Churche although that poore people were deceaued by false Prophetes and carried away to another gospel contrarie vnto that which he had preached vnto them These places doe manifestlye declare that the Church is neuer so pure and perfect in this worlde but that it hath alwayes neede to bee more and more purged and sanctified Which thing Saint Paule sheweth yet more plainely and openly when hee writeth vnto the Thessalonians For hee calleth them the Church 1. Thes 1.1 1 Thes 5.23 and yet hee prayeth vnto God for them that he would sanctifie thē throughout True it is that the Nouatians Donatists and Anabaptistes who doe not agree with vs in this point are not without their replies For first they alleadge vnto vs that which S. Paule writeth vnto the Ephesians That Iesus Christ gaue himself for his church EPhe. 5.25 26. 27. 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 bee holy and without blame But wee want not an aunswere also Saint Paul considereth the Churche not in her selfe but in Iesus Christe her heade whiche shee taketh holde of by faith So shee is said 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 pleaseth God to impute and reckon the same vnto her for whiche cause also it is in another place 1. Cor. 1.30 that Iesus Christe is made of God the father vnto vs wisedome righteousnesse sanctification and redemption Moreouer wee might saye that S. Paule speaketh of sanctification or holinesse promised and which is not yet full accomplished as though hee called and saide the Church to bee without spot not that it is so here below on the earth but bicause that one day it shall so bee aboue in heauen And after this sort Saint Augustine vnderstandeth it August lib. de nuptiis concupisc cap. 34. Iesus Christe saith hee cleanseth his Churche by the washing of Christians to make it vnto himselfe without spot or wrinckle not in this worlde but in the world to come They alleadge moreouer that whiche Saint Iohn saith 1. Iob. 3.6.9 Whosoeuer is borne of God sinneth not Whereunto 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 doe withdraw themselues as muche as they can or are inabled from sinne and with all their hearte giue them selues to holinesse of life that they may glorifie GOD. And in this sense Saint Iohn taketh it and speaketh it Again they that are borne of God sinne that is to say can not doe liue so holyly but that oftentimes they stumble fall into sinnes For although they bee sanctified yet for all that by reason of the reliques and remnauntes of nature corrupted whiche yet resteth and remaineth in them euery day they turne aside from the right way and sinne In this sense Saint Iohn ment not that which he saith that whosoeuer is born of God sinneth not for so he should speake against him selfe hauing before saide 1. Ioh. 1.8.10 If wee saye wee haue no sinne wee deceiue our selues and truth is not in vs yea wee make God a lyar and his worde is not in vs. So it is then that though there seeme to bee some contrarietie betweene those two to say that wee are sinners and sainctes bothe together yet all agreeth together very well for euerye man if wee consider him in his owne nature according to which he is called the childe of wrath hee is a sinner worthie of death and eternall damnation but if wee consider him in Iesus Christ as a Christian and faithfull 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 beeing a sinner in respect of his owne nature hee is notwithstanding reputed and accounted holy iust before God But that which we haue hitherto spoken toucheth or concerneth the members of the Church particularly 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 bee in her wicked ones mingled with good ones Which thing Iesus Christ hath declared in the Gospel by two similitudes Mat. 13.24.25 c. In the first hee saith that the kingdome of heauen that is to say the Church is like vnto a man which sowed good seede in his fielde but while men slept there came his enemie and sowed tares amongest the wheate and went his way And when the blade was sprong vp and had brought foorth fruite then appeared the tares also Then came the seruaunts 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 hee 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 shall gather the good corne into the Lords barne Afterwards he expoundeth the saide similitude saying Hee that soweth the good seede is the sonne of man and the fielde is the worlde Mat. 13 3◠c. the good seede are the children of the kingdome the tares are the children of the wicked and the enemie that soweth them is the Diuell the haruest is the end of the world and the reapers be the angels As then saith he the tares are gathered and burned in the fire so shall it be in the end of the worlde The sonne of man shall send foorth his Angels and they shall gather out of his kingdome all things that offend and them which do iniquitie and shall cast them into a furnace of fire there shall be wayling gnashing of teeth Then shall the iust men shine as the Sunne in the kingdome of their father In the seconde similitude hee saith Mat. 13.47 48. That the kingdome of heauen is like vnto a drawe net cast into the Sea that gathereth of al kind of things which when it is full the fishers draw to land on the shoare and put the good by them selues into their vessels and cast the bad away And afterwardes hee giueth the exposition thereof So shall it bee saith he at the end of the worlde Mat. 13.49 50. The Angels shall goe foorth and seuer the wicked from amongst the iust and shal cast them into a furnace of fire where shall bee wayling and gnashing of teeth By these two
