there but that it continued still and shall continue to the end of the world it is said in the shurting vp of this Historie That the Lord added to the Church daily such as should be saued These words offer vnto vs at the first view foure remarkable obseruations The first is The way to saluation and that is by being added to the Church The second is the Efficient or Author of this addition and that is The Lord God The third is the time and continuance of this worke and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily or from day to day The fourth is the happy end of such as are added to the Church and that is Saluation They all and they onely are such as shall be saued In the first obseruation that I may complete the whole doctrine of it three things are to bee considered 1. That the way to saluation is by the Church 2. What that Church is where saluation may be had 3. By what meanes and how men are to be added to the Church that they may be saued Touching the first branch it must be knowne and beleeued of all that desire saluation that the Regia via the King of Kings high way to heauen is the Church without which Church there is no saluation That I may demonstrate this truth cast but your eye vpon the Arke of Noah wherein was most liuely figured the Church of God A type twice alledged by Saint Peter to this very purpose to shew that saluation is and onely is in the Church And therefore he vrgeth against such as made defection from the Church that God spared not the old world but did bring in the flood vpon the world of the vngodly that is vpon those that were out of the Arke out of the Church Againe Baptisme being the Sacrament of our entrance into the Church of Christ he doth parallell it and compare it with the Arke intimating thus much that as onely those eight soules were saued in the Arke by water so there is no hope of saluation but onely in the Church the solemne entrance whereinto is ordinarily by Baptisme We know that the head is the fountaine of life sense and motion to the whole body and euery member of it but yet onely to that body whereof it is the head euen so it is betweene Christ and the Church Christ is the head the Church is the body and euery true Christian is a particular member of that body Ye are saith S. Paul the body of Christ and members in particular Now as the head doth naturally performe the office of a head to the body and to it onely so Christ doth impart the Diuine influence of sauing grace onely to his Church Therefore the Apostle speaking of Christ saith That from the head all the body by ioynts and bands hauing nourishment ministred and knit together increaseth with the increase of God and hauing affirmed That Christ is the head of the Church hee immediately inferreth vpon it and he is the Sauiour of the body This is that body out of which the Spirit giueth no life This Position That saluation is to bee had onely in the Church is not obscurely noted by those sacred similies so frequent in Scripture where the Church is resembled to a House to a Citie to a Mother to a Vine To a House So doth S. Paul call it The house of God which is the Church of the liuing God It is likened to a House in a two fold sense first as the word is taken properly for an edifice or mansion and building to dwell in consisting of foundation walls and roofe thus S. Peter termeth the faithfull liuely stones built vp a spirituall house and Christ the corner stone Saint Paul calleth them Gods building himselfe and other Ministers Gods builders and Christ the foundation for saith he other foundation can no man lay then that is laid which is Iesus Christ and he telleth the Ephesians that they are built vpon the foundation of the Apostles and Prophets Christ himselfe being the chiefe corner stone As therefore the safetie of a House standeth in the strength and firmenesse of its owne foundation which giueth support to it and onely to it euen so saluation and freedome from eternall and vtter ruine belongeth onely to the Church the House of God built so firmely vpon the Rocke Iesus Christ that the gates of hell cannot preuaile against it Againe it is compared to a House in another sense the word House being taken for the inhabitants so it is to bee vnderstood when S. Peter saith that Iudgement must begin at the House of God that is with the godly with the righteous as he plainely interpreteth himselfe And the Apostle to the Hebrewes calling the Church Christs owne House saith of himselfe and the rest of the faithfull Whose House we are Now the Church and euery member of it is called The House of God and of Christ because he doth dwell in their hearts by faith as a housholder in his house More expresly elsewhere in plainetermes the Church is called The Lords family or houshold The Domestickes or houshold of God The houshold of faith The Ministers are called Stewards that rule ouer the houshold and Christ himselfe The Lord