A godlie treatise of the Church. Written by Robert Some..

❧ A Godlie Treatise of the Church .

1 What the visible Church is , & why it is called vniuersall ?

THe visible church is the company of those which make profession to serue the true God in Christ . This visible Church is called vniuersal , because it is tyed not to any certaine place , persons , or time , but is dispersed through the whole worlde , and shall so continue vntill the ende of the worlde .

2 Without the Church there is no saluation , that is to say , vnlesse we be of the assembly of Gods children we cannot be saued .

BEhold , darknes shall couer the earth , and grosse darkenesse the people , but the Lord shall arise vpon thee , & his glorie shall be seene vpon thee . Isa. cha. 60. ver. 2. By whiche wordes it is manifest , that onely the Church is partaker of the light of Gods spirit , and of the brightnes of his fauour .

In Mount Sion , and in Ierusalem , ( that is to say in the Church ) shal be deliuerance . Ioel chap. 2. ver. 32. Therefore without the Church there is no saluation .

The Lorde added to the Churche from day to day , suche as shoulde be saued . Actes chap. 2. ver. 47. Therefore without the Churche , there is no saluation .

Christ and his Church , are most surely linked together , for Christ is the bridegroome , and the Church is the spouse . Ephe. chap. 5. ver. 25.29.30 . Howe then can any be with Christ , which is not with his spouse ( that is to say ) in Christes Church ? Cyp. lib. 2. Epist. 8.

He cannot haue God to be his father , which hath not the Churche to be is mother . Cyp. de vnitate Eccle. The Church is called the mother of the faithful , because she nourishes them alwayes by the word of truth .

Noe , and his familie had perished in the flood , if they had not continued in the Arke , Gen. chap. 7. ver. 21.22.23 . The branch , which is cut from the vine , cannot but wither . A mans arme , which is cut from his body , is quickly without life . They whiche are without Gods Church , are voyd of Gods spirit , whatsoeuer visard of holinesse they put on amongst men . Augustine is flat for this . Epistle 50. and 152 So is Lactantius . lib. 4. chap. 14. & 30.

When any Popish Heretike vses the name of the Church , as an argument to draw vs from the written word , we must aunsweare , that hee is not ioyned to the Church , which is seuered from the Gospell , and that whosoeuer setteth vp a Church without the word , buildes not a Church , but a Hoggescote .

Question .

If there be no saluation without the Church , what shall become of them , whiche haue not heard of Christ ?

Answere .

They cannot pretend ignorance , for the great booke of the heauens , wherein Gods glorie is written in capital letters , is opened wide vnto them . Psal. 19. vers. 1. I graunt that the condemnation of such shall not be so grieuous , as theirs , which haue hearde the Gospell , and contemned it : notwithstanding they , which haue not heard of Christ , shall not bee saued , seeing they haue in themselues sufficient matter of condemnation , I meane , first , originall sinne , and then manye actuall sinnes , whiche flow from originall sinne , as riuers doe from the spring head .

Question .

If there be no saluation without the Church , in what case are they , which are iustlie excommunicated , that is to saye , are cut off from the assemblie of the faithfull ?

Answeare .

They are in a dangerous case , for if it be a grieuous thing to bee cast out of a wel ordered common wealth , it is more grieuous to bee cast out of the Churche , which is Gods common wealth . If Dauid , when hee was shut from holy meetinges , not for any fault of his , but by the tyranny of his enimies , lamented his owne case very bitterly , & preferred the estate of the sparrowe , and swallowe before his owne : how would Dauid haue byn grieued , if he had bin iustly barred from the Lordes tabernacles ? Psal. 84. ver. 1.2.3 . Besides , they which are iustly excommunicated , are deliuered to Sathan , that is to say , are alients from Christes kingdom , & are vnder the power & authority of Sathan : so were the incestuous Corinthian , 1. Cor. 5. Theod. lib. 5. cap. 18. & Theodosius the Emperour , vntill they were reconciled to Gods Church . The captiuitie of the Israelites was great vnder Pharao in Egypt , & vnder Nabuchodonozor and Balthasar in Babylon , but the captiuitie vnder Sathan , goes beyond it : for whatsoeuer is bound in earth , is bound in heauen . Mat. cap. 18 , ver. 18. The Popes excommunication against our noble Queene , and her best subiectes hath not so much ground in Gods book , to stand vpon , as the Iewes excommunication had , when they cast Christ and his Apostles out of their Synagogues .

Question .

If the Popes excommunication against our gracious soueraigne Q. Elizabeth were lawful , whether might the subiects of Englande deny their obedience to her Maiestie , and depose her from her kingdome ?

Answeare .

They might not : my reasons are these . Tiberius was a wicked Emperor , yet Christ and Peter payde him tribute . Math. chap. 17. ver. 24.27 . 1. Pet. chap. 2 ver. 13. Nero , Domitian were persecutours of Gods Churche , yet the Apostles , & other godly men obeyed them . The Emperour Iulian was a wicked Apostata , but the auncient Christians obeyed him . Euseb. lib. 3. cap. 20. Sozom. lib. 5. cap. 4. Theodosius the Emperour was excommunicated by Ambrose the Bishop of Mediolanum , but Ambrose obeyed him , euen during the time of his excommunication . Theodor . lib. 5. cap. 18. If these Emperors were obeyed , shall not our gracious soueraigne , ( though she were iustly excommunicated ) bee duetifully obeyed of her subiectes ? 2. Thessal. 3. ver. 15. Are wee commaunded to accompt another , whiche is iustly excommunicated , not as an enimie , but as a brother , and shall we not performe the like to our noble prince , if she were iustly excommunicated ? and sure I am , that those men are very farre from performing this duetie to her Maiestie , which denie their lawfull obedience vnto her . Besides , what warrant had Pius the first , & Gregorie the 13 , to discharge the subiectes of England of their allegiance : if it bee saide that Saint Peters keyes are warrant inough , Platina in Greg. 7. and that Gregorie the 7. had no better when he dealt against Henrie the Emperour , nor Gregorie the second , Innocentius the fourth , Paschalis the 2. when they dealt against the Emperours , Leo , Fridericus , and Henrie the 4. nor Pope Zacharie , and Martyn the 4. when they dealt against Childericke the king of Fraunce , and Peter the king of Arragonia : I aunsweare , that Peters keyes ( though the Pope had good right to them ) serue not to giue entrance into , or to shut out of earthly kingdomes , for they are the keyes of the kingdome of heauen . Math. chap. 16. ver. 19. And who knowes not , that the kingdome of heauen ( that is to say , eternall life ) is a thing farre different from the kingdome of the world ? Lastly , excommunication , ( which is a notable & soueraigne medicine in Gods church ) is the punishment of the conscience , not of goods , nor of the body ( otherwise then by some shame & reproch , which waites vppon our separation from the Churche of God , and so are S. Paules wordes of the destruction of the fleshe , 1. Cor. 5. to be vnderstanded : ) therefore they which haue purposed since the Popes excommunication against her maiestie , eyther to hurt her royall person , or to depose her from her kingdome , as they haue passed the listes and bounds of al excommunication , so their sinne is very grosse , & example very dangerous .

