnesse of those who will not submit themselues to the orders of the Churâ—h Hence it is that those ciuill states which are well ordered are farre more fit harbours for the Church then confused common-wealthes are For whenas men are not taught to yeeld obedience to ciuill gouernment which forbidding only hainous offences is more gentle and remisse howe shall they beare the yoke of ecclesiasticall gouernment which looketh more narrowly into the liues of men and is farre more streite and seuere So that a people subdued to ciuill obedience are as horses broken and wilde beastes tamed and may more easely be brought into the formâ— of a Church We do confesse that the power of the word of God preached is of sufficient force and power to make the most lawlesse and barbarous men good Christians and as tame as lambes and that without the helpe of this ciuill power as we see in priuate Churches yet for the preseruation of the outward order of these publick Churches this meanes is of great force Lastly the encrease of number which commeth by this meanes is to be counted no small commoditie being simply considered howsoeuer vsually it bringeth with it confusion and imperfect state and sundrie such discommodities Sect. 6. Of the first mouer in the planting of a publick Church NOwe we are to come to the specials which are in planting of a publick Church and first to the beginner or first mouer in this worke For the declaring of the trueth hereof we are to consider the verie originall and first planting of churches the which were founded by the Apostles and Euangelists in many places yea they also committed the care of continuing those Churches vnto faithfull men that they might prouide for the time to come But neither the Apostles could bring to passe that all the world should be brought to the profession of the faith neither the care of those ordinary ministers to whom the preseruation of the said Churches was committed could so preuaile but that euen in those places where the Apostles planted Churches religion afterwards was by the malice of Sathan not onely defaced but euen so rooted out as in most of those places there remaneth not any shadow of a church The Apostles and other extraordinary ministers being dead their offices and calling which were to plant Churches in all places did cease after whom there remained in the Church ordinary ministers to accomplish that worke which they had begun namely to build out those Churches which they had planted Yet they had no calling to build churches in all countries but in some one place where vnto they were appointed for if ordinary ministers which are nowe in those places where the Church is had this calling to preach in diuerse countries and to diuers nations then they should haue gifts needfull for this worke as the gifts of discerning spirits the gifts of tongues without the which none can preach to a straunge people But these gifts are ceased as also these callings neither hath any ordinary minister by his calling any charge of any other people and countries to bring them to be a Church And as for extraordinary men although God may raise vp such when he will yet we are not to looke for any such in these daies As for the bishope of Rome who challengeth vnto himselfe the care of the whole world as being christs vicar general we know that his authority in the Ch. is but vsurped and his allegations friuolous he hath destroyed the Church therefore we are not to looke that he should be the cheife doer in the building and planting of Churches whom then shall we make to be the first mouer in the planting or repairing of a publick Church in a citie common-wealth or kingdome euen the cheife rulers and magistrates of those places as hath been declared in the second section of this chapter So then the first thing in the planting of a publick Church in any countrie is this that we suppose the ciuill ruler willing and desirous to take this work in hand and that by the meanes of some of his subiects making humble supplication to him in this behalfe or by some neighboure Churches stirring him vp by their example to erect the church within his dominions and commending this worke vnto him as the most excellent and happie thing as it is indeed Sect. 7. Of the speciall manner of planting a publick Church THe next thing to be considered is how the ciuil ruler being willing to plant the Ch· should knowe the manner of this worke and the right frame of it whereof at the first we must suppose both him and his people to be ignorant The meanes which God hath appointed for this end is this Although at the first he did not send his apostles to all countries to plant Churches neither doth since that time send any other as Apostles yet in that he did by them at the first preach the gospel and plant Churches in most partes of the world and doth continually preserue the fame in one place or other he giueth sufficient meanes of hauing the knowleege of his true worshippe to those that wil imbrace it and leaueth the rest inexcusable The first building of Churches in so many places was so conspicuous euen as a citie set on the top of an hill that it might easely be seene of all men So that euen as the gentiles which dwelt farre off from hierusalem hearing of the fame of it were moued many of them to repaire thither to learne the knowledge of the true God so all they nowe euen the Iewes also when God shall turne their hartes and open their eyes to see some glimmering of the Gospell ought to resort to those places where the Church is there to get the word of God the manner of his true worshippe and all other meanes which may further their purpose And this is to be done by procuring men of knowledge and wisdome to come and instruct both rulers and people how
