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
these thinges ought to be performed These are to be had from those places where the Church is already built as one of the priestes which were translated out of Samaria was sent back againe to teach the newe inhabitants of the countrie howe to feare and worshipped the God of Israell And first they are to call the people to the profession of the faith by preaching vnto them the doctrine of the lawe and of the gospell in that manner which hath alreadie beene declared for ciuill rulers do not themselues ordinarelie build the Church but they as it were hyre worke-men to doe it and take order that the people whom they woulde bring into the forme of a Church be taught and instructed in the waies of God Thus to the ministerie of the worde whereby alone priuate Churches are builded the power and authoritie of the magistrate is added or rather the ministerie of the worde is added to the ciuill authoritie which hath the first place in order although not in efficacie that as the one doth labour to bring the bodies and outwarde actions of the people into the due order of a Church and to conforme themselues to the right worshippe of God so the preaching of the worde may mooue their mindes to knowe and their heartes to obey the will of God The which worke of the magistrate and minister consisteth in two thinges the first is to take away the false religion the other to establish that which is agreeable to the will of God In both which there are diuerse thinges to be considered and specially in the first forsomuch as it is a harde and dangerous matter to abolish that corrupt worshippe which they haue alwaies vsed and which they haue receaued from their auncestours For men are verie zealous of the traditions of their forefathers wherein they themselues also haue beene brought vp To abrogate all at once and insteede thereof to plant the true religion being altogether straunge and vnknowen vnto them were both dangerous to the ciuill estate as that which were verie like to breede sedition and vprores among the people and also contrarie to the right manner of laying a sure foundation of a Church For they being forced by authoritie to renounce their owne religion would rather hate that in their heartes whereunto there were forced then truely loue and embrace it Yea vppon euerie occasion they would be readie to fall a way from the profession of it and so be further off then they were at the first and therefore the corrupt worshippe is to be tolerated for a while till such time as by the preaching of the worde some good number be conuerted Which being done then both the minister in reprouing and the magistrate in abrogating their false kinde of worshippe may be more bolde Yet not all at once but at the first that which is most grosse and corrupt the vanitie and falshood whereof is most palpable and may most easely be shewed Then as touching the true religion they who as yet do not embrace it may be compelled by the authority of the magistrate first not to speake euill of it nor to iniurie or molest eyther by worde or deede the professours of it This we may learne of Nabuchadnezzer Daniel 3.18 who made a decree that whosoeuer should blaspheame or speake amisse of the God of Sidrach Misach and Abednego he should be put to death Secondly they are also to be vrged to heare reuerently the worde of God preached vnto them by the which meanes we nâ—ed not doubt but that the trueth wil daily more and more preuaile so that great multitudes of people will eyther in truth and from their heartes loue and embrace it or at the least make outwarde profession the which as it is not to be reiected for that it cannot certâ—inely be discerned to be hypocriticall we being bound to thinke the best of all men which doe professe Christ and not to iudge them of hypocrisie so it is good in this respect for that they submitting themselues to the outward profession will diligently and willingly heare the worde vse religious exercises and all such meanes the which we may hope will be effectuall at one time or other to their vnfained conuersion They who doe not yeelde to be professours of the gospell are still to be compelled to heare the worde which must be preachâ—d to them in a distinct assemblie and of set purpose for that the ordinarie ministerie which edifieth those who are alreadie conuerted cannot be so effectuall and serue so fitly for this end If it be here asked whether that the ciuill magistrate may not compell them by inflicting some punishment on them to submit and conforme themselues wholly to the orders of the Church and to become members of it the answere is that this may be done to those who did once professe the true religion and afterwardes did fall away but men who neuer did conceaue in their mindes the doctrine of the gospell cannot by force be made members of a Church but being debarred from the vse of their false worshippe and also compelled to heare the worde preached are to be left for their conuersion to the Lord. Yet if they continue professours of that worship which the ciuill ruler doth abhorre they are if not subiect to banishment losse of goodes imprisonment or some lesse danger trouble or punishment yet cleane shut out of his fauour and so debarred from all preferment honour or dignitie yea from any good condition of life For the auoyding wereof many will become professours of the truâ—th who in their heartes do not imbrace it Sect. 8. How a publicke Church being planted is to be established THus when the number of beleeuers is so increased that as for the most part it is in publicke Churches eyther for number or for distance of place they cannot conueniently ordinarelie come together then they are to be deuided in diuers asseÌ„blies so to be brought into the forme of a Church by appointing fit men to teach and lead them in the way of euerlasting life that so they may serue God and liue in that holy order of a Church which he hath appointed And forsomuch as it may be asked where there can in this first planting of a Church be had such a number of ministers as may be sufficient therefore we are herein to followe the example of the Apostles who whenas a competent number were wonne to the profession of the faith they did after some space of time choose out of that number those who were endued with best giftes Yea although they were not learned in any other knowledge yet if they had attained the sound knowledge of the principles of christian religion so that they were able to teach the sâ—me to others if they were mâ—n of an vnblameable life so that they might boldly and effectualie exhorte others to the same then were they iudged meete to be set ouer the rest to teach and gouerne them
Yea this course did Esra take in a like case by the counsell and commaundement of king Artaxarxes as we reade in the seauenth of that booke Vers. 25. And thou Ezra according to the wisedome of thy God which is in thee appoint Iudges euen all that knowe the lawes of thy God And if it were obiected but there aâ—e not a sufficient number of men which kâ—ow how to iudge instruct and order the people therefore he addeth and those that knowe not make them to know how they ought to doe these thinges So that by the good direction and counsell of those who are the chiefe worke-men in this planting of a Church men otherwise ignorant and vnexpert may become able to teach gouerne others Neyther ought this to seeme straunge vnto vs considering the weake and simple state of the people at the first is such as that although in some respect they had neede of most expert master-builders yet they may be helped and taught by those who doe themselues neede to be instructed And according to the meane estate both of the teachers and also of the people we must be content as no doubt the Lord in mercy doth accept it with a smale measure both of knowledg and also of obedience in the waies of God and if it here be obiected that which the Apostle forbiddeth Timothy to wit that none newly conuerted from paganisme should be a Bishop or elder we answere that if that be his meaning yet this commandement must giue place to the necessity of the Church yea many such may be knowen to be very sound in the faith so that we need not feare any apostasie in them And forasmuch as it may be well thought that these men cannot so soone be endued with such a measure of knowledge in the gouernment of the Church and in the teaching and ordering of the people but that they will be wanting in many things and oftentimes erre in administration it being of it selfe so hard and difficult as that euen they who haue all their life time laboured in this worke and beene teachers and gouernours in the Church shall find themselues in many respectes insufficient yea ignorant and vnexpert in many cases which do often fall out among the people therefore they by whose meanes and ministerie the Church was first founded euen as by most wise maister-builders must still haue an eye to the seuerall congregations and set those things in order which are amisse resolue the doubtes which are risen among them strengthen confirme and encourage both the people in their profession and obedience which they performe both to God and to his ministers which are set ouer them and especially they are to strâ—ngthen the teachers themselues least they faint vnder the waight of this most painfull and troublesome calling wherein they finde so many offences in the people so many infirmities and wantes in themselues yea so many lâ—ts and hinderances of their minisâ—ery laid by the malice of sathan and the meanes of wicked men Thus did the Apostle Paule exhort confirme and encourage the elders of the Church at Ephesus Act. 20. whose example is to be followed of all in this case who are endued with more excellent gifts of knowledge and wisdome in gouerning the Church of God then these are to whom in the want of men fully sufficient the congregations of the people are committed Sect. 9. To whom the enacting of ecclesiasticall lawes in a publick Church doth belong IT remaineth that we consider to whom it belongeth to make ecclesiasticall lawes in a publick Church In priuate Churches this ought to be done as hath bene said by the whole body of the Church consisting of the rulers and the people for these churches are as it wâ—re free cities exempted in regard of diuine matters from the iurisdiction of all superiour power saue only of Christ howsoeuer they be subiect to magistrates as touching ciuill obedience But it is farre otherwise in publick Churcâ—es the which comming into the common-wealth come within the dominion and iurisdiction of the ciuill magistrate not to spoile him of his power either in whole as when the ciuill state is ruled by any in the name of the Church or in part as when the Church taketh to her selfe full and supreame authority in the ordering of her own matters and so exempting hir selfe from the ciuill power doth restraine it from medling with all matters within that dominion But the Church becomming publick doth subiect her selfe to the said power as to a superiour or heâ—d and suffereth her selfe to be ordered by it in great part For euen as a man as long as he liueth in a desert place or keepeth himselfe within his owne house may liue according to his owne will but as soone as he ioyneth himselfe to a common-wealth and commeth into a publick place he must square his actions according to the commaundement of the magistrate so standeth the case with the Church The which is free as long as she is priuate but being publick is ouerruled by the ciuill power yea euen in making ecclesiasticall lawes this ciuill power hath place where by ecclesiasticall lawes we doe not meane those which prescribe the manner of the worshippe of God and the substance of Church-gouernment for these are appointed by God in the word and cannot be changed by any creature but we meane lawes made onely of the circumstances of Gods worshippe being things indifferent neither commanded forbidden nor expressed in the scripture There is an other kinde of lawes which also may be called ecclesiasticall for that they concerne the Church made to allowe commaund and authorise the publick building of it such were the edictes of Cyrus Darius and Artaxerxes for the reedifying of the temple at Ierusalem likewise the lawes of the good kings of Iuda for the ouerthrowing of idolatrie and the publick establishing of the true worshippe of God These lawes are to be made by the sole authoritie of the ciuill ruler or at the least by that authority whereby ciuill lawes are made neither can there any question be made hereof For it is plaine that no man can make the building of a publick Church either peaceable or lawfull but they who haue the ruling of that place wherein it is to be built But as touching the giuer or maker of the other lawes there is great question for it seemeth to many very vnmeete that the ciuil power should enter so farre into the Church as to haue to doe with the making of the lawes whereby it is to be ordered Yea that it is without the compasse of the magistrates calling to meddle with these matters But it seemeth that we ought to be so farre from excluding the ciuill ruler from the making of these lawes which were in some sorte to take the scepter out of his hand forasmuch as where there is a Church publickly sette vp in any realme there the state of the Church and the common-wealth doe verie much depend of
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
