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
father but in the sonne in whome onely he is well pleased And therefore the nation of the Iewes hauing reiected Christ is by that meanes reiected of God from being his people neyther are they to be accounted members of the Church although they serue God with neuer so great zeale Rom. 11. The same account we are to make of the Turkes Saracens Moores and all those nations which professe the religion of Mahomet the which we confesse doth retaine diuerse pointes of christianitie yea and that if it be well marked it wil be sound a close or mysticall Arianisme couering and glosing ouer many waightie pointes of faith with iudaicall types and poeticall fictions that it being by this meanes made darke and aenigmaticall might be more highly esteemed by blinde and ignorant men Whereas if it had beene set downe in a plaine and simple manner it woulde haue beene easely vndestood disputed of and in the ende altogether contemned Yet forsomuch as this religion doth not worship and honour Iesus Christ as the onely sonne of God and sauiour of the world as the first Arians therefore 〈◊〉 the professours of it cannot be accounted members of the Church but meere infidels separated from Christ and voyde of the hope of eternall saluation Sect. 7. Of the attributes of the catholicke Church THus we hauing the definition of the catholicke Church are further to consider the nature and state of it in certaine properties which are attributed vnto it Of the which this may be the first that out of the catholicke Church there is no saluation and therefore all the heathen all vnbeleeuing Iewes Turkes and generally all Infidels whatsoeuer doe liue and die to the iudgement and sight of man in the state of eternall damnation This the scripture witnesseth in many places as namely 2. Thes. 2.8 God in the last iudgement shall render vengeance to al that know not God and obey not the gospel of our Lorde Iesus Christ and yet this sentence of damnation which the scripture pronounceth on infidels is so to be vnderstoode as that we doe alwaies except the infinite power and mercy of God who both can as hath beene before touched doth in all partes of the world saue some and that by extraordinarie meanes vnknowen to vs where the ordinarie way is wanting The second attribute of the catholicke Church is this that it can neuer erre in the foundation of religion which is all one as if we did say the catholicke Church neuer ceaseth to be or with this there is continually in the worlde a number of men which serue the true God in Iesus Christ. The trueth of this appeareth by the storie of the Church in the holie scripture and in other bookes which shewe by whome and in what places God hath beene truelie worshipped in euery seuerall age And no maruaile for if the Church shoulde cease to be in the worlde then the world it selfe shoulde haue an ende which was created and doth continue chiefely for this ende to wit to be an habitation for the Church As we reade 1. Cor. 2.16 All thinges are yours euen the verie worlde that is all thinges doe serue as meanes for your good and for the working of your saluation In this sense the Apostle saith 1. Tim. 3.13 That the Church is the piller and firmament that is a most firme and sure piller of trueth to wit of the true religion and worshippe of God And yet the catholicke Church may erre in matters of religion yea euen in those pointes which are waightie and are neare about the foundation it selfe although it alwaies remaine sure and stedfast So it is manifest that the ignorances and errours of the Church which were from the beginning vntill the comming of Christ were both many and greate as hath beene noted before And howe greate errours haue preuailed throughout the whole Church in most of the ages since that time we who liue in this light of the gospell doe easelie and plainely see Yea we knowe that which the Apostle saith 1. Cor. 13. that while the faithfull are in this worlde they see knowe and prophecie but in part and cannot be wholly freed from errour till they see the Lorde perfectly and in him all thinges So we reade Leuit. 4.13 that there was a sacrifice appointed for the expiation of the generall errour of the whole people of the Iewes who then were the whole visible Church of God Thirdlie the catholicke Church doth continually encrease in number and doth consist of moe in the latter ages of the worlde then in the former For before the time of the lawe the Lord was knowen and worshipped onely of a fewe families or kindreds but afterwardes of a great populous nation but since the comming of Christ the Church â—oth enlarge her tentes and receiueth all the nations of the earth Likewise in the first ages of the gospell there was no nation country or citie no not any one towne or village which did generally receiue it but onely a fewe heere and there the rest remaining in infidelitie but in the ages following great nations generally yea infinite multitudes of people became christians Yea this number shall continually encrease vntill the fulnesse of the gentiles be come into the Church whereof the Apostle speaketh Rom. 11. and then shall the nation of the Iewes make a notable addition to this number The cause of this increase is for that God doth not reueale himselfe and his word all at once to the world but by degrees by little and little Where this may also profitably be noted that as the number of beleeuers so also their knowledge doth increase the word of God being much more plentifully reuealed in the latter times they being generally considered then it was in the former As touching the number we know that the visible Church by the which we may certainely gather the state of the catholicke Church was vntill the time of Moses contained within the compasse of one kindred till the comming of Christ in one nation but afterwarde it spred it selfe ouer the whole world Yea the latter times of the gospell shall daily more and more exceede the first in number of beleeuers because now both the ful number of the gentiles and also of the Iewish nation is to come into the Church And in like manner the latter times doe exceede the former in knowledge Fourthly the catholicke Church hath no heade or ruler heere on earth neyther any externall gouernment but is ordered by the spirituall gouernment of Christ who is the onely heade of it For the gouernment and rules prescribed by God to his Church haue place and are put in practise onely in particular Churches which are the members of the catholicke Church Fiftly the catholicke Church is inuisible for that it consisteth not onely of particular Churches which are visible but also of particular men which serue God yet so as that they are not knowen by
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
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
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
although in respect of the simple handling of the matter it be vnworthy to be accepted and red by the meanest yet no man can doubt or will deny but that the fitnesse of the argument is a probable excuse for this presumptuous dedication Lastly we desire thee good reader to vse christian moderation in suspending thy iudgement of vs till happely time make that manifest which now is doubtfull in regard of two opinions contained in these treatises the which will seeme somewhat strange to some and perhaps to thy selfe among the rest The one is that we enfraunchize the papist Arian al other heretickes professing the gospel of Christ into the catholicke Church by the which we meane nothing else but the whole Church militant here on earth from the which many doe vtterly reiect them as mere infidels and straungers from the couenant and commonwealth of Israel The other opinion is in that we giue to the christian magistrate especially in great and absolute Monarchies greater authoritie both in ciuill and ecclesiasticall causes then seemeth to stand with the good of the Church or the trueth of Gods word For the former we neede not trouble our selues with the defence of it any further then it is declared in the treatise it being held and professed by many sound diuines who are in euerie respect far more able to maintaine it Likewise for the other we haue nothing to say in this place saue onely that we are to desire thee not to attribute it to flattery rather then to a constant and setled perswasion the suspition whereof it is hard for him to auoyde who doth any thing whereby the power and authoritie of mightie men is maintained and enlarged and so their fauour as vsually it commeth to passe procured We doe indeed intend in publishing this treatise the good and peaceable estate of this kingdome and the maintaining of that powerfull and maiesticall authoritie whereunto it hath pleased God to make vs subiect Yea we doe earnestly desire of him that these treatises may haue that effect in al their hearts into whose handes they shal come that they if there be any such who doe nourish in their breastes any sinister affections or opinions in this behalf may be by meanes of them wonne to heartie loue to so gratious a prince loyall subiection to so lawfull and excellent a kinde of gouernment Yea that they who haue alreadie receaued these graces from God may encrease in them and perfourme all dueties which are needfull in regard eyther of the safetie or the maiestie of their prince more williâ—gly and chearefully then before as being perhaps resolued of some pointes â—hereof before they doubted And lastly that as touching the religion and worship of God professed in this land they who accounte vs no Church by whome we affirming their opinion to be such as might easely be shewed out of the word of God to be erroneous haue beene vehemently charged in the name of God to publish somewhat of the true nature and constitution of a Church for the manifesting of the trueth in that behalfe may be moued to thinke and acknowledge that God iâ— truely serued his word preached his sacramentes administred and his name called vpon in all the publicke assemblies throughout this land especially by considering the doctrine nature and state of a publicke Church the which kinde of Churches not being in vse in the daies of the Apostles and therfore not mentioned in their writiâ—gs seemeth strange to many This we confesse that we intend in this action and are perswaded that we may lawfully yea in some respectes ought necessarely to doe but we trust that God will neuer so giue vs vp to a senselesse minde as to doe any thing for the procuring of the fauour of men contrarie to the trueth of Gods word and the good of his Church He maketh an euill bargaine that throweth himselfe into the bottomlesse sea or rather into the burning furnace of Gods wrath in aduenture of mans fauour which is vncertaine and momentaniâ— sooner lost then gottâ—n in respect of true happinesse altogether vnprofitable But we trust good reader that this apologie might haue beene spared and that thou wilt take these simple treatises in good part as thou hast done the like heretofore Thus I commend thee as I earnestly desire to be commended by thee to the word and spirit of God to be led into all trueth and preserued without blame till the day of Christ. T. M. The Arguments of these treatises THE former treatise declareth the state of the kingdome of Israell the which we haue endeuoured to learne and set downe in plaine manner out of the scripture wherein there is nothing but truth especially out of the bookes of Samuell the Kings Chronicles wherein the first originall continuance and end yea the whole nâ—ture and condition of this gouernment is at large declared Where by the kingdome of Israell we doe not meane that apostaticall rebellious and idolatrous kingdome of the ten tribes vsually called the kingdome of Israell or the kingdome of Samaria but the kingdome of Iuda the which we call by the first ancient and right name of Israell because our purpose is to entreate of the state of it as it was at the first instituted by Samuell and as it continued vnder Saule Dauid and Salomon in whose time it was called the kingdome of Israell But in the beginning of the raigne of Râ—boam it lost ten of the tribes and together the right name which vsually followeth the greater part For the which cause in the time following it was called the kingdome of Iuda for that the tribe of Iuda did not onely make the greatest part of it but also had the prerogatiue of the kingdome annexed vnto it The causes by the which we are moued to thinke the state of this kingdome most worthy to be carefully sought out and truely knowen are these because of all the kingdomes in the world this onely was instituted by God himselfe or at the least approued by him and also registred and fully described in the bookes of the scripture yea and first practised in the Church of God In the which respectes we cannot doubt but that the true and perfect knowledge of it doth greately belong to the Church and to all the members of it And yet we doe not speake of it as of the onely lawfull forme of gouernement and that which ought to be vsed of the Church in all places For there is no kinde of gouernment which may not lawfully bee established among Christians and as lawfully vsed amongest them as this Neyther as if all kingdomes shoulde be squared according to this rule from the which they may farre differ without any blame for the iudiciall lawes of the commonwealth or of the kingdome of Israel doe not belong to the Church Neyther yet doe we affirme this kingdome to be the most excellent and conuenient state and that which christians according to the example of
this people shoulde earnestly desire and seeke after wishing rather that euerie one be content with that gouernment which is already established in the place where he liueth not thinking of any alteration which is verie dangerous and bringeth with it as alwaies great troubles so often a finall ouerthrow to the people But we leaue it to them who professe knowledge and experience in these matters to determine what kinde of gouernment is eyther most excellent in the owne nature and in contemplation or most conuenient to be put in practise Onely we purpose to make a bare and historical narration of the state of this kingdome the which we trust is not vnprofitable but will serue for the good of the reader in diuers respectes especially in those which haue bene already mentioned The former treatise hath these Sections SEction 1. Of the occasion meaning and diuision of the wordes of the text Pag. 1 Sect. 2. Of magistracie in generall Pag. 4 Sect. 3. Of the state of this kingdome in generall Pag. 9 Sect. 4. That the authoritie of the land was wholly in the handes of the king all other being priuate persons in respecte of him Pag. 12 Sect. 5. That it was nâ—t lawfull to vse any violence against the persons or the proceedinges no not of the wicked kinges Pag. 17 Sect. 6. Of the obiections which are made against the former position Pag. 22 Sect. 7. What was the behauioâ—r of the subiectes in regarde of iniuries offered by their kiâ—ges Pag. 28 Sect. 8. Whether the setting vp of this monarchicall estate were commodious or hurtful to the people Pag. 30 Sect. 9. That no person whatsoeuer was exempted from this power Pag. 34 Sect. 10. What was the power of this kingdome in ecclesiasticall causes Pag. 39 Sect. 11. That the power of this kingdome was free from positiue lawes and a peremptorie power Pag. 46 Sect. 12. Of the causes of the great maiestie of this kingdome Pag. 50 Sect. 13. Of the particulars in the said Maiesty Pag. 54 Sect. 14. That this kingdome was a lawfull kinde of gouernement and how it was subiect to God Pag. 61 Sect. 15. Of the actions of Samuel Pag. 67 The Argument of the latter treatise is the Church militant considered in general in the first chapter of the catholiick Church sections 8. particular in the members of the catholicke Church dispersed abroad in the second chap. sections 3. ioyned together in a particular Church whereof we are to entreate seuerally declaring in generall the definitioÌ„ of a particular Ch. in the attributes chapter 3. Sections 3. the building of it to wit the laying the foundation Ch. 4. Sect. 4. the setting vp the frame by establishing lawes ecclesiasticall diuine Ch. 5. Sect. 2. humane C. 6. of ecclesiasticall constitutions sect 5. of the diuers states of it Ch. 7. Sect. 11 In particular the diuerse kindes of a Church which is eyther priuate Ch. 8. Sect. 3. or publicke Chap. 9. Sections 9. Ioyntly in the coniunction of some particular Churches Chap. 10. Sect. 4. all the which make the visible Church Chap. 11. The Argument Chapter 1. Of the catholicke Church SEction 1. Of the name and definition of the catholicke Church pag. 1 Sect. 2. Of the place of the catholicke Church pag. 3 Sect. 3. That hypocrites are members of the catholicke Church pag. 4 Sect. 4. That heretickes are members of the catholicke Church pag. 8 Sect. 5. Of those who dissemble their profession pag. 16 Sect. 6. Who are without the catholicke Church pag. 17 Sect. 7. Of the attributes of the catholicke Church pag. 18 Sect. 8. Of the distribution of the catholicke Church pag. 21 Chapter 2. Of the dispersed members of the Church Sect. 1. For what cause men are separated from the Church pag. 22 Sect. 2. How they serue God pag. 25 Sect. 3. What to thinke of their saluation pag. 26 Chapter 3. Of a particular church Sect. 1. Of the originall of it pag. 29 Sect. 2. Of the definition of it pag. 30 Seâ—â— 3. Of the number of iâ— pag. 32 Chapter 4. Of the planting of a particular church Sect. 1. Of what people a Church may consist pag. 35 Sect. 2. By whom a church ought to be planted pag. 37 Sect. 3. How the word should be preached to infidels pag. 39 Sect. 4. How men conuerted ought to be ordered pag. 44 Chapter 5. Of ecclesiasticall gouernment Sect. 1. Of church gouernment in generall pag. 48 Sect. 2. Of the diuers kindes of church gouernment pag. 53 Chapter 6. Of ecclesiasticall humane lavves Sect. 1. How these lawes diffâ—r from the lawes of God pag. 57 Sect. 2. 