the Holy Ghost Separate me Barnabas and saulâ—… c. But seeing the work of an Apostle was to be a Witnesse of the Resurrection of Christ a man may here aske how S. Paul that conversed not with our Saviour before his passion could know he was risen To which is easily answered that our Saviour himself appeared to him in the way to Damascus from Heaven after his Ascension and chose him for a vessell to bear his name before the Gentiles and Kings and Children of Israel and consequently having seen the Lord after his passion was a competent Witnesse of his Resurrection And as for Barnabas he was a Disciple before the Passion It is therefore evident that Paul and Barnabas were Apostles and yet chosen and authorized not by the first Apostles alone but by the Church of Antioch as Matthias was chosen and authorized by the Church of Jerusalem Bishop a word formed in oâ—…r language out of the Greek Episcopus signifieth an Overseer or Superintendent of any businesse and particularly a Pastor or Shepherd and thence by metaphor was taken not only amongst the Jews that were originally Shepherds but also amongst the Heathen to signifie the Office of a King or any other Ruler or Guide of People whether he ruled by Laws or Doctrine And so the Apostles were the first Christian Bishops instituted by Christ himselfe in which sense the Apostleship of Judas is called Acts 1. 20. his Bishoprick And afterwards when there were constituted Elders in the Christian Churches with charge to guide Christs flock by their doctrine and advice these Elders were also called Bishops Timothy was an Elder which word Elder in the New Testament is a name of Office as well as of Age yet he was also a Bishop And Bishops were then content with the Title of Elders Nay S. John himselfe the Apostle beloved of our Lord beginneth his Second Epistle with these words The Elder to the Elect Lady By which it is evident that Bishop Pastor Elder Doctor that is to say Teacher were but so many divers names of the same Office in the time of the Apostles For there was then no government by Coercion but only by Doctrine and Perswading The Kingdome of God was yet to come in a new world so that there could be no authority to compell in any Church till the Common-wealth had embraced the Christian Faith and consequently no diversity of Authority though there were diversity of Employments Besides these Magisteriall employments in the Church namely Apostles Bishops Elders Pastors and Doctors whose calling was to proclaim Christ to the Jews and Infidels and to direct and teach those that beleeved we read in the New Testament of no other For by the names of Evangelists and Prophets is not signified any Office but severall Gifts by which severall men were profitable to the Church as Evangelists by writing the life and acts of our Saviour such as were S. Matthew and S. Iohn Apostles and S. Marke and S. Luke Disciples and whosoever else wrote of that subject as S. Thomas and S. Barnabas are said to have done though the Church have not received the Books that have gone under their names and as Prophets by the gift of interpreting the Old Testament and sometimes by declaring their speciall Revelations to the Church For neither these gifts nor the gifts of Languages nor the gift of Casting out Devils or of Curing other diseases nor any thing else did make an Officer in the Church save onely the due calling and election to the charge of Teaching As the Apostles Matthias Paul and Barnabas were not made by our Saviour himself but were elected by the Church that is by the Assembly of Christians namely Matthias by the Church of Jerusalem and Paul and Barnabas by the Church of Antioch so were also the Presbyters and Pastors in other Cities elected by the Churches of those Cities For proof whereof let us consider first how S. Paul proceeded in the Ordination of Presbyters in the Cities where he had converted men to the Christian Faith immediately after he and Barnabas had received their Apostleship We read Acts 4. 23. that they ordained Elders in every Church which at first sight may be taken for an Argument that they themselves chose and gave them their authority But if we confider the Originall text it will be manifest that they were authorized and chosen by the Assembly of the Christians of each City For the words there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is When they had Ordained them Elders by the Holding up of Hands in every Congregation Now it is well enough known that in all those Cities the manner of choosing Magistrates and Officers was by plurality of suffrages and because the ordinary way of distinguishing the Affirmative Votes from the Negatives was by Holding up of Hands to ordain an Officer in any of the Cities was no more but to bring the people together to elect them by plurality of Votes whether it were by plurality of elevated hands or by plurality of voices or plurality of balls or beans or small stones of which every man cast in one into a vessell marked for the Affirmative or Negative for divers Cities had divers customes in