is alwayes necessarie in the Church The fourth reason Iesus Christ hath giuen and established the ministers of the worde Ephe. 4.11 for the worke of the ministerie till wee all meete together in the vnitie of faith and knowledge of the son of God vnto a perfecte man and vnto the measure of the age of the fulnes of Christ that is to say till that Christ bee perfect in vs and haue in vs his ful grouth and increase But wee can not obtaine such perfection vnto the end of the world 2. Cor. 13.9.10 at what time God shall be all in all For as Saint Paul saith Wee knowe in part and we prophecie in parte But when that which is perfect is come then that which is in part shal be abolished Wherefore it followeth that Iesus Christ hath giuen and placed the ministers of the word for the worke of the ministerie vntill the ende of the worlde and then God shall be all in all These reasons are sufficient for this present to teach and proue that the holy ministerie is continually requisite and necessarie in the Church as indeede the Lorde hath for our good saluation established the same to abide in al ages therein applying and framing him selfe to our weaknes which is so great we being corrupted thorough sinne that without this means meet and agreeable to our nature we could not be well instructed in the pointes of our saluation For if God should speake vnto vs in his maiestie we could not at any hande away with or abide his presence as we may see it by those that when he was minded to publish and to giue his lawe the people thēselues being astonished Exod. 20.19 Deut. 5.28.29 with his greatnes maiestie said vnto Moses Talke thou with vs and we wil heare But let not the Lord talke with vs lest we dy And God accepting this their request saide vnto Moses I haue heard the wordes of the voice of this people which they haue spoken vnto thee they haue wel said al that they haue spokē Oh that there were such a heart in them to feare me and to keepe al my cōmandements alway that it might go well with them and with their children for euer Go say vnto thē returne into your tents but stand thou here with me and I wil tel thee all the cōmandements and the ordinances Deut. 5.30.31 and the lawes which thou shalt teach them that they may do them c. Wherefore God yelded vnto this people their request to wit that they might be taught by the ministerie of Moses And sithence that time it was yet his good pleasure to haue continued and that vnto the end this manner of instructing and teaching his Church by the ministerie of men which order men them selues did require and chose in so much that when God him selfe sent Iesus Christ his sonne Mark 1.38 Heb. 2.16 to preach the Gospell he appointed him to take vpon him not the nature of Angels but the seede of Abraham that he might be like vnto vs in all things yet without sinne And Christ him selfe ascending to heauen Act. 14.15 committed vnto his Apostles who were men as we the office charge to teach vs. And since that time this order hath continued and is common and ordinarie in the Church and can not be separated from the Church to wit that God doth teach vs by the ministerie of men as by his instruments which are most profitable Act. 8.27 c. familiar and easie to vs. The Eunuch of Candace Queene of the Ethiopians read in his chariot the holie scriptures and no doubt the Lorde could verie well haue instructed him in the mysteries of faith by the secrete vertue and power of his holie spirit but yet he delighted rather to haue it done by the ministerie of Phillip liked better therof Act. 10.1.2 c. Cornelius the Centurion to the end he might be more fully instructed in the knowledge of the Gospel was sent backe as it were from the Angell to Saint Peter He shall tell thee saith the Angel what thou oughtest to doe Yea Saint Paul him selfe although that the Lord had spoken vnto him with his owne mouth was yet notwithstanding sent backe as it were to Ananias Act. 9.3.4 c. that he might be instructed and receiue the holie Ghost and be baptised Wherefore they that doe cast from them or disallowe the ministerie of the Church hanging vpon and looking for Angelicall and diuine reuelations to instruct them doe not onely deceiue them selues but also violate and breake the order which GOD hath established in his Church for our saluation Now there remaineth to see and know howe much we ought to deferre and giue to the ministerie for if they be deceiued which despise it and do not their duetie in that behalfe which they ought they are deceiued also which attribute or giue ouer much vnto it Wherefore we say that we ought not to giue to it either more or lesse than that which belongeth thereto that as it is good reason that the authoritie and credite thereof should be reserued vnto it selfe safe and sound so we ought to take good heede of this that we pull not from God the honour which is due vnto him For this purpose and point we must diligently obserue and marke this distinction Sometimes man is compared with God when the minister is mentioned or spoken of and then it is saide that he is not able to doe any thing at all and that his labour or worke is altogether vnprofitable As whē Saint Paul saith 1. Cor. 3.7 Neither is he that planteth any thing neither is he that watereth but God that giueth the increase For what can man haue in himself if he would enter into this to part or diuide a matter betwene God him selfe we must therefore take heede of this not so much as once to thinke that the vertue and power of the holie Ghost should be tied and bound to the ministerie of men as though without it God could not worke in mens hearts euen as shall please him selfe as we see that they of the Romish church suppose and thinke as appeareth in this that they spare not to affirme that if a childe dye without baptisme administred by man it can not be saued on the other side that they which receiue the outward signes from the ministers handes receiue by and by the grace of God which is tied to these signes But God saith by his Prophetes That it belongeth to him Iere. 31.33 Ezech. 11.19 to write his lawe in mens harts to take away from them their stonie heartes Iere. 32.40 and to giue them heartes of flesh to renue within them a newe spirite to put his feare in their heartes Isai 43.25 that they should not depart from him Shortly That it is he alone to whome it belongeth to pardon sinnes Luk. 5.21 and to saue And we
followeth that none can distract or withdrawe himselfe therefrom but hee renounceth and forsaketh the meane of his saluation The conclusion is this that seeing God hath ordeined correction and discipline to the end that wee should profite grow vp in his doctrine that we shoulde not be hardned in our sins but rather that they might be reproued to the end they might not ingender and worke in vs an vncurable rottennesse or infection It followeth that they which flie and refuse the admonitions and censures of the Church which are made and giuen them in the name of God refuse God himselfe despise their owne saluation Beholde this is that which wee haue heere to note and marke as touching the discipline of the Churche For concerning the lawes which shee may establishe and set vp according to the authoritie giuen her of GOD wee will speake thereof in the Chapter following The fifteene Chapter Whether it belong to the Church to make lawes and if she make some how farre the faithfull ought to obey her WHen the question is of the lawes of the Church wee knowe that som concerne the doctrine vnder which wee comprehende the Sacramentes also and other the discipline or pollicie and order that is to say the fashion and maner of doing The lawes which concerne doctrine touch the conscience and in the knowledge and practise of them standeth the seruice worship of God our own saluation Of this sort are al the points articles of doctrine conteined in the Scripture which we must beleeue and obserue without adding any thing thereto or diminishing therfrom in changing it Those which concerne the discipline are to bee referred to the order and honestie which ought to be kept in the church and cōsist in a maner fashion of doing altogether outward and these may a man call indifferent which a man may vse either well or euill of this sort are ordinances touching the places the times the seasons the houres set for preachings ministration of the Sacraments the celebration of marriages fasts publik praiers such like things yet notwithstanding this must be knowne that no man may appoint in the practise