Sect. 1. Of the name and definition of the Catho­licke Church.

THE Church whereof we are nowe to entreate, in greek and latine is called Ecclesia, the which worde is diuersely taken in the scripture: for in the naturall acception it doth ge­nerally signifie any assemblie of men met about any matter as we may see, Act. 19.39. But for somuch as the scripture doth onely by occasion make men­tion of ciuill meetinges, therefore it doth for the most part signifie a holie assemblie of men mette about holy and di­uine matters, whereof the booke of God doth wholly and of set purpose entreate. Yea in this second sense it is diuersely vsed: first for the triumphant Church: of the state whereof we doe not speake any thing in this treatise, because it is neither needfull nor yet possible for vs to know it, and therfore not lawfull to labour in the curious searching of it, it being not reuealed in the worde of God. Secondly the worde Ecclesia, is vsed to signifie the Church militant, wherin we are now con­uersant: and therfore it doth greatly belong vnto vs to know the state of it, because God hath appointed it to be the way whereby we must passe to the triumphant Church. In this [Page 2] sense we doe heere entreat of the Church. And lastly euen in this third sense, the name of the Church is diuersly vsed, to wit, first for the whole Church heere on earth, as it is in all those places where it is put for all the faithfull people in the worlde, as namely, 1. Cor. 10.32. Giue no offence neither to the Iewe or Gentile nor to the Church of God, that is, to none that beleeueth. Secondly for the whole vi [...]ible Church, as we reade, 1. Cor. 12.28. God hath put in his Church, Apostles, Prophets, Pastors, Doctors. For although neyther the ca­tholicke, nor yet the visible Church doth come togither in one place, yet because all the members of them both are ioy­ned together in the bond of the spirite and in the vnitie of faith, the word Ecclesia is properly giuen vnto them. Lastly it signifieth a particular Church which is a member of the whole, as the Church at Corinth, or any other mentioned in the writinges of the Apostles. But in the first place we are to speake not of the particular Church, but of the whole Church heere on earth, which is vsually called the Church militant, because it fighteth against the enemies of our saluation, to wit, this present worlde, sinne, sathan, and his manifolde temptations. It is also called, although not in the scripture, the catholicke Church:The worde Catholicke not vsed in the scripture the worde Catholicke is most common­ly opposed to hereticall, and attributed to that man or Church which doth holde the syncere doctrine of religion, without any great errour, especially by them who doe falsely imagine and teach, that the greater parte is alwaies the sounder, and more syncere in doctrine. But heere we vse it in the proper and naturall sense, to signifie the whole vniuersall Church, which is thus defined. The catholike Church is the whole number of those men, who in any part of the worlde, serue the true God in Iesus Christ. In this definition we are to consider and explane diuerse pointes.

Sect. 2. Of the place of the Catholicke Church.

AND first of the place of the catholicke Church, it is not any one towne, citie, prouince, nation or kingdome whatsoe­uer, but the whole worlde. 1. Cor. 1▪ 1. in euerie part whereof, God hath some that serue him, because he will haue no part, wholly either shut out from the par­ticipation of his mercy, or left without excuse or yet desti­tute of his presence, as if he were thrust cleane out from the possession of it. The trueth whereof appeareth in the scrip­ture, which sheweth that howsoeuer the visible Church, and the open profession of religion, was till the time of the gos­pell shut vp within one familie, kindred, or country, yet that God was both knowen and serued by some in other pla­ces, euen in all the partes of the world. So we read, Actes. 2. That there were men of all the nations vnder heauen, which fea­red God: and there a particular enumeration is made of them. Parthians, Medes, Elamites, the inhabitante [...] of Mesopo­tamia, of Iudea, Cappadocia, Pontus, Asia, Phrygia and Pamphilia, Aegypt, Lybia, Cyrene, Rome, Creta and Ara­bia. So Christ giueth commission to his Apostles, Mark. 16.15. to preach to all nations in the worlde: and accordingly Paule witnesseth, that the gospell was spred into the whole world, and did daily fructifie and increase. Coll. 1.6. Likewise Peter doth ob­serue this point of the vniuersalitie of the Church. Act. 10.34.35. in Cornelius, saying, I perceiue of a trueth that God doth not regard persons, that is, that he doth not tie himself to the nation of the Iewes or to any other, but that in euery nation, he that fea­reth God, is accepted of him. So Act. 13.17. yet this is to be noted that whenas al the people of the world are brought within the cōpasse of one place, then the catholick Church also is contai­ned in the same place, & so it becommeth a particular Church: [Page 4] So in the beginning whenas there was no man liuing out of Adams familie, the catholicke Church was contained within the limites thereof.The catho­licke Church was twise contained in one fami­lie. Likewise in the generall destruction of the worlde, both all the people of the worlde and the whole Church were shut vp in Noahs Arke. This exception beeing made, this doctrine standeth true; That no particular place, house, citie, country, or nation whatsoeuer, but euen the whole world is the subiect and place of the Catholicke Church.

Sect. 3.. That hypocrites are members of the Catholike Church.

ALthough the catholicke Church be desper­sed ouer the whole worlde, yet not all nor many in comparison of the infidels, but a verie fewe belong vnto it. And therefore we are in the next place to see who are the members of it, and of whom it doth consist. The answere to this point we haue in the definition, which saith, that all who serue God in any part of the worlde, are of the catholicke Church. For as a king may deuide the whole worlde into his owne subiectes, who liue within his dominions, knowe, obey and honour him, and into forrenners who are without the com­passe of his iurisdiction, doe him no seruice, make no ac­count of him; and in briefe haue no kinde of dealing with him: so all men liuing in the worlde are eyther Gods sub­iectes and seruantes, liuing within the compasse of the ca­tholicke Church, and as it is written, Ephes. 2.12.19. Citi­zens with the faintes and of the houshold of God, or else they are aliantes from the common wealth of Israell, without the promise, couenant or hope of saluation, yea without God in the worlde.

But forsomuch as God is serued many waies, in deede or [Page 5] in shewe onely, sincerely or hypocritically, purely or corrupt­ly, fully or after an imperfect manner, in knowledge or in ignorance, and after many other differences, therefore we are to search out, what manner of seruing God, doth make a man to be a member of the catholicke Church: wherunto we answere,The profes­sion of the true religion maketh one a member of the catho­licke Church that the outward profession of the true seruice of God although ioy [...]ed with impotencie of performing any actual seruice, yea with hypocrisie, corruption, imperfection, errour and heresie will serue for this purpose, and doth make a man a true member of the catholicke Church. For the first difference, some serue God actually, by praying to God or praising him, by hearing his word and obeying it, or which is all in all, by trusting, fearing and louing God in heart, name­lie so many of the Church as haue comne to yeares of dis­cretion: but there are some who cannot serue God by any of these meanes or any other of the same kinde, to witte, infantes, who by reason of the infirmitie of their age can­not heare or vnderstande, and therefore can neither knowe nor beleeue God or serue him in any actuall manner. Yet they may and doe by the helpe of others take vpon them, and beare the true profession of the seruice of God, by receiuing the sacrament of initiation or first entrance into the Church:Infantes are members of the catholike Church. by the which meanes they become true members of the catholicke Church, as well as men of ripe age. The trueth heereof appeareth, 1. Corin. 7.14. where the Apostle saith that the children of the Christians are holy, meaning euen the yongest infantes as they are borne of faithfull parentes, not that the faith of the parentes, or the sacrament of the Church doth adde any inward and reall holinesse vnto them: but one­ly giueth vnto them a holy profession, or an outward profes­sion of holinesse and of faith, and also imputed righteous­nesse and supposed holinesse, if they belong to Gods electi­on. In like manner vnder the lawe all the young children of the Iewes, especially after they had receiued the sacrament of circumcision, were counted members of the Church, and [Page 6] in the number of the holy people of God. And therefore God complaineth of the Iewes offering their young ones in sacrifice to idols, that they gaue his children to Moloch. Ezec. 16.21. Thus much of those who become members of the Church by meere profession: nowe we come to the actuall seruing of God, the which where it is in sinceritie of hart and life perfour­med, it maketh one a member of Christ [...]s mysticall bodie, much more the [...] of his Church here on earth. But all the controuersie is of them in whome this actuall seruice is imper­fect, as it is, first in hypocrites who want the inward seruice of the heart, as also heretikes doe some part of the sinceri­tie of doctrine, and dissolute men the seruice of out­warde life, and ignorant idiotes the seruice of the minde, and lastly as the dispersed members of the Church wante the publike worshippe of God. The answere in gene­rall is this, that howsoeuer the imperfect seruice of hy­pocrites, wicked men, heretikes and idiotes be not ac­ceptable in the sight of God, yet it is sufficient to make them true members of the militant Church: but we will come to the seuerall consideration of them.

And first of hypocrites, by the which name we call those men, in whome the outwarde seruice is perfect, in that they both hold and professe the whole trueth of christian religion, and also expresse the same in their liues, both in worde and deede, and yet doe not serue GOD in spiritte and trueth, but are destitute of true faith, and of all the rest of the effectuall graces of the sanctifying spiritte springing there­of. This manner of seruing GOD is not pleasing, but rather odious, and abhominable to him, Esay. 1.14. and therefore it is not auailable for the saluation of any,Hypocritical professours are mem­bers of the catholicke Church. but rather maketh mens damnation the more iust: yet it giueth vnto them the name of the members of the Church. For it is confessed of all, that hypocrites may be true ministers in a particular Church as Iudas was a true Apostle: whereof it doth necessarelie followe that they [Page 7] are true members of the Church: for the teachers and rulers of a Church are the chiefe members of it. So that as in a com­mon-wealth or kingdome, they who haue freedome and in­terest in such bodies eyther by nature or fauour, are coun­ted true subiectes as long as they liue in outwarde obedience to lawes, yea though they be knowen to beare in their heartes an vnnaturall and disloyall affection to their country or prince: so it is in the Church with hypocrites destitute of the true faith and loue of God. But howe can hypo­crites be made true members of the Church, which is the bodie of Christ, seeing that they haue no coniunction with Christ, who is the heade of the Church? For the re­soluing of this doubt, we must consider both Christ the heade, and the Church his bodie, two diuerse waies: for Christ as he is a sauiour, is a heade to the mysticall bodie of the elect onely, vnto whome he giueth by his spirite effectuall grace, spirituall motion, and eternall life. In this respect hypocrites haue no more to doe with Christ or his Church, then darknesse hath with light: but heere we doe not meddle with the mysticall body of the Church. Secondlie, Christ is the kinge, Lorde, and ruler of his Church militant heere on earth: in the which respect hee is a heade not onely to the faithfull but also to hypo­crites, to whom hee giueth spirituall graces, ministe­riall giftes and ecclesiasticall functions, euen as he ma­keth the sunne to shine vppon the iust and the vniust: first he communicateth to them the giftes of know­ledge, wisedome, doctrine and exhortation: of tongues, of miracles, and prophesie. Ephesians. 4.8. Where he like a victorious king, triumphing ouer his enemies; as­cended into heauen and gaue 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 [Page 8] 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, [Page 9] 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,Excommu­nication doth not se­parate from the catho­licke, but on­ly frō the vi­sible Church. 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 [...]rinitie, of the person or na­tures of Christ, of the māner of our iustification, of the nature of the sacramente [...], or of [...]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 sufficie [...] 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.Heretikes, as Arians and papistes are to be counted members of the catho­licke Church The which dot [...] appeare by that confession of faith, which Ariu [...] the chiefe maintaine [...] 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 doctrin [...] of the gospell, [...] 4. pag. 13.42. yea this heresie was co [...]mon in the Church of the I [...]wes ▪ before the comming of Christ▪ for it is euident tha [...] verie [...]ewe of them [Page 10] 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, L [...]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 [...]lence popery, the most common heresie of our times, wherewith the Church both is now most annoied and hath in times past bene lamētably 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 [...]he common-wealth of Israel, which is the Church of God: as namely of those great heresies of idolatry, transsubstan [...]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 [...]ore [...]. And therfore it is no maruaile that they seem [...] to many to haue in them no life of christian faith, but to be dead & rotten stoc [...]s, yea to haue no outward profession of christianity. But yet if due consideration be had how far [...]he nature and name of a Church, and of christians doth stretch it selfe, it wil appeare, that we may truely account the [...] christians, and so consequently members of the Church: and that because they doe still professe, hold and maintaine the chiefe fundamental pointes of religion,The papist holdeth the foundation of Christian re­ligion. of God, of Christ, of hi [...] d [...]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 rema [...]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, y [...]t draweth breath, and therefore is not a dead [...], but a liuing man. The reason by the which we [Page 11] 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 being vr­ged by a cunning disputer, would wholly ouerthrow faith. For the denial of faith is brought in about indirectly, and by manie consequents inferred one of another: but the man corrupted with errour doth not consider any such thing, but beleeueth di­rectly & resolutely in Iesus Christ as in the sauiour of the world. Yea although he were conuinced by arguments grounded vpon his owne assertions and errours to deny the faith, yet he woulde still holde it, and rather deny the conclusion then renounce his faith. Euen as a man being in temptation may haue true faith al­though he be not able to answere those obiections, which Sa­than and his owne conscience do make against his faith. But it is seldom seen, that an heretike is brought to see that his opinion and the foundation of religion cannot both stand togither: for he will haue some shift or other to keepe himselfe from granting, that the errour which he maintaineth, bringeth with it any such absurdity. It is writtē, Act. 13.3. that there did some beleeue, which were of the heresy of the pharises and did stil hold the ceremonies of the law. It were long to rehearse the errours which haue beene maintained by many, not onely particular men,Whole Churches haue held grie­uous errours but also whole Churches about waightie pointes: of whom we may wel thinke that a true faith hath beene in many liuing in as great and as ma­ny errours as these heretikes before mentioned. For if we do consider the state of the Church before the time of the gospell, we shal finde, that howsoeuer God did extraordinarely reueale the doctrine of the Messias to some, yet that not onely the common & ignorant people liuing in the Church, but euen many of the learned were ignorant of many fundamentall points of christi­anity which Christ himself doth plainly testifie.The state of the Church before the comming of Christ. Mat. 13.16. say­ing, Blessed are the eyes which see the things which you see: for I say vnto you, that [...]any prophets and righteous men haue desired to see them, and yet haue not: the which wordes are necessarily to [Page 12] be vnderstoode of the fundamentall and most waightie points of faith, for those did Christ teach in his ministerie. They had in deede a constant faith in the Messias to come, but no particular distinct and cleare knowledge of his person, natures, offices, and manner of saluation which he should bring. In the 11. chapter to the Heb. ver. 13. it is said that Rahab the harlot had faith, but that she knew distinctly the fundamentall doctrine of Christ, we cannot thinke: and the like is to be said of many others of those who are there mentio­ned,Faith and fundamen­tall errours together. and in other places of the olde Testament. Yet euen the disciples of Christ were ignorant of many of these thinges and were in most grieuous errours after that they did beleeue, Philip knew not the doctrine of [...]he first person i [...] the Trinitie. Iohn. 14.9. As they at Ephesus knewe no [...] wheth [...]r▪ there were a holy ghost or no. Act. 19.2. yea they did thinke that Christ should be a worldly king. Math. 20.21. Actes. 1.6. and Peter did not hold the doctrine of Christes passion, for he disswaded him from it, Math 16.22. and yet they did beleeue before that time, as Christ the searcher of the heartes of men doth testi­fie. Neither did the Iewes for the most part before the comming of Christ once imagine, that their Messias should be put to a shamefull death, as may be gathered. Iohn. 12.34. We confesse that the difference of the time maketh these errours to be more grieuous vnder the gospell then they were before, as he is more blinde that cannot see at noone day, then he who cannot di­stinguish things rarely in the morning, before the sinne do rise: yet if these errours may be ioyned with faith in one time, we may suppose the same at another time also. But still we must note the greate difference of times: For we are not to thinke, that men may in the time of the gospell, be commonly saued liuing in these errour [...] as they were before. For then men were blinde in darknesse, now they shut their eies against the light: in them these errours were simple,The same errour more pernitious at one time thē at another. and meere ignorances, but i [...] our heretikes they are wilfull and obstinate heresies: before, God did ouer-see those errours, but now he bidde [...]h euerie one in paine of eternall damnation, to seeke, vnderstand and em­brace [Page 13] the trueth. Act. 17.30. before, they could not, but nowe men will not see the trueth: before, they were the errours of the time, but now they are the errours of men. Yet we are not to thinke the lesse reuerently of those holy men of that time for these errours: neyther to make any question of their saluation but now we are to learne of the Apostle, Tit. 3.10. to auoyde and abhorre an hereticke after one or two admonitions, know­ing that such an one is subuerted, and sinneth, being condem­ned by himselfe. As we may well thinke, that the first authors of poperie did not of ignorance, but of set purpose forge these opinions for their owne aduantage: and that many of those which since that time are endued with any measure of learning and iudgement, doe in their consciences condemne them­selues and those errours which they holde. Yet we are not pe­remptorelie to iudge them to be in the state of damnation: for the common and vnlearned people liuing in poperie,Greater hope of the saluation of an ignorant then of a learned he­retike. did so wholly relie themselues vpon the faith of the Church that they were for the most part ignorant euen of the very errours of po­perie: wherein the more simple and vnlearned that a man is, the greater hope we may haue of his saluation. Yea many lear­ned men amongest them haue bene caried headlong with the blindnesse of the time, and in a kind of modesty, or rather grosse and sottish negligence, haue not inquired into those pointes which the whole Church did maintaine. And yet some of th [...]se men liuing in these heresies haue beene so sound and con­stant in the foundation of religion,Heretikes haue giuen their liues for the gospel that we read that diuerse of them haue giuen their liues in defense of it: so that we cannot without iniury denie vnto them the name of Christians, which they haue bought with the price of their owne blood. But as for those who do still holde these heresies since the time where­in it hath pleased God to let the sunne of trueth to shine clear­ly in the worlde, their case is very fearefull: and especially those, who haue had the trueth taught and offered vnto them: for as Christ saith, Iohn. 10.3. all his sheepe knowe his voyce, and can distinguish it from the voyce of false sheepheardes, when it soun­deth in their eares, howsoeuer before they did not knowe it. [Page 14] And the Apostle writeth, 1. Cor. 14.37. if any be spirituall, let him acknowledge these thinges to be the worde of God: but if any be ignorant, let him be ignorant still. In this sense Paule wri­teth to the Gal. 5.2. That if they were circumcised, Christ shoulde profit them nothing. And yet, Act. 21.20. there were many thou­sand Iewes, who did beleeue, all of them 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 or [...]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 Arianism [...] 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,Difference to be put be­twixt the simple pro­fessours of errours and the obstinate maintainers of them. who were corrupted with it [...]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, [Page 15] 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 bett [...]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,What is the founda­tion of reli­ligion before and since the comming of Christ. 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 prophe [...]s among the peop [...]e, as there are fals [...] teachers among [...] you, which bring in damnable he­resi [...]s, to wit, these, denying the Lorde Iesu [...] who bought [Page 16] 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 God [...], 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 [Page 17] they might procure danger to Christ:The deuil hath know­ledge, but neither faith nor the pro­fession of faith. but they doe not by faith relie themselues on God in Christ for happinesse, neither doe they professe themselues to be his seruantes and that they are to loue him, and labour to glorifie him, as all christians doe. So then as many are members of the misticall bodie of Christ and of his Church, which are not as yet members of his visible bodie, which is the visible Church militant heere on earth, they not beeing as yet called to the knowledge of the gospell; so many are called to be members of the Church, who are not chosen.

Sect. 6. Who are without the catholicke Church.

AND thus we see what manner of seruing God is ment in the definition: the other wordes which follow haue their vse: for in that we require the seruice of the true God, we exclude all heathenish and pa­gan people from being members of the Church: because as it is, Rom. 1.23. they passing by the creator worship creatures as Gods. And lastly we adde these wordes (in Iesus Christ) because there is no true seruing of God the father but in the sonne, in whome onely he is well pleased. And therefore the nation of the Iewes hauing reiected Christ, is by that meanes reiected of God from be­ing his people: neyther are they to be accounted members of the Church, although they serue God with neuer so great zeale Rom. 11. The same account we are to make of the Turkes, Saracens, Moores, and all those nations which professe the re­ligion of Mahomet the which we confesse, doth retaine diuerse pointes of christianitie, yea and that if it be well marked, it wil be sound a close or mysticall Arianisme, Mahome­tisme a my­stical Aria­anisme. 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 [Page 18] 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: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,The ca [...]ho­licke Church cannot erre in the foundatiō of religion. 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 [Page 19] 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.The catho­licke Church hath often beene in most grie­uous errours 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.The catho­licke Church doth conti­nually en­crease in number and in knowledge. 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 [...]oth enlarge her tentes, and receiueth all the nations of the [Page 20] 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,The catho­licke Church hath no head o [...] outward gouernment. 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,The catho­licke Church in [...]isible. 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 others so to doe. Sixtly the catholicke Church, is neuer pure here on earth, no more then the goldlying in the [Page 21] 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,Dispersed Christians with the Churches professing the gospel, make the Catho­licke Church 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.

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,Eremeticall separation from the Church vn­awfull. 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, [Page 23] 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 [Page 24] 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. And therefore they are to serue God in the time of their excommunication.

Sect. 2. How the dispersed members of the catholicke Church serue God.

THus much of the causes, why some of the mē ­bers of the Church are dispersed abroad from the company of the Church. Now we are to consider what manner of seruice they perform to God, in regarde wherof they are accounted members of the Church. The which title be­longeth only to those who do serue God as hath beene decla­red. The onely meanes whereby they serue God, is praier, or inuocation of the name of God, because this seruice may be perfourmed by one alone, but the ministery the word, of the sacramentes, and other partes of the seruice of God, require acompany ioyning together for that purpose. So that prayer is that part of the actuall seruice of God, which onely belongeth generally to all the members of the Church, which are come to yeares of discretion, as well to those who are dispersed, as to those who liue together in the Church. Hence it is that the Apostle Paule when he speaketh of all chri­stians without exception of any, calleth them, those who call vpon the name of the Lord, as namely, 1. Cor. 1.1. Thus did Daniell serue God in Babel. Dan. 6.10. thrise a day he made his petition to God, and praised him. Heere order requireth that we should entreate of prayer the most generall and perpetuall part of the seruice of God, yea that which is the very badge of all christians, and declare the whole nature, manner, kindes, fruite and all the pointes of doctrine belonging to this heade. But we will rather passe it ouer with silence, for that the matter is both large, and requiring a seuerall treatise, and also is suf­ficiently handled by diuerse godly and learned men. Here also this question is to be answered, whether that the dispersed mem­bers of the Church may not vse some other parte of the seruice of God, as the sacrmentes for the confirmation of their faith. As touching this point, it seemeth that whilest any one mem­ber [Page 26] of the Church is wholly seuered from the societie of others, that he cannot vse them, neyther any other part, but onely prayer as hath beene said. Yet if there be any number of them, although but two, that then they may lawfully vse both the sacramentes of baptisme, and of the Lordes supper. For the further declaration whereof, we may put this case. A christian man and his wife being taken captiues liue amongest infidels, where to their knowledge there is not any christian beside themselues. There they beget children, whome they woulde haue by baptisme consecrated and initiated into the profession of Christianity. In this case it is lawfull, yea needfull for the parentes both of them,How the sa­craments may be pri­uately recei­ued. or eyther of them, to admini­ster baptisme to their children. This appeareth, Ex­od. 4.25. where Moses and Zippora his wife circumcise their sonne, by the commandement or rather by the threatning of God. And so did all the Iewes being scattered abroade into all the partes of the worlde, circumcise their male children in their owne houses. Likewise for the other sacrament of the Lordes supper, it is lawfull for christians in the aforesaid case to receiue it at their owne handes, as this one example doth sufficiently prooue. If it be obiected that the sacramentes being a part of the ministerie of the Church, ought not to be administred but by a publicke person, and in a publicke place: we answere that where there is no Church, there a priuate mans house is in steed of it, and he himselfe in place of a minister.

Sect. 3. By what meanes the dispersed members of the Church are called.