3. Of the matter of these lawes pag. 58 Sect. 4. After what rules they are to be made pag. 62 Sect. 5. Of the number of them psg 66 Chapter 7. Of the diuers states of a particular church Sect. 1. Of a state vnestablished pag. 67 Sect. 2. Of a pure and perfect state of a church pag. 70 Sect. 3. Of a flourishing state pag. 71 Sect. 4. Of that state wherein the building of the ch is hindred pag. 74 Sect. 5. Of professed hinderers pag. 78 Sect. 6. Of the ch hindred by the ciuil ruler being a professed enemie pa. 79 Sect. 7. Of the church hindred by the ciuill ruler being a member of it p. 83 Sect. 8. Of the church hindered by the ministers of the word pag. 87 Sect. 9. Of an imperfect state of a churâ—h pag. 88 Sect. 10. Of a currupt state of a church namely of idolatrie pag. 90 Sect. 11. Of a church corrupt in doctrine pag. 93 Chapter 8 Of a priuate Church Sect. 1. What a priuate Church is Pag. 95 Sect. 2. Of the specials in planting a priuate Church pag. 120 Sect. 3. Of the state of it being planted pag. 99 Chapter 9. Of a publicke or nationall Church Sect. 1. Of the obiections which are made against publick Ch. pag. 102 Sect. 2. Of the coniunction of the church and the commonwealth p. 106 Sect. 3. That a publicke Church with the commonwealth make but one bodie vnder one head pag. 107 Sect. 4. That ciuill and ecclesiastical functions may be together in the same persons pag. 114 Sect. 5. Of the chaunges which happen eyther â—o the Church or common wealth by this coniunction pag. 116 Sect. 6. Of the first mouer in the planting of a publicke Church pag. 118 Sect. 7. Of the special manner of planting a publicke Church pa. 120 Sect 8. Of the establishing of it pag. 123 Sect. 9. To whom the authorizing and aduising of ecclesiastical lawes belongeth in a publicke Church pag. 125 Chapter 10. Of the coniunction of particular Churches Sect. 1. Of the voluntarie coniunction of particular Churches vnder the gouernment of councels pag. 131 Sect. 2. Of whom counsels may and ought to consist pag. 133 Sect. 3. Of the necessarie coniunction of particular Churches vnder the gouernment of the same ciuill power pag. 134 Sect. 4. How the seuerall prouinces of a national church are to be
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
from the safety of the people of states and commonwealthes the ground square and end of all good pollicie carieth with it such a faire shew of equitie and necessitie that like vnto a violent streame it hath caried many headlong in heate to condemne and reiect vtterly these absolute Monarchies as tyrannicall and barbarous kindes of gouernment pernitious to men yea altogether vnlawful and vnmeete for the Church of God But we ought not to suffer our selues to be deceiued by any appearance or pretence whatsoeuer or in respect of any inconueniences although neuer so great to iudge that to be vnlawfull and prophane which God by establishing it in his Church hath shewed to be holy and lawfull But for the further resoluing of this question it is requisite that we againe put you in minde that we doe not heere speake eyther what ought to be the state of al kingdomes in this behalfe or that this is the best kinde of gouernment but only doe shew what was the state of this kingdome of Israell In the which it seemeth that the whole power of ruling the lande was giuen by God and by the people into the handes of the king without any exception whatsoeuer insomuch that the people did not reserue to themselues any power whereby they might lawfully resist his authoritie or oppose themselues to his proceedings although vnlawfull and vniust much lesse take from him the kingdome or to offer any manner of violence vnto his person For the authoritie of this king ouer his people was no lesse then is the authoritie of a father in his familie in respect of his children who if he doe iniuriously intreat any of them or not carefully keep his own goods or liue any way disorderly it is the duety of his children if not with silence to suffer it yet with great modesty to admonish him of it But if they should ioyne themselues together and offer any violence vnto him especially if they should throw him out of his house all men woulde count them rebellious and vngratious children But if they shoulde take his life from him they were to be esteemed notoriously wicked ye rather as monsters worthy to be abhorred of all men So it seemeth that the state of this kingdome was such as that no subiect of what place soeuer no not the whol people iointly could lawfully vse any violence against the kings person or proceedinges and that the king might although not lawfully in respect of the lawe of God of men or of nature yet safely and freely in respect of his subiectes doe whatsoeuer pleased him according as Iacob foretelleth Gen. 49.9 that Iuda the king of his brethren should be as the great Lion who when he laieth himselfe downe who shall raise him vppe or disquiet him The trueth heereof appeareth in the whole course of the story of the kings who praesuming vpon this whole and vndeuided authority did neuer feare or doubt to doe whatsoeuer they listed without asking leaue eyther at nobles elders or people Hence came that foolish and tyrannicall answer which RehoboaÌ„ made to the people threatning them 1. King 12.12 in this manner My least part shal be heauier then my fathers loynes whereby he meant that he would encrease those heauie burdens of tributes which his father had laide vpon them For but that he knewe verie well the state of his kingdome to be such as that he might both say and doe what he listed without controlement he had beene more then mad to make such an answere And hence it came that the idolatrous kinges did neuer sticke by their sole authoritie to set vp open idolatrie not once minding who would be offended therewith and likewise the continuall practise of the people doth declare that they did not violeÌ„tly oppose theÌ„selues to the doings eyther of the good or of the wicked kinges but suffered religion to stand and fall according to their pleasure Yea the dealing of God himselfe doth prooue the same who when he purposed to preserue Dauid against the fury of Saule would neuer suffer him to oppose Ceila or any other of Saules citâ—es against him but made him fly first into the mountains and deserts and afterwardes out of the land to the Philistines Yea Dauid although he were appointed by the expresse worde of God to sâ—cceede Saule in the kingdome yet he was so farre from laying violent handes vpon him that as we reade 1. Sam. 24.6 his heart smote him that is his conscience did accuse him that he had behaued himselfe disloyally against the king in that he had offered violence to the kings garment because that was as a threatning of death vnto him and a greate disgrace Yea further we doe not reade that God did euer by any of his prophets stirre vp the people to maintaine his true woâ—shippe by violence against the kinges or euer reproue them because they had suffered them to set vppe idolatrie which is an euident proofe of this point For if it had beene lawfull to resist in any case then surely in the maintenance of the true worshippe of God and of his glorie But heereof there is a great question made for although this king had power in ciuill matters to doe not onely right iustice without the helpe of any other power but also wrong without resistance shall we therefore giue vnto him this power in the cause of religion that he may deface the worshippe of God at his pleasure It may seeme much better that not onely kings should be throwen downe from their thrones but also that heauen and earth shoulde goe togither then that God should be dishonoured and detestable idolatrie erected We confesse that it is a most fearefull thing that the king of Israell who hath his authority from God should vse the same to dishonor God and thrust not only men out of their houses landes but also the great God of heauen earth out of his teÌ„ple and Church yea in trueth in some sort out of the world for God had tyed his visible Church to this land And therefore we answere that as it is vsually saide Si ius violandum regni causâ violandum so Si ius regni sit violandum religionis causa est violandum that if it be lawfull for the people of Israell for any cause to resist their lawfull king it is lawfull in the defence of the true religion and Gods glory But as hath beene said it seemeth that the state of this kingdome would not beare any resistance no not in this case much lesse in any other No man yea no company of men could for any offence committed by the king eyther against God or man the first or second table call him to account summon him to appeare in iudgement or vse any manner of violence eyther in word or deede against him Now we are to answere those thinges which may be obiected against this assertion Sect. VI. FIrst it may seeme agreeable to reason that
the Church should be at the call and commaundement of the secular power whereby they might be eyther wholly dispossessed of their places or continually troubled interrupted in ordering the affaires of the Church and the matters of God and finally iniuriously and contumeliously handled which thing the holines of their places and persons wil in no wise suffer For the answere of this doubt it is plaine in the word of God that all ecclesiasticall persons whatsoeuer yea the chiefe priestes in them the high priest himself the prince and head of the priestes who was the type of Christ the Oracle of God and on whom the whole glory and maiesty of the priesthood was bestowed was no lesse subiect to the iurisdiction of the kinge then he which had the basest place and calling in the common-wealth The trueth heereof appeareth by the lamentable tragedie of Abimelech 1. Sam. 2. who being summoned by Saule to appeare came with all the priestes that were with him and being come acknowledged Saulâ— to be his Lord Verse 12. and did not appeale froÌ„ his vniust sentence of death to any other power The same end befel his son Abiather who for that he tooke part with Adonia was by Salomon put out of his office and condemned to die 1. King 2.26 And likewise Zachariah the son of Iehâ—ida 2. Chro. 24.21 Now although two of these kinges did impiously and tyrannically abuse their authority yet it doth appeare that they had authority ouer them yea not onely these examples but the course of the whole scripture and equitie it selfe doth shew that it ought to be so We knowe that euen Christ himselfe more holy in person and office then all the priestes men or angels in the world did throughout the whole course of his life submit himselfe to the ciuill power and at the end of it did suffer himselfe to be violently apprehended contuâ—eliously entreated yea vniustly coÌ„demned by the deputy of a heathen Emperour Likewise the Apostle Paule did appeale and subiect himselfe to the authority of Caesar. Neyther is there any cause or reason why it should be otherwise For howsoeuer the Romish prelates haue not only drawen out their neckes from the subiection of princes but also haue inuaded their thrones and subdued them vnder their feete and the whole cleargie say to the ciuill power come not near nor yet once touch me because I am holier then thou and think themselues too good to be iudged by any but by their owne ordinarie yet the trueth is that all persons as well ciuill as ecclesiasticall are and ought to be by the word of God equally subiect to the ciuill power For shall Christ himselfe and in him God himselfe stand before the iudgement seat of princes and shall sinfull men nay shall wretched wormes thinke them too prophane to be competent iudges in their causes no no the seruant is not aboue the master nor the creature aboue the creator and therefore we say with the Apostle that al soules that is euery man that hath a soule that none shoulde thinke himselfe exempted ought to be subiect to the higher powers Rom. 13.1 The ground of the contrary errour is an arrogant opinion which presumptuous men bearing function in the Church haue of their own holinâ—sse in respect of others whereas in the Church of God men who haue ciuil callings are no lesse holy then they who haue ecclesiasticaâ— yea somtimes much more holy they who haue ecclesiastical holy callings being otherwise wicked prophane for it is truly said althougâ— impiously applied by the rebellious company of Corah Numb 16.3 That not only Moses Aaron but euen the whole multitude of the common people much more the Lords annoynted is holy In the next place we are to search whether that as al persons so likewise al causes belonged to the authority of the King of Israell First of ciuill then of ecclesiasticall causes in the first kinde it is not needful that we should insist forsomuch as all men euen they who are most sparing and wary in giuing power to these kinges doe acknowledge that all ciuill causes did properly belong to their iurisdiction And so it was indeede For the king had authoritie to appointe all the publike officers of his kingdome who should be his counsellers at home or his Captaines abroad who shoulde be the iudges of the people and who of the chiefe senate in Ierusalem and good reason it was that he shoulde haue this power in these causes For seeing that his office was especially to iudge the causes of the people and to fight their battailes for the which purpose the people desired a king it could not be denied vnto him to appointe those to be his deputies whom he thought most able to discharge these dueties Yea further it belonged to him to call all publike assemblies and to order them to make peace with whom he would and to goe to battaile against whome â—e when 〈◊〉 thought good The trueth of this pointe doth 〈◊〉 plainely appeare throughout the whole storie that we need not insist in it Sect. X. NOwe we are to enquire what was the authoritie of the kinge in the matters of the Church to wit in ordering the state of religion and of the seruice of God Whereof there is greate question made whilest some doe wholly exclude him out of the Church not permitting him to intermeddle with any affaires belonging vnto it others suffer him to deale in these causes yet not to beare any great sway or to ouerrule in them and the third sort giueth vnto him the greatest part of that ecclesiasticall authoritie which belongeth to man The which distinction is necessarely to be considered for God hath not giuen to any man such ful and absolute authoritie in the Church as in the common-wealth for he hath made Christ the soueraign Lord and King of the Church to rule it by his owne lawes and worde Yet one parte of ecclesiasticall iurisdiction belongeth to men who are to establish the diuine lawes of the worship of God and to make ecclesiastical constitutions for that purpose But who hath authoritie to doe this there is all the controuersie In the first opinion or rather grosse and palpable errour are the Bishops of Rome with their adherentes who that they might through the Church enter into the common-wealth inuade the riches preferments and pleasures of kinges and vsurpe their states and crownes haue thrust out of the Church this king of Israell least that by his example other magistrates shoulde challenge to themselues â—uthoritie in causes ecclesiasticall In the second opinion are men otherwise syncere in iudgement who in a good meaning affection to the Church thinke it not safe or conuenient to permitte her wholly to the ciuill power and in a reuerent opinion of her iudge it vnmeete that ciuill rulers should order diuine matters and so make the Church say vnto the magistrate touch me not for I am more holy then thou
