from the safety of the people of states and commonwealthes the ground square and end of all good pollicie carieth with it such a faire shew of equitie and necessitie that like vnto a violent streame it hath caried many headlong in heate to condemne and reiect vtterly these absolute Monarchies as tyrannicall and barbarous kindes of gouernment pernitious to men yea altogether vnlawful and vnmeete for the Church of God But we ought not to suffer our selues to be deceiued by any appearance or pretence whatsoeuer or in respect of any inconueniences although neuer so great to iudge that to be vnlawfull and prophane which God by establishing it in his Church hath shewed to be holy and lawfull But for the further resoluing of this question it is requisite that we againe put you in minde that we doe not heere speake eyther what ought to be the state of al kingdomes in this behalfe or that this is the best kinde of gouernment but only doe shew what was the state of this kingdome of Israell In the which it seemeth that the whole power of ruling the lande was giuen by God and by the people into the handes of the king without any exception whatsoeuer insomuch that the people did not reserue to themselues any power whereby they might lawfully resist his authoritie or oppose themselues to his proceedings although vnlawfull and vniust much lesse take from him the kingdome or to offer any manner of violence vnto his person For the authoritie of this king ouer his people was no lesse then is the authoritie of a father in his familie in respect of his children who if he doe iniuriously intreat any of them or not carefully keep his own goods or liue any way disorderly it is the duety of his children if not with silence to suffer it yet with great modesty to admonish him of it But if they should ioyne themselues together and offer any violence vnto him especially if they should throw him out of his house all men woulde count them rebellious and vngratious children But if they shoulde take his life from him they were to be esteemed notoriously wicked ye rather as monsters worthy to be abhorred of all men So it seemeth that the state of this kingdome was such as that no subiect of what place soeuer no not the whol people iointly could lawfully vse any violence against the kings person or proceedinges and that the king might although not lawfully in respect of the lawe of God of men or of nature yet safely and freely in respect of his subiectes doe whatsoeuer pleased him according as Iacob foretelleth Gen. 49.9 that Iuda the king of his brethren should be as the great Lion who when he laieth himselfe downe who shall raise him vppe or disquiet him The trueth heereof appeareth in the whole course of the story of the kings who praesuming vpon this whole and vndeuided authority did neuer feare or doubt to doe whatsoeuer they listed without asking leaue eyther at nobles elders or people Hence came that foolish and tyrannicall answer which RehoboaÌ„ made to the people threatning them 1. King 12.12 in this manner My least part shal be heauier then my fathers loynes whereby he meant that he would encrease those heauie burdens of tributes which his father had laide vpon them For but that he knewe verie well the state of his kingdome to be such as that he might both say and doe what he listed without controlement he had beene more then mad to make such an answere And hence it came that the idolatrous kinges did neuer sticke by their sole authoritie to set vp open idolatrie not once minding who would be offended therewith and likewise the continuall practise of the people doth declare that they did not violeÌ„tly oppose theÌ„selues to the doings eyther of the good or of the wicked kinges but suffered religion to stand and fall according to their pleasure Yea the dealing of God himselfe doth prooue the same who when he purposed to preserue Dauid against the fury of Saule would neuer suffer him to oppose Ceila or any other of Saules citâ—es against him but made him fly first into the mountains and deserts and afterwardes out of the land to the Philistines Yea Dauid although he were appointed by the expresse worde of God to sâ—cceede Saule in the kingdome yet he was so farre from laying violent handes vpon him that as we reade 1. Sam. 24.6 his heart smote him that is his conscience did accuse him that he had behaued himselfe disloyally against the king in that he had offered violence to the kings garment because that was as a threatning of death vnto him and a greate disgrace Yea further we doe not reade that God did euer by any of his prophets stirre vp the people to maintaine his true woâ—shippe by violence against the kinges or euer reproue them because they had suffered them to set vppe idolatrie which is an euident proofe of this point For if it had beene lawfull to resist in any case then surely in the maintenance of the true worshippe of God and of his glorie But heereof there is a great question made for although this king had power in ciuill matters to doe not onely right iustice without the helpe of any other power but also wrong without resistance shall we therefore giue vnto him this power in the cause of religion that he may deface the worshippe of God at his pleasure It may seeme much better that not onely kings should be throwen downe from their thrones but also that heauen and earth shoulde goe togither then that God should be dishonoured and detestable idolatrie erected We confesse that it is a most fearefull thing that the king of Israell who hath his authority from God should vse the same to dishonor God and thrust not only men out of their houses landes but also the great God of heauen earth out of his teÌ„ple and Church yea in trueth in some sort out of the world for God had tyed his visible Church to this land And therefore we answere that as it is vsually saide Si ius violandum regni causâ violandum so Si ius regni sit violandum religionis causa est violandum that if it be lawfull for the people of Israell for any cause to resist their lawfull king it is lawfull in the defence of the true religion and Gods glory But as hath beene said it seemeth that the state of this kingdome would not beare any resistance no not in this case much lesse in any other No man yea no company of men could for any offence committed by the king eyther against God or man the first or second table call him to account summon him to appeare in iudgement or vse any manner of violence eyther in word or deede against him Now we are to answere those thinges which may be obiected against this assertion Sect. VI. FIrst it may seeme agreeable to reason that