THus much of that seruice wherewith the disper­sed members of the Church serue God: the which although it be imperfect, yet it is accep­table to God, where the rest cannot be had, and is a sufficient meanes to worke their saluation. So we reade. Ezech. 11.16. the Lord saith that He will be to his people dispersed abroad in the captiuitie a little sanctuarie, that is, howsoeuer they were absent from the holy [Page 27] temple at Ierusalem, in which place onely it was lawfull to of­fer sacrifice, and to serue God in full and ample manner,God accep­teth the im­perfect ser­uice of those who cannot be in the vi­sible Church yet that God would accept that imperfect and maimed seruice which they should perfourme vnto him in their captiuitie by praier and circumcision. For as touching the passouer it was a sacrifice, and therefore could not be vsed in any place but onely at Ierusalem. But although this imperfect seruice be accepted of God, yet they themselues doe not so rest in it, but that they doe and ought aboue all thinges in the worlde to desire to be in the societie of the Church,Dispersed christians ought to la­bour by all meanes to ioyne them­selues to some Church. that so they may enioy the full meanes of working their owne saluation and of glorifying God. So that although they be absent in body, yet in minde and af­fection they are ioyned with it. In witnesse whereof as also to encrease this desire, they did, being in a straunge lande a­mongest the infidels, pray toward the place of the Church and worship of God, 1. King. 8.48. Dan. 6.11. Psal. 84. Lastly it may be asked how those dispersed members of the Church which neuer were in the societie of other christians, were cal­led and became members of it: whereunto we answere that in the ordinarie working of God, there is no faith and true know­ledge of God to be gotten but in the visible Church and in the company of beleeuers: yet that God doth by extraordinarie meanes saue some, who neuer were ioyned to the society of the Church. The meanes which God vseth are knowen to him on­ly, yet some of them may be gathered out of the scripture. As first, the reliques of the true worship of God, the which taketh such deep root in those places where it is planted, that although the visible Church be cleane ouerthrowen, yet there will some root of knowledge remain hidden in the ground:By what meanes God calleth those who are with out the visi­ble Church. euen as we see that where a garden replenished with great store of herbes hath been, there wilbe long after that it is defaced, some sprouting vp. So that the word of God, as it is in the gospel cōpared to a grain of mustard seed, Ma. 13.31. in respect of the speedy & gret groth of it vpwards, so it may be cōpared to it, in that they both take so deep root that where they are once sowen there they remaine for many ages. Thus there was a glimmering of the true worship [Page 28] of God, dispersed abroade by the sonnes of Noah: by the which meanes it came to passe that diuerse did in some sorte knowe God among the infidels. As Melihezadec, Iob, with his friends, Lot, Baal [...]m, of all them knowing the true God. Yea in the idolatrie of Mahomet there remaineth something of chri­stian religion: hereof they holde many pointes although couered ouer with prophane fable. Moreouer some liuing out of the Church are brought to the knowledge of God by the meanes and priuate teaching of some who haue beene of the Church. Yea euen by the fame of the true religiō some haue bene conuerted: so was Rahab liuing in Iericho, of whome it is saide, Heb. 11. that she beleeued, or by reading bookes containing the doctrine of religion. Lastly it may please God to vse for this purpose that knowledge which remaineth in the minds of men since the fall of Adam, and which is stirred vp by the contem­plation of the creatures, and all those meanes which naturall men haue for the attaining of knowledge. These or any other meanes God may vse extraordinarily, yea he may doe it with­out any meanes, but in his ordinarie working none of these aforesaid meanes are auailable: for faith is gotten ordinarely onely by hearing the worde preached, and therefore we are to esteeme and iudge of them who haue not the mini­sterie of the worde, that they wante the ordinarie meanes of attaining a true and sauing faith: alwaies excepting the power and extraordinarie worke of God, the which is not ty­ed to any meanes.

Sect. 1. Of the originall of particular Churches.

THus much of the dispersed mē ­bers of the catholicke Church: the which state God doth accept where it cannot be amended: but so that he wil haue al his ser­uantes to indeauour by al means possible to come & liue together for their mutuall edification, and therefore as for the more com­modious maintaining of our temporall liues, he hath appoin­ted ciuill societies, so for the beginning and maintaining of spirituall strength and life in vs he hath appointed holy assemblies, which are particular Churches: out of the which a christian may liue this spirituall life, but yet in great weakenesse and danger, euen as a man may preserue his naturall life in a desert place, but he cannot haue perfect strength and health, vnlesse he liue in some place frequen­ted by men and replenished with thinges needfull for that pur­pose. And therefore we are now to declare what a particular Church is.

Sect. 2. Of the definition of a parlicular Church.

A Particular Church is a company of men separated from the infidels of the world to serue God vnder al the same diuine and hu­mane lawes, or vnder the same ecclesiasti­call gouernment both diuine and humane. This definition doth in some sort compre­hend in it the whole nature and essence of a particular Church, and therefore a great part of this treatise is to be spent in the explication of it, wherein (that we may proceede in some distinct and plaine order) we haue these three heads to obserue. First the separating of those of whom the Church is to consist from the infidels of the world. Secondly the diuine lawes by the which they thus brought together, are to be ordered. And lastly the humane lawes which are added to the lawes of God. For euen as it is in the establishing of a common wealth or kingdome, first men must be brought together, who are to be the inhabitantes of that citie or country. Secondly there must certaine generall and fundamentall lawes be made containing the very state and forme of gouernment and of subiection which must stand in force continually without any alteration:Three things required to the constitu­tion of a Church. and lastly there must be added some speciall positiue lawes which are often to be changed as present occasion shall require: so is it in the establishing of a Church: First men are called from infidelity to faith, as from barbarisme to ciuility: then they haue giuen vnto them the lawes, which God in [...] word hath made for the gouernment of his Church till the end of the world, and lastly the changeable ecclesiasticall lawes of men. Againe as we see men doe in the building of a house, first they prepare stones, then they ioyne them together in some fourme of a house, till by little and little they set vp the whole frame of it, and lastly they adde doores, windowes, fenses, and whatsoeuer may serue for the vse of the dweller: in like manner the calling of men to the knowledge of Christ, [Page 31] is the preparing of the matter of a Church: secondly the esta­blishing of the gouernment of the Church & the māner of ser­uing God is a setting vp of the frame of it, an lastly the making of ecclesiasticall constitutions is the applying of this go­uernment to the speciall vse of those men whome we woulde bring vnto the fourme of a Church that it may be a fit dwelling place for them. This latter similitude we de­sire the reader to marke, the rather for that we are to vse it throughout this whole treatise. And that because it hath pleased the spiritte of GOD to teach vs so to doe, who in the scripture doth for the most parte compare the Church to a house and to the buylding of it as we may see, 1. Cor. 3.11.12. 1. Tim. 3.15. 1. Pet. 4.17. In this de­finition the last wordes onely (the rest being of them­selues plaine enough) neede this explication: that by hu­mane lawes, we doe not meane ciuill lawes, but ecclesi­asticall constitutions added to the lawes of GOD appoin­ted in the worde: by the which humane lawes, being alwaies in some pointe or other differing from the lawes of other Churches, particular Churches haue their diffe­rence and distincte limittes appointed to them.A diuerse gouernment maketh a distinct Church. For there­fore we haue inserted this partickle (all) in the definition, because many, yea all the Churches in the worlde may agree in some ecclesiasticall constitutions but not in all. So that the same gouernment maketh one and the same Church, yea although they be distinguished into diuerse congregations, and haue many distinct places of seruing God. As if the lawes of any towne doe stretch to the suburbes and villages aboute, there is but one corporation or ci­uill bodie. And to vse our accustomed similitude as that is one familie which hath the same gouernour ouer it, the same orders in it, although they be in diuerse roomes; so it is in this behalfe, a distincte gouernment maketh a distinct Church. The gouernment is then distincte when eyther the humane Church lawes are diuerse or at the least, the rulers and gouernours of the companie haue [Page 32] in their handes authoritie to make diuers lawes in that manner which we are afterwardes to declare. So that where we see ma­ny distinct and diuerse assemblies or congregations of christi­ans all to depend vpon one company hauing in their handes the saide authoritie and from thence to fetch all their constitutions and determinations of causes, they are to be accounted not many but one onely particular Church: which notwithstan­ding if they did no waie depend vpon any other, were to be accounted so many distinct Churches. So the Church of Isra­ell although it did consist of many distinct townes and cities, the which had their proper leuites and gouernours, yet because for gouernment they did all depend vpon the high priest, and the other priestes which did offer sacrifice in the temple at Ierusalem, The whole nation of the Iewes made but one par­ticular Church. they all made but one Church. So that those christians are to be accounted a particular Church, which are ioyned together, not onely in the same faith as the whole catholicke Church is, or in the same diuine gouernment as the whol visible Church is, but also in the same humane gouern­ment, to wit, in the same humane ecclesiasticall lawes, and the same gouernours.

Sect. 3. Of howe many a particular Church may consist.

AS touching the number whereof a particu­lar Church doth consist, the least may be giuen but not the greatest: the least is the least number of one priuate familie within the compasse whereof a particular Church hath often beene contained.A particu­lar Church often contai­ned in one familie. So in the be­ginning there was a particular Church in the familie of Adam, for they did iointly together and in common offer sacrìfice and serue God. This Church consi­sted of foure persons at what time there was a publike seruice of God, namely, Adam, Eua, Cain, and Abel. Likewise in [Page 33] the time of the generall deluge the Church consisted of those few persons only which were within the Arke. If it be obiected that in so smal a number as are three or foure persons, there can­not be al the officers, much lesse the bodie of a Church, we confesse that they cannot make a perfect Church, yet a true Church. But more heereof when we come to shew what an imperfect state of a Church is. The greatest number cannot be defi­ned, for a whole nation, whereof there is no certaine num­ber, may be one particular Church as was the nation of the Iewes, as hath beene shewed in the former section. Yet the greatest number of a Church rightly established, may thus ge­nerally be determined, to wit, that the Church consist of no moe then can without confusion or any manifest inconuenience meet together at one time, and in one place to serue God, so that none be, by reason of the multitude excluded, hindred or trou­bled in the seruice of God: for God is not the author neyther any approuer of any kinde of confusion: which as in all other actions, so especially in these holy assemblies ought carefully to be auoyded. If it be heere answered that this confu­sion which doth arise of too great a number, may be auoyded by deuiding one and the same particular Church into diuerse assemblies, and by appointing to each part of the Church se­uerall and distinct places of meeting, we confesse that this may be done vpon necessitie and for the auoyding of a greater in­conueniencie, but otherwise it ought not, neyther can conue­niently be done, for besides that it is vndecent to see one body of a Church so distracted and pulled asunder into many parts, it is also in many respectes inconuenient. For first so great a multitude as must of necessitie be deuided into diuerse assem­blies, can hardly be so well ordered, and so diligently looked vnto, as the Church ought to be. Secondly by this meanes both the labour of the teachers wilbe increased, and also the profit of the people much diminished, who neyther can goe on in knowledge altogether, nor yet be alwaies made parta­kers of the best and most excellent ministrie as they ought to be. As for the Church of the Iewes which did consist of a farre [Page 34] greater number then coulde conueniently serue God together; we answere first that it was necessary that this nation should be made one Church, because it was needfull in diuers respectes, that there shoulde be but one place of the presence of God, one high priest, one temple and place of offering sacrifice. Second­lie that the whole nation of the Iewes might more conueniently meete together in the publicke seruice of God,Why it was needful that the whole na­tion of the Iewes should be one parti­cular church then the hun­dred part of them could doe in the time of the gospell: for then the publicke seruice wherein all were bound to meete, was but seldome to be perfourmed, to wit, thrise in the yeare, at the three solemne feastes. And then they did not giue them­selues so much to the hearing of the worde, and to publicke prayer, as to the offering of the sacrifices commaunded in the lawe. So that, that seruice did require onely presence at Ierusalem or about the temple, but our seruice requireth parti­cular and diligent attention. On the other side in the gathering of a particular Church this is carefully to be auoyded, that it doe not consist of too few. For we are not to thinke that any smal number of beleeuers do make a competent congregation, but rather to desire that it may consist, euen of so many as may conueniently come together into one place, and there without confusion be made partakers of all those meanes whereby they are to be edified in the obedience of faith. For the moe there be in the congregation, there wilbe a greater abundance of spiritual graces, whereby the publicke functions of the Church, yea all other wants whatsoeuer,Better for a Church to consist of many chri­stians then of a fewe. may be more easely and abun­dantly supplied: there will also be found more pregnant exam­ples of speciall vertues and graces in the liues of men, and the ministerie of the worde will haue many diuerse, strange, and singular effectes in men which cannot be had in a Church con­sisting of a small number.

Sect. 1. Of what people the Church may be planted.

THE planting of a Church con­sisteth in two thinges, first and principally in bringing a com­petent number of men to be­leeue & imbrace the gospell: e­uen as in the building of an house the first part of the worke is to digge stones out of the ground for that purpose: secondly in giuing vnto them being thus called, the sacrament of bap­tisme as the badge of their profession: this is to hew and make them fit for our purpose. In the first part we haue these pointes to consider first what kinde of men are fit to be the matter whereof the Church should consist. Secondly by whom they ought to be conuerted from infidelity to christianity, and last­ly after what manner. Of the first point, the worde of God doth plainely teach vs, that there is no people or nation in the world, no state or condition of men whatsoeuer excluded, but that the Church may consist of them. Math. 28.19. Goe ye and preach the gospel to al nations, No kinde of men exclu­ded from being the Church of God. baptizing them in the name of the father & the sonne and of the holy ghost. So that there is no people in the worlde eyther so dull and blockish but that they may be taught, or so sauage, fierce and barbarous, but that they may be subdued to the obedience of the gospell. As the prophet Esay foretolde. Esay. 11. that the power of the king­dome of Christ shoulde be so greate that men who of themselues were euen as Tygers, Lyons, Leopardes, [Page 36] and as most sauage beastes should be made tame and gentle. Yea this prophecie is ratified by the euent of thinges,The most barbarous may become Christians. wher­by we see that euen the most barbarous nations, and generally all kindes of people haue submitted themselues to the gospell of Christ. And yet some kinde of people are more fit for this purpose then others, and doe more easelie, yea more vsuallie submitte themselues to the gospell. Euen as we see that there is difference in stones, whereof some are hard and dry that they can hardly be hewen, squared or made fit for building as flint, adamant and many other kindes, which as it were, re­pell the toole of the mason not suffering it to enter or take any hold of them, but other kindes doe more easely take any fa­shion whatsoeuer it pleaseth the worke-man to giue vnto them, so it is in this case. Some men are much more vnfit and vntoward for the making of a Church then others; as namely those who liue in extreame barbarisme, without that naturall knowledge of God, ciuill honestie and good literature, the which it pleaseth God to vse as meanes in the conuersion of men from infidelitie to faith. As for that naturall knowledge, we know that the Apostles and others who haue laboured in conuerting infidels which had no written worde, did alwaies goe about to conuince them of their erroneous worship of God and to establish the true worship by argumentes taken from the groundes of reason, which the infidels themselues did con­fesse to be true. Likewise, 1. Pet. 3.1. the Apostle exhorteth that the Christian women should be in subiection to their hus­bandes, that the infidels seeing their chast, honest and orderly life, might be conuerted by this meanes. Not that this is an ordinarie meanes of conuerting men, but onely as it were a preparatiue, whereby men may be made more tractable and affected with a generall loue of the gospell, although they doe not as yet knowe it. Likewise the Apostle noteth, 1. Cor. 1. that the contrarie to this extreame barbarisme, to wit, a­bundance of knowledge, wisedome, yea nobility, riches and al other such outward prerogatiues were hinderances in the first time of the gospell. And therefore he saith, brethren you [Page 37] 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 [...]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 instrumen [...] 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 [Page 38] 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 begi [...] 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, whō he en­dued with gifts correspōdent 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, ignorāce, 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.The plan­ting of Churches belong­eth to thē who haue either extraordinarie callings, or the most excellent gifes 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 whē 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 plāting of churches is to be cōmitted 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 b [...]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,Great care to be had in planting a Church. as also for that the whole state of it wilbe 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, 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 cōuert 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 [Page 40] did beleeue the doctrine of the gospel to be the worde of God: which beliefe being professed was then and is at all times suffi­ci [...]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 [...]ercy and loue of God in Christ, effect [...]ally wrought in the hear [...] 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.The ministerie of the word was more effectuall in the primitiue Church then it hath bene at any time since. 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 [Page 41] 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 th [...]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 harde­hearted 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.The Iewes are to be conuerted by the generall con­sent of the Gentiles in receauing the gospell. 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.How infidels ought to be prepared for the doctrine of the gos­pell. The second is to conuince their consciences of sin. For the first: we cānot 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 [Page 42] 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 [...]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, and of the iudgementes of God, that by this meanes they may be driuen to Christ, and euen compelled to imbrace the doctrine of the gospell. For as the iron must first be made hote in the fire, before it will receaue any newe fo [...]me, so must the hard heart be mollified in the furnace of the wrath of God before it will receaue the doctrine of faith, and therefore it is needfull that there should by this meanes a way be made for the doctrine of the gospell: for men must first be made to see their sinnes and the punishment of e­ternall death due vnto them, before they can learne the vse and necessitie of Christ and of his righteousnesse. For the phisition commeth not to whole men, neyther doth the sur­geon lay his plaisters but vpon wounded and brused members. Thus did Iohn goe before Christ in the spirit of Elias to prepare the people for the Lord, Luk. 1.17. and thus Christ prepared the young man, Math. 19.21. and Peter the Iewes. Actes. 2.37. who when they were pricked in their heartes by hea­ring their sinnes, they came to the Apostles saying, men [Page 43] and brethren what shall we doe? And Paul the men of Athens Act. 17.31. and lastly thus did God himselfe by a feareful earth­quake prepare the iaylor, Actes. 16.30. and according to these exmples all other vnbeleeuers are to be conuerted, by bringing them to a sight of their sinnes and a sense of the anger of GOD: and that especially by mentioning and vrging those sinnes which are most hainous in their owne eyes, and by the confession of all men, which they can least excuse and whereof they are most ashamed. Yea the doctrine of the lawe ought to goe before, because it will more ea­selie be receaued and beleeued, forsomuch as it is naturall to men, being ingrafted in euerie mans minde since the first creation of man. For although it were by the fall of A­dam greatlie diminished, obscured and peruerted, yet there remaineth a confused and darke knowledge of good and e­uill, of right and wrong: and also of the rewarde belonging to obedience, and the punishment of death due to sinne, Rom. 1.32. the Gentiles knowe the lawe of God that they who committe sinne are worthy of death. Yea of this knowledge commeth a conscience in infidels, sometimes ex­cusing them altho [...]gh falsely, but for the most parte accu­sing them for their sinne before God. So that this their knowledge of the lawe and conscience of sinne may easely be inlightned and stirred vppe by the preaching of the lawe, whereas the doctrine of faith is contrarie to naturall reason, and therefore harde to be perswaded. Thus we see the first parte of the ministerie of the worde, to wit, that where­by infidels are to be prepared for the gospell. This being done, then the doctrine of christian religion is briefely and summarelie to be propunded, euen as the Apostles did vse to preach Christ.How the do­ctrine of the gospell is to be propoun­ded to infi­dels. The summe of whose sermons was this, that saluation is to be had by faith in Iesus Christ the sonne of God, and the redeemer of the world. The trueth of this doctrine is to be proued by such testimo­nies as are of most force: as the lawe and prophetes are with the Iewes: out of the which we see that Christ and [Page 44] his Apostles doe continually proue that which they speake. Likewise as touching the gentiles although the maine points of the gospell be contrarie to humane reason, and therefore not to be grounded thereon, yet we are not destitute of many helpes and euident argumentes drawen out of their owne po­ets, philosophers, prophetisses and oracles, whereby the pro­babilitie, trueth and necessitie of the gospell, may be decla­red euen to the heathen. The which who so desireth to know, may see them in those bookes which are written for the demonstration of the trueth of christian religion, both in the first ages of the Church as also in these latter times. Especially the vani­tie of that false and idolatrous worship is to be laid open vnto them, that so they being as it were driuen from that, may be constrained to seeke the true religion as hath beene declared.

Sect. 4. How men conuerted to the faith ought to be ordered.

SO many of them as can be wonne by this means to beleeue the trueth of the doctrine deliuered, are vpon confession of their faith to haue bap­tisme administred vnto them to be a seale of their faith to themselues and a badge of their profes­sion to others, and so to be separated from the rest as those of whom the Church is to consist. Yea although they doe not at the first expresse the power of religion in true repentance and a christian life, yet if they doe beleeue that to be the true religion of GOD and be content to professe the same, then are they to be accounted mem­bers of the Church. So we reade, Actes, 8.16. that many of the Samaritanes were baptised and so receaued into the Church whenas none of them had receaued the holy ghost, but onely beleeued in the name of Iesus as they were taught. So the Eunuch was baptised, Actes. 8. vpon this confessi­on, I beleeue that Iesus Christ is the sonne of God. For euen as they who labour in digging mettals out of the earth doe at the first [...]ake for golde whatsoeuer doth glister [Page 45] and afterward purge the pure golde from the corrupt drosse and from all base mettall: and as fishers take for fishe whatsoe­uer commeth to the net, but afterwarde separate the good from the bad. Math. 13.47.48. so at the first, the ministe­rie receaueth all that seeme to beleeue, but in processe of time, it separateth the hypocrite from the beleeuer and the wicked from the godly although not perfitly. But before the admini­stration of baptisme the summarie doctrine of it must be taught, that so it may be receaued with greater fruite, to wit, that this sacrament was appointed by God himselfe as Iohn the first minister of it doth testifie. Iohn. 2.33. to be in his church a badge and common liueray of all his seruants, whereby they are to professe his name,Baptisme is the badge or liueray of christians. and to be knowen from vnbeleeuers, and also for their owne edification that by baptisme they may be confirmed in beleeuing the do­ctrine both of the law and of the gospell: and further that it belongeth cheifly to the doctrine of the law in that by drow­ning vs in water it putteth vs in remembraunce of that eter­nall death whereunto we were subiect before, as the Apo­stle teacheth Rom. 6.4. and that it is of the same nature and vse with circumcision, the which did vnder the law both di­stinguishe the Iewes as gods people from all other nations as prophane,Baptisme & circumcision sacraments of the lawe & of death, and also set before the eies of the receauers eter­nall death as the other ordinarie sacrament of the passouer did eternall life: for the one sacrament was of a bloudy significa­tion wounding the body and so threatning death, but the o­ther graue the comfortable nourishment of life, and so doe baptisme & the Lords supper differ. Lastly that both baptisme and circumcision although they doe cheifly teach the do­ctrine of the lawe, yet that they doe also represent to our eyes and seale vppe to our consciences forgiuenesse of sinnes in that both of them doe take from vs the filthinesse of the fleshe. Thus much of the doctrine of Baptisme: the which is to be giuen so as that the body being dipped into the water the signification of it may be more euident and the force the greater in the eyes of those who see or receaue it. Thus did [Page 46] Iohn baptist, and therefore he chose our such places where there was much water. Iohn. 3.23. and this vse did re­maine in some places in the ages following. Those who are after this manner conuerted and baptised, are with all di­ligence to be strengthned in the profession of the faith and to be edified therein as being most forcible witnesses of the trueth, by whom they who remaine incredulous may be conuinced. They are also in most earnest manner to be ex­horted to constancie in their profession: because their falling away would greatly hinder the building of the Church, yea as soone as they haue attained vnto any measure of knowledge, they are in like manner to be exhorted to lead a life which may be without scandall vnto those who doe not as yet beleeue, and so without reproch vnto the gospell which they professe. For the procuring whereof there is in the first planting of the Church great seueritie vsed, both by God himselfe and also by his ministers against all such offences where by this worke may be hindered. For whilest the Church is as it were in motion, because at the first the truth of that profession is called into question, the falling backe of one or any notorious offence doth wonderfully hinder the whole worke. Therefore al­though many infirmities in knowledge and also in pri­uate conuersation were yea and ought to be gently delte withall till riper yeares,Great seue­ritie in pu­nishing open offences to be vsed in the planting of Churches. yet those open offences whereby the building of the Church is hindred in re­spect either of those who are without, or of those who are in the Church, are seuerely to be punished. Hi­ther we are to referre those straunge iudgments which the Lorde executed vpon the wicked in establishing the l [...]gall gouernment by Moses, as vppon Corath, Dathan, and Abiram, Numbers. 16.32. yea that seueritie in putting to death him that gathered sticks on the Sa­boath: Numbers. 15.36. yea also those fatherly cor­rections which the Lorde most seuerely layde vppon his owne seruants, euen on Moses himselfe for doubting of [Page 47] his worde, yea vppon the whole Church for murmur­ing and euen for the least offence. So was Vzzath smit­ten. 2. Sam. 6.7. that Dauid and the whole Church who then went about the repairing, the enlarging and adorning of the worshippe of GOD, might feare the Lorde. So in building the temple at Ierusalem the least negligence of any of the people in furthering this worke had a fearefull curse annexed vnto it. Nehem. 10.29. So were Ananias and Sapphira smitten with suddaine death. Acts. 5. in so much that all both within and with­out the Church did feare the Lorde. So Paule reiected Marke, Acts. 15 38. for leauing them in that longe [...]ourney which they made for the spreading of the gos­pell.