only in respect of ciuill iudgements and because they are the tutors mainteiners and defenders of publike good things and common wealth but also because the principall parte of their charge and office is to serue God in nourishing and mainteining his seruice as well outward as inward 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 Nurcing fathers Isaia 49.23 1. Tim. 2.24 and Nurces of the Church The Apostle writing vnto Timothie sheweth vs the selfe same matter when after he had exhorted them to pray for the kinges and for all those which are placed in authoritie hee addeth as a fitte reason and very 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 whiche are committed to them shoulde liue not onely in honestie and in peace one of thē with another but also in all godlines and feare of God But if the holy scripture did not teache vs this yet wee might in some sort learne it out of prophane authours that is to say Philosophers and Heathen lawemakers For among the Philosophers Aristotle in his Politikes hath saide Aristot in Politicis That Godlinesse and religion are the matters whiche Magistrates ought to esteeme moste necessarie for the establishment of common weales Plato in Epinom And Plato in his Epinomis saith also That Princes shoulde not at any time bee persuaded that there is any thing 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 lawemakers wee knowe that they hauing to prouide for necessarie thinges and to make ordinances and decrees therefore haue alwayes giuen the first and most honourable place to pietie or godlines and the seruice of GOD. And indeede because they woulde that their lawes shoulde be of greater authoritie and better receiued of their people as well agreeing with pietie and godlinesse Minos they haue made them beleeue that their Gods were authours thereof 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 hee receiued from him the lawes which hee established amongest them Zoroastes Zoroastes giuing lawes to the Bactrians and Persians said that hee receiued them from Oromason whome they accounted for God authour of al goodnesse Trismegistus saide also Trismegistus that hee had receiued from Mercurius the lawes whiche he gaue to the Egyptians Carondas Carondas the lawemaker amongest the Carthaginenses referred and ascribed his lawes to Saturnus Licurgus Licurgus the lawemaker of the Lacedemonians referred the lawes which hee gaue to Apollo Solō Draco Solon and Draco the lawemakers among the Athenians referred their lawes to Minerua Xamolxis Numa Xamolxis the lawemaker among the Scithians ascribed his lawes to Vesta Numa to the ende he might get authoritie to his lawes amongest the Romans feigned that in the night season hee had great acquaintance or lay with the goodnesse 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 subiectes ought alwayes to beginne with pietie and the seruice of God as with the most necessarie matter and as without the which there is no regiment or gouernment in the worlde which can long subsist or stand And therefore for this cause specially is it that good kinges princes and lords are praised in the Scripture as Dauid Iosiah Hezekiah amongest kinges Ioseph and Daniell among the rulers and gouernours of prouinces for kings Moses Iehoshua and the Iudges amongst those who had the guiding and leading of people whiche were free Wherefore the flatterers of the courte doe villanously abuse and mocke the very Lordes and Princes when they blow this into their eares that the cause of religion concerneth them nothing at all and that they ought to bee 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. For warre for hunting hauking and for their other particular pleasures without trauelling and taking any more paine for all that or any part thereof whiche concerneth the good estate affaires of Gods Church Thankes bee to God my Lorde that you bee farre otherwise instructed in that which belongeth to the duetie of Christian lordes and magistrates than that which the courtiers brabble and prate not to suffer your selfe to bee distracted neither to goe astray from that which the truth 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 seede will giue it so good an increase that he will be thereby for euer glorified and that that true not counterfet profession of the religion which you haue will bring to passe that you shall bee more and more loued and honored of good honest people and feared 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 learne by your example to put a difference betweene the true and false Church 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 diligentlye builded framed and prepared this present discourse as it was possible for mee wherein I intreate of the Churche and all the points and partes thereof that I thought meete and purposed to touch or could think vpon And therin I haue followed the most apt and cōuenient order that I coulde choose without confounding the matters therin declaring al that which wee ought to behold and beleeue of the church touching her estate forme guiding gouernment For I shewe therein what is the true Church whiche are her true and infallible markes which is the true succession calling of Pastors therin what is her spreading abrode increase of continuance who is the head thereof howe shee is holy whether she 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 bee necessarie in her And lastly I speake of her persecutions and afflictions in which point I am somewhat more large then in the rest because I knewe that the present neede and occasion required it to the end I might confirme and