others so to doe Sixtly the catholicke Church is neuer pure here on earth no more then the goldlying in the bowels of the earth but hath hypocrites mixed with true beleeuers Yea the number of hypocrites is farre greater then of the other for many are called but fewe are chosen Sect. 8. Of the distribution of the Catholicke Church THus we see in generall the nature and condition of the catholicke Church Now we are to discend into a more particular consideration of it in the members the which are eyther scattered abroade of the which we are to entreate in the first place because they are in nature most simple or else being ioyned together make a particular Church The coniunction of all particular Churches doth make the visible Church the which with the dispersed members maketh the catholicke Church The which we deuide in the first place into dispersed members and particular Churches euen as the people of any kingdome or country may be brought to these two heades the one of those who doe wander hither and thither not belonging to any societie companie or corporation the other of those who dwell together in some towne or citie vnder lawes gouernment and in due order CHAP. II. Of the dispersed members of the catholicke Church Sect. 1. For what cause men are separated from the Church ALthough the members of the Church doe ordinarely and for the most part liue together by the institution and commaundement of God for their mutuall edification yet it commeth often to passe that some are seuered from the company of the Church and that vpon diuerse occasions Of all which in general this is to be held that they are eyther necessarie constraining men against their wils or else vnlawfull and condemned by the word of God for as touching that voluntarie or rather wilfull separation of the Eremites in times past who forsaking the company of men did choose to liue in desert places it is in no case to be imitated for that it is contrary to the worde of God who in great wisedome hath appointed as ciuil societies for the greater comodity of our temporall liues so also the spirituall and holy assemblies of his seruantes that by this meanes they might be helped each by other in matters pertaining to their eternall saluation For in the Church we haue the ministery of the word of the sacraments of the censures of the Church we haue priuate exhortation and admonition of one to another yea the examples of a godly life in our brethren and finally all the meanes of edification whereof these Eremites made themselues destitute And therefore in so doing as they did sinne against their owne bodies in that leauing those places where all the creatures of God needfull for the maintenance of this pesent life might conueniently be had did by suffering hunger thirst colde and nakednesse make themselues altogether vnfit for the perfourming of any christian duetie so they did much more sinne against their owne soules which they suffered to pine away through want of the word of God and which they did lay open to the manifold temptations and delusions of sathan Yea they did inflict vpon themselues and that not vnworthely in regard of their pride and wilfull contempt of the ordinance of God that most feareful punishment which the scripture 1. Cor. 3. calleth giuing vp to sathan in that they did depriue themselues of the inestimable benefit and comfort of the Church of God If they obiect for their owne defence the example of the prophet Ieremy 9.2 who wisheth that he had a cottage in the wildernesse that so he might not see the wickednesse of the people we answere first that the prophet did speake diuerse things in the zeale of the spirit in a hyperbolicall manner of speach yea sometime also in humane impatience which he did neuer put in practise as it doth not appeare that he did this desire Secondly that they did it in no such minde but in a vaine presumption pretending the contempt of the world and their owne sufficiencie to worke their saluation without the helpe of others and of those meanes which God hath appointed We confesse indeede that so many of them as liued in those times wherein poperie did corrupt the worshippe of God had iust cause of separation and that they might more commodiously and lawfully serue God in the vastest desert then in the most populous Church being in that case But most of these Eremites were more foolishly superstitious then they were whom they left and fewe or none of them had that knowledge and grace vouchsafed to them of God to see and abhorre those palpable corruptions As for those who although they liued in desert places yet they had the company of others who ioyned with them in that kind of life their doing was more probable because they seemed by this meanes to liue in the forme of a Church yet not iustifiable by the worde of God if this their separation were made from a Church seruing God aright in any measure But it commeth often to passe that some are constrained by vrgent and necessary causes to liue out of the assembly of the Church as in the time of persecution whenas the seruantes of God cannot without euident danger meete together So we read Act. 8.1 that the whole Church which was at Ierusalem was dispersed abroad saue the Apostles Likewise whenas any of them are taken captiues and by violence caried into those countries where there is no Church and there detained as if a christian were constrained to abide among the Turkes Iewes or any other infidels Yea many haue in all times serued God who neuer were of any particular Church but being called to the knowledge of God by extraordinarie meanes haue continually liued amongest infidels These although they ought to make repaire to those places where they vnderstand the Church to be and to make their abode there yet often they abide in their natiue countries vpon diuerse occasions as namely for that they being endued with a small measure of knowledge and of faith cannot easely ouercome the frailty of the flesh which counselleth them that in no case they forsake their country kindred friends houses and landes and cast themselues into infinite dangers troubles and miseries which for the most part doe accompany them who liue in strange places Yea it may be that they know not eyther what or where the Church is and so cannot endeauour to come to it And lastly euen men liuing in the Church may haue necessarie causes constraining them to liue from the societie of the same as contagious diseases as the leprosie was amongest the Israelites for the which we reade that king Ozias was separated a long time from the Church Yea men which are excommunicated and doe so continue are still to be accounted members of the catholicke Church so long as they continue in the profession of the faith howsoeuer they be not members of any particular Church
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
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
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
king or to any but to the right owners and possessours but that it was nowe the parte of all the people to contribute euen of their best thinges to the kinges vses and the setting foorth of his maiesty Yea and that the king might lawfully exact of them thinges needfull for these purposes This account the people did make that this gouernment woulde be verye chargeable vnto them but yet they did not sticke at the cost so they might haue their mindes fulfilled Neyther coulde it be otherwise for euen as a man may dwell in a base and simple house or cottage without any greate cost but if he will needes haue a great and stately palace ouer his head he cannot but thinke that both the building and also the maintaining of it wil be chargeable vnto him so it is in this case the iudges were destitute of this maiesty without chariots horses armies palaces great retinue costly diet and neuer put the people to any charges but seeing they will haue a maiesticall and stately kingdome they cannot but consider that it must be both set vp and also preserued at their charges Yea this opinion of the statelinesse of this kinde of gouernment was generally and as it were naturally helde of all men and therefore Adoniah when he did affect the kingome said thus with himselfe nowe I will raigne and get chariots and horsemen and fiftie men to runne before my face 1. King 1.5 Thus we see the maiesty of this kingdome the which was so great as that it made the kinge to be not onely highly accounted of and had in greate honour and estimation of the people but also verie duetifull and after a sorte religiously obeyed yea in trueth too much obeyed as their often falling to idolatrie by the commaundement and example of their kinges doth declare There was before this time a kingdome in Israell sette vppe by the men of Sechem in the handes of Abimelech Iudg 9.6 but it was soone ouerthrowen and trodden vnder foote because it wanted these lawes to vpholde it For it was not of God but of man not natural but founded vpon bloudshed and violence not auncient but a new vpstart and destitute of all the rest of the priuileges and proppes wherewith this kingdom was endued and vpholden But this kingdome did continue till the vtter desolation of the lande when as the whole nation was caried captiue to Babel Yea we may well thinke that if the subiect of this kingdome which is the people it selfe had not beene so taken away that it would haue continued in the first institution and according to the right order of it euen till the comming of Christ the which was appointed by God to be the last period of it or rather of the outwarde and worldly shew of it for in truth it standeth yet in Christ and shal stand til that Christ giue vp all his power of gouernment into the handes of the father For if we set aside the defectioÌ„ of the ten tribes which was near to the beginning of this kingdome and was done by the speciall worke of God we shall finde that this kingdome was so firmely established that the people neuer offered to make any alteration of the estate for in that they went about to make Absalon king they were perswaded that they did right in setting vp the sonne in steade of his father being nowe stricken in yeares yea the people did not onely continually obey this authoritie but also had the person of the king in such estimation that they did make more account of him then of many thousandes of themselues So they spake to Dauid that he should not goe any more to the battaile in his owne person least he should put out the light that is all the glory and maiesty of Israell adding further that it were much better that ten thousand of themselues should perish then that any euill shoulde befall him 2. Sam. 21.17 And now to conclude this whole matter we see the greatnesse both of the power and also of the maiesty of this kinde of gouernement of both which Iacob did prophecie in the 49. of Genesis 8. verse saying Iuda thy brethren shall praise thee that is they shall magnifie and honour thee for the glory and maiesty of thy kingdome Thy hand in the necke of thy enemies that is thou shalt subdue all thy enemies vnto thee the sonnes of thy father shall bow themselues vnto thee that is they shall reuerence honour and obey thy authority Iuda is the Lions whelpe he hath bowed himselfe and laide him downe that is all his actions and behauiour shal be full of maiesty the which is to be seene in the Lion more then in any other beast and who shall raise him that is who shall controle his doings and call him to account He shal wash his clothes in wine that is he shall haue abundance yea superfluity of the best and most pretious things which are to be had Thus we see both the power and also the maiesty of this kingdom in respect of both which we may say as it is Act. 14.11 that Gods are come down vnto vs in the likenesse of men that is such a pourefull and glorious magistracie as doth after a sorte resemble the infinite poâ—er and maiesty of God Sect. XIIII HItherto we haue spoken of the iudgement or doctrine of this kingdome as it was in respect of the people it followeth that we declare the state of it in respect of God and that by considering first howe this state as it hath beene described did please God secondly whether it were a lawfull gouernment or not and lastly how farre the power of this kingdome was subiect to God For the first it may seeme that God did not like this kinde of gouernment but suffered it to be established not as making for the good of the people but rather as a punishment for their sinne for that he was so highly offended with the people for asking a king as he himselfe doth witnesse by his prophet Ose. 13.11 I gaue them a king in my wrath but the trueth is that this was alwaies most pleasing and acceptable in the sight of God yet the action of the people in making this alteration did iustly offend him and that for diuerse causes to wit for that by desiring a king they shewed themselues vnthankfull diffident proud and disoobedient For the first it was their duetie not onely to be content with what gouernment soeuer GOD did appointe for them but also to thinke themselues the happiest people in the world for that they had the glorious God of heauen and earth to be their kinge and ruler in a speciall manner Secondly thâ—y trusted more in a kinge then in God thinking that the cause of all their disorders and miseries was in their gouernment and that their king woulde certainely deliuer them from all wrong at home and bondage abroade Whereas the cause of all their
