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
these thinges ought to be performed These are to be had from those places where the Church is already built as one of the priestes which were translated out of Samaria was sent back againe to teach the newe inhabitants of the countrie howe to feare and worshipped the God of Israell And first they are to call the people to the profession of the faith by preaching vnto them the doctrine of the lawe and of the gospell in that manner which hath alreadie beene declared for ciuill rulers do not themselues ordinarelie build the Church but they as it were hyre worke-men to doe it and take order that the people whom they woulde bring into the forme of a Church be taught and instructed in the waies of God Thus to the ministerie of the worde whereby alone priuate Churches are builded the power and authoritie of the magistrate is added or rather the ministerie of the worde is added to the ciuill authoritie which hath the first place in order although not in efficacie that as the one doth labour to bring the bodies and outwarde actions of the people into the due order of a Church and to conforme themselues to the right worshippe of God so the preaching of the worde may mooue their mindes to knowe and their heartes to obey the will of God The which worke of the magistrate and minister consisteth in two thinges the first is to take away the false religion the other to establish that which is agreeable to the will of God In both which there are diuerse thinges to be considered and specially in the first forsomuch as it is a harde and dangerous matter to abolish that corrupt worshippe which they haue alwaies vsed and which they haue receaued from their auncestours For men are verie zealous of the traditions of their forefathers wherein they themselues also haue beene brought vp To abrogate all at once and insteede thereof to plant the true religion being altogether straunge and vnknowen vnto them were both dangerous to the ciuill estate as that which were verie like to breede sedition and vprores among the people and also contrarie to the right manner of laying a sure foundation of a Church For they being forced by authoritie to renounce their owne religion would rather hate that in their heartes whereunto there were forced then truely loue and embrace it Yea vppon euerie occasion they would be readie to fall a way from the profession of it and so be further off then they were at the first and therefore the corrupt worshippe is to be tolerated for a while till such time as by the preaching of the worde some good number be conuerted Which being done then both the minister in reprouing and the magistrate in abrogating their false kinde of worshippe may be more bolde Yet not all at once but at the first that which is most grosse and corrupt the vanitie and falshood whereof is most palpable and may most easely be shewed Then as touching the true religion they who as yet do not embrace it may be compelled by the authority of the magistrate first not to speake euill of it nor to iniurie or molest eyther by worde or deede the professours of it This we may learne of Nabuchadnezzer Daniel 3.18 who made a decree that whosoeuer should blaspheame or speake amisse of the God of Sidrach Misach and Abednego he should be put to death Secondly they are also to be vrged to heare reuerently the worde of God preached vnto them by the which meanes we nâ—ed not doubt but that the trueth wil daily more and more preuaile so that great multitudes of people will eyther in truth and from their heartes loue and embrace it or at the least make outwarde profession the which as it is not to be reiected for that it cannot certâ—inely be discerned to be hypocriticall we being bound to thinke the best of all men which doe professe Christ and not to iudge them of hypocrisie so it is good in this respect for that they submitting themselues to the outward profession will diligently and willingly heare the worde vse religious exercises and all such meanes the which we may hope will be effectuall at one time or other to their vnfained conuersion They who doe not yeelde to be professours of the gospell are still to be compelled to heare the worde which must be preachâ—d to them in a distinct assemblie and of set purpose for that the ordinarie ministerie which edifieth those who are alreadie conuerted cannot be so effectuall and serue so fitly for this end If it be here asked whether that the ciuill magistrate may not compell them by inflicting some punishment on them to submit and conforme themselues wholly to the orders of the Church and to become members of it the answere is that this may be done to those who did once professe the true religion and afterwardes did fall away but men who neuer did conceaue in their mindes the doctrine of the gospell cannot by force be made members of a Church but being debarred from the vse of their false worshippe and also compelled to heare the worde preached are to be left for their conuersion to the Lord. Yet if they continue professours of that worship which the ciuill ruler doth abhorre they are if not subiect to banishment losse of goodes imprisonment or some lesse danger trouble or punishment yet cleane shut out of his fauour and so debarred from all preferment honour or dignitie yea from any good condition of life For the auoyding wereof many will become professours of the truâ—th who in their heartes do not imbrace it Sect. 8. How a publicke Church being planted is to be established THus when the number of beleeuers is so increased that as for the most part it is in publicke Churches eyther for number or for distance of place they cannot conueniently ordinarelie come together then they are to be deuided in diuers asseÌ„blies so to be brought into the forme of a Church by appointing fit men to teach and lead them in the way of euerlasting life that so they may serue God and liue in that holy order of a Church which he hath appointed And forsomuch as it may be asked where there can in this first planting of a Church be had such a number of ministers as may be sufficient therefore we are herein to followe the example of the Apostles who whenas a competent number were wonne to the profession of the faith they did after some space of time choose out of that number those who were endued with best giftes Yea although they were not learned in any other knowledge yet if they had attained the sound knowledge of the principles of christian religion so that they were able to teach the sâ—me to others if they were mâ—n of an vnblameable life so that they might boldly and effectualie exhorte others to the same then were they iudged meete to be set ouer the rest to teach and gouerne them
ought to haue vse and shew in all his dealings with the Church and especially in giuing lawes for the ordering of it For although in other matters his will may in some sort stand for a law yet in this case he ought not to be so peremptorie or wilfull but that he doe willingly suffer himselfe to be ruled by the worde of God to doe that which is most agreeable vnto it And forasmuch as in indifferent things wherof these lawes are to be made it is not alwaies easie to see what is most right and meete to be done and for that ciuill rulers haue not the extraordinarie assistance and the spirit of God to direct them in these actions therefore it is needfull that they consult with others take their aduise in making lawes for the Church and so much the rather as an ouersight in gouerning the Church is more hurtfull then it is in ciuill mattes If it be here asked who ought to be admitted to this waightie consultation and what is the whole order of this action we referrâ—â—he answere hereof to the next chapter CHAP. X. Of the coniunction of particular Churches Sect. 1. Of the voluntarie coniunction of particular Churches vnder the gouernment of councels THVS much of a particuiar Church seuerally considered and being distinguished from all others by the proprietie of humane ecclesiasticall lawes or more plainely by a distinct gouernment euen as we see one citie countrie or kingdome to be separated from another by the owne limits whether hils riuers seas or any other thus the Church which was planted at Corinth by the Apostle was free from all other Churches being not bound to their lawes and orders Yet often it commeth to passe that they are ioyned together and that euen in this bonde of humane gouernment by the which they are vsually seuered one from another Of this coniunction we are briefly to entreate the which we find to be of two sortes the one voluntarie the other necessarie voluntarie coniunction is that whereby particular Churches which otherwise are free from all humane authoritie and iurisdiction doe submit themselues to a common-guernment for their common good as we see that free cities enter into a league and a common-gouernment that so they may be the better ordered The subiect of this authoritie are councels prouinciall naturall and generall which are assemblies of certaine men sente from particular Churches with authoritie to iudge and determine of the waightie causes of those Churches In these councels we are to consider first their originall and authority and secondly of whom they doe consist For the first although the gouernment which God hath appointed for the ordering of Churches in particular be in it selfe sufficient for that purpose yet there is many waies great vse of this common-gouernment of counsels For there is not so greate force and authoritie for the repressing of the stubborne and disobedient for the resoluing of doubtes the deciding of waightie controuersies the confirming of the trueth of doctrine the resuting of pernitious heresies the making of ecclesiasticall constitutions of rites and ceremonies and finally for the ordering of great waightie matters in the ministerie of any one Church as there is in a greate number whose godlinesse wisedome and learning are famously knowen to all men Yea there is among many excellent men greate varietie of knowledge wisedome and all spirituall graces the which being ioyned together are more auailable for the edifying of the Church then if they were onely seuerally vsed in particular Churches For these causes was this common gouernment of councels instituted in the Church at the first and hath continued in all the ages of it The first example of a councell in the time of the gospell is Act. 15.6 where all the Apostles and the whole Church which was at Ierusalem come togâ—ther for the deciding of a great controuersie moued about the keeping of the cerâ—moniall lawe But this counsell although in force and authoritie it was occumenical or generall in that the constitutions made then by the Apostles did belong to all the Churches in the worlde yet in act and in deede it was a particular assemblie of that one Church which was at Ierusalem consisting of the Apostles Elders and of the whole people as appeareth Vers. 22. so that this example serueth not for our purpose neyther proueth the diuine institution of prouincial councels Yea as it seemeth we haue not any example or precept of this coniunction of particular Churches mentioned in the actes writinges of the Apostles or elsewhere in the holy scripture Wheâ—eof some haue gathered that these councels are vnlawfull and their authoritie vsurped being not of God but from man and that there is no other gouâ—rnment appointed for the Church but that which may be had within the compasse of euerie particular Church For answere whereof we knowe that of lawfull things some are necessarie being commaunded by God so that the omitting of them is sinne in his sight but other things are so lawfull as that they may laâ—fully be left vndone being not commanded but permitted to vs to doe when we shal thinke them conuenient Of this latter kinde are these common councels and this voluntary coniunction of diuerse Churches vnder one gouernment For we haue no flat commaundement in the word as touching it neither can any Church be compelled to ioyne in this manner yet one Church may lawfully vse the helpe of an other for their mutuall good If it be here obiected that it is not in the power of man to appointe any other forme of Church-gouernment then God himselfe hath prescribed in his worde we answere that these common councels do not take away the gouernment of particular churches but rather do establishe it yea make it more effectuall and forcible and supplieth the wantes the which by reason of the infirmitie and wants of men are often found in it The reason why these councels are not mentioned in the scripture is for that in the daies of the Apostles the Churches could not ioyne themselues together in this manner not only because they were not fully setled within themselues but cheifely because they were fewe in number and so farre distante one from another that they could not with any conuenience communicate ordinarely together Yea the Apostles were to them in steed of the most generall councels for they referred all their doubts controuersies and matters of importaunce to their determination wherein the rested as in the word of God Whereby it appeareth that although these councels haue not their originall and authority immediatly and directly from God as the ministerie of a particular Church hath yet that they haue bene instituted and vsed by the Church for iust and necessarie causâ—s according to the worde and will of God Likewise the authority of these councelles is the full authoritie of those Churches from the which the seuerall commissioners or delegates were sent And therefore it ought to be