triumphant is the companie of blessed spirites who hauing gotten victory through Iesus Christ against their enemies the diuel the world the flesh sinne death and hell triumph at this present on high in heauen praising God and celebrating the glorie of his name with all ioyfulnesse We haue a goodly description of this Church in the Reuelation Reue. 7.9.10 Cap. 7.9.10 The Church militant is the assemblie of all the faithfull people who as yet on earth fight vnder the banner or standard of Iesus Christ their head against the foresaide enimies whose armours or weapons are set out by S. Paule in the Ephesians Eph. 6.13.14 c. chap. 6. For it is not the Lords will that so long as we are to walke here belowe we should bee without afflictions but hee will haue vs to be continually in the battell and alwayes troubled and tormented through the malice of men yea so much the more by howe much we shall earnestly indeuour to serue him in all godlinesse and holinesse Act. 14.22 this matter also being alreadie concluded that by many tribulatiōs we must enter into the kingdome of God Wherevnto doe appertaine also Ioh. 15.20.16.2 2. Tim. 3.12 the sentences of Iesus Christ and S. Paul Ioh. 15 20. Ioh. 16.2 2. Tim. 3.12 But hereafter we will speake more largely of the afflictions of the Church The second distinctiō is that the Church is called either Catholike that is to say vniuersall or generall being dispersed thoroughout the world and comprehending vniuersally all the faithfull and elect people of God or else particular whiche is a part of the vniuersall for wee vse to call them particular Churches or congregations whiche are limited within a certaine number and inclosed in certaine places being as it is saide before partes and members of the vniuersall suche in former time were the Churches of Corinthus Rome Ephesus such are at this day the Churches of Fraunce Germanie England Switzerland and other places of all which together consisteth the vniuersall which notwithstāding is but one as anon we shall see The third distinction is that the Church is sometimes said to be inuisible and sometimes visible The inuisible Churche is streitly and narrowly considered and is the verie same which before we called Catholike or vniuersall comprehending only the faithfull and elect in whiche number they also are to be accoūted that be alredy dead The visible Church is considered more largely and comprehendeth al them which are called by the preaching of the Gospell to be of Christes flock Augustine in Psal 64. S. Augustine vseth this distinction in his writings For writing vpon the 64. Psalm he saith that the church which is signified by Ierusalem tooke beginning from Abell and Babylon from Caine and yet notwithstanding in his booke of Baptisme against the Donatistes chap. 16. August Lib. 1 cont Donatist cap. 1 6. taking the Church in a more generall signification he saith that the same which begate ingendered and brought foorth Abell Enoch Noah Abraham and the Prophetes did also begette ingender and bring foorth Caine Ismaell Dathan and others such like But wee must more narrowly and deepely search this matter declare what it is which doth properly belong to the Churche as well Catholike and inuisible as to the other which I said was visible But first of the Catholike and inuisible Church CHAP. II. Of the Catholike and inuisible Church which indeede is but one albeit it haue manie particular partes and members BY that which hath bin said before it is an easie matter to gather make a good certaine definition of the Church Wherefore first we say that the Catholike and inuisible church is the cōpanie of al faithful people scattered throughout the whole world whō God hath chosen to euerlasting life With this definitiō agreeth that which may bee gathered out of that whiche Saint Paule saith to the Corinthians to witte that the Church is the companye of all those 1. Cor. 1.2 that beeing sanctified through Iesus Christe and called to bee Saintes doe call vpon the name of our Lorde Iesus Christe in euerie place The Church then is not an house of woode or of stone builded by mans hande but the congregation commonaltie and fellowship of all those whiche followe the trueth of faith Which matter also we may confirme by these reasons following Gal. 1.13 Act. 9.14 First S. Paul confesseth That he persecuted the Church of God Ananias saith that he had authoritie from the high Priestes to bind all those that called vppon the name of the Lorde that is to say Christians Here we see that Saint Paule calleth those the Church whome Ananias nameth Christians or such as did call vppon the name of the Lord. Eph. 1.23 1. Cor. 12.27 Secondarily the Church is called the bodie of Christe and the companie of faithfull people is also called the bodye of Christ wherevpon it followeth that the Church is no other thing but the companie of the faithfull Ioh. 10.16 Thirdlie Iesus Christ him selfe calleth the Churche a sheepfolde wherevnto sheepe apperteine and belong but by sheep are meant the elect as appeareth by that which is said Math. 25. The Churche then is nothing else Mat. 25 32.3◠but the sheepefold or congregation of the elect Fourthly the auncient writers haue so declared it August in Psal 122. and set it out For behold howe Saint Augustine hath spoken therof All faithfull Christians saith he are the Church And Chrysostome Homil. 20. de expuls ipsius Lib. 7. de stroma The Churche saith hee consisteth not in walles but in the multitude of faithfull people Clemens Alexandrinus saith also I call the Church not the place or the temple but the congregation of the elect This Church is called Catholike or vniuersall for three reasons First in consideration of the place for it is not tyed to one certaine place as citie prouince or kingdome but is dispersed and scattered abrod throughout all the worlde Mat. 28.18 euen as Iesus Christ hath saide that hee hath receiued all power both in heauen and in earth and as the second Psalme sheweth that all nations and all the endes and coastes of the earth Psal 2.8 are by the Father appoynted to his Sonne for his inheritaunce and therefore also did Iesus Christe sende foorth his Disciples through out all the worlde to preache the Gospell and to minister the sacramentes Mat. 28.29 Wherefore Donatus erred when hee went about to tie the Church to a certaine corner of Affrica onely The Romishe Catholikes also doe at this day abuse themselues when they indeuour to tie it to Rome alone For though it were so that the Church of Rome were a true Churche wherof we will speake in a whole plaine chapter afterwardes yet it could not be but a particular Church at no hand the vniuersall churche wherof we speak They also are likewise deceiued who thinke to chase and