of the one Iudg. 28. Who is Abimelech that we should serue him is not he the sonne of Ierobaal and of the other in like manner what part haue we with Dauid the sonne of Isai 2. Chro. 10.16 2. Sam. 20.1 yea thus the kingdome is made after a sort immortall when as the father doth rise againe in the sonne and so continueth for euer For hence it was that the gouernment of the iudges was so contemned of the people because it was a newe vp-start gouernment the iudge being lately taken from a base estate As Gedeon Saul confesse of themselues that their kinred family and birth was of the meanest of the people and that therefore they were the vnfittest to beare rule Iudg. 6.15 1. Sam. 9.21 The last and the greatest cause of the maiestie of these kings was this that they were the progenitors yea and the predecessors of that great Messias which was to come of the linage of Dauid to gouern not that land onely but the whole world Luke 1.32.33 the very expectation of whom made this kingdome glorious aboue measure for that they according to the ignorance of the times and the infancie of the Church dreaming of a temporal king thought that in him all the power riches renowne and glory of the world should be brought to their kingdome Sect. XIII THus we see the causes of the maiesty of this kingdome now we are to consider the meanes whereby this maiesty did shew foorth it selfe It appeared in the glorious stately pompe and magnificence of the whole life and behauiour yea of all the actions of the king and generally of all things appertaining to the kingdome For the apparrell of the king it was such as might not onely distinguish him from his subiectes but also serue to expresse the maiesty of his state Likewise for his whole house the statelinesse of his palaces the daintinesse of his fare the number of his seruantes and retinue that all were correspondent euen in the time of Dauid we may gather 2. Sam. 19.35 where old Barzelli refuseth the kinges offer who woulde haue kept him in his house because hee coulde not taste the daintie meates nor be delighted with the voyce◠of singing men and women which were vsed in the king◠palace Hitherto also is to be referred the whole storie of Salomon in whose time this glorie of the kingdome was euen in the full the infinite prouision of his house the glorious houses which he built for GOD and for himselfe with incredible magnificence all which it shall not be irkesome to rehearse as they are described in the story for so wee reade 1. King 4. verse 20.22.23.26 and Chapter 10. ver 11.12 c. And Salomons breade for one daie was thirtie quarters of manchette flower and threescore quarters of meale tenne stalled oxen and twentie out of the pastures and a hundred sheepe beside hartes buckes wilde goates and capons and hee had fortie stalles of horses for chariotes and twelue thousande horsemen The waight of golde that came to him in one yeare was sixe hundred threescore and sixe talentes of golde beside that he had of marchantes and of the marchandize of the spices and of all the kinges of Arabia and of the Lordes of the countrie Also he made two hundred targets of beaten goulde sixe hundred sicles of goulde wente to a target And hee made three hundred shieldes of beaten golde the pounde waight of golde went to one shielde and the king put them in the house of the woode of Libanon and the king made a greate seate of Iuory and couered it with the best gold and the seate had six steppes and the top of the seate was round behinde and there were pummels on eyther side of the seate and two Lyons stoode beside the pummels and there stoode twelue Lyons on the steppes six on one side There was no like worke seene in any kingdome and all kinge Salomons drinking vessels were of golde and likewise all the vessels of the house of the woode of Libanon were of pure golde As for siluer it was nothing woorth in the daies of Salomon for the kinges nauy of shippes went on the sea vnto Tharsis with the nauy of Hirams shippes euen once in three yeares went the nauy to Tharsis and brought golde and siluer Elephantes teeth Apes and Peacockes And so king Salomon exceeded all the kinges of the earth both in riches wisedome thus farre the text After the time of Salomō together with the sincerity of religion this maiesty of the kingdome did decrease for in the raigne of Rehoboam both the ten tribes fell away from this kingdome and Ierusalem was spoyled by the king of Aegypt so that the targets of gold were turned into brasse but vnder Iehosophat both religion and the kingdome recouered part of the ancient glorie for it is said 2. Par. 18.1 that Iehophat had great riches and glory And likewise in the raigne of Ezechi◠we reade 2. Chro. 32.27 that he had exceeding much riches and honour and he gat himselfe treasures of siluer and gold precious stones and spices shieldes and all manner of pleasant iewels Likewise this maiesty required that the kinges whole behauiour should haue in it that stately grauity which beseemeth so high a place that he should take no meane or base action in hand but such as the perfourmance whereof might be for his glory and renowne By this argument Dauid disswadeth Saule from persecuting him any further saying 1. Sam. 26.20 To whome is the king of Israel come foorth and what is this that he doth Doth he not behaue himselfe as one who chaseth a Partridge vppe and downe in the mountaines And for the behauiour of the kinges person Michol Saules daughter requiteth Dauid with the like noting in him such lightnesse which was as she thought vnbeseeming the maiesty of the king for when she had seene Dauid daunce for ioy before the Arke she saide O howe glorious was the king of Israel this day whenas he vncouered himselfe before the maydens of his seruantes as foolish or mad men vse to doe 2. Sam. 6.20 An finally this part of the iudgement of the kingdome and of the booke which Samuel wrote of this matter is extant 1. Sam. 8. vers 11. c. where it is said that the king will haue horsemen and chariots yea Eunuches and women bakers and cookes and of his magnificence in giuing vineyardes and landes to his seruantes the which place is not to be vnderstood of a tyrannie but of the naturall state of this kingdome as may appeare 1. Sam. 9.20 where when Saule was carefull for his fathers asses which were lost Samuel telleth him that he neede not minde them seeing whatsoeuer was good pretious and to be desired in all Israell it did belong in some sort to him and to all his fathers house The which wordes are not so to be vnderstood as if the propertie of mens goods did belong to the