3 The preaching of Gods word , & the sincere administration of the Sacraments , are the essential markes of Christes Churche : and where these markes are , there vndoubtedly the true church is , though there bee otherwise in that Church some blemishes .

IF the Church be the assemblie of the faithful , Rom. 10. and faith commeth by hearing , and hearing by the worde of God , it is a cleare case that the preaching of the worde belongeth to the essence of the visible Church .

We are taught in Gods booke , Mat. 28. that the Sacraments instituted of Christ , are the seales of Gods word , therfore the Sacraments , pertayne to the essence of the visible Church .

The Churches of Israel and Iuda , were therefore Gods Churches , because they had Gods law preached & circumcision & the passeouer ( which were their Sacraments ) administred amongst them . Iosias , 2. Chron. 34. & 35. chap. that he might plant Gods Church aright , caused the booke of the lawe to be published , and a passeouer to be proclaymed . Nehem. 8. Ezra . 7. Ezra after his returne from Babylon , expoundeth Gods law to the Israelites , & restoreth the true vse of the Passeouer .

S. Luke setting down the estate of the Primitiue Churche in orient coloures , Acts 2. saith , that they continued in the Apostles doctrine ( which is the life of the Church ) and felowship , ( that is in performing of Christian dueties one to another , ) & breaking of bread ( that is in the administration of the holy supper , ) & prayers ( that is publike prayers , in which consisteth the profession of our religion ) . This excellent Church had the Apostles doctrine , and the holye communion , therefore it was the church of Christ . If any saye that the Sacrament of baptisme is not here mentioned . I aunsweare in a worde , that Saynt Luke needed not to mention Baptisme , seeyng he speaketh of such as were alreadie baptised .

1. Cor. 1. 2. Cor. 1. Galat. 1. The Churches of Corinth and Galatia , had great blemishes in them : yet because they had Gods truth & sacraments among them , they are accompted by S. Paule the Churches of God .

If the sound preaching of the worde , and the administration of the sacraments , are the essentiall marks of Gods church , then learned ministers are necessarie : for they blow the Lords siluer trumpets , Num. 10. & put their handes to the framing of the siluer vessels of the temple . If Godlie and learned ministers are necessarie and singuler ornaments in the Church of God , then schooles of learning , and Vniuersities ( wherein students are made fitte to serue Gods Church ) are especially to be regarded . 1. Sam. 19. 2. King , 2. & 22. chap. Suche schooles of learning were at Nayoth in Samuels time , at Iericho , and Bethel in Elizeus time , at Ierusalem in Iosias time , Caluin in 1. Cor. chap. 14. verse 32. at Corinth in S. Paules time , and such are now with vs in Cambridge and Oxeforde . If these be vpholden , religion flourisheth , and consequently Gods blessings increase in the land . If these goe to wracke , farewel religion , and the good estate of the common wealth . But Vniuersities and schooles of learning , must needes decay , when the students are not prouided for , & imployed accordingly : and preferred and imployed they cannot bee , if either the Churches maintenance be pulled away , or Church liuings be bought and sold for money or pensions .

4 Godlie and learned Ministers must bee freely and bountifully prouided for .

BEware , that thou forsake not the Leuite , as long as thou liuest vppon the earth . Deut. chap. 12. ver. 19. Almighty God commanded the Israelites to haue especiall care of the Leuite , therefore they might not vse him like a drudge , or send him a begging . If the Leuite must be excellently vsed , greater regarde must be had of the minister of the Gospell , whose calling ( because it is greater then Iohn the Baptistes , Mat. chap. 11. ver. 11. is farre aboue the Leuites .

Gods Church is the piller & ground of truth . 1. Tim. cap. 3. ver. 15. because by the ministery of the word Gods truth is preserued in the Church . If the ministerye of the word preserues this precious iewel in the church ( as the priests did the fire vpon the altar in the time of the law ) them they , Leuit. chap. 6. which hinder Gods ministery , doe robbe Gods Church of inestimable treasure : & hinder the ministery do they , which discourage the learned ministers by powling them of the churches prouision . But if Dauid sending his seruaunts to comfort the king of Amon after his fathers death , 2. Sam. 10. tooke in great dudgen the shauing of his seruantes beardes , & cutting of their garments , will almighty God take it in good part , that his seruants whom he hath furnished with excellent gifts , for the confort of his church , are polled & shauen of their maintenance , & stripped as it were into their shirts , and handled as dishcloutes .

Who goeth a warfare any time at his owne cost ? Who planteth a vineyard , and eateth not of the fruit therof ? Or who feedeth a flocke , & eateth not of the milke of the flocke ? 5. Cor. chap. 9. ver. 7. If they whom S. Paule mentions in this verse , are prouided for either of the common charge , as the souldier , or by the fruit of the vine , as the husbandman , or by the mylke of the flocke , as the shepheard : It is most equall that learned ministers should haue large allowance of the churches charge : for their warfare , vineplanting & sheepfeeding doeth as farre passe the others , as the precious diamond doth the peeble stone .

We beseech you brethren , that you know ( that is haue regard of ) then , which labor among you , that ye haue them in singuler loue for their works sake , &c. 1. The. cap. 5 ver. 12 13. If learned ministers must be especially fauoured , they may not bee kept from their owne : if they must be singulerly loued for their works sake , they may not be troden vpon , as the mire in the streets , nor spoiled by graceles men of the churches maintenance . But churchpollers loue churchmen , as Philippides did his father , when hee cudgeled him , Aug. epist. 168. and as a rufler in Augustines time did his mother , whom hee vsed in like sort most vnnaturally .

Balthasar the king of Babylon in the middest of a great feast , called for the golden vessels which were brought from the temple of Ierusalem : they were brought vnto him by his seruauntes . The king & his princes , his wiues & his concubines did drinke wine in them : but marke what followes in the Text. At the same houre appeared fingers of a mans hand , which wrote ouer against the candlesticke , vppon the playster of the wall of the kings pallace , and the king sawe the palme of the hand , that wrote . Then the kinges countenaunce was chaunged , and his thoughtes troubled him , so that the ioynts of his loynes were loosed , and his knees smote one against the other &c. Dan. cha. 5. ver. 2.3.4.5.6 . If Gods iudgementes appeared notably and strangely against a mightie monarche , for drinking in a brauery in the holy vessels of the temple of Ierusalem , will he spare meane men in comparison of him , which by spoyling the Church robbe GOD of his glorie , Gods ministers of their maintenance , & Gods people of the food of their soules ? If neither the great riuer Euphrates , nor the high and thicke walles of Babylon , could keep Gods iudgements from the king of Babylon , shall any eyther cunning dealing whatsoeuer , Theod lib. 3. cap. 12. & 13 or mighty bulwarks be able to deliuer Churchrobbers from the vengeance of almighty God ? Iulian ( the Emperour Iulians vncle ) commaunded the holy vessels to bee brought into his treasurie : Almighty God punished him very strangely for it , for he cast those excrementes vpward , which shoulde haue passed downeward , and so the beast died . If God spare not the Cedars of Libanus , he will not spare the Firre trees : if the Oakes of Basan goe to wracke , what shall the boxe tree looke for ? 2. Mach. cap. 8. ver. 33. T. Liuius li. 29 Callisthenes set fire vpon the holy gates , but he was burnt himselfe for it . Pyrrhus robbed the temple of Proserpina , but the shippes which carried that treasure , did miscarrie , and Pyrrhus himselfe neuer thriued after . Heliodôrus .