that point It was therefore the Assembly that elected their own Elders the Apostles were onely Presidents of the Assembly to call them together for such Election and to pronounce them Elected and to give them the benediction which now is called Consecration And for this cause they that were Presidents of the Assemblies as in the absence of the Apostles the Elders were were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latin Aâ—…tistites which words signifie the Principall Person of the Assembly whose office was to number the Votes and to declare thereby who was chosen and where the Votes were equall to decide the matter in question by adding his own which is the Office of a President in Councell And because all the Churches had their Presbyters ordained in the same manner where the word is Constitute as Titus 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause left I thee in Crete that thou shouldest constitute Elders in every City we are to understand the same thing namely that hee should call the faithfull together and ordain them Presbyters by plurality of suffrages It had been a strange thing if in a Town where men perhaps had never seen any Magistrate otherwise chosen then by an Assembly those of the Town becomming Christians should so much as have thought on any other way of Election of their Teachers and Guides that is to say of their Presbyters otherwise called Bishops then this of plurality of suffrages intimated by S. Paul Acts 14. 23. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor was there ever any choosing of Bishops before the Emperors found it necessary to regulate them in order to the keeping of the peace amongst them but by the Assemblies of the Christians in every severall Town
not any where that they who received not the Doctrine of Christ did therein sin but that they died in their sins that is that their sins against the Laws to which they owed obedience were not pardoned And those Laws were the Laws of Nature and the Civill Laws of the State whereto every Christian man had by pact submitted himself And therefore by the Burthen which the Apostles might lay on such as they had converted are not to be understood Laws but Conditions proposed to those that sought Salvation which they might accept or refuse at their own perill without a new sin though not without the hazard of being condemned and excluded out of the Kingdome of God for their sins past And therefore of Infidels S. John saith not the wrath of God shall come upon them but the wrath of God remaineth upon them and not that they shall be condemned but that they are condemned already Nor can it be conceived that the benefit of Faith is Remission of sins unlesse we conceive withall that the dammage of Infidelity is the Retention of the same sins But to what end is it may some man aske that the Apostles and other Pastors of the Church after their time should meet together to agree upon what Doctrine should be taught both for Faith and Manners if no man were obliged to observe their Decrees To this may be answered that the Apostles and Elders of that Councell were obliged even by their entrance into it to teach the Doctrine therein concluded and decreed to be taught so far forth as no precedent Law to which they were obliged to yeeld obedience was to the contrary but not that all other Christians should be obliged to observe what they taught For though they might deliberate what each of them should teach yet they could not deliberate what others should do unless their Assembly had had a Legislative Power which none could have but Civil Soveraigns For though God be the Soveraign of all the world we are not bound to take for his Law whatsoever is propounded by every man in his name nor any thing contrary to the Civill Law which God hath expressely commanded us to obey Seeing then the Acts of Councell of the Apostles were then no Laws but Counsells much lesse are Laws the Acts of any other Doctors or Councells since if assembled without the Authority of the Civill Soveraign And consequently the Books of the New Testament though most perfect Rules of Christian Doctrine could not be made Laws by any other authority then that of Kings or Soveraign Assemblies The first Councell that made of the Scriptures we now have Canon is not extant For that Collection of the Canons of the Apostles attributed to Clemens the first Bishop of Rome after S. Peter is subject to question For though the Canonicall books bee there reckoned up yet these words Sint vobis omnibus Clericis Lâ—…icis Libri venerandi c. containe a distinction of Clergy and Laity that was not in use so neer St. Peters time The first Councell for setling the Canonicall Scripture that is extant is that of Laodicea Can. 59. which forbids the reading of other Books then those in the Churches which is a Mandate that is not addressed to every Châ—…istian but to those onely that had authority to read any thing publiquely in the Church that is to Ecclesiastiques onely Of Ecclesiasticall Officers in the time of the Apostles some were Magisteriall some