and perfourmance of these matters the seruice of God or our saluation neither must any man thinke that of themselues they concerne the conscience Nowe the difference and disputation that some moue and make in the Church touching this matter is not as concerning this laste kinde of Lawes apperteining only to the discipline or pollicie So euery one knoweth and cōfesseth that the church cannot want her pollicie order and that to the end shee may abide vnited and tyed together shee hath neede of certain outward bonds wherfore the church may without any difficulti or doubt make lawes apperteining only to the outwarde discipline and take them away or change them according as she shal iudge them to be expedient profitable hauing alwaies speciall respect to the times places and persons As for example the church may ordeine appoint some day of the week for publike praiers whether the prayers be ordinary or extraordinary the Churche also may chose a certaine day or a certaine houre to giue thankes vnto God when it shall haue pleased him to haue deliuered out of some greate daunger either the whole Churche or the Countrie or the Magistrate or some other members placed in authoritie the Churche also may publish a fast so often as necessitie and occasion shall require It may take order also that Baptisme be ministred at a certaine time after the preachings that the holy Supper be celebrated and ministred so often in a yeere and at those seasons which they shall iudge expedient and meete that the askings or publishing of the banes of marriage shoulde bee as it were proclaimed or declared three seuerall Sundaies And lastly that the saide marriages should bee celebrated at the Sermons or preachings either in the morning or euening that the consistories for the maners of the people and the assemblie or company which haue care for the poore assemble and meete together so often in a moneth as shall bee found expedient and profitable Wherefore the Churche may establish these lawes and other such like which the faithful ought to obey to the ende that there may not be any disorder or any confusion among the people of God But the question is of lawes concerning doctrine and the Sacraments or els other lawes touching the discipline by which they woulde binde consciences inclose and comprehende therein simplie the seruice of God that is to say whether it belong to the Churche to make Lawes thereof or no The Romish Catholikes say they may and wee affirme the contrarie and these are their reasons following The first reasō is this The Church hath authoritie to teach wherefore she hath also authoritie to make lawes belonging to the doctrine or teaching But this argument may be ouerthrown in two wordes if we denie the cōsequence For these be matters very much differing to wit to haue authoritie to teache and to haue authoritie to make Lawes belonging to the doctrine Iesus Christe hath in deede giuen the first of these to his church but so hee hath not the seconde And as God hath expressely forbidden to add any thing vnto his law Deut. 4.2 12.32 so Iesus Christ hath cōmāded his disciples to teach only the doctrine which they had heard and receiued of him The second reason The church hath the vse of the keies can bind and loose absolue and excōmunicate Wherfore it followeth that shee hath also authorie to establishe lawes apperteining to the doctrine I answere in one worde that the consequēce is false as it was in the argument last before going for a Lorde or Ruler will in deed giue power and authoritie to his officers to absolue to condemne according to the lawes ordinances but yet it will not folow for al that that he giueth them power of thēselues to make new lawes ouer his people to iudge by them according to their own fantasie So Iesus Christ hath in deed giuen vnto his apostles disciples this power to binde to loose according to his lawes but this is ill concluded to say that therefore he hath giuē thē this power this authoritie of thēselues to make lawes to establishe them in his Church and thereby to binde mens consciences The third reason Iesus Christ hath said Mat. 23.2.3 The Scribes and Pharisees sit in Moses seat all therefore whatsoeuer they bid you obserue that obserue do Heb. 13.17 And the Author of the Epistle to the Hebrwes Obey thē that haue the ouersight of you and submit your selues to thē Wherfore it followeth that we ought to obey the Pastors of the Church in keeping and obseruing their lawes I answere that when wee are commanded to obey our Pastors this ought to be vnderstood so farre foorth as their commandements proceede and come out of Moses chaīre
that is to say out of the word of God For otherwise the Lord protesteth and openly witnesseth that hee is worshipped in vain when men set out and preach for doctrine the commandemēts of men Matth. 15.9 And he himself doth straightly cōmand vs earnestly to take heed beware of the leauen of the Pharises Saduces Touching which matter Mat. 16.6 August in Iohn Tracta 46. Cap. 10. let vs heare Sainte Augustine The Scribes saith hee and the Pharisees sitte in Moses seate doe that therefore which they shall shew vnto you For being set in the chaire or seate of Moses they teach the law of God and so God teacheth by them But if they would teach any thing of their owne heare them not and doe not that which they will say for they seek their owne profite and gaine and not Christes profite In summe then if the Churche make ordeine for vs commaundements drawen and taken from the word of god it is our duetie to receiue them and to yeelde our selues obedient thereto otherwise not For it is not the Churches dutie to goe beyond the boundes of Gods worde in making lawes of her owne head and authoritie inuenting new fashions and maners to serue God by And the rule of our obedience ought alwaies to be the very selfe same worde of God as Cornelius saide vnto Saint Peter Acts. 10.33 Now are we al heere present before God to heare all thinges which are commaunded thee of God The fourth reason wee must obey the voice of the Churche Mat. 18.17 Luke 10.16 as wee haue a commandement giuen vs therfore in these places Mat. 18. Luk. 10. But the lawes commandements of the church are the churches voice wherefore it followeth that we must obey the lawes cōmandemēts of the church I aunswere as aboue is aunswered that wee must obeye the voyce of the Church when it commeth out of Moyses chaire and seate that is to say when her commaundementes shal be taken and set from the word of God and when also the question shall bee of thinges indifferent which shee shall ordeine and establish to keepe good order to serue for edification and the maintenance and vpholding of the discipline For in the things which are contrarie to Gods worde and in those also which of them selues are indifferent but yet become and made euill thorowe superstition to wit because that in them they would place the seruice of God and that they would think by them to deserue Gods grace and the forgiuenes of sinnes in these thinges I say we ought not at any hand to obey Acts. 4.19 5.29 but in such commaundementes of the Church wee ought to say that it is better to obey God then men The fift reason Ester 9.26 27 As in Ester it was ordeined that besides the feastes commaunded in the lawe they should celebrate euerie yeare the feast of lottes which was called Purim 1. Macha 4.59 and in the historie of the Machabees the feast of the dedication called in Greeke by Saint Iohn Iohn 10.22 Encaenia So the Christian church may well at this day ordeine feastes as shall seeme vnto her to be expedient and profitable for the glorie of God and the edification of the people as it hath in time heretofore ordeined the feastes and holie dayes of saint Peter of saint Anthonie of saint Marcellus of saint Margaret and all the rest I answere that there is no likenesse at all betweene the feastes of Purim or lots and of the dedication and these of saint Peter saint Anthonie and such others I deny not but that those two first were in former time established by the church besides the feastes ordeined in the lawe but let vs marke I pray you howe and to what ende Certeinly this was for the glorie of God to bring to their remembrance his great benefices towardes his church that they also might giue him thanks therfore For in Ester it is saide that the feast of Purim or lottes was ordeined by the church for remembraunce of this that the people was deliuered from the cursed conspiracie of Haman And Iudas Machabeus with the consent