but a small number despised and cast out as the fylth and ofscouring of the worlde for because they are not of the worlde Iohn 5.19 but that God hath chosen and drawen them out of the worlde therefore beholde doth the world hate them They shoulde not doubte that the Church is not with them though that it bee assaulted and persecuted of the greatest number of men and those the mightiest of greatest reputation and highest exalted and namely of the Popes Cardinals Bishoppes 1. Cor. 1.27.28.29 parish Priestes Abbots and other of the Cleargie of Rome who indeede ought to maintaine and vpholde it For so it is that GOD hath chosen the foolish thinges of this worlde to confound the wise thinges the weake or feeble things to confounde the strong and the vile and despised thinges and those thinges which are not to bring to naught things that are to the ende that no fleshe shoulde reioyce in his presence And on the other side the prophecies must of necessitie be wholy accomplished Psal 118.22 Matt. 21.42 1. Pet. 2.7 touching the stone whiche the builders beganne long agoe to reiect and which euen at this day they doe also refuse although it be the master stone or chiefe stone of the corner in Sion elect and pretious in them whiche staye them selues thereon and be builded vpon it But some will say wherefore then is it that God hath heretofore suffered so many people in so many ages and times to bee seduced and deceiued Yea wherefore doeth he at this day suffer the greater parte of the worlde to walke in the darkenesses of errour and ignorance Verily it is not our parte to take vppon vs eyther to discouer or curiously to searche the secrete causes of Gods eternall iudgement neither yet to laye or cast vppon him the faulte of our naughtinesse and vngodlinesse for certaine it is that hee doeth moste iustly gouerne and guide all thinges and therefore cannot doe iniurie or wronge to any man what so euer he doe Psal 51 5. Eph. 2.3 seeing that wee are all conceiued and borne in iniquitie and are by nature the children of wrath guiltie of death and eternall damnation And therefore Saint Paule in fewe wordes dissoluing this difficultie contenteth himselfe to alledge the onely will and good pleasure of god without ascending or going vp higher so much as one steppe Act. 14.16 Act. 17. â—0 GOD saith he in times passed hath suffered all the Gentiles to walke in their owne wayes Neuerthelesse hee lefte not him selfe without witnesse in that hee did good c. And agayne The time of this ignorance God regarded not but now he admonisheth all men euery where to repent Notwithstanding also wee may tightly saye that God suffereth Sathan to haue so much power and might in the worlde as that he shoulde beare sway raigne ouer the greater part to the ende that he might thereby through his iust iudgement punishe men for their vnthankefulnesse and vnfaithfulnesse For it is not good reason that those which would not hearken vnto God neither receiue the trueth which was offered them and who also euen willingly and of their owne accorde haue despised and refused their owne saluation is it not meete I say that such should be seduced and deceiued through the subtilties and sleightes of the diuell and at the last cast from God and throughe his iust iudgement punished according as their vngodlinesse and vnthankefulnesse deserueth Sainte Paule writing vnto the Thessalonians sheweth and putteth downe this reason 2. Thess 2.10 when hee saith That because that they whiche perishe receiued not the loue of the trueth that they might be saued God shall sende them stronge delusion that they shoulde beleeue lyes that all they might be damned which beleeued not the trueth of the worde but had pleasure in vnrighteousnesse This also fell sometimes and was laide vpon the Gentiles For from the beginning of the worlde GOD made manifest vnto them his Godhead and his power Rom. 1.20 c. and although this was not done by the preaching of men yet it was by the ministerie of the creatures in which his glorie was in suche sorte manifested and shewed that a man may well say they had in some sense a tongue as it were to shewe set foorth and rehearse the great power of the wonderfull workes of God But what thereof These straglers strayers hauing knowne GOD did not glorifie him as God neyther yeelded him thankes but became vayne in their imaginations and discourses and so foorth as Saint Paule sheweth of them in the first Chapter to the Romanes Who will then at this day say that GOD hath done them wrong when he giueth them ouer to the lustes of their owne heartes to filthinesse and their owne villanous affections through a spirite destitute and vnfurnished of all iudgement to commit thinges at no hande conuenient or seemely hee punishing them after his manner according to their desertes and his owne most iust righteousnesse The same fell also in time heretofore vpon the poore and miserable Iewes For beholde our Lorde Iesus Christe who of his owne free will presented and offered him selfe vnto them being willing and readie to instructe and teache them in the