these thinges ought to be performed These are to be had from those places where the Church is already built as one of the priestes which were translated out of Samaria was sent back againe to teach the newe inhabitants of the countrie howe to feare and worshipped the God of Israell And first they are to call the people to the profession of the faith by preaching vnto them the doctrine of the lawe and of the gospell in that manner which hath alreadie beene declared for ciuill rulers do not themselues ordinarelie build the Church but they as it were hyre worke-men to doe it and take order that the people whom they woulde bring into the forme of a Church be taught and instructed in the waies of God Thus to the ministerie of the worde whereby alone priuate Churches are builded the power and authoritie of the magistrate is added or rather the ministerie of the worde is added to the ciuill authoritie which hath the first place in order although not in efficacie that as the one doth labour to bring the bodies and outwarde actions of the people into the due order of a Church and to conforme themselues to the right worshippe of God so the preaching of the worde may mooue their mindes to knowe and their heartes to obey the will of God The which worke of the magistrate and minister consisteth in two thinges the first is to take away the false religion the other to establish that which is agreeable to the will of God In both which there are diuerse thinges to be considered and specially in the first forsomuch as it is a harde and dangerous matter to abolish that corrupt worshippe which they haue alwaies vsed and which they haue receaued from their auncestours For men are verie zealous of the traditions of their forefathers wherein they themselues also haue beene brought vp To abrogate all at once and insteede thereof to plant the true religion being altogether straunge and vnknowen vnto them were both dangerous to the ciuill estate as that which were verie like to breede sedition and vprores among the people and also contrarie to the right manner of laying a sure foundation of a Church For they being forced by authoritie to renounce their owne religion would rather hate that in their heartes whereunto there were forced then truely loue and embrace it Yea vppon euerie occasion they would be readie to fall a way from the profession of it and so be further off then they were at the first and therefore the corrupt worshippe is to be tolerated for a while till such time as by the preaching of the worde some good number be conuerted Which being done then both the minister in reprouing and the magistrate in abrogating their false kinde of worshippe may be more bolde Yet not all at once but at the first that which is most grosse and corrupt the vanitie and falshood whereof is most palpable and may most easely be shewed Then as touching the true religion they who as yet do not embrace it may be compelled by the authority of the magistrate first not to speake euill of it nor to iniurie or molest eyther by worde or deede the professours of it This we may learne of Nabuchadnezzer Daniel 3.18 who made a decree that whosoeuer should blaspheame or speake amisse of the God of Sidrach Misach and Abednego he should be put to death Secondly they are also to be vrged to heare reuerently the worde of God preached vnto them by the which meanes we nâ—ed not doubt but that the trueth wil daily more and more preuaile so that great multitudes of people will eyther in truth and from their heartes loue and embrace it or at the least make outwarde profession the which as it is not to be reiected for that it cannot certâ—inely be discerned to be hypocriticall we being bound to thinke the best of all men which doe professe Christ and not to iudge them of hypocrisie so it is good in this respect for that they submitting themselues to the outward profession will diligently and willingly heare the worde vse religious exercises and all such meanes the which we may hope will be effectuall at one time or other to their vnfained conuersion They who doe not yeelde to be professours of the gospell are still to be compelled to heare the worde which must be preachâ—d to them in a distinct assemblie and of set purpose for that the ordinarie ministerie which edifieth those who are alreadie conuerted cannot be so effectuall and serue so fitly for this end If it be here asked whether that the ciuill magistrate may not compell them by inflicting some punishment on them to submit and conforme themselues wholly to the orders of the Church and to become members of it the answere is that this may be done to those who did once professe the true religion and afterwardes did fall away but men who neuer did conceaue in their mindes the doctrine of the gospell cannot by force be made members of a Church but being debarred from the vse of their false worshippe and also compelled to heare the worde preached are to be left for their conuersion to the Lord. Yet if they continue professours of that worship which the ciuill ruler doth abhorre they are if not subiect to banishment losse of goodes imprisonment or some lesse danger trouble or punishment yet cleane shut out of his fauour and so debarred from all preferment honour or dignitie yea from any good condition of life For the auoyding wereof many will become professours of the truâ—th who in their heartes do not imbrace it Sect. 8. How a publicke Church being