is called the visible Church by relation had to the catholik Church the which by reason of the dispersed members of it is inuisible as hath bene declared whenas euery particular Church yea euen priuate Churches and so consequently the visible Church consisting thereof doth make a publick profession of the fayth This visible Church doth continually existe in the world forsomuch as GOD hath appointed that his name shoulde continually as longe as the worlde endureth be called vpon and worshipped in one place or other as the story of the Ch. doth witnes We confesse that it hath often lurcked in secret places and often been so ouer-shadowed with errours superstition and idolatrie that it could hardly be discerned and so hath been euen as the sunne is in the eclipse yet neuer wholly taken away for whenas there was but one particular Ch. in the world yea this particular church was not publick but priuate within one mans family and secret lurking in a corner so that they who liued at that time or in the ages following could not define where the Church was at such a time yet that Church made the visible Church For their profession was visible and open among themselues and also to others although it were not seen at that instant for a thing which is not actually seen may be visible Secondly this is to be noted that in the first ages of the world before the time of the Gospell the visible Ch. did often consist of one only particular church there being no moe in the world but since the publishing of the gospel it hath hitherto shall alwaies consist of many Lastly as touching the place of this visible Ch. although it be not tyed to any certaine place yet it hath alwaies bene cheifly in some one parte of the world So we knowe that first it was wholly in the east partes in the countries of Mesopotania Syria Iurie and others adioyning vnto these Afterwards in the first time of the gospell it was cheifly in Asia And in these last ages we see that it hath been almost wholly in Europe and whether God will change the dwelling place of it again or no euen transporte it to the fourth parte of the world lately found out or to any other place it is knowne to himselfe onely Diuers â—ther points should be added for the full declaration of â—he nature and state of the visible Church But many of them aâ—â— common with the catholick Church and therefore are handled in the first Chapter where they may be considered The rest we cut off for breuities sake because this treatise is already growen beyond our purpose and expectation So then to conclude if to this visible Church we do adde the dispersed members of the catholick Church we haue the catholick Church And so the end of this treatise is brought to the beginning FINIS Why the people desired an alteration of the state The occasion of this alteration Magistracie Gods ordinance The church hath neuer beene without magistracie How God erecteth magistracie among infidels Why God appointed magistracie In what respect the magistrate beareth the image of God The kingdome of Israel a type of Christes kingdome How God was the king of Israel The iudicial law in part abrogated by the erecting of this kingdome God put from his kingdome What authoritie the people had before the time of the Kinges No authoritie in Israel but in the hands of the king The king to his subiects as a father to his children The prophets neuer reproue the people for not resisting the idolatrous kings Vnlawfull to vse violeeÌ„e against the kiâ—g in the maintenance of religion The people could not resume their liberty giuen into the handes of the kings It belonged not to the people but to God to nominate the king Saul remained the lawfull king of Israell after that Dauid was annointed and appointed to the kingdome The rebellion of Ieroboam of the tenne tribes vnlawfull Hazaels rebellion foretold by God but not permitted God would not take the kingdome from Dauids posterity The kingdome so annexed to the house of Dauid that it could not be taken from it God neuer approued any conspiracy made against any of the kings With what weapons this people might fight against their kinges Why absolute monarchies were more in vse in the first ages of the world The gouernment of the kings compared with the former Ecclesiasticall persons subiect to the authoritie and iurisdiction of the king God deferred the building of the Temple till that the kingdome were erected The Church with the common welth make but one bodie Resisting of wicked kings weakeneth the authority of good kings Ecclesiastical constitutions made by the authority of the kinges The kings exempted from the Iudiciall lawes Great power bringeth with it great maiesty The diuine original of this kingdome made it maiesticall The annointing of these kinges signified the holinesse of their persons and functions Long continuance of hereditarie succession made this kingdome strong and maiesticall What made the gouernment of the Iudges to be contemned The statelinesse of this kingdome in the daies of Salomon The maiesty of this kingdome increase and decrease as did the sinceritie of religion The kinge might lawfully exact of the people not only for necessarie vses but for pompe pleasure An absolute Monarchie is a chargeable and costly gouernment The people had this gouernment in great reuerence and estimation This kingdome standeth yet in Christ. The people account the kinges better then ten thousand of themselues This gouernment doth more resemble the authority of God then any other kind doth Why God was offended with the people asking a king God did alwaies like this gouernment and purpose to establish it God the author of kingdomes and the setter vp of kinges The kinge held his kingdome as from God and was subiect to his will and worde This example of Samuel teaching the people the state of the kingdome is to be followed by the ministers of Gods word Nothing better beseeming Christians then due subiection to magistates A compendious abstract of the state of the kingdome of Israel Care to be had of posterity Alteration of gouernment in any common wealth troublesome and dangerous The worde Catholicke not vsed in the scripture The catholicke Church was twise contained in one familie The profession of the true religion maketh one a member of the catholicke Church Infantes are members of the catholike Church Hypocritical professours are members of the catholicke Church Excommunication doth not separate from the catholicke but only froÌ„ the visible Church Heretikes as Arians and papistes are to be counted members of the catholicke Church The papist holdeth the foundation of Christian religion Whole Churches haue held grieuous errours The state of the Church before the comming of Christ. Faith and fundamentall errours together The same errour more pernitious at one time theÌ„ at another Greater hope of the saluation of an ignorant then of a learned