by the fame of the true religiō some haue bene conuerted so was Rahab liuing in Iericho of whome it is saide Heb. 11. that she beleeued or by reading bookes containing the doctrine of religion Lastly it may please God to vse for this purpose that knowledge which remaineth in the minds of men since the fall of Adam and which is stirred vp by the contemplation of the creatures and all those meanes which naturall men haue for the attaining of knowledge These or any other meanes God may vse extraordinarily yea he may doe it without any meanes but in his ordinarie working none of these aforesaid meanes are auailable for faith is gotten ordinarely onely by hearing the worde preached and therefore we are to esteeme and iudge of them who haue not the ministerie of the worde that they wante the ordinarie meanes of attaining a true and sauing faith alwaies excepting the power and extraordinarie worke of God the which is not tyed to any meanes CHAP. III. Of a particular Church Sect. 1. Of the originall of particular Churches THus much of the dispersed mēbers of the catholicke Church the which state God doth accept where it cannot be amended but so that he wil haue al his seruantes to indeauour by al means possible to come liue together for their mutuall edification and therefore as for the more commodious maintaining of our temporall liues he hath appointed ciuill societies so for the beginning and maintaining of spirituall strength and life in vs he hath appointed holy assemblies which are particular Churches out of the which a christian may liue this spirituall life but yet in great weakenesse and danger euen as a man may preserue his naturall life in a desert place but he cannot haue perfect strength and health vnlesse he liue in some place frequented by men and replenished with thinges needfull for that purpose And therefore we are now to declare what a particular Church is Sect. 2. Of the definition of a parlicular Church A Particular Church is a company of men separated from the infidels of the world to serue God vnder al the same diuine and humane lawes or vnder the same ecclesiasticall gouernment both diuine and humane This definition doth in some sort comprehend in it the whole nature and essence of a particular Church and therefore a great part of this treatise is to be spent in the explication of it wherein that we may proceede in some distinct and plaine order we haue these three heads to obserue First the separating of those of whom the Church is to consist from the infidels of the world Secondly the diuine lawes by the which they thus brought together are to be ordered And lastly the humane lawes which are added to the lawes of God For euen as it is in the establishing of a common wealth or kingdome first men must be brought together who are to be the inhabitantes of that citie or country Secondly there must certaine generall and fundamentall lawes be made containing the very state and forme of gouernment and of subiection which must stand in force continually without any alteration and lastly there must be added some speciall positiue lawes which are often to be changed as present occasion shall require so is it in the establishing of a Church First men are called from infidelity to faith as from barbarisme to ciuility then they haue giuen vnto them the lawes which God in 〈◊〉 word hath made for the gouernment of his Church till the end of the world and lastly the changeable ecclesiasticall lawes of men Againe as we see men doe in the building of a house first they prepare stones then they ioyne them together in some fourme of a house till by little and little they set vp the whole frame of it and lastly they adde doores windowes fenses and whatsoeuer may serue for the vse of the dweller in like manner the calling of men to the knowledge of Christ is the preparing of the matter of a Church secondly the establishing of the gouernment of the Church the māner of seruing God is a setting vp of the frame of it an lastly the making of ecclesiasticall constitutions is the applying of this gouernment to the speciall vse of those men whome we woulde bring vnto the fourme of a Church that it may be a fit dwelling place for them This latter similitude we desire the reader to marke the rather for that we are to vse it throughout this whole treatise And that because it hath pleased the spiritte of GOD to teach vs so to doe who in the scripture doth for the most parte compare the Church to a house and to the buylding of it as we may see 1. Cor. 3.11.12 1. Tim. 3.15 1. Pet. 4.17 In this definition the last wordes onely the rest being of themselues plaine enough neede this explication that by humane lawes we doe not meane ciuill lawes but ecclesiasticall constitutions added to the lawes of GOD appointed in the worde by the which humane lawes being alwaies in some pointe or other differing from the lawes of other Churches particular Churches haue their difference and distincte limittes appointed to them For therefore we haue inserted this partickle all in the definition because many yea all the Churches in the worlde may agree in some ecclesiasticall constitutions but not in all So that the same gouernment maketh one and the same Church yea although they be distinguished into diuerse congregations and haue many distinct places of seruing God As if the lawes of any towne doe stretch to the suburbes and villages aboute there is but one corporation or ciuill bodie And to vse our accustomed similitude as that is one familie which hath the same gouernour ouer it the same orders in it although they be in diuerse roomes so it is in this behalfe a distincte gouernment maketh a distinct Church The gouernment is then distincte when eyther the humane Church lawes are diuerse or at the least the rulers and gouernours of the companie haue in their handes authoritie to make diuers lawes in that manner which we are afterwardes to declare So that where we see many distinct and diuerse assemblies or congregations of christians all to depend vpon one company hauing in their handes the saide authoritie and from thence to fetch all their constitutions and determinations of causes they are to be accounted not many but one onely particular Church which notwithstanding if they did no waie depend vpon any other were to be accounted so many distinct Churches So the Church of Israell although it did consist of many distinct townes and cities the which had their proper leuites and gouernours yet because for gouernment they did all depend vpon the high priest and the other priestes which did offer sacrifice in the temple at Ierusalem they all made but one Church So that those christians are to be accounted a particular Church which are ioyned together not onely in the same faith as the
are hard and dry that they can hardly be hewen squared or made fit for building as flint adamant and many other kindes which as it were repell the toole of the mason not suffering it to enter or take any hold of them but other kindes doe more easely take any fashion whatsoeuer it pleaseth the worke-man to giue vnto them so it is in this case Some men are much more vnfit and vntoward for the making of a Church then others as namely those who liue in extreame barbarisme without that naturall knowledge of God ciuill honestie and good literature the which it pleaseth God to vse as meanes in the conuersion of men from infidelitie to faith As for that naturall knowledge we know that the Apostles and others who haue laboured in conuerting infidels which had no written worde did alwaies goe about to conuince them of their erroneous worship of God and to establish the true worship by argumentes taken from the groundes of reason which the infidels themselues did confesse to be true Likewise 1. Pet. 3.1 the Apostle exhorteth that the Christian women should be in subiection to their husbandes that the infidels seeing their chast honest and orderly life might be conuerted by this meanes Not that this is an ordinarie meanes of conuerting men but onely as it were a preparatiue whereby men may be made more tractable and affected with a generall loue of the gospell although they doe not as yet knowe it Likewise the Apostle noteth 1. Cor. 1. that the contrarie to this extreame barbarisme to wit abundance of knowledge wisedome yea nobility riches and al other such outward prerogatiues were hinderances in the first time of the gospell And therefore he saith brethren you see your calling that not many wise many mightie or noble doe become christians And since that time we reade that in the conuersion of diuerse countries to the gospell after that the common people were wonne the nobilitie did generally for the space of many yeares remaine obstinate in idolatrie the which also may be obserued at this day in diuerse places The reason whereof is plaine to wit for that outward excellency in any kinde â—oth puffe vp the heart of man with pride whereby he is hindred from submitting himselfe to the seruice of Christ. Sect. 2. To whome it belongeth to plant Churches IN the second place we are to enquire to whom it belongeth to plant Churches The agentes in this worke are of two sortes the one is of the beginner or first moouer in it the other is of those who are properly called the workemen are as it were the instrumentes in this action For as in the building of a material house there is one who is the chiefe cause of the worke and others who are by him set a worke imployed in this buisines euen so it is in the building of the Church one beginneth an other doth performe and accomplish it The first kinde is diuerse according as the Church which is to be planted is eyther publicke or priuate and therefore we are not to entreat of them till we come to the diuerse kindes of a Church But the workemen are the same in both kindes and therefore heere to be considered These are the ministers of the word of God vnto whom God hath committed the dispensation of his word by the which as by a most sharp and fit instrumenâ— they conuert men from infidelity to beleeue the gospell Rom. 10.14 How shall they beleeue of whom they haue not heard how shall they heare without a preacher But yet not euerie true minister of the worde can perfourme or ought to take in hande the first part of this worke forsomuch as it is of greater difficultie then the rest For euen as in the building of a house euery one of the builders cannot lay the foundation but onely he who doth farre excell the common workmen in skill so it is in the planting of a church as the Apostle doth plainly testifie 1. Cor. 3.10 where he saith that he himselfe as a most wise and cunning maister builder had laid the foundation of the Church of Corinth and left the rest of the worke for others to doe This is agreable to reason common experience which teacheth vs that it is much easier to continue any worke then to begiâ— it Yea euen in naturall bodies it is an easie matter to preserue and maintaine life where it is present but to begin life or to put life into a body destitute of it is a thing to mans strength altogether impossible so it is in the life of our soules For to continue and encrease faith where it is already begun is not so hard a matter but that by the blessing of God it may be done by ordinarie giftes and means but to begin it in an infidel there is required an extraordinarie work of God and most rare singulare gifts in the minister by whom God worketh And therefore it pleased God for the planting of the first Churches to institute an extraordinary ministerie of apostles Prophets Euangelists whoÌ„ he endued with gifts correspoÌ„dent to their extraordinary callings that they might be as his most strong champions armed to stand in the fore front of the great battaile for the ouerthrowing of infidelity idolatrie ignoraÌ„ce sin atheisme whatsoeuer power did resist the kingdome of Christ. Thus did God plant his Church in the first age of the gospell but these extraordinary callings and gifts did cease in the time following To whom then doth it belong now to plant churches We answere that God doth neuer leaue his Church destitute in this behalfe but doth continually endue some with a rare and speciall measure of giftes whereby they may be able in some measure to performe this great work Yea since the time of the Apostles God hath called may wheÌ„ it pleaseth him to cal also furnish men extraordinarely to this work But when this is wanting as we are not now to looke for immediate callings the plaÌ„ting of churches is to be coÌ„mitted to those who among the ordinary ministers of the church are endued with best gifts do excel the rest in godlines zeal wisdom knowledge all other spirituall graces needful for this purpose Sect. 3. How the word is to be preached to infidels Now that we haue the workemen to whom it belongeth to lay the foundation of the Church we are in the next place to consider how they ought to bâ—ginne this waighty worke and also after what manner they are to proceede in the same In both which there is great care and circumspection to be vsed both because the first planting of a Church is a matter of great difficultie as also for that the whole state of it wil be according to the beginning in so much as if this place be by negligence or any other meanes out of order there is no hope that the rest of the building should goe on right As we see
doe cheifly teach the doctrine of the lawe yet that they doe also represent to our eyes and seale vppe to our consciences forgiuenesse of sinnes in that both of them doe take from vs the filthinesse of the fleshe Thus much of the doctrine of Baptisme the which is to be giuen so as that the body being dipped into the water the signification of it may be more euident and the force the greater in the eyes of those who see or receaue it Thus did Iohn baptist and therefore he chose our such places where there was much water Iohn 3.23 and this vse did remaine in some places in the ages following Those who are after this manner conuerted and baptised are with all diligence to be strengthned in the profession of the faith and to be edified therein as being most forcible witnesses of the trueth by whom they who remaine incredulous may be conuinced They are also in most earnest manner to be exhorted to constancie in their profession because their falling away would greatly hinder the building of the Church yea as soone as they haue attained vnto any measure of knowledge they are in like manner to be exhorted to lead a life which may be without scandall vnto those who doe not as yet beleeue and so without reproch vnto the gospell which they professe For the procuring whereof there is in the first planting of the Church great seueritie vsed both by God himselfe and also by his ministers against all such offences where by this worke may be hindered For whilest the Church is as it were in motion because at the first the truth of that profession is called into question the falling backe of one or any notorious offence doth wonderfully hinder the whole worke Therefore although many infirmities in knowledge and also in priuate conuersation were yea and ought to be gently delte withall till riper yeares yet those open offences whereby the building of the Church is hindred in respect either of those who are without or of those who are in the Church are seuerely to be punished Hither we are to referre those straunge iudgments which the Lorde executed vpon the wicked in establishing the lâ—gall gouernment by Moses as vppon Corath Dathan and Abiram Numbers 16.32 yea that seueritie in putting to death him that gathered sticks on the Saboath Numbers 15.36 yea also those fatherly corrections which the Lorde most seuerely layde vppon his owne seruants euen on Moses himselfe for doubting of his worde yea vppon the whole Church for murmuring and euen for the least offence So was Vzzath smitten 2. Sam. 6.7 that Dauid and the whole Church who then went about the repairing the enlarging and adorning of the worshippe of GOD might feare the Lorde So in building the temple at Ierusalem the least negligence of any of the people in furthering this worke had a fearefull curse annexed vnto it Nehem. 