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
that whenas there is a fault committed in the laying of the foundation of a house the whole building will for euer be the worse for it The first thing therefore to be done in planting a Church is to coÌ„uert infidels to the faith which is done ordinarily by the ministerie of the word of God deliuered plainely sincerely effectually as God hath appointed Notwithstanding which powerfull meanes the subduing of men to the Gospel is a hard matter yea it is much harder in these times then it was in the daies of the Apostles wherein the gospel was first preached For then the ministerie of the Apostles Euangelists and other preachers of the gospel was much more powerfull and effectuall then any ministerie of the worde is in these daies For they had not onely extraordinary measure of those gifts which do yet remaine in the Church for the building thereof as are the gifts of prophecie knowledge wisedome zeale and all other of that kind but they had also other most wonderfull gifts bestowed vpon them as the gifts of speaking in strange languages the gifts of discerning spirits healing the sicke working of miracles and such other which serued onely for this end to bring infidels to the profession of the faith 1. Cor. 14.22 not that true faith was ordinarely wrought by these meanes in men but onely a generall historicall and temporarie faith whereby they did beleeue the doctrine of the gospel to be the worde of God which beliefe being professed was then and is at all times sufficiâ—nt to make one a member of the visible Church heere vpon earth The which the Apostles did labour by their ministerie to bring to passe and did reioyce in it being effected although there did appeare in those beleeuers few or no signes of sauing faith which is a firme confidence in the â—ercy and loue of God in Christ effectâ—ally wrought in the hearâ— by the spirit of God arising of a certaine perswasion of the trueth of Gods worde whereof this generall faith is onely a resemblance shadowe and appearance And further for this purpose the giftes of miracles and such other did greatly auaile for they did so astonish and amaze men that they did euen wring out of them an approbation of the doctrine preached that it came from God and therfore was to be receiued Iohn 1.15 Act. 13.11 Thus did the Apostles plant Churches but they who since that time labour in this worke are destitute of this helpe yea also of another farre more effectuall to wit of the wonderfull and extraordinarie blessing of God vpon his Church who did then poure forth his spirit so straungely and so plentifully vpon men in conuerting their heartes to the obedience of the gospell as the like was not before hath not beene since neyther shall be at any time in the Church So that these helpes being wanting in these daies we cannot looke for the like successe in this worke to wit that the Church should haue such a suddaine and straunge encrease as it had in the beginning whenas many thousandes were at once added vnto it Act. 2.41 yet we are not to despaire of good successe forsomuch as the Lord hath not left his ministery destitute of sufficient power to conuert many men to the faith euen those who neuer heard of Christ before For although the extraordinarie callinges and giftes of the Apostles and Euangelistes be not now in the Church neyther to be looked for yet the force of them doth remaine still in that the very declaration of those wonderful miracles whereby the trueth of the gospell was confirmed at the first will to the ende of the worlde adde authoritie and giue successe to the preaching of the Gospell although they were much more effectuall in those who did beholde them with their eies Yea we haue some helpes which were not in the primitiue Church and for the supplie whereof those other were giuen to wit the consent of all ages since the first publishing of the Gospell wherein many haue not only professed the faith but also sealed that their profession with thâ—ir blood and that not any small number but euen whole nations haue professed and do confesse the gospel The which no doubt is a forcible argument and euen as a cloud of witnesses whereby he who is obstinate in infidelity may be eyther conuerted or confounded and put to silence Yea this generall embracing of the gospell by so many countries and nations is that fulnesse of the Gentiles the which the Lord hath appointed as a meanes whereby that obstinate and harde-hearted nation of the Iewes shall at the appointed time be conuerted And therefore it cannot but be effectuall with the rest of the Gentiles who are not so obstinate in infidelitie as the Iewes are But we are especially to relie vppon that force which the worde of God being plainely and sincerely deliuered hath in turning mens heartes vnto God which will neuer returne emptie but in some measure perfourme the thing for which it was sent Thus much in generall of the meanes of conuerting infidels now of the same in particular The ministerie of the worde which is heere to be vsed hath two partes the first is a preparatiue whereby infidels being of themselues altogether vnfit to heare and vnlike to beleeue the worde are in some measure prepared for this purpose the second is to teach them the doctrine of the gospell The preparing ministerie consisteth in two thinges The first is to purge their mindes from that false worship whereunto they are giuen The second is to conuince their consciences of sin For the first we caÌ„not hope that men being fully perswaded of the trueth of their owne religion and of the deitie power and goodnesse of those false Gods which they worship will imbrace any new and strange religion Thus did Elias 1. King 18.24 bring the people from idolatrie to the true worship of God And likewise Paul dealeth with the idolatrous men of Athens Act. 17.29 and with them of Lystra Act. 14.13 and yet there is great moderation and wisedome to be vsed in this pointe so that we doe not at the first speake so vilely and baselie of their religion as it doth deserue but rather tollerate them in their corruptions and withall instruct them in the trueth that â—o the other false worship may slippe out of their mindes as it were without violence they leauing it of their owne accord For otherwise if they see their Gods and religion wherein they haue beene brought vp and which they haue receaued from their ancestors to be blasphemed and euill spoken off there is greate danger least at the first we so alienate their mindes that they will not heare the worde preached but become vtter enemies vnto it So the towne clarke in the Apologie for Paule Actes 19.37 witnesseth that he in preaching the gospell had not blasphemed their goddesse Diana Secondlie they must be prepared by the ministerie of the law of sinne
affection and indeauour doe helpe it forwarde as they who doe builde out of order or not in due time aâ—d season But there is another kâ—â—d of hinâ—erers who aâ—e tâ—uly and properly so called and these doe of set purpose â—â—nder the building of it The which no doubte is not onely a strange thing although it be most vsuall in the world that any man should be giuen vp to such a reprobate and senslesse minde as to labour by all meanes to ouerthrow and deface that wherein his cheife felicitie doth consist but also a most fearefull case for as the Apostle witnesseth 1. Cor. 3.17 Who so destroyeth the temple of God which is holy him shall GOD destroy And Philip 1.28 to be an aduersarie to the Church is a signe of perdition howsoeuer the Lorde may chaunge the hart of the most fierce enimie which his Church hath and make him become a fauourer of it as we see in the example of Paule Sect. 5. Howe the Church is to be built against professed hinderers THey who doe of set purpose hinder the building of the Church are of two sortes to wit professed or hypocritical Of both these kindes the Apostle fore-warneth the elders of the Church which was at Ephesus Act. 20.29 saying I knowe that after my departure fierce wolues shall come in vppon you not sparing the flocke The other kinde followeth And of your selues there shall arise men speaking peruerse things to drawe disciples after them And so doth Christ his disciples Math. 24.9.10 open persecutors shall kill you and yee shal be hated of all men yea many that beleeue shall be offended and one shall betray an other and many false prophets shall arise and deceaue many These hinderers as they are diuers so they are diuersly to be dealt withall yet this belongeth vnto them all that whenas they are obstinately and desperatly malitious in hindering the building of the Church they are subiect to the imprecations of the said Church Neh. 6.14 and 2. Timo. 4.14 professed hinderers are such as are not members of the Church for no man can professe himselfe to be both a seruant to Christ and a hinderer and defacer of his glory which shineth only in the Church and is obscured by hindering the building of it more then by any other meanes but they who hating Christian religion doe by all meanes labour to hinder the propagation of it and that most commonly by open violence These may lawfully be resisted by violence as they doe oppugne the truth as we read that the people of the Iewes did who did build with the one hand and hold their weapons with the other Neh. 4.17 therefore these are called the Lordes battails And hereof we need not doubte but that the force of open enimies labouring to ouerthrow the Church may and ought to be resisted by force There is no cause of warre so iust as is the defence of the Church neither any wherein we may be more bolde to looke euen for the extraordinary helpe and blessing of God in fighting for vs for the good and safety whereof al the creatures in heauen and in earth doe serue Thus Ioah incourageth his brother 2. Sam. 10.12 quite thee like a man and let vs be valiant for our people and for the cities of our God Sect. 6. How the Church is to be built whenas the ciuill magistrate is a professed enimie to the Gospell IT commeth often to passe that the building of the Church is hindered by the ciuill rulers who ought to be the cheife furtherers of it being placed by God in authoritie for this end that by their meanes the people might liue a quiet life in all godlines and honestie 1. Timo. 2.2 But the people by their sinnes doe often pull vpon themselues as diuerse other iudgments so also prophane and Godlesse rulers so much abhorring froÌ„ the true worship of God that they do not onely not imbrace it themselues but also hinder their subiects from vsing it The which is a lameÌ„table case euen a horrible coÌ„fusioÌ„ of all things whenas the sword of the magistrate is stretched out against the Church the members and builders of it which was appointed cheifly for the maintaining of it yet we haue many examples hereof in all ages of kings princes Emperours all kindes of rulers who haue opposed their whole power and authority to the building of the church This was the state of the church for the space of diuerse hundred yeares in the first time of the Gospell the which did miserably labour vnder the crosse of persecuting Emperours the like may be seene in euerie age And therefore it belongeth to all Christians to knowe howe farre they may go in building the Church in this state of things and whether that it be lawfull as before to build the Church and to maintaine the same being built by force against the violence of the ciuil power The answere to this question is diuerse according to the diuersitie of rule and of subiection for some magistrates doe so rule aâ— that they themselues are in some sort to be ouerruled by others yea they are subiect to lawes as other men are so as if they doe transgresse either in their priuate life or in publick administration they are to be called to account and to be brought into order by the people or by the châ—ife and noblest of them in the name of the rest These may lawfully by the aforesaid power of â—he people but not by any priuate man or companie of men be compelled to suffer the building of the Church to goe forward But this is no answere to the question for here subiects doe not resist a higher power but the ciuill power being deuided betwixt the people and the rulers one part of it resisteth the other in the which combat the lower power ought to giue place to the higher and therefore the magistrates to the whole body of the people by the which they were put in office to rule them seuerally and ioyntly in the name and by the authoritie of all For this kinde of magistrates is to be accounpted as deputies or substitutes to the people and may lawfully be deposed by them when the common good doth so require Yea if any people haue submitted themselues to any authoritie with condition of hauing the true worshippe of God and the free vse of it they are not bound to obey if the said condition be broken But there is another kind of gouernment wherin the ruler for vsually he is but one hath greater authoritie and a more sure standing in his place in that he is not chosen or appointed by the people to rule neither doth take his authoritie at their handes as their giftes but hath it from God from his predecessors and from himselfe These rulers are for the most part great kinges and Monarches who doe obtaine kingdomes by hereditarie succession from their auncestours hauing either by force conquered the dominion of