many and so to conclude this point and specially the first edict which the first king made and that by the immediate motion of the spirit of God because this is most for the purpose of the matter in hand We read 1. Sam. 11.17 that whenas Saule was to call the people together to battaile he gaue foorth such a peremptorie commaundement as neuer any of the Iudges or Elders did For taking a couple of oxen and deuiding them into peeces he sent them to all partes of the land with this message that whosoeuer did not follow him to battaile so shoulde it be done to his oxen Whereupon the people came roundly as one man for that as the text noteth the feare of the Lord that is of this greate power which the Lord had giuen to the king fell vpon them Saule might haue said with Dauid I am yet a tender and newe king and haue many enemies wherefore it is not meete that I shoulde exasperate the people by threarning them but it was the will of God that the people shoulde see in the beginning to what a kinde of power they had â—â—â—mitted themselues Sect. XII THus much of the power or authority of this kingdome the second part of the doctrine of it is the maiesty of it the fundamental lawes of the kingdom belonging therunto The maiesty of the kingdom is the great glorie and excellency wherein it far passeth other kindes of gouernment and for the which it is much more highly esteemed It was procured by these meanes First by that exceeding great power wherof we haue spoken for whereas the whole administration of all thinges is in the handes of one there the good estate of all men publikely and of euery one particularly doth depend on him whereby it commeth to passe that all mens eyes are set on him yea all men doe honour praise and admire him in whom they see great authoritie and riches and whose wisedome is more conspicuous then any others besides Secondly this kingdome was maiesticall by the first originall of it which it had not from man but from God This law is written Deut. 17.14 When thou hast possessed the land and sayest I will haue a king to raigne ouer me thou shalt make him king whome the Lord thy God shall choose and so the euent proued for the state of this kingdome in generall came from the people to whome also it belonged solemnly to acknowledge him whom God did appoint but the nomination of the particular man on whom this honour should be bestowed came from God who appointed first Saul with his posterity and afterwardes Saul being reiected Dauid and his seed By the which meanes God did choose all the kinges in Israel although he did immediately by his owne voyce onely appoint the first three to wit Saule Dauid and Salomon For euen as the fire wherewith the sacrifices were burnt although it were nourished euerie day by the priest putting fresh wood vnto it and so preserued by the same meanes wherby other fire is kept yet be cause at the first it came downe from heauen miraculously was therfore counted holy and wonderfull euen so was this kingdom because at the first it came from God although afterwardes it were continued by naturall and ordinarie propagation Hence it is that this kingdom is called the kingdome of Iehoua 2. Chro. 13.8 The badge and seale of this diuine originall of this kingdome was that holie vnction whereby these kinges were by the prophets of God solemnly in the name of God inaugurated and therefore the signe being put for the thing signified this annointing betokeneth the holinesse of it insomuch that when the king of Israell is as it were to be painted forth in the natiue colours of his maiestie he is called the annointed of the Lorde Thus 1. Sam. 24.7 God forbid saith Dauid that I should lay my handes on Saule seeing he is the annoynted one of GOD. And 2. Samuell 1.14 hee saith to him who had helpt kinge Saule to kill himselfe Howe was it that thou diddest not feare to put out thy hande to kill the Lordes annoynted The third lawe tending to the maiestie of this kingdome was that it was not any vncertaine and moueable state but constant and fixed in one place it was tyed first to one tribe namely to the tribe of Iuda that by God speaking by the mouth of Iacob the first founder of this nation for in his sonnes it began to be deuided into many tribes and families and so came into the forme of a people the prophesie iâ— written Gen. 49. The rod shall not depart from Iuda nor a law giuer c. Secondly it was tyed to one and the same familie to wit to the house of Dauid for euer and went by hereditarie right and succession in lineall discent so that continually the sonne succeeded the father The which lawe although it was established in the like gouernementes in other places yet it coulde seldome take place for any long time by reason of the want of right successours But it was heere kept in continuall force and that by the marueilous prouidence of God who as he promised did alwaies giue to Dauid his seruaunt a sonne of his owne loynes to sitte vpon his throne The which prouidence of GOD may especially be noted in the straunge preseruation of Ioas from the cruell handes of that monster Athalia 2. King 11.3 By this meanes it came to passe that this kingdom was both naturall and in processe of time ancient yea after a sort immortall For the first we need not doubt but that there was an exceeding great loue and reuerence of this king wrought in the mindes of the people whenas they sawe that he had not obtained that place by ambition faction force of armes or any other sinister or violent meanes but was euen borne vnto them and by nature or rather by God the ruler and desposer of all naturall causes appointed and distinated to that calling Yea also in time by this hereditarie succession the kingdome became of great antiquitie which addeth much to the maiestie of meane thinges much more to those which in many other respectes are excellent Euen as men doe ascribe a kinde noâ— onely of reuerence but euen of religion to okes and other trees which haue a long time kept their standing for so in continuance of time they take so deepe roote and gather such strength as that they cannot be moued whereas at the first they may easely be shaken downe so kingdoms continuing long in the same stocke become firme and maiesticall whereas being often transplanted they are weake and contemptible and doe often fall euen in the beginning Thus fell Abimelech his kingdome and euen this kingdome was sore shaken in the defection of the ten tribes because the memory of Ierobaal grandfather to Abimelech a priuate and base man and of Isai the father of Dauid was not cleane worne away and therefore they said