planted is to be established THus when the number of beleeuers is so increased that as for the most part it is in publicke Churches eyther for number or for distance of place they cannot conueniently ordinarelie come together then they are to be deuided in diuers asseÌ„blies so to be brought into the forme of a Church by appointing fit men to teach and lead them in the way of euerlasting life that so they may serue God and liue in that holy order of a Church which he hath appointed And forsomuch as it may be asked where there can in this first planting of a Church be had such a number of ministers as may be sufficient therefore we are herein to followe the example of the Apostles who whenas a competent number were wonne to the profession of the faith they did after some space of time choose out of that number those who were endued with best giftes Yea although they were not learned in any other knowledge yet if they had attained the sound knowledge of the principles of christian religion so that they were able to teach the sâ—me to others if they were mâ—n of an vnblameable life so that they might boldly and effectualie exhorte others to the same then were they iudged meete to be set ouer the rest to teach and gouerne them
Yea this course did Esra take in a like case by the counsell and commaundement of king Artaxarxes as we reade in the seauenth of that booke Vers. 25. And thou Ezra according to the wisedome of thy God which is in thee appoint Iudges euen all that knowe the lawes of thy God And if it were obiected but there aâ—e not a sufficient number of men which kâ—ow how to iudge instruct and order the people therefore he addeth and those that knowe not make them to know how they ought to doe these thinges So that by the good direction and counsell of those who are the chiefe worke-men in this planting of a Church men otherwise ignorant and vnexpert may become able to teach gouerne others Neyther ought this to seeme straunge vnto vs considering the weake and simple state of the people at the first is such as that although in some respect they had neede of most expert master-builders yet they may be helped and taught by those who doe themselues neede to be instructed And according to the meane estate both of the teachers and also of the people we must be content as no doubt the Lord in mercy doth accept it with a smale measure both of knowledg and also of obedience in the waies of God and if it here be obiected that which the Apostle forbiddeth Timothy to wit that none newly conuerted from paganisme should be a Bishop or elder we answere that if that be his meaning yet this commandement must giue place to the necessity of the Church yea many such may be knowen to be very sound in the faith so that we need not feare any apostasie in them And forasmuch as it may be well thought that these men cannot so soone be endued with such a measure of knowledge in the gouernment of the Church and in the teaching and ordering of the people but that they will be wanting in many things and oftentimes erre in administration it being of it selfe so hard and difficult as that euen they who haue all their life time laboured in this worke and beene teachers and gouernours in the Church shall find themselues in many respectes insufficient yea ignorant and vnexpert in many cases which do often fall out among the people therefore they by whose meanes and ministerie the Church was first founded euen as by most wise maister-builders must still haue an eye to the seuerall congregations and set those things in order which are amisse resolue the doubtes which are risen among them strengthen confirme and encourage both the people in their profession and obedience which they performe both to God and to his ministers which are set ouer them and especially they are to strâ—ngthen the teachers themselues least they faint vnder the waight of this most painfull and troublesome calling wherein they finde so many offences in the people so many infirmities and wantes in themselues yea so many lâ—ts and hinderances of their minisâ—ery laid by the malice of sathan and the meanes of wicked men Thus did the Apostle Paule exhort confirme and encourage the elders of the Church at Ephesus Act. 20. whose example is to be followed of all in this case who are endued with more excellent gifts of knowledge and wisdome in gouerning the Church of God then these are to whom in the want of men fully sufficient the congregations of the people are committed Sect. 9. To whom the enacting of ecclesiasticall lawes in a publick Church doth belong IT remaineth that we consider to whom it belongeth to make ecclesiasticall lawes in a publick Church In priuate Churches this ought to be done as hath bene said by the whole body of the Church consisting of the rulers and the people for these churches are as it wâ—re free cities exempted in regard of diuine matters from the iurisdiction of all superiour power saue only of Christ howsoeuer they be subiect to magistrates as touching ciuill obedience But it is farre otherwise in publick Churcâ—es the which comming into the common-wealth come within the dominion and iurisdiction of the ciuill magistrate not to spoile him of his power either in whole as when the ciuill state is ruled by any in the name of the Church or in part as when the Church taketh to her selfe full and supreame authority in the ordering of her own matters and so exempting hir selfe from the ciuill power doth restraine it from medling with all matters within that dominion But the Church becomming publick doth subiect her selfe to the said power as to