Ministeriall Magisteriall were the Offices of preaching of the Gospel of the Kingdom of God to Infidels of administaing the Sacraments and Divine Service and of teaching the Rules of Faith and Manners to those that were converted Ministeriall was the Office of Deacons that is of them that were appointed to the administration of the secular necessities of the Church at such time as they lived upon a common stock of mony raised out of the voluntary contributions of the faithfull Amongst the Officers Magisteriall the first and principall were the Apostles whereof there were at first but twelve and these were chosen and constituted by our Saviour himselfe and their Office was not onely to Preach Teach and Baptize but also to be Narâ—…yrs Witnesses of our Saviours Resurrection This Testimony was the specificall and essentiall mark whereby the Apostleship was distinguished from other Magistracy Ecclesiasticall as being necessary for an Apostle either to have seen our Saviour after his Resurrection or to have conversed with him before and seen his works and other arguments of his Divinity whereby they might be taken for sufficient Witnesses And therefore at the election of a new Apostle in the place of Judas Iscariot S. Peter saith Acts 1. 21 22. Of these men that have companyed with us all the time that the Lord Iesus went in and out among us beginning from the Baptisme of Iohn unto that same day that he was taken up from us must one be ordained to be a Witnesse with us of his Resurrection where by this word must is implyed a necessary property of an Apostle to have companyed with the first and prime Apostles in the time that our Saviour manifested himself in the flesh The first Apostle of those which were not constituted by Christ in the time he was upon the Earth was Matthias chosen in this manner There were assembled together in Jerusalem about 120 Christians Acts 1. 15. These appointed two Ioseph the Iust and Matthias ver 23. and caused lots to be drawn and ver 26. the Lot fell on Matthias and he was numbred with the Apostles So that here we see the ordination of this Apostle was the act of the Congregation and not of St. Peter nor of the eleven otherwise then as Members of the Assembly After him there was never any other Apostle ordained but Paul and Barnabas which was done as we read Acts 13. 1 2 3. in this manner There were in the Church that was at Antioch certaine Prophets and Teachers as Barnabas and Simeon that was called Niger and Lucius of Cyrene and Manaen which had been brought up with Herod the Tetrarch and Saul As they ministred unto the Lord and fasted the Holy Ghost said Separate mee Barnabas and Saul for the worke whereunto I have called them And when they had fasted and prayed and laid their hands on them they sent them away By which it is manifest that though they were called by the Holy Ghost their Calling was declared unto them and their Mission authorized by the particular Church of Antioch And that this their calling was to the Apostleship is apparent by that that they are both called Acts 14. 14. Apostles And that it was by vertue of this act of the Church of Antioch that they were Apostles S. Paul declareth plainly Rom. 1. 1. in that hee useth the word which the Holy Ghost used at his calling For hee stileth himself An Apostle separated unto the Gospel of God alluding to the words of
God himself was their King and Moses Aaron and the succeeding High Priests were his Lieutenants it is manifest that the Right of Tythes and Offerings was constituted by the Civill Power After their rejection of God in the demanding of a King they enjoyed still the same revenue but the Right thereof was derived from that that the Kings did never take it from them for the Publique Revenue was at the disposing of him that was the Publique Person and that till the Captivity was the King And again after the return from the Captivity they paid their Tythes as before to the Priest Hitherto therefore Church Livings were determined by the Civill Soveraign Of the maintenance of our Saviour and his Apostles we read onely they had a Purse which was carried by Judas Iscariot and that of the Apostles such as were Fisher-men did sometimes use their trade and that when our Saviour sent the Twelve Apostles to Preach he forbad them to carry Gold and Silver and Brasse in their purses for that the workman is worthy of his hire By which it is probable their ordinary maintenance was not unsuitable to their employment for their employment was ver 8. freely to give because they had freely received and their maintenance was the free gift of those that beleeved the good tyding they carryed about of the coming of the Messiah their Saviour To which we may adde that which was contributed out of gratitude by such as our Saviour had healed of diseases of which are mentioned Certain women Luke 8. 