doctrine of saluation confirming his Gospell by excellent myracles and authenticall signes worthie of credite by whiche hee did euidently shewe vnto them that hee was the verye Messias promised in the lawe and the true and onely redeemer of the worlde but howe did these miserable people gouerne and behaue them selues in that behalfe Their obstinacie and rebellion was so greate that they were not onely content desperately to reiecte and throwe from them the doctrine of the holie Gospell slaundering it and accusing it of falsehoode but which is worse they killed and cruelly murdered the onely sonne of GOD and outragiously persecuted the Apostles as before that they had put to death also euen their owne Prophetes and other Christians Who is he then whiche will affirme that these wicked people did not through their rebellion and pride iustly deserue to bee deliuered and giuen ouer for a praye vnto Sathan and to be deceiued through the subtilties craftes of his false doctrine The same is fallen out in our time and continueth yet euen euery day For there are diuers which are in such sorte blinded and beefore hande possessed with the darkenesses of the prince of this worlde that they doe not onely despise all true religion and doctrine but also they inforce and straine them selues to bring into credite and estimation all the dreames dotages raylings and false opinions of Antichrist and his instrumentes in so much that for to attaine thereto they cease not to make warre vppon the poore faythfull people desiring with a burning affection the sheading of their bloude Who is hee then whiche dare say that such people are not verie woorthie and meete to bee deliuered vnto Sathan that they may be so made drunken with
Iesus Christ saith Luk. 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent mee And Saint Paule writing to the Corinthians declareth right well in what authority reuerence and account wee ought to haue the ministerie of the worde when he saith That GOD hath committed vnto the Pastors and ministers of the Church 2. Cor. 5.18 the embassage or ministerie of reconciliation And writing to the Thessalonians 1. Thess 2. 13 Wee thanke God without ceasing that when yee receiued of vs the word of the preaching of God yee receiued it not as the word of man but as it is indeede the word of God which also worketh in you that beleeue It is for the verie self same reason that speaking vnto the Romanes of the word preached by the ministers hee saith Rom. 8.18 That the Gospell is the power of God to saluation to all that beleeue And to the Corinthians that Though the worde or preaching of the crosse be to them that perish foolishnesse 1. Cor. 1 1â— yet it ceaseth not to be the power of God to vs which obtaine saluation Nowe the preaching of the word is so called by Saint Paule because it is the powerful and effectuall instrument which GOD vseth to saue vs. And for this cause it is called also by Isaiah Isa 53. 1. The arme of the Lorde In summe wee ought diligently to take heede to and to regard that which S. Paule saith vnto the Corinthians 1. Cor. 3 9â— We together are Gods labourers yee are Gods husbandrie and Gods building in so much that wee alwaies set before vs two things when the question or dispute shal be touching the ministerie that is to say on the one side the minister that shal speake and preach vnto vs and minister the Sacrament vnto vs and on the other side God who worketh inwardly in our hearts and indeed accomplisheth and fulfilleth in vs that which the minister speaketh vnto vs and doth outwardly represent and shew vnto vs. As we haue a notable example thereof in the 16. of the Acts where it is said Act. 16. 14. that as S. Paul preached the word of God to Lydia a seller of purple God was hee alone which opened her heart that shee attained vnto and vnderstoode the things which Paule spake CHAP XI Of the holinesse of the Church VVE haue seene and heard heretofore that the Church is the companie of faithfull people which is also called the communion or fellowship of the Saints holy ones The Church therfore is holy because it is compacted or made of Saints or holy ones But here wee must marke foure points The first is howe and in what sense wee are called Saints or holy ones it is not as the idiots or ignorant people vnderstande it who by Saintes meane none other but those which are alreadie dead and so canonised by the Pope or els the Priestes and Friers clad in white or blacke and girded with a rope But by saints wee vnderstande them who being elected from before all euerlastingnes of time are in their time that is to say in the time which God hath appointed them before the foundations of the worlde were laid sanctified by GOD through Iesus Christ and clothed with true faith Now such are all true Christians and faithfull people The seconde that it is not of our selues that wee are Saintes or holy ones Psa 51.5 c Gen. 8.21 neither of our owne nature for by our owne nature all wee are altogether corrupted and the children of wrath But wee are saints Rom. 8.6 c Ephe. 2.3 Ioh. 17.19 because Iesus Christe hath sanctified vs as hee him selfe saith in Saint Iohn For their sakes I sanctifie my selfe that they also may be sanctified through the truth Nowe hee hath sanctified vs by the vertue and power of his holy spirite which by reason of this effecte is called the spirite of sanctification Rom. 1.4 And this is that which Saint Paule meaneth when hee saith Ephe. 5.25.26.27 that Iesus Christe hath redeemed his Church and hath sanctified it that hee might make it vnto him selfe a glorious Church Nowe this sanctification of holinesse is brought to passe first by the imputation or account of Christes righteousnesse vnto vs for hee was giuen vnto vs by the Father 1. Cor. 