A Treatie of the Churche conteining a true discourse to knowe the true Church by and to discerne it from the Romish Church and all other false assemblies or counterfet congregations Written by M. Bertrande de Loque of Dolphinee and dedicated vnto my Lord the Vicount of Turenne And faithfully translated out of French into English by T. W. Imprinted at London for Richard Langton dwelling in Swythins Lane and there they are to be solde 1581. The Summe of the Chapters conteined in this present Treatise TOuching the diuers significations and Chapter 1 takings of this worde Church and how the Churche is commonlye distinguished Pag. 1. Of the Catholik and vniuersal Church which Chapter 2 is one although there be diuers particulers thereof Pag. 7. Of the visible Church and of the true markes Chapter 3 thereof Pag. 14. Whether the true markes of the Church are Chapter 4 to be found amongest the Romish Catholikes Pag. 19. Of the calling succession of pastors Pag. 24. Chapter 5 That the Church hath alwaies been from the Chapter 6 beginning of the world is and shal be vnto the end thereof but yet the Church must not be regarded or acknowledged for the great numbers sake Pag. 55. That Iesus Christe alone is the head of the Chapter 7 Churche and not Saint Peter neither any Pope Pag. 68. Whether the Church of Rome be the true and Chapter 8 Catholike Church and whether wee doe well to withdraw and separate our selues from it Pag. 102 Chapter 9 Touching the degrees of Ministers in the Church where also speeche is had of the orders of the Popes Cleargie and of the office and dueties of true pastors Pag. 128. Chapter 10 Whether the ministery of the word be alwaies necessary in the Church and howe muche men may attribute or giue therto Pa. 160. Chapter 11 Of the sanctitie or holinesse of the Churche Page 184. Chapter 12 Whether the Church may erre Pag. 197. Chapter 13 Whether the Church be aboue the holy scripture that is to say whether the holy scripture depend on the iudgement and authoritie of the Church Pag. 213. Chapter 14 Of the Discipline of the Church Pag 234. Chapter 15 Whether it helong to the Churche to make lawes and if shee make some how far the faithful ought to obey her Pag. 258 Chapter 16 Concerning the afflictions and persecutions of the Church Pag. 274. ¶ To the most noble Lorde my Lorde Henry de la Tour Vicount of Turenne Countie of Monfort Baron of Mongacon Oliergues Bonsolz Fey Seruissac Croc c. Captaine of fiue hundred men at armes of the kings armies MY Lord Lactan. lib. 4. de vera sapient Cap. 30. Lactantius hath very properly and fitly called the Church the fountaine of trueth the house and dwelling place of faith the temple of God adioyning withall that if there bee any whiche entreth not into this Temple or if there be any that goe out therof hee is shut out from the hope of life and from eternall saluation For euen as in the time of the vniuersall flood none coulde bee saued which were out of Noe his Arke Genesis 7.20 23. so without the Churche there is neither hope nor faith nor grace nor saluation Whiche thing also the Apostle Saint Paule did verie well declare and meane when beeing purposed to excommunicate some and to caste them out of the Church 2. Cor. 5. 3.5 1. Tim. 1. 20 hee saide hee muste deliuer them vnto Satan For as Iesus Christe reigneth in the Churche so Satan reigneth without the same and as they which are in the Church hauing Iesus Christ for their head are in very good state blessed so they which are out of the Churche hauing the Diuell for thejr head cannot but be wicked and accursed And therfore it is said both in Isaiah in Ioel That in Sion and in Ierusalem there shal be saluation Isaiah 46.13 Ioel. 2.32 There being meant by Syon and Ierusalem the Church of God as also by the worde heauē there is meant the same thing in the Apocalips when S. Iohn saith I hearde a great lowd voice Reue. 12.10 saying Nowe is saluation in heauen On the other side wee reade that when God declareth that hee will vtterly roote out some from the heauenly life hee denounceth against them and threatneth Ezech. 13. 9 That they shal not be in the councell assemblie of his people neither written in the role of his seruants And Dauid very well knew and felt this when sometimes being in exile all griefes and aduersities were vnto him tollerable and as a man would say easie to beare excepting this that hee was depriued of and wanted the solemne assemblies wherein men made publike declaration and protestation of Gods religion and seruice Wherefore bewailing his condition because hee was excluded from the visible Churche hee being also shut out from accesse or comming to the Tabernacle by the crueltie and tyrannie of his enimies hee cried out earnestly and said Psalm 84.1.2.4.10 O Lord of hostes how amiable are thy Tabernacles My soule longeth yea fainteth for the Courts of the Lord for my heart and my fleshe leape for ioy in the liuing God And a little after Blessed are they which dwel in thy house they will euer praise thee For a day in thy courtes is better then a thowsand other where I had rather bee a doore keeper in the house of my God then to dwell in the Tabernacles of the wicked For thereby he hath declared that the conditiō of those men which bestowe their life yea although it were but a day long in the seruice of God in the middest of the Church and among faithful people is farre more blessed then theirs who lyue though it were neuer so long out of Gods house and in the midst of those out of whose companie their religion is banished To which purpose also belongeth that Psalm 27.4 which the same Prophete singeth an other Psalme One thing haue I desired of the Lorde that I will require euen that I may dwell in the house of Lorde all the dayes of my life to beholde the beautie of the Lorde and to visit his Temple Psal 106.45 And againe when hee saith Remember or haue mercie on mee O Lorde with the fauour and good will of the people and visite mee with thy saluation That I may see the good things of thy chosen ones reioyce in the ioy of thy people and glory with thine inheritance And for this very cause and occasion Heb. 11.24.25 the Apostle to the Hebrewes commendeth and praiseth Moses when he saith That by faith hee beeing com to age refused to bee called the sonne of Pharaoh his daughter chosing rather to suffer aduersitie with the people of GOD then to inioy the pleasures of sinne for a short season Wherefore if wee woulde that GOD shoulde gouerne vs by his holy spirite to the ende to make vs inioy and possesse
