man as they who contemne and labour to ouerthrow all authoritie speaking euil of those things which they know not haue imagined but an ordinance of God Rom. 13.12 There is no power but of GOD he therefore that resisteth the power resisteth the ordinance of God But it may be thought that it is not gods ordinance seeing it cannot be shewed that euer it was established by God throughout the worlde but rather inuented and continued by men excelling others in strength and in ambition whereby they were both moued to desire superioritie and also enabled to accomplish their desire and so haue by violence bloudshed outrage tyrannie and al manner of impietie against God and iniustice in regarde of men both gotten and vsurped the places of rulers So that seeing this hath beene the originall of the authoritie almost of all rulers we cannot make it the institution of God especially seeing that it doth not appeare that God did euer commaund that there should be magistrates sette vppe ouer the people throughout the whole worlde only amongst the Iewes magistracie was sette vp by his commaundement but not in any place beside Whereunto wee answere that the abuses of magistracie although many and grieuous cannot take away the lawfull vse of it And further that the cause why there is no expresse commaundement in the word of God enioyning that magistracie should be set vp in all places is for that the worde of God doth not belong to the whole world but only to the Church which is in all times and especially was in the first ages of the worlde the least part yea sometimes as nothing in comparison of the huge number of infidels But in the Church God hath from time to time both commaunded and established the vse of magistracie and seuerely punished the contempt of it as might be shewed by examples in all ages For although there coulde be no publicke magistracie in the Church till the dayes of Moses because vntill that time the Church was contained within the compasse of one or a fewe families yet there was priuate gouernement which had no lesse force and authoritie then when the number of the Church encreasing to a whole nation publike magistracie was erected For the first borne of the familie was the ruler and as it were a Lorde to the rest as Iacob doth call Esau Genesis 33.13.14 But although magistracie hath beene by the expresse commaundement of GOD established onely in the Churche yet it belongeth as much to infidels For it is instituted by God not â—s he is the Sauiour of his Church but as hee is the creatour and preseruer of all men Therefore howsoeuer God doth not vouchsafe his loue and eternall life comming thereof to anie of those who are not of his Church yet as the Apostle witnesseth Romanes 3.29 Hee is the GOD not onely of the Iewes who onely were then his Church but also of the Gentiles In this respect as also in regarde of his faithfull people with whome they liue and for other causes he doth bestowe vppon them manie temporall blessinges letting the raine to fall downe and the sunne to shine vppon them and also in making them partakers of this ordinaunce of magistracie by the which they may liue in order and peace safely and quietly enioying all the temporall commodities of this presente life The meanes by the which God doth sette vppe this his ordinaunce amongest infidels who are destitute of his worde is the light of nature remayning in the mindes of men by the which they doe easelie both see the manifolde commodities which come by magistracie and also desire to be made partakers thereof For although by reason of the corruption of our nature fewe can liue in due subiection vnto authoritie with a contented minde yet almost all men when they are without magistrates doe of themselues desire to haue some to gouerne and no maruaile seeing that the deformitie and inconueniences which the wante of magistrates bringeth are euidente to all men for that a people in such a state is like a to bodie without a head to mooue it The experience heereof wee haue euen in this people of the Iewes who did voluntarilie without anie compulsion desire a king and that in a most earnest manner Thus we see that magistracie is the ordinance of God whereof this doth necessarily insue that it is not as an vnholie prophane and impure state or to be vilely esteemed of as many doe affirme and account it to be who doe falsely thinke that the beautie of the Church cannot appeare neither her authoritie be sufficiently extolled and established but by deforming and treading vnder foote this diuine ordinance of ciuill magistracie the which as it is most acceptable to God so it ought to be had in greate honour by all men Lastly the endes why magistracie was â—ppointed by God are two The first is the representing of his glory here on earth The second is the procuring of the good of man For the first The magistrate is Gods deputie and vice gerent here on earth to gouerne men and to keepe the world in order without confusion euen as we see that greate monarches haue many legates and deputies by whome they rule their seuerall prouinces and therfore God doth communicate to them as his office so also his name and calleth them Gods in the which respect the magistrate is a liuely yea a liuing Image of God first of his excellencie in that he is taken from the common sort and condition of men and set aloft therefore he is to be honoured Secondly of the wisdome of God in that he is able to foresee imminent dangers to make fit lawes and orders to iudge of right and wrong and to keepe his people