1. to be our sanctification Secondly by the purging or cleansing of our filthinesses that is to say by the forgiuenesse of our sins in the blood of Iesus Christe as Saint Paule declareth it in the Corinthians when hee saith 1. Cor. 6.5.10.11 Bee not deceiued neither fornicators nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor railers nor extortioners shall inherite the kingdome of God and such were some of you but yee are washed but yee are sanctified but yee are iustified in the name of the Lord Iesus and by the spirite of our God And indeede Saint Paule in an other place sheweth that filthinesse is opposed and set against sanctification and holynesse when he saith to the Romanes Rom. 6.19 As you haue giuen your members seruants to vncleannesse and iniquitie to commit iniquitie so now giue your members seruauntes vnto righteousnesse in holines Also to the Thessalonians 1. Thess 4. â— God hath not called vs vnto vncleannesse but vnto holinesse The thirde pointe is That the holinesse of the Churche 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 world in vaine hath our Sauiour Christ taught it alwayes to pray Mat. 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 Churche is not in this worlde without spot yea rather that shee hath continuall need alwaies for to pray vnto God that shee may bee more and more sanctified and obteine the forgiuenesse of all her sinnes Secondly these which are without spot and wrinckle haue nothing to doe with any washing because they haue no neede thereof But the faithfull although they bee washed haue notwithstanding neede yet of washing still as Iesus Christ himselfe declareth it vnto vs Ioh. 13.10 when hee saith Hee that is washed needeth not saue to washe his feet 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 Paule ceaseth nor 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 partakings which are not smal faultes yea indeede they were in doubt also touching the resurrection of the dead Gal. 1.2 Also he nameth the assembly of the Galathians the
men make the plough continually to goe to rent or cleaue it to turne it vpside downe Therfore also Saint Paule saith in the Acts Act. 14.22 That by many tribulations wee must enter into the kingdom of God 2. Tim. 3.12 And in the 2. Epistle to Tim. All those that will liue godly in Christe Iesus shall suffer persecution Iesus Christ saith also vnto his Disciples Iohn 15. 20. Remember the woorde that I saide vnto you that the seruaunt is not greater than his Master If they haue persecuted mee Iohn 16.1 2 they will persecute you also Also These thinges haue I saide vnto you that yee should not bee offended They shall excommunicate you yea the time shall come that whosoeuer killeth you will thinke that hee doeth God seruice And this is the state and condition wherein God will haue his Churche to glorifie him heere belowe on the earth And in deede the first lesson that Iesus Christ gaue to his Disciples was touching this matter of the Crosse and persecutions â—at 1â— 24 If any man saith hee will come after mee let him forsake himselfe and take vp his Crosse follow me The experience of all times ages doth sufficiently shewe vnto vs the truth of this matter whether wee consider somewhat narrowly as well the state of the ancient Churche vnder the olde Testament as the state of that which came afterwarde vnder the newe Testament insomuch that it may rightly say Psal 129 1. They haue often afflicted me from my youth and haue done me a thousande euils at is said in the Psalmes For euen from the beginning the Diuell hath alwaies beene like to himselfe that is to say a lier a murtherer Iohn 8. 44. enuious and a false and priuie accuser and warre hath alwaies continued Gen. 3.15 2. Cor. 6.14.15 betweene the womans seed and the serpents seede And howe can any man ioyne and put together thinges which are of a contrary nature Howe can any man make agreement betweene God and the Diuell betweene Christ and Belial betweene the faithfull and the vnbeleeuers Iesus Christ in the 3. chapter of S. Iohn sheweth a reason to declare why it is impossible that the good and the wicked shoulde suffer one with another agree together Ioh. â— 19.20 to wit that all the workes which the world doeth are wicked and therefore least they should bee discouered and laid open by the light it hateth the light and loueth darkenesse From hence is it that euen from the beginning of the world enmities betweene the faithfull and the aduersaries of the truth haue taken and had their originall and first foundation This is the cause why Cain slue his brother Abell that Lot the faithfull seruant of the Lord was hated of the Sodomites that Ishmael mocked Isaac and persecuted him that Esau went about to oppresse and kill Iacob euen from his youth that Ioseph had his owne brethren for his enimies that the Prophetes could not agree with the wicked Kinges nor Saint Iohn Baptist with the incestuous Herode nor Iesus Christe with the high Priests Scribes and Pharisees nor the Apostles and Martyrs with the infidels and vnbeleeuers of their times And therefore it is meere folly to suppose and thinke that the children of God can euer bee beloued of the worlde Whereupon by good right and for good cause Saint Iames saith Iames. 