10.29 So were Ananias and Sapphira smitten with suddaine death Acts. 5. in so much that all both within and without the Church did feare the Lorde So Paule reiected Marke Acts. 15 38. for leauing them in that longe â—ourney which they made for the spreading of the gospell In this beginning it pleaseth GOD to giue great increase vnto his Church so that the preaching of the gospell is more effectuall in this infancy of the Church in conuerting many to the obedience of the faith then it is afterwardes Yea it is a greate signe that they who doe not yeelde obedience at the first wil be afterwards more and more hardned as the Apostle writeth 2. Cor. 4.3 If our gospell be yet hid it is hid to them that perish Yet the calling of the Lorde is not tied to any time and therâ—fore we are still to vse all good meanes that those who doe not at the first beleeue may be wonne at some other time 2. Timothy 2.25 for the effâ—cting whereof there may more forcible meanes be vsed nowe when as â—he trueth hath gotten some footing among them and is receaued of many the vanitie of their corrupt worshippe whatsoeuer it be is plainely to be declared and also their miserable and fearefull condition liuing in the same which at the first could not conueniently haue been done Yea further they are carefully by all meanes possible to be allured to loue the trueth by the good behauiour and honest conuersation of those who are called seeing them to be so woonderfully chaunged from ignorance to wisdome and vnderstanding from a corrupt and vicious course to a vertuous and godly life by their courteous and louing behauiour towardes them and generally by avoyding the offending them in all things as farre as may be The which meanes being diligently vsed we are not to doubt but that God will giue some good successe and blessing in the conuersion of many CHAP. V. Of ecclesiasticall gouernment so far forth as it is determined in the word of God Sect. 1. Of the lawes appointed by God for the gouerning of the church in generall SEing that we haue declared in some sorte what it is to prepare the matter for the building of a particular church we are nowe to goe on with the building of it and by ioyning these stones together in the foundation walles and other principall parts to giue vnto it the denomination and forme of a house for whenas a company of men are conuerted to the faith baptized there is the beginning or first foundation of a church but not a church vntill they ioyne together in some publike profession of the faith and the seruice of God For euen as when a great multitude of men are together in any place if they liue priuately euery one in his owne house not hauing any thing common or to doe one with another there is no common wealth because there wante magistrats lawes and orders to ioyne them together Againe as where there are many stones digged out of the grounde whereunto we resemble the conuersion of men to the faith and also hewed and wrought so that they haue lost their naturall rudenesse and now haue the forme of stones fit to be laide in a building which we may not vnfitlie cal the baptizing of those which doe beleeue if they lie asunder here and there there is no house till such time as they be laid fastened together â—n the iust compasse and forme of a house so it is in this case Men conuerted and baptized are indeede christians and members of the catholicke Church yet not of the visible Church neyther doe they make a particular Church vntill they ioyne together in some publicke seruice of God according to those lawes and orders which he hath appointed the which make these stones cleaue together Ephes. 2.11 in Christ all the building being coupled together groweth to be a holy temple in the Lord. Yea for the most part there was some space of time giuen to those who were conuerted to learne the orders and condition of a Church before
they were brought into the forme of it so we reade Act. 14.23 after that they had beleeued now a good space of time they had elders appointed and so became a Church for most commonly men conuerted are a fewe at the first and therefore must stay till they be a competent number yea when a sufficient number doth beleeue there must be a time to consider the state of the people to prouide fit teachers and rulers and to make humane constitutions for the ordering of them and for the practizing of the lawes of God The lawes orders the establishing and practizing wherof maketh a company of Christians to become a Church are of two sortes The first are the lawes of God appointed for the gouerning of the Church these doe containe the substance of the gouernment of the Church and are the same at that same time to all the Churches in the world the other sort is of humane constitutions made for the establishing of the former in some particular place and doe define the circumstances of the former lawes and therefore are diuerse in euery Church and to be changed as the circumstance of place time persons and the condition of the Church doth require First of the lawes of God then of the lawes of men The lawes commonly called Church-gouernment or from the latter part Church-discipline are that parte of the worde of God which prescribeth howe particular Churches seuerally and ioyntly ought to be ordered in vsing the publicke meanes of the seruice of God The first worde of this definition giueth vs this to vnderstand that God himselfe is the onely law-giuer in his Church as touching the substance of the gouernment which is not any deuise of man but a holy institution of God Yea we must of necessitie graunt this royal prerogatiue to God that he be the author of the lawes by the which his Church is ordered and that because he onelie and no creature can shewe after what manner he will be worshipped So that if there be any other forme of gouernment deuised by man it is wil-worshippe and not onelie not acceptable but euen abhominable in his sight Yea the Church is the house of God wherein he dwelleth and whereof he is the authour and owner And therfore it is good reason that he onelie shoulde beare rule in it he ruleth ciuill societies by the lawes of Kinges and Princes but his Church by the lawes of Christ his sonne whome he hath annointed the onelie king of his Church Hence it followeth that these lawes are not chaungeable but perpetuall and made to continue as long as the Church remaineth in this world So. 1. Tim. 6.14 after that the Apostle had set downe the summe of this doctrine he chargeth Timothie to keepe those thinges which he had enioyned vntill the comming of Christ that is that he endeauour by teaching them to others that they might continue for euer For that these words are to be vnderstood of these lawes it appeareth Vers. 21. oâ— the 5. chapter where the same obtestation is vsed in the same matter The doctrine of this gouernment is fully plainely and perfectly set set downe in the worde of God yea euery parte of it and therefore whatsoeuer parte of the substance of the goâ—â—rnment of the Church cannot be authorized by the worde it is to be reiected for all the offices giftes functions partes and manner of the seruice of God are taught vs both by precept and by example But it is otherwise with the circumstances of this gouernment for they are not neyther could possibly be defined in the worde and therefore are to be changed as the Church shall thinke good But the substance of this gouernment is perpetuall euen as is the worde of God which shall neuer be augmented and as is the worshippe of God which shall not be altered yea as permanent as is the doctrine of faith and as generall For as there is but one faith and one GOD so there is but one meanes of faith and of seruing God not many as if there were tenne thousande Gods to be worshipped and as if the Church of GOD were a birde of diuers colours one being not like or conformable to another And therefore as princes which beare rule ouer many cities doe make them all liue vnder the same forme of lawes and as children of the same parentes are like in countenance and sutable in their apparrell so all the particular Churches in the worlde haue one and the same gouernment appointed for them The chiefe cause whereby many are induced to thinke that no certaine forme of gouernment of the Church is commaunded by God is for that it is not handled at large and of set purpose in the scripture but onely briefely touched and mentioned by occasion Whereunto we answere that so are many waighty pointes of religion not once in plaine tearmes to be founde in any parte of scripture and many brought in onely vpon some occasion the which to call in question were great impiety but there is no part of the substance of this gouernment which is not plainely set downe in the worde Yea in these lawes the wisedome of God doth so cleerely shine that the Angelâ— doe reioyce in beholding that heauenly order by the which the Church is gouerned So did the Apostle Collossians 2.5 with ioy thinkâ— vppon the orders of that Church Although the gouernment of the Church be one and the same at the same time and euen as the worde of God belongeth a like to all there being one vniforme order appointed for all yet the same is chaunged by God himselfe as it doth most fitly agree to the present state of the Church wherein doth appeare that manifolde wisedome of God Ephes. 3.10 But the foundation and groundworke of this gouernment doth alwaies remaine the same as we see the lawes of kingdomes and common-wealthes to be often changed but yet the fundamentall lawes whereon the state standeth doe alwaies remaine firme and vnchaunged This gouernment is alwaies changed vnto a better and more perfect state euen as the Church doth continually growe to perfection For if we compare the latter ages of the Church generally with the former we shall finde that as there is in particular men a growth in their bodies and soules so also in the Church For the latter times doe excell the former not onely in number of professours but also in knowledge and in abundance of all spirituall graces The cause whereof is for that it pleaseth God to reueale himselfe to the world not all at once but by little and little Heb. 1.1 euen as his word hath beene in these last ages more fully declared to the Church then before Thus shall the Church growe till we all meete in the measure of the stature of the fulnesse of Christ. And herein we cannot resemble the dealing of God more fitly then to that vsuall manner which parentes vse in bringing vp their children who doe not at
looketh for another measure of knowledge and thâ—refore other meanes of attaining it are necessarily to be vsed Lastly this is to be noted that this Church-gouernment was neuer altered but by the expresse commaundemenâ— of God as it was ordained by him onely the changing of it being confirmed by miracles to be from God as we may see in the instituting of the legall gouernment by Moses and this vnder the gospell by the Apostles and that change 2. Chron. 8.26 and 35.15 was by speciall direction from God Yea the gouernment of the Church both typicall before the gospel and reall in the time of it was instituted by extraordinary prophets to wit Adam Moses and Christs apostles and so left to ordinary ministers name ly to the first borne then to the Leuits and lastly to the ministers of the word in the time of the gospell Thus much in generall of Church-gouernment and of the three diuers states of it whereof order requireth that we shoulde heere entreate in particular But we cannot in this short treatise enter into this wide and large field and therefore supposing for orders sake this argument to be here handled we goe on to that which followeth CHAP. VI. Of ecclesiasticall humane lawes Sect. 1. How they differ from the lawes of God THus much of the lawes which God hath appointed for the ordering of his church Now we are to come to the humane lawes of the Church the which we will consider first by comparing them with the aforesaid lawes of God and secondly as they are in themselues For the first both kindes agree in name being both called ecclesiasticall and in the end which is the good order of the Church and also in the generall subiect which is the publicke seruice of God together with those actions which belong vnto it Yet they differ in many respectes First and especially in the author or efficient the former kind being made by God himselfe the other by men whereof it commeth that the first kinde is farre more excellent then the other the one consisting wholly and meerely of the wisedome of God the other hauing in them much weaknesse and ignorance the one absolute and perfect the other continually hauing wantes and imperfections And therefore the one kinde is temporarie and mutable the other perpetuall and constant although when the appointed time of them is expired they are changed by God but they admit no alteration from man Further the lawes of God belong to the whole visible Church and to euery particular Church but the other onely to some one or a few of them For as a king who hath dominion oâ—er many cities doth vse himselfe to make the chiefe lawes by â—he which al and each one of those cities are to be gouerned yet he leaueth to them this power to take vp and retaine customes fashions and orders proper to themselues yea to make particular lawes of matters of lesse moment as may best agree to their seuerall states and conditions so hath Christ the king of his Church himselfe made the chiefe orders but left the rest for the Church to make Lastly the first kinde is about the substance very forme of the seruice of God the other about the circumstances of it And therefore the adding of this latter kinde to the former doth not adde any thing to the substance of Church-gouernment but onely doth establish it and maketh that it may conueniently be vsed Euen as we doe often see that the whole and