of the house As then the Master of a family prouideth onely for his owne house all necessaries for maintenance and sustentation of life but not for others or other mens families except it bee in the case of charitie So God though in his gracious Indulgence as a Creator to his creatures hee bee good to all he preserueth man and beast he maketh his Sunne to rise on the euill and on the good and sendeth raine on the iust and on the vniust Yet in a peculiar manner he is good to Israel euen to such as are of a cleane heart He is the Sauiour of all men but specially of those that beleeue This houshold of faith onely doth he saue eternally they onely hauing God for their Father the Church for their Mother Christ for their elder Brother regenerated by one and the same immortall seed of the Word of God nourished with one and the same sincere milke partakers all of one Bread and drinking all of one Cup. Therefore S. Peter saith of himselfe and the rest of this family That God according to his Diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue None then can looke for life and saluation but they that are of Gods houshold who alone can truely say with the Psalmist I am thine saue me The Church is likewise resembled to a Citie or Commonwealth Thus it is set foorth in a vision to Saint Iohn by the name of the Holy Citie
to them nor worship them An error whereof they are so consciously guilty in themselues that in their Catechismes and confession of their penitents they commonly leaue out that Commandement And their professors being charged with this errour are so ashamed of it that they in plaine termes deny that they doe any such religious seruice to Images therein indeed denying their owne Religion and incurring the curse of their Trent Councell which anathematizeth all those that hold against their Decree heerein namely That duc honour and worship ought to bee giuen to Images But doth not their reall practice crosse their verball excuse for if they doe not worship Images why doe they performe so many religious seruices vnto them they vayle and bow downe vnto them they set vp before them lights in honour of them they offer vp incense and other oblations vnto them they expand and spread foorth their armes before them in Prayer What can they do more for outward seruice to God himselfe This Idolatrous practice is not onely condemned in sacred Scripture as expresly as Blasphemy witchcraft murther adultery or any other sinne and auoyded of all the faithfull of both Testaments but is renounced as impious by the Fathers for many ages after Christ affirming Images in the Church to be contrary to the authority of the Scriptures that there is no Religion where an Image is And S. Gregory about 600. yeeres after Christ forbiddeth vtterly the adoration of Images onely allowing the Historicall vse of them as wee doe at this day whereby we may see that this foule errour had not as yet in so long time possessed the Sea of Rome 5. Their Priests in the Masse offer vp a propitiatorie sacrifice both for the quicke and the dead and their blind followers are bound so to beleeue and doe both pray and pay to bee had in his mâ—mento Whereas all propitiatory sacrifices haue their period and end in Christ who is the end of the Law and the onely Sacrificing Priest in the Gospel being a Priest for euer according to the order of Melchisedech This Sacrifice is onely one and once onely offered and that by himselfe alone and therefore is called The offering of the body of Iesus once for all and this Man saith the Apostle after he had offered one sacrifice for sinne for euâ—â— sate downe on the right hand of God For by one offering hee hath perfected for euer them that are sanctified How sacrilegious then and blasphemous is that daily propitiatory sacrifice of theirs where is their warrant for it seeing Christ ordained no sacrifice to bee offered by any sacrificing Priest but onely a Sacrament commemoratiue to bee administred by the Pastours of the Church and receiued together with them by the people Where in the Gospell can they finde the calling of a Sacrificing Priest The Commission is onely Goe teach and baptize and the subiect of their teaching must be no other thing but that which Christ hath commanded other ordinary Priesthood our Lord ordained none but Pastors and Teachers The name Sacrifice we deny not to the Sacrament but with the Fathers wee call it a Sacrifice for diuers good respects and namely because as the Master of Sentences saith out of S. Augustine and S. Ambrose It is the remembrance and representation of the true Sacrifice offered vpon the Altar of the Crosse. As for any proper reall and propitiatory Sacrifice wee may see by this that it was not knowne in Peter Lumbards time about twelue hundred yeeres after Christ and therefore is farre from being truly Catholicke 6. Their Transubstantiation which they oblige euery Christian soule to beleeue not