They are called euen Goddes to wit not onely in respect of ciuill iudgements and because they are the tutors mainteiners and defendours of publike good thinges and the common wealth but also because the principall parte of their charge and office is to serue God in nourishing and mainteining his seruice aswell outwarde as inwarde in causing pure doctrine and religion to florishe and in keeping the state of the Church safe and sound and whole in euery parte for whiche effect and cause they are also named in Isaiah Isaiah 49.23 Nurcing fathers and Nurces of the Churche The Apostle writing vnto Timothie 1. Timo. 2.2 sheweth vs the selfe same matter when after hee had exhorted them to pray for the kinges and for all those which are placed in authoritie he addeth as a fitte reason and verie strong for that purpose That vnder them wee may leade a quiet and peaceable life in all godlinesse and honestie For thereby hee euidently declareth that the Magistrates office is to haue care that the people which are committed too them shoulde liue not onely in honestie and in peace one of them with another but also in all godlines and feare of God But if the holy Scripture did not teach vs this yet wee might in some sorte learne it out of prophane authours that is to saye Philosophers and Heathen lawe makers For among the Philosophers Aristot in Politicis Aristotle in his Politikes hath saide That godlinesse and religion are the matters which Magistrates ought to esteeme most necessary for the establishement of common weales Plato in Epi. nom And Plato in his Epinomis saith also That Princes shoulde not at any time bee persuaded that there is any thinge more profitable and necessarie for mankinde then that vertue is which men call pietie and godlinesse that is to say religion and the seruice of God And as concerning lawe makers wee knowe that they hauing to prouide for necessary things and to make ordinances and decrees therefore haue alwaies giuen the first most honourable place to pietie or godlinesse and the seruice of God And in deede because they woulde that their Lawes should bee of greater authoritie and better receiued of their people as well agreeing with pietie and godlynesse they haue made them beleeue that their Gods were authours thereof Minos Minos the Lawemaker of the Cretenses gaue them to vnderstande that hee was Iupiters familiar friende and that hee spake often to him to the ende the people might beleeue that he receiued from him the lawes which hee established amongest them Zoroastes Zoroastes gyuing lawes to the Bactrians and Persians saide that hee receaued them from Oromason whome they accounted for God and authour of all goodnesse Trismegistus saide also Trismegistus that hee had receiued from Mercurius the lawes which hee gaue to the Egyptians Carondas Carondas the lawmaker amongest the Cathaginenses referred and ascribed his lawes to Saturnus Lycurgus Lycurgus the lawemaker of the Lacedemonians referred the lawes which hee gaue to Apollo Solon and Draco the lawemakers among the Athenians Solon Draco Xamolxis Numa referred their lawes to Minerua Xamolxis the lawemaker among the Scithians ascribed his lawes to Vesta Numa too the end hee might get authoritie to his lawes amongest the Romans feigned that in the night season hee had great acquaintance or lay with the goddesse Aegeria Wherefore this remaineth resolute and standeth sure that Princes and Magistrates to the end that they may in good policie and order gouerne their Lordships and frame the maners of their subiects ought alwayes to beginnne with pietie and the seruice of God as with the most necessary matter and as without the which there is no regiment or gouernment in the world which can long subsist or stand And therefore for this cause specially is it that good kinges princes and lordes are praised in the scripture as Dauid Iosiah Hezekiah amongest kinges Ioseph and Daniell amongst the rulers and gouernours of prouinces for kings Moses Iehoshua the iudges amongst those who had the guiding and leading of people which were free Wherefore the flatterers of the courte doe uilanously abuse and mocke the very Lordes and Princes when they blowe this into their eares that the cause of religion concerneth them nothing at all and that they ought to be content with this that they haue some care of politike matters committed vnto them and charge of their domesticall and housholde affaires and namely of their Horses Dogges Haukes Foules c forwarre for hunting hauking and for their other particuler pleasures without trauelling and taking any more paine for all that or any part thereof which concerneth the good estate and affaires of Gods Church Thankes bee to GOD my Lorde that you be far otherwise instructed in that which belongeth to the duetie of Christian lords and magistrates thā that which the courtiers brabble and prate not to suffer your selfe to bee distracted neither to goe astray from that which the trueth hath once taught you And I hope yea I hope it very stedfastly that that great God who hath put and placed in you so good seed will giue it so good an increase that hee will be thereby for euer glorified and that that true and not counterfeite profession of the religion which you haue wil bring to passe that you shal be more and more loued honored of good and honest people and feared and reuerenced of the wicked and persecutors On mine owne parte that I might bring some aide and succour to the faithfull people to the end that they might learn by your example to put a difference betweene the true and false Church and by the same meane to resolue to keepe and stay them selues vppon the true Church and that I might also giue some familiar and plaine order to all to knowe on which side the true Churche is I haue as diligently builded framed and prepared this present discourse as it was possible for me wherein I intreate of the Churche and all the pointes and partes thereof that I thought meete and purposed to touch or could thinke vpon And therin I haue followed the most apt conuenient order that I coulde choose without confounding the matters therein declaring all that which wee ought to behold and beleeue of the Church touching her estate forme guiding and gouernment For I shewe therein what is the true Churche which are her true and infallible markes which is the true succession and calling of Pastours therein what is her spreading abrode increase and continuance who is the head thereof howe shee is holy whether shee may erre what is her power and authoritie amongest whom it is what be the degrees and orders of her guiders what is her discipline whether the ministerie be necessary in her And lastly I speake of her persecutions and afflictions in which point I am somwhat more large then in the rest because I knewe that the present need