a superiour or heâ—d and suffereth her selfe to be ordered by it in great part For euen as a man as long as he liueth in a desert place or keepeth himselfe within his owne house may liue according to his owne will but as soone as he ioyneth himselfe to a common-wealth and commeth into a publick place he must square his actions according to the commaundement of the magistrate so standeth the case with the Church The which is free as long as she is priuate but being publick is ouerruled by the ciuill power yea euen in making ecclesiasticall lawes this ciuill power hath place where by ecclesiasticall lawes we doe not meane those which prescribe the manner of the worshippe of God and the substance of Church-gouernment for these are appointed by God in the word and cannot be changed by any creature but we meane lawes made onely of the circumstances of Gods worshippe being things indifferent neither commanded forbidden nor expressed in the scripture There is an other kinde of lawes which also may be called ecclesiasticall for that they concerne the Church made to allowe commaund and authorise the publick building of it such were the edictes of Cyrus Darius and Artaxerxes for the reedifying of the temple at Ierusalem likewise the lawes of the good kings of Iuda for the ouerthrowing of idolatrie and the publick establishing of the true worshippe of God These lawes are to be made by the sole authoritie of the ciuill ruler or at the least by that authority whereby ciuill lawes are made neither can there any question be made hereof For it is plaine that no man can make the building of a publick Church either peaceable or lawfull but they who haue the ruling of that place wherein it is to be built But as touching the giuer or maker of the other lawes there is great question for it seemeth to many very vnmeete that the ciuil power should enter so farre into the Church as to haue to doe with the making of the lawes whereby it is to be ordered Yea that it is without the compasse of the magistrates calling to meddle with these matters But it seemeth that we ought to be so farre from excluding the ciuill ruler from the making of these lawes which were in some sorte to take the scepter out of his hand forasmuch as where there is a Church publickly sette vp in any realme there the state of the Church and the common-wealth doe verie much depend of
of the same ciuill power THus much of the voluntarie coniunction of particular Churches vnder the gouernment of councels now followeth the necessarie coniunction of them so called because it is not in their power to shake off that common authoritie whereunto they are subiect This necessarie coniunction hath place then whenas diuerse particular Churches are tyed together in obedience to the same ciuill authoritie by the which they are ruled as hath beene declared in the former chapter Yea it may be seene almost in all publick Churches the which vsually consist of so great a number of professours as cannot possiblie be contained within the compasse of one Câ—urch for if any one populous citie doe generally professe the gospell it must of necessitie be deuided into diuers particular Churches much more a christian country nation or kingdome cannot but containe in it many particular Churches All which although they haue their proper rulers or teachers and orders as free Churches haue yet they haue also a common gouernment and lawes proceeding from the ciuill power to the obedience whereof they are all bound For in publicke Churches the ciuill power hath the greatest sway in gouerning by the which being one the whole Church and euery particular assembly is brought to a conformitie both in doctrine as also in gouernment yea it is requisite needfull that it should be so for otherwise if euery particular Church did differ from the rest in gouernment the whole Church could not be ordered without great trouble and confusion But yet this common gouernment of the magisâ—â—ate doth not take away the grouernment of particular Churches no more then the councels whereof we haue spoken do from free Churches This is to be done by the authoritie of the ciuill ruler yet by the aduise of others In the choise of whom as it is lawfull for the prince to call or passe ouer whom he thinketh meete or vnmeete so it will be conuenient for the good of the Church the which it is not lawfull for him eyther wholly to neglect or lightly to regard to call of all sortes of men those who are endued with best giftes yet so that some be had out of euery particular Church as if they were free Churches And especially the ministers of the word are to be called for the reasons declared in the former section when they by his authoritie are gathered together he is to take vnto himselfe the ruling of the whole action vnlesse it be needful that he delegate his authoritie to some other and by praying for the blessing of God vpon their consultations declaring the cause of their meeting to begin it Then he is to propound in the first place those wants faults and corruptions of the Ch. which he himselfe hath obserued would haue supplied and taken away to shewe the manner how he thinketh it most meet to be done which being done he is to giue liberty to euery one present to speake their mindes freely of those things which he hath propounded as also of any other thing which they thinke good for the Church that which is agreed vpon doth appeare to al or to the most of them right meete to be decreed he is to establish giuing vnto it the vertue of an ecclesiastical law the which the whole Ch. ought to obey That which cannot be agreed