of the whole church ordeined the feast of the dedication otherwise called Encaenia in remembraunce of the deliueraunce of the people and of the repairing and hallowing againe as it were of the Temple which had beene polluted by Antiochus And wee deny not but that Synodes may ordein certain dayes and solemnely keepe them to the end that the people may cease from their own workes to fast to pray vnto God and to yeeld him thankes according as things shall fall out occasion be ministred so that it be don without superstition idolatrie or euill example But how can we by the examples of the two feastes aforesaide approue or allowe the feastes of the Papacie or Popedome First they were but two onely But in the Popedom there is an infinit number For what measure did they euer keepe in the number thereof Secondly the two aboue spoken of were instituted to the name of God and at no hande to the name of any dead Saints But these are ordeined to the name of creatures and not to the name of God as we heare they cal them the feastes of S. Anthony of S. Frauncis of Saint Vincent of Saint Sebastian of Saint Agathon of the virgine Mary and so of others Thirdly those had their foundation and beginning for the seruice of God and alwayes serued to edification for they were established and appointed as hath beene said to thank God to giue him praise for the benefites which hee had bestowed vpon his Church These had no foundation or beginning but in superstition and idolatrie serue to no other purpose or matter either more or lesse than the feastes and holie dayes of the Paganes and Ethnickes For wherfore is it that the Papistes giue the names of Saintes to their feastiuall dayes but because they meane to sanctifie the saide feastes in the honour of those Saintes as they call them whose name they beare And in so doing do they not set vp the Saintes in Gods place because they serue giue that honour vnto thē which apperteineth to him alone as in olde time the Paganes did in the celebration of their feastes and diuine seruices These are the principall reasons vpon which the Romishe Catholikes grounde them selues thereby to proue that it belongeth to the Church to make lawes to tye mens consciences withall Nowe it remaineth that wee shewe and set downe our reasons to proue the contrarie The first is this It is written in Isaiah Isaiah 33.22 The Lord is our Iudge the Lord is our lawe giuer the Lord is our King Iam. 4. 12. And in Saint Iames. There is one lawe giuer which is able to saue and destroy whereby it is verie clearely seene that it belongeth to God alone to make Ecclesiasticall lawes apperteining to his seruice The second reason
his neighbour Iere. 31.34 and euery man his brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of thē This promise must be referred to the state of the Church vnder the new Testament therfore it followeth that the ministerie of the worde ought not any more to haue place now in the Church I answere that the application of the place of Ieremie is altogether contrarie to the meaning intent and purpose of the holie Ghost For first formost the Lord making comparison betwene the old people and the newe meaneth not any other thing but that vnder the Gospel he would send vnto his people so great a light by the means of Iesus Christ his sonne that his knowledge should be common familiar to all whereas vnder the lawe he manifested declared him selfe darkly that vnder certaine shadowes figures As indeed the ancient people that is to say they which were in the time of the olde Testament were not so familiarly plainely and perfectly taught as we be at this day by reason whereof also the Prophet Malachie calleth Iesus Christ the sonne of righteousnesse Malach. 4.2 signifying therby that the fathers vnder the law had indeed som light but yet not such a light as we through his goodnes haue at this day Furthermore we must marke that the Lord doth not say simplie They shall teach no more euery man his neighbor euery man his brother but he addeth saying Know the Lord. By which restriction or strayning it into a narrow roome he plainly declareth that he promiseth to his children such a knowledge that they shal not be any more learners of the A.B.C. neither young scholers in the doctrine of saluation For these words Know the Lord denote point out the first rudiments or instructions of faith and of the heauenly doctrine And indeed if we wel weigh mark how rude grosse and ignorant the old fathers were we shall finde that they were as it were little children Gal. 4.1 c. euen as Saint Paule saith and as yet in their A.B.C. But God hath shewed vnto vs a farre greater grace bicause that we haue a more manifest cleare and shining light to leade vs to the knowledge of God and of the mysteries of our saluation For this cause Iesus Christ saide Matth. 13.16.17 Luk. 20.23.24 Blessed are your eyes for they see and your eares for they heare For verily I say vnto you that many Kinges Prophetes and righteous men haue desired to see those thinges which ye see and haue not seene them and to heare those thinges which you heare haue not heard them In summe the Lorde promiseth here that his people shal not be found grosse and ignorant vnder the newe couenant or testament that they shall haue neede of the principles and beginnings of Christian doctrine But if we would not take this place in this sense how shal we expound an other of Isaiah Isai 2.2.3 which seemeth to be contrarie to this He saith It shall be in the last dayes that the mountaine of the house of the Lord shall be prepared in the toppe of the mountaines and shall be exalted aboue the hilles and all nations shall flowe vnto it and many people shall goe and say Come and let vs goe vp to the mountaine of the Lorde to the house of the God of Iaacob he will teach vs his wayes It is certaine that he prophecieth euen as Ieremiah of the grace of God which should be made manifest through Iesus Christe in the time of the Gospell Nowe one of them saith Euerie one shall not teach his neighbour for they shall all knowe the Lord The other saith The people shall runne together and say Come Let vs goe vp to the mountaines of the Lord and he shall teach vs his wayes How shall we make these two places agree seeing that both of them prophecie of one and the selfe same thing Verily Ieremiah meaneth that the people of God shal be in such sort lightened vnder the new Testament by the light of the Gospel that they shal haue no more neede of the rudimēts or first instructions of religiō neither to be so taught as the olde people were by the shadowes ceremonies of the law And as touching Isaiah he meaneth that vnder the same newe Testament the people shal though they be wel aduanced and instructed in the points of christian doctrine notwithstanding diligently indeuour more more to aduance them selues grow forward therin and that for that purpose they shall continually exhort one an other to the end they may better profite in the knowledge of the lawe Ioel. 2.28.49 The fourth argumēt It is written in Ioel At that time that is to say in the time of the new Testament I will poure out my spirit vpon all flesh saith the Lorde and your sonnes and your daughters shall prophecie your olde men shall dreame dreames and your young men shall see visions And also at that time I will poure out my spirit vpon the seruants vpon the maids Nowe by this promise the charge office to teach is without any difference laid vpō al vpon fathers children vpon sonnes vpon daughters vpon olde folke and vpon yong vpon seruants and maides wherefore it followeth that the ministerie of the word is not necessarie in the Church I aunswere that there is nothing in this argument or reason but a meere cauil It is true that this prophecie ought to be referred to the kingdome comming of Iesus Christ that the gift of prophecying should then be common both to men women to old and yong to be short to all estats But in the first place this is to be marked that the prophet speaketh here by comparison vsing a figure commonly called Hyperbole that is to say a maner of speach very excessiue because of our wearisomnes slacknes and negligence for hee doth not presently promise that all vnder the Gospell frō the first to the last shall bee partakers of this gifte but in respecte of the olde people vnder the lawe For if wee compare the estate condition of the old Church with the singular treasures which God hath powred out and giuen vnto his people after the manifestation and reuealing of Iesus Christ we shall finde that in this latter time the Lorde hath spread abroad and powred out the giftes of his spirite vpon all fleshe that is to say almost vpon all men when as vnder the lawe a verie smal number was partakers therof Wherfore when he saith That the Lord will powre out his spirite vpon all fleshe this particle or worde all is not here taken in his proper signification as though it were simply and altogether vniuersall but is indefinite and must be referred to all estates and conditions of people and not to euerie singular person as in this sentence of S. Paul where it is saide