Doe yee not knowe that they , which minister about the holy thinges , eate of the things of the temple , & they which wait at the altar , are pertakers with the altar ? So also hath the Lorde ordayned , that they which preach the Gospell , should liue of the Gospel . 1. Cor. cap. 9. ver. 13.14 . As if S. Paule should say , the Priests in the time of the law were bountifully prouided for , therefore Gods ministers must be excellently dealt with . The Apostle saith , that the Lorde hath ordayned , that they , which preach the Gospel , should liue of the Gospell , therefore they which are not carefull for the minister , breake the Lords decree , much more they which rob the Church , & the minister . If any reply that S. Paule liued not alwayes of the Churches charge , 1. Cor. chap. 9 ver. 15. I graunt it to be true , & the reason , why Paule abstayned , was , that he might not be inferiour to the false Apostles of Corinth , which taught freely , that they might corrupt them of Corinth more easily .

Be not deceiued , God is not mocked : Galat. chap. 6. ver. 7. Many amongest the Galathians , defrauded the ministers of their maintenaunce : least they should want some cloake for their absurde dealinges , they gaue out , that they must haue care of their families , and that the ministers must preach the Gospel of free-cost : but the Apostle aunsweares them roundly in this sort , be not deceiued , &c , As if he should say , you that deale hardly with your ministers , deceiue your selues , and though you goe beyond them , yet almighty God sees you well ynough , and cannot be mocked . It is Sathans drift to take from men , if he can , the truth of Gods religion , and to that end he openeth his whole packe of subtilties . When the Deuill cannot compasse that , he laboures mightely to hinder Gods religion by alluring wicked men to pull away the maintenance of the ministers . For what learned minister can attend vpon his study , if he want bookes , or teach Gods people , if he want necessaries . Aristotles drudge ( I confesse ) was enioyned to worke , & did abide chasticement , Atist . in Occon . but he had meate ( that is to say all things necessary ) allowed him .

The Elders that rule well are worthy of double honour , specially , they which labour in the worde and doctrine . For the Scripture saith , thou shalt not mouzell the mouth of the Oxe , that treadeth out the corne : and the labourer is worthy of his wages , &c. 1. Tim. chap. 5. ver. 17.18 . If learned and painfull Preachers are worthy of double honour , it is a foule shame not to prouide for them , & a grosse sinne either to crop or girdle their maintenance . Saint Paule vseth two reasons to proue , that the ministers must haue prouision accordingly , the first is out of the lawe , Deut. chap. 25. and is this , thou shalt not mouzel the mouth of the Oxe , that treadeth out the corne : as if the Apostle shoulde say , the Oxe may not be pinched of his prouender , therefore the learned minister may not be pealted with . The seconde reason is out of the Gospell , and is this : the Labourer is worthie of his wages , Math. 10. as if he should say , euery meane labourer must haue his hire , as the Ditcher , Thresher , 1. Cor. chap. 9. ver. 11. Dawber , &c. Therefore the learned minister , which sowes spirituall things , may clayme of duetie to reape carnall thinges , and if of duetie hee may clayme them , then he may not be either shauen or polled of them .

The ministerie is the strength of the lande , and the life of the lande . That it is the strength of the lande it is manifest , for when the ministers by sound preaching doe vanquishe riot , adulterie , couetousnesse , pride , idlenesse &c. ( Of whiche sinnes many diseases , beggery , translating of inheritaunce from the right heires , vnnecessary dearth , sedition , rebellion , polling of Churches and Churchmen , &c. doe growe ) they may be truely called the strength and defence of the common wealth . In Elias time the strength of the Israelites armie did consist of Charriots and horsemen . 2. King . 2. Elizeus seeyng Elias taken vp by a whirlewinde into heauen , vsed these wordes : My Father , My Father , the Charriot of Israel , & the horsemen thereof : whereby Elizeus meant , that Elias by his ministerie had been both Charriot and horsemen for the defence of the Israelites . That the ministerie is the life of the lande , it is cleare by this : Salomon saith , that where prophesie ( that is to say , the expounding of Gods worlde ) is not , the people perish , Prou. 29. therefore where Gods religion is taught the people are aliue . Amos 8. Amos teacheth vs , that no famine is so grieuous , as the famine of Gods worde , therefore where Gods truth is deliuered , the people are free from the sorest famine . S. Paule charging them of Thessalonica , not to quench the spirit ( that is the giftes of the spirite ) commands them not to despise prophecying ( that is to say , 1. Thess. 5. the expounding of the word ) therfore it is a good consequent that the ministery of the worde is the life of a Christian kingdome . If the ministery be the life of a Christian kingdom , what deserue they to be thought of , which thrust it as lowe as may be , and make it a peece of their study not to benefite the Church , which is euery mans duetie , but to spoyle the Church of that maintenance which belongs of duety to learned Teachers ? If the good estate of the ministery be the strength of the land , what do they deserue , which wil very hardly allow it any good place in the lande ? If it bee the life of the Lande , what friends are they to the Lande , which for vyle bribes , and cursed pensions preferre corrupt menne whiche for want of sound learning , are vnfitte to teache , and for want of Godly wisedome are vnfitte to gouerne . It may be truely sayd , that since the raygne of our gracious Soueraigne Queene Elizabeth , manye Studentes in Cambridge and Oxeforde are come to excellent proofe . If their learning , soundnesse in Religion , and other vertues bee regarded , they are singuler : if their wits , they are I am sure equal at the least to other mens , what seruice they are able to do , would easily appeare to Gods glory , & the great good of the lande , if they were employed according to their giftes : I meane not siluer and golden gifts which are the best Logicke , and surest Rhetoricke to perswade corrupt menne , but Gods notable graces and gifts for the which Pharao preferred Ioseph in Egipt , Gen. 41. Dan. 6. & Darius preferred Daniell in Babilon . Is it not a straunge case , that in Trinitye , and Saint Iohns Colledges in Cambridge ( whiche are two of the greatest Colledges wee haue ) not one fellowshippe falles voyde sometimes in a yeere , and more ? Doeth not this speake , yea rather cry very lowde , that there is little hope of places for younger students , & that fitte men are not prouided for ?

Possid . in vita August . 10. cap. 24. A noble man of Hippo in Afrike , which liued at Carthage , gaue a possession of his owne accorde to the Churche of Hippo , where Augustine was Byshop : he sealed his deede of gift , & sent it to Augustine for the Churches behoofe , onelie he reserued for his life time , the vse and profit ( but not the proprietie ) of that possession . Augustine receiued the writinges , and commended the giuer . After a few yeeres this noble man desired his deed of gift againe , but sent fiue poundes for the poores reliefe . Augustine seeing the noble mans inconstancie , was mightely grieued , yet without delay deliuered the writinges , but refused his almes , and by letters tooke him vp roundly for his hypocrisie , and exhorted him to earnest repentance &c. If Augustine dealt sharply with the noble man of Hippo , for calling backe his owne deede of gift , how would he shake those cormorants ( if hee were nowe aliue ) whiche spoyle the Church of other mens deeds of gift ? If Augustine refused 5. pounds sent by this noble man of Hippo for the benefit of the poore , what accompt would he make of their almes , whiche poll the Church and Churchmen , would he put it into the poore mans boxe ? It is certayne he woulde not , least he shoulde bee guiltie of giuing countenance to gracelesse men , and of giuing Gods religion a grieuous blowe .