in peace and mutuall concorde and therefore he is to be reuerenced and to be obeyed in his lawes and edictes Thirdly of the iustice of God in that he doth seuerely punish the greate misdemeanour of malefactors and therefore he is to be feared Fourthly of the mercie of God in that he doth gratiously with fauour passe by and winke at small offences and therefore he is to be praised And lastly he carieth the image of the goodnes of God in that by his meanes foreseeing preuenting and repelling all dangers and troubles we do inioy all manner of blessings both temporal and eternall euen life and liberty plentie of all thinges and prosperity houses and landes wiues and children friendes and acquaintance and that which is much more to be esteemed the true seruice and worship of God his holy worde and in one worde all thinges needfull in regard eyther of bodie or soule and therefore the magistrate is vnfainedly to be loued and praised The second end why magistracie was appointed is the good of man that by this meanes they might liue in peace safety and order But of the seuerall commodities which magistracie bringeth we doe not purpose to entreat because they are commonly knowen
zealous of the law yea Paule by the counsell of the Church at Ierusalem did goe about to make the Iewes beleeue that he also did liue according to the law of Moses Act. 21.26 and therefore we must thinke that he warneth the Galathians that if nowe in so great light of the gospell which teacheth the abrogation of the ceremoniall lawe and after so much teaching and so many admonitions they did still remaine blinde and obstinate yea and did turne backe againe to the orâ—ers of the lawe that then it was an euident signe that they were as yet destitute of the true knowledge and obedience of the gospell For if this had beene the first time wherein they had beene taught Christ he woulde easelie haue winked at this greate errour of ioyning the lawe and the gospell togither Likewise as concerning that detestable heresie of Arianismâ— we may well thinke the authours spreaders beginners furtherers and maintainers of it to haue beene men destitute of the spirit of God and that this heresie is especially in these ages a fearefull signe of eternalll reprobation Yet we are not to thinke so hardlie of those who were corrupted with it â—fter that it had ouerspred the greatest part of the worlde and so were caried away with the multitude to euill although it were in that time also a fearefull token of a reprobate minde for as in a common infection of the aire we cannot iudge of the state of mens bodies by popular diseases and deathes whenas both strong and weake men are in the same case so neyther in the common raigning of anie heresie can we perfectly discerne the state of mens mindes and soules by that token forsomuch as God doth sauesome euen by pulling them out of the fire And therefore we are charitably to hope the best of them who liue in grieuous errours not of wilfull blindnesse but of simple ignorance and not to doubt but that ignorant heretikes beeing religious and zealous seruers of God are in farre bettâ—r state as touching their saluation then they who professing the sincere doctrine of the gospell doe in their prophane liues denie the power thereof But that heretikes are to be accounted members of the Church we shall haue occasion to declare when we come to the corrupt state of a Church So that to conclude this pointe we doe and that as we trust and are perswaded by the worde of GOD giue the name of members of the Church and of christians to all that doe in outwarde profession holde the foundation of religion The which although in effect it be the same both before and since the time of the Gospell yet it hath some difference in respect of the diuersitie of the times For before Christ was exhibited in the flesh this was the foundation of religion I put my whole trust and confidence for my happinesse in the Messias whome God hath promised to sende for the redemption and saluation of the people of the seede of Dauid This foundation did the Church of the Iewes professe when Christ came and therefore euery one of that people was a member of the Church howsoeuer they did togither holde grosser heresies then the papistes doe at this day But since the comming of Christ this is to holde the foundation of religion I beleeue Iesus the sonne of Mary to be the sonne of God the promised Messias the Lord and Sauiour of the worlde and that in him onely saluation is to be had as it is more briefely set downe by the Apostle 1. Cor. 3.11 Another foundation can no man lay but that which is laid to wit that Iesus is Christ. To the which doctrine all opinions and assertions which are contrary are pernicious heresies and such as bring certaine damnation 2. Peter 2.1 There were many false propheâ—s among the peopâ—e as there are falsâ— teachers amongâ— you which bring in damnable heresiâ—s to wit these denying the Lorde Iesuâ— who bought them these bring vpon themselues swift damnation that is may certainly be accounted for damned As for the heresies of those who doe confesse the lord Iesus as they are more waighty and doe nearer approach to the grand heresie of those who do not confesse the Lord Iesus so they are more dangerous yet of themselues not beeing ioyned with obstinate and wilfull blindnesse not so desperate Sect. 5. Of those who dissemble their profession BVT before we leaue this point this question may me moued whether as the outward profession of faith without the trueth thereof in