4.4 That the amitie of the worlde is the enmitie of God and hee that will be a friend of the world maketh himselfe the enemie of God And for this cause also Iohn 15.19 Iesus Christ hath said to his Disciples If yee were of this world the world would loue his owne but because yee are not of this world but I haue chosen and separated you out of this world therefore the worlde hateth you To be short if wee woulde that the Church of God should be without persecution theÌ„ of necessitie must it be that the world should be without hatred the Diuel without enuie and our nature without vice or sinne But to the ende that wee may specifie and declare cetaine things A discourse of the tenne great persecutions of the Church touching the persecutions of the Church let vs examine as it were one by one the tenne persecutions which came vpon it after the death of Iesus Christe vnder the Emperours whereof the Ecclesiasticall historie maketh mention True it is that in the time of Augustus the seconde Emperour the Churche was much persecuted vnder the great Herode who thinking to put to death the King of the Iewes in the very cradle commaunded men to slaie all the babes and little children of Bethelehem and of all the borders thereof from two yeeres olde and vnder Also vnder Tiberius the third Emperour by Herode Antipas the Tetrarch of Galilee who was the sonne of the first Herode who tooke away his brother Phillips wife and put to death Iohn Baptist because hee reproued him for that sinne and offence And by Pilate also who condemned and caused to bee put to death on the Crosse Iesus Christ the high Priests Scribes Pharises and Elders of the people beeing the principall blowers of the fire chiefe persecutors Moreouer vnder Caius Caligula that horrible monster who was appointed the fourth Emperour in the nine and thirtieth yeere after Christes birth and raigned three yeeres tenne monethes and eight dayes and vnder Claudius also his successor And it appeareth by the historie of the Actes and the Epistles of the Apostles howe the Churches were tossed and persecuted in Asia Antiochia Pisidia Iconium Lystra Galatia Ephesus Macedonia Phillippi Thessalonia Corinthus Berrhoe Rome and many other places but al these persecutions were as yet particular and but in some one place or other God moderating and mitigating the heartes and handes of men and gouerning after a wonderfull sorte his Church in those Emperours daies to the end it might more blessedly and plentifully growe But omitting these let vs speake of the tenne great and generall persecutions as they are called by which the Church was eagerly assaulted and cruelly tormented on all sides The first persecution was vnder Nero the sixt Emperour who was called Claudius Domitius Nero. Hee was ordeined Emperour in the yere 57. after the birth of Christ and reigned xiiii yeeres seuen monethes and certaine dayes And some say that the fiue first yeeres hee was a good man but that afterwardes hee so disordered himself and fell into suche excesse by incests murthers and all manner of wickednesses that hardly there is as yet any other Emperor to bee found who was defiled with such filthinesses Tertullian rehearseth in his Apologetico Tertul. Apolog cap. 5. that this Emperour was the first persecutor of the Church Looke saith hee into your historie and registers and you shall finde that Nero was the first which exercised crueltie against the Christians whiche were vnder the Emperours authoritie and principally against the Churche which was
a moment and twinckling of an eye make them to fall backwarde to the earth yea and cast them headlong to the depth or bottome of hell O that tyrants persecutors would thinke well of these matters But what What should a man do to hard hartes and to blinde eies The wicked become more proude through the prosperitie which they haue in this world as though that no punishmente for their cruelties were perpared for them It fareth with them as with Dionisius the tyraunt who after hee had spoyled and robbed a Temple went to the Sea and seeing hee had a good winde beganne to say that the Gods fauoured Churche robbers or spoylers of Temples So likewise these men when they behode that their offences remaine vnpunished and that their villanies and wickednesses are not corrected immediately they giue themselues ouer to worke wickednesse outragiously and to conclude in their carnall and fleshly vndestanding that there is no iudgemente of GOD at all and that hee hath no punishmentes readie and prepared for their iniquities But as the holye Scripture determineth and pronounceth the quite and cleane contrarie so ordinary and common experience of the examples of Gods wrath doeth sufficientlye shewe vnto vs that when God spareth the wicked persecutors of his people for a time and maketh as though hee seemed not to looke vpon their extortions outrages and violences it is not because hee is fauourable vnto them neither because hee reacheth them his hande and helpeth them for it cannot otherwise bee but that one day as hee is a iuste iudge hee will giue vnto the enemies of his glorie and the good and saluation of his Children suche recompence and hyre as they shall haue deserued first in this life if it bee expedient that they may shamefully and wickedly ende their dayes and afterwardes in the other worlde that they may vtterly perishe if they repent and amend not in this life and may bee tormented eternally in Hell fire where there is nothing but weeping and wailing and gnashing of teeth FINIS ¶ A Table conteining the principall matters handeled in this present booke A AFflictions and the causes thereof Pag. 333. c. Afflictions of the Church Pag. 274. Afflictions of the Church and the ends which God respecteth therein Pag. 340. c. Afflictions of the Church increase when the deliuerance thereof is high Pag. 325. Afflictions of the Churche is alwaies ordered and gouerned by Gods hande Pag. 321. Afflictions come not without the prouidence of God Pag. 318. Afflictions their issue in respect of the faithfull Pag. 345. Afflictions and their issue in respect of the persecutors Pag. 357. Auncients Pag. 133. Antiochus Pag. 359. Apostles Pag. 128. Archbishops Pag. 69 144. Aurelian Pag. 304. 