15. for he is a chosen vessel vnto me to beare my name before the Gentiles and Kinges and the children of Israel Which is a matter worthie to bee noated to the ende that we shoulde carefully looke vnto our selues that we take not vppon vs to iudge of any man rashlie and before the time CHAP. III. Of the visible Church and of the true markes thereof THe visible Church is the cōpanie of all those who by the preaching of the Gospell are called to be of Christs flock as indeed they are supposed to be amongest whome notwithstanding manie are not of the number of the elect as appeareth by the parable of the seede whereof Iesus Christ maketh mention in the 13. chapter of the Gospell according to S. Matthew and by that which he saith that all they which say vnto him Lorde Lord Math. 13.24 Matth. 7.21 Matt. 20.16 shal not enter into the kingdom of heauē Also that many are called but few are chosen Also by that Saint Paul saith Rom. 9.6 that all they which are of Israel are not therefore Israel And S. Iohn They went out from amongest vs Iohn 2.19 but they were not of vs for if they had beene of vs they would haue continued with vs. We haue an example hereof in Iudas as Iesus Christ himselfe witnesseth the same in Saint Ioh. Here then we haue to marke this Iohn 6.70.13.18 that the outward profession of Christan religion is not sufficient to saluation Furthermore this Church is knowen by her own proper marks which are two verie principall and substantiall The first is the pure preaching of the worde with a right and common consent thereto There was neuer yet any religion which was not vpholden maintained and pointed out by some doctrin So we se that the gentiles haue had their seruices hymnes songes praises vnto their Gods The Iewes haue the barke or huske of the lawe and their own Thalmude The Turkes haue the Alcoran of their Mahumet and the heretikes also boast thēselues of the doctrin of the Gospell and yet all these are false signes or markes But the true church hath for her first and principall marke the worde of God purely preached to the which the church consenteth conformeth hir selfe as we proue it plainely by these places of scripture Iohn 10.27 Iesus Christ saith My sheepe heare my voyce and I knowe them and they followe mee And Saint Paule in his Epistle to the Ephesians Ephe. 2.20 you are saith he builded vppon the foundation of the Apostles and Prophetes Iesus Christe himselfe being the cheife corner stone And indeede if this be true as of necessitie it must needes be that by the Scriptures wee are brought to the knowledge of Christ as Christ himselfe affirmeth Iohn 5.39 Search the Scriptures diligently for they are they which beare witnesse of me ought we not then by the same scriptures to be guided and leade to the knowledge of the true and right Church This matter the auncient fathers respected when they taught the the true Church ought to shewe and declare it selfe by the holy scriptures as Saint Augustine saying There is great disputation betweene vs and the Donatistes Contra pitilia cap. 2. to knowe where the Church is What is then that we haue to doe herein Shall we search it out in our owne wordes or rather in the wordes of our Lord Iesus Christe the head thereof verily we ought rather to seeke for it in the wordes of him that is trueth and knoweth very well his owne body For the Lord knoweth them that be his And againe 2. Tim. 2.19 Cont. Pitili cap. 3. Aug. epist 166. I will not shew or declare the Church by the doctrine of men but by the word of God Also by the scriptures saith he we haue learned Christ by the scriptures likewise we haue learned to knowe the Church We haue these scriptures common amongest vs wherefore then doe we not retaine and holde in them both Christ and his Church And Chrysostome saith Supr Matth. exposit 2. Homil. 49. cap. 24. He that will knowe which is the true Church of Christ by what meane can he knowe it in such and so great a confusion of outward shewe if it be not onely by the scriptures Lib. 2. de Iacob cap. 7. Saint Ambrose saith also The true and Catholike Church is there where GOD him selfe appeareth and speaketh to his seruantes by his owne worde The other marke of the Church is the lawfull administration of sacraments Cont. Faustū Manich. lib. 9. cap. 11. Saint Augustine hath sometimes saide that men can not vnite or knit them selues together in any religion what so euer be it true or false but by the meanes of some sacramentes or visible signes So the Gentiles had their sacraments and sacrifices The Iewes had Circumcision and some other outward signes of their religion But the true Church hath for the second of her markes her owne sacraments instituted by Iesus Christe the head thereof that is to say baptisme and the holie supper And therevnto must be referred that which Saint Augustine saith The Lorde hath vnited or knit together the newe people that is Ad inquisit Ianuar. ca. 1. the people vnder the newe Testament by the sacraments which are few in number easie in obseruation and very great in signification to wit by baptisme consecrated or administred in the name of the blessed Trinitie and by the communicating or partaking of his body and of his bloud Besides Saint Paule doth in like sort rightly teach vs this when he saith first of baptisme 1. Cor. 12.13 that we are all baptised by one spirit into one body and afterward of the supper we that are many 1. Cor. 10.17 are one breade and one body bicause we al are partakers of one and the selfe same breade meaning thereby that these two sacraments are in such sort the two common signes of the Church that by the same we are visibly gathered together into the house of God that we may there be accounted in the number of his housholde seruants and contained in the vnitie of the body of the Church withall the faithfull and by consequent drawne taken and separated from all other people prophane nations CHAP. IIII. Whether these true markes of the Church are to be found amongst the Romish Catholiks THese then are the two certaine and infallible markes of the true Church by which men must examine all assemblies that pretend the name and title of the Church least otherwise they be seduced and deceiued Wherfore if a man will knowe whether the true Church be among the Romish Catholikes or no we neede not haue recourse to any other proofe or touchstone then this onely But it shall behoue vs to holde and to keepe in memorie one foundation or sure ground to wit that these two markes must alwayes be retained and kept in their puritie without being any manner of way
things we cānot after any sort say or affirme of Rome Moreouer if we must respect and regard the Apostles there is as much or rather more reason to make S. Paule the first Bishop or Pope of Rome as S. Peter For in the first place besides that he was not in any thing lesse or inferior to the most excellent or chiefe Apostles 2. Cor. 11.5 we finde not that S. Peter did at any time reproue him in his ministerie Gal. 2.11 as he reproued or blamed S. Peter And besides we haue a certaine and an assured testimonie in the holie scripture touching S. Paul Act. 23.11 Act. 28.30.31 that he was sent by GOD to Rome there to beare witnesse of him that he there preached the kingdome of God two whole yeres together that from thence he writ diuers Epistles to the Churches that he was there prisoner and at the last beheaded by Nero. And as touching Peter we haue no assured testimonie that he went to Rome or that he taried there exercising there the ministerie If they wil replie that Iesus Christ gaue him the keies of the kingdome of heauen and that by that meanes he was preferred before Saint Paule and made head of the Church we haue aunswered that heretofore which we minde not hereto repeat Besides though it were so that S. Peter was ordained to beare rule ouer all Churches as an Apostle yet it can not therevpon followe that his successours ought to haue