But we follow the thirde opinion thinking that the ecclesiasticall authoritie of this land was chiefely yea in a manner wholly in the handes of the king and that by his authority the state of religion in generall was wholly set vp maintained repaired and ordered yea ecclesiastical lawes for this purpose established howsoeuer in making them the aduise and consent of others were for diuers necessarie causes to be required The trueth heereof will easely appeare if we marke that God did deferre the building of his Temple the inlarging and beautifying of his worshippe vntill the time of the kinges of whome Dauid and Salomon which are in this respect to be counted the first Saule being reiected did make the state of religion most glorious established new orders and lawes and that by their owne authoritie although they had the worde of God both in themselues and from other prophets for their direction Yea the generall practise of all the kinges of Israel of whome euery one by his sole authority did either set vp or pul downe religion doth declare how much they had to doe in the gouerning of the Church and to passe ouer with silence the rest of the kinges let vs onely see how far Ezechia did meddle with Church affaires of whome we read 2. Chro. 29.3 That he opened the doores of the temple brought the priestes into it made a solemne oration vnto them teaching them their dueties and stirring them vp to the carefull perfourmance thereof then when the priestes had according to his direction clensed the temple before they doe any seruice in it they returne to the king to know what he would haue further done Verse 18. Then the king with the nobles came and brought a sinne-offering which the priest offered at the commaundement of the king verse 24. then verse 27. the king commaundeth that the whole burnt-offering should be offered Againe verse 31. he commaundeth that the peoples offeringes shoulde be brought in Further in the 30. chapter he held a councel sent his postes for the keeping of a passeouer yea which is worthy to be noted when as the people being vncleane did receiue the passouer Ezechias himselfe did publikely pray for them and so made them cleane verse 20. likewise chap 31. verse 2. Ezechia appointed sundry companies of the priestes and leuites after the diuersity of the ministrations to serue in the temple and commaunded the people to make prouision of all thinges needfull for them and verse 8. and 9. he came and viewed their prouision and questioned with the priestes about it And vers 11 He bad prepare the chambers in the Temple for store yea it is added verse 20. that according to this manner he did throughout all Iuda and that all the workes about the seruice of God were begunne and prosperously ended by him The same manner of ordering the state of the Church appeareth in the storie of Iosias and other Kinges wherein this may plainely be seene that whatsoeuer was done in Church matters was done by the commaundement and authoritie of the kinge The occasions of the contrary opinions whereby the authoritie of this kingdome in this behalfe is abridged and cut short eyther in whole or in part are these First for that it is thought that as ciuill and diuine temporall and eternall matters do not onely greately differ but also are opposite to each oother so that the common-wealth and the Church are two distinct yea contrary bodies gouerned and ordered by their seuerall heades as in this state they make the king to be the chiefe gouernour of the common-wealth and the high priest of the Church But it is farre otherwise for the Church is not heere a perfect bodie by it selfe but maketh the ciuil body more excellent happie For euen as when any people being rude and barbarous are brought to learning and all kinde of humanitie there is not a new state or body added vnto them but the former estate becommeth better so it is whenas any nation of infidels becommeth religious they haue not one head in respect of their religion and another in ciuill matters but one and the same for both But heereof more at large in the treatise of the publike Church Neyther ought we to thinke that eyther the office authoritie or person of this King was any way prophane or vnholy or in any respect vnfitte to intermeddle with diuine matters for he was and that by the institution of God more holy then oâ—hers As for the hurt which came to the Church by beeing permitted to wicked kinges to be ordered at their pleasure we confesse that it was very greate for many of them did cleane ouerthrow the true worshippe of God Yet there was no remedie for it in the handes of any saue onely of God who is and was able to turne the hearts of kings as the riuers of waters yea to shorten their daies if they continued obstinate in their wickednesse and to raise vppe in their places good and godlie kinges zealous of his glorie who abolishing all idolatrie and establishing the true religion by their soueraigne and absolute authoritie in ecclesiasticall causes did recompence the losse and comfort the griefe which the Church had by the wicked Kinges for if the peoele had resisted the wicked and idolatrous kinges in their proceedinges they shoulde haue diminished the authoritie of godlie kinges and by vsing violence against the wickednesse of the one shoulde haue bounde the hands and hindred the godly indeuours of the other And this is the cause why men vnto whome the good estate of the Church hath beene deare and pretious haue beene loth to permitte the ordering of Churche-causes to ciuill rulers because many of them haue beene open enemies to all religion and godlines and authors of all disorders Yea Emperours Kinges and Princes haue so horribly stained themselues and beene drunke with the blood of the seruantes of God which they ought to haue cherished and preserued and haue so often ouerthowen the Church which they shoulde haue built and maintained that many are afraide to commit the Church to their hands who haue oftner shewed themselues cruel wolues then careful sheepherds And therefore it hath beene said by many that princes should looke to their palaces and leaue the whole care of the Church to the ministers of the worde but we see the contrary in this example And therfore we ought not to speake vntruethes no not in the cause of God or to maintaine the state of religion in Israel by spoyling the king of that power which god hath giuen vnto him Lastly as touching ecclesiastical lawes which were to be made by men for the putting in practise of the worship of God it may seem that although the setting vp and pulling downe the reforming and deforming of religion were in the hands of the king yet to be very vnmeete that he should meddle in the making of them whereunto we answere that if the whole ordering of the
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
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
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
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
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
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
looketh for another measure of knowledge and thâ—refore other meanes of attaining it are necessarily to be vsed Lastly this is to be noted that this Church-gouernment was neuer altered but by the expresse commaundemenâ— of God as it was ordained by him onely the changing of it being confirmed by miracles to be from God as we may see in the instituting of the legall gouernment by Moses and this vnder the gospell by the Apostles and that change 2. Chron. 8.26 and 35.15 was by speciall direction from God Yea the gouernment of the Church both typicall before the gospel and reall in the time of it was instituted by extraordinary prophets to wit Adam Moses and Christs apostles and so left to ordinary ministers name ly to the first borne then to the Leuits and lastly to the ministers of the word in the time of the gospell Thus much in generall of Church-gouernment and of the three diuers states of it whereof order requireth that we shoulde heere entreate in particular But we cannot in this short treatise enter into this wide and large field and therefore supposing for orders sake this argument to be here handled we goe on to that which followeth CHAP. VI. Of ecclesiasticall humane lawes Sect. 1. How they differ from the lawes of God THus much of the lawes which God hath appointed for the ordering of his church Now we are to come to the humane lawes of the Church the which we will consider first by comparing them with the aforesaid lawes of God and secondly as they are in themselues For the first both kindes agree in name being both called ecclesiasticall and in the end which is the good order of the Church and also in the generall subiect which is the publicke seruice of God together with those actions which belong vnto it Yet they differ in many respectes First and especially in the author or efficient the former kind being made by God himselfe the other by men whereof it commeth that the first kinde is farre more excellent then the other the one consisting wholly and meerely of the wisedome of God the other hauing in them much weaknesse and ignorance the one absolute and perfect the other continually hauing wantes and imperfections And therefore the one kinde is temporarie and mutable the other perpetuall and constant although when the appointed time of them is expired they are changed by God but they admit no alteration from man Further the lawes of God belong to the whole visible Church and to euery particular Church but the other onely to some one or a few of them For as a king who hath dominion oâ—er many cities doth vse himselfe to make the chiefe lawes by â—he which al and each one of those cities are to be gouerned yet he leaueth to them this power to take vp and retaine customes fashions and orders proper to themselues yea to make particular lawes of matters of lesse moment as may best agree to their seuerall states and conditions so hath Christ the king of his Church himselfe made the chiefe orders but left the rest for the Church to make Lastly the first kinde is about the substance very forme of the seruice of God the other about the circumstances of it And therefore the adding of this latter kinde to the former doth not adde any thing to the substance of Church-gouernment but onely doth establish it and maketh that it may conueniently be vsed Euen as we doe often see that the whole and perfect frame of a house in the full proportion of it is set vp not wanting eyther foundation walles or roofe but afterward there are added to it nailes and pinnes to keep the frame fast together yea doreâ— windowes and whatsoeuer is requisite to make the said frame a coÌ„modious dwelling place for the builder of it euen so the gouernment of the Church as it is appointed by God and hath in some part beene described is the perfect frame of the house of God the lawes of men are the other implementes which are added thereunto Sect. 2. Of the matter of ecclesiasticall humane laweâ— and how they ought to be taken out of the word of God THus much briâ—fly of these lawes by way of comparison with the other now we are to consider the nature of them more plainely and distinctly First for the matter of these lawes we see that they are of the circumstances of the gouernment of the Church to wit at what time in what place yea and howe often it ought to be vsed all which are vsually called rites or ceremonies and are as it were the fashions of the Church As for example the lawâ— of God is that there shoulde be ministers in the Church to teach the people but howe often they shoulde teach at what speciall times where and with what gesture these thinges are not determined in the worde of God but left to the ecclesiasticall lawes of men If it be asked why it hath pleased God to decke and beautifie his Church vnder the law not onely with the substance of gouernment but also with so many ceremoniall lawes that scarse any circumstance of any action was left vnappointed by himselfe and to suffer his Church nowe in the time of the gospell to be naked and destitute almost of all ceremoniall lawes but such as are made by men we answere rendering three causes thereof The first is for that the Church vnder the lawe was without that ripenesse of knowledge wherevnto she hath come in the time of the gospell and therefore had neede to haue all the particulars of euerie action prescribed But now the Church being endued with more knowledge hath these thinges lefte to her discretion euen as we see men vse to deale who if they commit any buisinesse to one whome they thinke to be endued with wisedome and experience they doe not tell him the particular manner of doing but onely thus much in generall that they woulde haue such a thing done otherwise if he wante this knowledge then they leaue nothing arbitrarie to him but set downe euerie pointe and the speciall circumstances thereof The second cause is this in the making of these Church-lawes there must be greate regarde had as we afterwarde are to shew of the nature manners behauiour and state of that people for whome they are to be made Nowe vnder the law the visible Church did consist of one nation onely to wit of the Iewes but vnder the gospell all the nations of the worlde are at one time or other of the Church So that lawes agreeable to each people would haue beene so infinite that they coulde not haue beene written neyther doth the worde of God nowe belong in any part to any one nation but generally and equally to all Thirdlie the Church being bound in regarde of her infancy to the obseruation of the legall ceremonies nowe the Church is set in full libertie by the comming of Christ and no further tyed to such outward
rites then she listeth her selfe so that these ecclesiasticall lawes made by the authority of the Church doe not stretch themselues vnto the substance of the gouernment of the Church as to the institution of any office beside those which are â—xpresly mentioned in the worde If it be obiected that Dauid did adde vnto the ceremoniall lawe the office of singers 1. Chro. 6.31 The answere is that he did this by himselfe and others as by prophets not by any ordinarie authoritie In the second place we are to see after what manner and by what rule these lawes are to be made We answere according to the word of God the square of all christian and spirituall actions not only in the ordering of the Church but also throughout the whole course of a christian mans life But seeing that they are not expresly mentioned in the worde howe doth it appeare that they ought to be framed according to this rule The answere is that the worde doth shewe what ought to be done in these thinges First by giuing general rules to guide vs as these That there ought to be nothing in these lawes vnlawfull or contrarie to the morall lawe of God nothing inconuenient offensiue or hurtfull to the Church nothing needlesse and superfluous yea that they ought to be so made as they may most tende to the glorie of God and the edification of the Church But these rules doe belong as wel to the particular actions of priuate men as to the publicke consultations of the Church so that they cannot be any certaine direction in this behalfe And therefore we must come to the second helpe which the scripture doth afforde vs for the making of these lawes to wit particular examples of the like cases which giue a greate lighte in these actions and are a sufficient warrant for vs to imitate the difference betwixt those cases and those which we haue in hande being wiselie obserued But neyther this second meanes is sufficient forsomuch as particular cases are so infinite and diuerse that there cannot alwaies be found like examples yea the differences of the exaÌ„ples being found do easely breede great controuersie doubt and erroure And therefore we must haue recourse to the third and last meanes which is that those humane lawes be made agreeable to the lawes of God and the ceremonies to the substance of Church-gouernment so as they may most fitly expresse and resemble the nature of the action But neither this third way doth alwaies serue for the finding out of the truth because it is hard to see the true nature oâ— the action where vnto the ceremonie is to be made conformable especially since the time wherein the gouernment of the Church hath been peruerted altered and almost wholly corrupted as also because that it is not alwaies easie to iudge a right of the generall rules and of the examples of the scripture and of those other pointes which we are nowe â—o consider Yet these are the meanes which God hath appointed for this purpose and which being diligently vsed will by the blessing of God lead vs to the truth Thus we see that the deuising of these lawes ought to be according to the worde of God and yet so that they