In this beginning it pleaseth GOD to giue great in­crease vnto his Church, so that the preaching of the gospell is more effectuall in this infancy of the Church in con­uerting many to the obedience of the faith then it is afterwardes. Yea it is a greate signe, that they who doe not yeelde obedience at the first, wilbe afterwards more and more hardned as the Apostle writeth, 2. Cor. 4.3. If our gospell be yet hid, it is hid to them that pe­rish. Yet the calling of the Lorde is not tied to any time, and ther [...]fore we are still to vse all good meanes, that those who doe not at the first beleeue, may be wonne at some other time. 2. Timothy. 2.25. for the ef­f [...]cting whereof, there may more forcible meanes be vsed nowe when as [...]he trueth hath gotten some footing among them and is receaued of many: the vanitie of their corrupt worshippe, whatsoeuer it be, is plainely to be de­clared and also their miserable and fearefull condition li­uing in the same, which at the first could not conuenient­ly haue been done. Yea further they are carefully by all meanes possible to be allured to loue the trueth by the good behauiour and honest conuersation of those who are called, seeing them to be so woonderfully chaunged [Page 48] from ignorance to wisdome and vnderstanding: from a cor­rupt and vicious course to a vertuous and godly life: by their courteous and louing behauiour towardes them: and gene­rally by avoyding the offending them in all things as farre as may be. The which meanes being diligently vsed we are not to doubt but that God will giue some good successe and bles­sing in the conuersion of many.

Sect. 1. Of the lawes appointed by God for the gouerning of the church in generall.

SEing that we haue declared in some sorte what it is to prepare the matter for the building of a particular church, we are nowe to goe on with the building of it, and by ioyning these stones together in the foundation, walles and other principall parts, to giue vnto it the deno­mination and forme of a house: for whenas a company of men are conuerted to the faith, & baptized, there is the beginning or first foundation of a church, but not a church, vntill they ioyne together in some publike profession of the faith and the ser­uice of God. For euen as when a great multitude of men are together in any place, if they liue priuately euery one in his owne house not hauing any thing common, or to doe one with another, there is no common wealth: because there wante magistrats, lawes, and orders to ioyne them together: [Page 49] Againe as where there are many stones digged out of the grounde (whereunto we resemble the conuersion of men to the faith) and also hewed and wrought, so that they haue lost their naturall rudenesse, and now haue the forme of stones fit to be laide in a building, (which we may not vnfitlie cal the baptizing of those which doe beleeue) if they lie asunder here and there, there is no house till such time, as they be laid, & fastened together [...]n the iust compasse and forme of a house; so it is in this case. Men conuerted and baptized are indeede christians, and members of the catholicke Church,The establi­shing of ec­clesiasticall lawes among beleeuers maketh a Church. yet not of the visible Church, neyther doe they make a particular Church, vntill they ioyne together in some publicke seruice of God ac­cording to those lawes and orders which he hath appointed, the which make these stones cleaue together. Ephes. 2.11. in Christ all the building being coupled together, groweth to be a holy temple in the Lord. Yea for the most part there was some space of time giuen to those who were conuerted, to learne the orders and condition of a Church before they were brought into the forme of it: so we reade, Act. 14.23. after that they had beleeued now a good space of time, they had elders ap­pointed, and so became a Church: for most commonly men conuerted are a fewe at the first, and therefore must stay till they be a competent number, yea when a sufficient number doth beleeue, there must be a time to consider the state of the peo­ple, to prouide fit teachers and rulers, and to make humane constitutions for the ordering of them, and for the practizing of the lawes of God. The lawes & orders, the establishing and practizing wherof maketh a company of Christians to become a Church, are of two sortes.Ecclesiasti­call lawes, or ecclesia­sticall go­uernment is partly diuine and partly huma [...]. 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 [Page 50] 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,None but God can ap­point the substance of Church-go­uernment. 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. o [...] 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 go­ [...]rnment of the Church, cannot be authorized by the [Page 51] 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 An­gel [...] doe reioyce in beholding that heauenly order by the which the Church is gouerned. So did the Apostle, Col­lossians. 2.5. with ioy think [...] 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 [Page 52] 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.The gouern­ment of the Church al­waies chan­ged to a bet­ter estate. 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 the first lay vpon them that straight and perfect kinde of discipline which afterwardes they vse, whenas by rea­son of their riperyares, they are more capable of it. Yea this continuall growth of the Church was shewed by Ezech. 4.1. vers. 3.4.5. by the rising of the waters to his anckles, knees, loynes and head.

Sect. 2. Of the diuers state [...] of ecclesiasticall gouernment.

WE find in the worde of God three kindes of Church-gouernment, the first of these was in force before the giuing of the lawe, the se­cond in the time of the law, the third in the time of the gospell. The first we may fitly resemble vnto the first infancy of a childe be­ing newly borne: in the which although there be all the fa­culties of the soule, and body, yet they cannot as yet doe their functions, and therefore can hardly be discerned, or di­stinguished. So in this first state there are all the partes of Chuch-gouernment, although they doe not so plainly appeare as in the other following;What was the state of the Church before the lawe. there was a ministerie of the worde although ioyned or rather confounded with the ciuil go­uernment, for both the offices lay vppon the first borne in the family. The worde of God was in small measure and sel­dome reuealed, the same was confirmed by diuers sacra­ments and also strengthened by censures against the diso­bedient. But all these things were little practized, as also the number of professours was very smale. For this time was the first infancie of the Church, from which it was continu­ally to growe on to perfection. Next vnto this, succeedeth the manner of gouernment vnder the lawe instituted by God by the ministerie of Moses, What was the state of the Church vnder the lawe. being much more perfite then the former, euen as is the childhoode to the infancie: so that nowe all the faculties do their seuerall functions, and may easely be perceaued in themselues, and distinguished from the other. The worshippe of God greatly inlarged, and the number of those that serue God, encreased to many milli­ons: the will of God so plentifully and largely reuealed that it was of necessitie committed to writing, least that it should be forgotten, many sacraments to confirme the truth of it a­gainst vnbeleife: sharpe and seuere censures appointed for of­fendours: and yet this is but the childhoode of the Church. [Page 54] [...]al. 4.1. & is so farre yea much more exceeded in perfection of the third, as it doth exceede the former. The third is in the time of the gospell, wherin the Lorde doth as it were put the last hand to the gouernment of his Church: bringing it to that perfecton which should continue to the end of the world. Now is the number of those who serue God encrea­sed aboue measure, in so much that the Church must enlarge her tentes and receaue all the nations of the earth com­ming to dwell with her, Esa. 54.1.2.3. and according­ly there is [...] most perfect gouernment appointed by Christ, the true nature whereof will the more easely appeare if we compare it with the former from the which it doth differ as doth the ripe age of a man from his childhoode, so that nowe the church may truly say; When I was a childe, I vnderstoode, spake and did as a childe but nowe I haue put away childish things.

The ground of this difference is the comming of Christ, in whome all the treasures of the will and wisdome of God were both hid [...]nd reuealed to the Church. The shadowes and ceremonies vsed before, were made of no vse and in­steede of them the trueth it selfe came in place. Nowe are all the misteries of our saluation vncouered, the sha­dowes being driuen away by the appearing of the sonne of righteousnesse. The graces of the spirite are nowe as it were with a full hand poured on those which beleeue, which God kept in store till this time, that by the plentifull pou­ring of them out, he might celebrate the glorious mariage of Christ with his Church.The state of the Church in the time of the gospel. Hereof doth the whole difference arise: we knowe that the worshippe of God is either out­ward consisting in bodely actions, or inward in the obedi­ence of the hart: this doth the Lorde require, the other is not acceptable vnto him, but as it proceedeth from this fountaine. The outward worshippe will easely be performed, although it haue most streight conditions annexed vnto it, as we read Mica. 6.6. where withall shall I come before the Lorde? will he ac­c [...]pt th [...]usands of rams. &c. but inwarde and spirituall wor­shippe [Page 55] is not onely hard, but also impossible to be perform­ed without the grace of God, as being cleane contrary to our nature. And therefore it pleased God in a tender re­gard which he had to his Church vnder the lawe in respect of the weaknes of it, to appoint vnto them more of that outward worshippe, and to accept their spirituall seruice al­though it were in smale measure: but contrarily nowe vn­der the gospell he re [...]uireth a great measure of spirituall wor­shippe and enioyneth little of the other. This distinction is made by Christ, Iohn. 4.21.23. the time commeth when neither at Ierusalem nor on this mount you shall worshippe my fa­ther, but in spirite and truth. This is also that newe coue­nant whereof Ioel speaketh, whenas God shall poure his spi­rite vppon all fl [...]sh, not but that the faithfull vnder the lawe, both had the spirite of God and also performed vnto him spirituall worshippe, without the which the other is but ab­hominable vnto him, but yet not in so great measure as nowe in the time of the gospell. Hence it is that the whole wor­shippe of God vnder the lawe was verie glorious in out­warde appearance for this end, to purchase obedience and reuerence at the handes of the people. Which is contrary to the simplicitie of the gospell: for nowe the whole worshippe of God is base and contemptible in outward appearance but mighty in the power of the spirite as we read. 1. Cor. 14. if all prophecie, and there come in one that beleeueth not, or one vnlearned, he is rebuked of all men, and is iudged of all, and so are the secretes of his heart made manifest, and so he will fall downe on his face and worshippe God, Th [...] Church in the time of the Gospel hath more of inward grace & lesse in outward shewes and ceremonies. and say plainely that God is in you indeed: the which appeareth by the great a­bundance of spirituall grace in the time of the gospell: but vn­der the lawe the priestes were not so indued which that measure of spirituall graces, but in steed of them they had outwarde helpes to purchase reuerence to the worde of GOD and to themselues amongst the people: the tem­ple for outward magnificence most glorious, the holy pla­ces had in high accounte of all men, the priestes separated [Page 56] from the rest of the people in many respects: and for the same end the high priest was adorned with glorious robes, that so he might the more excell. But nowe none of these meanes are in vse: onely the powerfull simplicitie of the gospell is insteed farre aboue all. The Church then had but a smal mea­sure of knowledge in comparison of these times and accor­dingly were they taught: but nowe the Lorde looketh for another measure of knowledge and th [...]refore other meanes of attaining it are necessarily to be vsed. Lastly this is to be noted that this Church-gouernment was neuer altered, but by the expresse commaundemen [...] of God, as it was ordain­ed by him onely:The gouern­ment of the Church ne­uer altered but by men sent immedi­ately from God. the changing of it being confirmed by mi­racles to be from God, as we may see in the instituting of the legall gouernment by Moses, and this vnder the gospell by the Apostles, and that change. 2. Chron. 8.26. and 35.15. was by speciall direction from God. Yea the gouernment of the Church both typicall before the gospel, and reall in the time of it, was instituted by extraordinary prophets, to wit, Adam, Mo­ses, and Christs apostles, and so left to ordinary ministers, name, ly to the first borne, then to the Leuits, and lastly to the mini­sters of the word in the time of the gospell. Thus much in generall of Church-gouernment and of the three diuers states of it, whereof order requireth that we shoulde heere en­treate in particular. But we cannot in this short treatise enter into this wide and large field: and therefore supposing for or­ders sake this argument to be here handled, we goe on to that which followeth.

Sect. 1. How they differ from the lawes of God.

THus much of the lawes which God hath appointed for the or­dering of his church. Now we are to come to the humane lawes of the Church, the which we will consider, first by comparing them with the aforesaid lawes of God, and secondly as they are in themselues. For the first, both kindes agree in name be­ing both called ecclesiasticall and in the end which is the good order of the Church, and also in the generall subiect, which is the publicke seruice of God, to­gether with those actions which belong vnto it. Yet they differ in many respectes; First and especially in the author or efficient, the former kind being made by God himselfe, the other by men: whereof it commeth that the first kinde is farre more excellent then the other, the one consisting wholly, and meerely of the wisedome of God, the other hauing in them much weaknesse and ignorance: the one absolute and perfect, the other conti­nually hauing wantes and imperfections. And therefore the one kinde is temporarie and mutable,The diffe­rence be­twixt diuine and humane ecclesiastical lawes. the other perpetuall and con­stant, although when the appointed time of them is expi­red they are changed by God, but they admit no alteration from man. Further, the lawes of God belong to the whole visible Church and to euery particular Church, but the other onely to some one or a few of them. For as a king who hath dominion o­ [...]er many cities doth vse himselfe to make the chiefe lawes by [...]he which al and each one of those cities are to be gouerned, yet [Page 58] he leaueth to them this power to take vp and retaine customes, fashions, and orders proper to themselues, yea to make parti­cular lawes of matters of lesse moment as may best agree to their seuerall states and conditions: so hath Christ the king of his Church himselfe made the chiefe orders but left the rest for the Church to make. Lastly the first kinde is about the sub­stance & very forme of the seruice of God, the other about the circumstances of it. And therefore the adding of this latter kinde to the former, doth not adde any thing to the substance of Church-gouernment but onely doth establish it, and ma­keth that it may conueniently be vsed. Euen as we doe often see that the whole and perfect frame of a house in the full propor­tion of it, is set vp not wanting eyther foundation, walles, or roofe, but afterward there are added to it nailes and pinnes to keep the frame fast together, yea dore [...], windowes, and whatso­euer is requisite to make the said frame a cōmodious dwelling place for the builder of it: euen so the gouernment of the Church as it is appointed by God, and hath in some part beene described, is the perfect frame of the house of God, the lawes of men are the other implementes which are added there­unto.

Sect. 2. Of the matter of ecclesiasticall humane lawe [...], and how they ought to be taken out of the word of God.

THus much bri [...]fly of these lawes by way of comparison with the other,Humane ecclesiastical lawes are made of the circumstan­ces of Gods worship. now we are to consider the nature of them more plainely and di­stinctly. First for the matter of these lawes we see that they are of the circumstances of the gouernment of the Church, to wit, at what time, in what place, yea and howe often it ought to be vsed: all which are vsually called rites or ceremonies, and are as it were, the fashions of the Church. As for example, the law [...] of God is, that there shoulde be ministers in the Church to [Page 59] teach the people: but howe often they shoulde teach, at what speciall times, where and with what gesture, these thinges are not determined in the worde of God, but left to the ecclesiasticall lawes of men. If it be asked why it hath pleased God to decke and beautifie his Church vnder the law, not onely with the substance of gouernment, but also with so many ceremoniall lawes that scarse any circumstance of any action was left vnappointed by himselfe, and to suffer his Church nowe in the time of the gospell to be naked and de­stitute almost of all ceremoniall lawes, but such as are made by men, we answere rendering three causes there­of. The first is, for that the Church vnder the lawe was without that ripenesse of knowledge wherevnto she hath come in the time of the gospell, and therefore had neede to haue all the particulars of euerie action prescribed. But now the Church being endued with more knowledge hath these thinges lefte to her discretion, euen as we see men vse to deale, who if they commit any buisinesse to one whome they thinke to be endued with wisedome and experience, they doe not tell him the particular manner of doing, but onely thus much in generall that they woulde haue such a thing done: otherwise if he wante this knowledge, then they leaue nothing arbitrarie to him but set downe euerie pointe and the speciall circumstances thereof. The second cause is this, in the making of these Church-lawes there must be greate regarde had, (as we afterwarde, are to shew) of the nature, manners, behauiour, and state of that peo­ple for whome they are to be made. Nowe vnder the law the visible Church did consist of one nation onely, to wit, of the Iewes, but vnder the gospell all the nations of the worlde are at one time or other of the Church. So that lawes agreeable to each people would haue beene so infi­nite, that they coulde not haue beene written: neyther doth the worde of God nowe belong in any part to any one nati­on, but generally and equally to all. Thirdlie the Church be­ing bound in regarde of her infancy to the obseruation of [Page 60] the legall ceremonies, nowe the Church is set in full liber­tie by the comming of Christ and no further tyed to such outward rites then she listeth her selfe: so that these ecclesiasti­call lawes made by the authority of the Church, doe not stretch themselues vnto the substance of the gouernment of the Church, as to the institution of any office beside those which are [...]xpresly mentioned in the worde. If it be obiected that Dauid did adde vnto the ceremoniall lawe the office of singers. 1. Chro. 6.31. The answere is, that he did this by himselfe and others, as by prophets, not by any ordinarie authoritie. In the second place we are to see, after what manner and by what rule these lawes are to be made. We answere: according to the word of God, the square of all christian and spirituall actions, not on­ly in the ordering of the Church, but also throughout the whole course of a christian mans life. But seeing that they are not expresly mentioned in the worde, howe doth it appeare that they ought to be framed according to this rule? The answere is, that the worde doth shewe, what ought to be done in these thinges. First by giuing general rules to guide vs, as these; That there ought to be nothing in these lawes vnlawfull or contra­rie to the morall lawe of God, nothing inconuenient, offensiue or hurtfull to the Church,How hu­mane eccle­siastical lawes are set downe in the word of God. nothing needlesse and superfluous: yea that they ought to be so made as they may most tende to the glorie of God and the edification of the Church. But these rules doe belong as wel to the particular actions of priuate men as to the publicke consultations of the Church, so that they cannot be any certaine direction in this behalfe. And there­fore we must come to the second helpe which the scripture doth afforde vs for the making of these lawes, to wit, par­ticular examples of the like cases which giue a greate lighte in these actions, and are a sufficient warrant for vs to imi­tate, the difference betwixt those cases and those which we haue in hande, being wiselie obserued. But neyther this se­cond meanes is sufficient, forsomuch as particular cases are so infinite, and diuerse that there cannot alwaies be found like ex­amples: yea the differences of the exāples being found do easely [Page 61] breede great controuersie, doubt and erroure. And therefore we must haue recourse to the third and last meanes which is, that those humane lawes be made agreeable to the lawes of God, and the ceremonies to the substance of Church-go­uernment, so as they may most fitly expresse and resemble the nature of the action. But neither this third way doth alwaies serue for the finding out of the truth, because it is hard to see the true nature o [...] the action, where vnto the ceremonie is to be made conformable, especially since the time wherein the gouernment of the Church hath been peruerted, altered and almost wholly corrupted: as also because that it is not al­waies easie to iudge a right of the generall rules and of the examples of the scripture, and of those other pointes which we are nowe [...]o consider. Yet these are the meanes which God hath appointed for this purpose, and which being diligently vsed will by the blessing of God lead vs to the truth. Thus we see that the deuising of these lawes ought to be according to the worde of God, and yet so, that they are left arbitrarie to the Church: not [...]s if it were lawfull for them to doe what they lift in the least action of their priuate liues much lesse in the publick ordering of the Church. For the word of God must be our rule according to the which all actions and lawes are to be squared and tried. For euen those things which are in theire own nature indifferent, & left to our own choise to doe, or not to doe being generally considered, yet whenas they come to be practised & weighed with special circumstances so that the trueth doth appeare vnto vs, then they are no more indifferent as before but either good or euill, to be done or not to be done. As in the foresaide instance, at what time the worde of God shoulde be publickly preached, is a thing in­different, whereof there is no commandement in the worde, and therefore it is left to the Church to determine. Yet if they appoint those times at which the people cannot conueniently come together, then they do euen in this indifferent thing of­fend against the worde of God, which commandeth that in all our actions both priuate and much more publick we do that [Page 62] which may make most for the glory of God and the edi [...] ­cation of our brethren: and yet these lawes which are so made that they are onely inconuenient to the Church not simply vnlawfull, although they cannot lawfully be made, yet they may lawfully be obeyde. For although it be not lawfull for any man to bring griefe or inconuenience to his brother,In conueniēt lawes may lawfully be obeyed. yet it is lawfull to take and beare that inconuenience, whenas it cannot conueniently be auoided.

Sect. 4. According to what rules ecclesiasticall humane lawe [...] ought to be made.

THus we see that the scripture is the chiefe rule of these lawes: in aduising whereof there must consideration be had of all cir­cumstances whatsoeuer, that as farre as may be, they may agree withall, and fight with none, and especially of these. First of the age or condition of the time wherein the Church is: Secondly of the nature, disposition and fashions of the people. Third­ly of the state of that Church for which the lawes are to be made. Fourthly of the condition of the ciuil estate of the king­dome or common-wealth, wherein the Church is built. And lastly of the lawes of other Churches. We say that in making Church lawes besides the direction of the worde, diuers other rules are necessarely to be obserued. First the state of the time wherein we liue, whether it be a time of knowledge wherein men do commonly knowe the will of GOD, or a time of ignorance and blindnesse, where­in the worde of GOD is rare as it was in the daies of Eli. 1. Samuell. 3.1. Hereof due regarde is to be had, that neither lesse nor more be exacted of the people by the lawes then the time present can afforde: for priuate ig­noraunces may be suddainly taken away, but publick blindnesse cannot be fully amended but in progresse of [Page 63] time. For some times the truth of GOD shineth cleare­ly, euen as the sunne at noone day, which at other times is ouercast with cloudes, and mistes of blindnesse,In making ecclesiastical lawes regard must be had of the know­ledge or ig­nornance of the time. and shi­neth more darkely euen as the sunne in the beginning of the day. This hath been the state of the Church nowe these many ages, wherein blindnesse and palpable dark­nesse brought in by antichrist hath ouershadowed the face of the whole earth: but nowe by the mercy of GOD the trueth hath these many yeares, and doth daily more and more appeare vnto vs, insomuch that if we doe compare this present time with those dayes wherein it pleased God not many yeares past to reueale his will vn­to vs, we shall find a great difference of knowledge in the Church, yea so great [...]s that the knowledge which men had at the beginning may seeme to haue been great ignoraunce and darknesse in respect of the light which nowe doth appeare. So that according to the differen­ces of times, we must also make a diuersitie of ecclesi­a [...]tcall lawes, and that in respect not onely of the people but euen of them also who doe in the name of the whole Church aduise and appoint th [...]se lawes▪ who although they doe excell all others in knowledge, yet they are partakers of the ignoraunces, and errors of the tyme, wherein they liue, from the which no man can be whol­ly freed: as might be declared at large if it were need­full to be stoode vppon, by the which meanes it commeth to passe that they doe: see much more in processe of time, then they did at the first, insomuch that they will acknowledge many imperfections in those lawes, wherein before there seemed nothing to be wanting. Thus we see, that the li­berty, or rather the necessitie of preaching the Gospell to the gentils was in time reuealed vnto the Church whereof at the first they neuer dreamed. Acts. 11.18. Secondly if this be graunted that they to whome the aduising of lawes for the Church is commmited, do see the whole trueth of those matters whereof they doe consult, [Page 64] yet there must be regard had of the state of the Church, and of the people, for whom these lawes are to be made, as the Apostle witnesseth, that he could not speake to the Corinthi­ans, 1, Cor. 3.1. as vnto spirituall, but as vnto carnall men, and that in consideration of this their estate he gaue them milke and not strong meate. And in like manner he writeth to the Romanes that their saluation was nowe much nearer then when they did first beleeue. Rom. 13. where he sheweth that the night of ignoraunce and atheisme wherein they had liued, had gone on and passed away by little & little: and in like man­ner, the day had approched. For the Apostle did see that the gentils which had imbraced the gospel, could not at the first let goe their whole course of life, whereunto they had been con­tinually accustomed: and did in that respect, no doubt, tol­lerate many things amongst them by reason of the time, which afterwarde were not to be suffered. In regard of the diuerse naturs of the people, we may consider that some need more sharpe and straight lawes to keepe them in order then o­thers doe: The which consideration the Apostle did commend to Titus. Sharper laws to be made for one peo­ple then for another. Tit. 1.13. That forasmuch as the Gratians were all­waies lyars, euill beastes and slowe bellies, therefore he should reproue them sharply. And specially we are here to note the sinnes whereunto the people are generally and after a sort, na­turally giuen, that they may be repressed by many lawes and sharpe censures and punishments appointed for them who doe offend, and by cutting off the vsuall occasions of those sinne [...]. Yea the manners and behauiours of men commonly receaued are often times to be marked in appointing the outwarde or­ders and ceremonies of the Church. For many things are de­cent and orderly in one countrie which would be straunge and vnseemely in another. Thirdly for the present state of that Church, which we do goe about to put in good order by these lawes, we are to haue a speciall regarde vnto it: the which as it is diuerse and subiect to many alterations; so ought the lawes to be changed, so as they may best fitte the present state. For as the Church is either in planting, or else in growing to a ripe [Page 65] age, eyther in great motion or else fully established and setled, pure or corrupt, perfect or imperfect, so all the lawes of the Church are to be altered and framed accordingly: of all which estates we are hereafter to intreate. Fourthly the lawes of the Church are so to be made as that they doe not crosse the lawes of the commonwealth wherein the Church is, by hin­dering the Church from perfourming any ciuill duetie, which is lawfull to be done; and to omit many other respectes which herein are to be had, this is diligently to be regarded, that we doe labour to conforme our lawes to the lawes of those Churches, which are most pure and syncere in the gouern­ment of the Church: that as we haue the same faith and substance of gouernment, so also we may haue the same cere­monies and ecclesiasticall orders although not all (for that cannot be) yet in the greater part: for besides that this full agreement of Churches in all matters both of lesser and greater importance without any iarring, is as a sweet harmonie in the eares of God, and most decent in the eies of all men euen of those who are strangers from the faith: it doth also bring great estimation, authoritie and obedi­ence to the lawes of seuerall Churches. For that hardly a­ny Christian will be founde so peruerse and wilfull, as to contemne, or reiect those orders which are approued and pr [...]ctised by many Churches. This argument the Apostle doth often vse to establish and keepe in force the good or­ders of the Churches as we may see, 1. Cor. 11.16. and 14.36. and 1. Th [...]ss. 2.14.