giftes to men some to be Apostles some Euangelistes c. Secondlie he imparteth to them graces tending to their owne saluation as a kinde of faith of repentance of spirituall ioy loue and in generall whatsoeuer grace is in the true beleeuers the like may be found in an hypocrite and that not onely in shew and appearance but also in trueth Marke 4.16 hypocrites receiue the word with ioy Yet there is this difference in the faithfull these graces are sincere euident effectuall constant and perpetuall but in hypocrites they are obscure in small measure vnprofitable and temporarie yea mixed with much hypocrisie So that both faithfull and hypocritical men are ioyned to Christ and to the Church by the bond of the spirite for where there is one spirite there is also one body but the one to Christ as to their sauiour the other to him as to their Lord the one to the Church in heauen the other to the Church on earth the one by a mightie worke of the spirite the other after a light manner the one for a time the other for euer Sect. 4. That heretikes are members of the catholicke Church BVT although it were granted that hypocrites are members of the Church so many of them as both holding the whole trueth of Christian religion and also leading a life in outward appearance correspondent thereunto doe fully professe the seruice of God yet it might be doubted what we shoulde thinke of them in whome this profession is in a great part wanting as it is in all those who either leade a life or maintaine some heresie contrarie to their owne profession and to the word of God The answere for both kindes seemeth to be this That they who professe Iesus Christ to be the sauiour of the worlde and themselues to be his seruantes readie to obey his will and worde although they doe indirectly by wickednesse of life or heresie in doctrine deny their owne profession yet are to be accounted Christians and true members of the Church heere on earth It is true indeed that no man can be saued who is not iustified by faith nor yet haue faith who is not sanctified from a wicked life yet men of dissolute liues yea tho they be by excommunication cut off from the body of the visible Church that is from all particular Churches yet they remaine members of the catholicke Church from the which no censure can separate saue onely death Likewise as touching ignorant men who liue in the Church and yet knowe scarce any one point of the doctrine of Christ although they be in an euill estate in regarde of their saluation yet they are to be accounted Christians because of their profession But there is greater question made of heretikes who doe maintaine some grieuous heresie and that about the foundation of religion as they who thinke erroniously of the â—rinitie of the person or natures of Christ of the maÌ„ner of our iustification of the nature of the sacramenteâ— or of â—ny other such waighty point of doctrine whether these are to be accounted christians and members of the Church We answere that such are as it seemeth to be accounted christians although their heresies be both many and grieuous yea such as if they were throughly vrged would by necessarie consequence of argument ouerthrow faith and all religion And to make instance in the grossest and most blasphemous heresie that euer was inuented to wit the heresie of Arius who denied by diuinity of Christ this doth almost directly ouerthrow christianity for if Christ be not God he is not a sufficieâ—â— mediator then our faith is in vaine This would follow plainely of that heresie and yet such was their blindnesse that maintained it that they did togither maintaine and professe zealously the whole doctrine of the gospel beside and did beleeue obey and honour Christ as the onely sauiour of the world The which dotâ— appeare by that confession of faith which Ariuâ— the chiefe maintaineâ— of that heresie did exhibite to Constantine Wherein although he doth dissemble his heresie yet it sheweth what he and his followers held in the test of the doctrinâ— of the gospell 〈◊〉 4. pag. 13.42 yea this heresie was coâ—mon in the Church of the Iâ—wes before the comming of Christ for it is euident thaâ— verie â—ewe of them did thinke that the Messias shoulde be God For what was thought of Christ euen of many of his disciples we may gather by the wordes of Cleophas Lâ—ke 24. Hast thou not heard of Iesus of Nazareth who was a prophet c. Yea it might be plainly shewed that many of the Church both before the comming of Christ and also after did not thinke that the Messias should be God And not to ouerpasse in â—â—lence popery the most common heresie of our times wherewith the Church both is now most annoied and hath in times past bene lameÌ„tably oppressed and almost cleane ourthrowen it doth consist of so many grieuous errours that most men do thinke it not to be an heresie but a false religion and the maintainers professours of it to be alienates from â—he common-wealth of Israel which is the Church of God as namely of those great heresies of idolatry transsubstanâ—iation the sacrifice of the Masse ment iustification by workes freewill and inuocation of saints yea of many other great errours insomuch that we may say of them the wordes of the prophet from the top of the 〈◊〉 to the sole of the foot there is no whole part but all full of loath some and dangerous â—oreâ— And therfore it is no maruaile that they seemâ— to many to haue in them no life of christian faith but to be dead rotten stocâ—s yea to haue no outward profession of christianity But yet if due consideration be had how far â—he nature and name of a Church and of christians doth stretch it selfe it wil appeare that we may truely account theâ— christians and so consequently members of the Church and that because they doe still professe hold and maintaine the chiefe fundamental pointes of religion of God of Christ of hiâ— dâ—ath and passion of the resurrection and all the rest contained in that summe of religion called the Apostles Creede so that although by 〈…〉 they doe wound and in a manner kill themselues yet in regarde of the trueth which they keepe there remaâ—neth 〈◊〉 them some life of Christianity and so are fitly compared to a man who although he both lacke many partes of his body and also haue the rest corrupted with pestilent diseases yâ—t draweth breath and therefore is not a dead 〈◊〉 but a liuing man The reason by the which we are perswaded to thinke that papistes and other heretikes doe stil retaine the name of christians is this for that faith and especially a generall and historicall faith the profession whereof is sufficient to make a man be accounted a christian may be lodged in a mans minde together with such errours as