vpon is to be deferred to another time of meeting which ought to be somuch the sooner as the matters controuersed are of greater importance for more mature deliberation with themselues and others will make that cleare and euident which before was doubtfull If there be any thing which neyther can be agreed vpon by the consent of the greater part neither yet deferred without great hurt to the Church the chiefe ruler may with the consent of some of the councell decree and enact that which they thinke needfull to be done Yet he is not to vse this authority in this manner but vpon vrgent necessitie for many inconueniences do follow the enacting of ecclesiasticall laweâ— without the full consent of the councell yea the suspitioÌ„ of tyrannizing ouer the Ch. of God is by al meanes to be auoyded In regard wherof many christian Emperors rulers did resigne their authoritie which they had in gouerning the ch to these councels insomuch that they had the ful power not only of aduising lawes but also of enacting or the giuing vnto them the force of laws But as hath bene shewed this mâ—y easely turne to the hurt of the Ch. and therefore it ought not wholly to bâ— followed yet it sheweth how great regard ciuil rulers ought to haue of the iudgement aduise of those who are godly wise and learned in the ordering of the Churches subiect vnto them And therefore that which the councell thinketh good to be done or the greater part of them ought to be greatly regarded Yet if the chiefe ruler cannot be brought to giue his assent vnto it it cannot haue the force of an ecclesiastical lawe or be imposed vpon the whole Ch. in that name As touching the number wherof any national councel doth consist there caÌ„not any be defined but it must be left to the appointmeÌ„t of the chief ruler to whom the deposing authorizing of this whole action doth belong Yet it ought to be proportionable to the quantity of the Ch. to the number of the particular Churches so that if some be had out of euery one of theÌ„ it wil make the lawes enacted to be much more willingly receaued obeyed whenas it shal be knowen that some of theÌ„ selues did in the name of the rest consent vnto them And especially this is requisite in respect of the chiefe end and vse of these councels both in free and publicke churches whereof we will briefly speake The which is to bring the whole Church to a conformitie of doctrine this is needfull and good to be done and that for these causes first for the repressing of heresies which doe continually arise in the Church For the which purpose the generall consent of the Church is very forcible for eyther the consent and iudgement of the whole Church will be of great waight to take the said heresies out of the mindes of those who doe maintaine them or else the authoritie by which the trueth oppugned is publickly established will be able to remooue the maintainers of them out of the Church Secondly this forme of doctrine agreed vpon by many will be effectuall to strengthen and confirme those who are weake in the faith and not fully grounded in some pointes of christian religion Yea it may be a meanes to helpe forward those who haue not as yet taken vpon them the profession of the gospel Not that we ought to build our faith vpon the authority of men but for that we ought to take from the Church a confirmation of our faith seeing we may be greatly helped and strengthned by this meanes And lastly this forme of
doctrine ought to be esteemed the publicke confession of the whole Church whereby they doe make knowen not only to other Churches but also to the whole world that they do professe maintaine the trueth of christian religion and of euery part therof do detest abhor al the false worship of the Iewes Turkes and all other infidels whatsoeuer and also that they are free from all false erroneous opinions all grosse blasphemous heresies of men professing the faith wherewith the Church hath bene at al times and is troubled at this day This publicke profession of the faith being with great care diligence made and approued by the generall consent of the whole councel is by the authority of the chiefe ruler to be enioined to the whole Ch. so as it be not lawfull for any man to deny or refute any point of it Yet it ought not to containe in it the determination of al controuersies but only a declaration of the chiefe points of religion in the profession wherof the life as it were the very essence or being of the Church doth consist For as touching matters of lesse moment in the which men may erre without any danger to their owne saluation or hurt to the Church it is impossible that all men should be brought to think and professe the same thing but there will be continually diuersity of opinions in these points in euerie Church Yet it doth belong to this publick councel to consider to determin euen of other doubts coÌ„trouersies which do troble the Church that by this meanes contention may be taken away and as the Apostle writeth 1. Cor. 1.10 all may say the same things and be knit together in one minde and in one iudgment Yet the determination of the councell of these lighter points ought not to be imposed vpon any man to thinke or to professe but euerie man left to thinke as it shall please God to giue him to vnderstand the worde of God in that behalfe either keeping his opinion dissenting frâ—m the Church to himselfe or else imparting it to others in that moderate wise and christian manner as that no man be iustly offended by him or the publick peace of the Churche disquieted but rather all in some measure edified Sect. 4. of the gouerning