perfect frame of a house in the full proportion of it is set vp not wanting eyther foundation walles or roofe but afterward there are added to it nailes and pinnes to keep the frame fast together yea doreâ— windowes and whatsoeuer is requisite to make the said frame a coÌ„modious dwelling place for the builder of it euen so the gouernment of the Church as it is appointed by God and hath in some part beene described is the perfect frame of the house of God the lawes of men are the other implementes which are added thereunto Sect. 2. Of the matter of ecclesiasticall humane laweâ— and how they ought to be taken out of the word of God THus much briâ—fly of these lawes by way of comparison with the other now we are to consider the nature of them more plainely and distinctly First for the matter of these lawes we see that they are of the circumstances of the gouernment of the Church to wit at what time in what place yea and howe often it ought to be vsed all which are vsually called rites or ceremonies and are as it were the fashions of the Church As for example the lawâ— of God is that there shoulde be ministers in the Church to teach the people but howe often they shoulde teach at what speciall times where and with what gesture these thinges are not determined in the worde of God but left to the ecclesiasticall lawes of men If it be asked why it hath pleased God to decke and beautifie his Church vnder the law not onely with the substance of gouernment but also with so many ceremoniall lawes that scarse any circumstance of any action was left vnappointed by himselfe and to suffer his Church nowe in the time of the gospell to be naked and destitute almost of all ceremoniall lawes but such as are made by men we answere rendering three causes thereof The first is for that the Church vnder the lawe was without that ripenesse of knowledge wherevnto she hath come in the time of the gospell and therefore had neede to haue all the particulars of euerie action prescribed But now the Church being endued with more knowledge hath these thinges lefte to her discretion euen as we see men vse to deale who if they commit any buisinesse to one whome they thinke to be endued with wisedome and experience they doe not tell him the particular manner of doing but onely thus much in generall that they woulde haue such a thing done otherwise if he wante this knowledge then they leaue nothing arbitrarie to him but set downe euerie pointe and the speciall circumstances thereof The second cause is this in the making of these Church-lawes there must be greate regarde had as we afterwarde are to shew of the nature manners behauiour and state of that people for whome they are to be made Nowe vnder the law the visible Church did consist of one nation onely to wit of the Iewes but vnder the gospell all the nations of the worlde are at one time or other of the Church So that lawes agreeable to each people would haue beene so infinite that they coulde not haue beene written neyther doth the worde of God nowe belong in any part to any one nation but generally and equally to all Thirdlie the Church being bound in regarde of her infancy to the obseruation of the legall ceremonies nowe the Church is set in full libertie by the comming of Christ and no further tyed to such outward
rites then she listeth her selfe so that these ecclesiasticall lawes made by the authority of the Church doe not stretch themselues vnto the substance of the gouernment of the Church as to the institution of any office beside those which are â—xpresly mentioned in the worde If it be obiected that Dauid did adde vnto the ceremoniall lawe the office of singers 1. Chro. 6.31 The answere is that he did this by himselfe and others as by prophets not by any ordinarie authoritie In the second place we are to see after what manner and by what rule these lawes are to be made We answere according to the word of God the square of all christian and spirituall actions not only in the ordering of the Church but also throughout the whole course of a christian mans life But seeing that they are not expresly mentioned in the worde howe doth it appeare that they ought to be framed according to this rule The answere is that the worde doth shewe what ought to be done in these thinges First by giuing general rules to guide vs as these That there ought to be nothing in these lawes vnlawfull or contrarie to the morall lawe of God nothing inconuenient offensiue or hurtfull to the Church nothing needlesse and superfluous yea that they ought to be so made as they may most tende to the glorie of God and the edification of the Church But these rules doe belong as wel to the particular actions of priuate men as to the publicke consultations of the Church so that they cannot be any certaine direction in this behalfe And therefore we must come to the second helpe which the scripture doth afforde vs for the making of these lawes to wit particular examples of the like cases which giue a greate lighte in these actions and are a sufficient warrant for vs to imitate the difference betwixt those cases and those which we haue in hande being wiselie obserued But neyther this second meanes is sufficient forsomuch as particular cases are so infinite and diuerse that there cannot alwaies be found like examples yea the differences of the exaÌ„ples being found do easely breede great controuersie doubt and erroure And therefore we must haue recourse to the third and last meanes which is that those humane lawes be made agreeable to the lawes of God and the ceremonies to the substance of Church-gouernment so as they may most fitly expresse and resemble the nature of the action But neither this third way doth alwaies serue for the finding out of the truth because it is hard to see the true nature oâ— the action where vnto the ceremonie is to be made conformable especially since the time wherein the gouernment of the Church hath been peruerted altered and almost wholly corrupted as also because that it is not alwaies easie to iudge a right of the generall rules and of the examples of the scripture and of those other pointes which we are nowe â—o consider Yet these are the meanes which God hath appointed for this purpose and which being diligently vsed will by the blessing of God lead vs to the truth Thus we see that the deuising of these lawes ought to be according to the worde of God and yet so that they are left arbitrarie to the Church not â—s if it were lawfull for them to doe what they lift in the least action of their priuate liues much lesse in the publick ordering of the Church For the word of God must be our rule according to the which all actions and lawes are to be squared and tried For euen those things which are in theire own nature indifferent left to our own choise to doe or not to doe being generally considered yet whenas they come to be practised weighed with special circumstances so that the trueth doth appeare vnto vs then they are no more indifferent as before but either good or euill to be done or not to be done As in the foresaide instance at what time the worde of God shoulde be publickly preached is a thing indifferent whereof there is no commandement in the worde and therefore it is left to the Church to determine Yet if they appoint those times at which the people cannot conueniently come together then they do euen in this indifferent thing offend against the worde of God which commandeth that in all our actions both priuate and much more publick we do that which may make most for the glory of God and the ediâ—â—cation of our brethren and yet these lawes which are so made that they are onely inconuenient to the Church not simply vnlawfull although they cannot lawfully be made yet they may lawfully be obeyde For although it be not lawfull for any man to bring griefe or inconuenience to his brother yet it is lawfull to take and beare that inconuenience whenas it cannot conueniently be auoided Sect. 4. According to what rules ecclesiasticall humane laweâ— ought to be made THus we see that the scripture is the chiefe rule of these lawes in aduising whereof there must consideration be had of all circumstances whatsoeuer that as farre as may be they may agree withall and fight with none and especially of these First of the age or condition of the time wherein the Church is Secondly of the nature disposition and fashions of the people Thirdly of the state of that Church for which the lawes are to be made Fourthly of the condition of the ciuil estate of the kingdome or common-wealth wherein the Church is built And lastly of the lawes of other Churches We say that in making Church lawes besides the direction of the worde diuers other rules are necessarely to be obserued First the state of the time wherein we liue whether it be a time of knowledge wherein men do commonly knowe the will of GOD or a time of ignorance and blindnesse wherein the worde of GOD is rare as it was in the daies of Eli. 1. Samuell 3.1 Hereof due regarde is to be had that neither lesse nor more be exacted of the people by the lawes then the time present can afforde for priuate ignoraunces may be suddainly taken away but publick blindnesse cannot be fully amended but in progresse of time For some times the truth of GOD shineth clearely euen as the sunne at noone day which at other times is ouercast with cloudes and mistes of blindnesse and shineth more darkely euen as the sunne in the beginning of the day This hath been the state of the Church nowe these many ages wherein blindnesse and palpable darknesse brought in by antichrist hath ouershadowed the face of the whole earth but nowe by the mercy of GOD the trueth hath these many yeares and doth daily more and more appeare vnto vs insomuch that if we doe compare this present time with those dayes wherein it pleased God not many yeares past to reueale his will vnto vs we shall find a great difference of knowledge in the Church yea so great â—s that the
knowledge which men had at the beginning may seeme to haue been great ignoraunce and darknesse in respect of the light which nowe doth appeare So that according to the differences of times we must also make a diuersitie of ecclesiaâ—tcall lawes and that in respect not onely of the people but euen of them also who doe in the name of the whole Church aduise and appoint thâ—se lawes who although they doe excell all others in knowledge yet they are partakers of the ignoraunces and errors of the tyme wherein they liue from the which no man can be wholly freed as might be declared at large if it were needfull to be stoode vppon by the which meanes it commeth to passe that they doe see much more in processe of time then they did at the first insomuch that they will acknowledge many imperfections in those lawes wherein before there seemed nothing to be wanting Thus we see that the liberty or rather the necessitie of preaching the Gospell to the gentils was in time reuealed vnto the Church whereof at the first they neuer dreamed Acts. 11.18 Secondly if this be graunted that they to whome the aduising of lawes for the Church is commmited do see the whole trueth of those matters whereof they doe consult yet there must be regard had of the state of the Church and of the people for whom these lawes are to be made as the Apostle witnesseth that he could not speake to the Corinthians 1 Cor. 3.1 as vnto spirituall but as vnto carnall men and that in consideration of this their estate he gaue them milke and not strong meate And in like manner he writeth to the Romanes that their saluation was nowe much nearer then when they did first beleeue Rom. 13. where he sheweth that the night of ignoraunce and atheisme wherein they had liued had gone on and passed away by little little and in like manner the day had approched For the Apostle did see that the gentils which had imbraced the gospel could not at the first let goe their whole course of life whereunto they had been continually accustomed and did in that respect no doubt tollerate many things amongst them by reason of the time which afterwarde were not to be suffered In regard of the diuerse naturs of the people we may consider that some need more sharpe and straight lawes to keepe them in order then others doe The which consideration the Apostle did commend to Titus Tit. 1.13 That forasmuch as the Gratians were allwaies lyars euill beastes and slowe bellies therefore he should reproue them sharply And specially we are here to note the sinnes whereunto the people are generally and after a sort naturally giuen that they may be repressed by many lawes and sharpe censures and punishments appointed for them who doe offend and by cutting off the vsuall occasions of those sinneâ— Yea the manners and behauiours of men commonly receaued are often times to be marked in appointing the outwarde orders and ceremonies of the Church For many things are decent and orderly in one countrie which would be straunge and vnseemely in another Thirdly for the present state of that Church which we do goe about to put in good order by these lawes we are to haue a speciall regarde vnto it the which as it is diuerse and subiect to many alterations so ought the lawes to be changed so as they may best fitte the present state For as the Church is either in planting or else in growing to a ripe age eyther in great motion or else fully established and setled pure or corrupt perfect or imperfect so all the lawes of the Church are to be altered and framed accordingly of all which estates we are hereafter to intreate Fourthly the lawes of the Church are so to be made as that they doe not crosse the lawes of the commonwealth wherein the Church is by hindering the Church from perfourming any ciuill duetie which is lawfull to be done and to omit many other respectes which herein are to be had this is diligently to be regarded that we doe labour to conforme our lawes to the lawes of those Churches which are most pure and syncere in the gouernment of the Church that as we haue the same faith and substance of gouernment so also we may haue the same ceremonies and ecclesiasticall orders although not all for that cannot be yet in the greater part for besides that this full agreement of Churches in all matters both of lesser and greater importance