onely vpon paine of their fagot fire but of the fire of hell thaâ— is that after the words of Consecration there ceaseth to be the substance of Bread and Wine that there remaine only the outward accidents shew and shâ—pe thereof vnder which the very body and blood of Christ is substantially and corporally inclosed How directly contrary is it to the expresse words of Christ in the first Institution For our Lord Iesus after the consecration and blessing testifieth the elements to remaine in their substance calling them by their right names Bread and The fruit of the Vine The like doth S. Paul and that often in one short Context It is an errour indeed against common sense For let the senses of sight smelling taste and feeling report if there remaine not the substance of Bread and Wine after consecration insomuch that if a man haue sufficient quantitie of them he may well for a proportionable time sustaine nature with no other food which could not be if there remained nothing but the externe accidents and meere shew of Bread and Wine It is against the nature of a true body which is to be onely in one place at one time and that in his due dimension and substance Now we know and beleeue that Christ is true man in all things like vnto vs sinne onely excepted and therefore to make him to bee without dimension in so many hundred nay thousands of places at one instant doth manifestly imply a tacite denyall of his humane nature It is against our Christian Creed where wee beleeue that Christ leauing the world in regard of his bodily presence ascended into heauen and sitteth on the right hand of God and from thence hee shall come to iudgement which S. Peter aptly interpreteth in these words Whom saith he the heauen must receiue vntill the times of restitution of all things But there is no one euidence more apparantly conuincing this errour then if wee consider that at the institution of the Sacrament Christ sate visibly before the Apostles that they might plainely see with their eyes where his true body was And withall did expresly signifie vnto them that hee spake not simply of his body but of his body crucified and blood shed which as yet was not then done This saith our Lord Christ is my body which is giuen for you or as S. Paul relateth it which is broken for you Againe of the Cup he saith This is my blood of the new Testament which is shed for many adding also for the cleering of all doubt heerein the commemoratiue vse of the Sacrament which euidently confuteth all carnall and corporall presence This doe saith he in remembrance of me that is of me crucified For saith the Apostle as often as you shall eate this bread and drinke this cup ye shew the Lords death till he come Now whereas he calleth the bread his body and the wine his blood it is according to the vsuall manner of Scripture speaking euery where of Sacraments it calleth them by the name of those things whereof they are Sacraments Thus Circumcision was called the Couenant because it was the signe and seale of the Couenant So the Paschall Lambe is called the Passcouer because it was the signe of the Passcouer
wee haue opened the first branch of our definition of the Church shewing that the true Church is the company of the faithfull of what nation or countrey soeuer and that it is not tyed to any person or place no not to Rome Because many thousands were saued that neuer knew it and before euer it was Christian Romes authority ouer others is in no Scripture in no Creed it is but a particular Church and member onely of the Vniuersall as others are and subiect to errour as well as others The second branch of the definition of the Church is That it is discerned from all other societies by soundnesse of Doctrine and due administration of Sacraments Touching Doctrine it is the eare-marke of Christs sheepe My sheepe heare my voyce It is that whereby the faithfull are directed to try the true Pastor from the Impostor the Orthodoxe from the Hereticall Ye shall know them by their fruits Therefore S. Iohn counselleth not to beleeue euery spirit but to try the spirits whether they are of God and chargeth the elect Lady and her children thus If there come any vnto you and bring you not this doctrine receiue him not into your house neither bid him God speed And this charge he did ground vpon a Diuine rule of tryall in the words immediately going before the rule is this Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God he that abideth in the doctrine of Christ hee hath both the Father and the Sonne And lest any should thinke it strange that the tryall of Doctrine should bee required of priuate Christians our Sauiour puts it out of doubt shewing not onely that it is and ought to be so but directeth how it may be done for hauing said My doctrine is not mine but his that sent me Hee giueth them a double rule which being obserued they may discerne of Doctrine the one concerneth the Hearer