father but in the sonne in whome onely he is well pleased And therefore the nation of the Iewes hauing reiected Christ is by that meanes reiected of God from being his people neyther are they to be accounted members of the Church although they serue God with neuer so great zeale Rom. 11. The same account we are to make of the Turkes Saracens Moores and all those nations which professe the religion of Mahomet the which we confesse doth retaine diuerse pointes of christianitie yea and that if it be well marked it wil be sound a close or mysticall Arianisme couering and glosing ouer many waightie pointes of faith with iudaicall types and poeticall fictions that it being by this meanes made darke and aenigmaticall might be more highly esteemed by blinde and ignorant men Whereas if it had beene set downe in a plaine and simple manner it woulde haue beene easely vndestood disputed of and in the ende altogether contemned Yet forsomuch as this religion doth not worship and honour Iesus Christ as the onely sonne of God and sauiour of the world as the first Arians therefore 〈◊〉 the professours of it cannot be accounted members of the Church but meere infidels separated from Christ and voyde of the hope of eternall saluation Sect. 7. Of the attributes of the catholicke Church THus we hauing the definition of the catholicke Church are further to consider the nature and state of it in certaine properties which are attributed vnto it Of the which this may be the first that out of the catholicke Church there is no saluation and therefore all the heathen all vnbeleeuing Iewes Turkes and generally all Infidels whatsoeuer doe liue and die to the iudgement and sight of man in the state of eternall damnation This the scripture witnesseth in many places as namely 2. Thes. 2.8 God in the last iudgement shall render vengeance to al that know not God and obey not the gospel of our Lorde Iesus Christ and yet this sentence of damnation which the scripture pronounceth on infidels is so to be vnderstoode as that we doe alwaies except the infinite power and mercy of God who both can as hath beene before touched doth in all partes of the world saue some and that by extraordinarie meanes vnknowen to vs where the ordinarie way is wanting The second attribute of the catholicke Church is this that it can neuer erre in the foundation of religion which is all one as if we did say the catholicke Church neuer ceaseth to be or with this there is continually in the worlde a number of men which serue the true God in Iesus Christ. The trueth of this appeareth by the storie of the Church in the holie scripture and in other bookes which shewe by whome and in what places God hath beene truelie worshipped in euery seuerall age And no maruaile for if the Church shoulde cease to be in the worlde then the world it selfe shoulde haue an ende which was created and doth continue chiefely for this ende to wit to be an habitation for the Church As we reade 1. Cor. 2.16 All thinges are yours euen the verie worlde that is all thinges doe serue as meanes for your good and for the working of your saluation In this sense the Apostle saith 1. Tim. 3.13 That the Church is the piller and firmament that is a most firme and sure piller of trueth to wit of the true religion and worshippe of God And yet the catholicke Church may erre in matters of religion yea euen in those pointes which are waightie and are neare about the foundation it selfe although it alwaies remaine sure and stedfast So it is manifest that the ignorances and errours of the Church which were from the beginning vntill the comming of Christ were both many and greate as hath beene noted before And howe greate errours haue preuailed throughout the whole Church in most of the ages since that time we who liue in this light of the gospell doe easelie and plainely see Yea we knowe that which the Apostle saith 1. Cor. 13. that while the faithfull are in this worlde they see knowe and prophecie but in part and cannot be wholly freed from errour till they see the Lorde perfectly and in him all thinges So we reade Leuit. 4.13 that there was a sacrifice appointed for the expiation of the generall errour of the whole people of the Iewes who then were the whole visible Church of God Thirdlie the catholicke Church doth continually encrease in number and doth consist of moe in the latter ages of the worlde then in the former For before the time of the lawe the Lord was knowen and worshipped onely of a fewe families or kindreds but afterwardes of a great populous nation but since the comming of Christ the Church â—oth enlarge her tentes and receiueth all the nations of the earth Likewise in the first ages of the gospell there was no nation country or citie no not any one towne or village which did generally receiue it but onely a fewe heere and there the rest remaining in infidelitie but in the ages following great nations generally yea infinite multitudes of people became christians Yea this number shall continually encrease vntill the fulnesse of the gentiles be come into the Church whereof the Apostle speaketh Rom. 11. and then shall the nation of the Iewes make a notable addition to this number The cause of this increase is for that God doth not reueale himselfe and his word all at once to the world but by degrees by little and little Where this may also profitably be noted that as the number of beleeuers so also their knowledge doth increase the word of God being much more plentifully reuealed in the latter times they being generally considered then it was in the former As touching the number we know that the visible Church by the which we may certainely gather the state of the catholicke Church was vntill the time of Moses contained within the compasse of one kindred till the comming of Christ in one nation but afterwarde it spred it selfe ouer the whole world Yea the latter times of the gospell shall daily more and more exceede the first in number of beleeuers because now both the ful number of the gentiles and also of the Iewish nation is to come into the Church And in like manner the latter times doe exceede the former in knowledge Fourthly the catholicke Church hath no heade or ruler heere on earth neyther any externall gouernment but is ordered by the spirituall gouernment of Christ who is the onely heade of it For the gouernment and rules prescribed by God to his Church haue place and are put in practise onely in particular Churches which are the members of the catholicke Church Fiftly the catholicke Church is inuisible for that it consisteth not onely of particular Churches which are visible but also of particular men which serue God yet so as that they are not knowen by