Gods enimies , Aug. lib. 8. Confes . cap. 5. Socrat. lib. 3. cap. 12. when they woulde ouerthrow religion , gaue streight charge that the Christians should not be trained vp in learning , so did Iulian the Emperour . If I should say , that they whiche either poll the Church liuings , or for money preferre corrupt men , are of Iulians stampe , it might seeme a hard speech , but it is neither so hard , nor strange as their dealinges are . For is it possible for schooles to thriue , if the vniuersities decay ? And can the Vniuersities prosper , when the learned studentes are not furnished with maintenaunce ? The Vniuersities of Cambridge and Oxeford are the frie of the ministerie , and the seede of religion in England . If the good studentes , which are worthy of preferment , be not prouided for , what place shall the younger students haue ? How shall they grow in studie , when for want of conuenient encouragement in the Vniuersity they are fayne to leaue their studies before they be rype , and so become pettye schoolemaisters , or seruing men , or vntimely ministers : yea , to speake more plainly , who sees not ( if he bee not starke blynd ) that the want of encouragement for ours , & the bountifull prouision by the Popish sort for theirs , is as a great bel to cal many to their seminaryes at Rome in Italy , & at Rhemes in France . And who is there ( if he set not Gods feare before his eyes ) that is not easily moued to preferre wealth before want , & good maintenance before beggery . I confesse their fault is great , Exod. 16. which preferre the fleshpots of Egypt , before the Lords Manna in the wildernesse , Gen. 25. as the Israelites did , and which sell their birthright for pottage as Esau did : But woe to those Cormorants whose Churchpolling and brybery , is the great hurt of the Church , and the spoyle and vndoyng of many a goodly witte . But that I may somewhat comfort such studentes , as are almost discouraged , may it please them to call to mynd two Christian lessons , first that Dauid and Moses ( which were excellent personages ) chose the one , Psal. 84. rather to be a doore keeper in the Lordes house , then to dwell in the tabernacles of wickednesse : the other rather to suffer aduersity with the people of God , Heb. 11. then to be called the sonne of the king of Egypts daughter . Secondly , that our life is more woorth then meate , and our bodies then rayment , Math. 6. that the foules of the ayre are fed , & that Lilies of the field are by almighty God more beautifully cloathed , then Salomon in all his glory was : therefore he will haue great care of godly studentes in such sort and time , as shall make most for his greate glorye , and their singuler comfort . Bonus Dominus qui non tribuit saepe quod volumus , vt quod malimus attribuat . Aug. Epist. 54.

5 Wee may not forsake Gods Churche , though there be euill men or blemishes in it .

THE Apostle giueth streight charge not to forsake the fellowship that we haue amongst our selues , Heb. chap. 10. ver. 25. as the manner of some is . Because forsaking of the Churche was a disease in that time , the Apostle giueth them a medicine for it .

Esay 1. The Church of Ierusalem was greatly out of temper in Esaias time , so it was in our Sauiour Christes , religion was fowlly stayned , and there was great corruption in their manners : Notwithstanding , the Prophets did neither erecte for themselues eyther new churches , or new altars , but offered vp prayers in the temple of Ierusalem , which they would not haue done , if it had byn lawful to haue departed from that Church .

1. Cor. 3.5.6 . & 12.15 . cap. In the Church of Corinth contention was ryfe , the incestuous man was tolerated , the article of the resurrection was shrewdly shaken , and Gods giftes were made to serue the ambition of men , not the profie of the Church : yet Paule willeth not anye man to departe from that Church .

Almighty GOD resembleth his Church to a vine , to a Corne field , and to a flock of sheepe : though the vine be spoyled , it is the Lordes vyne : though the field haue weeds in it , it is the Lords field : though the flocke runne astray , it is the flocke of Christ , and therefore not to bee forsaken for the abuses of it : we must rather pray for skilfull ministers to reare vp , and to dresse his vine : to labour & to weede his ground , to gather in , & to feed his flocke .

Augustine reproueth Emeritus the Donatist , because hee departed from the Church . Epist. 64.

Wee may not detest the oyle presses , Aug. epi. 137. because of the foame of the oyle , nor forsake Gods Church , Cyp. lib. 3. Epist. 3. because we see tares in the Church : it is our partes to be carefull , that we may be wheate .

Wee may not leaue the Lordes floore because of the chaffe , Aug. Epist. 46. nor breake the Lords nettes because of the euill fishes , nor forsake the Lordes flocke because of the goates , nor depart from the Lords house because of the vessels of dishonour , nor for the iniquity of the badde , leaue the vnity of the good .

They which made the Idol , ( he meaneth the golden Calfe ) were slayne with the sword which is an vsuall death , Aug. epist. 162 & Epist. 172. Exod. 32. Num. 16. but they which would make a schisme died strangely , for the chiefest of them were deuoured by the opening of the earth , and the multitude which consented to them , was consumed with fire .

We may suspect our selues to be infected with great pride , Aug. epist. 209 when for the sonnes of iniquity we forsake the pastures of vnity . Christ hath commaunded vs to assemble together , & hath reserued to himselfe , the separation of the good and bad . For it belongeth to him to separate , which is free from errour .

The Nouatians , Donatists , Anabaptistes , &c. doe leaue the Church of God , because all staynes & blemishes are not remoued out of the Church .

As we may not forsake Gods church , though there bee euill men or blemishes in it , so is it euery mans duety ( within the compasse of his calling ) to reforme euil men , and to remoue blemishes .

6 There is but one onely true Church .

THe Churche is Christes body and spouse , Ephe chap. 5. Cant. 6. Christes body and spouse is but one . My doue is one .

S. Paule saith of the whole Church , Galat. 3. that we are all one in Christ Iesus . For amongest the faithful , there is one body and one spirite , one hope , one Lorde , Ephe. 4. one faith , one Baptisme , one God . Therfore all the particuler Churches , which consent in true religion , must be accompted but one onely Church .

There are many beames in the sun , and yet the light thereof is but one : there are many braunces in a tree , and yet but one body of the same tree : many riuers doe passe from one fountayne , & yet the fountayne is but one : so is there no more but one only Church ( saith Cypr. ) dispersed farre and wyde , De simpl . prelat . as appeareth by the particular Churches .

The vnity of the Churche consisteth not in a bodily dwelling together , ( for that cannot be ) nor in the same outwarde Ceremonies ( wherein the particuler Churches doe often differ , and maye vse their liberty to edification ) but in an assured consent of doctrine and faith .