any such right or authoritie as he bicause they which succeeded the Apostles haue not the same charge and the same office that the Apostles had For when Iesus Christ ordained his twelue Apostles he ordained them for a time onely and after thē he hath not substituted or ordained others in their place to haue so ample and large a charge as theirs was Likewise we read not that the Apostles established other Apostles in their stead but onely Elders and Auncients that is to say Pastors and Ministers who had their callings charges and offices limitted Wherefore albeit Saint Peter might well be an vniuersall Bishop yet so it is that those that came after him can not rightly attribute vnto themselues such an office But to conclude by what marks can the Pope brag that he is the successor of Peter whose office he doth not any maner of way execute and whome he followeth not in any thing whatsoeuer CHAP. VIII Whether the Church of Rome be the true and Catholike Church And whether we doe well to separate and withdrawe our selues from it WHen we cal the assemblie of Papistes the Romish Church we mean not that we hold or take the same for the true Church For we take the word Church in his generall signification for a companie or fellowship or congregation And indeed we hold and affirme that among the Papists the true church is not but only some little tract or path of a Church to the end that that which Saint Paule saith may be accomplished to wit that Antechrist doth sit as God in the temple of God This being true 2. Thess 2.4 much lesse can we say that the assemblie which is amongest the Papistes is the Catholike Church which point we proue by these reasons folowing The first reason The true Church is founded or buided Ephes 2.20 vpon the doctrine of the Prophets and Apostles as S. Paul saith but the Papacie or Popedome hath not any such foundation bicause that it hath ouerthrowne the doctrine of the Prophets and Apostles as may plainly appeare by the examination of their traditions The Popedome therefore is not the true Church The second reason In the true and Catholike church 1. Tim. 3.7.15 the truth should reigne beare sway for S. Paul saith the church is the piller and ground of truth but in the Papacie truth reigneth not but on the cōtrarie side falshod lying as appeareth by the doctrine of the Masse of Purgatorie of invocatiō or praier to Saints of idols of merits and other such matters Wherfore it foloweth that the papacie or popedome is not the true Church The third reason The true Church 2. Cor. 11.2 Ephes 5.22 is the spouse or wife of Christ But the Churche of Rome is not the spouse of Christ For the spouse of Christ contenteth her selfe with Christ her only husband euen as an honest woman doth content her selfe with her only husband without admitting or suffering any other with or besides him which the Romish Church doth not bicause she receiueth the Pope of Rome for her husband and ioyneth him together with Iesus Christ Wherefore it followeth that the Romish Church is not the true Church The fourth reason The true Churche is the sheepfold of Iesus Christes sheepe Ioh. 10.16 But the Popedome is not the sheepfold of Christes shepe for it heareth not the voice of Christ the true Pastor or sheepheard but the voice of a stranger that is of the Pope whose lawes it foloweth and keepeth more then the lawes of Christ The papacie then or popedome is not the true Church Ephes 1.23 The fift reason The true Church is the body of Christ but the Romish Church is not the body of Christ For the body of Christ contenteth it selfe with Christ the onely head therof otherwise it should be a monster with two heades as we haue declared before in the seuenth chapter which thing the Romish Church doth not bicause it receiueth and holdeth the Pope for her heade Wherefore it followeth verie well that the Romishe Church is not the true Church The sixt reason Though it were that Church of Rome were the true Church yet it could not be but a particular church euē as the Church of Corinthus Ephesus and others wherevppon it followeth that it is not neither can be the Catholike and vniuersall Church The seuenth reason In the true Church these three markes are founde without fayling that is to say the lawful calling of pastors the pure preaching of the worde the right administration of sacraments but in the Romishe Church these three markes are not to be founde as it is easie to shewe by the examination that a man might make thereof Wherof it followeth that the Romishe Church is not the true and right Church Nowe seeing that wee haue sufficiently shewed that the Church of Rome is not the Catholike Church neither yet the true Church mē must not deme it strange that we can not agree with it but that we depart and seperate our selues from it and that in so doing we ought not at any hand or any manner of way to be held accoūted for Schismatiks because we do not forsake the auncient and Catholike Church no not the auncient Romaine Church but doe altogether agree with the same For would we knew what manner of Church the church of Rome was in auntient time Tertullian teacheth it vs Tertul. de praescr haeretic when hee speaketh therof after this maner A blessed Churche
1. Tim. 2.4 that God will haue all men to bee saued that is to say all persons of what qualitie condition soeuer they be And in that place of Saint Matthewe Matt. 4.23 where he saith that Iesus Christ being in Galilee healed all sickenesse and all disease among the people That is to say all sortes of sickenesses and diseases And indeed S. Peter in the seconde Chapter of the Actes Act. 2.16.17 maketh this sense manifest and plaine vnto vs when he saith that this prophecie was then accomplished when Iesus Christ sent his holy spirite vpon the Apostles Nowe we knowe that all fleshe that is to say all men were not at that time indewed with the gift of prophecie Secondly The Prophet speaketh not here of the publike office and charge to teach but of the particular duetie of euerie one calling them generally Prophetes who in the time of the Gospell should be indewed with so great light of doctrine that they might after a sort bee compared with the auncient prophetes Iere. 31.34 Wherevnto also must be referred the place of Ieremiah Mala. 4.2 Matt. 13.16.17 which wee haue expounded in the former argument and likewise the place of Malachie and of Iesus Christe in the 13. of Saint Matthewe It is not then without cause that Ioel attributeth this title or name of prophete to them who haue no publike charge or office to teach but are onely inlightened by the holye spirite and the preaching of the Gospell 1. Thes 5.11 because that this light is farre more excellent then the gift of Prophecie it self was in diuers who liued vnder the law And also though we are bounde to exhort one an other and to teach one an other in the doctrine of godlines and the feare of God yet for al that the publike ministerie of the worde is not superfluous or vaine in the Church For the selfe same God that hath commanded fathers to instruct their children and all vs to admonish one an other hath also ordeined the publike ministerie of the word in the Church that it may be there practised and exercised not for some fewe yeares onely but euen vnto the ende of the world And thus much touching the argumentes of the aduersaries and such as set them selues against the ministerie of the Church Now let vs bring foorth our reasons to proue the contrarie The first reason is Iesus Christe hath commaunded that the Gospell should bee preached and the sacraments administred in the Church vnto the ende of the world Thē it followeth that the ministery is alwaies requisite and necessarie in the Church I proue the Antecedent or former proposition by these wordes of Christ written in the last Chapter of Saint Matthew Matt. 28.19.20 Goe teach all nations baptising thē in the name of the father and of the sonne and of the holy Ghost teaching them to obserue whatsoeuer I haue commanded you and beholde I am with you vnto the worldes ende For after the cōmaundement to preach the worde and to administer baptisme vnder which sacrament the other also of the holy supper is conteined because the disciples might doubt or feare their charge as being great in labour and harde to execute Iesus Christ addeth a promise of his assistaunce not for tenne or twentie yeares onely but for alwayes euen vnto the ende of the worlde Wherein hee manifestly setteth out and declareth two thinges One that he willeth and ordeineth