those places or by the fauour and consent of the people obtained that great authotitie for themselues and their posteritie Yea often a temperate and meane power being graunted doth increâ—se to this immoderate and absolute authoritie whereof we speake The which although it were at the first conquered by violence and vniust dealing yet if afterwardes it be by the generall and continuall consent of the people admitted acknowledged and obeyed it is to be accounted a lawfull authority Now in many of those kingdomes the rulers are not tied to any couenants or conditions by the which they shoulde rule but onely so farre forth as they doe voluntarilie submit themselues for the more quiet obtaining enioying of their kingdoms Yea they haue the full and absolute authority of the land in their owne handes and inhereÌ„t in their own persons insomuch that al others within their dominions ioyntly and seuerally considered are in respect of them priuate men Of this kinde was the kingdome of Israell as hath beene shewed in the former treatise and many other in the which that we may apply this to our purpose it was not lawfull for any of the people to resist the ciuill authority by open force no not in the cause of setting vp or maintaining the Church as appeareth by the historie and examples of the saide kinges Yea this is agreeable to the word of God which teacheth that we ought not to doe that which is good but by good lawful and ordinarie meanes but to resist the ciuill power is euill and greatly displeasing in the eyes of God Yet we ought to vse all lawfull meanes for the setting forward of this worke when it is hindered by these magistrates as first to solicite the cause of the Church at their hands yea euen with our owne danger as did Hester Est. 4.14.16 Nehemias Neh. â— 4 and to labour to bring them to the knowledge of the truth Yea further if it be so needfull to redeeme the freedome of religion with our goods by paying to our rulers great tributes that the Church may be established Also by shewing our faithfull obedience loyal submission and duetifull seruice euen to the vnbeleeuing rulers as did Daniel Nehemias and many other godly men By the which meanes and such like the Lord working together in whose handes the heartes of kinges are to turne at his pleasure it may happely come to passe that they will become louers and furtherers yea members of the Church or at the least not haters and hinderers of it but if they doe continue obstinate and as it vsually commeth to passe become persecutours of the Church Then in the first kinde of gouernment the people may vse eyther that secret authoritie which as yet remaineth in their owne handes or else the libertie and benefit of conditionall obedience and so notwithstanding the ciuil ruler build the Church as they ought to doe But in the other kind of gouermeÌ„t we may not build with the one hand hold our weapons with the other against that gâ—eat absolute and maiesticall authoritie for here God giueth no other weapons where withall to fight saue onely patience to suffer their vngodly dealing and if they become malitious and bloudy persecutours of the Church winges to flie For that in time of persecution moued eyther by our owne magistrates or by any other power we may fly for our safetie we are taught euen by the light of nature which moueth euery one to preserue his life by all good meanes But nature is an euill counseller in cases of religion and therefore we haue a more sure ground whereon to rest in this behalfe euen the worde of God whereunto we are to hearken giuing vs this libertie yea this counsell that when we are persecuted in one place we should fly to another as the primitiue Church was dispersed except the Apostles Act. 8.1 yea this is good not onely for our selues but also for the Church for by this meanes we preserue the Church which otherwise would be destroyed in vs. Besides those who are weake and doubt of their constancy ought not to tempt God by vndergoing extreame daunger Yea the Lord vseth thiâ— meanes for the inlarging of his Church Act. 8.4 yet sometimes God doth not graunt vnto vs this libertie of flying but giueth the persecutour power ouer vs that by this meanes he may try our soundnesse and constancy in the profession of his trueth Yea sometimes it is also expedient for the Church that we doe not vse this liberty though we may as if our suffering be like to bring many to the profession of the trueth or to confirme the weake or to auoyd the slaunder of the enemy obiecting to vs fearefulnesse hypocrisie want of faith and of the hope of eternall life Sect. 7. Of the building of the Church hindered by the ciuill ruler being a christian THus much of professed hinderers being open enemies to the Church Nowe we come to those who although they professe themselues members of the Church and such as do by all meanes labour to build it yet in trueth they doe hinder the same yea often more then the opeÌ„ enemy doth And to let others passe the greatest hurt is done by those who are publicke in the Church vnto whome the building and furthering of this worke doth belong as namely the ciuill ruler being a member of the Church and the ecclesiasticall gouernour or the minister of the worde For as when the light of the body is darkenesse how greate is that darkenesse so when the builders of the Church are the hinderers of it how great is that hurt For the first the ciuill ruler for so we speake as of one because that kinde of gouerment is most vsuall may greatly hinder the building of the Church although he doe in part further the same as namely if together with the profession of the true worship of God he doe retaine some part of some false worship or the reliques and memorials of it whereby many are offended and hindered Secondly if he hinder the establishing of any part of the gouernment of the Church commaunded in the worde or else the function of any office and finally if he doe by any meanes hinder the course of the gospell and the building of Gods Church in that place Heere we haue other meanes to vse the ciuill ruler being a member of the Church For first we may be more bolde in mouing him to regard the building of the Church the which doth as much concerne his owne good and saluation as the good of any other We may also haue greate hope that he will be moued by the aduise of them who are godlie wise and learned in his realme Yea those that are the ministers of the worde of GOD by whose meanes the Church is built may deale more plainely with him and exhort yea charge him in the name of God who will one day take an accounte of him howe he hath discharged his duetie to
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
Necodemus a maister in Israell Iho. 3.10 Neither did they looke so much for forgiuenes of sinnes and eternall life by the Messias thinking to be iustified by keeping the law as for temporall commodities And lastly they denied the doctrine of the death of Christ for they held that the Messias should not dy Iohn 12.34 That these and other such errours were popular and common in the Church of the Iewes we may both gather out of their saying recorded by the euangelists as also by their continuall silence in these matters the which we doe not reade that any of them doe mention vppon any occasion And lastly by the open confession of the Iewes in all ages since the comming of Christ. For it is plaine that they holde euen to this day those opinions which they receaued from their auncestours and were commonlie helde of that nation Notwithstanding all which errours we thinke as it is generally thought that the people of the Iewes professing generally faith in the Messias to come were then the true Church and the people of God but this confession will not serue now in the time of the Gospell to make them a Church because they doe reiect Christ himselfe in his very person As for the hereticall Churches since the time of the gospell as the Church of Arians papists or any other maintaining grieuous errours contrarie to the worde of God it seemeth that they are to be accounted the Churches of God because they doe all hold the foundation of the Gospell which is faith in Iesus Christ the sonne of God and the sauiour of the world CHAP. VIII Of a Priuate Church Sect. 1. What a priuate Church is HItherto we haue entreated in generall of a particular church now we are to speake of the kindes of it which are two in number to wit priuate publick A priuate Church is a company of Christians seruing God together in the midst of infidels or there where the whole multitude or the whol body of the people generally publickly considered abideth in infidelity Of this kind of churches we haue many examples First from the beginning vntill the daies of Moses in all which time the Churches were priuate Secondly after the nation of the Iewes did cease from bâ—ing a Church for from their comming out of Egipt vntill the time wherein they reiected christ and the gospel they were a publick church til the dayes of Constantine the great all the chuâ—ches of the christans were priuate For we doe not read of any one citie or countrie within al that time being about .300 yeares did publickly embrace the gospell but a fewe in respect of the infidels in this and that citie as in Ierusalem Antioch Corinth Rome and the rest So that al the churches planted by the Apostles Euangelists or any other in the first ages of the gospel were priuate Thirdly of this kinde are those churches at this day if there be any such which are amongst the Turkes or any other kind of infidels Out of the which examples we may gather that the cause of this priuat estate of the church was in the first ages of the world the smal nuÌ„ber of the tru worshippers of God is in these latter ages the infidelitie of magistrates who being themselues infidels do not go about to bring their subiects to the faith but are perhaps content to tolerate the same within their dominions and that for some ciuill respect as namely to make their cities and countries more resorted vnto for encrease of the tribute due vnto them for the preseruation of peace or for some other such consideration Lastly the cheife cause of these priuate Churches is to be taken from the very nature of the Gospell the which being contrary to mans reason is hardly beleeued and therefore it is vsually receaued only of a fewe As it is written Rom. 10.16 who hath beleeued our report that is very fewe in respect of the infidels do beleeue the doctrine of the Gospell For howsoeuer the force of ciuill authoritie and other outward respects make the gospell to be generally receaued in many places yet this generall profession is contrary to the nature of the gospell the which hardly and seldome is truly receaued as hath bene said But here it may