2 3. which had been healed of evill spirits and infirmities Mary Magdalen out of whom went seven Devills and Ioanna the wife of Chuza Herods Steward and Susanna and many others which ministred unto him of their substance After our Saviours Ascension the Christians of every City lived in Common upon the mony which was made of the sale of their lands and possessions and laid down at the feet of the Apostles of good will not of duty for whilest the Land remained saith S. Peter to Ananias Acts 5. 4. was it not thine and after it was sold was it not in thy power which sheweth he needed not have saved his land nor his money by lying as not being bound to contribute any thing at all unlesse he had pleased And as in the time of the Apostles so also all the time downward till after Constantine the Great we shall find that the maintenance of the Bishops and Pastors of the Christian Church was nothing but the voluntary contribution of them that had embraced their Doctrine There was yet no mention of Tythes but such was in the time of Constantine and his Sons the affection of Christians to their Pastors as Ammianus Marcellinus saith describing the sedition of Damasus and Vrsicinus about the Bishopricke that it was worth their contention in that the Bishops of those times by the liberality of their flock and especially of Matrons lived splendidly were carryed in Coaches and were sumptuous in their fare and apparell But here may some ask whether the Pastor were then bound to live upon voluntary contribution as upon almes For who saith S. Paul 1 Cor. 9. 7. goeth to war at his own charges or who feedeth a flock and eateth not of the milke of the flock And again Doe ye not know that they which minister about holy things live of the things of the Temple and they which wait at the Altar partake with the Altar that is to say have part of that which is offered at the Altar for their maintenance And then he concludeth Even so hath the Lord appointed that they which preach the Gospel should live of the Gospel From which place may be inferred indeed that the Pastors of the Church ought to be maintained by their flocks but not that the Pastors were to determine either the quantity or the kind of their own allowance and be as it were their own Carvers Their allowance must needs therefore be determined either by the gratitude and liberality of every particular man of their flock or by the whole Congregation By the whole Congregation it could not be because their Acts were then no Laws Therefore the maintenance of Pastors before Emperours and Civill Soveraigns had made Laws to settle it was nothing but Benevolence They that served at the Altar lived on what was offered So may the Pastors also take what is offered them by their flock but not exact what is not offered In what Court should they sue for it who had no Tribunalls Or if they had Arbitrators amongst themselves who should execute their Judgments when they had no power to arme their Officers It remaineth therefore that there could be no certaire maintenance assigned to any Pastors of the Church but by the whole Congregation and then onely when their Decrees should have the force not onely of Canons but also of Laws which Laws could not be made but by Emperours Kings or other Civill Soveraignes The Right of Tythes in Moses Law could not be applyed to the then Ministers of the Gospell because Moses and the High Priests were the Civill Soveraigns of the people under God whose Kingdom amongst the Jews was present whereas the Kingdome of God by Christ is yet to come Hitherto hath been shewn what the Pastors of the Church are what are the points of their Commission as that they were to Preach to Teach to Baptize to be Presidents in their severall Congregations what is Ecclesiasticall Censure viz. Excommunication that is to say in those places where Christanity was forbidden by the Civill Laws a putting of themselves out of the company of the Excommunicate and where Christianity was by the Civill Law commanded a putting the Excommunicate out of the Congregations of Christians who elected the Pastors and Ministers of the Church that it was the Congregation who consecrated and blessed them that it was the Pastor what was their due revenue that it was none but their own possessions and their own labour and the voluntary contributions of devout and gratefull Christians We are to consider now what Office in the Church those persons have who being Civill Soveraignes have embraced also the Christian Faith And first we are to remember that the Right of Judging what Doctrines are fit for Peace and to be taught the Subjects is in all Common-wealths inseparably annexed as hath been already proved cha 18. to the Soveraign Power Civill whether it be in one Man or in one Assembly of men For it is evident to the meanest capacity that mens actions are derived from the opinions they have of the Good or Evill which from those actions redound unto themselves and consequently men that are once possessed of an opinion that their obedience to the Soveraign Power will bee more hurtfull to them than their disobedience will disobey the Laws and thereby overthrow the Common-wealth and introduce confusion and Civill war for the avoiding whereof all Civill Government was