are left arbitrarie to the Church not â—s if it were lawfull for them to doe what they lift in the least action of their priuate liues much lesse in the publick ordering of the Church For the word of God must be our rule according to the which all actions and lawes are to be squared and tried For euen those things which are in theire own nature indifferent left to our own choise to doe or not to doe being generally considered yet whenas they come to be practised weighed with special circumstances so that the trueth doth appeare vnto vs then they are no more indifferent as before but either good or euill to be done or not to be done As in the foresaide instance at what time the worde of God shoulde be publickly preached is a thing indifferent whereof there is no commandement in the worde and therefore it is left to the Church to determine Yet if they appoint those times at which the people cannot conueniently come together then they do euen in this indifferent thing offend against the worde of God which commandeth that in all our actions both priuate and much more publick we do that which may make most for the glory of God and the ediâ—â—cation of our brethren and yet these lawes which are so made that they are onely inconuenient to the Church not simply vnlawfull although they cannot lawfully be made yet they may lawfully be obeyde For although it be not lawfull for any man to bring griefe or inconuenience to his brother yet it is lawfull to take and beare that inconuenience whenas it cannot conueniently be auoided Sect. 4. According to what rules ecclesiasticall humane laweâ— ought to be made THus we see that the scripture is the chiefe rule of these lawes in aduising whereof there must consideration be had of all circumstances whatsoeuer that as farre as may be they may agree withall and fight with none and especially of these First of the age or condition of the time wherein the Church is Secondly of the nature disposition and fashions of the people Thirdly of the state of that Church for which the lawes are to be made Fourthly of the condition of the ciuil estate of the kingdome or common-wealth wherein the Church is built And lastly of the lawes of other Churches We say that in making Church lawes besides the direction of the worde diuers other rules are necessarely to be obserued First the state of the time wherein we liue whether it be a time of knowledge wherein men do commonly knowe the will of GOD or a time of ignorance and blindnesse wherein the worde of GOD is rare as it was in the daies of Eli. 1. Samuell 3.1 Hereof due regarde is to be had that neither lesse nor more be exacted of the people by the lawes then the time present can afforde for priuate ignoraunces may be suddainly taken away but publick blindnesse cannot be fully amended but in progresse of time For some times the truth of GOD shineth clearely euen as the sunne at noone day which at other times is ouercast with cloudes and mistes of blindnesse and shineth more darkely euen as the sunne in the beginning of the day This hath been the state of the Church nowe these many ages wherein blindnesse and palpable darknesse brought in by antichrist hath ouershadowed the face of the whole earth but nowe by the mercy of GOD the trueth hath these many yeares and doth daily more and more appeare vnto vs insomuch that if we doe compare this present time with those dayes wherein it pleased God not many yeares past to reueale his will vnto vs we shall find a great difference of knowledge in the Church yea so great â—s that the
knowledge which men had at the beginning may seeme to haue been great ignoraunce and darknesse in respect of the light which nowe doth appeare So that according to the differences of times we must also make a diuersitie of ecclesiaâ—tcall lawes and that in respect not onely of the people but euen of them also who doe in the name of the whole Church aduise and appoint thâ—se lawes who although they doe excell all others in knowledge yet they are partakers of the ignoraunces and errors of the tyme wherein they liue from the which no man can be wholly freed as might be declared at large if it were needfull to be stoode vppon by the which meanes it commeth to passe that they doe see much more in processe of time then they did at the first insomuch that they will acknowledge many imperfections in those lawes wherein before there seemed nothing to be wanting Thus we see that the liberty or rather the necessitie of preaching the Gospell to the gentils was in time reuealed vnto the Church whereof at the first they neuer dreamed Acts. 11.18 Secondly if this be graunted that they to whome the aduising of lawes for the Church is commmited do see the whole trueth of those matters whereof they doe consult yet there must be regard had of the state of the Church and of the people for whom these lawes are to be made as the Apostle witnesseth that he could not speake to the Corinthians 1 Cor. 3.1 as vnto spirituall but as vnto carnall men and that in consideration of this their estate he gaue them milke and not strong meate And in like manner he writeth to the Romanes that their saluation was nowe much nearer then when they did first beleeue Rom. 13. where he sheweth that the night of ignoraunce and atheisme wherein they had liued had gone on and passed away by little little and in like manner the day had approched For the Apostle did see that the gentils which had imbraced the gospel could not at the first let goe their whole course of life whereunto they had been continually accustomed and did in that respect no doubt tollerate many things amongst them by reason of the time which afterwarde were not to be suffered In regard of the diuerse naturs of the people we may consider that some need more sharpe and straight lawes to keepe them in order then others doe The which consideration the Apostle did commend to Titus Tit. 1.13 That forasmuch as the Gratians were allwaies lyars euill beastes and slowe bellies therefore he should reproue them sharply And specially we are here to note the sinnes whereunto the people are generally and after a sort naturally giuen that they may be repressed by many lawes and sharpe censures and punishments appointed for them who doe offend and by cutting off the vsuall occasions of those sinneâ— Yea the manners and behauiours of men commonly receaued are often times to be marked in appointing the outwarde orders and ceremonies of the Church For many things are decent and orderly in one countrie which would be straunge and vnseemely in another Thirdly for the present state of that Church which we do goe about to put in good order by these lawes we are to haue a speciall regarde vnto it the which as it is diuerse and subiect to many alterations so ought the lawes to be changed so as they may best fitte the present state For as the Church is either in planting or else in growing to a ripe age eyther in great motion or else fully established and setled pure or corrupt perfect or imperfect so all the lawes of the Church are to be altered and framed accordingly of all which estates we are hereafter to intreate Fourthly the lawes of the Church are so to be made as that they doe not crosse the lawes of the commonwealth wherein the Church is by hindering the Church from perfourming any ciuill duetie which is lawfull to be done and to omit many other respectes which herein are to be had this is diligently to be regarded that we doe labour to conforme our lawes to the lawes of those Churches which are most pure and syncere in the gouernment of the Church that as we haue the same faith and substance of gouernment so also we may haue the same ceremonies and ecclesiasticall orders although not all for that cannot be yet in the greater part for besides that this full agreement of Churches in all matters both of lesser and greater importance without any iarring is as a sweet harmonie in the eares of God and most decent in the eies of all men euen of those who are strangers from the faith it doth also bring great estimation authoritie and obedience to the lawes of seuerall Churches For that hardly any Christian will be founde so peruerse and wilfull as to contemne or reiect those orders which are approued and prâ—ctised by many Churches This argument the Apostle doth often vse to establish and keepe in force the good orders of the Churches as we may see 1. Cor. 11.16 and 14.36 and 1. Thâ—ss 2.14 Sect. 5 Of the number of ecclesiasticall lawes THE number of these lawes ought to be defined by the necessitie of the Church that they be so many as are needfull for the preseruation of the good estate and order thereof so that if any were taken away there would a manifest inconuenience follow Neyther ought the number to exceede the necessitie of the Church and that for these causes First because the multitude of lawes is contrarie to christian libertie in that it doth both restraine men from doing thinges which otherwise were verie commodious for them to doe and also impose dueties the performance whereof being otherwise needlesse is a burthen and trouble to the Church This reason ought to be of great force for this purpose especially in this time of the gospell wherein it hath pleased God in great mercy and wisedome to take from his Church that heauie yoke of ceremoniall lawes wherewith she was grieuously clogged before and to endue her being nowe more nearely ioyned to Christ her husband with this notable priuiledge and benefit of Christian libertie the which being giuen by God man cannot without great iniurie both to God and man take away And here by the way we may see what an impious and intollerable tyranny the Church of Rome hath exercised in and ouer the Church of God imposing such an infinite number of vaine and ridiculous ceremonies as doth farre exceede the number both of iudiciall also of heathenish ceremonies And therfore herin we are to follow the example of the Apostles Act. 15.28 It seemeth good to the spirit of God and to vs not to lay any burthen of obseruations vppon the Church more then is needfull Secondly the multitude of ecclesiasticall lawes doth bring with it a multitude of ceremonies which in no case is to be admitted for that it doth derogate from the simplicity of the worship of
God and for an heartie and spirituall seruing of God doth institute a dead worship not piercing into the heart Thirdly where there are many lawes there are also necessarely many transgressions of lawes and so the necessarie breaking of some maketh the rest to be lesse obeyed and esteemed It remaineth that we should shew to whome the making of ecclesiasticall lawes doth belong but as before we did deferre to speake of the first mouer in the planting of a Church till we come to the distinct kindes of a Church so this question must be referred to the same place CHAP. VII Of the diuers states of a particular Church Sect. 1. Of an vnstablished state of a Church THus we haue declared as it hath pleased God to giue vnto vs the knowledge hereof the whole frame of a particular Church the matter whereof it consisteth being a company of christians called together by the ministery of the word the forme likewise being first and chiefly the lawes of God and secondly the positiue lawes or constitutions of the Church The which two kindes of lawes diuine and humane whenas they are ioyned together and put in practise among a beleeuing people then is the whole frame of the house of God set vp The which although it be in it selfe one and the same and according to the word of God ought to be fully and purely established in all places yet by reason of mans infirmitie not being able to perfourme the will of God in perfect manner and of the malice of Sathan labouring by all meanes to hinder this worke when it is put in practise it receaueth many alterations whereof come the diuerse states of a Church In all which this is generally to be noted that they haue many aberâ—ations from the forme of gouernment prescribed in the worde of God the which may lawfully be tollerated where by reason of the present state of the Church they cannot be amended yet so as that we doe alwaies aime at that which ought to be The lettes whereby this worke is hindred that it cannot come to perfection at the first are of two kindes natural violent The first kind we call naturall because they arise of no outward cause but euen of the very hardnesse of the worke it self as these for example It commeth often to passe that men although conuerted from infidelitie to faith yet cannot at the first be brought to submit themselues wholly to the gouernment of the Church yea there can hardlie be gotten at the first a sufficient number of teachers endued with sufficient giftes for this great worke Besides it is not to be hoped that the lawes whereby the Church is gouerned shoulde be soone brought to perfection For neither the lawes of God will be thoroughly knowen till they haue beene some time practised neyther the humane constitutions of the Church made fit to the people and agreeable to all circumstances till vse doe shew them to be conuenient in al or else inconuenint in some respects what is wanting in them what is superfluous By these meanes and many other of the same kinde it commeth to passe that thâ— Church is for some space of time although both founded anâ— built yet not strongly fastned together nor in any firme constant setled estate Yet this is not an imperfect state of a Church wherein some part of the gouernment is wanting but a state vnestablished Euen as we see that although the partes of the body of a childe are not as yeâ— so firme and compact neyther his whole bodie hath attained to that strength and firme constitution whereunto it groweth yet he is not therefore maimed or imperfect so it is in the Church the which groweth from one age state and strength to another euen as a mans bodie doth In this estate all Churches are at the first and so doe continue either a longer or a shorter time as the hindrances of the building of theÌ„ are many or few great or little Thus were the Churches in the daies of the Apostles yea many of them did continue so a long time because it was a matter of great difficulty to build theÌ„ and to bring them to any good estate for then all the orders of the Church were straunge vnto them for that they were lately ordained and had not bene practised before Hence it was that after they were planted and fully builte by the Apostles they did still require their continuall care as Pâ—ule saith of himselfe 2. Corin. 11.28 that the care of all the Churches lay vpon himselfe For although he being presâ—nt with them or by the meanes of others did set all things in due order yet they did not continue long in that estate but fell into many abuses and disorders in life doctrine and gouernment the which may be seene as in other so especially in the Church at Corinth the which whilest it was in this vnestablished state was euen ouer growen with disorders And so it is with other Churcâ—es being not fully setled for as a â—ouse may be easely shaken a sunder before the partes of it be firmly ioyned together and as children in their young age are subiect to many daungers and are easely hurt so the gouernment of Churches is most commonly confounded and â—roden vnder foote before it be confimed by vse and practise In the which respect they to whome the care of such Churches is commited ought to be so much more diligent and watchfull as the daunger is greater then at other times yea in regard of the infancy or weake estate of the Church they may and ought to remit somewhat of the strict forme of gouernment and especially of discipline whenas the good of the people shall so require Thus as was before noted dealt Paule with the Corinthians vnto whome he gaue milke as to infants not strong meate 1. Cor. 3.2 And likewise with the Thessalonians 1. Thess. 2.7.8 tho we might haue bene burdensome to you as the Apostles of Christ yet we were tender among you euen as a nourse cherisheth hir owne children Sect. 2. Of a pure and perfect state of a Church WHen the gouernment of the Church with those other lawes appertaining vnto it is fully established and practised then the Church hath a pure and perfect estate both which in regarde of outward gouernment may be attained vnto howsoeuer no christian mans life seuerally considered can possibly be without diuerse corruptions and imperfections in this world A pure estate is that wherein God is serued according to his owne will and ordinance onely the whole order and gouernment of the Church being free from all spottes of idolatry superstition and all traditions or deuises of men swaruing from the truth of the word of God The examples of this exact purity are very fewe beside the first Churches built by Moses among the Israelites and by the Aposteles among the christians in Ierusalem For immediatly after their daies crept in corruption the staine whereof is hardly