easely be obiected that no Church can be called priuate seing that we haue here before defined a church in generall by the publick seruice of God We answere confessing that euerie church is publick in respect of the seuerall members of it yea although it be in a priuate house or family or in the most secrete corner that can be And yet a church contained within a priuate place and consisting of a small company may truly and fitly be called priuate in respect of that Church which consisting of the whole body of the people doth not lurke in a corner but is openly established amongst all and in euerie place Yet the ministerie of the word and al other actions of such a church are to be counted publick and not priuate So that this kinde of Churches is called priuate from the subiect because they are in priuate places but the subiect of the other kindes is a publick citie or countrie Sect. 2. Of the the specials in planting a publicke Church NOW that we see what a priuate Church is we are in the next place to come to the specials in the planting of it And first we are to declare by whom this kinde of Church ought to be founded as for the secondarie workers to wit the ministers of the worde we haue spoken of them in the generall treatise of planting a Church So that here we are to search out â—he first workers in this action who are the chiefe in that they begin the worke and procure the ministrie of the worde The answere is that euery man may be the chiefe and first builder of a Church so farre foorth as his calling power and authority doth stretch So that in this case priuate men may be lawfully and are vsually the first and chiefe builders Yea it is not onely lawfull but that wherunto the duetie which we owe both to God to seeke his glory and to men to seeke their saluation doth necessarelie binde vs that if God giue vs occasion the Church standing in neede of our helpe we be not wanting in this behalfe For so we are to vnderstande that this is to be done whenas the Câ—urch is destituâ—e of christian magistrates and likewise of other gouâ—rnours and teachers As it is in those places where eyther there is no Câ—â—rch aâ— all or else so decayed that there remâ—inâ—th nothing but the professiâ—n of religion amongest some fewe In the which case it is lawfull for any christian whom God hath endued with the zeale of his glorie and the saluation of his brethren and also witâ— some measure of knowledgâ— how this thing ought to be done to labour both in bringing tâ—ose who are infidels to the
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
God teacheth vs that the ciuil power is a holy ordinance of God instituted by God chiefly for this end to intermeddle with ecclesiasticall matters and not onely to suffer and tolerate religion as it doth in a priuate Church but also to set vp and maintaine it yea wholly to effect it although by the meanes ministerie of others in al places whither the said power doth stretch it self As for the distinction of the ciuil ecclesiastical state although it may be vsed to put a difference betwixt ciuil ecclesiasticall matters yet if therby we meane that in a publicke Church there is added to the ciuill state another full and perfect bodie endued with full authoritie to begin and effect all matters belonging to it self not relying vpon the other but only vsing the help of it against outward violence as wheÌ„ two distinct nations do ioine themselues in league together for their greater safetie then we thinke farre otherwise of these thinges then the worde of God doth permit according to the which the politicall bodie together with a publicke Church are but one body moued and ordered by one and the same head For as when any people being barbarous rude vnexpert in feates of warre and altogether destitute of humane knowledge and all good litterature become ciuill courteous warlicke wise and learned there are not so many newe estates or bodies added to the common-wealth but onely the first state of it is made so many waies better so it is whenas a people of pagans and infidels become the worshippers of the true God For there is not a newe bodie or state but onely the qualitie of religion is added to the ciuill bodie or rather idolatrie is chaunged into the true worshippe of God The which doth no more make a distinct body then idolatrie doth in a heathenish common-wealth As for the people they can no more be said to be another bodie because they are religious then for that they are a learned and warlicke people but for the ministers and rulers of the Church it may seeme necessarie to be graunted that they doe eyther make a distinct and perfect bodie or that the ministerie is a member of the ciuill bodie Whereunto we answere that the ministerie is not a bodie in it selfe neither is it the head of the body of the Church but onely is a member of the bodie of the commonwealth distinguished from the reste in nature vse and obiecte and excelling the other by a diuine holinesse which it hath more then any other part or function of this body The trueth hereof is to be laide open by declaring first that this whole state consisting of a politicall bodie and of a publicke Church hath but one heade wherby the whole bodie is ordered and euerie member of it moued in their seuerall functions And secondly the offices of these two states may agree together in the same subiect The heade is the ciuill power whereof we speake rather then of the ciuill magistrate for that in many places the power is not wholly in the handes of the magistrate but diuided among the senate the nobilitie and the people But here we speake of the whole power the which wee call the hande of this body by â— vsuall metaphore taken from the naturall bodies wherein we see that the whole motion commeth from the head without the which none of the members can moue it selfe or doe any function Thus all men doe graunt that the ciuill power is the head of this body in regard of ciuill and worldly affaires but that it may be so called in respect of the Church and of ecclesiasticall matters many do doubt or rather flatly deny without any doubting thinking that neither the ciuill power doth stretch it selfe to Church affaires neither if it do in some respect that it ought therefore or may lawfully be called the head of the Church As touching this point we are to consider howe both the function and also the name of a head agreeth to the ciuill power for the first in the building of the Church it pleaseth God to vse the helpe and the ministerie of men and that two diuerse waies according to the two diuerse kindes of building his Church whereof the one is inward secrete and spirituall whenas by the ministerie of the word and the sacremenes the Church is edified in knowledge faith loue obedience and in all manner of spirituall graces in this parte of the building Christ is the first and cheife mouer yea the head of his Church vnto the which he giueth spirituall motion by his ministers as by instruments vnto whom he giueth spirituall graces fit for this purpose Ephe. 4.11 He gaue some to be Apostles some Euangelistes some Pastors and doctours for the gathering of his saintes and for the building of the body of Christ. Thus Christ onlie is the head of the whole visible church for no creature can either appoint ecclesiasticall functions or giue spirituall graces either to the ministers or to the people But whenas the Church commeth to be built in any particular place there must be added an other parte of this building more outward apparant and sensible then the other to wit whenas this spirituall building together with the ministerie of the word which is the meanes of it is not onely receaued wheÌ„ as it is offered but also diligently sought after when it is wanâ—â—ng and carefully preserued after that it is gotten This kinde of building also is to be performed by the ministerie of man but yet it doth not come from the same head or fountaine For that spirituall building commeth from Christ as he is Lord and king of his Church but this commeth from God the father the maker and preseruer of mankinde who in great mercie and wisdome hath not left men in vtter confusion but hath giuen vnto them the meanes of hauing a Church and his true worshippe This meanes is his owne power and authority communicated to certaine men for the good of the rest to whome he hath giuen this charge that they do as by all other meanes so cheifly by building his church in those places which are within the compas of their authority procure the good of men so that all whosoeuer haue the rule of any place whether it be kingdome or countrie prouince or citie towne or family are bound by the word of God and namely by the generall lawes of magistracie to build the Church in the said places the which thing if they doe neglect as most of all the magistats in the world in all ages haue done then they do sinne against God no lesse then the minister being lawfully called to the function who doth neglect the inward and spirituall edifying of the Church This the prophet foretolde saing that kinges and Queenes should be nourse fathers and nurse mothers to the Ch. Not that they should be the ministers of the word and of the spirituall nourishment vnto them but onely that they should
build after this inward manner This second kinde of building is in order and nature the first yea that which moueth the externall action of the spirituall building and prepareth the way for the ministerie of the word by the meanes whereof a Church cannot be set vp in any place whâ—ther countrie ciâ—ie or family till that the power wheâ—eâ—y the said place is ruled do either procure or at the least suffer it For the kingdome of Christ is not of this worlde neither doth it take a way the generall ordinance of magistracie and order whereby God ruleth the world but is in respect of outward action subiect vnto it and to be established and miantained by it for as God himselfe was the head and first mouer in the building of the Church when as at the first he sent his Apostles immediately by his owne authoritie to do it so also it is his will that they who do supply his place and are after a sort Gods on earth should afterwardes be the first agents in this worke For we are not to thinke that rulers by the which name we call all that haue authoritie whetheâ— in countries townes or priuate houses haue the charge onlie of the bodies of their subiects commited vnto them but rather that their chiefe care ought to be to prouide for their soules the true worshippe of GOD wherein the last ende and chiefe happinesse of man consisteth and wherevnto all temporall benefits are to be referred as the Apostle writeth .1 Timo. 2.2 the end of a quiet and peaceable life procured by magistrates is the right worshippe of GOD. For this cause ciuill rulers are called by GOD in the scripture the pastors or feeders of the people not as if they were to feed their bodies only as sheep heardes doe flockes of sheepe but chiefely in regard of their soules as we may see euidently 1. Chro 17.6 which way soeuer I walked with Israel haue I spoken of building a Church or temple to any of the iudges of Israel whome I commaunded to feede my people In the which place we may see at whose hands GOD looketh for the building of his Church But it may be here asked what if this ciuill power doe not moue in this worke whether that there should be no Church or ministerie of the word in that place or rather if that the king prince magistrate or the maister of the family he negligent in his dutie if not then the subiect sonne or seruant in a priuate house may lawfully take this worke in hand or yet the ministers of the worde may begin and goe on in their worke yea although they be neither set on worke nor yet tollerated but euen flatly forbidden and peremptorelie hindered by the saide poweâ— for otherwise it might come to passe by the obstinacy of rulers being enimies to the Gospell that there should be no Church either publick or priuate in any parte of the world whereas it is the will of God that his church and true worshippe should be established in all places And therefore it may seeme that in this case the councell and practtise of the apostles is to be followed who being forbidden by the rulers to preach the Gospell answered that it is better to obey God then man The answere is as before Chapter 7. Sect. 6. that as touching ordinarie callings a church cannot lawfully be built in any place by resisting the authoritie of the said place For no man may against the will of any man rushe into his house to instruct his family or into a city to abolishe