without any iarring is as a sweet harmonie in the eares of God and most decent in the eies of all men euen of those who are strangers from the faith it doth also bring great estimation authoritie and obedience to the lawes of seuerall Churches For that hardly any Christian will be founde so peruerse and wilfull as to contemne or reiect those orders which are approued and prâ—ctised by many Churches This argument the Apostle doth often vse to establish and keepe in force the good orders of the Churches as we may see 1. Cor. 11.16 and 14.36 and 1. Thâ—ss 2.14 Sect. 5 Of the number of ecclesiasticall lawes THE number of these lawes ought to be defined by the necessitie of the Church that they be so many as are needfull for the preseruation of the good estate and order thereof so that if any were taken away there would a manifest inconuenience follow Neyther ought the number to exceede the necessitie of the Church and that for these causes First because the multitude of lawes is contrarie to christian libertie in that it doth both restraine men from doing thinges which otherwise were verie commodious for them to doe and also impose dueties the performance whereof being otherwise needlesse is a burthen and trouble to the Church This reason ought to be of great force for this purpose especially in this time of the gospell wherein it hath pleased God in great mercy and wisedome to take from his Church that heauie yoke of ceremoniall lawes wherewith she was grieuously clogged before and to endue her being nowe more nearely ioyned to Christ her husband with this notable priuiledge and benefit of Christian libertie the which being giuen by God man cannot without great iniurie both to God and man take away And here by the way we may see what an impious and intollerable tyranny the Church of Rome hath exercised in and ouer the Church of God imposing such an infinite number of vaine and ridiculous ceremonies as doth farre exceede the number both of iudiciall also of heathenish ceremonies And therfore herin we are to follow the example of the Apostles Act. 15.28 It seemeth good to the spirit of God and to vs not to lay any burthen of obseruations vppon the Church more then is needfull Secondly the multitude of ecclesiasticall lawes doth bring with it a multitude of ceremonies which in no case is to be admitted for that it doth derogate from the simplicity of the worship of
God and for an heartie and spirituall seruing of God doth institute a dead worship not piercing into the heart Thirdly where there are many lawes there are also necessarely many transgressions of lawes and so the necessarie breaking of some maketh the rest to be lesse obeyed and esteemed It remaineth that we should shew to whome the making of ecclesiasticall lawes doth belong but as before we did deferre to speake of the first mouer in the planting of a Church till we come to the distinct kindes of a Church so this question must be referred to the same place CHAP. VII Of the diuers states of a particular Church Sect. 1. Of an vnstablished state of a Church THus we haue declared as it hath pleased God to giue vnto vs the knowledge hereof the whole frame of a particular Church the matter whereof it consisteth being a company of christians called together by the ministery of the word the forme likewise being first and chiefly the lawes of God and secondly the positiue lawes or constitutions of the Church The which two kindes of lawes diuine and humane whenas they are ioyned together and put in practise among a beleeuing people then is the whole frame of the house of God set vp The which although it be in it selfe one and the same and according to the word of God ought to be fully and purely established in all places yet by reason of mans infirmitie not being able to perfourme the will of God in perfect manner and of the malice of Sathan labouring by all meanes to hinder this worke when it is put in practise it receaueth many alterations whereof come the diuerse states of a Church In all which this is generally to be noted that they haue many aberâ—ations from the forme of gouernment prescribed in the worde of God the which may lawfully be tollerated where by reason of the present state of the Church they cannot be amended yet so as that we doe alwaies aime at that which ought to be The lettes whereby this worke is hindred that it cannot come to perfection at the first are of two kindes natural violent The first kind we call naturall because they arise of no outward cause but euen of the very hardnesse of the worke it self as these for example It commeth often to passe that men although conuerted from infidelitie to faith yet cannot at the first be brought to submit themselues wholly to the gouernment of the Church yea there can hardlie be gotten at the first a sufficient number of teachers endued with sufficient giftes for this great worke Besides it is not to be hoped that the lawes whereby the Church is gouerned shoulde be soone brought to perfection For neither the lawes of God will be thoroughly knowen till they haue beene some time practised neyther the humane constitutions of the Church made fit to the people and agreeable to all circumstances till vse doe shew them to be conuenient in al or else inconuenint in some respects what is wanting in them what is superfluous By these meanes and many other of the same kinde it commeth to passe that thâ— Church is for some space of time although both founded anâ— built yet not strongly fastned together nor in any firme constant setled estate Yet this is not an imperfect state of a Church wherein some part of the gouernment is wanting but a state vnestablished Euen as we see that although the partes of the body of a childe are not as yeâ— so firme and compact neyther his whole bodie hath attained to that strength and firme constitution whereunto it groweth yet he is not therefore maimed or imperfect so it is in the Church the which groweth from one age state and strength to another euen as a mans bodie doth In this estate all Churches are at the first and so doe continue either a longer or a shorter time as the hindrances of the building of theÌ„ are many or few great or little Thus were the Churches in the daies of the Apostles yea many of them did continue so a long time because it was a matter of great difficulty to build theÌ„ and to bring them to any good estate for then all the orders of the Church were straunge vnto them for that they were lately ordained and had not bene practised before Hence it was that after they were planted and fully builte by the Apostles they did still require their continuall care as Pâ—ule saith of himselfe 2. Corin. 11.28 that the care of all the Churches lay vpon himselfe For although he being presâ—nt with them or by the meanes of others did set all things in due order yet they did not continue long in that estate but fell into many abuses and disorders in life doctrine and gouernment the which may be seene as in other so especially in the Church at Corinth the which whilest it was in this vnestablished state was euen ouer growen with disorders And so it is with other Churcâ—es being not fully setled for as a â—ouse may be easely shaken a sunder before the partes of it be firmly ioyned together and as children in their young age are subiect to many daungers and are easely hurt so the gouernment of Churches is most commonly confounded and â—roden vnder foote before it be confimed by vse and practise In the which respect they to whome the care of such Churches is commited ought to be so much more diligent and watchfull as the daunger is greater then at other times yea in regard of the infancy or weake estate of the Church they may and ought to remit somewhat of the strict forme of gouernment and especially of discipline whenas the good of the people shall so require Thus as was before noted dealt Paule with the Corinthians vnto whome he gaue milke as to infants not strong meate 1. Cor. 3.2 And likewise with the Thessalonians 1. Thess. 2.7.8 tho we might haue bene burdensome to you as the Apostles of Christ yet we were tender among you euen as a nourse cherisheth hir owne children Sect. 2. Of a pure and perfect state of a Church WHen the gouernment of the Church with those other lawes appertaining vnto it is fully established and practised then the Church hath a pure and perfect estate both which in regarde of outward gouernment may be attained vnto howsoeuer no christian mans life seuerally considered can possibly be without diuerse corruptions and imperfections in this world A pure estate is that wherein God is serued according to his owne will and ordinance onely the whole order and gouernment of the Church being free from all spottes of idolatry superstition and all traditions or deuises of men swaruing from the truth of the word of God The examples of this exact purity are very fewe beside the first Churches built by Moses among the Israelites and by the Aposteles among the christians in Ierusalem For immediatly after their daies crept in corruption the staine whereof is hardly
remoued Yet the Church had this puritie in some measure in the dayes of the religious kings of Israell who did cast out of the Church all reliques monumentes and shadowes of corruption And likewise in diuers places since the time of the Gospell especially in these last daies wherein it hath pleased God to bring his Church out of that sinke of Antichristianisme and to reueale the right way and manner of his seruice Yea churches as they haue a small beginning from the which they rise and a state vnestablished wherein they continue for some space of time so also they may at lengh attaine to a perfect state whereunto they doe daily growe and whereat they ought continually to aime It is then attained vnto whenas all those ordinances which Christ hath appointed for the gouerning of his Church are fully established all the ecclesiasticall functions and all those meanes whereby the Church is to be edified in the obedience of the faith being vsed so farre forth as humane infirmitie doth permit For although we both prophecie gouerne teach exhortobey and practise onely in part in this life 1. Cor. 13. yet the wants that are in the particular actions of men do not make an imperfection in the church So that when there is no office of the Church wanting none negligently executed but that he that exhorteth laboureth in exhortation the teacher in doctrine he that distributeth in simplicitie and he that ruleth in diligence he that sheweth mercy in chearfulnesse and whenas the people do by these meanes lead a godly and a christian life agreeable to their profession then is there a perfite state of a Church The which although as hath bene heretofore noted it can hardly be attained especially of Churches consisting of great multitudes of professours yet we are to doe our endeauour committing the successe of our labours to the blessing of God to whom nothing is hard or impossible yea who doth so blesse and prosper them that labour in the building of his church farre aboue their owne expectation that they shall see such fruite of their laboures which would seeme impossible to be brought to passe by the meanes of any man Sect. 3. Of the flourishing estate of a Church THe Lorde in mercy is yet more gratious to his Church and graunteth that in many places it should haue not onely a perfect but also a flourishing estate the which is to be considered in these things First when as the Church doth consist not of a smal company of beleeuers but of great multitudes professing the name of Christ praising him calling vpon him and seruing him the which no doubt is a happie thing and most earnestly to be wished In this respect the Churches in these daies do flourish as it is to be hoped that they will doe more and more For this is the time wherein the Lorde hath appointed that the fulnesse of the gentiles shall come in and not onely a fewe here and there but euen whole countries kingdomes and nations submit themselues to the obedience of the gospell Of the great number of beleeuers it cometh that there are in the Church many notable examples of godlinesse and of all spirituall graces yea greater varietie of them then is to be found in small congregations although vsually it commeth to passe by the malice of Sathan and the corruption of men that multitude maketh confusion in the Church and can hardly be brought to the due order of a Church as we are to consider hereafter Secondly the florishing estate of a Church consisteth in the abâ—ndâ—â—ce of the graces of Gods spirite whenas knowledge wisdome the giftes of teaching and all other which make for the building of the Church are plentifully poured vpon it when as that commeth to passe which the prophets foretolde of the times of the Gospell that the spirite of God should be poured vpon all flesh the which as it was accomplished in the primitiue Church on the which the Lorde did immediatly and extraordinarely pourefoorth all the graces of his spirite in such plentiful manner as was neuer in the Church before not shal be till the Church be perfected at the appearing of Christ So now the hand of the Lord is not shortened but he doth still continue this mercie to his Church although after a diuerse manner for now we are not to looke for the extraordinarie giftes of prophecie speaking in strange tongues working miracles and such like by the which the primitiue Chuâ—ch was most glorious and did florish in most wonderfull manner for these serued onely for the first planting of the Church neither are we to looke either for the like measure of giftes â—r for 〈◊〉 graces of knowledge wisdome the giftes of interpretation teaching exhorting or any other immediatly from God as they had For this also was proper to those times in the which because it was not meete that the building of the Churcâ— shoulde not goe forward till men had attained these giftes by ordinary meanes therefore it pleased God immediatly to supply their wantes But now these are not attained but by ordinarie meanes and yet the Lorde doth oftentimes graunt them to his Church in such abundance and in so great measure as that they doe make a flourishing estate of a Church A speciall note whereof in this behalfe is when there are many endued with those excellent giftes of knowledge and wisedome whereby the whole Church may be furnished with wise and learned teachers This is to be looked for in those places and countries which God hath blessed with a long and continuall peace So it is Act. 9.31 The Churches had peace throughout Galatia Iurie and Samaria and were edified and did goe on in the consolation of the holy spirit For euen as for the building of that glorious temple the Lord did giue a long time of peace in the daies of Salomon so doth he also when it pleaseth him to haue a flourishing Church in any place Yea for a flourishing estate in the giftes of his spirit there is in these daies required abundance of learning and of men endued with singular giftes both of nature and indâ—stry For God doth sanctifie these for the edifying and beautifying of his Church Hereof it was that the Churches of Corinth Alexandria changed their subtile and learned Pâ—ilosophers into most excellent diuines But especially they of Corinth did flourish notably in a wonderful abundance of all graces aboue al other Churches whereof we reade that they had the giftes of prophecie tongues interpretations yea and all other as the Apostle witnesseth 1. Cor. 1.6 and that in greate measure In regarde whereof the Apostle saitâ— 1. Cor. 4.8 That they were enriched and did raigne as kinges without him Neyther are these graces bestowed onely vpon the teachers and rulers in the Church but in this flourishing estate they are euen as that pretious oyntment which being poured vpon Arons head did runne downe to the skirtes of his garmentes So that