the other the Teacher The rule concerning the Hearer is If any man will doe his will he shall know of the doctrine whether it be of God or whether I speake of my selfe that is If a man in humilitie and sinceritie of heart seeke to be informed in the truth and as God from time to time shall reueale it vnto him maketh conscience to put in practice that which hee shall heare and as Theophylact saith shall imbrace vertue and not suffer himselfe to be a slaue to enuie and hate truth before he know it such a man shall bee able to discerne of Doctrine but yet with this prouiso which there Theophylact well inserteth viz. That this is one mayne part of doing the will of God namely to search the Prophets and Scriptures Touching the second rule which concerneth the Teacher it is this He that speaketh of himselfe seeketh his owne glory but hee that seeketh his glory that sent him the same is true A good parallell distinguishing exactly the false Teacher from the true the one seeking his owne the other Gods glory By this rule wee desire all men sincerely and without preiudice to iudge betweene vs and our Romish Aduersaries Looke with an indifferent and impartiall eye into the doctrine and practice on both parts you shall find that all their doctrines and courses wherein they differ from vs ayme altogether at the extolling of nature mans workes and merits with a glance still at the magnifying and inriching of their Romane Synagogue whereas wee with our blessed Lord make the scope of all our teaching and practice the glory of God and the praise of the all-sufficient merit of Christ. This direction of our Sauiour is sufficient alone of it selfe to prooue that the Doctrine is the right triall of the Church and Pastors of it But besides we finde the Congregation of the faithfull described in the Acts of the Apostles by this very note that they continued stedfastly in the Apostles doctrine And the Thessalonians are commended that they receiued the Word of God not as the word of man resting vpon the bare authority of the Teacher but as it is in truth the Word of God They that rested vpon men vnder the name and colour of the Church and chiefe gouernours of the Church the chiefe Priests and Elders of the people did crucifie Christ whereas they that examined the Doctrine by the Word of God did beleeue If therefore ye will approoue your selues to bee the Disciples of the Gospell that is true Christians yee must walke saith Athanasius by the rule of the Scriptures It is sound Doctrine then grounded vpon the Word of God that the Christian soule must rest vpon for the discerning of the true Church for whether it bee concerning Christ or concerning his Church saith S. Augustine or touching any other thing pertaining to faith and life If wee or an Angel from heauen teach any otherwise then that which yee haue receiued in the Scriptures let him bee accursed As for the Sacraments that they are also discerning notes of the Church I need heere to say nothing in regard that it hath beene sufficiently shewed before that they are so peculiar to the Church that the one cannot bee without the other Concerning the third branch of the definition of the Church That it admitteth nothing as necessary to saluation or as an absolute part of Gods worship that is not according to the Word and Ordinance of Christ. This fully completeth and perfecteth the definition of the Church which must bee as pure in her Religion and worship as shee is sound in her Doctrine that there bee no mixture of mans inuention with Gods Ordinance for in the seruice of God the hypothesiâ— or condition of the Prophes must euer hold good If the Lord be God follow him but if Baal then follow him God will haue all or none Hee cannot abide that his fâ—are that is his religious worshâ—p should be taught by the precepts of men and therefore accounteth it vaine worship and meere lost labour when the commandements of men are taught and held for Doctrines and as it were rules and principles of necessity to be obserued This must bee seriously considered for the better meeting with two aduersaries which doe assaile truth on both sides with their different extremes The one is the Romanist who hold that the ceremonies of the Church may not bee omitted without grieuous sinne inasmuch as they haue spirituall vertue and are parts of Diuine worship and withall are meritorious And they father this conceit vpon the power which they attribute to the Church to institute suo iure that is by her owne right such Ceremonies and therefore to make their followers plyable they teach them as a mayne principle of their Religion that they must obey with equall respect in regard of saluation the Mothers precept as well as the Fathers Mandate but they neuer consider that the true