Sect. 5 Of the number of ecclesiasticall lawes.

THE number of these lawes ought to be defi­ned by the necessitie of the Church, that they be so many as are needfull for the preseruation of the good estate and order thereof, so that if any were taken away, there would a mani­fest inconuenience follow. Neyther ought the number to exceede the necessitie of the Church, and that for these causes. First because the multitude of lawes is contra­rie to christian libertie in that it doth both restraine men from doing thinges which otherwise were verie commodious for them to doe, and also impose dueties, the performance where­of being otherwise needlesse is a burthen and trouble to the Church.For what causes the mul­titude of ec­clesiasticall lawes ought to be auoy­ded. This reason ought to be of great force for this pur­pose, especially in this time of the gospell, wherein it hath pleased God, in great mercy and wisedome to take from his Church that heauie yoke of ceremoniall lawes wherewith she was grieuously clogged before, and to endue her being nowe more nearely ioyned to Christ her husband, with this notable priuiledge and benefit of Christian libertie: the which being giuen by God, man cannot without great iniurie both to God and man take away. And here by the way we may see what an impious and intollerable tyranny the Church of Rome hath exercised in and ouer the Church of God, imposing such an infinite number of vaine and ridiculous ceremonies as doth farre exceede the number both of iudiciall & also of heathenish ceremonies. And therfore herin we are to follow the example of the Apostles, Act. 15.28. It seemeth good to the spirit of God and to vs, not to lay any burthen of obseruations vppon the Church more then is needfull. Secondly the multitude of ec­clesiasticall lawes doth bring with it a multitude of ceremo­nies, which in no case is to be admitted: for that it doth de­rogate from the simplicity of the worship of God: and for an heartie and spirituall seruing of God doth institute a dead wor­ship not piercing into the heart. Thirdly where there are ma­ny [Page 67] lawes there are also necessarely many transgressions of lawes: and so the necessarie breaking of some maketh the rest to be lesse obeyed and esteemed. It remaineth that we should shew to whome the making of ecclesiasticall lawes doth belong: but as before we did deferre to speake of the first mouer in the planting of a Church till we come to the distinct kindes of a Church: so this question must be referred to the same place.

Sect. 1. Of an vnstablished state of a Church.

THus we haue declared (as it hath pleased God to giue vn­to vs the knowledge hereof) the whole frame of a particu­lar Church: the matter where­of it consisteth being a com­pany of christians called toge­ther by the ministery of the word the forme likewise being first and chiefly the lawes of God, and secondly the positiue lawes or constitutions of the Church. The which two kindes of lawes diuine and humane, whenas they are ioyned together and put in practise among a beleeuing people, then is the whole frame of the house of God set vp. The which although it be in it selfe one and the same, and according to the word of God ought to be fully and purely established in all places, yet (by reason of mans infirmitie not being able to perfourme the will of God in perfect manner and of the malice of Sathan, labouring by all meanes to hinder this worke) when it is put in practise, it recea­ueth many alterations, whereof come the diuerse states of a Church. In all which this is generally to be noted, that they haue many aber [...]ations from the forme of gouernment [Page 68] prescribed in the worde of God, the which may lawfully be tollerated, where by reason of the present state of the Church, they cannot be amended, yet so as that we doe alwaies aime at that which ought to be. The lettes whereby this worke is hin­dred that it cannot come to perfection at the first are of two kindes, natural & violent; The first kind we call naturall, because they arise of no outward cause but euen of the very hardnesse of the worke it self, as these for example. It commeth often to passe, that men although conuerted from infidelitie to faith yet can­not at the first be brought to submit themselues wholly to the gouernment of the Church:The difficul­ty of planting a Church maketh an vn [...]stabli­shed state. yea there can hardlie be gotten at the first a sufficient number of teachers endued with suffici­ent giftes for this great worke. Besides it is not to be hoped that the lawes whereby the Church is gouerned shoulde be soone brought to perfection. For neither the lawes of God will be thoroughly knowen, till they haue beene some time practised, neyther the humane constitutions of the Church made fit to the people and agreeable to all circumstances, till vse doe shew them to be conuenient in al or else inconuenint in some respects what is wanting in them & what is superfluous. By these meanes and many other of the same kinde it commeth to passe that th [...] Church is for some space of time, although both founded an [...] built, yet not strongly fastned together, nor in any firme, con­stant & setled estate. Yet this is not an imperfect state of a Church wherein some part of the gouernment is wanting, but a state vnestablished. Euen as we see that although the partes of the body of a childe are not as ye [...] so firme and compact, neyther his whole bodie hath attained to that strength and firme con­stitution whereunto it groweth, yet he is not therefore maimed or imperfect: so it is in the Church the which groweth from one age, state and strength to another euen as a mans bodie doth. In this estate all Churches are at the first, and so doe continue, either a longer or a shorter time as the hindrances of the building of thē are many or few, great or little. Thus were the Churches in the daies of the Apostles: yea many of them did continue so a long time, because it was a matter of great difficulty to build thē [Page 69] and to bring them to any good estate: for then all the or­ders of the Church were straunge vnto them for that they were lately ordained and had not bene practised before. Hence it was that after they were planted and fully builte by the A­postles, they did still require their continuall care, as P [...]ule saith of himselfe, 2. Corin. 11.28. that the care of all the Churches lay vpon himselfe. For although he being pres [...]nt with them or by the meanes of others, did set all things in due order, yet they did not continue long in that estate, but fell into many abuses and disorders in life, doctrine and gouernment, the which may be seene as in other so especially in the Church at Corinth the which whilest it was in this vnesta­blished state was euen ouer growen with disorders. And so it is with other Churc [...]es being not fully setled: for as a [...]ouse may be easely shaken a sunder before the partes of it be firmly ioyned together, and as children in their young age are subiect to many daungers and are easely hurt: so the go­uernment of Churches is most commonly confounded and [...]roden vnder foote, before it be confimed by vse and pra­ctise. In the which respect they to whome the care of such Churches is commited, ought to be so much more diligent and watchfull as the daunger is greater then at other times yea in regard of the infancy or weake estate of the Church they may and ought to remit somewhat of the strict forme of gouern­ment and especially of discipline, whenas the good of the peo­ple shall so require. Thus, as was before noted, dealt Paule with the Corinthians, vnto whome he gaue milke as to infants not strong meate, 1. Cor. 3.2. And likewise with the Thessalo­nians 1. Thess. 2.7.8. tho we might haue bene burdensome to you as the Apostles of Christ yet we were tender among you, euen as a nourse cherisheth hir owne children.

Sect. 2. Of a pure and perfect state of a Church.

WHen the gouernment of the Church with those other lawes appertaining vnto it, is ful­ly established and practised, then the Church hath a pure and perfect estate: both which in regarde of outward gouernment, may be attained vnto, howsoeuer no christian mans life seuerally considered can possibly be without diuerse corruptions, and imperfections in this world. A pure estate is that wherein God is serued according to his owne will and ordinance onely the whole order and gouernment of the Church being free from all spottes of idolatry, superstition and all traditions or deuises of men swaruing from the truth of the word of God. The examples of this exact purity are ve­ry fewe, beside the first Churches built by Moses among the Israelites, and by the Aposteles among the christians in Ierusalem. For immediatly after their daies crept in corrup­tion, the staine whereof is hardly remoued. Yet the Church had this puritie in some measure in the dayes of the religious kings of Israell who did cast out of the Church all reliques monumentes and shadowes of corruption. And likewise in diuers places since the time of the Gospell, e­specially in these last daies wherein it hath pleased God to bring his Church out of that sinke of Antichristianisme; and to reueale the right way and manner of his seruice. Yea chur­ches as they haue a small beginning from the which they rise, and a state vnestablished wherein they continue for some space of time so also they may at lengh attaine to a perfect state whereunto they doe daily growe and whereat they ought continually to aime. It is then attained vnto whenas all those ordinances which Christ hath appointed for the gouerning of his Church, are fully established▪ all the ecclesiasticall functi­ons and all those meanes whereby the Church is to be edi­fied in the obedience of the faith, being vsed so farre forth as [Page 71] humane infirmitie doth permit. For although we both pro­phecie, gouerne, teach, exhortobey and practise onely in part in this life. 1. Cor. 13. yet the wants that are in the particu­lar actions of men, do not make an imperfection in the church. So that when there is no office of the Church wanting, none negligently executed, but that he that exhorteth laboureth in exhortation, the teacher in doctrine, he that distributeth in sim­plicitie, and he that ruleth, in diligence, he that sheweth mer­cy in chearfulnesse, and whenas the people do by these meanes lead a godly and a christian life agreeable to their profession, then is there a perfite state of a Church. The which although as hath bene heretofore noted, it can hardly be attained espe­cially of Churches consisting of great multitudes of profes­sours, yet we are to doe our endeauour, committing the suc­cesse of our labours to the blessing of God, to whom nothing is hard or impossible: yea who doth so blesse and prosper them that labour in the building of his church farre aboue their owne expectation that they shall see such fruite of their laboures, which would seeme impossible to be brought to passe by the meanes of any man.

Sect. 3. Of the flourishing estate of a Church.

THe Lorde in mercy is yet more gratious to his Church, and graunteth that in many pla­ces it should haue not onely a perfect but al­so a flourishing estate, the which is to be considered in these things. First when as the Church doth consist not of a smal com­pany of beleeuers,The number of Christians is to encrease daily. but of great multitudes professing the name of Christ, praising him, calling vpon him and ser­uing him: the which no doubt is a happie thing and most earnestly to be wished. In this respect the Churches in these daies do flourish as it is to be hoped that they will doe more and more. For this is the time wherein [Page 72] the Lorde hath appointed that the fulnesse of the gentiles shall come in and not onely a fewe here and there, but euen whole countries, kingdomes and nations submit themselues to the obedience of the gospell. Of the great number of beleeuers it cometh that there are in the Church many notable exam­ples of godlinesse and of all spirituall graces, yea greater vari­etie of them then is to be found in small congregations, al­though vsually it commeth to passe by the malice of Sathan and the corruption of men, that multitude maketh confusion in the Church, and can hardly be brought to the due order of a Church as we are to consider hereafter. Secondly the florishing estate of a Church consisteth in the ab [...]nd [...]ce of the graces of Gods spirite, whenas knowledge, wisdome, the giftes of teaching and all other which make for the building of the Church, are plentifully poured vpon it, when as that com­meth to passe, which the prophets foretolde of the times of the Gospell, that the spirite of God should be poured vpon all flesh: the which as it was accomplished in the primitiue Church on the which the Lorde did immediatly and extra­ordinarely pourefoorth all the graces of his spirite in such plen­tiful manner, as was neuer in the Church before, not shal be till the Church be perfected at the appearing of Christ: So now the hand of the Lord is not shortened, but he doth still continue this mercie to his Church, although after a diuerse manner for now we are not to looke for the extraordinarie giftes of prophecie,The primi­tiue Church did most flo­rish in spiri­tuall giftes. speaking in strange tongues, working miracles, and such like, by the which the primitiue Chu [...]ch was most glo­rious and did florish in most wonderfull manner (for these ser­ued onely for the first planting of the Church) neither are we to looke either for the like measure of giftes, [...]r for [...] gra­ces of knowledge, wisdome, the giftes of interpretation, teaching, exhorting, or any other immediatly from God as they had. For this also was proper to those times, in the which because it was not meete that the building of the Churc [...] shoulde not goe forward till men had attained these giftes by ordinary meanes, therefore it pleased God immediatly to sup­ply [Page 73] their wantes. But now these are not attained but by ordi­narie meanes, and yet the Lorde doth oftentimes graunt them to his Church in such abundance and in so great measure as that they doe make a flourishing estate of a Church. A speci­all note whereof in this behalfe is when there are many endu­ed with those excellent giftes of knowledge and wisedome whereby the whole Church may be furnished with wise and learned teachers. This is to be looked for in those places and countries which God hath blessed with a long and continuall peace. So it is, Act. 9.31. The Churches had peace through­out Galatia, Iurie, and Samaria, and were edified and did goe on in the consolation of the holy spirit. For euen as for the building of that glorious temple, the Lord did giue a long time of peace in the daies of Salomon, so doth he also when it pleaseth him to haue a flourishing Church in any place. Yea for a flourishing estate in the giftes of his spirit, there is in these daies required abundance of learning and of men endued with sin­gular giftes, both of nature and ind [...]stry. For God doth san­ctifie these for the edifying and beautifying of his Church. Hereof it was that the Churches of Corinth & Alexandria chan­ged their subtile and learned P [...]ilosophers into most excellent diuines. But especially they of Corinth did flourish notably in a wonderful abundance of all graces aboue al other Churches: whereof we reade that they had the giftes of prophecie, tongues, interpretations, yea and all other as the Apostle witnesseth, 1. Cor. 1.6. and that in greate measure. In re­garde whereof the Apostle sait [...], 1. Cor. 4.8. That they were en­riched and did raigne as kinges without him. Neyther are these graces bestowed onely vpon the teachers and rulers in the Church but in this flourishing estate they are euen as that pretious oyntment which being poured vpon Arons head did runne downe to the skirtes of his garmentes. So that in the flourishing time of the Church, many of the people doe attaine to a greate measure of knowledge and all other gra­ces. And therefore those kingdoms and nations which it hath pleased GOD to blesse with peace, learning, [Page 74] abundance of excellent men and such other blessinges, are to thinke that all this is done for this end, that God may haue not onely a perfect but euen a flourishing Church among them. Therefore whenas the commonwealth of the Iewes was most flourishing in the daies of the kinges of Iuda, then was the temple, the worship of God and the whole Church in a most glorious estate. Yea although we haue a Church, yet we are to desire this estate of it and to be sory for the lacke of it. So Esr. 3.12. we reade that many of the priestes, leuites and heads of the fathers & elders who had seene that most glorious temple of Salomon, did lament the meane estate of the second temple. And no doubt but it is a thing which woulde wring teares out of any christian heart to behold the meane, corrupt & imperfect estate of Churches in those kingdomes and countries which abounding with learning, men of wisedome, know­ledge, zeale, and of all spirituall graces which are needfull for this purpose, might haue their Churches in most flou­rishing estate, if the Lord woulde once put into their hearts to imploy those blessinges which they haue, to beautifie and adorne his Church.

Sect. 4. Of that estate of the Church wherein the building of it is hindred.

HItherto we haue declared howe the frame of this spirituall house of God is to be set vp: the beginning, progresse and perfection of it, and how it is to be continued and ordered in the seuerall states. The which happie and ioy­full successe of this worke, although they who labour in it both ought earnestly do desire as making greatly for the glorie of God, and also may lawfully hope for, for that it pleaseth God to graunt it often to the Church, yet they are not so confidently to looke for it, but that withall, they doe consi­der that the building of the Church is also often, yea vsual­ly [Page 75] and for the most part hindered and stopped by one meanes or other. So that it cannot be begunne, or at the least not per­fected and continued in any good estate. The building of the Church being hindred by some violent meanes, (for of the naturall hindrances we haue alreadie spoken) becom­meth harde, troublesome and dangerous. Whereby it commeth to passe that many who did before labour dili­gentlie and painefully in this worke, doe nowe faint and giue it ouer: so we reade, 2. Tim. 4.15. that although the Apo­stle had many fellow-labourers at other times, yet when persecution came, all did forsake him, as also the disciples did forsake Christ at his apprehension.God maketh the building of the Church troublesom [...] and dange­rous for the trial of those who build it. Whereas they ought to be encouraged to goe on so much the more cheerefulie in this worke, considering that the Lorde doth suffer it to be hindered, that he might by this meanes trie their faith­fulnesse and synceritie of loue towardes his glorie, if for the procuring and aduauncing of it, they will not refuse a­nie trouble, daunger, or losse of temporall thinges. And further also that he might worke and increase in them pa­tience, whereby they may quietlie expect the time wher­in he will giue a prosperous successe to their labours. Yea by this meanes they learne to relie themselues wholly vp­pon him, whenas they see that by reason of the strength of the aduersaries they cannot possiblie bring to passe that which they doe desire. The hindering of this worke is to be ascribed to the malice of sathan, who seeing that there is nothing which maketh so much for the glorie of GOD and the saluation of men, (vnto both which he is a professed enemie) as doth the building of the Church of GOD, doth labour by all meanes that this worke shoulde eyther not be taken in hande, or at the least not goe forwarde and co [...]tinue as it ought. And as he is strong and m [...]ghtie both to ha [...]e t [...]e C [...]rch with a pe [...]fe [...]t and deadly m [...]lice, and also to [...] the [...]ame effe [...]t [...]ally (th [...] L [...]rde [...]o perm [...]tting) [...] so great as that no m [...]n [...]a [...] di [...] ­cou [...] tho [...]e infinite sl [...]ghtes and waies by the [...] he [Page 72] [...] [Page 73] [...] [Page 74] [...] [Page 75] [...] [Page 80] doth hinder the edifying both of the Church and also of euerie particular member of it. The which although they may in some measure be perceiued of those who are exercised in thi [...] spirituall warfare as the Apostle witnesseth, 2. Corin. 2.11. saying, We are not ignorant of the deuises of Sathan, yet they a [...]e fully and perfectly knowen vnto the Lorde onelie: who also doth so frustrate and disanull them, as that they shall ne­uer finally pr [...]uaile against any of his elect. But of those hin­drances which Sathan caste [...]h before particular men in the way of th [...]ir saluation, we are not heere to speake, but on [...]ly of those whereby he hindereth the setting vp or con­tinuing of the frame of the Church in any place, wherein howe wonderfully he hath preuailed from time to time, it may [...]aselie appeare to him that doth consider in how fewe places of the worlde the Church hath at any time had anie dwelling place, or at the least any good, pure, perfect, and p [...]manent [...]state. And to l [...]t passe the first ages of the worlde which were before the comming of Christ, where­in the Church was eyther shut vp in one familie, or contay­ned within the compasse of one small countrie, the whole worlde besides remaining in ignorance, idolatrie, and a­theisme: if we come to the time of the gospell, wherein the Church shoulde be in the best and most flourishing estate, we shall s [...]e howe strangely sathan hindered the buil­ding of those Churches which the Apostles did plante in many places of the worlde: insomuch that many of them w [...]re soone dispersed and most of those which did continue for some space of time, did not growe on to anie pure and perfect estate,The Church vtt [...]r [...]y [...]uer throwen to mans iudge­ment. but did daily decline from that puri­tie wherein they were at the fi [...]st established, till such time as they were eyther cleane ouerthrowen and rooted out, as we [...] see the Churches throughout Asia, Africa, and a greate parte of Europe to haue beene, or [...] leaste so defaced and corrupted in respect of the [...] God, the puritie of doctrine and the order and gouernment of them, as that till of late we coulde scarse haue acknowledged the [Page 77] visible Church in any place. Yet the Lorde doth neuer suf­fer sathan to preuaile so farre against the Church as that he shoulde be able to take the name of it from off the earth and whollie to [...]uerthrow it, but doth alwaies reserue some place for his Church to remaine in: where he will haue his name called vpon and his elect enioy the meanes of their saluation. The building of the Church is hindered by the malice of sathan yet by the ministerie of men whom he v­seth as instruments for the [...]ffecting of his purpose. Yet not all after the same manner: for some doe indeede hinder this worke, which notwithstanding in desire, affection and in­deauour doe helpe it forwarde, as they who doe builde out of order, or not in due time a [...]d season. But there is another k [...]d of hin [...]erers who a [...]e t [...]uly and properly so called, and these doe of set purpose [...]nder the building of it. The which no doubte is not onely a strange thing (although it be most v­suall in the world) that any man should be giuen vp to such a reprobate and senslesse minde, as to labour by all meanes to ouerthrow and deface that, wherein his cheife felicitie doth consist: but also a most fearefull case, for as the Apostle wit­nesseth. 1. Cor. 3.17. Who so destroyeth the temple of God which is holy, him shall GOD destroy. And Philip ▪ 1.28. to be an aduersarie to the Church, is a signe of perdition, howsoeuer the Lorde may chaunge the hart of the most fierce enimie which his Church hath, and make him become a fauourer of it, as we see in the example of Paule.

Sect. 5. Howe the Church is to be built against professed hinderers.

THey who doe of set purpose hinder the build­ing of the Church are of two sortes, to wit professed or hypocritical. Of both these kindes the Apostle fore-warneth the elders of the Church which was at Ephesus, Act. 20.29. saying, I knowe that after my departure fierce wolues shall come in vppon you not sparing the flocke. The other kinde followeth: And of your selues there shall arise men speaking peruerse things to drawe disciples after them. And so doth Christ his disciples Math. 24.9.10. open persecu­tors shall kill you and yee shalbe hated of all men, yea many that beleeue shall be offended, and one shall betray an other, and many false prophets shall arise and deceaue many. These hinderers as they are diuers, so they are diuersly to be dealt withall: yet this belongeth vnto them all, that whenas they are obstinately and desperatly malitious in hindering the buil­ding of the Church they are subiect to the imprecations of the said Church. Neh. 6.14, and 2. Timo. 4.14. professed hinderers are such as are not members of the Church: for no man can professe himselfe to be both a seruant to Christ and a hinderer and defacer of his glory, which shineth on­ly in the Church and is obscured by hindering the building of it, more then by any other meanes: but they who ha­ting Christian religion doe by all meanes labour to hinder the propagation of it, and that most commonly by open violence. These may lawfully be resisted by violence as they doe oppugne the truth, as we read, that the peo­ple of the Iewes did, who did build with the one hand, and hold their weapons with the other. Neh. 4.17. there­fore these are called the Lordes battails. And hereof we need not doubte, but that the force of open enimies la­bouring to ouerthrow the Church may and ought to be re­sisted [Page 79] by force. There is no cause of warre so iust, as is the defence of the Church: neither any wherein we may be more bolde to looke euen for the extraordinary helpe and blessing of God in fighting for vs: for the good and safety whereof, al the creatures in heauen and in earth doe serue. Thus Ioah incourageth his brother. 2. Sam. 10.12. quite thee like a man and let vs be valiant for our people, and for the cities of our God.

Sect. 6. How the Church is to be built, whenas the ciuill ma­gistrate is a professed enimie to the Gospell.