is not at any time perfecte so long as shee trauelleth and fighteth in this worlde whiche maior I prooue thus First if the Church were without spot in this worlde in vaine hath our Sauiour Christe taught it alwayes to pray Matth. 6.12 forgiue vs our trespasses and sinnes But the Lorde Iesus hath not without good cause giuen vs such doctrine and instruction wherefore it followeth that the Church is not in this worlde without spotte yea rather that shee hath continuall neede alwayes for to praye vnto GOD that shee may bee more and more sanctified and obteyne the forgiuenesse of all her sinnes Secondly those which are with out spot and wrinckle haue nothing to doe with any washing because they haue no neede thereof But the faithfull although they be washed haue notwithstanding need yet of washing still as Iesus Christe himselfe declareth it vnto vs Iohn 13.10 when hee saith Hee that is washed needeth not saue to washe his feete For by the washing of the feete hee meaneth a continuall sanctification It followeth then that the faithful are not in this world without spot 1. Cor. 1.2 Thirdly Saint Paul ceaseth not to adorne and bewtifie the Corinthians with the title of the Church who notwithstanding greeuously abused the holy supper of the Lorde and had amongest them diuisions and partakinges which are not smal faultes yea indeede they were in doubte also touching the resurrectiō of the dead Also he nameth the assembly of the Galathians Galat. 1.2 the Church although that poore people were deceaued by false Prophetes and caried away to an other Gospell contrarie vnto that which hee had preached vnto them These places doe manifestly declare that the Church is neuer so pure and perfect in this world but that it hath always need to be more more purged sanctified which thing S. Paul sheweth yet more plainly openly whē he writeth vnto the Thessalonians For he calleth thē the Church 1. Thes 1.1 1. Thes 5.23 and yet he prayeth vnto God for them that he would sanctifie thē through out True it is that the Nouatians Donatistes and Anabaptistes who doe not agree with vs in this point are not without their replies For first they alledge vnto vs that which S. Paul writeth vnto the Ephesians Ephe. 5.25.26.27 That Iesus Christ gaue himselfe for his Church that he might sanctifie it and cleanse it that he might make it vnto himselfe a glorious Church not hauing spot or wrinckle but that it shoulde be holy without blame But wee want not an aunswere also Saint Paul considereth the Church not in her selfe but in Iesus Christe her heade which shee taketh holde of by faith So shee is saide to bee without wrinckle and vnblameable by reason not of her owne righteousnesse but of Iesus Christes righteousnesse whereof shee is made partaker because it pleased God to impute and reckon the same vnto her for which cause also it is in an other place 1. Cor. 1.30 that Iesus Christe is made of God the father vnto vs wisedome righteousnesse sanctification and redemption Moreouer wee might say that Saint Paul speaketh of sanctification or holinesse promised and which is not yet fully accomplished as though he called saide the Church to bee without spot not that it is so here belowe on the earth but because that one day it shall so bee aboue in heauen Augu. lib. de nuptiis Concupise cap. 34. And after this sorte Saint Augustine vnderstandeth it Iesus Christ saith hee cleanseth his Church by the washing of Christians to make it vnto himselfe without spott or wrinckle not in this world but in the world to come They alledge moreouer that which Saint Iohn saith 1. Ioh. 3.6.9 whosoeuer is borne of God sinneth not Wherevnto I aunswere by a distinction Those that are borne of God that is to say the faithfull sinne not that is to say serue not sinne or rather sinne doth not raigne in them because they do withdraw themselues as much as they can or are inabled from sinne and with all their heart giue themselues to holinesse of life that they may glorifie God And in this sense Saint Iohn taketh it and speaketh it Againe they that are borne of God sinne that is to say can not liue so holily but that oftentimes they stumble and fall into sins For although they be sanctified yet for all that by reason of the reliques and remnauntes of nature corrupted which yet resteth and remaineth in them euery day they turne aside from the righte waye and sinne In this sense S. Iohn ment not that which he saith that whosoeuer is borne of God sinneth not for so he should speak against him selfe hauing before saide If we say we haue no sinne 1. Ioh. 1.8.10 wee deceiue our selues and trueth is not in vs yea wee make God a lyer and his worde is not in vs. So it is then that though there seeme to bee some contrarietie betweene these two to say that we are sinners and sainctes both together yet all agreeth together verie well for euerie man if we consider him in his owne nature according to which he is called the childe of wrath he is a sinner worthie of death and eternall damnation but if we consider him in Iesus Christ as a Christian and faythfull man hee is holy so that he sinneth not that is to say serueth not sinne and his imperfections are hidden and couered because that they are not imputed vnto him and moreouer the Lorde Iesus maketh him partaker of his righteousnesse And so being a sinner in respect of his owne nature he is notwithstanding reputed and accounted holy iust before God But that which we haue hitherto spoken toucheth or concerneth the members of the Church particularlie Wee may also well say touching the Church considered in her owne bodie that it shall neuer here be purged from al filthinesses because that so long as shee shall bee on earth there shall be in her wicked ones mingled with good ones Which thing Iesus Christ hath declared in the Gospell by two similitudes Matth. 13.24.25 c. In the first he saith that the kingdome of heauen that is to say the Church is like vnto a man which sowed good seede in his feeld but while men slept there came his enemie sowed tares amongest the wheate and went his way And when the blade was sprong vp and had brought foorth fruit then appeared the tares also Then came the seruauntes of the housholde and saide vnto him Master sowedst thou not c. and woulde presently haue gone and gathered them vp but the Lorde woulde not suffer them least while they went about to gather the tares they plucked vp also with them the wheate Therefore he willed that they might both growe together vntill the haruest and in the time of haruest the reapers shall gather the tares and binde them in sheaues to burne them but they shal gather the good