Exod. 20.4 Leu. 26.1 Concil Trid. de Imag. Eisque debituÌ„ honorâ—â— veneralâ—onem impertiend un Epiph. Ep. â—n Ecclesia Christi contra autoritatem Scripturaâ—uÌ„ hominis pendere imagâ—nem Lactan. l. â—mag l. 2. c. â—9 Non est dubâ—uâ—t quiâ— Religio â—â—lla sit vbâ—cunque simâ—laâ—â—um â—â—l Greg. l. 9. ep â— Adorare â—â—â—o imagines omnibus modâ—s deuita 5 Error Heb. 10 10 12 14. L. 4. Dist. 12. In Sacramento recordatio fiâ— illius quod factum est semel 6 Error 1. Cor. 11.26 27 28. Act. 3.21 Luk. 22.19 1. Cor. 11.24 Mat. 26.28 Mark 14.24 Gen. 17.10 11. Rom. 4.11 Exod. 12.11 1. Cor. 10.4 Aug. c. AdimaÌ„t c. 12. Non enim Dominus dubitauit diâ—â—re Hâ—c est corpus meum cùm signum diret corporis sui Article 28. Bellar. de Euchar l. 1. c. 1. Verè in cana datur nobis corpus Christi SubstantiaÌ„ corporis Christi paâ—â—untur an mae nostâ—ae Non ergo est vacuum aut inane signum Eras. in 1 Cor. 7 Bellar. de Euch. l. 3. c. 23. Anâ—â— Lateranense Concilium non fuisse dogma fiâ—ici 7 Error Tulli. 3. Natur. Quem tam ameÌ„tâ—m esse putas qui illud quo vâ—sâ—atur Deum crâ—dat esse â—uerr in 12. Metaph. Arist. Quoniam Christiâ—ni manducant deum quâ—m adâ—rant sit aniâ—ma mea cum Philosophâ—â— 8 Error Mat. â—6 â—6 27 1. Cor. 10.16 17. Greg. dial l. 2. c. 23. Si quis non communicat det locum 9 Error Math. 26.27 Mark 14.23 1. Cor. 11.28 Cassan. consult art 22. Id quod ex innumeris veteribus tà m Graecorum quà m Latinorum testimonijs manifestum est 10 Error Psal. 65.2 1. King 8.39 Psal. 50.15 Luk. 11.2 Ioh. 16.23 Rom. 10.13 Gen. 4.26 Psal. 22.4 5. Eph. 3.14 Phil. 4.6 Chemnic exam pars 3. pag 194. Eccius Enchrid Vt refert chem exam pars 3 pag. 184. Cassander ib. Hoc enim tutius esse existimo Hofmeister ibid. ex Aug. de visiâ— infirm l. 1. c. 2. Tutius iucundius loquor ad meum Iesum quà m ad aliqueÌ„ Sanctorum c. Ibid. p. 180. Ibid. Psal. 50 51. Heb. 18. Aug. de vnit Eccl. cap. 3. Non audiamus Haec dico Haec dicis sed Haec dicit Dominus Aug. à d Paul ep 112. Nolo authoritatem meam sequaris vt ideo putes tibi aliquid necesse esse credere quoniaÌ„ à me dicitur Aug. ad Crescon l. 2. c. 32. Quod in ijs diuinarum Scripturarum authoritati congruit cum laude eius accipio quòd autem non congruit cum pace eius respuo Gratian. dist 8. christus non dixit Ego sum consuetudo sed Ego sum veritas c. Consuetudo sine veritate vetustas erroris est 11 Error 1. Ioh. 1.7 Ioh. 5.24 Reu. 14.13 Luk 16.22 25. Chry. Ser. 3. ad Philip. Fideles possquam hinc disâ—esserunt beaâ—os esse c. Dionys. Aâ—eop Hierar c. 11. Propinqui eius qui mortuus est c. cum qualis est beatum esse ducunt quòd ad victoriae sinem peroptatum perâ—â—nerit victoriae Authori gratias agunt cum cantu 12 Error Rom. 1.25 â— King 8.38 Hora Sarisbur fol. 58. Ibid. fol. 68. Polid. Virg. l. 5. c. 7. Math. 6.7 1. King 18.26 1. King 18 36. 13 Error Mald. sum q. 18. ar 4. Psal. 32.5 Mat. 3.6 Act. 19.18 2. Sam. 12.13 Ios. â— 19 Iam. 5.16 14 Error 1. Tim. 4.1 2 3. 15 Error 16 Error Mark 6.13 Iam. 5.14 Cassan. l. consult art 2. Bel. l. 1. de vnc ext cap 3. Caiet in Iac. 5. 2 Sound doctrine and due administration of Sacraments the notes of the Church Ioh. 10.27 1 For doctrine Mat. 7.16 1. Ioh. 4.1 2. Ioh. 10. Vers. 9. Ioh. 7.16 Two rules to discerne doctrine 1 Concerning the Hearer Theophylact. in Io. c. 7. Voluntatem autem Dei facit qui Prophetas Scripturas scrutatur 2 The Teacher Ioh. 7.18 1. Thes. 2.5 6. Act. 2.42 1. Thes. 2.13 Mat. 27.1 Act. 17.12 Athan. in incar Dom. Si discipuli estis Euangeliorum per Scripturas incedite Aug. con Petil. l. 3. c. 6. Siue de Christo siue de eius Ecclesia siue de quacunque alia re quae pertinet ad fidem vitámque c. 3 The true Church admitteth nothing as necessary to saluation that is contrary to the Word of God 1. King 18.21 Isa 29.13 Mat. 15.9 Bell. de Sacr. l. 2. c. 30. Ceremoniae receptae c. sine graui veccato o mitti non possunt quum habe ant vim etiam spiritualem sint pars diuini culâ—as adeoque meritoria Eph. 5.24 Cal. in Mat. 5 9 Eos ertarâ— c. qui â—cco doctrinae obtrudunt hominum mandata vel qui indè petunt regulam colendi Dei Article 10. Considerations concerning the Church 1 Consideration It is only one Gen. 6. Cant. 6.9 Mat. 13.24 47. Luk. 12.32 Ioh. 10.16 Ioh. 3.29 1. Cor. 12.13 1. Cor. 12.14 15 16. 2 Consideration It is Catholike Reâ— 7.9 Aug. Epist. 48. Quia communicant Ecclesiae toti orbi diffusae 3 Consideration It is visible Bell. de Eccl. l. 3. c. 2. Isa. 1.9 Isa. 8.18 Rom. 11.3 1. King 18.4 13 Heb. 11.37 38. 2. Thes. 2.3 4. Reu. 12.6 Luke 18.8 Mat. 24.9 12 24. Viâ—cen Liâ—in c. 6. Arianoâ—um venenum non iam 〈◊〉 ulâ— quandam sed â—enè orbem tutâ—m contaminauerat Mat. 11.19 4 CoÌ„sideratioÌ„ Some are more pure some more corrâ—pt Here obserue 1 That the greatest and chiefe are not alwaies the best 2. Chron. 