1. Cor. 10. The Israelites Churche and ours is one and the selfe same Church ( touching the substance ) for their Church and ours haue the same sacraments , Aug. Epi. 157 the same faith , and the same saluation in & by one comfortable Messias . The difference of times is no reason , why the Churches before , vnder , and after the lawe , shoulde not bee one Church . Math. 20. The vineyard in the gospel was one , & the selfe same vineyard , albeit at diuers times , diuers were admitted into it .

I confesse the Iewes & Gentiles were two before they were vnited in Christ , but after they were vnited , they are compared to one body whereof Christ is the head , Ephes. 2. and to one buylding wherof Christ is the foundation & corner stone , Iohn 10. & to one flocke wherof the same Iesus Christ is the shepheard .

7 The estate of the Churche in the time of grace is much better then the estate of the Churche either before or vnder the lawe .

THe earth shal be ful of the knowledge of the Lorde , as the waters that couer the Sea . Isai . chap. 11. verse 9. The prophet Esay speaketh of churches , which should be assembled in the time of the gospel . It is true , that the Israelites were not destitute of knowledge : But wee haue greater measure of knowledge , than they had : for of Christes fulnesse we haue receiued euen grace for grace . Ioh. cha. 1. ver. 16.

And it shal be in the last dayes , sayeth God , I will powre out of my spirite vppon all fleshe , and your sonnes , and your daughters shall prophesie &c. Acts chap. 2. ver. 17. Gods spirite is more plentiful in Christs time then before . For it is manifest by this place , that as a greater number are partakers of Gods singuler graces in Christes time , then either before or vnder the law : so they haue larger allowance , & greater measure of Gods inestimable treasures .

No man hath seene God at any time , the onely begotten sonne , which is in the bosome of the father , hee hath declared him . Iohn chap. 1. verse 18. The Euangelist Iohn sayeth that Christ was in Gods bosome , that is to saye , of Gods secrete counsell , that wee may be well assured , that almightie God doth in the Gospel open as it were his heart vnto vs .

Christ was promised to the Israelites , but is geuen to vs . The Israelites sawe Christ a farre off , we haue him amongest vs . The estate of the Israelites may be compared to the breake of the day , the estate of the Christians to the broade day light : their estate to the sowing of the corne , ours to the haruest and reaping of the corne . I confesse that the Israelites had the same light that wee haue , and the same corne that we haue , though not in like measure . For touchinge the substance of doctrine , the Gospel hath added nothing to the law , because nothing is set downe in the Gospel , whiche is not conteined in the lawe .

8 They are not alwaies the Church whiche vaunte themselues to bee the Church .

THE Assyrian Rabsaketh , 2. King . cha. 18. laying siege to Ierusalem , vseth the name of the Lorde agaynst the people of the Lorde .

Zedechias the false Prophet in his speech to Micheas , boasted of Gods spirite , 1. King . 22. but he was voyd of Gods spirit .

The Iewes had often in their mouthes the temple of the Lord , the temple of the Lord , Ier. 7. but they polluted the temple of the Lord. Iohn 8. They gaue out many times , that Abraham was their father , but they did not the works of Abraham . Rom. 9. Al they are not Israel , which are of Israel .

Marcion the Heretike reiected the Gospell , Irenaeus lib. 3 cap. 11. and yet he bragged that he had the Gospel .

The Donatists did carry the signe of Christ against Christ , Aug. Epist. 61 & did bragge of the Gospel against the Gospel .

The old Emperours of Rome after their conquests of cities , had the mappes of those cities caried about in their triumphs : the Papists after the ouerthrow of Christes Church , vse in their triumph , the name of the Church , the Churche : but they haue as much right to the name of the Church , Dan. 5. as the Babylonians had to the holy vessels of the temple of Ierusalem , after the ouerthrow of the City Ierusalem .

9 The visible Church consisteth of good and badde .

BEfore Christ shal be gathered all nations , Mat. 25. ver. 32. and he shall separate them one from another , as a shepheard separateth the sheepe from the goates &c. If the sheepe shal not be seuered from the goates before the day of iudgement , it is manifest that the badde and good are mingled together in the visible Church vntil that time .

The visible Churche is compared to a net , Mat. 13. Mat. 3. 2. Tim. 2. wherein there are good and badde fishes , to a floare wherein there is wheate and chaffe , to a fielde wherein there is both wheate and tares , to a greate house wherein there are vessels of golde and siluer , and vessels of wood and earth , Mat. 25. and to ten virgins whereof fiue were wise , and fiue foolish .

In external assemblies , the badde are mingled with the good , so it was in Salomons Temple , & at the marriage feast . Mat. 22. Gen. 4. Gen. 9. Gen. 16. Mat. 26. 2. Pet. 2 Cain sacrificed as well as Abel . C ham was in the Arke as well as Iaphet . Agar was in Abrahams house as well as Sara . Iudas was in Christes company as well as Peter . And euill Angels were in heauen till they were cast our from thence .

When we see any which seemed to vs goodly members sometimes of the Church , to become enemies to Gods religion , and the verye murrayne of the Church , we may not be discouraged . 2. Tim. 2. For we must remember that the Church is a great house , and that if they had been of vs , they should haue continued with vs , 1. Iohn 2. & that many wolues are within the visible Church , and lastly that mens sinnes ( as fire couered with Ashes ) are hidden for a time : but afterward appeare in their colours . So did the sinnes of Cain , Iudas , Cham , Saul , Demas , & many others .

Question .

Why wil almighty GOD haue his Church consist of good and badde ?

Answeare .

Aug. Epist. 205. That the good may be exercised and tried as gold in the fornace , & that Gods loue may appere more notably which for a very little wheate , spareth for a time great store of cares . The Sodomites were spared because of Lot , Gen. 19. Acts 27. the Egyptians because of Ioseph , they which were in the ship because of Paule .

Obiection .

The Churche is the Communion of Saints , therefore it hath not both good and badde in it .

Answere .

The meaning is not , that all whiche are assembled in the Church , are truly sanctified : but rather , that there is no true communion , no true holinesse , but in the Church calling it ( as we commonly vse ) by the best part .

10 The particuler Churches are mixt of the elect and reprobate , but they are not called Gods Churches but for the elects sake .

The visible Churche ( for the electes sake ) is called the house of God , 1. Tim. chap. 3. ver. 15.1 . the piller & ground of truth , this cannot be giuen properly to reprobates & hipocrits . For to be an hipocrite , & piller of trueth cannot stand together .

The Church is the spouse of Christ onely for the elects sake . Ephe. chap. 5 ver. 30. For wee are members of his body , of his flesh , & of his bones . By which words of the Apostle , as the straight and neere knot betweene Christ the bridegroome , & the Church his spouse doth notably appeare : so it were strange dealing to shut the reprobates & hipocrites within that compasse . I confesse , that Christ is said to be the propitiation for the sinnes of the whole world , 1. Iohn 2. but he is so called , because of the wheate , ( that is , Aug. Epist. 4 8 Gods elect ) which is dispersed throughout the whole world .

A heape of wheat , though it haue chaffe amongst it , is not called a heape of chaffe , but a heape of Corne , because it is a heape , by reason of the Corne . A tunne of wine , though it haue lees in it , is called not a tunne of lees , but a tunne of wine , because it is a tunne by reason of the wine . No man did euer call that the fielde , Mat. 13. ( wherein the tares appeared with the wheat ) a field of tares , but a field of wheate , because it was sowen with wheate . In like sort , the visible Church , though it consist of good and badde , is and must be called Gods Church because of the elect .