heart so the inwarde faith of the heart without out ward profession be sufficient to make a man a true member of the catholicke Church We answere that where true faith is there necessarely is also some outward seruice of God and some confession of the mouth by praier or some other meanes which be it neuer so little is sufficient to make a man a member of the catholicke Church But as for open and publicke profession of our faith before men true faith being weake may be destitute thereof so we read Iohn 12.40 that many of the chiefe rulers beleeued in Christ but neither did nor durst professe him before men these are members of the catholicke Church which is in visible but not of any particular Church vnlesse they doe professe their faith before others beside themselues So that outward profession of the faith although it be secrete and priuate maketh a man a member of the catholicke Church and open profession maketh vs members of the visible Church But it may be obiected against this whole doctrine that if the outward profession of the gospell be sufficient to make a true member of the Church then the diuels which confessed Iesus to be the sonne of Godâ— are truely christians We answere that this confession was extorted from them by the power of God and sometimes came from the malice of their nature that so they might procure danger to Christ but they doe not by faith relie themselues on God in Christ for happinesse neither doe they professe themselues to be his seruantes and that they are to loue him and labour to glorifie him as all christians doe So then as many are members of the misticall bodie of Christ and of his Church which are not as yet members of his visible bodie which is the visible Church militant heere on earth they not beeing as yet called to the knowledge of the gospell so many are called to be members of the Church who are not chosen Sect. 6. Who are without the catholicke Church AND thus we see what manner of seruing God is ment in the definition the other wordes which follow haue their vse for in that we require the seruice of the true God we exclude all heathenish and pagan people from being members of the Church because as it is Rom. 1.23 they passing by the creator worship creatures as Gods And lastly we adde these wordes in Iesus Christ because there is no true seruing of God the
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
are hard and dry that they can hardly be hewen squared or made fit for building as flint adamant and many other kindes which as it were repell the toole of the mason not suffering it to enter or take any hold of them but other kindes doe more easely take any fashion whatsoeuer it pleaseth the worke-man to giue vnto them so it is in this case Some men are much more vnfit and vntoward for the making of a Church then others as namely those who liue in extreame barbarisme without that naturall knowledge of God ciuill honestie and good literature the which it pleaseth God to vse as meanes in the conuersion of men from infidelitie to faith As for that naturall knowledge we know that the Apostles and others who haue laboured in conuerting infidels which had no written worde did alwaies goe about to conuince them of their erroneous worship of God and to establish the true worship by argumentes taken from the groundes of reason which the infidels themselues did confesse to be true Likewise 1. Pet. 3.1 the Apostle exhorteth that the Christian women should be in subiection to their husbandes that the infidels seeing their chast honest and orderly life might be conuerted by this meanes Not that this is an ordinarie meanes of conuerting men but onely as it were a preparatiue whereby men may be made more tractable and affected with a generall loue of the gospell although they doe not as yet knowe it Likewise the Apostle noteth 1. Cor. 1. that the contrarie to this extreame barbarisme to wit abundance of knowledge wisedome yea nobility riches and al other such outward prerogatiues were hinderances in the first time of the gospell And therefore he saith brethren you see your calling that not many wise many mightie or noble doe become christians And since that time we reade that in the conuersion of diuerse countries to the gospell after that the common people were wonne the nobilitie did generally for the space of many yeares remaine obstinate in idolatrie the which also may be obserued at this day in diuerse places The reason whereof is plaine to wit for that outward excellency in any kinde â—oth puffe vp the heart of man with pride whereby he is hindred from submitting himselfe to the seruice of Christ. Sect. 2. To whome it belongeth to plant Churches IN the second place we are to enquire to whom it belongeth to plant Churches The agentes in this worke are of two sortes the one is of the beginner or first moouer in it the other is of those who are properly called the workemen are as it were the instrumentes in this action For as in the building of a material house there is one who is the chiefe cause of the worke and others who are by him set a worke imployed in this buisines euen so it is in the building of the Church one beginneth an other doth performe and accomplish it The first kinde is diuerse according as the Church which is to be planted is eyther publicke or priuate and therefore we are not to entreat of them till we come to the diuerse kindes of a Church But the workemen are the same in both kindes and therefore heere to be considered These are the ministers of the word of God vnto whom