that the ministerie be exercised in the Church not for one age onely but continually vnto the consummation and ende of all things The other is that he promiseth that although Sathan subtillie deuise and inuent and practise all that hee can to hinder the ministerie the work of Gods seruants and that tyrants by their practises and violences inforce thē selues to the vttermost of their power to ouerthrowe and to bring to naught the Church of God yet hee will by his godly and heauenly power alwaies mayntein his trueth in the worlde and preserue his Church therein by the ministerie labor of his faithfull pastors The seconde reason Rom. 10.17 The Apostle Saint Paul saith to the Romanes That faith commeth by hearing and hearing by the worde of God Whereby he declareth that God hath accustomed to plant faith in our harts by the preaching of his word It is true that the power of God is not tyed to this outward meane but that he is able to beget faith in vs after some other fashion and by some other meane although it be to vs incomprehensible euen as it shal please him selfe but notwithstanding all this the ministerie of his worde is the ordinarie meane which hee vseth or serueth himselfe with to giue vs faith by so that they which will haue faith wirhout the preaching and hearing of the worde doe as much as though they woulde liue without meates and drinkes which GOD hath ordeyned for our bodily life Nowe herevpon we take and frame our argumēt thus Faith is in all times and alwayes necessarie for men But faith is giuen vnto men from God by the ministerie of the worde Therefore it followeth that the ministerie of the worde is in all times and alwayes necessarie for men The thirde reason It is certaine that for as much as the sacramentes are ordeyned by God to be as it were seales of the worde to seale in our heartes that which is therein conteyned alreadie that is to say the vnion fellowshippe and partaking which we haue in Iesus Christ it followeth that where there is not the worde of God preached there wee cannot haue any sacramēt For as a seale is altogether vnprofitable yea is not allowed a seale vnlesse it be bound or set to some instrument or writing for the confirmation thereof euen so the sacrament is altogether vnprofitable yea indeed is not a sacramēt if it be not ioyned with the worde of God preached to confirme the same vnto vs. Whervpon S. Augustine hath sometimes saide Let the worde be ioyned to the sacrament Augu. sup Iohan. hom 13. there shall be made a sacrament Of what worde speaketh he verily not of a worde mumbled vp murmured or whispered without vnderstanding ouer the elements but of the worde of God preached to the faithful and receiued of thē through faith as he himself maketh it plaine when speaking of baptisme he addeth this is the word of faith which we preach by which baptisme is consecrated and hallowed 1. Cor. 11.21 to haue power to make cleane Nowe from that which is aboue saide we reason after this manner The administration of the holy supper is alwayes necessarie in the Church euen vnto the end of the world for Iesus Christ hath commaunded vs to celebrate it by that meanes to preach or shewe foorth his death vntill his comming againe But the administration of the supper cannot be performed without the ministerie of the worde Therefore it followeth that the ministerie of the worde
might knowe the thinges that are giuen to vs of God 2. Cor. 2.14 Also that the things of the spirite of God are spiritually discerned that is to say by the efficacie mouing and working of the holie spirite Wherefore it followeth that the holie spirite teacheth vs and maketh vs to discerne betwene these bookes which we ought to receiue without gainesaying and the other which we ought to reiect and refuse Some perhaps will say that this article or point is daungerous bicause that heretikes oftentimes bragge that they haue the spirit of God which they haue not indeed and we knowe howe they haue alwayes indeuoured to make their doctrines of authoritie and credite through their inward reuelations which they haue imagined to proceed from the holie Ghost But we can easily aunswere this to wit that in this matter we can easily auoyde al daunger if we vse and followe the remedies which S. Iohn doth furnish vs withal when he saith that we ought not to beleeue euery spirite 1. Ioh. 4.1 but to trie and proue the spirites whether they are of God or no. And what shall be the meane and way of this triall and examination euen the word of God as we see that therby the men of Berea Act. 17.11 did proue S. Paule his spirit and doctrine And to this meane doth Chrysostome send vs when he saith thus Many boast of the spirit Chrysost de sanct adorand spiritu but they which bring any thing of their owne doe falsly pretend the same As Christ witnessed that he spake not of him selfe bicause that his doctrine was taken out of the lawe and Prophets in like manner if any vnder the title and name of the spirite shall bring vnto vs any thing which is not contained in the Gospell let vs not beleue it For as Christ is the accomplishment and fulfilling of the lawe and Prophetes so is the holie Ghost of the Gospell But how can we by this way or meane discerne and knowe the spirites that is to say whether the doctrine which they shall propound and set foorth vnto vs be from the holie Ghost or no After two sortes or by two meanes you shall knowe this First if it tend to this end to exalt establish and set vp the glorie of God Ioh. 7.18 For as Iesus Christe saith He that seeketh the glorie of God is true and no vnrighteousnesse is in him Secondly if it be conformable and agreeable Rom. 12.6 to the proportion of faith that is to say if it agree and accord well with the heads foundations of Christian religion whereof we haue spoken more largely heretofore in the fourth Chapter The second thing that I aunswere touching the foresaide reason of the Romish Catholikes is that the consequence thereof is not necessarie neither well grounded when they say that the Church yeldeth testimonie to the word of God and doth commend the same vnto vs that therefore the certaintie and authoritie of the worde of God dependeth vpon the authoritie iudgement of the Church For as we haue but a little while agoe alledged out of Alfonsus de Castro The word of God is certaine not by reason of the Church which beareth witnesse thereof but bicause of it selfe and his owne credite The Apostles yelded testimonie Ioh. 15.17 Act. 1.8 and bare witnesse of Iesus Christ And who is he that will therefore say that Iesus Christe his authoritie doth depend of the authoritie and iudgement of the Apostles The Goldsmith trieth the golde and putteth a difference betweene that which is good and pure and that which is naughtie mettall But doth he therefore by his triall and proofe make that the golde is either good or euill A parliament receiueth some edict or lawe which commeth from the King that it may be published and proclamed Inquirie is diligently made whether it come from the King or no Afterwardes all knowe that it commeth from the King what doth the parliament then It is true that it alloweth the edict that it acknowledgeth the same that it beareth witnesse to it and commendeth and setteth out the same yea and if neede be interpreteth it according to the Kings intent and meaning But doth the parliament for al this cause it or make it to be the Kings lawe Doth it giue authoritie to it Hath it any authoritie to chaunge any thing in it or to add any thing to it or to clippe or take any thing what so euer away from it It is certaine no. Euen so standeth the case with the Church For although it be an excellent testimonie to the word of God yet it can not at any hande giue it authoritie as to say that the certaintie of the word of God hangeth vpon the authoritie and iudgement of the Church For when the Church acknowledgeth and alloweth the word of God and doth put a difference betweene it the doctrines and inuētions of men she doth no other thing but heare the voice of her pastor Ioh. 10.5 discerneth knoweth it frō the voice of a stranger Nowe there is great difference betweene discerning the Pastors voice from astrangers and adding authoritie credit thereto bringing to passe and that according to trueth that it should be such or such that is either true or false The second reason is The Church is more auncient than the scriptures For in the time of Adam Abell Seth Noah Abraham Isaac Iaacob there was no scripture For Moses was the first penman