When we say , that the vyne yeeldeth wyne for the vse of man , we meane not the dead , and withered , but the fruitful braunches of the vine . In like case whatsoeuer is spoken of the church is so to be referred to the visible Church , that it belonges to the elect onely , & not to the reprobates and Hypocrites .

11 The externall estate of Gods Churche is subiect to many chaunges in the world , therefore Gods Churche is not alike visible at all times .

Psal. 80. GOds Churche is sometimes compared to a flourishing vine , whiche filled the land , and whose boughes were like the goodly cedars , and sometymes to a vyne destroyed by the wild bore , Aug. Epist. 4● . and eaten vp by the wild beasts of the field . It is compared to the moone which appeares not alwayes alike vnto vs , & yet neither the moone is destitute of light from the sunn nor the Church of the light of gods spirit from the sonne of righteousnes Christ Iesus .

In Enos tyme the face of the Churche was beautiful , Gen. 4. Gen. 7. but afterward it was shut in Noes family as in an Arke .

In the kingdom of Dauid religion flourished , 2. Sam. 6. the Church was very glorious , but after his time there was a great Eclipse , and Gods Church was vnder a blacke cloude .

In the time of the captiuity in Babylon , Read Dan. Nehem. Ezra . the estate of Gods Church was very miserable , but after the captiuity was ended , and the Iewes returned to Ierusalem vnder Zorobabel , the City was buylt , the Temple was repayred , the true worshippe was restored , and the Church of GOD was very faire in the eyes of the Israelites .

In what case was Gods Churche , when the horne ( that is the Emperors of Rome ) made battel against the Saints , Dan. chap. 7. ver. 21. & preuayled against them ?

In the time of the Pharisies , Sadduces , &c. Gods church was in a strange pickle , but Christ at his comming raysed it ( as it were ) from death , and put life into it , and made it very beautiful . Since that time , popish darknes , more then that of Egypt , couered the face of the earth . But in many kingdoms & dominions ( thanks be to God ) Moses rodde hath eaten vp the roddes of the Egyptian sorcerers , the Lords Arke hath cast the Philistines Dagon to the ground , & the sound preaching of the Gospel hath broke the necke of Popery .

Because Gods Church is not alwaies so visible , it is wel compared to a bunch of grapes , hanging vnder a fewe vine leaues after the grape gathering : to an oliue remaining vnder the leaues after the oliue tree is shaken : to an eare of Corne standing after haruest : & to the sun vnder a blacke clowde .

Esay chap. 49. ver. 21. Gods Church is called desolate and barren , not because it is forsaken of almighty GOD , but for that it appeares not alwayes in the world , & yet Gods church both hath , & shal be alwaies visible , as it consists of true visible members , for it is not an imaginary thing .

Obiection .

My spirit , which is vppon thee , & my words whiche I haue put in thy mouth , Esay chap. 59. vers. 21. shall not depart out of thy mouth , nor out of the mouth of thy seede , nor out of the mouth of the seed of thy seede , saieth the Lorde , from hence foorth euen for euer . Therefore Gods Church shal be alwaies apparantly visible in the world .

Answeare .

The argument folowes not , and is like vnto this . The scepter shall not departe from Iuda , Gen. chap. 49. vers. 10. vntill Silo ( that is the Messias ) come , therefore there was no interruption of that visible Scepter . This is a weake argument , & yet it is as strong as the other : My reasons are these . The Scepter of Iuda was not visible & conspicuous , when the Israelites were in captiuity seuentie yeeres at Babylon . After their returne from that captiuity , the Asmonits ( which were not of the tribe of Iuda ) translated the kingly authority to themselues . Where was all this while the visible succession of the scepter in the tribe of Iuda ? Wee must aunsweare that the reliques of the Scepter of Iuda was in the stocke of Isay , Esay chap. 11. vers. 1. though it seemed for a time to be altogether withered .

In like sort , it may be truely sayde , that , although the face of Gods Church hath byn obscured , and the visible succession interrupted , that Esayes Prophesie stands sure & true . For a thing may not be said therefore not to be at all , because it is not after this , or that sort .

Question .

Where was the Protestants Church two hundred yeeres agoe ?

Answeare .

It was hidden in the Papacie , as wheate vnder a great deale of chaffe . For of that little seede is growne vp a goodly haruest , and of a few sparkes a comfortable fire , thanks be to God , hath appeared . It was in the handes of wicked husband men , which killed the Lords seruants , & cast the sonne and heyre out of the vineyarde , and did their best to kill him . Besides , who knowes not , that there should be a departing ( from the faith ) and that Antichrist should sitte as God in the temple of GOD , and deceiue all the world . 2. Thess. 2. ( This Antichrist we take to be the Byshoppe of Rome , not meaning any one singuler man , but the succession of Bishops there , since their Apostasie from Gods religion : and this interpretation is substantially proued by some excellent men of our side ) during all this time of darkenesse and tyranny , coulde Gods church appeare beautifully in the world ? Was it not with the woman in the wildernesse , Apoc. 12. Mat. 2. 1. King . 19. and with Christ and his parents in Egypt ? Elias did thinke that himselfe remayned alone of all Gods children in the time of Achab and Iezabel , but there were seuen thousand besides , which bowed not their knees to Baal . If Elias which was a holy prophet was farre shorte and wyde in this reckoning and account of Gods seruants , is it not both possible & likely , that the enemies of our Churche are greatly ouerseen in the numbring of our Churches ?

12 The visible Churche must not bee tyed to any place or persons .

1. Sam. 4. ALmighty God was serued in Silo vntill the death of Heli : but when Gods religion was defiled by the wickednes of the priests & vnthankfulnes of the people Silo was destroyed . Iere. 7.

The children of Israel ( saith Hoseas ) shall sit many dayes without a king , Hos. 3. ver. 4. and without a Prince , & without an offring , and without an altar , and without an Ephod : That is to say , they shal haue neyther king to gouerne them , nor priest to teach them Gods religion . If the Churche were tyed either to place or persons , no such thing had fallen out amongst them .

Bethel was Gods house , but after that it was defiled with idolatry & superstition , it was called Bethauen , that is , the house of iniquity .

Ierusalem was a famous Church , and enriched with heapes of Gods benefites , it was Gods sanctuary , and the seat of the kingdome & priesthood which were most precious iewels , it was the fountayne of Gods religion , & as it were the starre of the world . The Lord had so great delight in Ierusalem , that he did as it were bynde himselfe to it : Psal. 132. ver. 14. this is my rest ( saieth the Lord ) for euer , here will I dwell , for I haue a delight therein . But because they of Ierusalem dishonoured God , trode his religion vnder their feet , liued monstrously , & went about to quenche the doctrine of the prophets with the blood of the prophets , almighty God did set them at nought , & gaue them ouer ( as a pray ) to their enemies . For Ierusalem was taken & ouerthrown , their stately temple was destroied according to the prophesies of Christ and Ieremy , Math. 24. Iere. 26. by Titus the sonne of Vespasian : so that Ierusalem which was sometimes a goodly Theatre of Gods glory , is at this day a notable monument of his iudgements .