remoued Yet the Church had this puritie in some measure in the dayes of the religious kings of Israell who did cast out of the Church all reliques monumentes and shadowes of corruption And likewise in diuers places since the time of the Gospell especially in these last daies wherein it hath pleased God to bring his Church out of that sinke of Antichristianisme and to reueale the right way and manner of his seruice Yea churches as they haue a small beginning from the which they rise and a state vnestablished wherein they continue for some space of time so also they may at lengh attaine to a perfect state whereunto they doe daily growe and whereat they ought continually to aime It is then attained vnto whenas all those ordinances which Christ hath appointed for the gouerning of his Church are fully established all the ecclesiasticall functions and all those meanes whereby the Church is to be edified in the obedience of the faith being vsed so farre forth as humane infirmitie doth permit For although we both prophecie gouerne teach exhortobey and practise onely in part in this life 1. Cor. 13. yet the wants that are in the particular actions of men do not make an imperfection in the church So that when there is no office of the Church wanting none negligently executed but that he that exhorteth laboureth in exhortation the teacher in doctrine he that distributeth in simplicitie and he that ruleth in diligence he that sheweth mercy in chearfulnesse and whenas the people do by these meanes lead a godly and a christian life agreeable to their profession then is there a perfite state of a Church The which although as hath bene heretofore noted it can hardly be attained especially of Churches consisting of great multitudes of professours yet we are to doe our endeauour committing the successe of our labours to the blessing of God to whom nothing is hard or impossible yea who doth so blesse and prosper them that labour in the building of his church farre aboue their owne expectation that they shall see such fruite of their laboures which would seeme impossible to be brought to passe by the meanes of any man Sect. 3. Of the flourishing estate of a Church THe Lorde in mercy is yet more gratious to his Church and graunteth that in many places it should haue not onely a perfect but also a flourishing estate the which is to be considered in these things First when as the Church doth consist not of a smal company of beleeuers but of great multitudes professing the name of Christ praising him calling vpon him and seruing him the which no doubt is a happie thing and most earnestly to be wished In this respect the Churches in these daies do flourish as it is to be hoped that they will doe more and more For this is the time wherein the Lorde hath appointed that the fulnesse of the gentiles shall come in and not onely a fewe here and there but euen whole countries kingdomes and nations submit themselues to the obedience of the gospell Of the great number of beleeuers it cometh that there are in the Church many notable examples of godlinesse and of all spirituall graces yea greater varietie of them then is to be found in small congregations although vsually it commeth to passe by the malice of Sathan and the corruption of men that multitude maketh confusion in the Church and can hardly be brought to the due order of a Church as we are to consider hereafter Secondly the florishing estate of a Church consisteth in the abâ—ndâ—â—ce of the graces of Gods spirite whenas knowledge wisdome the giftes of teaching and all other which make for the building of the Church are plentifully poured vpon it when as that commeth to passe which the prophets foretolde of the times of the Gospell that the spirite of God should be poured vpon all flesh the which as it was accomplished in the primitiue Church on the which the Lorde did immediatly and extraordinarely pourefoorth all the graces of his spirite in such plentiful manner as was neuer in the Church before not shal be till the Church be perfected at the appearing of Christ So now the hand of the Lord is not shortened but he doth still continue this mercie to his Church although after a diuerse manner for now we are not to looke for the extraordinarie giftes of prophecie speaking in strange tongues working miracles and such like by the which the primitiue Chuâ—ch was most glorious and did florish in most wonderfull manner for these serued onely for the first planting of the Church neither are we to looke either for the like measure of giftes â—r for 〈◊〉 graces of knowledge wisdome the giftes of interpretation teaching exhorting or any other immediatly from God as they had For this also was proper to those times in the which because it was not meete that the building of the Churcâ— shoulde not goe forward till men had attained these giftes by ordinary meanes therefore it pleased God immediatly to supply their wantes But now these are not attained but by ordinarie meanes and yet the Lorde doth oftentimes graunt them to his Church in such abundance and in so great measure as that they doe make a flourishing estate of a Church A speciall note whereof in this behalfe is when there are many endued with those excellent giftes of knowledge and wisedome whereby the whole Church may be furnished with wise and learned teachers This is to be looked for in those places and countries which God hath blessed with a long and continuall peace So it is Act. 9.31 The Churches had peace throughout Galatia Iurie and Samaria and were edified and did goe on in the consolation of the holy spirit For euen as for the building of that glorious temple the Lord did giue a long time of peace in the daies of Salomon so doth he also when it pleaseth him to haue a flourishing Church in any place Yea for a flourishing estate in the giftes of his spirit there is in these daies required abundance of learning and of men endued with singular giftes both of nature and indâ—stry For God doth sanctifie these for the edifying and beautifying of his Church Hereof it was that the Churches of Corinth Alexandria changed their subtile and learned Pâ—ilosophers into most excellent diuines But especially they of Corinth did flourish notably in a wonderful abundance of all graces aboue al other Churches whereof we reade that they had the giftes of prophecie tongues interpretations yea and all other as the Apostle witnesseth 1. Cor. 1.6 and that in greate measure In regarde whereof the Apostle saitâ— 1. Cor. 4.8 That they were enriched and did raigne as kinges without him Neyther are these graces bestowed onely vpon the teachers and rulers in the Church but in this flourishing estate they are euen as that pretious oyntment which being poured vpon Arons head did runne downe to the skirtes of his garmentes So that
in the flourishing time of the Church many of the people doe attaine to a greate measure of knowledge and all other graces And therefore those kingdoms and nations which it hath pleased GOD to blesse with peace learning abundance of excellent men and such other blessinges are to thinke that all this is done for this end that God may haue not onely a perfect but euen a flourishing Church among them Therefore whenas the commonwealth of the Iewes was most flourishing in the daies of the kinges of Iuda then was the temple the worship of God and the whole Church in a most glorious estate Yea although we haue a Church yet we are to desire this estate of it and to be sory for the lacke of it So Esr. 3.12 we reade that many of the priestes leuites and heads of the fathers elders who had seene that most glorious temple of Salomon did lament the meane estate of the second temple And no doubt but it is a thing which woulde wring teares out of any christian heart to behold the meane corrupt imperfect estate of Churches in those kingdomes and countries which abounding with learning men of wisedome knowledge zeale and of all spirituall graces which are needfull for this purpose might haue their Churches in most flourishing estate if the Lord woulde once put into their hearts to imploy those blessinges which they haue to beautifie and adorne his Church Sect. 4. Of that estate of the Church wherein the building of it is hindred HItherto we haue declared howe the frame of this spirituall house of God is to be set vp the beginning progresse and perfection of it and how it is to be continued and ordered in the seuerall states The which happie and ioyfull successe of this worke although they who labour in it both ought earnestly do desire as making greatly for the glorie of God and also may lawfully hope for for that it pleaseth God to graunt it often to the Church yet they are not so confidently to looke for it but that withall they doe consider that the building of the Church is also often yea vsually and for the most part hindered and stopped by one meanes or other So that it cannot be begunne or at the least not perfected and continued in any good estate The building of the Church being hindred by some violent meanes for of the naturall hindrances we haue alreadie spoken becommeth harde troublesome and dangerous Whereby it commeth to passe that many who did before labour diligentlie and painefully in this worke doe nowe faint and giue it ouer so we reade 2. Tim. 4.15 that although the Apostle had many fellow-labourers at other times yet when persecution came all did forsake him as also the disciples did forsake Christ at his apprehension Whereas they ought to be encouraged to goe on so much the more cheerefulie in this worke considering that the Lorde doth suffer it to be hindered that he might by this meanes trie their faithfulnesse and synceritie of loue towardes his glorie if for the procuring and aduauncing of it they will not refuse anie trouble daunger or losse of temporall thinges And further also that he might worke and increase in them patience whereby they may quietlie expect the time wherin he will giue a prosperous successe to their labours Yea by this meanes they learne to relie themselues wholly vppon him whenas they see that by reason of the strength of the aduersaries they cannot possiblie bring to passe that which they doe desire The hindering of this worke is to be ascribed to the malice of sathan who seeing that there is nothing which maketh so much for the glorie of GOD and the saluation of men vnto both which he is a professed enemie as doth the building of the Church of GOD doth labour by all meanes that this worke shoulde eyther not be taken in hande or at the least not goe forwarde and coâ—tinue as it ought And as he is strong and mâ—ghtie both to haâ—e tâ—e Câ—â—rch with a peâ—feâ—t and deadly mâ—lice and also to 〈◊〉 the â—ame effeâ—tâ—ally thâ— Lâ—rde â—o permâ—tting 〈…〉 so great as that no mâ—n â—aâ— diâ—couâ—â— thoâ—e infinite slâ—â—ghtes and waies by the 〈◊〉 he doth hinder the edifying both of the Church and also of euerie particular member of it The which although they may in some measure be perceiued of those who are exercised in thiâ— spirituall warfare as the Apostle witnesseth 2. Corin. 2.11 saying We are not ignorant of the deuises of Sathan yet they aâ—e fully and perfectly knowen vnto the Lorde onelie who also doth so frustrate and disanull them as that they shall neuer finally prâ—uaile against any of his elect But of those hindrances which Sathan casteâ—h before particular men in the way of thâ—ir saluation we are not heere to speake but onâ—ly of those whereby he hindereth the setting vp or continuing of the frame of the Church in any place wherein howe wonderfully he hath preuailed from time to time it may â—aselie appeare to him that doth consider in how fewe places of the worlde the Church hath at any time had anie dwelling place or at the least any good pure perfect and pâ—â—manent â—â—state And to lâ—t passe the first ages of the worlde which were before the comming of Christ wherein the Church was eyther shut vp in one familie or contayned within the compasse of one small countrie the whole worlde besides remaining in ignorance idolatrie and atheisme if we come to the time of the gospell wherein the Church shoulde be in the best and most flourishing estate we shall sâ—e howe strangely sathan hindered the building of those Churches which the Apostles did plante in many places of the worlde insomuch that many of them wâ—re soone dispersed and most of those which did continue for some space of time did not growe on to anie pure and perfect estate but did daily decline from that puritie wherein they were at the fiâ—st established till such time as they were eyther cleane ouerthrowen and rooted out as weâ— see the Churches throughout Asia Africa and a greate parte of Europe to haue beene or 〈◊〉 leaste so defaced and corrupted in respect of the 〈…〉 God the puritie of doctrine and the order and gouernment of them as that till of late we coulde scarse haue acknowledged the visible Church in any place Yet the Lorde doth neuer suffer sathan to preuaile so farre against the Church as that he shoulde be able to take the name of it from off the earth and whollie to â—uerthrow it but doth alwaies reserue some place for his Church to remaine in where he will haue his name called vpon and his elect enioy the meanes of their saluation The building of the Church is hindered by the malice of sathan yet by the ministerie of men whom he vseth as instruments for the â—ffecting of his purpose Yet not all after the same manner for some doe indeede hinder this worke which notwithstanding in desire
affection and indeauour doe helpe it forwarde as they who doe builde out of order or not in due time aâ—d season But there is another kâ—â—d of hinâ—erers who aâ—e tâ—uly and properly so called and these doe of set purpose â—â—nder the building of it The which no doubte is not onely a strange thing although it be most vsuall in the world that any man should be giuen vp to such a reprobate and senslesse minde as to labour by all meanes to ouerthrow and deface that wherein his cheife felicitie doth consist but also a most fearefull case for as the Apostle witnesseth 1. Cor. 3.17 Who so destroyeth the temple of God which is holy him shall GOD destroy And Philip 1.28 to be an aduersarie to the Church is a signe of perdition howsoeuer the Lorde may chaunge the hart of the most fierce enimie which his Church hath and make him become a fauourer of it as we see in the example of Paule Sect. 5. Howe the Church is to be built against professed hinderers THey who doe of set purpose hinder the building of the Church are of two sortes to wit professed or hypocritical Of both these kindes the Apostle fore-warneth the elders of the Church which was at Ephesus Act. 20.29 saying I knowe that after my departure fierce wolues shall come in vppon you not sparing the flocke The other kinde followeth And of your selues there shall arise men speaking peruerse things to drawe disciples after them And so doth Christ his disciples Math. 24.9.10 open persecutors shall kill you and yee shal be hated of all men yea many that beleeue shall be offended and one shall betray an other and many false prophets shall arise and deceaue many These hinderers as they are diuers so they are diuersly to be dealt withall yet this belongeth vnto them all that whenas they are obstinately and desperatly malitious in hindering the building of the Church they are subiect to the imprecations of the said Church Neh. 6.14 and 2. Timo. 4.14 professed hinderers are such as are not members of the Church for no man can professe himselfe to be both a seruant to Christ and a hinderer and defacer of his glory which shineth only in the Church and is obscured by hindering the building of it more then by any other meanes but they who hating Christian religion doe by all meanes labour to hinder the propagation of it and that most commonly by open violence These may lawfully be resisted by violence as they doe oppugne the truth as we read that the people of the Iewes did who did build with the one hand and hold their weapons with the other Neh. 4.17 therefore these are called the Lordes battails And hereof we need not doubte but that the force of open enimies labouring to ouerthrow the Church may and ought to be resisted by force There is no cause of warre so iust as is the defence of the Church neither any wherein we may be more bolde to looke euen for the extraordinary helpe and blessing of God in fighting for vs for the good and safety whereof al the creatures in heauen and in earth doe serue Thus Ioah incourageth his brother 2. Sam. 10.12 quite thee like a man and let vs be valiant for our people and for the cities of our God Sect. 6. How the Church is to be built whenas the ciuill magistrate is a professed enimie to the Gospell IT commeth often to passe that the