or writer of matters concerning religion and yet notwithstanding there was a Church Wherfore it followeth that the authoritie of the church is aboue the authoritie of the holie scripture First and formost I aunswere that the consequence of this argument is none at all For graunt it that one thing be more auncient and olde than an other yet it followeth not for all that that it should be of greater authoritie and credite otherwise we must inferre that Moses hath more authoritie than Iesus Christe and the lawe more than the Gospell Secondly as touching the antecedent or former proposition I say that it is sophisticall captious and full of deceit For albeit that in these first times of the world there was no scripture which the father 's vsed yet for all that the word of God ceased not to be bicause it was written and ingrauen in the fathers hearts and moreouer sounded verie clearely in the Church which word was in good time brought and committed to writing first by Moses and afterwards by others and therevpon called the holie scripture wherefore seeing that the holie scripture and Gods word is nothing but one and the selfe same thing it followeth verie well that if our first fathers haue had the word of God they haue had also in substance the holie scriptures Aug. cont epist fundamen cap. 5. The third reason S. Augustine hath saide I would not beleeue the Gospell if the authoritie of the Catholike Church did not moue
There is none but God alone that can institute and ordeine a lawfull seruice which may be agreeable to himselfe and acceptable in his sight for this cause he him selfe saieth Deut. 12. 8.32 Yee shall not doe after all these thinges that yee doe heere this day that is euery man whatsoeuer seemeth good in his owne eyes but whatsoeuer I commaund you take heed yee do it thou shalt put nothing thereto nor take ought therefrom And in Ieremiah Ier. 7.22 23 I spake not saieth he vnto your fathers nor commaunded them whē I brought them out of the land of Egypt concerning burnt offerings and sacrifices but this thing I commanded them saying Obey my voice and I will be your God and yee shal be my people and walke yee in all the wayes which I haue commaunded you that it may be well vnto you He saieth also by his Prophet Samuell 1. Sam. 15.22 Thinkest thou that the Lord hath as great pleasure in burnt offerings and sacrifices as when his voice is obeyed Behold to obey is better than sacrifice and to hearken is better then the fatte of Rammes Wee may read many such or the lyke sentēces but specially this is notable and excellent that the sonnes of Aaron were horribly burned and consumed with the fire which was sent out from the Lord Leuit. 10.1 c. because they offered straunge fire and which in deede was not commaunded them But wee adde that the lawes which concerne doctrine and by which mens consciences are tied apperteine to the seruice of God And therfore it foloweth that there is none but God alone which can make and establish such lawes The third reason Lawes concerning doctrine and such as binde mens consciences ought to bee vnto vs a testimony pledge of the wil of God But God alone by his word can giue vnto vs this testimony and at no hand or by no meanes men as of them selues Isaiah 40.13 c. Rom. 11.34 For who hath instructed the spirite of the Lord or was his Counsellor or taught him as the scripture saith It followeth thē that God alone may make establish lawes concerning doctrine and which shal serue to binde mens cōsciēces The fourth reason If it belong to the Church to make lawes concerning doctrine the seruice of god this must needs be that she hath receiued the prerogatiue and authoritie from God him self for mē haue not here in their life any power so to doe But so it is that the Church hath not receiued from God this prerogatiue authoritie For cōtrariwise God hath expresly plainly forbidden them to ioyne or adde any thing to his lawe Deut. 4.2.12.32 Wherefore it followeth that it doeth not apperteine to her to make lawes touching doctrine and the seruice of God The fift reason It is necessary that they which make lawes shoulde haue Lordship rule authoritie ouer thē to whom they giue those lawes But the church hath no Lordship or rule ouer the consciences of the faithful 1. Pet. 5.3 for S. Peter speketh with a loud voice plainly That the Pastors Bishops haue not any Lordshippe ouer the Lordes inheritance that is to say ouer the faithful of whō the church is composed made 2. Cor. 1.4 And S. Paul plainly protesteth touching himself that hee hath not any dominion ouer the faith of the Corinthians Wherefore it followeth that the Church may not make or establish lawes to binde the consciences of faithfull people Mat. 15.9 The sixt reason The Lorde saieth In vaine they worship mee teaching for doctrine mens precepts and commaundements 1. Tim. 4.1 c. And S. Paul calleth lawes traditiōs touching forbidding of marriage and vse of meats the doctrine of Deuils Collos 2.16.18 Also he saieth Let no man condemne you in meate and drinke or in respect of an holy day c. Let no mā at his pleasure beare rule ouer you by humblenes of minde and worshipping of Angels By these sentences it is most plaine and euident that the Church ought not nor may not establish any such lawes to binde tye or restraine mens consciences The seuenth reason The lawes which take away from vs that Christian libertie which Christ hath gotten and purchased for vs ought not in any case to be established or tollerated For S. Paule exhorteth vs Galat. 5.1 to stande fast in the libertie wherewith Christ hath made vs free and that we should not be intangled againe with the yoke of bondage But the lawes giuen by men not from God him selfe touching matters which are commended vnto vs with an opinion of necessitie which are required of vs as workes meritorious or as the seruice of God take away frō vs the christian libertie and freedome which Christ hath purchased for vs of this sort are the lawes made touching the obseruatiō and keeping of lent celebration or keping holy of certaine feasts not to eate flesh vpon Friday Saturday and certain other dayes such like things Wherfore it followeth that such lawes ought not in any case to be established set vp tollerated or borne withall But wee wil make or put an end to this Chapiter with two sentences which make altogether for vs Tho. Aquin. in summa part 3. in additio 46. Artic. 6. are altogether against the Romish Catholikes The one is Thomas of Aquine his owne saying thus Because that the church is founded alreadie and grounded in the faith in the Sacraments it doth not belong to the Ministers of the Church to make newe Articles of faith or new Sacraments or to take away those which are alreadie made and established For this is the excellencie and power which belongeth onely vnto Iesus Christ who is the foūdatiō of the church The other sētēce is of Alphōsus de Castro his own conteining these wordes Alphons de Cast aduersus omnes bareses lib. 1. Cap. 8. It may not at any hand bee either done or suffered that the church should establish a new article of faith but that which was in former time the true faith and which notwithstanding was hidden from vs the Church bringeth to passe by her testimony and witnes that the same is made knowne vnto vs And the Abbot is verie much deceiued in the decretals expounding the Chapiter which beginneth Cum Christus that is when Christ c. in the title of Heretikes when he saieth That the pope may make newe articles of faith Hee knew not nor vnderstood not what it was which hee spake and therefore erred and was deceiued as a Shoomaker should be if hee would take vpon him some matter ouer and besides his occupation The sixteenth Chapter Of the afflictions and persecutions of the Church THere are diuers which woulde faine haue a Church of sugar or of veluet as you wold say that is to say that in seruing God they might be exempted from all afflictions Suche were Zebedeus his sonnes Iames