The Churche of Rome was sometimes a famous Churche in the West , Rom. 1. & 6. & 16. chap. and was greatly commended by Saynt Paule in the Epistle to the Romaines , but nowe it is an enimye to the weighty poyntes of religion contayned in that Epistle .

The Church of England is a goodly Church : It hath pleased God to powre his blessing vpon it with a full horne . The particulers of Gods fauour are written in so great and faire letters , that he that runnes may reade them . If our thankfulnesse to his Maiesty appeare in our liues , he will multiply his blessings vpon vs . If we faile in performing this duetie , that is to say , if we professe religion only for a fashion , and vse it ( as a cloake ) to couer our Church polling , oppression , and other foule actions , GOD will sweepe vs with the besome of destruction . If we thinke that the viserd of godlinesse and religion will serue the turne , and stand as a wall between vs & Gods heauy iudgementes , wee are in a grosse errour . For if Mount Sion and the temple of Ierusalem , coulde not deliuer the Israelites from such measure , as Silo had , the bare name and face of the Gospel and religion wil not deliuer vs from beyng measured with the lyne of Samaria . God be mercifull to this Church & land , and giue vs grace to be thankfull for his mercies , and to be afrayde of his iudgementes .

The Donatistes in Augustines time , did tye Gods Church to a corner of Affrike . Ang. Epi. 50. & 161. The Pharisies did tye Gods religion to Ierusalem , but they were fowlly deceiued . for Gods Church is not tyed to any certayne place , but rather to Gods word , and sacraments , and to godly obedience , to his holy Gospel , so that wheresoeuer God is truely serued , that people is Iuda and Israel , that city is Ierusalem , that house is Gods house .

13 Gods Church cannot be quenched .

GOds Churche is compared to the bushe , which burnt with fire , Exod. 3. but was not consumed : Gen. 15. it is compared to a firebrand , shyning in the middest of a smoaking fornace .

Gods Church is grauen in the palme of the Lordes hande , it is as the apple of his eye , it is Gods inheritaunce , it is , as arrowes in the Lordes quiuer , it is a Crowne of glorye in his hande , Esay 62. and a royall Diademe in the hand of almighty God .

Gods Church is like to Camomile , which thriues best when it is troden on , & to the Palme tree whiche flourishes most when weight is layd vpon it . Tertu . ad Sca. Christianity growes fayrest when it is vnder the crosse .

Acts 8. The primitiue Church was greeuously persecuted after the death of S. Stephen , but it increased the more . For whereas the Church before that time , was shut vp ( as it were ) within the walles of Ierusalem , after the dispersion of the godlye by reason of that persecution , Samaria and Antiochia became goodly Churches . Acts 11. Gods enemies deserue no thanks for this , but almighty God doth , whiche fetcheth light out of darkenesse , & life out of death .

Gods enimies doe what they can to cast Gods Church into the bottom of the Sea , but they labour in vayne . No man can stay the flowing of the sea , nor bynd the wings of the wynd , nor darken the beames of the sunne . The grayne of mustard seede will be a tree for the byrdes to make their nests in , Mat. 13. & Gods Churche will be aliue , notwithstanding al the subtiltie and violence of the enemies .

14 God hath his Church alwaies in the earth .

CErtayne Paganes affirmed , Aug. de ciuit . Dei lib. 18. cap. 54. that Christian religion , should not continue aboue three hundred sixty fiue yeeres , but they were fowlly deceiued . Esay chap. 8.

The Prophet Esay liued in a straunge time , yet he had disciples , amongst whom he sealed the law of God .

The Apostle asking , Rom. 11. whether GOD hath cast away his people , answeres , God forbidde .

Except the Lord of hosts had reserued vnto vs euen a small remnant , Esay 1. we should haue beene as Sodome , and shoulde haue beene like Gomorrha ( that is ) vtterly destroyed .

Ezra speakes thus of himselfe , & the Israelites after the returne from Babylon , from the dayes of our fathers haue wee beene in a great trespasse vnto this day , & for our iniquities haue we , our kinges , ( and ) our priests beene deliuered into the hand of the kinges of the lands , vnto the sword , into captiuity , into a spoyle , & into confusion of face , as ( appeareth ) this day : and now for a little space , grace hath byn shewed from the Lorde our God in causing a remnant to escape , and in giuing vs a naile in his holy place , that our God may light our eyes , and giue vs a little reuiuing in our seruitude . For , though we were bondmen , yet our God hath not forsaken vs in our bondage : but hath inclyned mercy vnto vs in the sight of the kinges of Persia , to giue vs life , and to erect the house of our GOD , and to redresse the desolate places thereof , and to giue vs a wall in Iuda and in Ierusalem . Ezra chap. 9. ver. 7.8.9 . By whiche wordes it is euident , that albeit Gods Church lyeth hid sometimes as it were vnder a blacke cloth , yet it is not clearly put out , but appeareth agayne .

Thus saith the Lorde , whiche giueth the sunne for a light to the day , and the courses of the Moone , and of the starres for alight to the night , whiche breaketh the Sea , when the waters thereof roare , his name ( is ) the Lord of hostes . If these ordinances depart out of my sight ( saith the Lorde ) then shall the seede of Israel cease from being a nation before me for euer . Thus saith the Lorde , if the heauens can be measured , or the foundations of the earth be searched out beneath , then wil I cast off all the seede of Israel , for al that they haue done saith the Lord. Iere. chap. 31. ver. 35.36.37 . The summe of these words is this : Almighty God will continue the course of the sunne and the moone , &c. Whilest the worlde lasteth . Therefore he will preserue his Church , for whose benefite especially , the worlde was created . And yet wee must remember , that the condition of Gods Churche dependes not of the nature of the world , or course of the heauens . For they shall perishe ( saith Dauid to Almighty God ) but thou shalt endure , euen they all shall waxe old , as doth a garment : as a vesture shalt thou change them , and they shal be chaunged : but thou art the same , and thy yeeres shall not fayle . The children of thy seruants , shal continue , and their seed shall stand fast in thy sight . Psal. 102. ver. 26.27.28 .

Thus saith the Lorde , as the wine is found in the cluster , and one saith , destroy it not for a blessing ( is ) in it : so will I do for my seruants sakes , that I may not destroy them whole . But I will bring a seed out of Iacob , & out of Iuda , that shall inherite my mountayne , and mine elect shall inherite it , & my seruants shall dwel there . Isa. 65. ver. 8.9 . When almightye God threatens destruction to the people , he respecteth the body of the people , in whom there is no sincerity : but when his maiesty restraynes his punishment , he respecteth a smal number , which is the seed of the Church .

The corruption of the visible Church , is no hinderance , but that almighty God may preserue the Church of his elect : & Gods promises of the perpetual estate of the Churche , pertayne properly to the Church of the elect .

15 The reprobates are not of the Church .

Ephe. 5. TO be of the Church is to be vnited with Christ , the reprobates are not vnited with Christ .