that whenas there is a fault committed in the laying of the foundation of a house the whole building will for euer be the worse for it The first thing therefore to be done in planting a Church is to coÌ„uert infidels to the faith which is done ordinarily by the ministerie of the word of God deliuered plainely sincerely effectually as God hath appointed Notwithstanding which powerfull meanes the subduing of men to the Gospel is a hard matter yea it is much harder in these times then it was in the daies of the Apostles wherein the gospel was first preached For then the ministerie of the Apostles Euangelists and other preachers of the gospel was much more powerfull and effectuall then any ministerie of the worde is in these daies For they had not onely extraordinary measure of those gifts which do yet remaine in the Church for the building thereof as are the gifts of prophecie knowledge wisedome zeale and all other of that kind but they had also other most wonderfull gifts bestowed vpon them as the gifts of speaking in strange languages the gifts of discerning spirits healing the sicke working of miracles and such other which serued onely for this end to bring infidels to the profession of the faith 1. Cor. 14.22 not that true faith was ordinarely wrought by these meanes in men but onely a generall historicall and temporarie faith whereby they did beleeue the doctrine of the gospel to be the worde of God which beliefe being professed was then and is at all times sufficiâ—nt to make one a member of the visible Church heere vpon earth The which the Apostles did labour by their ministerie to bring to passe and did reioyce in it being effected although there did appeare in those beleeuers few or no signes of sauing faith which is a firme confidence in the â—ercy and loue of God in Christ effectâ—ally wrought in the hearâ— by the spirit of God arising of a certaine perswasion of the trueth of Gods worde whereof this generall faith is onely a resemblance shadowe and appearance And further for this purpose the giftes of miracles and such other did greatly auaile for they did so astonish and amaze men that they did euen wring out of them an approbation of the doctrine preached that it came from God and therfore was to be receiued Iohn 1.15 Act. 13.11 Thus did the Apostles plant Churches but they who since that time labour in this worke are destitute of this helpe yea also of another farre more effectuall to wit of the wonderfull and extraordinarie blessing of God vpon his Church who did then poure forth his spirit so straungely and so plentifully vpon men in conuerting their heartes to the obedience of the gospell as the like was not before hath not beene since neyther shall be at any time in the Church So that these helpes being wanting in these daies we cannot looke for the like successe in this worke to wit that the Church should haue such a suddaine and straunge encrease as it had in the beginning whenas many thousandes were at once added vnto it Act. 2.41 yet we are not to despaire of good successe forsomuch as the Lord hath not left his ministery destitute of sufficient power to conuert many men to the faith euen those who neuer heard of Christ before For although the extraordinarie callinges and giftes of the Apostles and Euangelistes be not now in the Church neyther to be looked for yet the force of them doth remaine still in that the very declaration of those wonderful miracles whereby the trueth of the gospell was confirmed at the first will to the ende of the worlde adde authoritie and giue successe to the preaching of the Gospell although they were much more effectuall in those who did beholde them with their eies Yea we haue some helpes which were not in the primitiue Church and for the supplie whereof those other were giuen to wit the consent of all ages since the first publishing of the Gospell wherein many haue not only professed the faith but also sealed that their profession with thâ—ir blood and that not any small number but euen whole nations haue professed and do confesse the gospel The which no doubt is a forcible argument and euen as a cloud of witnesses whereby he who is obstinate in infidelity may be eyther conuerted or confounded and put to silence Yea this generall embracing of the gospell by so many countries and nations is that fulnesse of the Gentiles the which the Lord hath appointed as a meanes whereby that obstinate and harde-hearted nation of the Iewes shall at the appointed time be conuerted And therefore it cannot but be effectuall with the rest of the Gentiles who are not so obstinate in infidelitie as the Iewes are But we are especially to relie vppon that force which the worde of God being plainely and sincerely deliuered hath in turning mens heartes vnto God which will neuer returne emptie but in some measure perfourme the thing for which it was sent Thus much in generall of the meanes of conuerting infidels now of the same in particular The ministerie of the worde which is heere to be vsed hath two partes the first is a preparatiue whereby infidels being of themselues altogether vnfit to heare and vnlike to beleeue the worde are in some measure prepared for this purpose the second is to teach them the doctrine of the gospell The preparing ministerie consisteth in two thinges The first is to purge their mindes from that false worship whereunto they are giuen The second is to conuince their consciences of sin For the first we caÌ„not hope that men being fully perswaded of the trueth of their owne religion and of the deitie power and goodnesse of those false Gods which they worship will imbrace any new and strange religion Thus did Elias 1. King 18.24 bring the people from idolatrie to the true worship of God And likewise Paul dealeth with the idolatrous men of Athens Act. 17.29 and with them of Lystra Act. 14.13 and yet there is great moderation and wisedome to be vsed in this pointe so that we doe not at the first speake so vilely and baselie of their religion as it doth deserue but rather tollerate them in their corruptions and withall instruct them in the trueth that â—o the other false worship may slippe out of their mindes as it were without violence they leauing it of their owne accord For otherwise if they see their Gods and religion wherein they haue beene brought vp and which they haue receaued from their ancestors to be blasphemed and euill spoken off there is greate danger least at the first we so alienate their mindes that they will not heare the worde preached but become vtter enemies vnto it So the towne clarke in the Apologie for Paule Actes 19.37 witnesseth that he in preaching the gospell had not blasphemed their goddesse Diana Secondlie they must be prepared by the ministerie of the law of sinne