God hath committed the dispensation of his word by the which as by a most sharp and fit instrumenâ— they conuert men from infidelity to beleeue the gospell Rom. 10.14 How shall they beleeue of whom they haue not heard how shall they heare without a preacher But yet not euerie true minister of the worde can perfourme or ought to take in hande the first part of this worke forsomuch as it is of greater difficultie then the rest For euen as in the building of a house euery one of the builders cannot lay the foundation but onely he who doth farre excell the common workmen in skill so it is in the planting of a church as the Apostle doth plainly testifie 1. Cor. 3.10 where he saith that he himselfe as a most wise and cunning maister builder had laid the foundation of the Church of Corinth and left the rest of the worke for others to doe This is agreable to reason common experience which teacheth vs that it is much easier to continue any worke then to begiâ— it Yea euen in naturall bodies it is an easie matter to preserue and maintaine life where it is present but to begin life or to put life into a body destitute of it is a thing to mans strength altogether impossible so it is in the life of our soules For to continue and encrease faith where it is already begun is not so hard a matter but that by the blessing of God it may be done by ordinarie giftes and means but to begin it in an infidel there is required an extraordinarie work of God and most rare singulare gifts in the minister by whom God worketh And therefore it pleased God for the planting of the first Churches to institute an extraordinary ministerie of apostles Prophets Euangelists whoÌ„ he endued with gifts correspoÌ„dent to their extraordinary callings that they might be as his most strong champions armed to stand in the fore front of the great battaile for the ouerthrowing of infidelity idolatrie ignoraÌ„ce sin atheisme whatsoeuer power did resist the kingdome of Christ. Thus did God plant his Church in the first age of the gospell but these extraordinary callings and gifts did cease in the time following To whom then doth it belong now to plant churches We answere that God doth neuer leaue his Church destitute in this behalfe but doth continually endue some with a rare and speciall measure of giftes whereby they may be able in some measure to performe this great work Yea since the time of the Apostles God hath called may wheÌ„ it pleaseth him to cal also furnish men extraordinarely to this work But when this is wanting as we are not now to looke for immediate callings the plaÌ„ting of churches is to be coÌ„mitted to those who among the ordinary ministers of the church are endued with best gifts do excel the rest in godlines zeal wisdom knowledge all other spirituall graces needful for this purpose Sect. 3. How the word is to be preached to infidels Now that we haue the workemen to whom it belongeth to lay the foundation of the Church we are in the next place to consider how they ought to bâ—ginne this waighty worke and also after what manner they are to proceede in the same In both which there is great care and circumspection to be vsed both because the first planting of a Church is a matter of great difficultie as also for that the whole state of it wil be according to the beginning in so much as if this place be by negligence or any other meanes out of order there is no hope that the rest of the building should goe on right As we see
they were brought into the forme of it so we reade Act. 14.23 after that they had beleeued now a good space of time they had elders appointed and so became a Church for most commonly men conuerted are a fewe at the first and therefore must stay till they be a competent number yea when a sufficient number doth beleeue there must be a time to consider the state of the people to prouide fit teachers and rulers and to make humane constitutions for the ordering of them and for the practizing of the lawes of God The lawes orders the establishing and practizing wherof maketh a company of Christians to become a Church are of two sortes The first are the lawes of God appointed for the gouerning of the Church these doe containe the substance of the gouernment of the Church and are the same at that same time to all the Churches in the world the other sort is of humane constitutions made for the establishing of the former in some particular place and doe define the circumstances of the former lawes and therefore are diuerse in euery Church and to be changed as the circumstance of place time persons and the condition of the Church doth require First of the lawes of God then of the lawes of men The lawes commonly called Church-gouernment or from the latter part Church-discipline are that parte of the worde of God which prescribeth howe particular Churches seuerally and ioyntly ought to be ordered in vsing the publicke meanes of the seruice of God The first worde of this definition giueth vs this to vnderstand that God himselfe is the onely law-giuer in his Church as touching the substance of the gouernment which is not any deuise of man but a holy institution of God Yea we must of necessitie graunt this royal prerogatiue to God that he be the author of the lawes by the which his Church is ordered and that because he onelie and no creature can shewe after what manner he will be worshipped So that if there be any other forme of gouernment deuised by man it is wil-worshippe and not onelie not acceptable but euen abhominable in his sight Yea the Church is the house