recompence that slownesse as it were long forebearing by very terrible torments yea it commeth and draweth nigh by little and little with feete of wooll as it were but being once arriued and come it declareth that it hath an arme of iron to bruise in peeces beat downe all vnrepentant wicked persons O blessed is he as a certaine Poet hath sayde who is made wise by an other mans daungers and examples I wishe that this might open the eies of the men of our time who doe openly bande and set themselues againste God and his Church For some there bee who are so arrogant and presumptuous that they take pleasure delight in no other thing then to murther and persecute poore innocent people as though they had made a couenant or agreement with death it self as Isaiah saith They lift vp thē selues aboue the clowdes Isaiah 28.15 neither haue they any tast or feeling of the iudgement of God and therefore they harden them selues in a cursed kinde of licentiousnesse But so much there is that their ende if they amend not shall make manifest an alteration and chaunge not looked for by which the Lorde when so seemeth good vnto himselfe knoweth rightly to execute his own iudgemēts yea that his hande although it appeare not that it seemeth as thogh hee had it shut vp in his bosome is notwithstanding nigh to ouerwhelme them and where as they lift vp them selues against heauen that hee will in a moment and twinkling of an eye make them to fal backwarde to the earth yea and cast them headlong to the deapth or bottome of Hell O that tyrants persecutors would thinke well of these matters But what What should a man doe to hard heartes and to blinded eies The wicked become more proude through the prosperitie which they haue in this worlde as though that no punishmēt for their cruelties were prepared for them It fareth with them as with Dionysius the tyrant who after he had spoyled and robbed a temple went to the Sea and seeing hee had a good wind beganne to say that the Gods fauoured Churche robbers or spoylers of temples So likewise these men when they beholde that their offences remaine vnpunished that their villanies wickednesses are not corrected immediatly they giue them selues ouer to worke wickednesse outragiously and to conclude in their carnal fleshly vnderstāding that there is no iudgement of God at all and that hee hath no punishments redy and prepared for their iniquities But as the holy Scripture determineth and pronounceth the quite and cleane contrary so ordinary and common experience of the examples of gods wrath doeth sufficiently shew vnto vs that when god spareth the wicked persecutors of his people for a time and maketh as though hee seemed not to looke vpon their extortions outrages and violences it is not because hee is fauourable vnto them neither because hee reacheth them his hande and helpeth them for it cannot otherwise bee but that one day as hee is a iuste iudge hee wyll giue vnto the enimies of his glorie and the good and saluation of his Children suche recompence and hyre as they shall haue deserued first in this life if it bee expedient that they may shamefully and wickedly ende their daies and afterwardes in the other worlde that they may vtterly perishe if they repent and amend not in this life and may bee tormented eternally in Hell fire where there is nothing but weeping and wailing and gnashing of teeth FINIS ¶ A Table conteining the principall matters handled in this present booke A AFflictions and the causes thereof Page 333. c. Afflictions of the church 274. Afflictions of the Church and the ends which God respecteth therein 340. Afflictions of the Church increase when the deliuerance thereof is nigh 325. Afflictions of the Church is alwayes ordered and gouerned by Gods hande 321. Afflictions come not without the prouidence of God 318. Afflictions and their issue in respect of the faithfull 345. Afflictions and their issue in respect of the persecutors 357. Ancientes 133. Antiochus 359 Apostles 128. Archebishops 69. 144. Aurelian 304 372. Augustine and in what sense he saide that hee would not beleeue the Gospel without the authoritie of the church 222. Auncient fathers did not acknowlege the bishop of Rome for Pope 92. c. B BBaptisme of the Roman Church 115. Bishop 69. 133. 143. Bishop vniuersal is a title of Antichrist when it is giuen to men 94. C CAlling see Vocation Cardinals 146. Censures 247. Censures three endes thereof 252. Censures of the Church must be applied with out respect of persons 255. Chaplines 140. Councels 202. Consistorie 241. Corrections and censures 247. Curates 142. Church whence it commeth 2. Church how many waies taken 2. Churche which is true hath two substantiall markes 15. Church and her continuance 55. Church and her head is Iesus Christ alone 68. Church and her holinesse 184. Church compared to a Palme tree roses lilies and to a Vine 332. Old Church of Rome what a one it was according to Tertullian his iudgement 106. Church catholike is one alone 11. Church catholike inuisible what it is 7. Church distinguished into three sortes 4. Church in what sense called the piller groūd of trueth 200. Church in what sense saide to be without spot or wrinckle 189. Church whether aboue the scripture 213. Church whether more old then the scripture 220. Church must not be iudged by the great number 58. Church whether it may erre 197. Church why called catholike 9. Church why saide to bee inuisible 12. Church represented by a bright lampe or firebrand in the middest of a burning or smoking furnace 330. Church represented by the burning bush 330. Church of Rome hath not the markes of the true church 19. Church of Rome is not the true church 102. Church of Rome hath not true vnitie 113. Church increaseth in the middest of persecutions 330. Church visible what it is 14. D DEcius 299.370 Deacons 136. Diaconisses 244. Dioclesian 305. 373. Discipline necessarie in the Church 235. Discipline incrocheth nothing vpon the magistrate 237. Doctors 132. Domitian 283. 365. Donation of Constantine to Siluester 87. E EVangelistes 130. Excōmunication 3. endes therof 252. Exposition of Scriptures and two principles necessary therein 20. Elders 135. G GAlerius 376. Galien 302. God deliuereth his church out of afflictions when it is time 327. God why he afflicteth rather his church then other people 319. God why he sendeth not succour to his church so soone as it is afflicted 323. H HEad of the church is Iesus Christ alone 68. Herode Agrippa 362. Herode Antipas 362. Herode the great 360. High or chiefe Bishop 97. Holinesse of the Church vnperfect 187. I IGnorance excuseth not 125. Iulian the Apostata 313. 377. K Keyes in the Church and the vse thereof 79. L Lawes Ecclesiasticall 258. M MArcus Aurelius 293. 357. Maximianus Herculien 305. 373. Maximinus 298. 369. Metropolitanes 69. 144. 149. Ministerie and howe much shoulde bee giuen thereto 179. Ministerie of the worde ordeined by God for our weakenesse sake 177. Ministerie necessary in the Churche 160. Ministers considered after two sortes 180. Ministers of the church their degrees or orders 128. Miracles are not sufficient to proue a calling 53 Multitude maketh nothing at al for the church 58. N Nero. 184. 364. O Orders of the Pope his cleargie 139. P POpe 97. 152. Pope and his blasphemies 75. Popes two at Rome at one time 91. Pastors 131. Patriarches 69. 149. Paule shoulde rather bee taken for Pope then Saint Peter 100. Persecutions of the Church 274. Persecutions of the Church ten great and general a discourse thereof 279. Persecutions come not without Gods prouidence 318. Persecution the first vnder Nero. 281. Persecution the second vnder Domitian 283. Persecution the third vnder Traian 284. Persecution the fourth vnder Marcus Aurelius 293. Persecution the fift vnder Seuerus 296. Persecution the sixt vnder Iulian Maximinus 298. Persecution the seuenth vnder Decius 299. Persecution the eight vnder Valerian and Galien 302. Persecution the nienth vnder Aurelian 304. Persecution the tenth vnder Dioclesian and Maximianus 305. Pharao 358. Peter whether he were Bishop of Rome is vncertaine 98. Peter was not the head of the Church 71. Pilate 363. Pontifex or high Bishop 97. Predecessours of ours who died in the faith of the Romane church whether saued or condemned 126. Priestes 140. Prophetes 129. Parsons 158. S SAbaoth changed to the Sunday 228. Sanctitie or holinesse of the churche is vnperfect 187. Sanctification how wrought in vs. 186. Sanctification and three degrees of it 69. Saincts in what fense wee are called 185. Sancherib 358. Seuerus 296. 269. Succession and three sortes thereof 26. Succession to what ende and in what sense the auncient Doctors vsed an argument taken there from 28. Sucession personall hath some times had a breache in the seate of Rome 35. Succession and calling of persons 24. T TRaian 284. 356. Teachers 132. V VAlens the Emperour 314. 378. Valerian 362. 371. Vicars 140. Vnitie in veritie is not in the Romishe church 113. Vocation of Pastors three thinges necessarie therein 39. Vocation ordinarie and extraordinary 47. FINIS