any steed at al to say that any this place of Augustine ought to be vnderstod of outwarde and indifferent thinges for Saint Augustine disputeth there of a point of doctrine that is to say of the opinion of Saint Cyprian of the Councell of Affrica touching rebaptisation or baptising againe Now then in so great diuersitie gainsaying one of an other what shall we say To which Councell shall we giue greater faith and credit for this we perceaue clearly and plainely that they thus crossing and contrarying one an other did not all consent and speake according to the truth that therefore wee must of necessitie conclude that some of them haue erred and that by their false and erronious determinations they haue degenerated and gone astray from the right way of the word of God Certainly it is verie meet and requisite An admonition touching Coūcels and Synods that we should be wise and verie well aduised when the question is either to set out or to receiue that which shall bee determined by councells and Synods For it is altogether manifeste and plaine that Councels and Synodes may be deceiued And therefore as touching their decrees and determinations this is that wee haue to say that we must bring the weight of them and make it subiecte to the balance that is to say we must try and examine thē by the worde of GOD which is indeede the balance Gala. 1.8 whervnto not onely men are subiect but also the Angels as Saint Paul teacheth in his Epistle to the Galathians Wherefore whatsoeuer wee shall finde in them conformable and agreeable to the proportion of faithe and agreeing with the authoritie of the holy Scriptures wee ought to receiue the same without any scruple or doubte But if they propound vnto vs and set out things contrarie to that we ought and we may without any difficultie or daunger reiecte and refuse them as suspected and daungerous doctrines For as Saint Ierome hath somtimes saide Hierom. in 9 cap. Ierem. we ought not to followe the errors of our fathers and predecessors but the authoritie of the scriptures and the commandement of God who teacheth vs. Wherevppon also Gerson Gerson par 1. de exam doctrin Abbas Panormita Epist de electi one elect potest cap. 5 and Panormitan haue concluded that in matters which concerne faith the Pope and his Bishoppes may not determine and decree any thing against the worde of God and that if a generall Councell should come so farre as to decline and goe aside either through malice or through ignoraunce of the Gospell a simple man alleadging in that coūcell the worde of GOD ought rather to bee hearde and yealded vnto then all they Let vs enter or come nowe to our aduise and let vs bring forth and alledge our reasons to prooue that the Church may erre The first reason is this That great companie of the people of Israel which was in the wildernesse with whome GOD had made a couenant and had made them bounde vnto him by an infinite number of benefites and good turnes and had giuen vnto them sacramentes and ceremonies which were as it were visible signes of his grace that great company I say was a verie goodly a verie excellent Church But they were vilely deceaued and erred fowly when forsaking the commaundement they made vnto themselues a golden calfe offering and giuing vnto it that honour which was due to God alone yea and Aaron himselfe the high priest did not so constantly and boldly withstande them as he ought but rather consented thereto indeede wherefore it followeth that the Church may erre and be deceiued The seconde reason The Church in old time did offer and giue the holy supper to litle infants staying and grounding themselues vpon the place of Saint Iohn Except yee eate the fleshe of the sonne of Man Iohn 9.53 drinke his bloud ye haue no life in you And this custome was in vse in the time of Pope Innocent Saint Cyprian and Saint Augustine as it appeareth by their writinges But nowe this is not any more vsed for children which can not prooue and examine themselues are not at this day receiued to the partaking of the sacrament Wherefore the Church in olde time hath erred or else it erreth now But if we wold answere that the Church hath power and authoritie to chaunge such customes and manners I replie to the contrarie for now the question is not here of a thing indifferent in the vse but of the word of God which is alwayes constant and not subiect to any change as to say that to day it hath one sense and vnderstanding and to morrowe an other wherefore if the place of S. Iohn commaund to giue the supper to little infantes of necessitie as the forenamed auncient fathers haue vnderstood and expounded the same the Church hath done well in time heretofore to followe that commaundement and at this time it erreth in not folowing it any longer Or else if the said place be not to be referred properly vnto the holy supper neither commandeth to distribute and giue the sacrament to infants but it is of necessitie required that he to whome we must administer the saide sacrament 1. Cor. 1.2 haue knowledge to trie examine him selfe according to S. Pauls doctrine as in deede this is the pure and only trueth it followeth then that the Church hath in former time erred to admit little infants to the holie supper and that at this day it doth well to practise the contrarie The third reason If the Church could not erre Saint Paul had without cause feared 1. Cor. 11.28 least the Corinthians whome he calleth a Church should through the subtiltie of the serpent be corrupted 2. Cor. 11.3 and turned away from the simplicitie that is in Christ. And indeede in vaine should he haue called the assemblies of the Corinthians and Galathians Gala. 1.2 Churches which yet notwithstanding erred in doctrine in faith in manners and in life But Saint Paule did nothing of al this without cause or in vaine otherwise Saint Paule himselfe should haue bene deceiued wherefore it followeth that the Church may erre The fourth reason Those that can not erre haue no neede of the forgiuenesse of sinnes but the Church hath neede of the forgiuenesse of sinnes for Iesus Christ giuing it a forme of praier hath commanded it to demaund aske of GOD forgiuenesse of their sinnes Matt. 6.12 Wherefore it foloweth that the Church may erre The fifth reason The Church which was in olde time in Ierusalem was oftentimes reproued of error by the Prophetes which thing declareth that the Church is not in this world without will and deede to erre But to the end I may not be ouerlong in recyting by peecemeale and as it were one by one all the sentences which make mention of the falles of the Church let men reade that which is written thereof in these places Touching