372. Augustine and in what sense hee saide that hee woulde not beleeue the Gospell without the authoritie of the church Pag. 222. Auncient fathers did not acknowledge the Bishop of Rome for Pope Pag. 92. c. B BAptisme of the Romane Church Pag. 115. Bishop Pag. 69. 133. 143. Bishop vniuersal is a title of Antichrist when it is giuen to men Pag. 94. C CAlling see vocation Cardinals Pag. 146. Censures Pag. 247. Censures three ends thereof Pag. 252. Censures of the Churche must bee applied with out respect of persons Pag. 255. Chaplines Pag. 140. Councels Pag. 202. Consistorie Pag. 241. Corrections and censures Pag. 257. Curates Pag. 142. Church whence it commeth Pag. 2. Church how many waies taken Pag. 2. Churche whiche is true hath two susbstantiall markes Pag. 15. Church and her continuance Pag. 55. Church and her head is Iesus Christ alone Pag. 68. Churche and her holinesse Pag. 184. Churche compared to a palme tree roses lilies and to a vine Pag. 332. Olde Churche of Rome what a one it was according to Ter tullian his iudgement Pag. 106. Church Catholike is one alone Pag. 11. Church catholike and inuisible what it is Pag. 7 Church distinguished into three sortes Pag. 4. Churche in what sense called the piller and grounde of truth Pag. 200. Church in what sense saide to bee without spot or wrinckle Pag. 189. Church whether aboue the Scripture Pag. 213. Church whether more olde then the scripture Pag. 220. Church must not be iudged by the great number Pag. 58. Church whether it may erre Pag. 197. Church why called catholike Pag. 9. Church why saide to bee inuisible Pag. 12. Churche represented by a bright lampe or fire brand in the middest of a burning or smoking furnace Pag. 330. Church represented by the burning bush Pag. 330. Church of Rome hath not the markes of the true church Pag. 19. Church of Rome is not the true churche Pag. 102. Church of Rome hath not true vnitie Pag. 113. Church increaseth in the middest of persecutions Pag. 330. Church visible what it is Pag. 14. D DEcius Pag. 299. 370. Deacons Pag. 136. Diaconisses Pag. 244. Dioclesian Pag. 305. 373. Discipline necessarie in the Church Pag. 235. Discipline incrocheth nothing vpon the magistrate Pag. 237. Doctors Pag. 132. Domitian Pag. 283. 365. Donation of Constantine to Siluester Pag. 87. E EVangelistes Pag. 130. ExcoÌ„munication 3 endes thereof Pag. 235. Exposition of Scriptures and two principles necessarie therein Pag. 20. Elders Pag. 135. G GAlerius Pag. 376. Galien Pag. 30â— God deliuereth his Church out of afflictions when it is time Pag. 327. God why hee afflicteth rather his church then other people Pag. 319. God why he sendeth not succour to his church so soone as it is afflicted Pag. 323. H HEad of the Church is Iesus Christe alone Pag. 68. Herode Agrippa Pag. 362. Herode Antipas Pag. 392. Herode the great Pag. 360. High or chiefe Bishop Pag. 97. Holinesse of the church vnperfect Pag. 187. I IGnorance excuseth not Pag. 125. Iulian the apostata Pag. 313. 377. K Keyes in the Church and the vse thereof Pag. 79. L Lawes Ecclesiasticall Pag. 258. M MArcus Aurelius Pag. 293. 35â— Maximianus Herculien Pag. 305. 373. Maximinus Pag. 297 369. Metropolitanes Pag. 69. 144. 149. Ministerie and howe much shoulde bee giuen thereto Pag. 179. Ministerie of the worde ordeined by God for our weakenesse sake Pag. 177. Ministerie necessarie in the Churche Pag. 160. Ministers considered after two sortes Pag. 180. Ministers of the Churche and their degrees or orders Pag. 128. Myracles are not sufficient to proue a calling Pag. 53. Multitude maketh nothing at al for the church Pag. 58. N Nero. Pag. 184. 364. O Orders of the Pope his Cleargie Pag. 139. P POpe Pag. 79. 152. Pope and his blasphemies Pag. 75. Popes two at Rome at one time Pag. 91. Pastors Pag. 131. Patriarkes Pag. 69. 149. Paule shoulde rather bee taken for Pope then Saint Peter Pag. 100. Persecutions of the Church Pag. 274. Persecutions of the Church tenne greate and generall and a discourse thereof Pag. 279. Persecutions come not without Gods prouidence Pag. 318. Persecution the first vnder Nero. Pag. 283. Persecution the second vnder Domitian Pag. 283. Persecution the third vnder Traian Pag. 284. Persecution the fourth vnder Marcus Aurelius Pag. 293. Persecution the fift vnder Seuerus Pag. 296. Persecution the sixt vnder Iulian Maximinus Pag. 298. Persecution the seuenth vnder Decius Pag. 299. Persecution the eight vnder Valerian and Galien Pag. 302. Persecution the nienth vnder Aurelian Pag. 304. Persecution the tenth vnder Dioclesian and Maximianus Pag. 305 Pharao Pag. 358. Peter whether hee were Bishop of Rome is vncertaine Pag. 98. Peter was not the head of the Church Pag. 71. Pilate Pag. 363. Pontifex or high Bishop Pag. 97. Predecessours of ours who died in the faith of the Romane church whether saued or condemned Pag. 126. Priâ—stes Pag. 140. Prophetes Pag. 129. Parsons Pag. 158. S SAbaoth changed to the Sunday Pag. 228. Sanctitie or holinesse of the Churche is vnperfect Pag. 18â— Sanctification howe wrought in vs. Pag. 186. Sanctification and three degrees of it Pag. 169. Saincts in what sense wee are called Pag. 185. Sennacherib Pag. 358. Seuerus Pag. 296. 269. Succession and three sortes thereof Pag. 26. Succession to what ende and in what sense the auncient Doctors vsed an argument taken therefrom Pag. 28. Succession personall hath some times had a breache in the seate of Rome Pag. 35. Succession and calling of persons Pag. 24. T TRaian 284 356. Teachers Pag. 132. V VAlens the Emperor Pag. 314. 378 Valerian Pag. 362. 371. Vicars Pag. 140. Vnitie in verity is not in the Romish church Pag. 113 Vocation of Pastors three things necessarie therein Pag. 39. Vocation ordinarie and extraordinarie Pag. 47. FINIS ☜ Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for Thomas â—â—an 1582.