of the seuerall prouinces of a national Church THus much of a publick or nationall councell gathered ordered and established by the authority of the cheife ruler for this end to bring the whole Church to a conformity both in outward rites and orders and also in the truth of doctrine Wherein this is especially to be coÌ„sidered and therefore not vnfit to be repeated that there be regard had vnto the liberty of inferiour Synodes For as it is impossible to make all men thinke the same thing in all pointes so also it is vnmeet yea impossible that the generall councell should so define of al things which are incident into the gouerning of churches as that nothing be left to the discretion and disposition of inferiour assemblies And therefore the decrees and lawes made by the generall councell ought to be as rules to direct them in their actions although all particular cases and circumstances yea matters of lesse importance be neither determined nor yet mentioned in them Nowe we are to come to prouinciall councels for so much as there do daily many doubts and controuersies arise yea great and waightie affaires do offer themselues amongest the Churches which neither for the greatnesse can sufficiently be determined and ordered by a fewe ministers neither yet conueniently be deferred to a generall meeting which cannot be had without great trouble to the Church Therefore prouinciall sinodes haue a necessarie vse They are of the same nature with general councels saue only that they belong not to the whole Ch. but onely to some parte of it as it is distinguished They are to be called ordered and established by the authoritie of the ciuil ruler and do deale in the same matters and in the manner aforesaid for the care and ordering not only of a whole nationall Ch. generall but also of the seuerall prouinces of it doth belong to the ciuill ruler so that although it doth not belong to his office to enter into particular congregations and there to performe the dutie of an ordinary gouernour or teacher yet he ought to see and procure that they be in good order that the ministers of the word do their duties diligently and sincerly that the people liue in obedience to the gospell of Christ. But in great nations and kingdoms it is not often seene that the cheife ruler can keepe in his owne handes and discharge in his owne person this dutie of ouerseeing the seuerall prouinces of the Ch. and therefore it is as alwaies lawfull so often needfull that he delegate and commit this parte of his dutie to some other euen to whomsoeuer he thinketh meetest for this purpose Neither are we to exclude those who are ministers of the word from this calling as if they only were vnmeete whenas they are in some respects fitter then others hauing been many yeares exercised in the affaires of some particular Church And therefore if it please the ciuill ruler to call any who doth performe some ordinarie ministerie in some particular Church to this office of ouerseeing many Churches he doth nothing but that which is agreable to reason and warrantable by the word of GOD. For men hauing taken vpon them any ministerie are not so tyed vnto it but that they may leaue it when as they shal be called by the cheife ruler to performe any other more waighty and publick dutie yea although it be in some ciuill office and much more to haue the care of many churches Yet it is not meet that any man hauing this office should withall haue any function in a particular Church as doth necessarely require his presence For besides other inconueniences it will be to him an occasion of negligence in the performance of his dutie and an euill example to others Which as it is a grieuous thing in any man to do the worke of God negligently so it is much more offensiue in him whose office and calling it is to see that the Church be well ordered Thus much of the common gouernment of diuers Churches whether they be free or subiect to the same ciuill power From this common gouernment whole nations and kingdoms consisting of many Churches are often called one particular church because they al haue the same humane lawes although if we speake properly they are diuers Churches because they haue not all the same lawes but only some publick common and generall lawes pertaining to all CHAP. XI THus much of a partìcular Church both seuerally and also ioyntly considered In the next and last place we are to come to the visible Church which is nothing else but a collection of all the particular Churches in the world into one body or summe which
whole catholicke Church is or in the same diuine gouernment as the whol visible Church is but also in the same humane gouernment to wit in the same humane ecclesiasticall lawes and the same gouernours Sect. 3. Of howe many a particular Church may consist AS touching the number whereof a particular Church doth consist the least may be giuen but not the greatest the least is the least number of one priuate familie within the compasse whereof a particular Church hath often beene contained So in the beginning there was a particular Church in the familie of Adam for they did iointly together and in common offer sacrìfice and serue God This Church consisted of foure persons at what time there was a publike seruice of God namely Adam Eua Cain and Abel Likewise in the time of the generall deluge the Church consisted of those few persons only which were within the Arke If it be obiected that in so smal a number as are three or foure persons there cannot be al the officers much lesse the bodie of a Church we confesse that they cannot make a perfect Church