IT commeth often to passe, that the building of the Church is hindered by the ciuill rulers who ought to be the cheife furtherers of it, being placed by God in authoritie for this end, that by their meanes the people might liue a quiet life in all godlines and honestie. 1. Timo. 2.2. But the people by their sinnes doe often pull vpon themselues as diuerse other iudg­ments, so also prophane and Godlesse rulers, so much abhorring frō the true worship of God that they do not onely not imbrace it themselues, but also hinder their subiects from vsing it. The which is a lamētable case & euen a horrible cōfusiō of all things, whenas the sword of the magistrate is stretched out against the Church, the members and builders of it, which was appointed cheifly for the maintaining of it, yet we haue many exam­ples hereof in all ages, of kings, princes, Emperours & all kindes of rulers who haue opposed their whole power and authority to the building of the church. This was the state of the church, for the space of diuerse hundred yeares in the first time of the Gospell, the which did miserably labour vnder the crosse of persecuting Emperours, & the like may be seene in euerie age. And therefore it belongeth to all Christians to knowe, howe farre they may go in building the Church in this state of things and whether that it be lawfull, as before to build the Church and to maintaine the same being built by force against the vio­lence of the ciuil power. The answere to this question is diuerse, [Page 79] according to the diuersitie of rule and of subiection, for some magistrates doe so rule,Two ki [...]des of ciuil au­thoritie and [...]. a [...] that they themselues are in some sort to be ouerruled by others, yea they are subiect to lawes as other men are, so as if they doe transgresse either in their pri­uate life or in publick administration, they are to be called to account, and to be brought into order by the people or by the ch [...]ife and noblest of them, in the name of the rest. These may lawfully by the aforesaid power of [...]he people, (but not by any priuate man or companie of men) be compelled to suffer the building of the Church to goe forward. But this is no answere to the question: for here subiects doe not resist a higher power but the ciuill power being deuided betwixt the people and the rulers, one part of it resisteth the other, in the which combat the lower power ought to giue place to the higher, and therefore the magistrates to the whole bo­dy of the people, by the which they were put in office to rule them seuerally and ioyntly in the name and by the authoritie of all. For this kinde of magistrates is to be accounpted as deputies or substitutes to the people and may lawfully be de­posed by them, when the common good doth so require. Yea if any people haue submitted themselues to any autho­ritie with condition of hauing the true worshippe of God and the free vse of it they are not bound to obey if the said condi­tion be broken.What magi­strates may be resisted in the cause of the Church. But there is another kind of gouernment wher­in the ruler (for vsually he is but one) hath greater authoritie and a more sure standing in his place, in that he is not chosen or appointed by the people to rule, neither doth take his au­thoritie at their handes as their giftes, but hath it from God, from his predecessors, and from himselfe. These rulers are for the most part great kinges and Monarches who doe obtaine kingdomes by hereditarie succession from their auncestours,The original of absolute autho [...]itie hauing either by force conquered the dominion of those pla­ces or by the fauour and consent of the people obtained that great authotitie for themselues and their posteritie: Yea often a temperate and meane power being graunted, doth incre [...]se to this immoderate and absolute authoritie whereof we speake▪ [Page 81] The which although it were at the first conquered by violence and vniust dealing,Vniust con­quest and vsurpation may become a lawfull dominion. yet if afterwardes it be by the generall and continuall consent of the people admitted, acknowledged and obeyed, it is to be accounted a lawfull authority. Now in many of those kingdomes the rulers are not tied to any couenants or conditions by the which they shoulde rule, but onely so farre forth as they doe voluntarilie submit themselues, for the more quiet obtaining & enioying of their kingdoms. Yea they haue the full and absolute authority of the land in their owne handes, and inherēt in their own persons, insomuch that al others within their dominions ioyntly and seuerally considered, are in respect of them priuate men. Of this kinde was the kingdome of Israell, as hath beene shewed in the former treatise, and many other in the which (that we may apply this to our purpose) it was not lawfull for any of the people to resist the ciuill authority by o­pen force, no not in the cause of setting vp or maintaining the Church, as appeareth by the historie and examples of the saide kinges. Yea this is agreeable to the word of God, which teacheth that we ought not to doe that which is good, but by good, lawful and ordinarie meanes: but to resist the ciuill pow­er, is euill, and greatly displeasing in the eyes of God. Yet we ought to vse all lawfull meanes, for the setting forward of this worke, when it is hindered by these magistrates: as first, to solicite the cause of the Church, at their hands, yea euen with our owne danger as did Hester, Est. 4.14.16. & Nehemias. Neh. [...].4. and to labour to bring them to the knowledge of the truth. Yea further if it be so needfull to redeeme the freedome of reli­gion with our goods by paying to our rulers great tributes that the Church may be established. Also by shewing our faithfull obedience, loyal submission and duetifull seruice euen to the vn­beleeuing rulers as did Daniel, Nehemias, and many other god­ly men. By the which meanes and such like the Lord working together, in whose handes the heartes of kinges are to turne at his pleasure, it may happely come to passe, that they will be­come louers and furtherers, yea members of the Church, or at the least not haters and hinderers of it, but if they doe conti­nue [Page 82] obstinate, and as it vsually commeth to passe, become per­secutours of the Church. Then in the first kinde of gouernment the people may vse eyther that secret authoritie which as yet remaineth in their owne handes, or else the libertie and bene­fit of conditionall obedience, and so notwithstanding the ciuil ruler build the Church as they ought to doe. But in the other kind of gouermēt we may not build with the one hand & hold our weapons with the other against that g [...]eat, absolute and maiesticall authoritie: for here God giueth no other weapons where withall to fight saue onely patience to suffer their vngod­ly dealing, and if they become malitious and bloudy persecu­tours of the Church, winges to flie. For that in time of perse­cution moued eyther by our owne magistrates, or by any other power, we may fly for our safetie, we are taught euen by the light of nature, which moueth euery one to preserue his life by all good meanes. But nature is an euill counseller in cases of religion, and therefore we haue a more sure ground whereon to rest in this behalfe, euen the worde of God, whereunto we are to hearken, giuing vs this libertie, yea this counsell, that when we are persecuted in one place we should fly to another as the primitiue Church was dispersed except the Apostles. Act. 8.1. yea this is good not onely for our selues but also for the Church: for by this meanes we preserue the Church, which otherwise would be destroyed in vs. Besides, those who are weake, and doubt of their constancy ought not to tempt God by vndergoing extreame daunger.Fli [...]ht i [...] time of persecution, al­waies lawful and often good for the Church. Yea the Lord vseth thi [...] meanes for the inlarging of his Church. Act. 8.4. yet some­times God doth not graunt vnto vs this libertie of flying, but giueth the persecutour power ouer vs that by this meanes he may try our soundnesse and constancy in the profession of his trueth. Yea sometimes it is also expedient for the Church that we doe not vse this liberty though we may: as if our suffering be like to bring many to the profession of the trueth or to confirme the weake, or to auoyd the slaunder of the enemy, obiecting to vs fearefulnesse, hypocrisie, want of faith, and of the hope of eternall life,

Sect. 7. Of the building of the Church hindered by the ciuill ruler being a christian.

THus much of professed hinderers being open enemies to the Church. Nowe we come to those who although they professe themselues members of the Church, and such as do by all meanes labour to build it, yet in trueth they doe hinder the same, yea often more then the opē enemy doth. And to let others passe, the greatest hurt is done by those who are publicke in the Church, vnto whome the building and furthering of this worke doth belong, as name­ly the ciuill ruler being a member of the Church, and the ec­clesiasticall gouernour, or the minister of the worde. For as when the light of the body is darkenesse, how greate is that darkenesse? so when the builders of the Church are the hin­derers of it, how great is that hurt? For the first, the ciuill ru­ler (for so we speake as of one because that kinde of gouerment is most vsuall, may greatly hinder the building of the Church, although he doe in part further the same: as namely if together with the profession of the true worship of God, he doe retaine some part of some false worship or the reliques and memorials of it, whereby many are offended and hindered. Secondly if he hinder the establishing of any part of the gouernment of the Church, commaunded in the worde, or else the function of any office: and finally if he doe by any meanes hinder the course of the gospell and the building of Gods Church in that place. Heere we haue other meanes to vse, the ciuill ruler being a member of the Church. For first we may be more bolde in mouing him to regard the building of the Church, the which doth as much concerne his owne good and saluation as the good of any other. We may also haue greate hope that he will be moued by the aduise of them, who are god­lie, wise and learned in his realme. Yea those that are the ministers of the worde of GOD, by whose meanes [Page 84] the Church is built, may deale more plainely with him and exhort, yea charge him in the name of God, who will one day take an accounte of him howe he hath discharged his duetie to the Church of God, that he doe by all means labour to aduance the Gospell of Christ and to beautifie his Church. If nothing preuaile, then we ar [...] to commend the cause to the Lorde, who can easely mouethe heartes of rulers, the which he doth sometimes by some iudgement or plague laide vpon them, or their lande: as we read that Elias made Achab put away idolatrie by bringing an extreame famine vpon his whole lande. But what is to be done in this case, if that none of these meanes, hauing beene discreetly, faithfully and importunatelie vsed can preuaile; that there ought not any outward force to be vsed against the will of the ruler, vnlesse it be in such a gouernment, wherein the rulers may after a sorte be ruled, it hath beene declared. There remaineth nothing to be done, vnlesse the Church vse her censure of excommunication a­gainst her disobedient sonne, thus obstinatelie hindering this worke. But heerein there are manie thinges to be conside­red; And first, whether this censure may lawfully be vsed against the rulers, or rather exercised vpon them. For the an­swere whereof we are to consider, that as there is but one sal­uation, and one glorie both for rulers and subiectes, so also there is but one meanes appointed by God in his Church to attaine thereunto, belonging equally to all that be within the Church of what state or condition soeuer they be. And therefore as the preaching of the worde, the administration of the sacramentes; so likewise ecclesiasticall censures tending to the same ende,The Cen­sures of the Church be­long as well to christian rulers as to [...]he people. doe belong to all that be of the Church. Yea it is a thing most commendable in a prince, that (when­as no man can compell him to it) of his owne accorde he sub­mitteth himselfe vnto all the ordinances of God, and by this means giueth exāple vnto the people of obediēce. But although it may lawfully be done, yet there are so many incōmodities which would follow the vse of it, that it wil be found seldome or neuer conuenient to be done. For first by this meanes the ciuill ruler [Page 85] who doth professe himselfe to be a fauourer of the Church, al­though he be not a sound friend may be alienated quite from it, and so cast away all care of furth [...]ring the building of it. By the which meanes the Church may come vtterly to ruine be­ing destitute of his helpe who is the builder of it, it being a publick church as most commonly it is where the ciuill ruler is a member of it. Secondly, it is greatly to be feared, least that by this meanes, the ciuill authoritie receaue some disgrace, the authority, dignity & maiestie wherof if it be of that kinde ought by all meanes to be maintained. In regard of the first inconue­nience we are to consider the disposition of the prince and the present state of the Church, and not to doe it, till that by mature deliberation it be found to be for the good, both of the one and of the other. For otherwise if the whole state of the Church shalbe [...]azarded by this meanes, we ought not to doe it. It is better to haue an imperfect or corrupt state of a Church with the fauour of the ruler then none at all by his displeasure. Yea also in this respect it is needfull that he doe first acknow­ledge himselfe subi [...]ct to the censures of his Church, before they can be vsed on him: that so by his owne confession, at least in his conscience, he may approue their doeing to be both agreeable to the worde of God and also not repugnant to that loyaltie which they owe vnto him. Which if he doe not, then this censure cannot be vsed, because all lawes and constitutions take hold of th [...]m who are vnder the same, not of those who are not. In regarde of the second inconue­nience these cautions are to be vsed. First that it be not done but vpon a great vrgent, & euident cause as whenas his hinder­ing of the building of the church is not so much of ignorance as of malice, pride, and some such corruption in him. Secondly that it be not suddainly done but that first,What cauti­ons are to be obserued in excommuni­cating the c [...] uill ruler. all patience be v­sed by forebeareing and expecting the chaunging of his minde to acknowledge the trueth. Thirdly, that (vnlesse it be need­full to be otherwise) it be done by the secret opinion and esti­mation of men, accounting him not worthy the name of a Godly and Christian prince or of a faithfull brother, rather [Page 86] then by the open and publick promulgation of the sentence of excommunication. So we read. 1. Sam. 15.30.31. that when as Samuell, did after a sort excommunicate Saule the first king of the Iewes by declaring him to be foresaken of God and cast out of his fauou [...], yet he had care to keepe the dignitie or ra­ther the maiestie of his person and calling before the people: and therefore he did at his request go with him, and honor him with his companie in the sight of the w [...]ole people. And last­ly that if it be needfull that the sentence of excommunication should be openly pronounced yet that there be added a de­claration of the nature of this censure, to wit, that it doth not touch his ciuill gouernmen [...], or derogate any iot from the maiesty of his person, the authoritie of his place and calling, the obedience which his subiects owe vnto him (saue onely that a Christian, godly, vertuous and religious prince who is zealous in aduancing the glory of God and procuring the good of his Church, ought more highly to be esteemed, more chearfully obeyed and more intirely loued, then an infiddel or then a wicked and obstinate ruler, proffessing faith. For whenas we make it lawfull to excommunicate the the ciuill ruler, we do not meane any popishe kind of excom­munication whereby the pope doth curse, and depose all those princes which shake off the yoke of his corrupt and prophane worshippe: for the nature of excommunication is farre from the nature of a curse, it being onely a mere separation from the outward society of the church,Excommunication is no curse, nei­ther touch­eth the au­thoritie of the ma­gistrate. which doth not in any re­spect touch or diminish his authoritie, as hath been said, other­wise it were not lawfull to excommunicate the ciuil ruler: for so much as we are flatly forbidden by the word of God to curse the ruler of the people. Therefore did Paule call backe that speach vttered against the high priest malitiously hindering the building of the Church. Act. 23.5.

Sect. 8. Of the Church hindered by the ministers of the word.

AS the ministers of the word of God, are the proper builders of the Church; so they are often vsed by sathan as a meanes to hinder the same. And no doubt but that they are most fit instruments for this purpose, and whenas they are so set, most daungerous and pernitious hinderers of this worke. As if the woolfe can haue the shepheard to put the sheepe into his mouth, what need he any more for the vtter destroying of the whole flocke? and yet this kind of hinderers is verie ordinary as we may see throughout the whole scripture. For so the buil­ding of the materiall temple was hindered by false prophets. Nehe. 6. Yea none did so importunatly hinder or so spitefully entreate the true prophets of God, as did the false prophets, and the whole company of worldly & carnal minded priestes. Thus we se. 2. Chro. 18.23. that Zedekia did to Micha and Iere. 20.1. Pashur to Ieremie, the priestes, Scribes & pharises to our saui­our Christ: the false Apostles to Paule. Such were those foolish & vaine-glorious preachers at Corinth, who swelling in a fond opi­nion, and a foolish vse of humane wisdome did build vpon the good foundation of the sincere, plaine and simple doctrine of the trueth, hay, stuble, wood and such things, as would be after­wards consumed with the fire, that is, would be found in exami­nation to haue no substance of true religion. These did seeme to build as well, yea much more then the apostle, but they were deceitfull workers, and by this working did greatly hinder the true building of the church. For if there were no builders, all men that do professe the faith, would seeke for some, but these deceit­full builders perswade men that they are the true ministers of Christ (and no maruail, when as Sathan himselfe that foule and lothsome spirite, doth transforme himselfe into an Angell of light) and so they hinder them of faithfull and painfull tea­chers. Lastly these hinderers may be knowen by their fruites as [Page 88] Christ teacheth vs Math. 7.15.16. euen by their dissolute liues the which they spend in seeking not the saluation of men and Gods glory but their owne pleasure, ease, commoditie, yea riches and preferment. Yea this their hypocrisie is to be de­tected (least otherwise their purpose of hindering the Church do preuaile) and that both by word, when occasion serueth, and also by the contrary sinceritie of the true builders. Thus Christ dealeth with the Scribes and Pharisies. Math. 23. and in many other places.

Sect. 9. Of an imperfect state of a Church.

WHenas the building of the Church is hin­dred by any meanes, it commeth to passe that the state of it is imperfect, corrupt, or both. For although in Christ the Church be per­fect and pure, yet she being in this worlde, is often otherwise. An imperfect state of a church is when as some part of the gouernment of the church is wanting, as if the ministerie of the worde be wanting or if the ministers doe seldome and negligently preach the worde of GOD vnto the people. Yet not the wantes that are in any fewe men, but those which are generall and tollerated by the publick lawes, or the common consent of the church, make an imperfect state. The imperfection is so much the more grieuous as the offices or functions of the offices which are wanting, are more needfull in the church. And there­fore whenas there is no preaching ministerie in the Church, the want is great and the case most lamentable: because God hath ordained that his church should be built, and his ser­uants saued by preaching, the which being wanting, the or­dinary meanes of faith and of saluation is also wanting. The want of any office is to be supplied by that which is nearest vn­to it:Public [...]e wants are to be priuately s [...]plied. so did the leuites supplie the want of the priestes, being by reason of their legall vncleannesse not meete to sacrifice. 2. Ch [...]o. 29.34. Yea that which is publickly wanting is pri­uately [Page 89] to be supplied, what part of Gods worship or any thing belonging to it, soeuer it be. Yet we must not rest herein, but carefully labour for a ful and perfect form of gouernment, wher­of how much is wanting, so much of the meanes of our salua­tion is wanting. And therefore we are heere to consider howe we may liue in an imperfect Church and how we ought to for­sake it. For the first, we neede not doubt, but that we may lawfully remaine in a Church, the which wanteth some office or function appointed by God: yea that our seruice wilbe in some measure accepted of God,How we may lawfully re­maine in an imperfect Church. who winketh at the infirmi­ties and imperfections of his faithfull seruantes, whether pri­uate or publicke. Euen as he did at the passouer offered by Eze­chias and the people wherein many thinges required by the law were wanting, yea the Church seldome attaineth and keepeth so absolute & perfect as that nothing is wanting in it. Thus many of the Churches in the daies of the Apostles wanted some offi­ces which were afterwardes supplied. And in the ages follow­ing the troubles and persecutions of the Church made many wantes in it, the which may be borne with these conditions. First when as they are not so great, but that notwithstanding them, we haue the meanes of saluation & edificarion. Secondly if that the want be not wilfull but constrained and necessarie, as when the Iewes intermitted the vse of circumcisiō in the wilder­nes. Lastly if that we doe still aime at a perfect state, cōsidering that the other is neyther so auailable for the glory of God (vnto whome we should not offer any lame, blinde or maimed sa­crifice or any imperfect seruice) or yet so effectuall for our sal­uation. For although a man may preserue his naturall life with bread and water, yet he ought to desire the vse of other creatures seruing for his purpose, that he may liue in strength and vigour of bodie and minde.

Sect. 10. Of a corrupt state of a Church specially of idolatrous worship.

A Cor [...]upt state is, whenas in steede of the true and sincere gouernment appointed by God, a false gouernment contrary to the word of God & hinde [...]ng the edification of the Church is publikely established or vsed, or whenas some part of the gouerment is corrupted. The causes of this estate are these, first an imperfect state: for the want of any part of the gouernment breedeth corruption. For where there is no teaching, there must needs be generall ignorance and many errours in iudgement: where powerfull exhortation is not vsed, there the graces of the spirit belonging to the practise of christianity are wanting: and where the censures of the Church are not in force, there dissolutenesse in the liues of men must needes preuaile. The second cause is, the reliques of the former false worship being not wholly abo­lished, the which are like vnto a roote left in the earth, and to a wound or sore the which being not wel clensed, will fester and send forth much corruption. Hence came that corruption of popery, to wit, from the reliques of Iudaisme and heathenisme: and so that leauen hauing once infected the whole lumpe of the Church, we knowe that although the substance of it be taken out, yet the taste and sowernesse of it doth remaine in many places. The kindes of a corrupt state are many as are the parts of the syncere gouernment. For the first the ministry of the Church may be many waies out of order, as if it be sufficient, and de­stitute of giltes needful, or if the manner of execution of it be corrupt, as when it is turned into vaine ostentation and to an vnprofitable affection of learning, reading, wit, memorie and other common giftes. Then followeth a corrupt worship consisting in outward rites and ceremonies, in vaine babling, in suffering hunger or in other bodily exercises. Further, if in steede of true doctrine errours be publickely taught and [Page 91] generally receaued, or if in steede of a christian life, sinne doe abounde: by these meanes and many other, which it is not needefull to rehearse, commeth a corrupt state of a Church. But heere we are briefely to touch a question which hath beene in part handled alone. Chap. 1. Sect. 4. to wit, howe farre a Church may be corrupt before it cease to be a true Church, that is, a Church truely and indeede. For answere whereof, it seemeth that wheresoeuer a company of men doe ioyntlie and publickely by worshipping the true God in Christ professe the substance of Christian religion, which is faith in Iesus Christ the sonne of God and Sauiour of the world, that there is a true Church, notwithstanding any corruption whatsoeuer: yea although it be of that nature that it might be made by consequent of argument to fight with the very foun­dation of christian religion, and so hainous as that in respect thereof,No corrupti­on maketh them who holde the foundation of religion to be no Church. the people stained with this corruption are worthy to be abhorred of all men, and vnworthy to be called the Church of God. We will take an instance of a people which together with the profession of the faith doe m [...]intaine and vse idolatrie, not worshipping a false God, for then they were without all question to be counted infidels, but the true God after a false and deuised manner. These seeme to be a Church, although they doe prophane the worship of God after a most horrible & grieuous m [...]nner: thus as it may seem some christans did in the first time of the gospel who did both beleeue in some sort, & yet could not of a sudden shake off that idolatrie, wherein they had liued so many yeares. For so Paul writeth, 1. Cor. 5.11. If any that is called a brother, that is a christian, be a fornicatour, or couetous or a worshipper of Images. This kind of w [...]rship is in vse in the Church of Rome the which seemeth to be a Church, althogh in the lowest degree that can be imagined,The tenne tribes in their defection were the Church of God. vnlesse (as it semeth that we may do) we wil admit into the church, the people of the ten tribs who were idolaters, & yet by circumcisiō & some otherwaies did professe the name of Iehoua, as we may note out of many testimonies of scripture. And first out of those places where they are called the people of god as we read, Ro. 10.25.26. wher [Page 92] the people of God, the beloued of God, and the children of the liuing God,The ten tribes in th [...]ir defect [...] on were the Church of G [...]d. doe all signifie a true Church. In the 1. King. 16.2. they are twise so called wher God saith, that he made Bahasa, the captaine of his people Israell. Secondly God is called the God of the ten tribes, and said to be among them. 1. King. 20.28. because the Syrians (speaking of the God of the ten tribes of whome they were ouercome) said that Iehoua was God of the hils onely and 1. King. 18.35. thou art the God of Israel. Third­ly for that they alwaies had the true prophets of God, and by them did aske and receiue counsell of God in their waightie affaires. Thus 1. King. 22.5.6.7.11. Achab asked counsel of God, 2. King. 2.16. Ahazia is reproued by God, for that He sent to aske counsell at Baalsebub, as though there were not a GOD in Is [...]ael, whose worde he might haue sought after. Likewise 1. King. 5.8. Eliseus saith this is a most certaine thing that Isra­ell is not at any time without a prophet. The trueth hereof may be gathered also 1. King. 18.21. where Elias saith that the peo­ple did halt betwixt God and Baal, that is, did serue them both together. And lastly by that which is often said that the kinges of Israel did euil in the eyes of God, that is in that place wheru­pon God did as yet looke with the eyes of his mercy, as vpon his Church. So that although they did wante almost the whole publicke worship, and therefore are said, 2. Chro. 15.3. to be without God, without priestes and the law, yet because the name of God was generally by circumcision professed of them, they seeme to retaine the name of a Church and o [...] the people of God. Euen as the Church of Rome serueth God and Christ by baptisme and by professing his name otherwaies, al­though they haue no part of the worship of God vncorrupt [...]d. And so the ten tribes,Idolat [...]ie & the worship of the true God ioyned g [...]th [...]r. some christians in the primitiue church, the papists, and as we may thinke king Salomon, with many others, ioyned idolatry & the worship of the true God together, as it is said of the Samaritanes that they feared the Lord and worship­ped idols, 2. Kinges. 17.41. yet these Samaritanes were not a Church, for they did only in their mindes slauishly feare God, but all their outward worship was done vnto idols.

Sect. 11. Of a Church corrupt in doctrine.

NOwe we are to enquire howe farre a people may be corrupt in doctrine and yet remain a Church. Whereunto we answere as before, that all they who hold the foundation of reli­gion▪ are to be counted a Church although to­gether they be infected with many grieuous errours. By the foundation of religion we doe not meane any one particular point, no not the waightiest points, or those which come nearest to the foundation it selfe, but the generall and maine doctrine of Christianitie the which was before the comming of Ch [...]ist, this; I beleeue in the Messias who is to come of the seed of Dauid: and since his comming, it is this; I beleeue that Iesus is Christ, as the foundation of religion is defined by the Apostle. 1. Cor. 3.11. The truth hereof may euidently appeare by considering the state of the visible Church be­fore the comming of Christ, especially as it was at the time of his comming: in the which although God did reueale his will more clearely to some of his prophets & people,The errours of the I [...]wes before the comming of Christ. yet the church generally was altogether ignorant of the waightiest points of the Gospell as of Christ, the trinitie, two distinct natures, the vnion of them, of his offices, death, and resurrection. Now although simple ignoraunce be not so grieuous a sinne as wil­full heresie, neither an heresie before the comming of Christ as one since his comming, yet in this respect they are all one: for a man doth erre in that point which he doth not knowe, holding the errour contrary to the said trueth. Euen as the Iewes not knowing the heades of doctrine before named did alwaies in all ages, and doe to this day (so many as continue in vnb [...]leife) deny the doctrine of the trinitie, for they make but one person, to wit, God the father and the doctrine of the deitie of Christ thinking that the Messias should be a mere man, they deny his offices, thinking that he should be a tem­porall king onely, and therefore they knewe not the doctrine of [Page 94] regeneration, as we see in Necodemus a maister in Israell. Iho. 3.10. Neither did they looke so much for forgiuenes of sinnes and eternall life, by the Messias (thinking to be iustified by keeping the law) as for temporall commodities. And lastly they denied the doctrine of the death of Christ, for they held that the Messias should not dy Iohn. 12.34. That these and other such errours were popular and common in the Church of the Iewes, we may both gather out of their saying recorded by the euangelists as also by their continuall silence in these matters, the which we doe not reade that any of them doe mention vppon any occasion. And lastly by the open confessi­on of the Iewes in all ages since the comming of Christ. For it is plaine that they holde euen to this day those opini­ons which they receaued from their auncestours and were commonlie helde of that nation. Notwithstanding all which errours, we thinke as it is generally thought that the peo­ple of the Iewes professing generally faith in the Messias to come, were then the true Church and the people of God but this confession will not serue now in the time of the Gospell to make them a Church: because they doe reiect Christ himselfe in his very person. As for the hereticall Churches, since the time of the gospell as the Church of Arians, papists or any other maintaining grieuous errours contrarie to the worde of God, it seemeth that they are to be accounted the Churches of God because they doe all hold the foundation of the Gos­pell which is faith in Iesus Christ the sonne of God and the sa­uiour of the world.