idolatrie and to set vp publickly the true worshippe of God because howsoeuer euery one ought to endeuour to build the Church yet we ought to keepe our selues within the compasse of our owne calling and not to take vpon vs by violence the performance of other mens duties For none are crowned either with due praise or with happie successe of their labours but they who striue lawfully howsoeuer it pleaseth God some times to accept and prosper the endeauors of those who labour in aduancing his worshippe and glory more in feruent zeale then imperfect knowledge so go further in this behalfe then the secret rule of the word of God doth requier or permit As the apostles they haue an extraordinary calling and dispensation immediately from God himselfe needfull for the first publishing of the gospell the which they were to obey yea though it were contrary to his reuealed will But ordinarie ministers haue no callinges but from men and must square their actions according to the written worde And yet we are not to thinke that it is in the power of man or of any creature to forbid the seruice of God for although all the rulers in the worlde shoulde make that edict of Dariuâ— that none shoulde pray vnto God yet we ought nor to obey it as we see in the example of Daniel Daâ— 6.10 but we speake of building a Church in any place the which worke is neuer so generally hindered but that God inclineth the heartes of some to set it forward And whenas no publicke magistrate doth builde the Church yet priuate men giue it entertainement in their houses As touching other particulars wherein this ciuill power medleth with the Church we are to consider them hereafter onely we â—re here to note howe this power may be called the head of the Church to wit for that it is the first mouer in the building of it In the which respect not onely kinges and princes but euen priuate men who set vp and maintaine the Church within their houses may in regarde of their owne families be so called and yet we doe not by this meanes giue that to man which is proper to Christ for first Christ is the head of the catholicke Church but man of some particular Church onely Secondly Christ is the head not onely to the whole Church but also to the seuerall members of it to whom he giueth motion by bestowing on them the graces of his spirit eyther permanent or temporarie but man is the head onely in respect of the builders namely of the teachers and rulers of the Church and in respect of the whole bodie of the people as they giue themselues to be made a Church And lastly Christ is the head of the internall and spirituall working but man of the externall building Christ giueth giftes fit for the ministerie which make an inward calling but man giueth the outward calling Christ hath appointed the offices of the ministerie generally in the whole visible Church but man procureth the execution of the said offices in this or that particular place by this or that person So that whatsoeuer ciuill power it be whether of princes in kingdomes or of the people or senate in commonwealthes or of priuate men in their families that buildeth the Church it may very fitly be called the head in that worke As we may see Num. 1.15 7.2 that in regard of
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
man as they who contemne and labour to ouerthrow all authoritie speaking euil of those things which they know not haue imagined but an ordinance of God Rom. 13.12 There is no power but of GOD he therefore that resisteth the power resisteth the ordinance of God But it may be thought that it is not gods ordinance seeing it cannot be shewed that euer it was established by God throughout the worlde but rather inuented and continued by men excelling others in strength and in ambition whereby they were both moued to desire superioritie and also enabled to accomplish their desire and so haue by violence bloudshed outrage tyrannie and al manner of impietie against God and iniustice in regarde of men both gotten and vsurped the places of rulers So that seeing this hath beene the originall of the authoritie almost of all rulers we cannot make it the institution of God especially seeing that it doth not appeare that God did euer commaund that there should be magistrates sette vppe ouer the people throughout the whole worlde only amongst the Iewes magistracie was sette vp by his commaundement but not in any place beside Whereunto wee answere that the abuses of magistracie although many and grieuous cannot take away the lawfull vse of it And further that the cause why there is no expresse commaundement in the word of God enioyning that magistracie should be set vp in all places is for that the worde of God doth not belong to the whole world but only to the Church which is in all times and especially was in the first ages of the worlde the least part yea sometimes as nothing in comparison of the huge number of infidels But in the Church God hath from time to time both commaunded and established the vse of magistracie and seuerely punished the contempt of it as might be shewed by examples in all ages For although there coulde be no publicke magistracie in the Church till the dayes of Moses because vntill that time the Church was contained within the compasse of one or a fewe families yet there was priuate gouernement which had no lesse force and authoritie then when the number of the Church encreasing to a whole nation publike magistracie was erected For the first borne of the familie was the ruler and as it were a Lorde to the rest as Iacob doth call Esau Genesis 33.13.14 But although magistracie hath beene by the expresse commaundement of GOD established onely in the Churche yet it belongeth as much to infidels For it is instituted by God not â—s he is the Sauiour of his Church but as hee is the creatour and preseruer of all men Therefore howsoeuer God doth not vouchsafe his loue and eternall life comming thereof to anie of those who are not of his Church yet as the Apostle witnesseth Romanes 3.29 Hee is the GOD not onely of the Iewes who onely were then his Church but also of the Gentiles In this respect as also in regarde of his faithfull people with whome they liue and for other causes he doth bestowe vppon them manie temporall blessinges letting the raine to fall downe and the sunne to shine vppon them and also in making them partakers of this ordinaunce of magistracie by the which they may liue in order and peace safely and quietly enioying all the temporall commodities of this presente life The meanes by the which God doth sette vppe this his ordinaunce amongest infidels who are destitute of his worde is the light of nature remayning in the mindes of men by the which they doe easelie both see the manifolde commodities which come by magistracie and also desire to be made partakers thereof For although by reason of the corruption of our nature fewe can liue in due subiection vnto authoritie with a contented minde yet almost all men when they are without magistrates doe of themselues desire to haue some to gouerne and no maruaile seeing that the deformitie and inconueniences which the wante of magistrates bringeth are euidente to all men for that a people in such a state is like a to bodie without a head to mooue it The experience heereof wee haue euen in this people of the Iewes who did voluntarilie without anie compulsion desire a king and that in a most earnest manner Thus we see that magistracie is the ordinance of God whereof this doth necessarily insue that it is not as an vnholie prophane and impure state or to be vilely esteemed of as many doe affirme and account it to be who doe falsely thinke that the beautie of the Church cannot appeare neither her authoritie be sufficiently extolled and established but by deforming and treading vnder foote this diuine ordinance of ciuill magistracie the which as it is most acceptable to God so it ought to be had in greate honour by all men Lastly the endes why magistracie was â—ppointed by God are two The first is the representing of his glory here on earth The second is the procuring of the good of man For the first The magistrate is Gods deputie and vice gerent here on earth to gouerne men and to keepe the world in order without confusion euen as we see that greate monarches haue many legates and deputies by whome they rule their seuerall prouinces and therfore God doth communicate to them as his office so also his name and calleth them Gods in the which respect the magistrate is a liuely yea a liuing Image of God first of his excellencie in that he is taken from the common sort and condition of men and set aloft therefore he is to be honoured Secondly of the wisdome of God in that he is able to foresee imminent dangers to make fit lawes and orders to iudge of right and wrong and to keepe his people in peace and mutuall concorde and therefore he is to be reuerenced and to be obeyed in his lawes and edictes Thirdly of the iustice of God in that he doth seuerely punish the greate misdemeanour of malefactors and therefore he is to be feared Fourthly of the mercie of God in that he doth gratiously with fauour passe by and winke at small offences and therefore he is to be praised And lastly he carieth the image of the goodnes of God in that by his meanes foreseeing preuenting and repelling all dangers and troubles we do inioy all manner of blessings both temporal and eternall euen life and liberty plentie of all thinges and prosperity houses and landes wiues and children friendes and acquaintance and that which is much more to be esteemed the true seruice and worship of God his holy worde and in one worde all thinges needfull in regard eyther of bodie or soule and therefore the magistrate is vnfainedly to be loued and praised The second end why magistracie was appointed is the good of man that by this meanes they might liue in peace safety and order But of the seuerall commodities which magistracie bringeth we doe not purpose to entreat because they are commonly knowen
although more enioyed then considered as also for that they may in part be gathered of that which hath beene spoken Sect. III. THus we haue by the generall doctrine of magistracie an entrance made to the speciall doctrine of the kingdome of Israell wherein we haue many seueral points to consider which for order and memorie sake may be reduced to two heades whereof the first containeth the state of this kingdom in respect of nâ—en or of the people of Israel the second the state of it in respect of God The first head hath the greatest part of the difference of this kingdome from the former gouernment of Iudges consisting especially in two thinges the speciall power which it had ouer the people and the speciall maiestie of it both which were exceeding great in this state yea so great that in these respectes the gouernment of the iudges may seeme not onely a meane but almost a priuate estate Hence it is that this kingdome of Israel is by Iacob prophecying of it Gen. 49.9 compared to a Lion the which doth in strength and especially in a maiesticall statelinesse so farre exceede all other beastes that it is vsually called the king of them If we desire to knowe howe it came to passe that there was so greate power and maiestie giuen to this kingdome we must haue recourse to the originall of it The causes of the setting vppe of this estate were two The first is that which may be saide to bee the cause of all thinges in the worlde to witte the eternall counsell and decree of God by the which it was before al ages appointed that the king of Israell shoulde be a type of Christ and his temporarie gouernment a type of the spirituall and eternall kingdome of Christ as is afterwarde to be declared Nowe that this kingdome might be a fitte and liuely type it was needfull that it shoulde be endued with a greate measure of power and maiestie that so it might the more liuely represente the infinite power and authoritie which the Messias was to haue ouer all creatures in heauen and in earth and likewise his vnspeakable and incomprehensible maiesty and glorie filling the heauen of heauens The second cause of the greate power and maiesty of this kingdome was the desire or rather the will of the people who did so earnestly yea so eagerly and importunately call for this stately gouernment that they would take no denyall nor heare any thing which coulde be alledged to be contrarie For that the people did alwaies desire this state we may see Deutro 17.14 where God foretelleth this that when they were once possessed of the lande they woulde haue a King and Iudg. 8.22 where they offer to make