in a Citie and the Lord hath not doone it And Dauid I shoulde haue beene dumbe Psal 39.9 and not haue opened my mouth because thou diddest it So doeth S. Peter conclude 1. Pet. 4.19 Let them that suffer according to the will of God commit their soules vnto him in well doing as vnto a faithfull creator Iob. 1. 21. Heereunto Iob had regard also when he said The Lorde hath giuen and the Lorde hath taken it blessed be the name of the Lord. And Dauid saying as I haue ere while alleadged I shoulde haue been dumbe Psal 39.9 and not haue opened my mouth because thou didst it Also when he was reuiled railed vpon and as it were cursed by Shimei Suffer him saith he to curse Dauid 2 Sam. i6 10 for he curseth euē bicause the Lord hath bidden him cursse Dauid who dare thē say wherfore hast thou done so Here vnto likewise Iesus Christ had regard whē he said to Pilate Iohn 9.12 Thou couldest haue no power at al against me except it were giuen thee from aboue Now this point or matter conteineth three arguments and reasons to comfort vs in the middest of our crosses and troubles The first is that we are not in or vnder the power of fortune or of men but of God The second that God doth iustly and for good causes afflict vs for as he is faithfull and righteous in all his workes so he doeth not send or lay vpon vs any affliction Mat. 10.19.26.28 c. Psal 33.4 1. Cor. 10.13 Rom. 8.28 Heb. 12.11 Psalm 126. throughout pecially vers 5.6 Iohn 16.20 Luk. 16.25 but that which we haue indeed deserued The 3. that seeing the affliction we suffer commeth frō god our father it shall not ouerwhelme or ouerthrow vs but shal turne to our great good ioy saluation Now if the crosse fall not frō our shoulders so long as this life lasteth god himself minding willing to haue it so let vs remēber that which is said of Lazarus the wicked rich mā in S. Luke Thou wicked mā remēber that thou in thy life time receiuest thy plesure likewise Lazarus paines Now therfore he is cōforted thou art tormented The second point is wherefore god doth rather aflict his church thē other people as S. Peter saith 1. Pet. 4.17 The time is come that iugdement must begin at the house of god And ther are 5. principall reasons or causes heereof The first because that by affliction God declareth vnto vs that hee loueth vs as he speaketh thereof in the Prouerbes Pro. 3.11.12 Heb. 12.5.6 and in the Epistle to the Hebrews Secōdarily because it pleaseth God by this meanes too discerne vs that are his children from infidels and hypocrites as the authour of the Epistle to the Hebrwes declareth the same in the xii Heb. 12.8 1. Cor. 11.19 Chapter and for this cause also Saint Paul saide vnto the Corinthians There must be heresies euen among you that they which are approued among you might he knowne Iam. 1.2 3. 1. Pet. 1.7 And Saint Iames and Saint Peter do for this very cause call the afflictions of the faithful tryals of their faith Thirdly because they which know the wil of their maister and doe it not Luke 12.47 are lesse excuseable yea shall be beaten with many stripes Fourthly because it serueth too set out the iustice of God to the end we should not thinke that God winketh at the sinnes of his people Fiftly because it serueth also to giue example of instruction to the wicked for as Iesus Christe saith Luke 23.31 If they doe these thinges to a greene tree what shal be done to the drie And Saint Peter 1. Pet. 4. 17. c. If iudgement saith hee first beginne at vs what shall bee the ende of them which obey not the Gospell of God And if the righteous scarcely bee saued where shall the vngodly and the sinner appeare The thirde point that the afflictions of the Churche and faithfull people are alwaies moderated kept in good measure by the hand of God himself For hee hath promised that although he chastē his people yet he wil not destroy them for al that Hitherto must bee referred these places When thou art in tribulation Deut. 430.31 and all these things are come vpon thee at the last if thou returne to the Lorde thy God and be obedient vnto his voice for the Lord thy God is a mercifull God hee will not forsake thee neither destroy thee nor forget the couenant of thy fathers which he sware vnto them 2. Sam. 7.14 15. I wil be his father and he shal be my sonne and if he sinne I will chasten him with the rod of men and with the Plagues of the children of men But my mercy shall not depart away from him as I tooke it from Saule whom I haue put away before thee Isaiah 48.9.10 For my names sake wil I defferre my wrath and for my promise will I refraine it from thee that I cut thee not of Beholde I haue fined thee but not as siluer I haue chosen thee in the furnace of affliction Ieremiah 30 11.12.13.17 I am with thee saith the Lorde to Iacob to saue thee though I vtterly destroied al the nations wher I haue scattered thee yet will I not vtterly destroy thee but I wil correct thee by iudgemēt and not vtterly cut thee of Ezechil 14.21.22 For thus saith the Lorde Thy bruising is incurable and thy wound is dolorous There is none to iudge thy cause or to lay a plaister there are no medicines nor helpe for thee but I will restore health vnto thee and I will heale thee of thy woundes saith the Lorde c. When I send vpon Ierusalem my foure sore iudgemēts saith the Lorde that is to say Hosea 5.15 Hosea 6.1.2 the sworde and famine and the noysome beast and pestilence to destroy man and beast out of it Yet beholde therein shall bee left a remnant of them that shall bee carried away both sonnes and daughters and yee shal be comforted In their afflictions they will seeke me diligently saying Come let vs return to the Lord for he hath spoyled and hee will heale vs hee hath wounded vs and hee will binde vs vp After two dayes will hee reuiue vs 1. Corin. 10.13 and in the third day hee will raise vs vp and wee shall liue in his sight There hath no temptation taken you but such as apperteineth to man and God is faithful which will not suffer you to be tempted aboue that you be able but wil euen giue the issue with the temptation that yee may bee able to beare it The fourth point wherefore God doth not send succour aide to his Church so soone as it is afflicted Certainly the crosse is sometimes so weightie and heauie vpon our shoulders that it seemeth to vs that God sleepeth or els that he hath