in the flourishing time of the Church many of the people doe attaine to a greate measure of knowledge and all other graces And therefore those kingdoms and nations which it hath pleased GOD to blesse with peace learning abundance of excellent men and such other blessinges are to thinke that all this is done for this end that God may haue not onely a perfect but euen a flourishing Church among them Therefore whenas the commonwealth of the Iewes was most flourishing in the daies of the kinges of Iuda then was the temple the worship of God and the whole Church in a most glorious estate Yea although we haue a Church yet we are to desire this estate of it and to be sory for the lacke of it So Esr. 3.12 we reade that many of the priestes leuites and heads of the fathers elders who had seene that most glorious temple of Salomon did lament the meane estate of the second temple And no doubt but it is a thing which woulde wring teares out of any christian heart to behold the meane corrupt imperfect estate of Churches in those kingdomes and countries which abounding with learning men of wisedome knowledge zeale and of all spirituall graces which are needfull for this purpose might haue their Churches in most flourishing estate if the Lord woulde once put into their hearts to imploy those blessinges which they haue to beautifie and adorne his Church Sect. 4. Of that estate of the Church wherein the building of it is hindred HItherto we haue declared howe the frame of this spirituall house of God is to be set vp the beginning progresse and perfection of it and how it is to be continued and ordered in the seuerall states The which happie and ioyfull successe of this worke although they who labour in it both ought earnestly do desire as making greatly for the glorie of God and also may lawfully hope for for that it pleaseth God to graunt it often to the Church yet they are not so confidently to looke for it but that withall they doe consider that the building of the Church is also often yea vsually and for the most part hindered and stopped by one meanes or other So that it cannot be begunne or at the least not perfected and continued in any good estate The building of the Church being hindred by some violent meanes for of the naturall hindrances we haue alreadie spoken becommeth harde troublesome and dangerous Whereby it commeth to passe that many who did before labour diligentlie and painefully in this worke doe nowe faint and giue it ouer so we reade 2. Tim. 4.15 that although the Apostle had many fellow-labourers at other times yet when persecution came all did forsake him as also the disciples did forsake Christ at his apprehension Whereas they ought to be encouraged to goe on so much the more cheerefulie in this worke considering that the Lorde doth suffer it to be hindered that he might by this meanes trie their faithfulnesse and synceritie of loue towardes his glorie if for the procuring and aduauncing of it they will not refuse anie trouble daunger or losse of temporall thinges And further also that he might worke and increase in them patience whereby they may quietlie expect the time wherin he will giue a prosperous successe to their labours Yea by this meanes they learne to relie themselues wholly vppon him whenas they see that by reason of the strength of the aduersaries they cannot possiblie bring to passe that which they doe desire The hindering of this worke is to be ascribed to the malice of sathan who seeing that there is nothing which maketh so much for the glorie of GOD and the saluation of men vnto both which he is a professed enemie as doth the building of the Church of GOD doth labour by all meanes that this worke shoulde eyther not be taken in hande or at the least not goe forwarde and coâ—tinue as it ought And as he is strong and mâ—ghtie both to haâ—e tâ—e Câ—â—rch with a peâ—feâ—t and deadly mâ—lice and also to 〈◊〉 the â—ame effeâ—tâ—ally thâ— Lâ—rde â—o permâ—tting 〈…〉 so great as that no mâ—n â—aâ— diâ—couâ—â— thoâ—e infinite slâ—â—ghtes and waies by the 〈◊〉 he doth hinder the edifying both of the Church and also of euerie particular member of it The which although they may in some measure be perceiued of those who are exercised in thiâ— spirituall warfare as the Apostle witnesseth 2. Corin. 2.11 saying We are not ignorant of the deuises of Sathan yet they aâ—e fully and perfectly knowen vnto the Lorde onelie who also doth so frustrate and disanull them as that they shall neuer finally prâ—uaile against any of his elect But of those hindrances which Sathan casteâ—h before particular men in the way of thâ—ir saluation we are not heere to speake but onâ—ly of those whereby he hindereth the setting vp or continuing of the frame of the Church in any place wherein howe wonderfully he hath preuailed from time to time it may â—aselie appeare to him that doth consider in how fewe places of the worlde the Church hath at any time had anie dwelling place or at the least any good pure perfect and pâ—â—manent â—state And to lâ—t passe the first ages of the worlde which were before the comming of Christ wherein the Church was eyther shut vp in one familie or contayned within the compasse of one small countrie the whole worlde besides remaining in ignorance idolatrie and atheisme if we come to the time of the gospell wherein the Church shoulde be in the best and most flourishing estate we shall sâ—e howe strangely sathan hindered the building of those Churches which the Apostles did plante in many places of the worlde insomuch that many of them wâ—re soone dispersed and most of those which did continue for some space of time did not growe on to anie pure and perfect estate but did daily decline from that puritie wherein they were at the fiâ—st established till such time as they were eyther cleane ouerthrowen and rooted out as weâ— see the Churches throughout Asia Africa and a greate parte of Europe to haue beene or 〈◊〉 leaste so defaced and corrupted in respect of the 〈…〉 God the puritie of doctrine and the order and gouernment of them as that till of late we coulde scarse haue acknowledged the visible Church in any place Yet the Lorde doth neuer suffer sathan to preuaile so farre against the Church as that he shoulde be able to take the name of it from off the earth and whollie to â—uerthrow it but doth alwaies reserue some place for his Church to remaine in where he will haue his name called vpon and his elect enioy the meanes of their saluation The building of the Church is hindered by the malice of sathan yet by the ministerie of men whom he vseth as instruments for the â—ffecting of his purpose Yet not all after the same manner for some doe indeede hinder this worke which notwithstanding in desire
For so the building of the materiall temple was hindered by false prophets Nehe. 6. Yea none did so importunatly hinder or so spitefully entreate the true prophets of God as did the false prophets and the whole company of worldly carnal minded priestes Thus we se. 2. Chro. 18.23 that Zedekia did to Micha and Iere. 20.1 Pashur to Ieremie the priestes Scribes pharises to our sauiour Christ the false Apostles to Paule Such were those foolish vaine-glorious preachers at Corinth who swelling in a fond opinion and a foolish vse of humane wisdome did build vpon the good foundation of the sincere plaine and simple doctrine of the trueth hay stuble wood and such things as would be afterwards consumed with the fire that is would be found in examination to haue no substance of true religion These did seeme to build as well yea much more then the apostle but they were deceitfull workers and by this working did greatly hinder the true building of the church For if there were no builders all men that do professe the faith would seeke for some but these deceitfull builders perswade men that they are the true ministers of Christ and no maruail when as Sathan himselfe that foule and lothsome spirite doth transforme himselfe into an Angell of light and so they hinder them of faithfull and painfull teachers Lastly these hinderers may be knowen by their fruites as Christ teacheth vs Math. 7.15.16 euen by their dissolute liues the which they spend in seeking not the saluation of men and Gods glory but their owne pleasure ease commoditie yea riches and preferment Yea this their hypocrisie is to be detected least otherwise their purpose of hindering the Church do preuaile and that both by word when occasion serueth and also by the contrary sinceritie of the true builders Thus Christ dealeth with the Scribes and Pharisies Math. 23. and in many other places Sect. 9. Of an imperfect state of a Church WHenas the building of the Church is hindred by any meanes it commeth to passe that the state of it is imperfect corrupt or both For although in Christ the Church be perfect and pure yet she being in this worlde is often otherwise An imperfect state of a church is when as some part of the gouernment of the church is wanting as if the ministerie of the worde be wanting or if the ministers doe seldome and negligently preach the worde of GOD vnto the people Yet not the wantes that are in any fewe men but those which are generall and tollerated by the publick lawes or the common consent of the church make an imperfect state The imperfection is so much the more grieuous as the offices or functions of the offices which are wanting are more needfull in the church And therefore whenas there is no preaching ministerie in the Church the want is great and the case most lamentable because God hath ordained that his church should be built and his seruants saued by preaching the which being wanting the ordinary meanes of faith and of saluation is also wanting The want of any office is to be supplied by that which is nearest vnto it so did the leuites supplie the want of the priestes being by reason of their legall vncleannesse not meete to sacrifice 2. Châ—o 29.34 Yea that which is publickly wanting is priuately to be supplied what part of Gods worship or any thing belonging to it soeuer it be Yet we must not rest herein but carefully labour for a ful and perfect form of gouernment wherof how much is wanting so much of the meanes of our saluation is wanting And therefore we are heere to consider howe we may liue in an imperfect Church and how we ought to forsake it For the first we neede not doubt but that we may lawfully remaine in a Church the which wanteth some office or function appointed by God yea that our seruice wil be in some measure accepted of God who winketh at the infirmities and imperfections of his faithfull seruantes whether priuate or publicke Euen as he did at the passouer offered by Ezechias and the people wherein many thinges required by the law were wanting yea the Church seldome attaineth and keepeth so absolute perfect as that nothing is wanting in it Thus many of the Churches in the daies of the Apostles wanted some offices which were afterwardes supplied And in the ages following the troubles and persecutions of the Church made many wantes in it the which may be borne with these conditions First when as they are not so great but that notwithstanding them we haue the meanes of saluation edificarion Secondly if that the want be not wilfull but constrained and necessarie as when the Iewes intermitted the vse of circumcisioÌ„ in the wildernes Lastly if that we doe still aime at a perfect state coÌ„sidering that the other is neyther so auailable for the glory of God vnto whome we should not offer any lame blinde or maimed sacrifice or any imperfect seruice or yet so effectuall for our saluation For although a man may preserue his naturall life with bread and water yet he ought to desire the vse of other creatures seruing for his purpose that he may liue in strength and vigour of bodie and minde Sect. 10. Of a corrupt state of a Church specially of idolatrous worship A Corâ—upt state is whenas in steede of the true and sincere gouernment appointed by God a false gouernment contrary to the word of God hindeâ—â—ng the edification of the Church is publikely established or vsed or whenas some part of the gouerment is corrupted The causes of this estate are these first an imperfect state for the want of any part of the gouernment breedeth corruption For where there is no teaching there must needs be generall ignorance and many errours in iudgement where powerfull exhortation is not vsed there the graces of the spirit belonging to the practise of christianity are wanting and where the censures of the Church are not in force there dissolutenesse in the liues of men must needes preuaile The second cause is the reliques of the former false worship being not wholly abolished the which are like vnto a roote left in the earth and to a wound or sore the which being not wel clensed will fester and send forth much corruption Hence came that corruption of popery to wit from the reliques of Iudaisme and heathenisme and so that leauen hauing once infected the whole lumpe of the Church we knowe that although the substance of it be taken out yet the taste and sowernesse of it doth remaine in many places The kindes of a corrupt state are many as are the parts of the syncere gouernment For the first the ministry of the Church may be many waies out of order as if it be sufficient and destitute of giltes needful or if the manner of execution of it be corrupt as when it is turned into vaine ostentation and to an vnprofitable affection of learning reading wit