ordained And therefore in all Common-wealths of the Heathen the Soveraigns have had the name of Pastors of the People because there was no Subject that could lawfully Teach the people but by their permission and authority This Right of the Heathen Kings cannot bee thought taken from them by their conversion to the Faith of Christ who never ordained that Kings for beleeving in him should be deposed that is subjected to any but himself or which is all one be deprived of the power necessary for the conservation of Peace amongst their Subjects and for their defence against foraign Enemies And therefore Christian Kings are still the Supreme Pastors of their people and have power to ordain what Pastors they please to teach the Church that is to teach the People committed to their charge Again let the right of choosing them be as before the conversion of Kings in the Church for so it was in the time of the Apostles themselves as hath been shewn already in this chapter even so also the Right will be in the Civill Soveraign Christian. For in that he is a Christian he allowes the Teaching and in that he is the Soveraign which is as much as to say the Church by Representation the Teachers hee elects are elected by the Church And when an Assembly of Christians choose their Pastor in a Christian Common-wealth it is the Soveraign that electeth him because t is done by his Authority In the same manner as when a Town choose their Maior it is the act of him that hath the Soveraign Power For every act done is the act of him without whose consent it is invalid And therefore whatsoever examples may be drawn out of History concerning the Election of Pastors by the People or by the Clergy they are no arguments against the Right of any Civill Soveraign because they that elected them did it by his Authority Seeing then in every Christian Common-wealth the Civill Soveraign is the Supreme Pastor to whose charge the whole flock of his Subjects is committed and consequently that it is by his authority that all other Pastors are made and have power to teach and performe all other Pastorall offices it followeth also that it is from the Civill Soveraign that all other Pastors derive their right of Teaching Preaching and other functions pertaining to that Office and that they are but his Ministers in the same manner as the Magistrates of Towns Judges in Courts of Justice and Commanders of Armies are all but Ministers of him that is the Magistrate of the whole Common-wealth Judge of all Causes and Commander of the whole Militia which is alwaies the Civill Soveraign And the reason hereof is not because they that Teach but because they that are to Learn are his Subjects For let it be supposed that a Christian King commit the Authority of Ordaining Pastors in his Dominions to another King as divers Christian Kings allow that power to the Pope he doth not thereby constitute a Pastor over himself nor a Soveraign Pastor over his People for that were to deprive himself of the Civill Power which depending on the opinion men have of their Duty to him and the fear they have of Punishment in another world would depend also on the skill and loyalty of Doctors who are no lesse subject not only to Ambition but also to Ignorance than any other sort of men So that where a stranger hath authority to appoint Teachers it is given him by the Soveraign in whose Dominions he teacheth Christian Doctors are our Schoolmasters to Christianity But Kings are Fathers of Families and may receive Schoolmasters for their Subjects from the recommendation of a stranger but not from the command especially when the ill teaching them shall redound to the great and manifest profit of him that recommends them nor can they be obliged to retain them longer than it is for the Publique good the care of which they stand so long charged withall as they retain any other essentiall Right of the Soveraignty If a man therefore should ask a Pastor in the execution of his Office as the chief Priests and Elders of the people Mat. 21. 23. asked our Saviour By what authority dost thou these things and who gave thee this authority he can make no other just Answer but that he doth it by the Authority of the Common-wealth given him by the King or Assembly that representeth it All Pastors except the Supreme execute their charges in the Right that is by the Authority of the Civill Soveraign that is Iure Civili But the King and every other Soveraign executeth his Office of Supreme Pastor by immediate Authority from God that is to say in Gods Right or Iure Divino And therefore none but Kings can put into their Titles a mark of their submission to God onely Dei gratiâ Rex c. Bishops ought to say in the beginning of their Mandates By the favour of the Kings Majesty Bishop of such a Diocesse or as Civill Ministers In his Majesties Name For in saying Divinâ providentiâ which is the same with Dei gratiâ though disguised they deny to have received their authority from the Civill State and sliely slip off the Collar of their Civill Subjection contrary to the unity and defence of the Common-wealth But if every