building of the Church is hindered by the ciuill rulers who ought to be the cheife furtherers of it being placed by God in authoritie for this end that by their meanes the people might liue a quiet life in all godlines and honestie 1. Timo. 2.2 But the people by their sinnes doe often pull vpon themselues as diuerse other iudgments so also prophane and Godlesse rulers so much abhorring froÌ„ the true worship of God that they do not onely not imbrace it themselues but also hinder their subiects from vsing it The which is a lameÌ„table case euen a horrible coÌ„fusioÌ„ of all things whenas the sword of the magistrate is stretched out against the Church the members and builders of it which was appointed cheifly for the maintaining of it yet we haue many examples hereof in all ages of kings princes Emperours all kindes of rulers who haue opposed their whole power and authority to the building of the church This was the state of the church for the space of diuerse hundred yeares in the first time of the Gospell the which did miserably labour vnder the crosse of persecuting Emperours the like may be seene in euerie age And therefore it belongeth to all Christians to knowe howe farre they may go in building the Church in this state of things and whether that it be lawfull as before to build the Church and to maintaine the same being built by force against the violence of the ciuil power The answere to this question is diuerse according to the diuersitie of rule and of subiection for some magistrates doe so rule aâ— that they themselues are in some sort to be ouerruled by others yea they are subiect to lawes as other men are so as if they doe transgresse either in their priuate life or in publick administration they are to be called to account and to be brought into order by the people or by the châ—ife and noblest of them in the name of the rest These may lawfully by the aforesaid power of â—he people but not by any priuate man or companie of men be compelled to suffer the building of the Church to goe forward But this is no answere to the question for here subiects doe not resist a higher power but the ciuill power being deuided betwixt the people and the rulers one part of it resisteth the other in the which combat the lower power ought to giue place to the higher and therefore the magistrates to the whole body of the people by the which they were put in office to rule them seuerally and ioyntly in the name and by the authoritie of all For this kinde of magistrates is to be accounpted as deputies or substitutes to the people and may lawfully be deposed by them when the common good doth so require Yea if any people haue submitted themselues to any authoritie with condition of hauing the true worshippe of God and the free vse of it they are not bound to obey if the said condition be broken But there is another kind of gouernment wherin the ruler for vsually he is but one hath greater authoritie and a more sure standing in his place in that he is not chosen or appointed by the people to rule neither doth take his authoritie at their handes as their giftes but hath it from God from his predecessors and from himselfe These rulers are for the most part great kinges and Monarches who doe obtaine kingdomes by hereditarie succession from their auncestours hauing either by force conquered the dominion of
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
profession of the faith and also to bâ— a meanes to continue them together in the same so it is recorded Act. 8.4 That the Church which was at Ierusalem being dispeâ—sed they did preach the worde euerie man labouring as he had occasion offered So we reade that Prisciâ—la and Aquila had a Church in their owne house which we may wel thinke to haue beene gathered and constituted by them for that they are saide to haue preached the gospell diligently and to haue conuerted many Rom. 16.4 1. Cor. 16.19 So Colossians 4.15 the Apostle saluteth Nympha and the Church which was in his house and although it be not mentioned that these men were the founders of these Churches within their owne houses yet this doctrine may be proued by that generall rule of the worde the which layeth this charge vppon euery man that he build the Church and establish the true worship of God so far as his authoritie doth stretch By this rule as euery man is to make himselfe the temple of the holy ghost so masters of families and rulers of cities and countries are bounde to be the first founders of the Church in those places where they haue to doe yea they may lawfully preach the word to any other when occasion is offered Yet whenas they haue wonne any to the profession of Christ who are not of their owne families or gathered them together beeing dispersed abroad to serue God together then they are to commit the further building of it to those who shall be appointed and chosen to teach and order the said congregation And if they themselues be thought meetest for that purpose then are they no more priuate men but ecclesiasticall rulers Also this is to be considered that whenas it pleaseth God to put into any mans heart this desire and purpose to goe about the building of any such priuate Church he or they if they be more then one are to communicate their purpose to those who doe alreadie beleeue and professe the faith neere to that place that their consent and approbation of their doings may be vnto them a kind of calling and also confirme and encourage them in the saide work And in this manner it is not vnlawful for priuate men to be the first builders founders of a priuate Church consisting not onely of their own families but also of any other whose hearts it shall please God to moue to beleeue the gospell and to ioyne with them in the profession of it But in conuerting others there is great wisedome to be vsed forasmuch as ciuill rulers who are not themselues of the Church although they doe giue a toleration for a priuate Church within their dominions yet they wil hardly suffer their subiectes to be turned to any newe religion so that they who doe take in hande this worke are to consider that they haue not such libertie as were to be wished and therefore they ought with peace and quietnesse to vse that libertie which God hath graunted vnto them rather then by passing the limits of their calling to venture the losse of that which they haue So that they are to builde chiefely by gathering together those who doe alreadie professe the faith and that by priuate teaching as occasion is offered and as for others to vse all lawfull meanes to allure them to the liking of their profession as is an honest and vnblameable life whereby they may get the fauour of all men as the Church had Act. 2.47 Then to be readie to receaue all that come vnto them and louingly and mildly to conferre with them of those pointes wherof they doubt Thus did the apostle Paule at Rome for the space of two yeares remayning in an hired house priuatly receaue all that came vnto him did preach the Gâ—spell with all boldâ—esse without any hindrance the which he could neuer haue done in that place if he had gone about openly publickly to chaunge the state of religion to bring the people of Româ— to the profeâ—sion of the Gospel Sect. 3. Of the state of it being planted AS great care is to be vsed in the gathering of a priuate Church so likewise continuing it this alwaies is to be obserued that they liue in obedience to all ciuil lawes and constitutions so that they be no cause of disturbâ—nce to the publick state of the place where they liue For to this ende are all those exhortations which are made concerning obeying magistrates rulers whether high or loâ— Râ—m 13.1 Peter 2.17 in many other places for the Churches were then in those places where heathen magistrates ruled Yea christians liuing in this estate although they ought to desire the company of their brethren professing the faith rather then of infidels which are strangers from God and also as much as they can to haue their continuall conuersation with them yet they ought not to abhorre or fly the company of those who are not of the Church whenas by iust occasion it is offered For so we see the Apostle writeth to the Coâ—inthians 1.7.12 that the beleeuing husband should not put away the vnbeleeuing wife being content to remaine with him So also we may obserue that the christians were often inuited by infidels to their banquets 1. Cor. 10.27 And as for the sinnes and corruptions which we shall see in them we may and ought to vse greater patience towardes them then towardes those that doe professe the gospell So Paule writeth 1. Cor. 5.12 what haue I to doe to iudge them that are without doe not ye iudge those who are within and therefore we may lawfully leaue their faultes and sinnes vnreproued Yet in all our dealinges with them we must aime at their conuersion and then it will be for the glorie of God and our owne comfort which if it be onely for our temporal commodity cannot be without the offence of our brethren whereunto a speciall regarde is to be had and also to our owne hinderance in regarde of comfort and edification in the knowledge and obedience of Christ. Furtheâ— in these priuate Churches this is to be obserued that they most vsually consist of the most syncere and faithfull christians For in them none are compelled to professe the faith but all are such as do willingly of their owne accord embrace the gospell Act. 2.41 So many as willingly receaued the worde were baptized Yea this also may be an argument of their soundenâ—sse in the profession of the trueth for that liuing amongest infidels they cannot but incurre the hatred of many yea oftâ—ntimes euen of the ciuill rulers themselues by taking vpon them the profession of the gospell and so sustaine many iniuâ—ies and hurtes in regarde of thinges belonging to this temporall life and manifolde molestations scoffes yea reproches in regarde of the seâ—uice of God Againe this is to be noted that these priuate Churches are for the most part more pure perfect orderly and free then publiâ—ke Churches are For
with the multitude there commeth in confusion and corruption And the ciuill power being in the person of the magistrate ioyned to the church doth often too much abridge the vse of christian liberty taking to it selfe as it may lawfully do full power in making those ecclesiasticall lawes which belong generally to all the churches within the compasse of it But in these churches the whole authoritie of establishing lawes orders and the appointing of rites and ceremonies is in the Church it selfe Lastly it is vsually obiected against these priuate Churches that they are the causes of tumults and ciuil dissensioÌ„ and so consequently do breâ—d the ruine of those common-wealthes and kingdoms wherâ—in they aâ—e tollâ—rated therefore that it is the part of wise rulers who tender the good and peaceable estate of the people not to suffâ—r them within their dominions to this we answere confessing that through the peruersnesse of our corrupt natures the which are 〈◊〉 inflamed with bitter enmitie against God and all gooâ—nesse it commeth often to passe that â—â—uersitie of religion doth stirre vp great debate in kingdomes cities and families for this cause the Church desired to be separated in place from the idolatours least thâ—y should exasperate their mindes against them Gen. 46.34 Exod. 8.26 yea Christ doth professe that this would follow the Gospell that the father should be at deadly variaunce with the sonne and the mother with the daughter and that a mans nearest friend shoulde for this cause become his cruell enimie Yea the bloudie and tragicaâ—l tumults which haue of late times risen and continued vpon this occasion in diuerse places do testifie the truth here of But yet we ought not therefore to banish the Church out of our dominions For it is better to haue the true worshippe of god with warre trouble and dissention then idolatrie with quietnesse So that we ought to say with Christ that seeing the Gospell is euen as a fierbrand in the world what shoulde be our desire but that it be preached for although for a time it breed trouble yet in the end it will be found the onely meanes of true quietnesse CHAP. VIIII Of a publick Church Sect. 1. Of the obiections which are made against publick churches THus much of a priuate Church Besides the which there is another kinde of a church namely when any whole citie countrie or nation doth generally professe the faith and so becommeth a Church consisting not of any smale or meane number but of great multitudes of people euen of whole nations As we see at this day that diueâ—s great kingdomes and common-wealthes haue receaued the gospell of Christ so that in them the church doth not lurke in any family or priuate corner or is in some few places but is openly publickly and generally set vp in all places by the authority of the ciuill rulers and the common consent of all men This we call a publick Câ—urch such as we see at this day most of al the cities commonwealthes countries and kingdomes in Euâ—ope to be Of the which one is distinguished from another by hauing a proper gouernment of the owne being ruled by the same humane lawes both ciuill and also ecclesiasticall But it may be here thought that these countries are no true churches but that there are churches in them and that not all the people generally but only some fewe of them separated from the rest are to be accounted the true churches of God and that for these reasons first because there was no such churches established by the apostles or recorded to haue bene in the first ages of the gospell Secondly for that although it be not impossible to God to conuert the harts of all men to embrace the gospell yet it is not agreable to his vsuall dealing so to blesse any nation as that all of them without exception should beleeue and become faithfull men Thirdly because of the great confusion and many fould corruptions which are vsually found in such Churches the which seldom or neuer can be brought to the right order of the Church of Christ. Lastly because they are not called to the profession of the faith by the ministerie of the word of God but are in a manner forced thereunto by the lawes edictes of princes and other rulers Whâ—reunto we answere that these things doe not hinder these whole cities or nations from being the true churches of God As touching the first we do confesse that there weâ—e no such publick and generall churches in the daies of the apostles neither in the ages following the cause whereof we may plainly see to be this That then was the â—ime of the infancie of the gospell in respect of the number of beleeuers it hauing been but lately published to the world but this is the time wherein the lord hath appointed that the fulnes of the gentiles should come in which is the conuersion of whole nations and many countries Yea the apostle witnesseth that the fulnes of the Iewes shal be then whenas that whole nation shal generally embrace christ as the sauiour of the world Rom. 11.26 To the second doubt we answere that all the people of any countrie may haue a general faith whereby they do knowe and professe that Iesus Christ is the sauiour of the world that their profâ—ssion hereof although it be not effectual to their saluation yea although it be meerly hypocritical they thinking no such thing yet it is sufficient to make them members of the visible chuâ—ch As touching the corruptioÌ„s which are in such churches we doe confesse that it is greater then either it is to be wished it were or then is in priuat churches where the nuÌ„ber of beleeuers is lesse and that they cannot so easely be brought to and kept in that holy order which christ hath appointed for his church and further that these publick churches so seldome attaine to any pure or perfect estate because in them the church and the common-wealth are so ioyned linked together the whole affaiâ—es and state of the Church depending on the ciuil estate that the manifold alterations wheruÌ„to al kingdoms coÌ„mon-wealthes are subiect do make many chaunges in the church Yet this doth not take from them either the being or the name of the church For it is no straunge thing that there should be greater confusion and moe corruptions in great multitudes of people then in small congregations For so we see euen in the first congregation of Câ—ristians which the Apostles themselues did gouerne that when the number of disciples did encrease then there was murmuring among them and so euen this priuate Church did tend to some confusion Act. 6.1 yea this thing hath long ago been obserued to haue been conâ—inually the state of the Church the which as long as it was in persecution did florish not in the number so much as in the time of peace but yet it was farre better ordered godlines loue and vertue did