Gedeon king and more plainely Iudges 9. where they like Abimeleches opinion saying that it was better for them to haue one then many to raigne ouer them Neyther did they desire to haue one sette ouer them with the bare name and title of a kinge or with anie meane authoritie but that hee shoulde haue power and maiestie in the highest degree For howsoeuer it might seeme that this their desire was in some respecte incommodious to themselues for that the greater power they gaue to the king the lesse libertie they lefte to themselues and the greater that his pompe and maiestie was the more heauie tributes must be imposed on them for the maintayning of it yet they did so vehementlie desire to be like to other nations in a stately monarchie that they thought no price too greate for it thinking belike as it is commonlye saide that it was greater honour for them to make a mightie and a glorious Kinge then to be kings theÌ„selues as euery one was in the time of the Iudges wherein euery man did that which was good in his own eyes because they had no king to order them Iudg. 18.1.19.1 And yet we do not deny but that in ordaining so mighty maiestical an authority they thought it would be for their owne good howsoeuer it might seeme to derogate from their liberty and profitte and that the commodities would be moe and more waightie then the inconueniences of it wherein whether they did iudge right or no let others determine Sect. IIII. NOW we are to come to the particular declaration of these things First of the power of this kingdome and secondly of the maiestie of it The doctrine of the power hath in it these foure questions The first is whether the power of the king were whole or deuided The second whether it were generall ouer all persons and causes or restrained The third whether it were absolute or tied to lawes The last whether it were a milde or a peremptory power The power whereof we doe intreate is the full supreame and vniuersall authoritie for of any inferiour power we doe not speake of gouerning the people and of ordering all their publicke affaires the which before that this kingdome was set vp was not wholy in any one hand but deuided amongst many For it was partly in the handes of God partly in the handes of the iudge which was for the time partly in the handes of the elders or senat and partly in the handes of the bodie of the people For the first where we say that God had a part of this authoritie we doe not consider him simply as God for in that respect not a part only but the whole supreame power not of that country onely but of all the nations in the world yea of heauen and earth was and is in his handes but we consider him as he was after a speciall manner the king and ruler of this people so as he neuer was or will be to any other nation The actions of God which did proceede from this his regal authoritie were these First that he gaue to this people iudiciall lawes and constitutions which is part of the office not of God for then these iudiciall lawes should belong to the whole world seeing GOD is the God not of the Iewes only but also of the gentils But other nations are not tyed to these laws but only to the morall law and to these Iudicials so farre as they are morall to wit to the grounds and equitie of them but not to the lawes themselues The second thing which God did by vertue of this authoritie was the supreme administration of their battailes in cases of greate extremitie For as greate princes sende captaines to fight in their steade yet according to their direction and appointment so God did immediately either by his word or spirit stirre vp some man to fight the battailes of the people and did directe them in such actions And this Gedeon acknowledgeth Iudges 7.20 Where hee saith the sworde of the Lorde and of Gedeon In these respectes GOD was the kinge of this nation as Gedeon doth confesse Iudges 8.23 who so answereth the people going aboute to make him kinge that neyther hee nor anie of his posteritie shoulde
raigne ouer them but God shoulde still bee their kinge But after that they had made a kinge neyther did the iudiciall lawes retayne their full force neyther did GOD himselfe appoynte Captaines ouer the Armies but all was done according to the will and commaundement of the kinges who although they did keepe the iudiciall lawe in parte and for the greate extremities in warre asked counsell of God yet they were free in both these respectes as we are afterwarde to declare more at large So that by the comming in of these kinges God himselfe if we may so basely speake of his glorious maiestie was put out of his office as hee himselfe doth confesse 1. Sam. 8.7 where hee speaketh to Samuell not to be grieued for that the people had cast off his and his sonnes gouernment for indeede saith God they haue not despised or cast awaie thee but mee and haue refused that I shoulde raigne ouer them In the seconde place the iudges had parte of this supreame authoritie who although in the greatest matters they were ouer-ruled by the worde of God yet in the ordinarie administration especially of warelike affaires they were the chiefe And therefore the state of the common wealth from Moses to Saule the first king is called the gouernment of the Iudges the which did wholly cease after that Saule was created king for the Captaines of the warre were either the kinges themselues or whom it pleased them to appointe So wee â—eade that Dauid placed and displaced Ioab at his pleasure Thirdlie the bodie of the people ioyning together in a general assembly had a part yea the greatest part of this authoritie and likewise the elders who were a compendious bodie of the people had their part especially in ciuill administration in the time of peace Iudg. 20. The children of Israel came together as one man to the Lord in Maspha to whome the leuite maketh his complaint as vnto them who had authoritie to reuenge the villanie done vnto him desiring them to determine of that cause as they did with greate seueritie The causes why the people and the elders had parte of this supreme authoritie were these First for that they did neuer giue the whole power ouer themselues into the handes of anie of the Iudges but onely did as it were vse them to be their Captaines and leaders in the time of warre the which beeing ended vsually the iudge returned to his owne house and priuate estate till the like necessitie called him abroade againe but during the time of peace they did not meddle much with ciuill iurisdiction but onely hearde those causes which were brought vnto them as to fitte arbiters because they were men renoumed eyther for their valour or because they were prophetes as were Debora and Samuell or had the office of the high prieste as had Ely Hence it is that in this booke of iudges there is no mention made of their ciuil iudgements or that they did cal together the Senate or the people vnlesse it were to warre or of any edictes which they made or of faults which they did redresse or punish Only of Samuel it is written that he went about the land to iudge the people and of Debora that the people brought their controuersies to her The second cause of the authoritie of the elders and people was the want a Iudge for whenas the Iudge died they did not streightway put another in his place vntill they had occasion giuen by warre during which time of vacation the elders and people in euery citie did iudge their owne causes and meeting together in a common asseÌ„bly did order publike matters although seldome and negligently as the people vse to gouerne So that they wanted a Iudge as often as they had one But when once they had a king created there did no more any supreame authoritie remaine either in elders or people all being giuen vnto the hands of the king who had no man which did participat with him in his authoritie For we are not to thinke that in this state the king was the chiefe gouernour and the elders senators and inferiour officers fellow gouernours and as it were his mates For all within the land of Israel were to the king meere priuate men so that if any had authoritie in respect of the people they had it all from him as from the fountaine all the officers of the kingdome all the Iudges of ciuill causes and the captaines of the armies were appointted by him Yea they were so farre from hauing any authoritie in respect of the king that all the people with their magistrates and officers of what kinde soeuer are vsually called the kinges seruantes so 2. Chro. 10.6 The counsellers of Salomon are saide to haue stood before his face to wit waiting and attending his pleasure so Esa. 37.5 Officers of the king and elderâ— of the priestes are called the kings seruantes For the state of this kingdome was not such a gouernment as both hath beene and is at this day in vse in many places where the people to auoide confusion and for the administration of iustice and of other publike affaires doe for one ouer them yea and giue vnto him although improperly the name of a king reseruing to themselues authority eyther to displace him at their pleasure or at the least to controll his doings which they thinke to be wrong to call him to account of his administration yea if need be to rise vp in armes against him and to lay violent handes vpon him This was no such gouernment but a kingdome both in name and in trueth wherein none had any iot of supreame authority saue the king onely Sect. V. BVT if it be graunted that there was no authoritie in the land which could associate it selfe with the authoritie of the king or any way intermeddle with his lawful administration as long as he did rule with religion and iustice for the glory of God the good of the people yet it may seeme that there was some authoritie to restraine him if at any time he should be imperious or vniust in his gouernment whereby he should be eyther brought to a lawfull manner of ruling or else if he were incorrigible deposed from his kingdome For otherwise the people might be miserably oppressed religion defaced yea all thinges turned vpside downe and in the ende the commonwealth vtterly ouerthrowen and therefore that both wisedome reason and necessitie iâ— the glorie of God and the good of men doe require that there should be in Israell some other authoritie eyther in the people or in the priestes in the senate or in the inferiour magistrates the which should neuer be eyther vsed or once mentioned but against those kinges which did degenerate into violent and bloody tyrantes euen as men vse a false vnder raine to pull in strong headed horses which otherwise woulde runne into some pit so destroy both themselues the riders This reason taken
generall state of religion be permitted vnto him wee cannot exclude him from the making of lawes whereby the lawes of God are to be executed The humane lawes of this Church were very fewe because almost all the circumstances of the seruice of God were prescribed by the ceremoniall lawe yet there was alwaies necessary occasion of making some in the which worke the king had the chiefe stroke Thus did Dauid and Salomon make many ecclesiastical lawes which continued long after in the Church and are mentioned by Iosias saying 2. Chro. 35.4 Prepare your selues ye Leuites by your companies according to the writing of Dauid and the writing of Salomon yet these lawes were made by the aduise of others to wit eyther of the prophets as we may see 2. Chro. 33.15 or of the Church and people Thus did Ezechias hold a councel 2. Chro 30.2 wherin by the aduise of the whole Church the passeouer was held in the second month likewise verse 13 the whole assembly tooke counsell to keepe the feast other seauen daies so that although these ecclesiasticall constitutions were established by the sole authority of the king yet they were aduised by others that nothing should be done in the Church peremptorely by the absolute authority of the king or any other but rather by the counsel of others so with the good liking of al men Yea an errour cōmitted in the ordering of the church is more grieuous dangerous therfore was to be auoyded as by al other meanes so especially by taking the aduise of others in making lawes for this purpose Yet it did not belong to the king to take vppon him the office of the high priest as we may see in the example of Ozias 2. Chro. 26. or to meddle with the proper dueties of any other ecclesiasticall person or yet to change the ceremonial law but onely to order the publike state of religion to make by the aduise of others and to establishe by his own authority those lawes which serued for that purpose Sect. XI THere remaine