Christian Soveraign be the Supreme Pastor of his own Subjects it seemeth that he hath also the Authority not only to Preach which perhaps no man will deny but also to Baptize and to Administer the Sacrament of the Lords Supper and to Consecrate both Temples and Pastors to Gods service which most men deny partly because they use not to do it and partly because the Administration of Sacraments and Consecration of Persons and Places to holy uses requireth the Imposition of such mens hands as by the like Imposition successively from the time of the Apostles have been ordained to the like Ministery For proof therefore that Christian Kings have power to Baptize and to Consecrate I am to render a reason both why they use not to doe it and how without the ordinary ceremony of Imposition of hands they are made capable of doing it when they will There is no doubt but any King in case he were skilfull in the Sciences might by the same Right of his Office read Lectures of them himself by which he authorizeth others to read them in the Universities Neverthelesse because the care of the summe of the businesse of the Common-wealth taketh up his whole time it were not convenient for him to apply himself in Person to that particular A King may also if he please sit in Judgment to hear and determine all manner of Causes as well as give others authority to doe it in his name but that the charge that lyeth upon him of Command and Government constrain him to bee continually at the Helm and to commit the Ministeriall Offices to others under him In the like manner our Saviour who surely had
Redemption Church the Lords house Ecclesia properly what Acts 19. 39. In what sense the Church is one Person Church defined A Christian Common-wealth and a Church all one The Soveraign Rights of Abraham Abraham had the sole power of ordering the Religion of his own people No pretence of Private Spirit against the Religion of Abraham Abraham sole Judge and Interpreter of what God spake The authority of Moses whereon grounded John 5. 31. Moses was under God Soveraign of the Jews all his own time though Aaron had the Priesthood All spirits were subordinate to the spirit of Moses After Moses the Soveraignty was in the High Priest Of the Soveraign power between the time of Joshua and of Saul Of the Rights of the Kings of Israel The practice of Supremacy in Religion was not in the time of the Kings according to the Right thereof 2 Chro. 19. 2. After the Captivity the Iews â—…ad no setled Common-wealth Three parts of the Office of Christ. His Office as a Redeemer Christs Kingdome not of this woâ—…ld The End of Christs comming was to renew the Covenant of the Kingdome of God and to perswade the Elect to imbrace it which was the second part of his Office The preaching of Christ not contrary to the then law of the Iews nor of Caesar. The third part of his Office was to be King under his Father of the Elect. Christs authority in the Kingdome of God subordinate to that of his Father One and the same God is the Person represented by Moses and by Christ. Of the Holy Spirit that fel on the Apostles Of the Trinity The Power Ecclesiasticall is but the power to teach An argument thereof the Power of Christ himself From the name of Regeneration From the compariâ—…on of it with Fishing Leaven Seed Fâ—…om the nature of 〈◊〉 2 Cor. 1. 24. From the Authority Christ hath lâ—…st to Civill Princes What Christians may do to avoid persecution Of Martyrs Argument from the points of their Commission To Preach And Teach To Baptize And to Forgive and Retain Sinnes Mat. 18. 15 16 17. Of Excommunication The use of Excommunication without Civill Power Acts 9. 2. Of no effect upon an Apostate But upon the faithfull only For what fault lyeth Excommunication Ofpersons liaable to Excommunication 1 Sam. 8. Of the Interpreter of the Scriptures before Civil Soveraigns became Christians Of the Power to make Scripture Law Of the Ten Commandements Of the Iudiciall and Leviticall Law The Second Law * 1 Kings 14 26. The Old Testament when made Canonicall The New Testament began to be Canonicall under Christian Soveraigns Of the Power of Councells to make the Scriptures Law John 3. 36. John 3. 18. Of the Right of constituting Ecclesiasticall Officers in the time of the Apostles Matthias made Apostle by the Congregation Paul and Barnabas made Apostles by the Church of Antioch What Offices in the Church are Magisteriall Ordination of Teachers Ministers of the Church what And how chosen Of Ecclesiasticall Revenue under the Law of Moses In our Saviours time and after Mat. 10. 9 10. * Acts 4. 34. The Ministers of the Gospel lived on the Benevolence of their flocks 1 Cor. 9. 13. That the Civill Soveraign being a Christian hath the Right of appointing Pastors The Pastor all Authority of Soveraigns only is de Jure Divino that of other Pastors is Jure Civili Christian Kings have Power to execute all manner of Pastoral function * John 4. 2. * 1 Cor. 1. 14 16. * 1 Câ—…r 1. 17. The Civill Soveraigne if a Christian is head of the Church in his own Dominions Cardinal Bellarmines Books De Summo Pontifice considered The first book The second Book The third Book * Dan. 9. 