forgottē vs as we heare the cōplaints of Saints touching that matter in the Scripture Howe long wilt thou forget me O Lord saith Dauid Psalm 13.1 how long wilt thou hide thy face from mee And againe Vp why sleepest thou O Lorde Psalm 44.23 24 awake hee not farre of for euer Wherefore hidest thou thy face and forgettest our miserie our affliction And Habacu O Lord Haba 1.2.13 saith he How long shal I crie thou wilt not hear euen cry out vnto thee for violence and thou wilt not helpe Thou art of pure eies and canst not see euil thou canst not behold wickednesse Wherfore doest thou looke vpon the trāsgressors and holdest thy tongue when the wicked deuoureth the man that is more righteous then he But God sleepeth not at any hand euen as it is said in one of the Psalmes Psalm 121.4 Behold he that keepeth Israel wil neither slūber nor sleepe neither doth he forget vs as he himselfe assureth vs by his Prophet Isaiah when hee saith Isaiah 49 15 Can a woman forget her childe or will shee not pitie the fruite of her wombe But though she should forget yet wil not I forget thee saith the Lord. And in deede God doeth not at any time forget his mercy no not in the middest of his wrath and anger Haba 3.2 1. Corin. 10.13 neither doth he suffer vs to be tempted aboue our strength Wherefore then is it that he doeth not sende vs succour and aide without delay thereby to deliuer vs from oppression It is first and formost because our sinnes are the cause therof Isayah 59.1.2 Behold saith the Prophet the Lords hand is not shortened that it cannot saue neither his eare heauie that it cannot heare But your iniquities haue separated betweene you and your God and your sinnes haue hidden his face from you that he will not heare Secondly because that serueth for the aduancement of God his glory and for the augmenting increase of our faith as appeareth by that whiche is written touching the sicknes and death of Lazarus Iohn 11.14.15 the brother of Martha Mary This sicknesse saith Iesus Christe is not to death but for the glory of God that the sonne of God might bee glorified thereby and after wardes Lazarus is dead saith he and I am glad for your sake that I was not there that yee may beleeue And to this last point is referred that which S. Paul saith We receiued the sentence of death in our selues 2. Cor. 1.9 because we should not trust in our selues but in God which raiseth the dead The fift point that afflictions dangers increase euen then when the deliuerance is nigh examples heereof are set out vnto vs in the scripture The Israelites were meruellously tormented in Egypt Exod. 14. throughout all the while that they were kept captiues prisoners there but they neuer had so great an occasion to feare neither were they at any time so pressed yea oppressed as when God brought them out of their captiuitie and bondage to make them passe thorow the redde Sea and to guide them in the wildernesse as we may see in the xiiii Chapter of Exodus 1. Sam. 27. 1. c. Dauid before he came to the inioying of the kingdom which was promised him by god was constreined to depart out of the Countrie and to seeke a place of refuge and cōfort amongest the Philistines his enimies yea in the Court of king Achish Where he found himselfe in extreeme danger Isaiah 37. throughout yea more great then at any time before he had escaped Then was the angel of the Lord sent from him to remoue the siege of Zenacherib from before the Citie of Ierusalem and so by that meanes to deliuer king Ezekias and the people which were within when for the great oppression thereof they were held kept in so narrowly short that they were at the point or very nigh to see the Citie rēdred deliuered Marke 6.47 c. to the Assyrians pitie and mercy Iesus Christe did very well behold that his disciples were in greate danger in the ship which was tossed to fro with the outrage or violence of the winds and tempests but yet notwithstanding he came not vnto them to succour them but about the 4. watch of the night Wherfore let vs not loose our courage stomack in the midst of the greatest persecutions and afflictions which can come For when all the meanes of help and aide on mens side or in respect of them doe faile vs that it seemeth that all were done with vs and that the church shold be altogether worn out cōsumed beaten downe euen then wil god performe his own work he alone succouring vs to the end that vnto him alone also the glory of our deliuerance may be wholy and absolutely referred The sixt pointe that God through his power keepeth and defendeth his church against the violences assaults of tyrants and persecutors and deliuereth the same out of their hands when time is therefore Thereto tend and belong these promises The Lorde knoweth to deliuer the godly out of temptation 2 Pet. 2.9 to reserue the vniust vntil the day of iudgement to be punished Psal 12.5 For the oppression of the needie and for the sighes of the poore I will vp saith the Lorde and wil set at libertie him whom the wicked hath snared The Angel of the Lord pitcheth round about them that feare him and deliuereth thē Psal 34.7.17 19.20.22 The righteous cry and the Lorde heareth them deliuereth them out of al their troubles Great are the troubles of the righteous but the Lord deliuereth him out of them al. Hee keepeth al his bones not one of them is broken The Lord redeemeth the soules of his seruants and none that trust in him shal perish Psalm 50.15 Psa 9.14.15 Call vpon mee saith the Lorde in the day of trouble so wil I deliuer thee and thou shalt glorifie me And againe Because he hath loued me therefore wil I deliuer him I wil exalt him because hee hath knowne my name Hee shall cal vpon me and I wil heare him I wil be with him in trouble I wil deliuer him and glorifie him Psalm 125.2 As the mountaines are about Ierusalem so is the Lord about his people from hence foorth and for euer Mat. 16.18 Thou art Peter and vpon this rocke I wil builde my Church and the gates of Hell shall not ouercome it Luk. 12.32 Feare not litle flock for it is your fathers pleasure to giue you the kingdome And wee haue many examples heereof in the Scripture Exod. 14. throughout Dan. 3. Daniel 6. throughout Isaiah 37 throughout Acts 12.7 Actes 5.19 as when god brought the Israelites out of Egypt by the Ministerie of Moses whē he deliuered Daniel out of the Lions denne Shadrach Messiach Abednego out of the burning flame