two other properties of this regall power to wit that it was absolute and peremptorie the which we will propounde verie briefly For the first we doe not meane that this power was so loosed from lawes that the king might doe what him listed for he was tied to some lawes as namely first to the keeping of the morall law yea vpon paine of forfaiting and loosing his kingdome if he did wickedly transgresse the same and if at anie time he did commaund contrarie to this lawe he was not to be obeyed 1. King 18.13 1. Sam. 22.17 and secondly the fundamentall lawes of the kingdome the state whereof it was not in his power to alter Yea also he was tied to the ceremoniall lawe containing the outward manner of the worshippe of God But he was loosed first from the Iudiciall lawe of God and secondly from all possitiue lawes made by men By the Iudiciall lawes are vsually ment all those lawes of Moses which belong vnto the practise of the second table and of such dueties as we owe to our neighbour And it is as it were an addition to the seconde Table as the ceremoniall lawe is to the first But heere wee meane more specially onely so many of them as did belong to the publike administration of the common-wealth which may properly be called politicall iudiciall or forensicall concerning the manner of administring iustice and iudgement as namely in what order iudgement ought to beginne and proceede what punishmente ought to be inflicted for euerie seuerall offence and also howe they shoulde behaue themselues in battaile in all which the Iudges Elders and people had a prescript forme which they did follow and were bound by the commaundement of God so to doe But the kinges were freed from these lawes so that if they did execute iustice and iudgement it was free for them to doe it in what forme manner they thought best as for example the iudiciall lawe required that when any had committed any hainous trespasse there shoulde be two or three witnesses solemnely produced and that they shoulde beginne the execution and first throwe stones at the offendour But the kinges namely Saule Dauid and Salomon did put diuerse to death without obseruation of any of these circumstances Neyther heerein did they sinne against God and his lawe because they were freed from it Yea it belonged to the king to make these positiue lawes of the circumstances of executing iudgement and therefore to be a iudge a lawgiuer a kinge and a defender from forraine enemies are all ioyned together Isa. 23.22 the Lord is our iudge our law-giuer our kinge and he shall saue vs. Yea the power of this kingdome was such in this behalfe that the kinge might of himselfe without calling any to consultation make publishe establishe and execute lawes and edictes whereof there are manie examples yet it was more vsuall yea and conuenient in regard both of king and people that the aduise of the priests prophets rulers and elders of the people shoulde be taken Lastly this power of this kingdome herein differeth from the power of the Iudges Elders and of the people in that it was not so gentle and milde but after a sort a fierce and peremptorie power as may easelie be gathered by that which hath beene spoken of it for where there is a greate generall and absolute power wholly in any one hand it must needs be of this nature Hence it was that the people stood in farre greater awe of this authority then of any other insomuch that the lawes edictes and commaundementes of the kinges were like vnto the roaring of a Lyon whereat all the beastes in the forrest doe tremble and quake for feare Yea their whole behauiour was much more reuerent to the kinges then to their other rulers So we read Iudg. 8.1 and 12. that whenas Gedeon and Iephta had gotten notable victories of the enemie the Ephramites came vpon them very presumptuously to quarrell with them because for sooth they had not taken them with thē to the battaile but they did not vse to aske their kings any such questions or to require any reason of their doings but did readelie come when they called goe when they sent and do whatsoeuer thing was inioined by them Yea we may wel thinke that the cause why Rehoboam gaue the people such a strange answere was not for that he ment to increase their tributes for there was no cause why he shoulde so doe the temple and the kinges pallaces being builte and the king being furnished with all thinges requisite eyther for maiesty at home or strength abroade for the which purpose those gret tributes were imposed but rather because he and his young counsell were highly offended and inflamed with anger against the people for that they did offer to make him a conditionall king who should not raigne but vpon those conditions which they propounded To take one example of
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
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
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
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
Yea this course did Esra take in a like case by the counsell and commaundement of king Artaxarxes as we reade in the seauenth of that booke Vers. 25. And thou Ezra according to the wisedome of thy God which is in thee appoint Iudges euen all that knowe the lawes of thy God And if it were obiected but there aâ—e not a sufficient number of men which kâ—ow how to iudge instruct and order the people therefore he addeth and those that knowe not make them to know how they ought to doe these thinges So that by the good direction and counsell of those who are the chiefe worke-men in this planting of a Church men otherwise ignorant and vnexpert may become able to teach gouerne others Neyther ought this to seeme straunge vnto vs considering the weake and simple state of the people at the first is such as that although in some respect they had neede of most expert master-builders yet they may be helped and taught by those who doe themselues neede to be instructed And according to the meane estate both of the teachers and also of the people we must be content as no doubt the Lord in mercy doth accept it with a smale measure both of knowledg and also of obedience in the waies of God and if it here be obiected that which the Apostle forbiddeth Timothy to wit that none newly conuerted from paganisme should be a Bishop or elder we answere that if that be his meaning yet this commandement must giue place to the necessity of the Church yea many such may be knowen to be very sound in the faith so that we need not feare any apostasie in them And forasmuch as it may be well thought that these men cannot so soone be endued with such a measure of knowledge in the gouernment of the Church and in the teaching and ordering of the people but that they will be wanting in many things and oftentimes erre in administration it being of it selfe so hard and difficult as that euen they who haue all their life time laboured in this worke and beene teachers and gouernours in the Church shall find themselues in many respectes insufficient yea ignorant and vnexpert in many cases which do often fall out among the people therefore they by whose meanes and ministerie the Church was first founded euen as by most wise maister-builders must still haue an eye to the seuerall congregations and set those things in order which are amisse resolue the doubtes which are risen among them strengthen confirme and encourage both the people in their profession and obedience which they performe both to God and to his ministers which are set ouer them and especially they are to strâ—ngthen the teachers themselues least they faint vnder the waight of this most painfull and troublesome calling wherein they finde so many offences in the people so many infirmities and wantes in themselues yea so many lâ—ts and hinderances of their minisâ—ery laid by the malice of sathan and the meanes of wicked men Thus did the Apostle Paule exhort confirme and encourage the elders of the Church at Ephesus Act. 20. whose example is to be followed of all in this case who are endued with more excellent gifts of knowledge and wisdome in gouerning the Church of God then these are to whom in the want of men fully sufficient the congregations of the people are committed Sect. 9. To whom the enacting of ecclesiasticall lawes in a publick Church doth belong IT remaineth that we consider to whom it belongeth to make ecclesiasticall lawes in a publick Church In priuate Churches this ought to be done as hath bene said by the whole body of the Church consisting of the rulers and the people for these churches are as it wâ—re free cities exempted in regard of diuine matters from the iurisdiction of all superiour power saue only of Christ howsoeuer they be subiect to magistrates as touching ciuill obedience But it is farre otherwise in publick Churcâ—es the which comming into the common-wealth come within the dominion and iurisdiction of the ciuill magistrate not to spoile him of his power either in whole as when the ciuill state is ruled by any in the name of the Church or in part as when the Church taketh to her selfe full and supreame authority in the ordering of her own matters and so exempting hir selfe from the ciuill power doth restraine it from medling with all matters within that dominion But the Church becomming publick doth subiect her selfe to the said power as to a superiour or heâ—d and suffereth her selfe to be ordered by it in great part For euen as a man as long as he liueth in a desert place or keepeth himselfe within his owne house may liue according to his owne will but as soone as he ioyneth himselfe to a common-wealth and commeth into a publick place he must square his actions according to the commaundement of the magistrate so standeth the case with the Church The which is free as long as she is priuate but being publick is ouerruled by the ciuill power yea euen in making ecclesiasticall lawes this ciuill power hath place where by ecclesiasticall lawes we doe not meane those which prescribe the manner of the worshippe of God and the substance of Church-gouernment for these are appointed by God in the word and cannot be changed by any creature but we meane lawes made onely of the circumstances of Gods worshippe being things indifferent neither commanded forbidden nor expressed in the scripture There is an other kinde of lawes which also may be called ecclesiasticall for that they concerne the Church made to allowe commaund and authorise the publick building of it such were the edictes of Cyrus Darius and Artaxerxes for the reedifying of the temple at Ierusalem likewise the lawes of the good kings of Iuda for the ouerthrowing of idolatrie and the publick establishing of the true worshippe of God These lawes are to be made by the sole authoritie of the ciuill ruler or at the least by that authority whereby ciuill lawes are made neither can there any question be made hereof For it is plaine that no man can make the building of a publick Church either peaceable or lawfull but they who haue the ruling of that place wherein it is to be built But as touching the giuer or maker of the other lawes there is great question for it seemeth to many very vnmeete that the ciuil power should enter so farre into the Church as to haue to doe with the making of the lawes whereby it is to be ordered Yea that it is without the compasse of the magistrates calling to meddle with these matters But it seemeth that we ought to be so farre from excluding the ciuill ruler from the making of these lawes which were in some sorte to take the scepter out of his hand forasmuch as where there is a Church publickly sette vp in any realme there the state of the Church and the common-wealth doe verie much depend of