profession of the faith and also to bâ— a meanes to continue them together in the same so it is recorded Act. 8.4 That the Church which was at Ierusalem being dispeâ—sed they did preach the worde euerie man labouring as he had occasion offered So we reade that Prisciâ—la and Aquila had a Church in their owne house which we may wel thinke to haue beene gathered and constituted by them for that they are saide to haue preached the gospell diligently and to haue conuerted many Rom. 16.4 1. Cor. 16.19 So Colossians 4.15 the Apostle saluteth Nympha and the Church which was in his house and although it be not mentioned that these men were the founders of these Churches within their owne houses yet this doctrine may be proued by that generall rule of the worde the which layeth this charge vppon euery man that he build the Church and establish the true worship of God so far as his authoritie doth stretch By this rule as euery man is to make himselfe the temple of the holy ghost so masters of families and rulers of cities and countries are bounde to be the first founders of the Church in those places where they haue to doe yea they may lawfully preach the word to any other when occasion is offered Yet whenas they haue wonne any to the profession of Christ who are not of their owne families or gathered them together beeing dispersed abroad to serue God together then they are to commit the further building of it to those who shall be appointed and chosen to teach and order the said congregation And if they themselues be thought meetest for that purpose then are they no more priuate men but ecclesiasticall rulers Also this is to be considered that whenas it pleaseth God to put into any mans heart this desire and purpose to goe about the building of any such priuate Church he or they if they be more then one are to communicate their purpose to those who doe alreadie beleeue and professe the faith neere to that place that their consent and approbation of their doings may be vnto them a kind of calling and also confirme and encourage them in the saide work And in this manner it is not vnlawful for priuate men to be the first builders founders of a priuate Church consisting not onely of their own families but also of any other whose hearts it shall please God to moue to beleeue the gospell and to ioyne with them in the profession of it But in conuerting others there is great wisedome to be vsed forasmuch as ciuill rulers who are not themselues of the Church although they doe giue a toleration for a priuate Church within their dominions yet they wil hardly suffer their subiectes to be turned to any newe religion so that they who doe take in hande this worke are to consider that they haue not such libertie as were to be wished and therefore they ought with peace and quietnesse to vse that libertie which God hath graunted vnto them rather then by passing the limits of their calling to venture the losse of that which they haue So that they are to builde chiefely by gathering together those who doe alreadie professe the faith and that by priuate teaching as occasion is offered and as for others to vse all lawfull meanes to allure them to the liking of their profession as is an honest and vnblameable life whereby they may get the fauour of all men as the Church had Act. 2.47 Then to be readie to receaue all that come vnto them and louingly and mildly to conferre with them of those pointes wherof they doubt Thus did the apostle Paule at Rome for the space of two yeares remayning in an hired house priuatly receaue all that came vnto him did preach the Gâ—spell with all boldâ—esse without any hindrance the which he could neuer haue done in that place if he had gone about openly publickly to chaunge the state of religion to bring the people of Româ— to the profeâ—sion of the Gospel Sect. 3. Of the state of it being planted AS great care is to be vsed in the gathering of a priuate Church so likewise continuing it this alwaies is to be obserued that they liue in obedience to all ciuil lawes and constitutions so that they be no cause of disturbâ—nce to the publick state of the place where they liue For to this ende are all those exhortations which are made concerning obeying magistrates rulers whether high or loâ— Râ—m 13.1 Peter 2.17 in many other places for the Churches were then in those places where heathen magistrates ruled Yea christians liuing in this estate although they ought to desire the company of their brethren professing the faith rather then of infidels which are strangers from God and also as much as they can to haue their continuall conuersation with them yet they ought not to abhorre or fly the company of those who are not of the Church whenas by iust occasion it is offered For so we see the Apostle writeth to the Coâ—inthians 1.7.12 that the beleeuing husband should not put away the vnbeleeuing wife being content to remaine with him So also we may obserue that the christians were often inuited by infidels to their banquets 1. Cor. 10.27 And as for the sinnes and corruptions which we shall see in them we may and ought to vse greater patience towardes them then towardes those that doe professe the gospell So Paule writeth 1. Cor. 5.12 what haue I to doe to iudge them that are without doe not ye iudge those who are within and therefore we may lawfully leaue their faultes and sinnes vnreproued Yet in all our dealinges with them we must aime at their conuersion and then it will be for the glorie of God and our owne comfort which if it be onely for our temporal commodity cannot be without the offence of our brethren whereunto a speciall regarde is to be had and also to our owne hinderance in regarde of comfort and edification in the knowledge and obedience of Christ. Furtheâ— in these priuate Churches this is to be obserued that they most vsually consist of the most syncere and faithfull christians For in them none are compelled to professe the faith but all are such as do willingly of their owne accord embrace the gospell Act. 2.41 So many as willingly receaued the worde were baptized Yea this also may be an argument of their soundenâ—sse in the profession of the trueth for that liuing amongest infidels they cannot but incurre the hatred of many yea oftâ—ntimes euen of the ciuill rulers themselues by taking vpon them the profession of the gospell and so sustaine many iniuâ—ies and hurtes in regarde of thinges belonging to this temporall life and manifolde molestations scoffes yea reproches in regarde of the seâ—uice of God Againe this is to be noted that these priuate Churches are for the most part more pure perfect orderly and free then publiâ—ke Churches are For