and ouen when he deliuered from death Susanna already condemned when he set Ierusalem at libertie when he brought Saint Peter out of Prison and the other Apostles by the ministerie of an angel And at this day although wee see not angels visiblie roūd about vs yet for all that we ceasse not by experience to feele Gods aide and succour and that after many sortes yea extraordinarie We know also that which is spoken in Zacharias Zachari 2.8 to wit He that toucheth you shal touch the apple of mine eie saith the Lorde For in deede Iesus Christe accoūteth the persecutions which mē bend against his Churche as bente againste his verie owne person which appeareth by the reproofe that he gaue Saint Paule Act. 9.4 saying Saule Saul wherfore doest thou persecute mee who would euer haue looked for such assistance and helpe as God hath bestowed vpon his Church in our time were there at any time more furious and raging persecutions was the pride of the enemies of Gods Church euer greater They spare not wisedome nor counsell nor power nor diligence nor men nor money to the end that the poore Church might be altogether cast down and made ruinous But beholde the prudencie the counsell the might and the wisedome of God is farre aboue all that which setteth it selfe against his greatnesse yea hee worketh miraculouslie by hidden close and secrete meanes insomuch that all the height of the worlde is confounded and ouerthrowne For as the wise man saith Prou. 21.30 There is no wisdome neither vnderstanding nor counsell against the Lord. And in an other place it is saide Psal 33.10 Iob. 5.12.13 The Lord breaketh the counsell of the Heathen and bringeth to naught the deuises of the people the counsell of the Lorde shall stande for euer and the thoughtes of his heart thorowe out all ages To be short we see that the Church hath in time heretofore beene verie aptly and fitly represented Gene. 15.17 by a lampe or firebrand shining in the middest of darke or smoking Furnaise euen as the vision thereof was giuen and shewed to Abraham wherof the reason is assigned and shewed because God would not suffer that his people shoulde bee put out in the middest of darknesse Also by the burning bushe which yet cōsumed not Exod. 3.2 as Moses also saw the vision therof For as the bush was kept safe and sound in the midst of the flame so the Church hath alwayes beene preserued by and thorow the presence of God although the tyrantes and wicked men haue sought to set it on fire vtterlie to destroy it The seuenth pointe That the Church increaseth in the middest of persecutions This is seene from the time wherein vnder the Emperours the Church was persecuted For looke by howe much they inforced them selues vtterly to extinguish and put out the trueth by so muche the faythfull ones were readie and prepared to defende and mainteine the same In the Actes it is saide Act. 4.3.4 That when the persecutors laide handes vpon the Apostles and had put them in prison many of them that had heard the worde at their mouth left not of for all that to beleeue but that the number of beleeuers was increased till it came to bee about fiue thousande persons Also Act. 11.19.20.21 that they which were scattered abroad because of the affliction that arose about Steuen walked throughout till they came vnto Phenice and Cyprus and Antiochia and that some of them which were men of Cyprus and Cyrene when they were come into Antiochia spake vnto the Grecians and preached the Lorde Iesus and that the hande of the Lorde was with them so that a great number beleeued and turned vnto the Lord. Saint Paule speaketh after this maner vnto the Philippians Philip. 1.12.13.14 I would yee vnderstood brethren that the thinges which haue come vnto mee are turned rather to the furthering of the Gospell so that my bands in Christ are famous throughout all the iudgement hall and in all other places Insomuch that many of the brethren in the Lorde are boldened through my bandes and dare more frankly speake the worde And this is that which Dauid hath prophesied touching Christ when hee saide Bee thou ruler in the midst of thine enemies Psal 110.20 The Church compared to a Palme tree to Roses and to Lilies The state of the Church of God is like vnto the state of the Palme tree and like to the condition of Roses and Lilies For euen as the Palme tree the more it is laden and pressed downe the more it groweth stretcheth out or spredeth his boughes in length and breadth so the Church the more shee is persecuted and afflicted the more force courage and liuelinesse shee taketh to her selfe Also as Roses and Lilies are accustomed to flourish among thorns so this is a common thing to the Church to flourish and to increase in the middest of persecutions The Church compared to a Vine or Vineyard Iustinus compareth the Church also to a Vine or Vineyard when he speaketh thus in a speech with Tryphō They euerie day perceiue saieth hee that we which beleeue in Christ Iustinus Martyr de veritate Christiana religionis to in 2 pag. 224. lin 14. cannot bee astonished or amazed by any man or any maner of way let them cut of our heads let them crucifie vs let them cast vs to wild beastes let them torment vs with fire fagot and any other tormentes the more they doe torment vs the more doeth the number of Christians growe and increase no otherwise than when men priune and dresse a Vine or Vineyard they doe it to make it more fruitfull and plentifull For the Vine or Vinyard which God hath plāted and our Sauiour Iesus Christ is his owne people These are in that place almost Iustinus his owne wordes And verely we learn by our owne experience that so many cruell persecutions murthers and slaughters of the Martyrs haue been as it were so many seales in our heartes to seale therein the holie Gospell of Christ so that a good Doctour hath verie rightly saide That the blood of the Martyrs is the seed of the Church The eight point What is the cause for which the church is afflicted and persecuted of the wicked We may verie wel say and rightly confesse that we do iustly deserue by reason of the sins we haue committed to be afflicted by God and persecuted of the world Leuit. 26.14.15 c. For we read in Leuiticus howe God threatneth his people to send vpon them warre plague pestilēce famine and other his roddes if they yeeld not them selues obedient vnto his commaundements Isaiah 5.2.3 c. And in Isaiah he speaketh after this maner Yee inhabitantes of Ierusalem saieth he and ye men of Iudah iudge I pray you betweene mee and my Vineyarde What could I haue done any more to my Vinyarde that I haue not done vnto it I haue hedged