yet a true Church But more heereof when we come to shew what an imperfect state of a Church is The greatest number cannot be defined for a whole nation whereof there is no certaine number may be one particular Church as was the nation of the Iewes as hath beene shewed in the former section Yet the greatest number of a Church rightly established may thus generally be determined to wit that the Church consist of no moe then can without confusion or any manifest inconuenience meet together at one time and in one place to serue God so that none be by reason of the multitude excluded hindred or troubled in the seruice of God for God is not the author neyther any approuer of any kinde of confusion which as in all other actions so especially in these holy assemblies ought carefully to be auoyded If it be heere answered that this confusion which doth arise of too great a number may be auoyded by deuiding one and the same particular Church into diuerse assemblies and by appointing to each part of the Church seuerall and distinct places of meeting we confesse that this may be done vpon necessitie and for the auoyding of a greater inconueniencie but otherwise it ought not neyther can conueniently be done for besides that it is vndecent to see one body of a Church so distracted and pulled asunder into many parts it is also in many respectes inconuenient For first so great a multitude as must of necessitie be deuided into diuerse assemblies can hardly be so well ordered and so diligently looked vnto as the Church ought to be Secondly by this meanes both the labour of the teachers wil be increased and also the profit of the people much diminished who neyther can goe on in knowledge altogether nor yet be alwaies made partakers of the best and most excellent ministrie as they ought to be As for the Church of the Iewes which did consist of a farre greater number then coulde conueniently serue God together we answere first that it was necessary that this nation should be made one Church because it was needfull in diuers respectes that there shoulde be but one place of the presence of God one high priest one temple and place of offering sacrifice Secondlie that the whole nation of the Iewes might more conueniently meete together in the publicke seruice of God then the hundred part of them could doe in the time of the gospell for then the publicke seruice wherein all were bound to meete was but seldome to be perfourmed to wit thrise in the yeare at the three solemne feastes And then they did not giue themselues so much to the hearing of the worde and to publicke prayer as to the offering of the sacrifices commaunded in the lawe So that that seruice did require onely presence at Ierusalem or about the temple but our seruice requireth particular and diligent attention On the other side in the gathering of a particular Church this is carefully to be auoyded that it doe not consist of too few For we are not to thinke that any smal number of beleeuers do make a competent congregation but rather to desire that it may consist euen of so many as may conueniently come together into one place and there without confusion be made partakers of all those meanes whereby they are to be edified in the obedience of faith For the moe there be in the congregation there wil be a greater abundance of spiritual graces whereby the publicke functions of the Church yea all other wants whatsoeuer may be more easely and abundantly supplied there will also be found more pregnant examples of speciall vertues and graces in the liues of men and the ministerie of the worde will haue many diuerse strange and singular effectes in men which cannot be had in a Church consisting of a small number CHAP. IIII. Of the planting of a particular church Sect. 1. Of what people the Church may be planted THE planting of a Church consisteth in two thinges first and principally in bringing a competent number of men to beleeue imbrace the gospell euen as in the building of an house the first part of the worke is to digge stones out of the ground for that purpose secondly in giuing vnto them being thus called the sacrament of baptisme as the badge of their profession this is to hew and make them fit for our purpose In the first part we haue these pointes to consider first what kinde of men are fit to be the matter whereof the Church should consist Secondly by whom they ought to be conuerted from infidelity to christianity and lastly after what manner Of the first point the worde of God doth plainely teach vs that there is no people or nation in the world no state or condition of men whatsoeuer excluded but that the Church may consist of them Math. 28.19 Goe ye and preach the gospel to al nations baptizing them in the name of the father the sonne and of the holy ghost So that there is no people in the worlde eyther so dull and blockish but that they may be taught or so sauage fierce and barbarous but that they may be subdued to the obedience of the gospell As the prophet Esay foretolde Esay 11. that the power of the kingdome of Christ shoulde be so greate that men who of themselues were euen as Tygers Lyons Leopardes and as most sauage beastes should be made tame and gentle Yea this prophecie is ratified by the euent of thinges wherby we see that euen the most barbarous nations and generally all kindes of people haue submitted themselues to the gospell of Christ. And yet some kinde of people are more fit for this purpose then others and doe more easelie yea more vsuallie submitte themselues to the gospell Euen as we see that there is difference in stones whereof some