of God wherein he dwelleth and whereof he is the authour and owner And therfore it is good reason that he onelie shoulde beare rule in it he ruleth ciuill societies by the lawes of Kinges and Princes but his Church by the lawes of Christ his sonne whome he hath annointed the onelie king of his Church Hence it followeth that these lawes are not chaungeable but perpetuall and made to continue as long as the Church remaineth in this world So. 1. Tim. 6.14 after that the Apostle had set downe the summe of this doctrine he chargeth Timothie to keepe those thinges which he had enioyned vntill the comming of Christ that is that he endeauour by teaching them to others that they might continue for euer For that these words are to be vnderstood of these lawes it appeareth Vers. 21. oâ— the 5. chapter where the same obtestation is vsed in the same matter The doctrine of this gouernment is fully plainely and perfectly set set downe in the worde of God yea euery parte of it and therefore whatsoeuer parte of the substance of the goâ—â—rnment of the Church cannot be authorized by the worde it is to be reiected for all the offices giftes functions partes and manner of the seruice of God are taught vs both by precept and by example But it is otherwise with the circumstances of this gouernment for they are not neyther could possibly be defined in the worde and therefore are to be changed as the Church shall thinke good But the substance of this gouernment is perpetuall euen as is the worde of God which shall neuer be augmented and as is the worshippe of God which shall not be altered yea as permanent as is the doctrine of faith and as generall For as there is but one faith and one GOD so there is but one meanes of faith and of seruing God not many as if there were tenne thousande Gods to be worshipped and as if the Church of GOD were a birde of diuers colours one being not like or conformable to another And therefore as princes which beare rule ouer many cities doe make them all liue vnder the same forme of lawes and as children of the same parentes are like in countenance and sutable in their apparrell so all the particular Churches in the worlde haue one and the same gouernment appointed for them The chiefe cause whereby many are induced to thinke that no certaine forme of gouernment of the Church is commaunded by God is for that it is not handled at large and of set purpose in the scripture but onely briefely touched and mentioned by occasion Whereunto we answere that so are many waighty pointes of religion not once in plaine tearmes to be founde in any parte of scripture and many brought in onely vpon some occasion the which to call in question were great impiety but there is no part of the substance of this gouernment which is not plainely set downe in the worde Yea in these lawes the wisedome of God doth so cleerely shine that the Angelâ— doe reioyce in beholding that heauenly order by the which the Church is gouerned So did the Apostle Collossians 2.5 with ioy thinkâ— vppon the orders of that Church Although the gouernment of the Church be one and the same at the same time and euen as the worde of God belongeth a like to all there being one vniforme order appointed for all yet the same is chaunged by God himselfe as it doth most fitly agree to the present state of the Church wherein doth appeare that manifolde wisedome of God Ephes. 3.10 But the foundation and groundworke of this gouernment doth alwaies remaine the same as we see the lawes of kingdomes and common-wealthes to be often changed but yet the fundamentall lawes whereon the state standeth doe alwaies remaine firme and vnchaunged This gouernment is alwaies changed vnto a better and more perfect state euen as the Church doth continually growe to perfection For if we compare the latter ages of the Church generally with the former we shall finde that as there is in particular men a growth in their bodies and soules so also in the Church For the latter times doe excell the former not onely in number of professours but also in knowledge and in abundance of all spirituall graces The cause whereof is for that it pleaseth God to reueale himselfe to the world not all at once but by little and little Heb. 1.1 euen as his word hath beene in these last ages more fully declared to the Church then before Thus shall the Church growe till we all meete in the measure of the stature of the fulnesse of Christ. And herein we cannot resemble the dealing of God more fitly then to that vsuall manner which parentes vse in bringing vp their children who doe not at
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
heretike Heretikes haue giuen their liues for the gospel Difference to be put betwixt the simple professours of errours and the obstinate maintainers of them What is the foundation of reliligion before and since the comming of Christ. The deuil hath knowledge but neither faith nor the profession of faith Mahometisme a mystical Ariaanisme No saluation The caâ—holicke Church cannot erre in the foundatioÌ„ of religion The catholicke Church hath often beene in most grieuous errours The catholicke Church doth continually encrease in number and in knowledge The catholicke Church hath no head oâ— outward gouernment The catholicke Church inâ—isible Dispersed Christians with the Churches professing the gospel make the Catholicke Church Eremeticall separation from the Church vnawfull How the sacraments may be priuately receiued God accepteth the imperfect seruice of those who cannot be in the visible Church