it and gathered out the stones of it and haue planted it with the best plantes and built a Tower in the middest thereof and made a Wine presse therein looking that it should bring foorth Grapes but in steede of Grapes it bringeth foorth wilde Grapes And nowe I will tell you what I will doe to my Vineyarde I wil take away the hedge therof and it shal bee eaten vp I will breake the wall thereof and it shal be troden downe and I will laie it wast Isaiah 24.3.4.5 c. And againe The earth shal be cleane emptied and vtterly spoyled the earth shal lament and vade away for the inhabitants thereof haue transgressed the lawes they haue chaunged the ordinaunces and haue broken the euerlasting couenaunt Therefore shal the curse deuour the earth for the inhabitantes thereof haue done wickedly And therefore shall the inhabitantes of the earth burne and fewe men shall bee left therein Ierem. 25.8.9 c. Also in Ieremiah Because yee haue not heard my woordes beholde I will sende and take to mee all the families of the North and Nebuchadnezzar the King of Babell my seruaunt and I wil bring them against this lande and against the inhabitantes thereof and against all these nations rounde about and I will destroie them and make them an astonishment an hissing and a continuall desolation In this place Isaiah 10.5 the Lord calleth Nebuchadnezzar his seruaunt as in an other place he calleth Saneherib or Ashur The rod of his wrath because hee serueth him selfe with Princes tyrantes and wicked Magistrates and vseth them that hee may by them punish the vngodlines and vnthankfulnesse of his people Isaiah 59.2 Wherefore Isaiah speaketh excellently well That our iniquities haue made a diuision or separated betweene God and vs. And therefore when wee are afflicted and persecuted wee ought to cōfesse and acknowledge that God by that mean punish vs as wee in deed haue rightly deserued it Yet all this notwithstanding we haue to consider and weigh an other cause for which the worlde persecuteth vs which ought to bee a great comfort vnto vs in the middest of our Crosse and Martyrdome For in the first place the world in persecuting vs looketh not to our sinnes but to that religion which wee make profession of which religion in deed the world reiecteth and persecuteth because it knoweth not the Authour thereof and because it is altogether contrarie to his maners and peruerse and wicked orders of life and cōuersation euen as Iesus Christ hath foretolde the same and made his Disciples to see it Iohn 3.19.20 when he said vnto them This is the condemnation that light is come into the worlde and men loued darknesse rather than light because their deedes were euil For euerie man that euill doeth hateth the light neither commeth to light lest his deeds should be reproued Iohn 15.20.21 Also if they haue persecuted mee they will persecute you also But all these thinges will they doe vnto you for my names sake because they haue not knowne him that sent mee Iohn 17.14 And againe Father I haue giuen them thy word and the world hath hated them because they are not of the worlde as I am not of the world Hereby we may see that the right and verie cause of the persecutions of the church is the plaine profession of the trueth righteousnesse and word of God as Saint Paule saieth That That all they which will liue in the feare of God or godly in Christ Iesus 2. Timo. 3.12 shall suffer persecution And also what shoulde bee our consolation and comforte in the middest of the Crosse if this point were not Socrates The answere which Socrates made to his wife was verie apt and fit for the purpose shee lamented because they put him to death wrongfully but he being somewhat moued answered That it was better for him to die an innocent without cause than if he had offēded But how much greater matter and iust cause haue we of comfort and ioy seeing wee knowe that God of his vnspeakeable gentlenesse goodnesse mercy burying all our sins giueth vs ouer or leaueth vs but for a time to suffer vniust persecutions to the end that we bearing the Crosse with Iesus Christ should communicate also and bee made partakers of glorie with him The punishment Saint Augustine hath saide maketh not a Martyre but the cause August And the Deuill hath as well his witnesses and Martyrs as Iesus Christ hath his In former times there were Heretikes which bragged much and boasted wonderously vnder the shadowe colour that men persecuted them And at this day the Anabaptists do in that behalfe the verie selfe same thing yea and that so farre that by this meanes they account them selues blessed and happie Math. 5.10 But we must marke what the scripture saith Blessed are they thus saieth Iesus Christ which suffer persecution for righteousnes sake for theirs is the kingdom of heauē Luk. 6.22 Blessed are you when men hate you whē they separate you reuile you put out your names as euil for the sonne of mās sake If yee bee rayled vpon for the name of Christ saith Saint Peter 1. Pet. 4.14.15.16 Blessed are yee For the spirite of glorie and of God resteth vpon you which on their part is euil spoken of but on your part is glorified But let none of you suffer as a murtherer or as a theefe or as an euil dooer or as a couetous person of other mens goods or as a busie bodie in other mens matters But if any man suffer as a Christian let him not be ashamed but let him glorifie God in this behalfe And this is the marke or badge by which the scripture discerneth the Lordes true Martyres from others that suffer For the wicked men and vngodlie persons doe in deede suffer persecution but in the meane season it so falleth out that they cannot bost them selues for all that to bee true Martyres neither by consequent that they are blessed for they suffer not for righteousnes sake neither to maintein Gods truth as doe the Martyres and witnesses of Iesus Christ Moreouer wee ought to marke that our good God sheweth vs great grace and aduaunceth vs to singular honour when hee vouchsafeth vs meete and worthie to suffer any thing for his names sake when as he might verie iustly if he would haue pursued vs with rigour nay if he woulde haue proceeded against vs by iustice haue punished vs with all kindes and sortes of afflictions sending them to vs and laying the same vpon vs. wherin he dealeth with vs as if a king should take from the Gibbet or Gallows some man who had rightly deserued to be bound thereto and hanged thereon and yet woulde set and appoint him among the chiefe Capitaines of his orders that he might goe to warre and imploy him for the maintenance and defence of his Crown and of his kingdō For who or