more florish the Lorde was more feruently and hartely serued and called vpon all faultes and corruptions in life or doctrine were seuerely censured yea rather sharply punished but whenas it pleased God to giue peace and prosperitie to his Church by the meanes of Christian Emperours and kings then did the number of beleeuers mightely increase and the Church did in that respect florish but together with the nuÌ„ber loosenes in life in the seruice of God scismes heresies and all manner of corruptions did come in increase more and more So that these multitudes of professours are not in regard of these inconueniences to be reiected but rather we are to reioyce at this as the apostle did Philip 1.18 For that Christ was preached although for vaine glorie to praise God for that according as he promised by his prophets Esa 54.2 The Church hath enlarged her tentes so that all the nations of the earth doe come into her bosome Yea euen this that the name of Câ—rist is not blasphemed as amonge infidels but honored worshipped and called vpon although it be in great confusion yet it maketh for the glorie of God and therefore all good Christians ought to reioyce herein although they doe wholly mistâ—ke all corruptions and the confusion which is vsually in these publick Churches Lastly concerning their calling we are not to thinke that it is so strange a thing that they are called to the profession of the faith who were borne Christans and doe euen as it were sucke the profession of christianitie from their mothers breastes of whom the Apostle saith that they are holy 1. Cor. 7. or yet they who being professours of the gospell and holding the foundation of christian religion as it seemeth that papistes and such other heretickes doe as we haue declared more at large heretofore are brought by the authoritie of the magistrate from a corrupt manner of seruing God or from grieuous heresies to a more syncere worship and profession as it was in the primatiue Church whenas men were conuerted from heathenisme to christianity And therefore all those who haue beene by baptisme ingraffed into the profession of Christ in their young yeares and haue afterwarde beene continually brought vp in the same profession of the faith declaring vnto all men in the whole course of their liues that they doe like loue and imbrace that profession which they tooke vpon them and doe serue and worship God in the name of Iesus Christ are to be counted members of the Church although they haue no effectuall calling to the vnfained and true obedience of the gospell To conclude this point the example of the Church of the Iewes wil euidently declare the true nature and whole estate of this kinde of Churches and also resolue all doubtes which can be moued For in it all that receiued circumcision were counted members of the Church Yea the Apostle witnesseth that at the time which the Lord hath appointed that whole nations shal againe become the Church of God So that in what place soeuer whether towne citie commonwealth prouince or kingdome the people doe generally professe the faith or thus wheresoeuer the lawes ecclesiasticall doe stretch themselues as wide and doe belong to as many as the ciuill or common lawes made for the administration of the commonwealth there is a true publicke Church set vp Sect. 2. Of the coniunction of the Church and commonwealth BY setting vp a publick Church in any place it coÌ„meth to passe that the Church commonwealth are ioined together the which in a priuat state of a Church haue nothing to deale the one with the other For there the Ch. either lurketh in secret if she haue not he fauour of the ciuil ruler or at the least dwelleth as in a priuate house if she haue a toleration But now whenas any people genâ—rally together with their magistrats do professe the faith the church may be coÌ„pared to Esther who was taken from her priuat state wherin she liued being brought forth into open and publick place was maried to the king so is the coniunction of the Church the common-wealth Wherin we haue these points consider first what is the bond of this coniunction secondly the manner of it thirdly whether state is the superiour fourthly how they meddle with each other lastly the coÌ„modities discommodities which either the Church or the coÌ„monwealth reapeth by this meanes or the changes alterations which happen to either of them For the first the bond of this coniunction is the ciuil power which is the veâ—y fountain head from the which both these estates do flow and by the which it is brought to passe that there is a publicke Church in any place for howsoeuer great multitude of people may be conuerted only by the ministerie of the word yet we do not see that al generally do professe the faith but only wher the power of the magistrate ioined to the word doth make the gospel to be publickly receaued in that it maketh al that are meÌ„bers of the ciuil body to be members of the Church also Hence it is that as soone as the ciuill power ceaseth to maintaine religion these publicke Churches fall to the ground the bond being broken wherby they were tied to the coÌ„monwealth So we read Iud. 2.7.19 That the people of Israel serued God as long as Iosua the elders or their iudges liued but as soone as they died they fel away to idolatry Likewise in the first time of the gospel there were no publicke Churches for diuers hundred yeares and al for want of this bond of christian rulers but as soone as the Roman Emperours did embrace the gospel then were publicke Churches set vp in many places Sect. 3. That a publicke Church with the ciuill estate maketh one bodie vnder one head IN the second place we are to see what manner of coniunction this is to wit whether that the Church commonwealth thus ioined together make one body or state ruled by one the same head or else are still two diuerse bodies absolute and perfect each in it selfe without the other and ordered by the owne proper head in all matters belonging vnto it For answere hereof it hath bene thought that in this coniunction there are two bodies not onely diuerse but euen cleane opposite and contrary the one to the other euery respect that they are ordered by two diuerse supreame heades and that all the functions of these bodies are of so contrary natures that they cannot lawfully meete together in the same subiect This opinion which seemeth not to be agreeable to the trueth hath risen of a reuerend religious yea as it proued at length a superstitious opinion of the ecclesiasticall estate with too base and vile an opinion of the ciuill state the which hath seemed so prophane and vnholy as that it coulde not in any respect be ioyned with the other without defiling and prophaning it But the word of
God teacheth vs that the ciuil power is a holy ordinance of God instituted by God chiefly for this end to intermeddle with ecclesiasticall matters and not onely to suffer and tolerate religion as it doth in a priuate Church but also to set vp and maintaine it yea wholly to effect it although by the meanes ministerie of others in al places whither the said power doth stretch it self As for the distinction of the ciuil ecclesiastical state although it may be vsed to put a difference betwixt ciuil ecclesiasticall matters yet if therby we meane that in a publicke Church there is added to the ciuill state another full and perfect bodie endued with full authoritie to begin and effect all matters belonging to it self not relying vpon the other but only vsing the help of it against outward violence as wheÌ„ two distinct nations do ioine themselues in league together for their greater safetie then we thinke farre otherwise of these thinges then the worde of God doth permit according to the which the politicall bodie together with a publicke Church are but one body moued and ordered by one and the same head For as when any people being barbarous rude vnexpert in feates of warre and altogether destitute of humane knowledge and all good litterature become ciuill courteous warlicke wise and learned there are not so many newe estates or bodies added to the common-wealth but onely the first state of it is made so many waies better so it is whenas a people of pagans and infidels become the worshippers of the true God For there is not a newe bodie or state but onely the qualitie of religion is added to the ciuill bodie or rather idolatrie is chaunged into the true worshippe of God The which doth no more make a distinct body then idolatrie doth in a heathenish common-wealth As for the people they can no more be said to be another bodie because they are religious then for that they are a learned and warlicke people but for the ministers and rulers of the Church it may seeme necessarie to be graunted that they doe eyther make a distinct and perfect bodie or that the ministerie is a member of the ciuill bodie Whereunto we answere that the ministerie is not a bodie in it selfe neither is it the head of the body of the Church but onely is a member of the bodie of the commonwealth distinguished from the reste in nature vse and obiecte and excelling the other by a diuine holinesse which it hath more then any other part or function of this body The trueth hereof is to be laide open by declaring first that this whole state consisting of a politicall bodie and of a publicke Church hath but one heade wherby the whole bodie is ordered and euerie member of it moued in their seuerall functions And secondly the offices of these two states may agree together in the same subiect The heade is the ciuill power whereof we speake rather then of the ciuill magistrate for that in many places the power is not wholly in the handes of the magistrate but diuided among the senate the nobilitie and the people But here we speake of the whole power the which wee call the hande of this body by â— vsuall metaphore taken from the naturall bodies wherein we see that the whole motion commeth from the head without the which none of the members can moue it selfe or doe any function Thus all men doe graunt that the ciuill power is the head of this body in regard of ciuill and worldly affaires but that it may be so called in respect of the Church and of ecclesiasticall matters many do doubt or rather flatly deny without any doubting thinking that neither the ciuill power doth stretch it selfe to Church affaires neither if it do in some respect that it ought therefore or may lawfully be called the head of the Church As touching this point we are to consider howe both the function and also the name of a head agreeth to the ciuill power for the first in the building of the Church it pleaseth God to vse the helpe and the ministerie of men and that two diuerse waies according to the two diuerse kindes of building his Church whereof the one is inward secrete and spirituall whenas by the ministerie of the word and the sacremenes the Church is edified in knowledge faith loue obedience and in all manner of spirituall graces in this parte of the building Christ is the first and cheife mouer yea the head of his Church vnto the which he giueth spirituall motion by his ministers as by instruments vnto whom he giueth spirituall graces fit for this purpose Ephe. 4.11 He gaue some to be Apostles some Euangelistes some Pastors and doctours for the gathering of his saintes and for the building of the body of Christ. Thus Christ onlie is the head of the whole visible church for no creature can either appoint ecclesiasticall functions or giue spirituall graces either to the ministers or to the people But whenas the Church commeth to be built in any particular place there must be added an other parte of this building more outward apparant and sensible then the other to wit whenas this spirituall building together with the ministerie of the word which is the meanes of it is not onely receaued wheÌ„ as it is offered but also diligently sought after when it is wanâ—â—ng and carefully preserued after that it is gotten This kinde of building also is to be performed by the ministerie of man but yet it doth not come from the same head or fountaine For that spirituall building commeth from Christ as he is Lord and king of his Church but this commeth from God the father the maker and preseruer of mankinde who in great mercie and wisdome hath not left men in vtter confusion but hath giuen vnto them the meanes of hauing a Church and his true worshippe This meanes is his owne power and authority communicated to certaine men for the good of the rest to whome he hath giuen this charge that they do as by all other meanes so cheifly by building his church in those places which are within the compas of their authority procure the good of men so that all whosoeuer haue the rule of any place whether it be kingdome or countrie prouince or citie towne or family are bound by the word of God and namely by the generall lawes of magistracie to build the Church in the said places the which thing if they doe neglect as most of all the magistats in the world in all ages haue done then they do sinne against God no lesse then the minister being lawfully called to the function who doth neglect the inward and spirituall edifying of the Church This the prophet foretolde saing that kinges and Queenes should be nourse fathers and nurse mothers to the Ch. Not that they should be the ministers of the word and of the spirituall nourishment vnto them but onely that they should
ciuil affaires the princes of the families tribes and of the people of Israel are called the heades of them because they did first moue in all publicke actions and yet the person of the ciuill ruler whether of the king of senatours or of any other in particular is to be counted a member of the Church as other men are Thus we see that the Church together with the ciuill state make not tâ—o but one bodie vnder one and the same head Sect. 4. Ciuill and ecclesiasticall callinges may be in the same subiect NOW we are to see how these two states may also agree in subiect that is be ordered by the same persons For this false distinction of the body of the Church from the body of the common wealth as it hath sprung from a false opinion of two distinct supreame heades the one ouer the Church the other ouer the ciuill state so it hath beene confirmed by a false difference which hath beene put betwixt ciuill and eclesiasticall persons as if the hauing of any function in the one state did quite cut a man off from medling with the other and that by reason of the contrary natures of these two states and of the functions belonging vnto them But according to the worde of God these ciuil and ecclesiasticall callinges doe not so fight but that they may meete together in one man without iarring For it is not vnlawfull for one who beareth some publicke function or is in any degree or place of honour in the commonwealth to meddle with the ordering of the Church if he haue giftes from God and a lawfull calling from men or yet for him who is alreadie an ecclesiasticall person to haue retaine or take vpon him any ciuill calling The trueth of this doctrine may be plainely seene in the scripture which sheweth that both ciuil ecclesiastical callings may lawfully concurre in the same person when the state of the Church doth so require For if we doe consider the Church before the law we shal find that the first borne of the family was to the rest both a magistrate and a minister so that although the examples of the Church being in her infancie and imperfect estate ought not wholly to be applied to the Church in the time of the gospell yet we may hereby know that there is no such contrariety in the natures of these callings but that they may be in the same person Likewise we read that in the time of the law many who were appointed by God to his seruice did beare ciuill callings Thus did Samuel Eli and the rest of the priestes and elders who were vnto the people as iudges lawiers did gouerne them euen in the ciuill affaires Lastly if it be obiected that these functions ought to be laid vpon diuerse men forasmuch as one man cannot be able to attend vpon many callinges we answere confessing this to be true that for the better discharging of these callings they ought ordinarelie to be committed to diuers men yet that it is no more vnlawful for one man to haue a ciuil and an ecclesiasticall calling then to haue two ciuill callinges and that some men are endued with so greate a measure of knowledge wisedome diligence and other giftes that they may be imployed in both these kindes of callinges By that which hath beene said of this second point we may easely gather the resolution of the third question to wit that in this coniunction the Church hath not the vpper hand neyther can commaund and ouerrule but is subiect to the ciuill power as to her superiour by whose leaue she came into the commonwealth and by the which she is maintained vpholden yea in great part