Dispersed christians ought to labour by all meanes to ioyne themselues to some Church By what meanes God calleth those who are with out the visible Church Three things required to the constitution of a Church A diuerse gouernment maketh a distinct Church The whole nation of the Iewes made but one particular Church A particular Church often contained in one familie Why it was needful that the whole nation of the Iewes should be one particular church Better for a Church to consist of many christians then of a fewe No kinde of men excluded from being the Church of God The most barbarous may become Christians The planting of Churches belongeth to theÌ„ who haue either extraordinarie callings or the most excellent gifes Great care to be had in planting a Church The ministerie of the word was more effectuall in the primitiue Church then it hath bene at any time since The Iewes are to be conuerted by the generall consent of the Gentiles in receauing the gospell How infidels ought to be prepared for the doctrine of the gospell How the doctrine of the gospell is to be propounded to infidels Baptisme is the badge or liueray of christians Baptisme circumcision sacraments of the lawe of death Great seueritie in punishing open offences to be vsed in the planting of Churches The establishing of ecclesiasticall lawes among beleeuers maketh a Church Ecclesiasticall lawes or ecclesiasticall gouernment is partly diuine and partly humaâ—â— None but God can appoint the substance of Church-gouernment The gouernment of the Church alwaies changed to a better estate What was the state of the Church before the lawe What was the state of the Church vnder the lawe The state of the Church in the time of the gospel Thâ— Church in the time of the Gospel hath more of inward grace lesse in outward shewes and ceremonies The gouernment of the Church neuer altered but by men sent immediately from God The difference betwixt diuine and humane ecclesiastical lawes Humane ecclesiastical lawes are made of the circumstances of Gods worship How humane ecclesiastical lawes are set downe in the word of God In conuenieÌ„t lawes may lawfully be obeyed In making ecclesiastical lawes regard must be had of the knowledge or ignornance of the time Sharper laws to be made for one people then for another For what causes the multitude of ecclesiasticall lawes ought to be auoyded The difficulty of planting a Church maketh an vnâ—stablished state The number of Christians is to encrease daily The primitiue Church did most florish in spirituall giftes God maketh the building of the Church troublesomâ— and dangerous for the trial of those who build it The Church vttâ—râ—y â—uer throwen to mans iudgement Two kiâ—des of ciuil authoritie and 〈◊〉 What magistrates may be resisted in the cause of the Church The original of absolute authoâ—itie Vniust conquest and vsurpation may become a lawfull dominion Fliâ—ht iâ— time of persecution alwaies lawful and often good for the Church The Censures of the Church belong as well to christian rulers as to â—he people What cautions are to be obserued in excommunicating the câ—uill ruler Excommunication is no curse neither toucheth the authoritie of the magistrate Publicâ—e wants are to be priuately sâ—â—plied How we may lawfully remaine in an imperfect Church No corruption maketh them who holde the foundation of religion to be no Church The tenne tribes in their defection were the Church of God The ten tribes in thâ—ir defectâ— on were the Church of Gâ—d Idolatâ—ie the worship of the true God ioyned gâ—thâ—r The errours of the Iâ—wes before the comming of Christ. No publicke Church sauâ— the people of the Iewes til the daies of ConstaÌ„tine The causes of a priuate Câ—urch Priuate men may plante priuate Churches Euery one ought to builde the Church so farre as his authoritie stretcheth Christians in priuate Churches ought not to abhorre the company of infidels Priuate Chuâ—ches consist of the most sweeâ—e Chrisâ—ians What a publick Church is Why there were no publick Ch. in the daies of the Apostles Why publick churches can not be so perfect as priuaâ—e How publick Churches are called to the faith Publicke Churches stand no longer then they are vpheld by the ciuill magistrate The ministerie is a member of the ciuill bodie Magistrates haue charge of the soules their subiects No man ought to passe the limits of his calling in building the Church Christ is the head of the Church after another manner then men are The setting vp of a publicke Church doth not alter the forme of ciuill gouernment Ciuill states wel ordered are more fit harbours for the Ch. then disordered states In the first planting of a publicke Church the false worship is to bâ— abrogated by little little Obstinate infidels may be compelled to heare the word but not to be of the Church In case of necessity men of meane gifts may be admitted to the ministerie of the word The state of a priuate Church is popular but the state of a publicke Church is according to the forme of the ciuil gouernment Why the authoritie of the ciuill ruler ouer the Church is not mentioned by the Apostles in their writinges The vse of councels Why there is no meâ—tion made of couÌ„cels in the writings of the Apostles For what causes others besides the ministers of the word are to be admitted to ecclesiastical coÌ„sultations No ecclesiastical law can be made made in a publicke Ch. without the consent of the ciuill ruler The general consent of the Church confirmeth faith How the visible Church hath changed the dwelling place