36.14 16. Ioh. 1.11 Act. 4.11 Vnic Lir. ib. Capto priùs omnium Imperatore c. Leo. ep 8â— Ecclesiae nomine armamipi contra Ecclesiâ—m dimicatis 2 That the promises and priuiledges beloÌ„g onely to the good part Aug. con Don. l. 5. c. 27. Hoc intelligere non audeo nisi in iustis sanctis Rom. 9.4 6 8. Act. 2.39 Math. 3.12 Rom. 3.3 3 That a corrupt Church may keepe and conuay to postâ—rity the Scriptures the rule of faith the Sacraments Acts 15.21 Rom 3 2. Aug. in Psal. 56. Codicem portat Iudaeus vndè credat Christianus Math. 23.2 3. Math. 5.20 Math. 15 9. Hereupon some in a corrupt Church may be saued Rom. 11.4 Reu. 2.13 Reu. 3.4 Reu. 2.24 25. Reu. 3.8 Reu. 18.4 Gen. 7.13 Gen. 19.15 Reu. 18.4 Iude 23. 3 By what meanes men are added to the Church 1 The Word preached Act. 2.37 38 41. Act. 18.8 Eph. 4.12 Mat. 28 20. 1. Pet. 1.23 Iam. 1.18 Rom. 1.16 Act. 8.29 35. Act. 10.5 6. Act. 18.10 2. Cor. 10.4 5. Heb. 13.17 1. Cor. 4.2 2. Cor. 5. 19. 1. Cor. 9 16. Col. 1.28 1. Tim. 4.16 Act. 16.16 Heb. 2.2 3. Act. 13. â—6 2. Cor. 1.18 21 Ioh. 17.3 Psal. 85.8 2 Faith to apprehend grace offered Heb. 4.2 Act. 8.37 Act. 8.13 Ephe. 4.15 16. Eph. 3.17 1. Co. 1.21 Mark 16.16 Ioh. 12.48 Isai. 30.20 21. Ier. 31.33 Psal. 73.25 3 The Sacrament of Baptisme 1. Pet. 3.21 Amb. de voc Gent. l. 1. c. 5. Article 27. Rom. 6.3 Calu. Inst. l. 4. c. 15. §. 5. Tit. 3.5 Calu. Inst. l. 4. c. 16. § 17. Mat. 28.19 20. Act. 2.28 Gen. 17.14 Heb. 2 3. The Author or efficient by whom men are added to the Church Mat. 22 24. Gen. 9.27 Ioh. 17.6 Ioh. 6.44 65. 1. Cor. 3.6 7. Act. 16.14 Eph. 2.1 2. 1. Cor. 15.10 Phil. 2.13 1. Tim. 1.13 Rom. 6.22 Cant. 1.4 Psal 86.11 The time and continuance of this addition Math. 24.22 2. Pet. 3.9 1. Pet. 3.20 Gen. 6.3 Luk. 1.78 Math. 20.3 The happines of those that are added to the Church Rom. 6.21 1. Pet. 1.5 Gen. 19 22. Psal. 144.15 Mal. 3.14 Iob 21.14 2. Cor. 4.4 Luk. 16.23 1. Cor. 15.58 1. Pet. 1.3 4.
must of necessity be vnited or else there was no saluation for them If a man in this case of conscience being troubled in minde should demand of a Iesuite or Seminary What he should doe to attaine euerlasting life his answere would readily be this You must be reconciled to the Church of Rome But if S. Paul were asked the same question as sometime hee was by the Iaylour what would be his answere Surely none other but this What must thou doe to bee saued Beleeue on the Lord Iesus Christ and thou shalt bee saued and thy house When so many soules with pricked and perplexed hearts cried out to the Apostles Men and brethren what shall we doe Did S. Peter salue their sore consciences with the Balme of reconciliation to Rome No no Rome had then no Christian being but he vniteth them to the Church of the faithfull by calling them to repentance and faith and to enter into the Church by Baptisme Repent saith he and be baptized euery one of you in the name of Iesus Christ c. The visible Church then whereunto whosoeuer will be saued must be reconciled is the Congregation of the faithfull of what nation or Countrey or condition soeuer they bee For saith the Apostle there is neither Iew nor Greeke there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Wherefore our blessed Lord hath left vs in this case a sure rule and stay whereupon the Christian soule may safely rest and it is this Where two or three saith he are gathered together in my name there am I in the midst of them Absurdly therefore haue the Romish faction coyned a new definition of the Visible Church wherein they make the most formall and essentiall part to be this namely to be vnder the regiment of one head and gouernour of the Vniuersall Church the Vicar of Christ on earth and S. Peters Successor to wit the Bishop of Rome so that without adherence vnto and dependance vpon this head they admit no man to saluation The grosenesse of this conceit may appeare by these euidences 1. Thus to define the Church in this manner as they do is most illogicall and vnreasonable for a true and perfect definition requireth that it be constituted solely of causes materially and formally essentiall vnto the thing defined so that the one can neuer exist without the other But it is farre otherwise with the true visible Church for that both was and might be defined and thousands of soules vnited vnto it and saued in it before euer the Church of Rome had any being in the world as hath beene shewed before in part How many famous Churches were planted by the Apostles that neuer cast the glance of an eye towards Rome as Corinth Galatia Ephesus and the rest of the seuen Churches of Asia How many thousand soules conuerted that neuer heard of any such vniuersall head or so much as the name of Rome And indeede what should let but that they may be saued without any such respect which haue the graces of faith and repentance and are entred by Baptisme to to which the promise is made in the generall commission Goe ye saith our Lord into all the world and preach the Gospell to euery creature He that beleeueth and is baptized shal be saued Againe if there were such necessity to bee vnited to the Sea of Rome vpon paine of damnation how came it to passe that S. Cyprian as our Aduersaries themselues confesse in a Councell of fourescore