Sect. 1. What a priuate Church is.

HItherto we haue entreated in ge­nerall of a particular church, now we are to speake of the kindes of it, which are two in number, to wit, priuate & publick. A priuate Church is a company of Christi­ans seruing God together in the midst of infidels, or there where the whole multitude or the whol body of the people generally & publickly considered abideth in infidelity. Of this kind of churches we haue many examples. First from the beginning, vntill the daies of Moses, in all which time the Churches were priuate. Secondly after the nation of the Iewes did cease from b [...]ing a Church (for from their comming out of Egipt vntill the time wherein they reiected christ and the gospel,No publicke Church sau [...] the people of the Iewes til the daies of Constātine. they were a publick church) til the dayes of Constantine the great, all the chu [...]ches of the christans were priuate. For we doe not read of any one citie or countrie within al that time be­ing about .300. yeares did publickly embrace the gospell, but a fewe in respect of the infidels in this and that citie, as in Ierusa­lem, Antioch, Corinth, Rome, and the rest. So that al the churches planted by the Apostles, Euangelists or any other in the first ages of the gospel were priuate. Thirdly of this kinde are those chur­ches at this day (if there be any such) which are amongst the Turkes or any other kind of infidels.The causes of a priuate C [...]urch. Out of the which examples we may gather that the cause of this priuat estate of the church, was in the first ages of the world the smal nūber of the tru wor­shippers of God, & is in these latter ages the infidelitie of magi­strates, who being themselues infidels do not go about to bring [Page 96] their subiects to the faith, but are perhaps content to tole­rate the same within their dominions, and that for some ci­uill respect, as namely to make their cities and countries more resorted vnto, for encrease of the tribute due vnto them, for the preseruation of peace or for some other such con­sideration. Lastly the cheife cause of these priuate Churches is to be taken from the very nature of the Gospell, the which being contrary to mans reason is hardly beleeued, and therefore it is vsually receaued only of a fewe. As it is written, Rom. 10.16. who hath beleeued our report, that is, very fewe in respect of the infidels do beleeue the doctrine of the Gospell. For howsoeuer the force of ciuill authoritie, and other outward respects make the gospell to be general­ly receaued in many places, yet this generall profession is con­trary to the nature of the gospell, the which hardly and sel­dome is truly receaued as hath bene said. But here it may ease­ly be obiected that no Church can be called priuate, seing that we haue here before defined a church in generall, by the publick seruice of God. We answere confessing, that euerie church is publick in respect of the seuerall members of it, yea although it be in a priuate house or family or in the most secrete corner that can be. And yet a church contained within a pri­uate place, and consisting of a small company may truly and fitly be called priuate in respect of that Church, which con­sisting of the whole body of the people doth not lurke in a corner, but is openly established, amongst all and in euerie place. Yet the ministerie of the word and al other actions of such a church are to be counted publick and not priuate. So that this kinde of Churches is called priuate from the subiect be­cause they are in priuate places, but the subiect of the other kindes is a publick citie or countrie.

Sect. 2. Of the the specials in planting a publicke Church.

NOW that we see what a priuate Church is, we are in the next place to come to the specials in the planting of it. And first we are to declare by whom this kinde of Church ought to be foun­ded▪ as for the secondarie workers, to wit, the ministers of the worde, we haue spoken of them in the generall treatise of planting a Church. So that here we are to search out [...]he first workers in this action, who are the chiefe, in that they begin the worke and procure the ministrie of the worde. The answere is that euery man may be the chiefe and first builder of a Church so farre foorth as his calling, power and authority doth stretch. So that in this case priuate men may be lawfully and are vsually the first and chiefe builders. Yea it is not onely lawfull but that wherunto the duetie which we owe both to God to seeke his glory and to men to seeke their salua­tion, doth necessarelie binde vs, that if God giue vs occasion, the Church standing in neede of our helpe, we be not wanting in this behalfe. For so we are to vnderstande that this is to be done, whenas the C [...]urch is destitu [...]e of christian magistrates, and likewise of other gou [...]rnours and teachers. As it is in those places where eyther there is no C [...]rch a [...] all, or else so decay­ed, that there rem [...]in [...]th nothing but the professi [...]n of religion amongest some fewe. In the which case it is lawfull for any christian whom God hath endued with the zeale of his glorie and the saluation of his brethren, and also wit [...] some measure of knowledg [...] how this thing ought to be done, to labour both in bringing t [...]ose who are infidels to the profession of the faith,Priuate men may plante priuate Churches. and also to b [...] a meanes to continue them together in the same: so it is recorded. Act. 8.4. That the Church which was at Ierusalem being dispe [...]sed, they did preach the worde, euerie man labouring as he had occasion offered. So we reade that Prisci [...]la and Aquila had a Church in their owne house, which we may wel thinke to haue beene gathered and constituted by [Page 98] 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,Euery one ought to builde the Church so farre as his authoritie stretcheth. 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 [Page 99] 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 G [...]spell with all bold [...]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 Rom [...] to the profe [...]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 disturb [...]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 lo [...]. R [...]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 [Page 100] are not of the Church, whenas by iust occasion it is offered. For so we see the Apostle writeth to the Co [...]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,Christians in priuate Churches ought not to abhorre the company of infidels. 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. Furthe [...] 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,Priuate Chu [...]ches consist of the most swee [...]e Chris [...]ians. were baptized. Yea this also may be an argument of their sounden [...]sse in the pro­fession of the trueth, for that liuing amongest infidels, they cannot but incurre the hatred of many, yea oft [...]ntimes euen of the ciuill rulers themselues, by taking vpon them the pro­fession of the gospell: and so sustaine many iniu [...]ies and hurtes in regarde of thinges belonging to this temporall life, and ma­nifolde molestations, scoffes, yea reproches in regarde of the se [...]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 publi [...]ke Churches are. For with the multitude there commeth in confusion and corruption. And the ciuill power being in the person of the magistrate ioyned to the church, doth often too much abridge the vse of christian liberty, [Page 101] taking to it selfe, as it may lawfully do, full power in making those ecclesiasticall lawes which belong generally to all the churches within the compasse of it. But in these churches the whole authoritie of establishing lawes, orders and the appoin­ting of rites and ceremonies is in the Church it selfe. Lastly it is vsually obiected against these priuate Churches that they are the causes of tumults and ciuil dissensiō and so consequent­ly do bre [...]d the ruine of those common-wealthes and king­doms wher [...]in they a [...]e toll [...]rated: & therefore that it is the part of wise rulers who tender the good and peaceable estate of the people not to suff [...]r them within their dominions: to this we an­swere confessing that through the peruersnesse of our corrupt natures the which are [...] inflamed with bitter enmitie a­gainst God and all goo [...]nesse, it commeth often to passe that [...]uersitie of religion doth stirre vp great debate in kingdomes, cities and families: for this cause the Church desired to be se­parated in place from the idolatours, least th [...]y should exaspe­rate their mindes against them Gen. 46.34. Exod. 8.26. yea Christ doth professe that this would follow the Gospell that the father should be at deadly variaunce with the sonne, and the mother with the daughter, and that a mans nearest friend shoulde for this cause become his cruell enimie. Yea the bloudie and tragica [...]l tumults, which haue of late times risen and continu­ed vpon this occasion in diuerse places, do testifie the truth here of. But yet we ought not therefore to banish the Church out of our dominions. For it is better to haue the true worshippe of god with warre, trouble and dissention, then idolatrie with quietnesse. So that we ought to say with Christ, that seeing the Gospell is euen as a fierbrand in the world, what shoulde be our desire, but that it be preached: for although for a time it breed trouble, yet in the end it will be found the onely meanes of true quietnesse.

Sect. 1. Of the obiections which are made against publick churches.

THus much of a priuate Church. Besides the which there is an­other kinde of a church, namely, when any whole citie, coun­trie or nation doth generally professe the faith, and so becom­meth a Church consisting not of any smale or meane number but of great multitudes of people e­uen of whole nations. As we see at this day that diue [...]s great kingdomes and common-wealthes haue receaued the gospell of Christ: so that in them the church doth not lurke in any family or priuate corner or is in some few places but is openly, publick­ly and generally set vp in all places by the authority of the ci­uill rulers, and the common consent of all men. This we call a publick C [...]urch such as we see at this day most of al the cities, commonwealthes,What a pub­lick Church is. countries and kingdomes in Eu [...]ope to be. Of the which one is distinguished from another, by hauing a proper gouernment of the owne, being ruled by the same hu­mane lawes both ciuill and also ecclesiasticall. But it may be here thought, that these countries are no true churches, but that there are churches in them, and that not all the people general­ly but only some fewe of them separated from the rest, are to be accounted the true churches of God, and that for these rea­sons: first because there was no such churches established by the apostles or recorded to haue bene in the first ages of the gospell. Secondly for that although it be not impossible to God to conuert the harts of all men to embrace the gospell, yet it is not agreable to his vsuall dealing so to blesse any nation, as that all of them without exception should beleeue and become faithfull men. Thirdly because of the great confusion and ma­ny [Page 103] fould corruptions, which are vsually found in such Churches, the which seldom or neuer can be brought to the right order of the Church of Christ. Lastly because they are not called to the profession of the faith by the ministerie of the word of God, but are in a manner forced thereunto by the lawes & edictes of princes and other rulers. Wh [...]reunto we answere, that these things doe not hinder these whole cities or nations from being the true churches of God. As touching the first, we do confesse that there we [...]e no such publick and generall churches in the daies of the apostles, neither in the ages following: the cause whereof we may plainly see to be this. That then was the [...]ime of the infancie of the gospell in respect of the number of belee­uers, it hauing been but lately published to the world: but this is the time wherein the lord hath appointed that the fulnes of the gentiles should come in,Why there were no pub­lick Ch. in the daies of the Apostles. which is the conuersion of whole nati­ons and many countries. Yea the apostle witnesseth that the ful­nes of the Iewes shalbe then whenas that whole nation shal ge­nerally embrace christ as the sauiour of the world. Rom. 11.26. To the second doubt we answere, that all the people of any countrie may haue a general faith whereby they do knowe and professe that Iesus Christ is the sauiour of the world: & that their prof [...]ssion hereof although it be not effectual to their saluation, yea although it be meerly hypocritical, they thinking no such thing, yet it is sufficient to make them members of the visible chu [...]ch. As touching the corruptiōs which are in such churches we doe confesse that it is greater then either it is to be wished it were, or then is in priuat churches, where the nūber of beleeuers is lesse, and that they cannot so easely be brought to and kept in that holy order, which christ hath appointed for his church:Why publick churches can not be so per­fect as pri­ua [...]e and further that these publick churches so seldome attaine to any pure or perfect estate, because in them the church and the com­mon-wealth are so ioyned & linked together the whole affai [...]es and state of the Church depending on the ciuil estate, that the manifold alterations, wherūto al kingdoms & cōmon-wealthes are subiect, do make many chaunges in the church. Yet this doth not take from them either the being or the name of the church. [Page 104] For it is no straunge thing that there should be greater confu­sion and moe corruptions in great multitudes of people, then in small congregations. For so we see euen in the first congre­gation of C [...]ristians which the Apostles themselues did go­uerne that when the number of disciples did encrease, then there was murmuring among them: and so euen this priuate Church did tend to some confusion. Act. 6.1. yea this thing hath long ago been obserued to haue been con [...]inually the state of the Church, the which as long as it was in per­secution, did florish not in the number so much as in the time of peace but yet it was farre better ordered: godlines, loue and vertue did more florish, the Lorde was more feruent­ly and hartely serued and called vpon, all faultes and corrup­tions in life or doctrine were seuerely censured, yea rather sharply punished: but whenas it pleased God to giue peace and prosperitie to his Church by the meanes of Christian Em­perours and kings, then did the number of beleeuers migh­tely increase, and the Church did in that respect florish, but to­gether with the nūber, loosenes in life & in the seruice of God, scismes, heresies and all manner of corruptions did come in & increase more and more. So that these multitudes of pro­fessours are not in regard of these inconueniences to be re­iected, but rather we are to reioyce at this as the apostle did, Phi­lip. 1.18. For that Christ was preached although for vaine glorie: & to praise God for that according as he promised by his pro­phets, Esa 54.2. The Church hath enlarged her tentes, so that all the nations of the earth doe come into her bosome. Yea euen this that the name of C [...]rist is not blasphemed as a­monge infidels, but honored, worshipped and called vpon, although it be in great confusion, yet it maketh for the glorie of God,How publick Churches are called to the faith. and therefore all good Christians ought to reioyce herein, although they doe wholly mist [...]ke all corruptions and the confusion which is vsually in these publick Churches. Lastly concerning their calling we are not to thinke that it is so strange a thing that they are called to the profession of the faith, who were borne Christans and doe [Page 105] euen as it were sucke the profession of christianitie from their mothers breastes, of whom the Apostle saith that they are holy. 1. Cor. 7. or yet they who being professours of the gospell; and holding the foundation of christian religion, as it seemeth that papistes and such other heretickes doe, as we haue declared more at large heretofore, are brought by the authoritie of the magistrate from a corrupt manner of seruing God, or from grieuous heresies to a more syncere worship and profession, as it was in the primatiue Church, whenas men were conuerted from heathenisme to christianity. And therefore all those who haue beene by baptisme ingraffed into the profession of Christ in their young yeares and haue afterwarde beene continually brought vp in the same profession of the faith, declaring vnto all men in the whole course of their liues that they doe like, loue, and imbrace that profession which they tooke vpon them, and doe serue and worship God in the name of Iesus Christ, are to be counted members of the Church, although they haue no effectuall calling to the vnfained and true obedience of the gos­pell. To conclude this point, the example of the Church of the Iewes wil euidently declare the true nature and whole estate of this kinde of Churches, and also resolue all doubtes which can be moued. For in it all that receiued circumcision were counted members of the Church. Yea the Apostle witnesseth that at the time which the Lord hath appointed, that whole na­tions shal againe become the Church of God. So that in what place soeuer whether towne, citie, commonwealth, prouince or kingdome the people doe generally professe the faith, or thus; wheresoeuer the lawes ecclesiasticall doe stretch them­selues as wide and doe belong to as many as the ciuill or com­mon lawes made for the administration of the commonwealth there is a true publicke Church set vp.

Sect. 2. Of the coniunction of the Church and commonwealth.

BY setting vp a publick Church in any place, it cōmeth to passe that the Church & commonwealth are ioined together: the which in a priuat state of a Church haue nothing to deale the one with the other. For there the Ch. either lurketh in secret, if she haue not he fauour of the ciuil ruler, or at the least, dwelleth as in a priuate house if she haue a toleration. But now whenas any people gen [...]rally together with their magistrats do professe the faith, the church may be cōpared to Esther who was taken from her priuat state, wherin she liued & being brought forth into open and publick place, was maried to the king, so is the coniunction of the Church & the common­wealth. Wherin we haue these points consider, first what is the bond of this coniunction, secondly the manner of it, thirdly whe­ther state is the superiour, fourthly how they meddle with each other, & lastly the cōmodities, & discommodities which either the Church or the cōmonwealth reapeth by this meanes or the changes & alterations, which happen to either of them. For the first, the bond of this coniunction is the ciuil power, which is the ve [...]y fountain & head from the which both these estates do flow and by the which it is brought to passe, that there is a publicke Church in any place: for howsoeuer great multitude of people may be conuerted only by the ministerie of the word, yet we do not see, that al generally do professe the faith, but only wher the power of the magistrate ioined to the word, doth make the gospel to be publickly receaued, in that it maketh al that are mē ­bers of the ciuil body to be members of the Church also. Hence it is that as soone as the ciuill power ceaseth to maintaine religi­on,Publicke Churches stand no lon­ger then they are vpheld by the ciuill magistrate. these publicke Churches fall to the ground, the bond being broken wherby they were tied to the cōmonwealth. So we read Iud. 2.7.19. That the people of Israel serued God as long as Iosua, the elders or their iudges liued, but as soone as they died, they fel away to idolatry. Likewise in the first time of the gospel, there were no publicke Churches for diuers hundred yeares: and al for want of this bond of christian rulers: but as soone as the Roman Empe­rours did embrace the gospel, then were publicke Churches set vp in many places.

Sect. 3. That a publicke Church with the ciuill estate maketh one bodie vnder one head.

IN the second place we are to see what manner of coniunction this is, to wit, whether that the Church & commonwealth thus ioined together, make one body or state ruled by one & the same head or else are still two diuerse bodies, absolute and perfect each in it selfe without the other, and ordered by the owne proper head in all matters belonging vnto it. For an­swere hereof, it hath bene thought that in this coniunction there are two bodies not onely diuerse, but euen cleane opposite, and contrary the one to the other euery respect, that they are ordered by two diuerse supreame heades, and that all the fun­ctions of these bodies are of so contrary natures, that they can­not lawfully meete together in the same subiect. This opinion which seemeth not to be agreeable to the trueth, hath risen of a reuerend, religious, yea as it proued at length, a superstitious opinion of the ecclesiasticall estate, with too base and vile an opinion of the ciuill state, the which hath seemed so prophane and vnholy, as that it coulde not in any respect be ioyned with the other, without defiling and prophaning it. But the word of God teacheth vs that the ciuil power is a holy ordinance of God instituted by God chiefly for this end, to intermeddle with ec­clesiasticall matters and not onely to suffer and tolerate religion as it doth in a priuate Church, but also to set vp and maintaine it, yea wholly to effect it (although by the meanes & ministerie of others) in al places whither the said power doth stretch it self. As for the distinction of the ciuil & ecclesiastical state, although it may be vsed to put a difference betwixt ciuil & ecclesiasticall matters, yet if therby we meane that in a publicke Church there is added to the ciuill state another full and perfect bodie endu­ed with full authoritie to begin and effect all matters belonging to it self, & not relying vpon the other, but only vsing the help of it against outward violence, as whē two distinct nations do ioine [Page 108] themselues in league together for their greater safetie, then we thinke farre otherwise of these thinges, then the worde of God doth permit: according to the which the politicall bodie toge­ther with a publicke Church are but one body moued and or­dered by one and the same head. For as when any people being barbarous, rude, vnexpert in feates of warre, and altogether destitute of humane knowledge and all good litterature, be­come ciuill, courteous, warlicke, wise, and learned, there are not so many newe estates or bodies added to the common­wealth, but onely the first state of it is made so many waies bet­ter, so it is whenas a people of pagans and infidels become the worshippers of the true God. For there is not a newe bo­die or state, but onely the qualitie of religion is added to the ciuill bodie or rather idolatrie is chaunged into the true worshippe of God. The which doth no more make a distinct body then idolatrie doth in a heathenish common­wealth. As for the people they can no more be said to be ano­ther bodie, because they are religious then for that they are a learned and warlicke people, but for the ministers and rulers of the Church, it may seeme necessarie to be graunted that they doe eyther make a distinct and perfect bodie, or that the ministerie is a member of the ciuill bodie. Whereunto we answere that the ministerie is not a bodie in it selfe,The mini­sterie is a member of the ciuill bodie. neither is it the head of the body of the Church, but onely is a member of the bodie of the commonwealth, distinguished from the reste in nature, vse and obiecte, and excelling the other by a diuine holinesse which it hath more then any other part or function of this body. The trueth hereof is to be laide open by declaring first that this whole state consisting of a politicall bodie, and of a publicke Church hath but one heade wherby the whole bodie is ordered and euerie mem­ber of it moued in their seuerall functions. And secondly the offices of these two states may agree together in the same subiect. The heade is the ciuill power: where­of we speake rather then of the ciuill magistrate, for that in many places, the power is not wholly in the handes [Page 109] of the magistrate but diuided among the senate, the no­bilitie, and the people. But here we speake of the whole power the which wee call the hande of this body by [...] vsu­all metaphore taken from the naturall bodies, wherein we see that the whole motion commeth from the head with­out the which none of the members can moue it selfe, or doe any function. Thus all men doe graunt that the ciuill power is the head of this body, in regard of ciuill and worldly affaires, but that it may be so called in respect of the Church and of ecclesiasticall matters, many do doubt or rather flatly deny without any doubting, thinking that neither the ciuill power doth stretch it selfe to Church affaires, neither if it do in some respect, that it ought therefore, or may lawfully be called the head of the Church. As touching this point we are to consider, howe both the function, and also the name of a head agreeth to the ciuill power: for the first in the building of the Church it pleaseth God to vse the helpe and the ministerie of men, and that two diuerse waies according to the two diuerse kindes of building his Church, whereof the one is inward, secrete and spirituall, whenas by the ministerie of the word and the sacremenes the Church is edified in knowledge, faith, loue, obedience and in all manner of spirituall graces: in this parte of the buil­ding, Christ is the first and cheife mouer, yea the head of his Church, vnto the which he giueth spirituall motion by his ministers as by instruments vnto whom he giueth spiritu­all graces fit for this purpose. Ephe. 4.11. He gaue some to be Apostles, some Euangelistes, some Pastors, and doctours, for the gathering of his saintes, and for the building of the body of Christ. Thus Christ onlie is the head of the whole visible church, for no creature can either appoint ecclesiasticall functions or giue spirituall graces, either to the ministers or to the people. But whenas the Church commeth to be built in any particular place, there must be added an other parte of this building more outward, apparant and sensible then the other, to wit, whenas this spirituall building, together with the ministerie of [Page 108] [...] [Page 109] [...] [Page 110] the word, which is the meanes of it is not onely receaued whē as it is offered, but also diligently sought after, when it is wan [...]ng, and carefully preserued after that it is gotten. This kinde of building also is to be performed by the ministerie of man but yet it doth not come from the same head or foun­taine. For that spirituall building commeth from Christ as he is Lord and king of his Church, but this commeth from God the father, the maker and preseruer of mankinde, who in great mer­cie and wisdome hath not left men in vtter confusion but hath giuen vnto them the meanes of hauing a Church and his true worshippe. This meanes is his owne power and authority com­municated to certaine men for the good of the rest to whome he hath giuen this charge that they do as by all other meanes, so cheifly by building his church in those places which are within the compas of their authority, procure the good of men: so that all whosoeuer haue the rule of any place whether it be kingdome or countrie, prouince or citie, towne or family, are bound by the word of God and namely by the generall lawes of magistracie to build the Church in the said places: the which thing if they doe neglect (as most of all the magistats in the world in all ages haue done) then they do sinne against God no lesse then the minister being lawfully called to the functi­on, who doth neglect the inward and spirituall edifying of the Church. This the prophet foretolde saing that kinges and Queenes should be nourse fathers and nurse mothers to the Ch. Not that they should be the ministers of the word and of the spiri­tuall nourishment vnto them, but onely that they should build after this inward manner. This second kinde of building is in order and nature the first, yea that which moueth the exter­nall action of the spirituall building and prepareth the way for the ministerie of the word, by the meanes whereof a Church cannot be set vp in any place wh [...]ther countrie, ci [...]ie, or family till that the power, whe [...]e [...]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 [Page 111] 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, whethe [...] 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,Magistrates haue charge of the soules their sub­iects. 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 powe [...]: for otherwise it might come to passe by the obstinacy of rulers being enimies to the Gospell [Page 112] 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,No man ought to passe the limits of his calling in building the Church. 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 Dariu [...] that none shoulde pray vnto God, yet we ought nor to obey it, as we see in the example of Daniel, Da [...]. 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 [Page 113] 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 [...]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,Christ is the head of the Church af­ter another manner then men are 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 ciuil affaires, the princes of the families, tribes, and of the people of Israel, are called the heades of them, because they did first moue in all publicke actions, and yet the person of the ciuill ruler whether of the king, of senatours, or of any other in particular, is to be counted a member of the Church as other men are. Thus we see that the Church together with the ciuill state make not t [...]o but one bodie vnder one and the same head.

Sect. 4. Ciuill and ecclesiasticall callinges may be in the same subiect.