27. The fourth Book Texts for the Infaâ—…ibility of the Popes Judgement in points of Faith Texts for the same in point of Manners The question of Superiority between the Pope and other Bishops Of the Popes â—…mporall Power The difficulty of obeying God and Man both at once Is none to them that distinguish between what is and what is not Necessary to Salvation All that is Necessary to Salvation is contained in Faith and Obedience What Obedience is Necessary And to what Laws In the Faith of a Christian who is the Person beleeved The causes of Christian Faith Faith comes by Hearing The onely Necessary Article of Christian Faith Proved from the Scope of the Evangelists From the Sermons of the Apostles From the Easinesse of the Doctrine From formall â—…ud cleer texts From that it is the Foundation of all other Articles 2 Pet. 3. v. 7 10 12. In what sense other Articles may be called Nâ—…cessary That Faith and Obedience are both of them Necessary to Salvation What each of them contributes thereunto Obedience to God and to the Civill Soveraign not inconsistent whether Christian Or Infidel The Kingdom of Darknesse what * Eph. 6. 12. * Mat. 12. 26. * Mat. 9. 34. * Eph. 2. 2. * Joh. 16. 11. The Church not yet fully â—…reed of Darknesse Four Causes of Spirituall Darknesse Errors from misinterpreting the Scriptures concerning the Kingdome of God As that the Kingdome of God is the present Church And that the Pope is his Vicar generall And that the Pastors are the Clergy Error from mistaking Consecration for Conjuration Incantation in the Ceremonies of Baptisme And in Marriage in Visitation of the Sick and in Consecration of Places Errors from mistaking Eternall Life and Everlasting Death As the Doctrine of Purgatory and Exorcismes and Invocation of Saints The Texts alledged for the Doctrines aforementioned have been answered before Answer to the text on which Beza inferreth that the Kingdome of Christ began at the Resurrection Explication of the Place in Mark 9. 1. Abuse of some other texts in defence of the Power of the Pope The manner of Consecrations in the Scripture was without Exorcisms The immortality of mans Soule not proved by Scripture to be of Nature but of Grace Eternall Torments what Answer of the Texts alledged for Purgatory Places of the New Testament for Purgatory answered Baptisme for the Dead how understood The Originall of Daemonclogy What were the Daemons of the Ancients How that Doctrine was spread How far received by the Jews John 8. 52. Why our Saviour controlled it not The Scriptures doe not teach that Spirits are Incorporeall The Power of Casting out Devills not the same it was in the Primitive Church Another relique of Gentilisme Worshipping of Images left in the Church not brought into it Answer to certain seeming texts for Images What is Worship Distinction between Divine and Civill Worship An Image what Phantasmes Fictions Materiall Images Idolatry what Scandalous worship of Images Answer 〈◊〉 the Argument from the Cherubins and Brazen Serpent * Exod. 32. 2. * Gen. 31. 30. Painting of Fancies no Idolatry but abusing them to Religious Worship is How Idolatry was left in the Church Canonizing of Saints The name of Pontifex Procession of Images Wax Candles and Torches lighted What Philosophy is Prudence no part of Philosophy No false Doctrine is part of Philosophy No more is Revelation supernaturall Nor learning taken upon credit of Authors Of the Beginnings and Progresse of Philosophy Of the Schools of Philosophy amongst the Athenians Of the Schools of the Jews The Schoole of the Graecians unprofitable The Schools of the Jews unprofitable University what it is Errors brought into Religion from Aristotles Metaphysiques Errors concerning Abstract Essences Nunc-stans One Body in many places and many Bodies in one place at once Absurdities in naturall Philosopy as Gravity the Cause of Heavinesse Quantity put into Body already made Powring in of Soules Ubiquity of Apparition Will the Cause of Willing Ignorance an occult Cause One makes the things incongruent another the Incongruity Private Appetite the rule of Publique good And that lawfull Marriage is Unchastity And that all Government but Popular is Tyranny That not Men but Law governs Laws over the Conscience Private Interpretation of Law Language of Schoole-Divines Errors from Tradition Suppression of Reason He that receiveth Benefit by a Fact is presumed to be the Author That the â—…hurch Militant is the Kingdome of God was first taught by the Church of Rome And maintained also by the Presbytery Infallibility Subjection of Bishops Exemptions of the Clergy The names of Saceâ—…dotes and Sacriâ—… The Sacramentation of Marriage The single life of Priests Auricular Confession Canonization of Saints and declaring of Martyrs Transubstantiation Pennance Absolution Purgatory Indulgences Externall works Daemonology and Exorcism School-Divinity The Authors of spirituall Darknesse who they be Comparison of the Papacy with the Kingdome of Fayries