and seuen Bishops opposed himself against the Pope and being cut off from communion with that great Head yet died a blessed Saint and was honoured with the crowne of Martyrdome dying out of that communion and as Bellarmine saith neuer found to make any retractation Or if to adhere to this one vniuersall Head bee a matter of so great consequence as they make it that the saluation of all men depend vpon it is it credible that it should be so vnknowne to Gregorie the Great that he himselfe being Bishop of Rome aboue fiue hundred yeres after Christ should renounce it with so many titles of disgrace in one Epistle He cals it a name of Nouelty an impious name a title of singularity and that he which taketh it vpon him is the forerunner of Antichrist with many more disgracefull termes giuen to that proud and pompous title elsewhere Besides how can that be a perpetuall and essentiall part of the Churches definition which was not knowne in the Christian world so many hundred yeeres after Christ but as their owne learned Historians confesse was obtained of Phocas the Emperour by Boniface the third who was the second Pope that succeeded after S. Gregorie Boniface the third saith Platina obtained of Phocas the Emperour with much importunity That the seat of S. Peter should be stiled and taken of all for the head of all Churches Where then was this head before S. Gregorie himselfe will satisfie vs. None saith he of my predecessours the Bishops of Rome did euer assume or challenge to himselfe the name of Vniuersall Bishop We see then how vnreasonable it is that dependance vpon the Sea of Rome should be essentiall to the definition of the Visible Church and of necessity to Saluation as they would make their blindfold followers beleeue 2. Againe it is manifest That as S. Augustine speaketh in those things that are apertly and plainely set downe in Scripture we may finde whatsoeuer doth concerne faith and good life Now let vs search the whole Booke of God from the first of Genesis to the last of the Apocalypse and wee shall not finde so much as one word either of prophecie precept promise or president to countenance any such necessary adherence to Rome How then can this be so mayne a point of faith as the Romanists would haue it that hath not so much as one expresse Scripture to ground it selfe vpon 3. And is it indeede so waighty a point of Christian beleeâ—e In what Creed I pray you may we finde it I am sure it is not in the Apostles Creed vnlesse they finde it in some thirteenth new-coyned Article of their owne There is onely the Holy Catholike Church the communion of Saints which for the visible and Militant part of it is all one in effect with our definition viz. That the visible Church is a congregation of faithfull men Saints by calling as Saint Paul speaketh In the Nicene Creed there is onely added by way of explication the word Apostolicke I beleeue one Catholicke and Apostolicke Church to shew against the Heretickes of that time that that was the onely true Catholicke and Orthodoxe Church which continued in the Doctrine of the Apostles As for Athanasius in his Creed hee makes Catholicke Religion to consist in the true Catholicke faith and beliefe of those things that are of necessitie to
be to finde faith on the earth How the faithfull should be afflicted killed and hated of all Nations That iniquity shall abound and the loue of many shall waxe cold And that the cunning impostures of false teachers pretending the name of Christ and the Church should be such and so specious being seconded also with miracles that if it were possible the very elect should be deceiued Where was the flourishing visibility of the Church when the poison of Arianisme had infected almost the whole world O which time Saint Ierome wriâ—eth Ecclesiae naeâ—eâ— fuiss fere obrutam That the ship of the Church was almost sunke And this some of our Romish aduersaries confesse both for the time of Arian heresie and in the daies of Antichrist Then that we may not be seduced and carryed away with flourishing shewes we must know that the Church though it be alwaies visible yet it is not alwaies alike visible it is not alwaies in pompe and eminent estate he that in the time of Christ should so â—aue looked for the Church would sooner haue ioâ—ned himselfe to the Iewish Synagogue then to the society of Christ and his Apostles Wee must not therefore looke so much to the multitude and outward flourish as seeke for the truth though it be but in a few and those neuer so obscure For it is not of necessity that the Church bee alwaies discerned and acknowledged of the world but it is sufficient for the visibilitie of it that it neuer faileth to bee visibly seene and acknowledged by the professors themselues for this must euer hold in the Church in the middest of all disturbances that Wisedome is iustified of her Children The fourth consideration is That in the visible Church