of the same ciuill power THus much of the voluntarie coniunction of particular Churches vnder the gouernment of councels now followeth the necessarie coniunction of them so called because it is not in their power to shake off that common authoritie whereunto they are subiect This necessarie coniunction hath place then whenas diuerse particular Churches are tyed together in obedience to the same ciuill authoritie by the which they are ruled as hath beene declared in the former chapter Yea it may be seene almost in all publick Churches the which vsually consist of so great a number of professours as cannot possiblie be contained within the compasse of one Câ—urch for if any one populous citie doe generally professe the gospell it must of necessitie be deuided into diuers particular Churches much more a christian country nation or kingdome cannot but containe in it many particular Churches All which although they haue their proper rulers or teachers and orders as free Churches haue yet they haue also a common gouernment and lawes proceeding from the ciuill power to the obedience whereof they are all bound For in publicke Churches the ciuill power hath the greatest sway in gouerning by the which being one the whole Church and euery particular assembly is brought to a conformitie both in doctrine as also in gouernment yea it is requisite needfull that it should be so for otherwise if euery particular Church did differ from the rest in gouernment the whole Church could not be ordered without great trouble and confusion But yet this common gouernment of the magisâ—â—ate doth not take away the grouernment of particular Churches no more then the councels whereof we haue spoken do from free Churches This is to be done by the authoritie of the ciuill ruler yet by the aduise of others In the choise of whom as it is lawfull for the prince to call or passe ouer whom he thinketh meete or vnmeete so it will be conuenient for the good of the Church the which it is not lawfull for him eyther wholly to neglect or lightly to regard to call of all sortes of men those who are endued with best giftes yet so that some be had out of euery particular Church as if they were free Churches And especially the ministers of the word are to be called for the reasons declared in the former section when they by his authoritie are gathered together he is to take vnto himselfe the ruling of the whole action vnlesse it be needful that he delegate his authoritie to some other and by praying for the blessing of God vpon their consultations declaring the cause of their meeting to begin it Then he is to propound in the first place those wants faults and corruptions of the Ch. which he himselfe hath obserued would haue supplied and taken away to shewe the manner how he thinketh it most meet to be done which being done he is to giue liberty to euery one present to speake their mindes freely of those things which he hath propounded as also of any other thing which they thinke good for the Church that which is agreed vpon doth appeare to al or to the most of them right meete to be decreed he is to establish giuing vnto it the vertue of an ecclesiastical law the which the whole Ch. ought to obey That which cannot be agreed vpon is to be deferred to another time of meeting which ought to be somuch the sooner as the matters controuersed are of greater importance for more mature deliberation with themselues and others will make that cleare and euident which before was doubtfull If there be any thing which neyther can be agreed vpon by the consent of the greater part neither yet deferred without great hurt to the Church the chiefe ruler may with the consent of some of the councell decree and enact that which they thinke needfull to be done Yet he is not to vse this authority in this manner but vpon vrgent necessitie for many inconueniences do follow the enacting of ecclesiasticall laweâ— without the full consent of the councell yea the suspitioÌ„ of tyrannizing ouer the Ch. of God is by al meanes to be auoyded In regard wherof many christian Emperors rulers did resigne their authoritie which they had in gouerning the ch to these councels insomuch that they had the ful power not only of aduising lawes but also of enacting or the giuing vnto them the force of laws But as hath bene shewed this mâ—y easely turne to the hurt of the Ch. and therefore it ought not wholly to bâ— followed yet it sheweth how great regard ciuil rulers ought to haue of the iudgement aduise of those who are godly wise and learned in the ordering of the Churches subiect vnto them And therefore that which the councell thinketh good to be done or the greater part of them ought to be greatly regarded Yet if the chiefe ruler cannot be brought to giue his assent vnto it it cannot haue the force of an ecclesiastical lawe or be imposed vpon the whole Ch. in that name As touching the number wherof any national councel doth consist there caÌ„not any be defined but it must be left to the appointmeÌ„t of the chief ruler to whom the deposing authorizing of this whole action doth belong Yet it ought to be proportionable to the quantity of the Ch. to the number of the particular Churches so that if some be had out of euery one of theÌ„ it wil make the lawes enacted to be much more willingly receaued obeyed whenas it shal be knowen that some of theÌ„ selues did in the name of the rest consent vnto them And especially this is requisite in respect of the chiefe end and vse of these councels both in free and publicke churches whereof we will briefly speake The which is to bring the whole Church to a conformitie of doctrine this is needfull and good to be done and that for these causes first for the repressing of heresies which doe continually arise in the Church For the which purpose the generall consent of the Church is very forcible for eyther the consent and iudgement of the whole Church will be of great waight to take the said heresies out of the mindes of those who doe maintaine them or else the authoritie by which the trueth oppugned is publickly established will be able to remooue the maintainers of them out of the Church Secondly this forme of doctrine agreed vpon by many will be effectuall to strengthen and confirme those who are weake in the faith and not fully grounded in some pointes of christian religion Yea it may be a meanes to helpe forward those who haue not as yet taken vpon them the profession of the gospel Not that we ought to build our faith vpon the authority of men but for that we ought to take from the Church a confirmation of our faith seeing we may be greatly helped and strengthned by this meanes And lastly this forme of
doctrine ought to be esteemed the publicke confession of the whole Church whereby they doe make knowen not only to other Churches but also to the whole world that they do professe maintaine the trueth of christian religion and of euery part therof do detest abhor al the false worship of the Iewes Turkes and all other infidels whatsoeuer and also that they are free from all false erroneous opinions all grosse blasphemous heresies of men professing the faith wherewith the Church hath bene at al times and is troubled at this day This publicke profession of the faith being with great care diligence made and approued by the generall consent of the whole councel is by the authority of the chiefe ruler to be enioined to the whole Ch. so as it be not lawfull for any man to deny or refute any point of it Yet it ought not to containe in it the determination of al controuersies but only a declaration of the chiefe points of religion in the profession wherof the life as it were the very essence or being of the Church doth consist For as touching matters of lesse moment in the which men may erre without any danger to their owne saluation or hurt to the Church it is impossible that all men should be brought to think and professe the same thing but there will be continually diuersity of opinions in these points in euerie Church Yet it doth belong to this publick councel to consider to determin euen of other doubts coÌ„trouersies which do troble the Church that by this meanes contention may be taken away and as the Apostle writeth 1. Cor. 1.10 all may say the same things and be knit together in one minde and in one iudgment Yet the determination of the councell of these lighter points ought not to be imposed vpon any man to thinke or to professe but euerie man left to thinke as it shall please God to giue him to vnderstand the worde of God in that behalfe either keeping his opinion dissenting frâ—m the Church to himselfe or else imparting it to others in that moderate wise and christian manner as that no man be iustly offended by him or the publick peace of the Churche disquieted but rather all in some measure edified Sect. 4. of the gouerning of the seuerall prouinces of a national Church THus much of a publick or nationall councell gathered ordered and established by the authority of the cheife ruler for this end to bring the whole Church to a conformity both in outward rites and orders and also in the truth of doctrine Wherein this is especially to be coÌ„sidered and therefore not vnfit to be repeated that there be regard had vnto the liberty of inferiour Synodes For as it is impossible to make all men thinke the same thing in all pointes so also it is vnmeet yea impossible that the generall councell should so define of al things which are incident into the gouerning of churches as that nothing be left to the discretion and disposition of inferiour assemblies And therefore the decrees and lawes made by the generall councell ought to be as rules to direct them in their actions although all particular cases and circumstances yea matters of lesse importance be neither determined nor yet mentioned in them Nowe we are to come to prouinciall councels for so much as there do daily many doubts and controuersies arise yea great and waightie affaires do offer themselues amongest the Churches which neither for the greatnesse can sufficiently be determined and ordered by a fewe ministers neither yet conueniently be deferred to a generall meeting which cannot be had without great trouble to the Church Therefore prouinciall sinodes haue a necessarie vse They are of the same nature with general councels saue only that they belong not to the whole Ch. but onely to some parte of it as it is distinguished They are to be called ordered and established by the authoritie of the ciuil ruler and do deale in the same matters and in the manner aforesaid for the care and ordering not only of a whole nationall Ch. generall but also of the seuerall prouinces of it doth belong to the ciuill ruler so that although it doth not belong to his office to enter into particular congregations and there to performe the dutie of an ordinary gouernour or teacher yet he ought to see and procure that they be in good order that the ministers of the word do their duties diligently and sincerly that the people liue in obedience to the gospell of Christ. But in great nations and kingdoms it is not often seene that the cheife ruler can keepe in his owne handes and discharge in his owne person this dutie of ouerseeing the seuerall prouinces of the Ch. and therefore it is as alwaies lawfull so often needfull that he delegate and commit this parte of his dutie to some other euen to whomsoeuer he thinketh meetest for this purpose Neither are we to exclude those who are ministers of the word from this calling as if they only were vnmeete whenas they are in some respects fitter then others hauing been many yeares exercised in the affaires of some particular Church And therefore if it please the ciuill ruler to call any who doth performe some ordinarie ministerie in some particular Church to this office of ouerseeing many Churches he doth nothing but that which is agreable to reason and warrantable by the word of GOD. For men hauing taken vpon them any ministerie are not so tyed vnto it but that they may leaue it when as they shal be called by the cheife ruler to performe any other more waighty and publick dutie yea although it be in some ciuill office and much more to haue the care of many churches Yet it is not meet that any man hauing this office should withall haue any function in a particular Church as doth necessarely require his presence For besides other inconueniences it will be to him an occasion of negligence in the performance of his dutie and an euill example to others Which as it is a grieuous thing in any man to do the worke of God negligently so it is much more offensiue in him whose office and calling it is to see that the Church be well ordered Thus much of the common gouernment of diuers Churches whether they be free or subiect to the same ciuill power From this common gouernment whole nations and kingdoms consisting of many Churches are often called one particular church because they al haue the same humane lawes although if we speake properly they are diuers Churches because they haue not all the same lawes but only some publick common and generall lawes pertaining to all CHAP. XI THus much of a partìcular Church both seuerally and also ioyntly considered In the next and last place we are to come to the visible Church which is nothing else but a collection of all the particular Churches in the world into one body or summe which
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
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
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