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
build after this inward manner This second kinde of building is in order and nature the first yea that which moueth the externall action of the spirituall building and prepareth the way for the ministerie of the word by the meanes whereof a Church cannot be set vp in any place whâ—ther countrie ciâ—ie or family till that the power wheâ—eâ—y the said place is ruled do either procure or at the least suffer it For the kingdome of Christ is not of this worlde neither doth it take a way the generall ordinance of magistracie and order whereby God ruleth the world but is in respect of outward action subiect vnto it and to be established and miantained by it for as God himselfe was the head and first mouer in the building of the Church when as at the first he sent his Apostles immediately by his owne authoritie to do it so also it is his will that they who do supply his place and are after a sort Gods on earth should afterwardes be the first agents in this worke For we are not to thinke that rulers by the which name we call all that haue authoritie whetheâ— in countries townes or priuate houses haue the charge onlie of the bodies of their subiects commited vnto them but rather that their chiefe care ought to be to prouide for their soules the true worshippe of GOD wherein the last ende and chiefe happinesse of man consisteth and wherevnto all temporall benefits are to be referred as the Apostle writeth .1 Timo. 2.2 the end of a quiet and peaceable life procured by magistrates is the right worshippe of GOD. For this cause ciuill rulers are called by GOD in the scripture the pastors or feeders of the people not as if they were to feed their bodies only as sheep heardes doe flockes of sheepe but chiefely in regard of their soules as we may see euidently 1. Chro 17.6 which way soeuer I walked with Israel haue I spoken of building a Church or temple to any of the iudges of Israel whome I commaunded to feede my people In the which place we may see at whose hands GOD looketh for the building of his Church But it may be here asked what if this ciuill power doe not moue in this worke whether that there should be no Church or ministerie of the word in that place or rather if that the king prince magistrate or the maister of the family he negligent in his dutie if not then the subiect sonne or seruant in a priuate house may lawfully take this worke in hand or yet the ministers of the worde may begin and goe on in their worke yea although they be neither set on worke nor yet tollerated but euen flatly forbidden and peremptorelie hindered by the saide poweâ— for otherwise it might come to passe by the obstinacy of rulers being enimies to the Gospell that there should be no Church either publick or priuate in any parte of the world whereas it is the will of God that his church and true worshippe should be established in all places And therefore it may seeme that in this case the councell and practtise of the apostles is to be followed who being forbidden by the rulers to preach the Gospell answered that it is better to obey God then man The answere is as before Chapter 7. Sect. 6. that as touching ordinarie callings a church cannot lawfully be built in any place by resisting the authoritie of the said place For no man may against the will of any man rushe into his house to instruct his family or into a city to abolishe idolatrie and to set vp publickly the true worshippe of God because howsoeuer euery one ought to endeuour to build the Church yet we ought to keepe our selues within the compasse of our owne calling and not to take vpon vs by violence the performance of other mens duties For none are crowned either with due praise or with happie successe of their labours but they who striue lawfully howsoeuer it pleaseth God some times to accept and prosper the endeauors of those who labour in aduancing his worshippe and glory more in feruent zeale then imperfect knowledge so go further in this behalfe then the secret rule of the word of God doth requier or permit As the apostles they haue an extraordinary calling and dispensation immediately from God himselfe needfull for the first publishing of the gospell the which they were to obey yea though it were contrary to his reuealed will But ordinarie ministers haue no callinges but from men and must square their actions according to the written worde And yet we are not to thinke that it is in the power of man or of any creature to forbid the seruice of God for although all the rulers in the worlde shoulde make that edict of Dariuâ— that none shoulde pray vnto God yet we ought nor to obey it as we see in the example of Daniel Daâ— 6.10 but we speake of building a Church in any place the which worke is neuer so generally hindered but that God inclineth the heartes of some to set it forward And whenas no publicke magistrate doth builde the Church yet priuate men giue it entertainement in their houses As touching other particulars wherein this ciuill power medleth with the Church we are to consider them hereafter onely we â—re here to note howe this power may be called the head of the Church to wit for that it is the first mouer in the building of it In the which respect not onely kinges and princes but euen priuate men who set vp and maintaine the Church within their houses may in regarde of their owne families be so called and yet we doe not by this meanes giue that to man which is proper to Christ for first Christ is the head of the catholicke Church but man of some particular Church onely Secondly Christ is the head not onely to the whole Church but also to the seuerall members of it to whom he giueth motion by bestowing on them the graces of his spirit eyther permanent or temporarie but man is the head onely in respect of the builders namely of the teachers and rulers of the Church and in respect of the whole bodie of the people as they giue themselues to be made a Church And lastly Christ is the head of the internall and spirituall working but man of the externall building Christ giueth giftes fit for the ministerie which make an inward calling but man giueth the outward calling Christ hath appointed the offices of the ministerie generally in the whole visible Church but man procureth the execution of the said offices in this or that particular place by this or that person So that whatsoeuer ciuill power it be whether of princes in kingdomes or of the people or senate in commonwealthes or of priuate men in their families that buildeth the Church it may very fitly be called the head in that worke As we may see Num. 1.15 7.2 that in regard of
them and nothing more shameful and ignominious by the generall consent of all men then for any people to be blockish in diuine matters and not able to discerne which is the right worshippe of the true God Nowe let vs see what the Church gaineth by this bargaine and couenant made with the ciuill state First by this meanes she becommeth safe from outward daungers and from the violence of malitious persecutours by whom priuate Churches are continually troubled and often quite ouerthrowen being neither willing to resist by force of armes their owne magistrates labouring to deface the true worshippe of God neithâ—r for the most part able to with-stand forrain inuasion And therefore they may fitly be compared to a vinyard which wanteth a hedge or fence so that all the wilde beastes of the forrest do enter in and root it vp but a publick Church is garded by the ciuill power against all daungers not onely outward but also inward arising of the stubburn wilfulnesse of those who will not submit themselues to the orders of the Churâ—h Hence it is that those ciuill states which are well ordered are farre more fit harbours for the Church then confused common-wealthes are For whenas men are not taught to yeeld obedience to ciuill gouernment which forbidding only hainous offences is more gentle and remisse howe shall they beare the yoke of ecclesiasticall gouernment which looketh more narrowly into the liues of men and is farre more streite and seuere So that a people subdued to ciuill obedience are as horses broken and wilde beastes tamed and may more easely be brought into the formâ— of a Church We do confesse that the power of the word of God preached is of sufficient force and power to make the most lawlesse and barbarous men good Christians and as tame as lambes and that without the helpe of this ciuill power as we see in priuate Churches yet for the preseruation of the outward order of these publick Churches this meanes is of great force Lastly the encrease of number which commeth by this meanes is to be counted no small commoditie being simply considered howsoeuer vsually it bringeth with it confusion and imperfect state and sundrie such discommodities Sect. 6. Of the first mouer in the planting of a publick Church NOwe we are to come to the specials which are in planting of a publick Church and first to the beginner or first mouer in this worke For the declaring of the trueth hereof we are to consider the verie originall and first planting of churches the which were founded by the Apostles and Euangelists in many places yea they also committed the care of continuing those Churches vnto faithfull men that they might prouide for the time to come But neither the Apostles could bring to passe that all the world should be brought to the profession of the faith neither the care of those ordinary ministers to whom the preseruation of the said Churches was committed could so preuaile but that euen in those places where the Apostles planted Churches religion afterwards was by the malice of Sathan not onely defaced but euen so rooted out as in most of those places there remaneth not any shadow of a church The Apostles and other extraordinary ministers being dead their offices and calling which were to plant Churches in all places did cease after whom there remained in the Church ordinary ministers to accomplish that worke which they had begun namely to build out those Churches which they had planted Yet they had no calling to build churches in all countries but in some one place where vnto they were appointed for if ordinary ministers which are nowe in those places where the Church is had this calling to preach in diuerse countries and to diuers nations then they should haue gifts needfull for this worke as the gifts of discerning spirits the gifts of tongues without the which none can preach to a straunge people But these gifts are ceased as also these callings neither hath any ordinary minister by his calling any charge of any other people and countries to bring them to be a Church And as for extraordinary men although God may raise vp such when he will yet we are not to looke for any such in these daies As for the bishope of Rome who challengeth vnto himselfe the care of the whole world as being christs vicar general we know that his authority in the Ch. is but vsurped and his allegations friuolous he hath destroyed the Church therefore we are not to looke that he should be the cheife doer in the building and planting of Churches whom then shall we make to be the first mouer in the planting or repairing of a publick Church in a citie common-wealth or kingdome euen the cheife rulers and magistrates of those places as hath been declared in the second section of this chapter So then the first thing in the planting of a publick Church in any countrie is this that we suppose the ciuill ruler willing and desirous to take this work in hand and that by the meanes of some of his subiects making humble supplication to him in this behalfe or by some neighboure Churches stirring him vp by their example to erect the church within his dominions and commending this worke vnto him as the most excellent and happie thing as it is indeed Sect. 7. Of the speciall manner of planting a publick Church THe next thing to be considered is how the ciuil ruler being willing to plant the Ch· should knowe the manner of this worke and the right frame of it whereof at the first we must suppose both him and his people to be ignorant The meanes which God hath appointed for this end is this Although at the first he did not send his apostles to all countries to plant Churches neither doth since that time send any other as Apostles yet in that he did by them at the first preach the gospel and plant Churches in most partes of the world and doth continually preserue the fame in one place or other he giueth sufficient meanes of hauing the knowleege of his true worshippe to those that wil imbrace it and leaueth the rest inexcusable The first building of Churches in so many places was so conspicuous euen as a citie set on the top of an hill that it might easely be seene of all men So that euen as the gentiles which dwelt farre off from hierusalem hearing of the fame of it were moued many of them to repaire thither to learne the knowledge of the true God so all they nowe euen the Iewes also when God shall turne their hartes and open their eyes to see some glimmering of the Gospell ought to resort to those places where the Church is there to get the word of God the manner of his true worshippe and all other meanes which may further their purpose And this is to be done by procuring men of knowledge and wisdome to come and instruct both rulers and people how
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
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