some particular Churches are more pure some more corrupt then others as the Church of Corinth and Galaâ—ia and some of the seuen Asian Churches were more infected with error thâ—n other Churches Vnder this head are to bee obserued diuers remarkable points and very necessary for our present vse 1. That in a corrupt Church sometimes the greatest member and among them the Chiefest for eminencie and authority are most corrupted Thus it was in the idolatrous times among the Iewes All the chiefe of the Priests and people transgressed very much after all the abominations of the Heathen and polluted the House of the Lord. They mocked the Messengers of God and despised his Word and misused his Prophets It was so at the comming of Christ. He câ—me vnto his owne and his owne receiuâ—d him not Nay they reiected him This saith S. Peter is the stone which was set at nought of you builders The master builders were the chiefe destroyers the prime gouernours in the Church the greatest enemies of Christ and Christianity Thus for a time did the Arian faction preuaile against the true Church hauing gotten the Emperiall Throne to countenance them by meanes whereof they did sway all things at their pleasure And thus it hath beene a long time and continueth to this day in the Church of Roman so that wee may well say to them with Leo Ye are armed with the name of the Church and yet ye fight against the Church This may aduise vs that the truth of Religion is not tyed to multitude and greatnesse 2. That whereas many excellent priuiledges and comfortable promises belong to the Church wee must know that the sound and good part onely and not the corrupt is capeable of those benefits I dare not saith Saint Augustine speaking of the prerogatiues of the Church vnderstand this but of iust and holy men Therfore S. Paul doth tye the priuiledges to the true Israel of God the Children of the promise And S. Peter the promises to them that are effectually called By this wee may see both that the chiefest and most eminent yea the greatest number in the Church if they want true sauing grace haue no right to the priuiledges and promises of the Church though they liue in the midst of it And againe the poorest member of the Church that is a true beleeuer shall sustaine no preiudice to hinder his happinesse by being mixed with the wicked But the wheate shall be gathered into the Lords garner the chaffe cast into the fire For saith the Apostle What if somâ— did not beleeue Shall their vnbeliefe make the faith of God without effect 3. That a corrupt Church may keepe and conuay to posterity the Canon of â—â—aired Scripture the forme of knowledge and rule of faith and â—holesome doctrine and Sacraments in a generall manner and yet ouerthrow all by some particular opposite doctrines and superstitioâ—â— practices to the losse of their owne saluation that so hold and practise In the greatest deprauation of Religion by Idolatry in the time of the Iewes it was so The Booke of God though it lay dusting and out of vse yet by the prouidence of God it was kept The Sacraments specially Circumcision was in vse euen in corrupt times and hypocrites much gloried in the outward circumcision as we may see by the reprooâ—es of the Prophets and Apostles The Iewish Synagogue at the comming of our Lord kept these Oracles and that for vs though they thought not so The Iew saith Saint Augustine carrieth the Booke whereby the Christian may beleeue Yea they did teach many things for the matter very sound and therefore sitting in Moses Chaire by teaching Moses doctrine Christ would haue them so farre at least to bee heard But yet for all this marke what the Lord Iesus saith of them Except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharises yee shall in no case enter into the Kingdome of heauen And againe In vaine they worship me teaching for doctrines mens precepts Hereupon it followeth that by reason of these meanes there may be in a corrupt Church some that may preserue faith and true Religion for the substance as did Zachary the Priest and Elizabeth his wife Old Simeon Nathaniel Ioseph and Mary and many more And vpon this ground we of the reformed Churches thinke and iudge charitably of our forefathers that liued in those blinde and darke times of Popery and of such as yet remaine among them or are intangled by them vpon conceite of their common clayme of the onely Catholike Church wee I say iudge charitably of them though they detrude vs all into Hell For thus wee deeme of their state before God That as in the times of Apostacie and falling into Idolatry among the Iewes the Lord had a remnant he reserued to himselfe 7000. which neuer bowed the knee to Baal He had in the Church of-Pergamus euen where Satans throne was those that kept his Name and denied not his Faith and that in the heate of persecution hee had a few names in Sardis which had not defiled their garments So we doubt not but