NOW we are to see how these two states may al­so agree in subiect, that is, be ordered by the same persons. For this false distinction of the body of the Church, from the body of the common wealth, as it hath sprung from a false opinion of two distinct supreame heades, the one ouer the Church, the other ouer the ciuill state, so it hath beene confir­med by a false difference which hath beene put betwixt ciuill and eclesiasticall persons: as if the hauing of any function in the one state did quite cut a man off from medling with the other, and that by reason of the contrary natures of these two states, and of the functions belonging vnto them. But ac­cording to the worde of God these ciuil and ecclesiasticall cal­linges doe not so fight, but that they may meete together in one man without iarring. For it is not vnlawfull for one who beareth some publicke function or is in any degree or place of honour in the commonwealth to meddle with the ordering of the Church if he haue giftes from God, and a lawfull calling from men, or yet for him who is alreadie an ecclesiasticall per­son, to haue, retaine or take vpon him any ciuill calling. The trueth of this doctrine may be plainely seene in the scripture which sheweth that both ciuil & ecclesiastical callings may law­fully concurre in the same person, when the state of the Church doth so require. For if we doe consider the Church before the law, we shal find that the first borne of the family, was to the rest both a magistrate and a minister: so that although the examples of the Church being in her infancie and imperfect estate, ought not wholly to be applied to the Church in the time of the gos­pell, yet we may hereby know that there is no such contrariety in the natures of these callings but that they may be in the same person. Likewise we read that in the time of the law many who were appointed by God to his seruice did beare ciuill callings. [Page 905] Thus did Samuel, Eli, and the rest of the priestes and elders who were vnto the people as iudges & lawiers, & did gouerne them euen in the ciuill affaires. Lastly if it be obiected that these fun­ctions ought to be laid vpon diuerse men, forasmuch as one man cannot be able to attend vpon many callinges, we answere con­fessing this to be true that for the better discharging of these callings they ought ordinarelie to be committed to diuers men, yet that it is no more vnlawful for one man to haue a ciuil and an ecclesiasticall calling, then to haue two ciuill callinges: and that some men are endued with so greate a measure of know­ledge, wisedome, diligence, and other giftes that they may be imployed in both these kindes of callinges. By that which hath beene said of this second point, we may easely gather the resolution of the third question, to wit, that in this coniunction the Church hath not the vpper hand, neyther can commaund and ouerrule, but is subiect to the ciuill power as to her superi­our, by whose leaue she came into the commonwealth, and by the which she is maintained, vpholden, yea in great part orde­red, as hereafter will appeare. Yea further we may know in part by the same conclusion what to thinke of the fourth point, to wit, how these states do meddle the one with the other, and namely that the ciuil power doth many waies intermeddle with the Church euen as the heade doth with the body: for it doth not onely suffer or procure the building of it but also effect it, not onely plant it but also establish and maintaine, yea repaire it being fallen, purge it being corrupt and order it by ecclesiasti­call lawes, as the processe of this treatise will declare in parti­cular. As for the Church it doth not meddle with the ciuil state or gouernment of the commonwealth, but ought to leaue it wholly to the ciuill magistrate:

Sect. 5. Of the chaunges happening eyther to the Church or the commonwealth by their coniunction.

LAstly we are to consider what chaunges, commo­dities, or discommodities do arise either to the Church or to the commonwealth by this con­iunction of them in one body. And first that form or kind of ciuil gouerment whether it were the rule of one, of a few, or of many, whether the authoritie were absolute and great, or conditionall, moderate and limitted, which was in vse amongest any people before they did beleeue, is not by this meanes alter [...]d but remaineth in full force as before. For a publicke Church may stand with any forme of gouern­ment and be subiect vnto it without making any alteration.The setting vp of a pub­licke Church doth not al­ter the forme of ci­uill gouern­ment. Yet it cutteth off whatsoeuer is in the ciuill state in the lawes, customes or offices of it, vnlawfull and repugnant to the worde of God: for the Church cannot possibly agree and be ioyned with that which doth not agree with the worde. Other chaunge it maketh none, saue onely that the ciuill state becommeth by this meanes more happie, sure and firme, yea more glorious and flourishing: for besides the secrete blessing, which God doth many waies poure vpon those countries the which doe honour him by professing the name of his sonne Christ, and so doe giue not onely a poore harbour but euen publicke and sol [...]mne entertainement to his Church, as he did blesse the house of Obed Edome, 2. Sam. 6.11. for that the Arke remained there for a season, there are euident and necessarie reasons why it shoulde so be. For there is no humane law [...]s, no feare of punishment, or hope of rewarde whatsoeu [...]r that can binde men so sure to the perfourmance both of faithfull and loyall obedience to their rulers as also of all dueties to their neighbours as doth religi­on and the feare of God in the heartes of men. And although it [...]e not to be hoped especially in these publicke Churches, that the heartes of all men generallie shoulde be truelie possessed with the feare GOD, yet the worde of God [Page 117] being preached leaueth euen in the consciences of hypocrites, a feare of committing hainous crimes, the which for the most part ciuil lawes do forbid: yea in the Church the ministery of the word reproueth and also correcteth the least faultes, which are incident into the life of man, whereby it commeth to passe, that theft, mur [...]her and al other such grosse crimes are not once named. Lastly there is nothing so honorable and glorious for any people as to haue the true religion established amongst them: and nothing more shameful and ignominious by the ge­nerall consent of all men, then for any people to be bloc­kish in diuine matters, and not able to discerne which is the right worshippe of the true God. Nowe let vs see what the Church gaineth by this bargaine and couenant made with the ciuill state. First by this meanes she becommeth safe from out­ward daungers and from the violence of malitious persecu­tours, by whom priuate Churches are continually troubled and often quite ouerthrowen, being neither willing to resist by force of armes their owne magistrates, labouring to deface the true worshippe of God, neith [...]r for the most part, able to with-stand forrain inuasion. And therefore they may fitly be compared to a vinyard which wanteth a hedge or fence, so that all the wilde beastes of the forrest do enter in and root it vp; but a publick Church is garded by the ciuill power a­gainst all daungers not onely outward, but also inward ari­sing of the stubburn wilfulnesse of those who will not sub­mit themselues to the orders of the Chur [...]h. Hence it is that those ciuill states, which are well ordered, are farre more fit harbours for the Church,Ciuill states wel ordered are more fit harbours for the Ch. then disordered states. then confused common-wealthes are. For whenas men are not taught to yeeld obedience to ci­uill gouernment, which forbidding only hainous offences is more gentle and remisse, howe shall they beare the yoke of ecclesiasticall gouernment which looketh more narrowly into the liues of men, and is farre more streite and seuere. So that a people subdued to ciuill obedience are as horses broken, and wilde beastes tamed: and may more easely be brought into the form [...] of a Church. We do confesse that the power of [Page 118] the word of God preached is of sufficient force and power to make the most lawlesse and barbarous men, good Christians and as tame as lambes, and that without the helpe of this ci­uill power, as we see in priuate Churches: yet for the preser­uation of the outward order of these publick Churches, this meanes is of great force. Lastly the encrease of number which commeth by this meanes is to be counted no small commoditie, being simply considered, howsoeuer vsually it bringeth with it, confusion and imperfect state and sundrie such discommodities.

Sect. 6. Of the first mouer in the planting of a publick Church.

NOwe we are to come to the specials which are in planting of a publick Church: and first to the beginner or first mouer in this worke. For the declaring of the trueth hereof, we are to consider the verie originall and first planting of churches the which were founded by the A­postles and Euangelists in many places: yea they also com­mitted the care of continuing those Churches vnto faithfull men, that they might prouide for the time to come. But nei­ther the Apostles could bring to passe that all the world should be brought to the profession of the faith, neither the care of those ordinary ministers to whom the preseruation of the said Churches was committed, could so preuaile but that euen in those places where the Apostles planted Churches, religi­on afterwards was by the malice of Sathan not onely defaced but euen so rooted out as in most of those places there rema­neth not any shadow of a church. The Apostles and other ex­traordinary ministers being dead, their offices and calling which were to plant Churches in all places, did cease: after whom there remained in the Church ordinary ministers to accomplish that worke which they had begun, namely to build out those Churches which they had planted. Yet they had no calling to [Page 119] build churches in all countries, but in some one place where vn­to they were appointed: for if ordinary ministers, which are nowe in those places where the Church is, had this calling to preach in diuerse countries and to diuers nations, then they should haue gifts needfull for this worke, as the gifts of dis­cerning spirits, the gifts of tongues without the which none can preach to a straunge people. But these gifts are ceased as also these callings, neither hath any ordinary minister by his calling any charge of any other people and countries to bring them to be a Church. And as for extraordinary men, although God may raise vp such when he will yet we are not to looke for any such in these daies. As for the bishope of Rome who challengeth vnto himselfe the care of the whole world, as be­ing christs vicar general we know that his authority in the Ch. is but vsurped, and his allegations friuolous: he hath destroyed the Church, & therefore we are not to looke that he should be the cheife doer in the building and planting of Churches: whom then shall we make to be the first mouer in the plan­ting or repairing of a publick Church in a citie, common-wealth or kingdome? euen the cheife rulers and magistrates of those places as hath been declared in the second section of this chapter. So then the first thing in the planting of a publick Church in any countrie is this, that we suppose the ciuill ruler willing and desirous to take this work in hand, and that by the meanes of some of his subiects making humble supplication to him in this behalfe, or by some neighboure Churches stir­ring him vp by their example to erect the church within his dominions, and commending this worke vnto him as the most excellent and happie thing as it is indeed.

Sect. 7. Of the speciall manner of planting a publick Church.

THe next thing to be considered is, how the ci­uil ruler being willing to plant the Ch· should knowe the manner of this worke, and the right frame of it, whereof at the first we must suppose both him and his people to be ignorant. The meanes which God hath ap­pointed for this end, is this. Although at the first he did not send his apostles to all countries to plant Churches neither doth since that time send any other as Apostles, yet in that he did by them at the first preach the gospel and plant Churches in most partes of the world and doth continually preserue the fame in one place or other, he giueth sufficient meanes of ha­uing the knowleege of his true worshippe to those that wil im­brace it, and leaueth the rest inexcusable. The first building of Churches in so many places was so conspicuous, euen as a citie set on the top of an hill, that it might easely be seene of all men. So that euen as the gentiles which dwelt farre off from hierusalem, hearing of the fame of it, were moued many of them to repaire thither to learne the knowledge of the true God, so all they nowe euen the Iewes also when God shall turne their hartes and open their eyes to see some glimmer­ing of the Gospell, ought to resort to those places where the Church is, there to get the word of God, the manner of his true worshippe and all other meanes which may further their purpose. And this is to be done by procuring men of know­ledge and wisdome to come and instruct both rulers and peo­ple how these thinges ought to be performed. These are to be had from those places where the Church is already built, as one of the priestes which were translated out of Samaria, was sent back againe to teach the newe inhabitants of the countrie howe to feare and worshipped the God of Israell. And first they are to call the people to the profession of the faith by preaching vnto them the doctrine of the lawe and of [Page 121] the gospell in that manner which hath alreadie beene declared, for ciuill rulers do not themselues ordinarelie build the Church, but they, as it were, hyre worke-men to doe it, and take or­der that the people whom they woulde bring into the forme of a Church, be taught and instructed in the waies of God. Thus to the ministerie of the worde, whereby alone priuate Churches are builded, the power and authoritie of the ma­gistrate is added, or rather the ministerie of the worde is added to the ciuill authoritie (which hath the first place in order, although not in efficacie) that as the one doth la­bour to bring the bodies and outwarde actions of the peo­ple into the due order of a Church, and to conforme themselues to the right worshippe of God, so the preach­ing of the worde may mooue their mindes to knowe, and their heartes to obey the will of God. The which worke of the magistrate and minister consisteth in two thinges, the first is to take away the false religion, the other to esta­blish that which is agreeable to the will of God. In both which there are diuerse thinges to be considered and specially in the first, forsomuch as it is a harde and dangerous matter to abolish that corrupt worshippe which they haue alwaies vsed, and which they haue receaued from their auncestours. For men are verie zealous of the traditions of their fore­fathers, wherein they themselues also haue beene brought vp. To abrogate all at once, and insteede thereof to plant the true religion being altogether straunge and vnknowen vnto them,In the first planting of a publicke Church, the false worship is to b [...] abro­gated by lit­tle & little were both dangerous to the ciuill estate as that which were verie like to breede sedition and vprores among the people, and also contrarie to the right manner of lay­ing a sure foundation of a Church. For they being forced by authoritie to renounce their owne religion would rather hate that in their heartes, whereunto there were forced, then true­ly loue and embrace it. Yea vppon euerie occasion they would be readie to fall a way from the profession of it, and so be further off then they were at the first: and therefore the corrupt worshippe is to be tolerated for a while, till such [Page 122] time as by the preaching of the worde some good number be conuerted. Which being done, then both the minister in re­prouing and the magistrate in abrogating their false kinde of worshippe may be more bolde. Yet not all at once, but at the first that which is most grosse and corrupt, the vanitie and fal­shood whereof is most palpable and may most easely be shew­ed. Then as touching the true religion, they who as yet do not embrace it, may be compelled by the authority of the magi­strate, first not to speake euill of it, nor to iniurie or molest ey­ther by worde or deede the professours of it. This we may learne of Nabuchadnezzer, Daniel. 3.18. who made a decree that whosoeuer should blaspheame or speake amisse of the God of Sidrach, Misach and Abednego, he should be put to death. Secondly they are also to be vrged to heare reuerently the worde of God preached vnto them: by the which meanes we n [...]ed not doubt but that the trueth wil daily more and more preuaile, so that great multitudes of people will eyther in truth and from their heartes, loue and embrace it or at the least make outwarde profession: the which as it is not to be reiected for that it cannot cert [...]inely be discerned to be hypocriticall (we being bound to thinke the best of all men which doe professe Christ, and not to iudge them of hypocrisie) so it is good in this respect, for that they submitting themselues to the out­ward profession, will diligently and willingly heare the worde, vse religious exercises and all such meanes: the which we may hope will be effectuall at one time or other to their vnfained conuersion. They who doe not yeelde to be professours of the gospell, are still to be compelled to heare the worde which must be preach [...]d to them in a distinct assemblie, and of set purpose: for that the ordinarie ministerie which edifieth those who are alreadie conuerted, cannot be so effectuall and serue so fitly for this end. If it be here asked whether that the ciuill magistrate may not compell them by inflicting some pu­nishment on them, to submit and conforme themselues whol­ly to the orders of the Church, and to become members of it; the answere is, that this may be done to those who did once [Page 123] professe the true religion and afterwardes did fall away: but men who neuer did conceaue in their mindes the doctrine of the gospell, cannot by force be made members of a Church,Obstinate infidels may be compelled to heare the word, but not to be of the Church. but being debarred from the vse of their false worshippe, and also compelled to heare the worde preached, are to be left for their conuersion to the Lord. Yet if they continue professours of that worship which the ciuill ruler doth abhorre, they are if not subiect to banishment, losse of goodes, imprison­ment, or some lesse danger, trouble or punishment, yet cleane shut out of his fauour and so debarred from all prefer­ment, honour or dignitie, yea from any good condition of life. For the auoyding wereof, many will become professours of the tru [...]th, who in their heartes do not imbrace it.

Sect. 8. How a publicke Church being planted, is to be established.

THus when the number of beleeuers is so in­creased that (as for the most part it is in pub­licke Churches) eyther for number or for di­stance of place they cannot conueniently or­dinarelie come together, then they are to be deuided in diuers assēblies, & so to be brought into the forme of a Church by appointing fit men to teach and lead them in the way of euerlasting life, that so they may serue God and liue in that holy order of a Church, which he hath ap­pointed; And forsomuch as it may be asked where there can in this first planting of a Church be had such a number of mini­sters as may be sufficient,In case of necessity men of meane gifts may be admitted to the ministe­rie of the word. therefore we are herein to followe the example of the Apostles, who whenas a competent num­ber were wonne to the profession of the faith, they did after some space of time choose out of that number, those who were endued with best giftes. Yea although they were not lear­ned in any other knowledge, yet if they had attained the sound knowledge of the principles of christian religion, so that they were able to teach the s [...]me to others, if they were m [...]n of an vnblameable life, so that they might boldly and effectualie [Page 124] exhorte others to the same, then were they iudged meete to be set ouer the rest, to teach and gouerne them. Yea this course did Esra take in a like case by the counsell and com­maundement of king Artaxarxes as we reade in the seauenth of that booke, Vers. 25. And thou Ezra according to the wise­dome of thy God which is in thee, appoint Iudges euen all that knowe the lawes of thy God. And if it were obiected, but there a [...]e not a sufficient number of men which k [...]ow how to iudge, instruct, and order the people, therefore he addeth, and those that knowe not, make them to know, how they ought to doe these thinges. So that by the good direction and counsell of those who are the chiefe worke-men in this planting of a Church; men otherwise ignorant and vnexpert may become able to teach & gouerne others. Neyther ought this to seeme straunge vnto vs, considering the weake and simple state of the people at the first is such, as that, although in some respect they had neede of most expert master-builders, yet they may be helped and taught by those, who doe themselues neede to be instructed. And according to the meane estate both of the teachers and also of the people we must be content (as no doubt the Lord in mercy doth accept it) with a smale measure both of know­ledg and also of obedience in the waies of God: and if it here be obiected that which the Apostle forbiddeth Timothy, to wit, that none newly conuerted from paganisme should be a Bi­shop or elder, we answere that if that be his meaning, yet this commandement must giue place to the necessity of the Church: yea many such may be knowen to be very sound in the faith, so that we need not feare any apostasie in them. And forasmuch as it may be well thought that these men cannot so soone be en­dued with such a measure of knowledge in the gouernment of the Church, and in the teaching and ordering of the people, but that they will be wanting in many things, and oftentimes erre in administration, it being of it selfe so hard and difficult, as that euen they who haue all their life time laboured in this worke and beene teachers and gouernours in the Church, shall find them­selues in many respectes insufficient, yea ignorant and vnexpert [Page 125] in many cases, which do often fall out among the people, therefore they by whose meanes and ministerie the Church was first founded euen as by most wise maister-builders must still haue an eye to the seuerall congregations and set those things in order which are amisse, resolue the doubtes which are risen among them, strengthen, confirme and encourage both the people in their profession and obedience which they performe both to God and to his ministers, which are set o­uer them, and especially they are to str [...]ngthen the teachers themselues, least they faint vnder the waight of this most painfull and troublesome calling wherein they finde so many offences in the people, so many infirmities and wantes in themselues, yea so many l [...]ts and hinderances of their mi­nis [...]ery laid by the malice of sathan and the meanes of wicked men. Thus did the Apostle Paule exhort, confirme and encou­rage the elders of the Church at Ephesus Act. 20. whose ex­ample is to be followed of all in this case, who are endued with more excellent gifts of knowledge and wisdome in go­uerning the Church of God then these are, to whom in the want of men fully sufficient, the congregations of the people are committed.

Sect. 9. To whom the enacting of ecclesiasticall lawes in a pub­lick Church doth belong.

IT remaineth that we consider to whom it be­longeth to make ecclesiasticall lawes in a pub­lick Church. In priuate Churches this ought to be done, as hath bene said, by the whole bo­dy of the Church consisting of the rulers and the people: for these churches are, as it w [...]re, free cities ex­empted in regard of diuine matters from the iurisdiction of all superiour power saue only of Christ, howsoeuer they be subiect to magistrates as touching ciuill obedience. But it is farre otherwise in publick Churc [...]es the which comming in­to the common-wealth, come within the dominion and iu­risdiction [Page 126] of the ciuill magistrate, not to spoile him of his power either in whole as when the ciuill state is ruled by any in the name of the Church or in part, as when the Church taketh to her selfe full and supreame authority in the ordering of her own matters, and so exempting hir selfe from the ciuill power doth restraine it from medling with all matters within that domini­on. But the Church becomming publick doth subiect her selfe to the said power, as to a superiour or he [...]d, and suffereth her selfe to be ordered by it in great part. For euen as a man, as long as he liueth in a desert place or keepeth himselfe with­in his owne house, may liue according to his owne will: but as soone as he ioyneth himselfe to a common-wealth and commeth into a publick place, he must square his actions ac­cording to the commaundement of the magistrate, so stan­deth the case with the Church. The which is free, as long as she is priuate, but being publick, is ouerruled by the ciuill power: yea euen in making ecclesiasticall lawes this ciuill power hath place. where by ecclesiasticall lawes we doe not meane those which prescribe the manner of the worshippe of God and the substance of Church-gouernment▪ for these are appointed by God in the word and cannot be changed by any creature: but we meane lawes made onely of the circumstan­ces of Gods worshippe being things indifferent neither com­manded, forbidden nor expressed in the scripture. There is an other kinde of lawes which also may be called ecclesiasti­call, for that they concerne the Church, made to allowe, commaund and authorise the publick building of it: such were the edictes of Cyrus, Darius and Artaxerxes for the re­edifying of the temple at Ierusalem, & likewise the lawes of the good kings of Iuda for the ouerthrowing of idolatrie and the publick establishing of the true worshippe of God. These lawes are to be made by the sole authoritie of the ciuill ruler, or at the least by that authority whereby ciuill lawes are made: neither can there any question be made hereof. For it is plaine that no man can make the building of a publick Church ei­ther peaceable or lawfull but they. who haue the ruling of [Page 127] that place wherein it is to be built. But as touching the gi­uer or maker of the other lawes, there is great question, for it seemeth to many very vnmeete that the ciuil power should enter so farre into the Church, as to haue to doe with the making of the lawes whereby it is to be ordered. Yea that it is without the compasse of the magistrates cal­ling to meddle with these matters. But it seemeth that we ought to be so farre from excluding the ciuill ruler from the making of these lawes (which were in some sorte to take the scepter out of his hand, forasmuch as where there is a Church publickly sette vp in any realme, there the state of the Church and the common-wealth doe verie much depend of each other and their generall affaires are so lincked together, as that neither can be well ordered without respect had to the other) as that we rather take it agreeable to the worde of GOD that the cheife stroke in this action be giuen vnto him. For the further declaration hereof, the making of lawes hath two partes, the first is the counselling or aduising of them; the second is the establishing or enacting of them, both which as it seemeth belong to the ciuill ruler, the first in parte, the second wholly. The enacting of the lawes is the making of them, and therefore in the first place we will endeauour to shewe that those thinges which are ad­uised for the ordering of a publick Church, haue both the name and the force of lawes from the ciuill power: for first this must of necessititie be graunted to it in the first founding of the C [...]urch, wherein we are to suppose that there are neither ministers nor any beleeuing people: only the magistrate hauing the knowledge of the true God goeth aboute to bring the people thereunto. The which thing he cannot do without making and establishing lawes for that purpose. So that, as we see it to be in other matters, in that the ciuill ruler is the first and sole founder of these publick Churches, he hath the power of enacting those lawes where­by the whole worke is both begun, continued and preserued: [Page 128] thus the Apostles being the first founders of the Churches did make lawes and constitutions for the ordering of them as we may see 1. Cor. 4.17. Where Paule witnesseth of himselfe that he did make the same cōstitutions in al Churches. In like man­ner the cheife rulers although they haue not Apostolicall cal­lings, offices and giftes, yet for that in planting publick Chur­ches they do supplie thier places, we are to grant vnto them authority in this behalfe. And as this po [...]er cannot be denyed to the magistrate in the first founding of a Church, so whenas the Church is built, his authoritie is not diminished or abated or giuen to any other, but remaineth still in his owne handes. The trueth whereof may be declared in this manner: to make a lawgiuer there must these things concur. First a publick cal­ling whereby he hath care and c [...]arge of the people to pro­cure their good as by all other meanes, so especially by gi­uing them good and righteous lawes by the which they may be ordered: Secondly authoritie to command and also power to compell those who are rebellious to yeeld obedience vnto the said lawes. The which thinges for so much as they are wanting in all others saue in the cheife ruler, hereof it com­meth to passe that the giuing of lawes cannot belong to any saue to him onely. For the greater euidence of this point, we are to consider to whom this making of ecclesiasticall lawes is giuen being denied to the ciuill ruler, namely to the whole ministerie of the Church established, who as they haue the ordering and ruling of the Church and the greatest measu [...]e of knowledge in these affaires, so it may seeme most meete that the making of lawes be permitted vnto them. For the an­swering whereof this is to be marked that we do not here en­quire who a [...]e most meet to aduise ecclesiasticall lawes and to be admitted into consultation of them: for we cannot doubt, but that the ministers of the word are vsually most fit for this purpose, but who hath this calling, office and authority to make these lawes. All which seeme to be wanting in the minister [...] whose calling and office is to be in particular Churches the mi­nisters of the word, of prayer, of the sacraments & of discipline, [Page 129] but not to be lawgiuers in the Church. For so they should rule ouer it as Lordes which is forbidden. 1. Pet. 5.3. yea they haue no power to make and authorize lawes, no not in a pri­uate Church, which is free from the ciuill power. For al­though they beare the chiefest sway in this and in all other actions yet the lawes take their authoritie, not from the mini­sters but from the whole bodie of the Church consisting of ministers and people. But in a publicke Church this autho­ritie goeth from the people to the ciuill ruler,The state of a priuate Church is popular, but the state of a publicke Church is according to the forme of the ciuil go­uernment. by whose au­thoritie it is planted, built and preferred: the worde law­fully preached in great assemblies of the people, the which otherwise were tumultes: yea the positiue lawes of the Church authorized & put in force. So that in a priuate Church the state i [...] popular, but in a publicke Church, it is according to the ci­uill state, as namely monarchicall in the rule of one. If any doe here obiect, that definition of the office and duetie of a ruler which the people of Israel make, 1. Sam. 8.20. saying, We wil haue a king, who shall iudge vs and fight our battailes for vs, and thereof gather that he being otherwise busied, cannot vse the meanes of attayning a sufficient measure of knowledge in ordering of the Church: we answere that this people had no care but of worldly matters. And further that there is no ruler in his owne person so continually imployed in ciuil or war­like affaires, but that he may and ought to giue himselfe to the studie of the worde of GOD and to the vse of all men whereby he may be made able for the discharging of this duety to the Church. The trueth of this pointe appea­reth in the example of Iosua who had a more waightie and troublesome charge laide vpon him, namely to bring the peo­ple of Israel into the land of Chanaan, and to giue them quiet possession of it, then any ruler hath in the ordinarie gouernment of his realme: and yet the Lorde gaue him this commaunde­ment in the first place, Ios. 1.8. That the booke of the lawe should neuer depart from him, but that he should meditate on it day and night. If it be further asked why the Apostles neuer make men­tion of any such authority that princes should ha [...]e in the church [Page 130] the answere is plaine, to wit, that there were no publicke Churches in their daies: And therefore the ciuill ruler had no further to deale with them, then to tolerate them within their dominions, and to see that they liued in ciuill peace and or­der. As touching the aduising of lawes: although the ciuill ru­ler haue the authoritie of enacting them,Why the au­thoritie of the ciuill ru­ler ouer the Church is not mentio­ned by the Apostles in their wri­tinges. yet he ought to be very sparing and moderate in vsing it. The which thing as it is necessarelie to be obserued in the ciuill gouernment of all rulers, who desire to haue a quiet and peaceable estate, so it is much more requisite in ordering the Churrch, which ought to be ruled after a most gentle and milde manner euen as the pro­phet Esay doth teach vs, saying that in the time of the gospell, Kings & Queenes shalbe nourse-fathers and nourse-mothers to the Church, that is, they shall rule and order it not tyrannically by force and violence, but in a louing and tender sort, euen as we see nourses deale with young children. The which affection a christian ruler ought to haue, vse, and shew in all his dealings with the Church, and especially in giuing lawes for the orde­ring of it. For although in other matters his will may in some sort stand for a law, yet in this case he ought not to be so pe­remptorie or wilfull, but that he doe willingly suffer himselfe to be ruled by the worde of God, to doe that which is most a­greeable vnto it. And forasmuch as in indifferent things wher­of these lawes are to be made, it is not alwaies easie to see what is most right and meete to be done, and for that ciuill rulers haue not the extraordinarie assistance and the spirit of God to direct them in these actions, therefore it is needfull that they consult with others, & take their aduise in making lawes for the Church: and so much the rather as an ouersight in gouerning the Church, is more hurtfull then it is in ciuill mattes. If it be here asked who ought to be admitted to this waightie consul­tation, and what is the whole order of this action, we referr [...] [...]he answere hereof to the next chapter.