ordered as hereafter will appeare Yea further we may know in part by the same conclusion what to thinke of the fourth point to wit how these states do meddle the one with the other and namely that the ciuil power doth many waies intermeddle with the Church euen as the heade doth with the body for it doth not onely suffer or procure the building of it but also effect it not onely plant it but also establish and maintaine yea repaire it being fallen purge it being corrupt and order it by ecclesiasticall lawes as the processe of this treatise will declare in particular As for the Church it doth not meddle with the ciuil state or gouernment of the commonwealth but ought to leaue it wholly to the ciuill magistrate Sect. 5. Of the chaunges happening eyther to the Church or the commonwealth by their coniunction LAstly we are to consider what chaunges commodities or discommodities do arise either to the Church or to the commonwealth by this coniunction of them in one body And first that form or kind of ciuil gouerment whether it were the rule of one of a few or of many whether the authoritie were absolute and great or conditionall moderate and limitted which was in vse amongest any people before they did beleeue is not by this meanes alterâ—d but remaineth in full force as before For a publicke Church may stand with any forme of gouernment and be subiect vnto it without making any alteration Yet it cutteth off whatsoeuer is in the ciuill state in the lawes customes or offices of it vnlawfull and repugnant to the worde of God for the Church cannot possibly agree and be ioyned with that which doth not agree with the worde Other chaunge it maketh none saue onely that the ciuill state becommeth by this meanes more happie sure and firme yea more glorious and flourishing for besides the secrete blessing which God doth many waies poure vpon those countries the which doe honour him by professing the name of his sonne Christ and so doe giue not onely a poore harbour but euen publicke and solâ—mne entertainement to his Church as he did blesse the house of Obed Edome 2. Sam. 6.11 for that the Arke remained there for a season there are euident and necessarie reasons why it shoulde so be For there is no humane lawâ—s no feare of punishment or hope of rewarde whatsoeuâ—r that can binde men so sure to the perfourmance both of faithfull and loyall obedience to their rulers as also of all dueties to their neighbours as doth religion and the feare of God in the heartes of men And although it â—e not to be hoped especially in these publicke Churches that the heartes of all men generallie shoulde be truelie possessed with the feare GOD yet the worde of God being preached leaueth euen in the consciences of hypocrites a feare of committing hainous crimes the which for the most part ciuil lawes do forbid yea in the Church the ministery of the word reproueth and also correcteth the least faultes which are incident into the life of man whereby it commeth to passe that theft murâ—her and al other such grosse crimes are not once named Lastly there is nothing so honorable and glorious for any people as to haue the true religion established amongst
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
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
each other and their generall affaires are so lincked together as that neither can be well ordered without respect had to the other as that we rather take it agreeable to the worde of GOD that the cheife stroke in this action be giuen vnto him For the further declaration hereof the making of lawes hath two partes the first is the counselling or aduising of them the second is the establishing or enacting of them both which as it seemeth belong to the ciuill ruler the first in parte the second wholly The enacting of the lawes is the making of them and therefore in the first place we will endeauour to shewe that those thinges which are aduised for the ordering of a publick Church haue both the name and the force of lawes from the ciuill power for first this must of necessititie be graunted to it in the first founding of the Câ—urch wherein we are to suppose that there are neither ministers nor any beleeuing people only the magistrate hauing the knowledge of the true God goeth aboute to bring the people thereunto The which thing he cannot do without making and establishing lawes for that purpose So that as we see it to be in other matters in that the ciuill ruler is the first and sole founder of these publick Churches he hath the power of enacting those lawes whereby the whole worke is both begun continued and preserued thus the Apostles being the first founders of the Churches did make lawes and constitutions for the ordering of them as we may see 1. Cor. 4.17 Where Paule witnesseth of himselfe that he did make the same coÌ„stitutions in al Churches In like manner the cheife rulers although they haue not Apostolicall callings offices and giftes yet for that in planting publick Churches they do supplie thier places we are to grant vnto them authority in this behalfe And as this poâ—er cannot be denyed to the magistrate in the first founding of a Church so whenas the Church is built his authoritie is not diminished or abated or giuen to any other but remaineth still in his owne handes The trueth whereof may be declared in this manner to make a lawgiuer there must these things concur First a publick calling whereby he hath care and câ—arge of the people to procure their good as by all other meanes so especially by giuing them good and righteous lawes by the which they may be ordered Secondly authoritie to command and also power to compell those who are rebellious to yeeld obedience vnto the said lawes The which thinges for so much as they are wanting in all others saue in the cheife ruler hereof it commeth to passe that the giuing of lawes cannot belong to any saue to him onely For the greater euidence of this point we are to consider to whom this making of ecclesiasticall lawes is giuen being denied to the ciuill ruler namely to the whole ministerie of the Church established who as they haue the ordering and ruling of the Church and the greatest measuâ—e of knowledge in these affaires so it may seeme most meete that the making of lawes be permitted vnto them For the answering whereof this is to be marked that we do not here enquire who aâ—e most meet to aduise ecclesiasticall lawes and to be admitted into consultation of them for we cannot doubt but that the ministers of the word are vsually most fit for this purpose but who hath this calling office and authority to make these lawes All which seeme to be wanting in the ministerâ— whose calling and office is to be in particular Churches the ministers of the word of prayer of the sacraments of discipline but not to be lawgiuers in the Church For so they should rule ouer it as Lordes which is forbidden 1. Pet. 5.3 yea they haue no power to make and authorize lawes no not in a priuate Church which is free from the ciuill power For although they beare the chiefest sway in this and in all other actions yet the lawes take their authoritie not from the ministers but from the whole bodie of the Church consisting of ministers and people But in a publicke Church this authoritie goeth from the people to the ciuill ruler by whose authoritie it is planted built and preferred the worde lawfully preached in great assemblies of the people the which otherwise were tumultes yea the positiue lawes of the Church authorized put in force So that in a priuate Church the state iâ— popular but in a publicke Church it is according to the ciuill state as namely monarchicall in the rule of one If any doe here obiect that definition of the office and duetie of a ruler which the people of Israel make 1. Sam. 8.20 saying We wil haue a king who shall iudge vs and fight our battailes for vs and thereof gather that he being otherwise busied cannot vse the meanes of attayning a sufficient measure of knowledge in ordering of the Church we answere that this people had no care but of worldly matters And further that there is no ruler in his owne person so continually imployed in ciuil or warlike affaires but that he may and ought to giue himselfe to the studie of the worde of GOD and to the vse of all men whereby he may be made able for the discharging of this duety to the Church The trueth of this pointe appeareth in the example of Iosua who had a more waightie and troublesome charge laide vpon him namely to bring the people of Israel into the land of Chanaan and to giue them quiet possession of it then any ruler hath in the ordinarie gouernment of his realme and yet the Lorde gaue him this commaundement in the first place Ios. 1.8 That the booke of the lawe should neuer depart from him but that he should meditate on it day and night If it be further asked why the Apostles neuer make mention of any such authority that princes should haâ—e in the church the answere is plaine to wit that there were no publicke Churches in their daies And therefore the ciuill ruler had no further to deale with them then to tolerate them within their dominions and to see that they liued in ciuill peace and order As touching the aduising of lawes although the ciuill ruler haue the authoritie of enacting them yet he ought to be very sparing and moderate in vsing it The which thing as it is necessarelie to be obserued in the ciuill gouernment of all rulers who desire to haue a quiet and peaceable estate so it is much more requisite in ordering the Churrch which ought to be ruled after a most gentle and milde manner euen as the prophet Esay doth teach vs saying that in the time of the gospell Kings Queenes shal be nourse-fathers and nourse-mothers to the Church that is they shall rule and order it not tyrannically by force and violence but in a louing and tender sort euen as we see nourses deale with young children The which affection a christian ruler
reuerenced and obeyed yet this is to be noted that this authority doth not stretch it selfe to any Churches saue only to those which ioyne themselues together in this kinde of gouernment or rather in this subiection And therefore a councell which is gathered out of all the Churches of some countrie or parte of the world cannot impose lawes vpon the Churches of other countries yea if in an oecumenicall councell any one Church should refuse to ioyne it selfe with the rest the lawes of that councell should not builde that one Church for councels haue no authoritie but ouer those Churches from the which they haue authority Sect. 2. Of whom councels may and ought to consist SEcondly we are to see of whom these councels ought to consist the answere is of men whom the common consent of the Churches ioyned together vnder this common gouernment doth in respect of the excellencie of their giftes to wit of zeale godlines wisdom learning experience faithfulnesse boldnesse diligence and such other graces requisite in this behalfe iudge fit for this purpose Here we haue two questions to answere The first is whether that any besides the ministers of the word ought to be of these councels the second is whether that a councell may conueniently consist wholly of those who are not ministers of the word For answere of both these questions we confesse that the ministers ought to be accounted most fit to be admitted into consultation of these waighty matters for that they ought not only to know the state and condition of the particular churches better the any other it being their calling and office to looke vnto them but also to be endued with more excellent giftes then are to be expected vsually in others yet these councels may lawfully according to the word of god coÌ„sist of others Yea the constitutions or decrees of such councels are no lesse to haue the force reuerence and obedience of ecclesiasticall lawes then if they had been made by a councell consisting wholly of ministers For it is in the power of the Churches which do consociatâ— themselues in this manner to delegate their authority to whom they will of what calling or condition soeuer he be For although the knowledge and care of the state of the Church and all other graces haue in corrupt times bene appropriated to the ministers the people being accounted ignorant and prophane idoles neither able nor worthy to deale with ecclesiasticall matters much lesse to iudge deterâ—ine and aduise of mattâ—rs of great importance yet we learne out of the worde and see it ratified by experience that the spirite of GOD and all spirituall graces do as well belong and are as often as plentifully yea some times in greater measure granted to other Christians then to the ministers of the word So that the ministers of the worde cannot challenge to themselues authority and abilitie to be the only doers in this action but must admitte into their company and consultation those of the people that are iudged fitte for this purpose yea although there be a sufficient nomber of ministers able to performe whatsoeuer is required in this behalfe yet it is diuers waies inconuenient that councels shoulde consist wholly of them For first we knowe that a great parte of these lawes do concerne the ministers themselues and the performance of their duties and functions wherein if there be any generall negligence want or ouersight and errour which is no straunge thing as they knowe who are acquainted with the histories and state of the Church who shal lay open the faulte make lawes for the redressing of it For although it may be supposed that they wil doe it of their owne accord yet it standeth not with their wisdome who haue the choosing of fit men for these councels to commit the matter wholly to them especially whenas the amending of the errour is against the credite commoditie or ease of the ministers yea it is not agreeable to any reason that they should appoint to themselues the duties and worke which they ought to doe and correct whatsoeuer is amisse therein for we know that most of all those corruptions wherewith the Church hath bene polluted and defaced these many ages haue bene both brougâ—t in and continued by the meanes of these councels consisting of ministers onely Besides this reiecting of the whole Church as vnfit to aduise any thing for their owne good is both iniurious to God who especially in this time of the Gospell poureth foorth his spirite with a full and indifferent hand on all his seruants that call vpon him so that his graces bestowed on the Church are as the oyntment which being poured vpon Aarons head ran downe euen to the skirtes of his garments and also reprochfull to the Church as being destitute of all spirituall wisdome and vnderstanding Lastly the excluding of all the people from councels maketh the lawes enacted by them to be vnwillingly receaued for that the ministers taking all the authoritie into their own handes doe easely incurre the suspition of tirannizing ouer the Church whereas the lawes would be readely obeyed without murmuring or repining if that some of the people had a hand in the making of them As touching the second question although a councell gathered about ecclesiasticall matters might lawfully consist wholly of those who are not ministers of the word yet it is seldome conuenient that this shoulde be put in practise for first the ordinary authority wherewith the ministers are endued in that they are the teachers and gouerners of the people although it be not sufficient to make lawes yet it requireth that they shoulde vsually beare the greatest sway in making those humane lawes whereby the Church should be gouerned yea by this meanes it commeth to passe that the lawes haue greater force and authoritie among the people then when they come from men otherwise meerly priuate Yea the state of many Churches is so that fewe men of other callings besides the ministers of the word giue themselues to the studie of the word of God or haue sufficient knowledge for this purpose thinking that it doth belong to ministers onely to know the manner of the worshippe of God and of the gouernment of his Church And if we doe suppose a flourishing state of a Church wherein knowledge doth abound not onely in the ministers but also among the people so as they are able to giue a sounde iudgement and good aduise in these waightie matters yet the ministers ought not to be excluded for if the people doe abound with knowledge it is like yea necessarie that the ministers be much more filled with all spirituall vnderstanding and wisedome yea it is seldom seene that others know the state of the Church and of the people which in making these lawes is chiefly to be regarded so wel as the ministers do who are coÌ„tinually exercised in looking vnto theÌ„ Sect. 3. Of the necessarie coniunction of particular Churches vnder the gouernment
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