Sect. 1. Of the voluntarie coniunction of particular Chur­ches vnder the gouernment of councels.

THVS much of a particuiar Church seuerally considered, and being distinguished from all others by the proprietie of humane ecclesiasticall lawes or more plainely by a distinct go­uernment, euen as we see one citie, countrie or kingdome to be separated from another by the owne limits whether hils, ri­uers, seas, or any other: thus the Church which was planted at Corinth by the Apostle was free from all other Churches, being not bound to their lawes and orders. Yet often it commeth to passe, that they are ioyned together and that euen in this bonde of humane gouernment by the which they are vsually seuered one from another. Of this coniunction we are briefly to entreate: the which we find to be of two sortes, the one voluntarie, the other neces­sarie; voluntarie coniunction is that whereby particular Churches, which otherwise are free from all humane au­thoritie and iurisdiction, doe submit themselues to a com­mon-guernment for their common good, as we see that free cities enter into a league and a common-gouernment, that so they may be the better ordered. The subiect of this authoritie are councels prouinciall, naturall and generall: which are assemblies of certaine men sente from parti­cular Churches, with authoritie to iudge and determine of the waightie causes of those Churches. In these councels [Page 132] we are to consider, first their originall, and authority, and se­condly of whom they doe consist. For the first, although the gouernment which God hath appointed for the ordering of Churches in particular, be in it selfe sufficient for that purpose, yet there is many waies great vse of this common-gouernment of counsels. For there is not so greate force and authoritie for the repressing of the stubborne and disobedient, for the resol­uing of doubtes, the deciding of waightie controuersies, the confirming of the trueth of doctrine, the resuting of pernitious heresies,The vse of councels. the making of ecclesiasticall constituti­ons of rites and ceremonies, and finally for the ordering of great & waightie matters, in the ministerie of any one Church, as there is in a greate number, whose godlinesse, wisedome, and learning are famously knowen to all men. Yea there is among many excellent men, greate varietie of know­ledge, wisedome and all spirituall graces, the which be­ing ioyned together, are more auailable for the edifying of the Church, then if they were onely seuerally vsed in particu­lar Churches; For these causes was this common gouern­ment of councels instituted in the Church at the first, and hath continued in all the ages of it. The first example of a councell in the time of the gospell is, Act. 15.6. where all the Apostles and the whole Church which was at Ierusalem come tog [...]ther for the deciding of a great controuersie, mo­ued about the keeping of the cer [...]moniall lawe. But this coun­sell although in force and authoritie it was occumenical or ge­nerall in that the constitutions made then by the Apostles did belong to all the Churches in the worlde, yet in act, and in deede it was a particular assemblie of that one Church which was at Ierusalem consisting of the Apostles, Elders and of the whole people, as appeareth, Vers. 22. so that this exam­ple serueth not for our purpose, neyther proueth the diuine in­stitution of prouincial councels. Yea as it seemeth we haue not any example or precept of this coniunction of particular Chur­ches mentioned in the actes, & writinges of the Apostles or else­where in the holy scripture. Whe [...]eof some haue gathered [Page 133] that these councels are vnlawfull and their authoritie vsurped, being not of God but from man,, and that there is no other gou [...]rnment appointed for the Church but that which may be had within the compasse of euerie particular Church. For answere whereof, we knowe that of lawfull things some are necessarie, being commaunded by God, so that the omitting of them is sinne in his sight: but other things are so lawfull as that they may la [...]fully be left vndone: being not comman­ded but permitted to vs to doe when we shal thinke them con­uenient. Of this latter kinde are these common councels and this voluntary coniunction of diuerse Churches vnder one go­uernment. For we haue no flat commaundement in the word as touching it: neither can any Church, be compelled to ioyne in this manner, yet one Church may lawfully vse the helpe of an other for their mutuall good. If it be here obiected that it is not in the power of man to appointe any other forme of Church-gouernment, then God himselfe hath prescribed in his worde, we answere that these common councels do not take away the gouernment of particular churches but rather do establishe it, yea make it more effectuall and forcible and supplieth the wantes the which by reason of the infirmitie, and wants of men are often found in it. The reason why these coun­cels are not mentioned in the scripture is, for that in the daies of the Apostles the Churches could not ioyne themselues together in this manner, not only because they were not fully setled within themselues but cheifely because they were fewe in number and so farre distante one from another, that they could not with any conuenience communicate ordinarely to­gether.Why there is no me [...]tion made of coū ­cels in the writings of the Apostles. Yea the Apostles were to them in steed of the most generall councels, for they referred all their doubts, contro­uersies and matters of importaunce to their determination, wherein the rested as in the word of God. Whereby it ap­peareth, that although these councels haue not their originall and authority immediatly and directly from God, as the mi­nisterie of a particular Church hath, yet that they haue bene instituted and vsed by the Church for iust and necessarie caus [...]s [Page 134] according to the worde and will of God. Likewise the autho­rity of these councelles is the full authoritie of those Churches from the which the seuerall commissioners or delegates were sent. And therefore it ought to be reuerenced and obeyed: yet this is to be noted, that this authority doth not stretch it selfe to any Churches saue only to those which ioyne themselues together in this kinde of gouernment or rather in this sub­iection. And therefore a councell which is gathered out of all the Churches of some countrie, or parte of the world, can­not impose lawes vpon the Churches of other countries: yea if in an oecumenicall councell any one Church should refuse to ioyne it selfe with the rest, the lawes of that councell should not builde that one Church: for councels haue no au­thoritie but ouer those Churches from the which they haue authority.

Sect. 2. Of whom councels may and ought to consist.

SEcondly we are to see of whom these coun­cels ought to consist: the answere is, of men whom the common consent of the Churches ioyned together vnder this common gouern­ment doth in respect of the excellencie of their giftes to wit, of zeale, godlines, wisdom, learn­ing, experience, faithfulnesse, boldnesse, diligence, and such o­ther graces requisite in this behalfe, iudge fit for this purpose. Here we haue two questions to answere. The first is whether that any besides the ministers of the word ought to be of these councels, the second is, whether that a councell may conue­niently consist wholly of those who are not ministers of the word. For answere of both these questions, we confesse that the ministers ought to be accounted most fit to be admitted in­to consultation of these waighty matters: for that they ought not only to know the state and condition of the particular chur­ches better the any other, it being their calling and office to [Page 135] looke vnto them, but also to be endued with more excellent giftes then are to be expected vsually in others, yet these coun­cels may lawfully according to the word of god, cōsist of others. Yea the constitutions or decrees of such councels are no lesse to haue the force, reuerence and obedience of ecclesiasticall lawes then if they had been made by a councell consisting wholly of ministers. For it is in the power of the Churches which do consociat [...] themselues in this manner, to delegate their authority to whom they will, of what calling or conditi­on soeuer he be. For although the knowledge and care of the state of the Church and all other graces haue in corrupt times bene appropriated to the ministers, the people being ac­counted ignorant and prophane idoles neither able nor worthy to deale with ecclesiasticall matters much lesse to iudge, deter­ [...]ine and aduise of matt [...]rs of great importance, yet we learne out of the worde, and see it ratified by experience that the spirite of GOD and all spirituall graces, do as well be­long and are as often, as plentifully, yea some times in grea­ter measure granted to other Christians then to the ministers of the word. So that the ministers of the worde cannot chal­lenge to themselues authority and abilitie to be the only doers in this action, but must admitte into their company and consultation those of the people that are iudged fitte for this purpose, yea although there be a sufficient nom­ber of ministers able to performe whatsoeuer is required in this behalfe, yet it is diuers waies inconuenient that coun­cels shoulde consist wholly of them. For first we knowe that a great parte of these lawes do concerne the mini­sters themselues and the performance of their duties and functions, wherein if there be any generall negligence, want or ouersight and errour, which is no straunge thing, (as they knowe who are acquainted with the histories and state of the Church, who shal lay open the faulte & make lawes for the redressing of it. For although it may be supposed that they wil doe it of their owne accord, yet it standeth not with their wisdome who haue the choosing of fit men for these [Page 136] councels, to commit the matter wholly to them, especially whenas the amending of the errour is against the credite,For what causes others be­sides the mi­nisters of the word are to be admitted to ecclesiasti­cal cōsulta­tions. com­moditie or ease of the ministers: yea it is not agreeable to a­ny reason that they should appoint to themselues the duties and worke which they ought to doe and correct whatsoeuer is amisse therein: for we know that most of all those corrupti­ons, wherewith the Church hath bene polluted and defaced these many ages, haue bene both broug [...]t in and continued by the meanes of these councels consisting of ministers one­ly. Besides, this reiecting of the whole Church as vnfit to ad­uise any thing for their owne good, is both iniurious to God who especially in this time of the Gospell, poureth foorth his spirite with a full and indifferent hand on all his seruants that call vpon him, so that his graces bestowed on the Church are as the oyntment which being poured vpon Aarons head ran downe euen to the skirtes of his garments, and also, reproch­full to the Church as being destitute of all spirituall wisdome and vnderstanding. Lastly the excluding of all the people from councels, maketh the lawes enacted by them to be vnwillingly receaued: for that the ministers taking all the authoritie into their own handes doe easely incurre the suspition of tirannizing ouer the Church, whereas the lawes would be readely obey­ed without murmuring or repining if that some of the people had a hand in the making of them. As touching the second question, although a councell gathered about ecclesiasticall matters might lawfully consist wholly of those who are not ministers of the word, yet it is seldome conuenient, that this shoulde be put in practise: for first the ordinary authority wherewith the ministers are endued in that they are the tea­chers and gouerners of the people, although it be not suffici­ent to make lawes, yet it requireth that they shoulde vsual­ly beare the greatest sway in making those humane lawes whereby the Church should be gouerned: yea by this meanes it commeth to passe that the lawes haue greater force and au­thoritie among the people then when they come from men otherwise meerly priuate. Yea the state of many Churches is [Page 137] so that fewe men of other callings besides the ministers of the word giue themselues to the studie of the word of God, or haue sufficient knowledge for this purpose: thinking that it doth be­long to ministers onely to know the manner of the worshippe of God and of the gouernment of his Church. And if we doe sup­pose a flourishing state of a Church wherein knowledge doth abound not onely in the ministers but also among the people, so as they are able to giue a sounde iudgement and good aduise in these waightie matters, yet the ministers ought not to be ex­cluded: for if the people doe abound with knowledge, it is like, yea necessarie that the ministers be much more filled with all spirituall vnderstanding and wisedome, yea it is seldom seene that others know the state of the Church and of the people, which in making these lawes is chiefly to be regarded, so wel as the ministers do, who are cōtinually exercised in looking vnto thē.

Sect. 3. Of the necessarie coniunction of particular Churches vnder the gouernment of the same ciuill power.

THus much of the voluntarie coniunction of parti­cular Churches vnder the gouernment of coun­cels: now followeth the necessarie coniunction of them, so called, because it is not in their pow­er to shake off that common authoritie where­unto they are subiect. This necessarie coniunction hath place then, whenas diuerse particular Churches are tyed together in obedience to the same ciuill authoritie, by the which they are ruled as hath beene declared in the former chapter. Yea it may be seene almost in all publick Churches the which vsually consist of so great a number of professours as cannot possiblie be contained within the compasse of one C [...]urch: for if any one populous citie doe generally professe the gospell, it must of ne­cessitie be deuided into diuers particular Churches: much more a christian country, nation, or kingdome cannot but containe in it many particular Churches. All which although they haue their proper rulers or teachers and orders as free Churches haue, yet they haue also a common gouernment, and lawes procee­ding from the ciuill power, to the obedience whereof they are [Page 318] all bound. For in publicke Churches the ciuill power hath the greatest sway in gouerning: by the which being one, the whole Church and euery particular assembly, is brought to a confor­mitie, both in doctrine as also in gouernment, yea it is requisite, & needfull that it should be so: for otherwise if euery particular Church did differ from the rest in gouernment, the whole Church could not be ordered without great trouble and confusion. But yet this common gouernment of the magis [...]ate doth not take away the grouernment of particular Churches no more then the councels whereof we haue spoken, do from free Churches: This is to be done by the authoritie of the ciuill ruler, yet by the aduise of others. In the choise of whom as it is lawfull, for the prince to call or passe ouer whom he thinketh meete or vnmeete, so it will be conuenient for the good of the Church (the which it is not lawfull for him eyther wholly to neglect or lightly to regard) to call of all sortes of men those who are endued with best giftes: yet so that some be had out of euery particular Church as if they were free Churches. And especially the ministers of the word are to be called, for the reasons declared in the former section: when they by his authoritie are gathered together, he is to take vnto himselfe the ruling of the whole action (vnlesse it be needful that he delegate his authoritie to some other) and by praying for the blessing of God vpon their consultations, & declaring the cause of their meeting to begin it. Then he is to propound in the first place those wants, faults and corruptions of the Ch. which he himselfe hath obserued, & would haue supplied and taken away: to shewe the manner how he thinketh it most meet to be done: which be­ing done he is to giue liberty to euery one present to speake their mindes freely of those things which he hath propounded, as also of any other thing which they thinke good for the Church: that which is agreed vpon & doth appeare to al, or to the most of them right & meete to be decreed, he is to establish giuing vnto it the vertue of an ecclesiastical law, the which the whole Ch. ought to obey. That which cannot be agreed vpon, is to be deferred to another time of meeting (which ought to be somuch the sooner as the matters controuersed are of greater importance) for more mature deliberation with themselues and others will make that [Page 139] cleare and euident which before was doubtfull. If there be any thing which neyther can be agreed vpon by the consent of the greater part, neither yet deferred without great hurt to the Church the chiefe ruler may with the consent of some of the councell de­cree, and enact that which they thinke needfull to be done. Yet he is not to vse this authority in this manner, but vpon vrgent necessitie, for many inconueniences do follow the enacting of ecclesiasticall lawe [...] without the full consent of the councell, yea the suspitiō of tyrannizing ouer the Ch. of God is by al meanes to be auoyded. In regard wherof many christian Emperors & rulers did resigne their authoritie, which they had in gouerning the ch. to these councels,No ecclesia­stical law can be made made in a publicke Ch. without the consent of the ciuill ru­ler. insomuch that they had the ful power not only of aduising lawes, but also of enacting or the giuing vnto them the force of laws: But as hath bene shewed, this m [...]y easely turne to the hurt of the Ch. and therefore it ought not wholly to b [...] fol­lowed yet it sheweth how great regard ciuil rulers ought to haue of the iudgement & aduise of those who are godly, wise and lear­ned in the ordering of the Churches subiect vnto them. And therefore that which the councell thinketh good to be done or the greater part of them ought to be greatly regarded. Yet if the chiefe ruler cannot be brought to giue his assent vnto it, it cannot haue the force of an ecclesiastical lawe: or be imposed vpon the whole Ch. in that name. As touching the number wherof any na­tional councel doth consist, there cānot any be defined but it must be left to the appointmēt of the chief ruler to whom the deposing & authorizing of this whole action doth belong. Yet it ought to be proportionable to the quantity of the Ch. & to the number of the particular Churches, so that if some be had out of euery one of thē, it wil make the lawes enacted to be much more willingly receaued & obeyed, whenas it shal be knowen, that some of thē selues did in the name of the rest consent vnto them. And especi­ally this is requisite, in respect of the chiefe end and vse of these councels both in free and publicke churches, whereof we will briefly speake. The which is to bring the whole Church to a con­formitie of doctrine: this is needfull and good to be done, and that for these causes, first for the repressing of heresies which doe continually arise in the Church. For the which [Page 140] purpose the generall consent of the Church is very forcible: for eyther the consent and iudgement of the whole Church will be of great waight to take the said heresies out of the mindes of those who doe maintaine them, or else the authoritie by which the trueth oppugned is publickly established, will be able to remooue the maintainers of them out of the Church. Secondly this forme of doctrine agreed vpon by many will be effectuall to streng­then and confirme those who are weake in the faith and not ful­ly grounded in some pointes of christian religion. Yea it may be a meanes to helpe forward those who haue not as yet taken vpon them the profession of the gospel. Not that we ought to build our faith vpon the authority of men,The general consent of the Church confirmeth faith. but for that we ought to take from the Church a confirmation of our faith, seeing we may be greatly helped and strengthned by this meanes. And lastly this forme of doctrine ought to be esteemed the publicke confession of the whole Church, whereby they doe make knowen not only to other Churches but also to the whole world, that they do pro­fesse & maintaine the trueth of christian religion, and of euery part therof, & do detest & abhor al the false worship of the Iewes, Turkes, and all other infidels whatsoeuer: and also that they are free from all false & erroneous opinions, all grosse & blasphemous heresies of men professing the faith, wherewith the Church hath bene at al times, and is troubled at this day. This publicke profes­sion of the faith being with great care & diligence made and ap­proued by the generall consent of the whole councel, is by the au­thority of the chiefe ruler to be enioined to the whole Ch. so as it be not lawfull for any man to deny or refute any point of it. Yet it ought not to containe in it the determination of al controuersies, but only a declaration of the chiefe points of religion, in the pro­fession wherof the life, & as it were the very essence or being of the Church doth consist. For as touching matters of lesse moment in the which men may erre without any danger to their owne saluation or hurt to the Church, it is impossible that all men should be brought to think and professe the same thing: but there will be continually diuersity of opinions in these points in euerie Church. Yet it doth belong to this publick councel to consider & to determin euen of other doubts & cōtrouersies, which do troble [Page 141] the Church that by this meanes contention may be taken a­way, and as the Apostle writeth. 1. Cor. 1.10. all may say the same things and be knit together in one minde and in one iudgment. Yet the determination of the councell of these lighter points ought not to be imposed vpon any man to thinke or to professe, but e­uerie man left to thinke as it shall please God to giue him to vnderstand the worde of God in that behalfe either keeping his opinion dissenting fr [...]m the Church to himselfe, or else impar­ting it to others in that moderate, wise and christian manner, as that no man be iustly offended by him or the publick peace of the Churche disquieted, but rather all in some measure edified.

Sect. 4. of the gouerning of the seuerall prouinces of a national Church.

THus much of a publick or nationall councell gathered, ordered and established by the au­thority of the cheife ruler for this end, to bring the whole Church to a conformity, both in outward rites and orders and also in the truth of doctrine. Wherein this is especially to be cōsidered and therefore not vnfit to be repeated, that there be re­gard had vnto the liberty of inferiour Synodes. For as it is impos­sible to make all men thinke the same thing in all pointes, so also it is vnmeet yea impossible that the generall councell should so define of al things which are incident into the gouerning of chur­ches, as that nothing be left to the discretion, and disposition of inferiour assemblies. And therefore the decrees and lawes made by the generall councell ought to be as rules to direct them in their actions, although all particular cases and circumstances yea matters of lesse importance be neither determined nor yet mentioned in them. Nowe we are to come to prouinciall coun­cels; for so much as there do daily many doubts and controuer­sies arise, yea great and waightie affaires do offer themselues a­mongest the Churches, which neither for the greatnesse can sufficiently be determined and ordered by a fewe ministers, nei­ther yet conueniently be deferred to a generall meeting which [Page 142] cannot be had without great trouble to the Church. Therefore prouinciall sinodes haue a necessarie vse. They are of the same nature with general councels, saue only that they belong not to the whole Ch. but onely to some parte of it, as it is distinguished. They are to be called, ordered and established by the authoritie of the ciuil ruler, and do deale in the same matters and in the man­ner aforesaid: for the care and ordering not only of a whole nati­onall Ch. generall, but also of the seuerall prouinces of it doth belong to the ciuill ruler: so that although it doth not belong to his office to enter into particular congregations and there to per­forme the dutie of an ordinary gouernour or teacher, yet he ought to see and procure that they be in good order, that the ministers of the word do their duties diligently and sincerly, that the peo­ple liue in obedience to the gospell of Christ. But in great nati­ons and kingdoms, it is not often seene that the cheife ruler can keepe in his owne handes, and discharge in his owne person this dutie of ouerseeing the seuerall prouinces of the Ch. and there­fore it is as alwaies lawfull so often needfull that he delegate and commit this parte of his dutie to some other, euen to whomso­euer he thinketh meetest for this purpose. Neither are we to ex­clude those who are ministers of the word from this calling, as if they only were vnmeete, whenas they are in some respects fit­ter then others, hauing been many yeares exercised in the af­faires of some particular Church. And therefore if it please the ciuill ruler to call any who doth performe some ordinarie mi­nisterie in some particular Church to this office of ouerseeing many Churches, he doth nothing but that which is agreable to reason and warrantable by the word of GOD. For men hauing taken vpon them any ministerie are not so tyed vnto it, but that they may leaue it when as they shalbe called by the cheife ruler to performe any other more waighty, and publick dutie, yea although it be in some ciuill office, and much more to haue the care of many churches. Yet it is not meet that any man hauing this office should withall haue any function in a particu­lar Church as doth necessarely require his presence. For be­sides other inconueniences, it will be to him an occasion of negligence in the performance of his dutie, and an euill exam­ple [Page 143] to others. Which as it is a grieuous thing in any man to do the worke of God negligently, so it is much more offensiue in him whose office and calling it is to see that the Church be well ordered. Thus much of the common gouernment of di­uers Churches whether they be free or subiect to the same ci­uill power. From this common gouernment whole nations and kingdoms consisting of many Churches are often called one particular church, because they al haue the same humane lawes, although if we speake properly, they are diuers Churches be­cause they haue not all the same lawes, but only some pub­lick, common and generall lawes pertaining to all.