The Churche is the body of Christ , Christ is the Sauiour of his body . If the reprobates were of the Church ( that is of Christes body ) they should be saued as in deed they shall neuer be .

Christ which is the head of the church , Ephe. 4. giueth spirite and life to his church . But he giueth neither spirit nor life to the reprobates .

It is vnpossible for one & the selfe same man to be the member of Christ , Cont. Cresc . Gram. lib. 2. cap. 21. and the member of the Diuel . God forbid that these monsters ( Augustine speakes of wicked men ) shoulde be accounted eyther amongst the members of the only doue ( that is Gods church ) or enter into the inclosed garden .

I confesse that the reprobates are , & may be many times in the Church ( that is in the assemblies of Gods seruants ) but of the Church they neither are , nor can be truly accounted .

16 Succession of Bishops is not an infallible argument of Gods Church .

IF personall succession ( not hauing the succession of doctrine ioyned to it as the foundation therof ) were an infallible marke of the true Church , then must we confesse , that Gods grace and spirite are tyed to seates and countries , which is a grosse absurditie .

2. Thes. 2. Ordinary and visible succession in the Church may be interrupted . For Paul did foretell that there shoulde be a departing from the faith . Apostasie and succession , can no more stand together than the Arke and Dagon , then Christ and Antichrist . Besides , the ordinary succession of priests was interrupted in the Israelites church , and yet God had his Churche there , 1. King . 19. I meane them whiche retayning Gods trueth , did not bowe their knees vnto Baal .

When Christ came into the worlde to be our mediatour , was Gods Churche to be measured by the visible succession of Bishops ?

Hereticall Bishops might vaunt of succession in very famous Churches , Paulus Samosatenus ( which was a monstrous Heretike ) succeeded Godly Bishops in the Church of Antioch , & diuers Arians succeeded Athenasius in the Church of Alexandria .

The succession of Bishops both was , & is , continued in the Greeke Church , and yet the popish sort wil not allow the churches of Grecia , to be Christes Churches , because they dissent from the Church of Rome .

The auncient writers , Tertullian , Tertul. de praescrip. Ireneus , ( when they would confute Marcion and Vallentinus , ) proued that , ( not those Heretikes , Iren. li. 3. ca. 2. but ) themselues had the succession of Gods truth amongest them . When these godly fathers had made that cleare , they set downe the succession and row of Bishops , as badges of their victory : so that the succession of faith , and religion may be truely accounted as the life and soule , and the succession of Bishops , as the body . If personall succession be without the succession of Gods truth , it wants life , & is a dead and vnprofitable carcase . I confesse that the succession of Bishops ( as a goodly and beautiful building ) is of great force to allure them which are alients from the Church , to looke into , & to behold the inward beauty of the church : but if the precious iewel of Gods word be wanting , the personal succession is like a costly tombe , which is beautifull without , but is full of dead mens bones within . Lib. 4. cap. 43. & 45. Ireneus ioyneth together the succession of persons and doctrine .

If the Papists ( which haue not succession of Gods truth ) bragge of succession of Bishops , we may say to their Bishoppes as Tertullian said to Marcion the Heritike , Tertul. lib. 1. cont. Mar. who are ye , when , and from whence came yee ?

The succession of Bishops without succession of Gods truth , is like a paire of popish beades , which hang by a long , but yet by a sclender threed .

That is the true and lawfull succession of Bishops , when as lawfull Bishops succeeding one another , doe exercise the worke of their ministery .

17 Antiquitie is no sure argument of Gods Church .

THe Iewes consenting that the Messias is not yet come , is of greater continuance then popery is , but continuance of time cannot make that good in religion , which was bad at the first . Antiquity , if it haue not the salt of Gods word to preserue it , doth argue rottennesse , and giues an euil sent .

Your iniquities , Esay chap. 65. ver. 7. & the iniquities of your fathers ( shal be ) together saith the Lorde , which haue burnt incense vpon the mountaines , and blasphemed me vpon the hilles : therfore wil I measure their olde worke into their bosome . If antiquitye woulde haue serued the turne of the Israelites , almighty God might haue bin challenged for punishing their auncient idolatry and superstition .

Ye haue heard that it was saide vnto them of old time , thou shalt not kill . For whosoeuer killeth , shall bee culpable of iudgement . But I say vnto you : whosoeuer is angrye with his brother vnaduisedly , shal be culpable of iudgement . Mat. 5. ver. 21.22 . The pharisies cleared him of murder , which had not killed a man with his hand , because the Pharisies alleaged antiquity for their errour : our Sauiour Christ refutes them by his owne authority : But I say vnto you , &c. ver. 22.

There were ill buylders in Pauls time , 1. Cor. 3. and such abuses crept into the Lords supper in Corinth , 1. Cor. 11. that the Apostle was compelled to say ( this ) is not to eat the Lords supper .

They which reason thus : suche a religion is olde , therefore it is good , may be answered : that this argument is as cleere as midnight : the enchantmentes of Simon Magus , Acts 8. & 19. chap. the image which came down from Iupiter , the religion of Rome , are of great antiquity , & yet Gods religion is more ancient then any of these : Tertul. lib. 1. cont. Mar. ● for truth is older then heresie .

When we heare any Papist saye : I haue byn brought vp in the religion of Rome , therfore I will continue in it , and will not be wonn from it : we may answere him , that wise men haue their seconde thoughtes , Euripides in Hippol. Cyp. ad Iubaian , ad Quin fratrem & de lapsis . and that we may not erre alwaies , because somtimes we erred , & that we are not ouercome , but instructed , when better things are offred vnto vs , & that he is not ioyned to the Church , which is separate from the gospel . Some of the Popishe sort haue bin content to say , if the Church of Rome woulde allow the religion , wee haue in England , that they would like of it . Tichonius a Donatist said of himselfe , & his fellow Donatists , that , Aug. Epist. 48. which wee wil is holy . Tiberius the Emperour , put vp a grace in the Senate house of Rome , Euseb. lib. 2. cap. 2. that Christ might be a God , because the Senate denied that grace , it is set downe a little after in that Chapter , vnlesse God please man , he is not allowed for a God . In like sorte , if our religion had the Popes hande and seale vnto it , the Popish sort would allow it : because it hath not his holinesse warrant , they refuse it .

Question .

How can it be , that God shoulde suffer his Church to erre so many yeeres ?

Answerre .

God suffered not his Church to erre so long a time , but he suffered wicked men euen by his iust iudgement ( which beleeued not the trueth , that they might be saued ) to beleeue lyes , and haue pleasure in vnrighteousnesse , that they might bee damned . 2. Thessal. 2. ver. 10.11.12 .

18 Euery vnity is not a sure argument of the true Churche , neither is euery discorde a sure argument of a false Church .

THe Iewes , which thinke , that the Messias is not yet come , haue had vnity many yeres : but their consent proues then not to be Gods Church .

Acts 19. Demetrius the siluer smith & his company in Ephesus were at great vnity for the vpholding of Diana against S. Pauls preaching : but that vnity was no argument , that they were Gods Church .

Apoc. cap. 14. ver. 8. The Angel saith , that Babylon made all nations to drinke of the wine of the wrath of her fornication . Therefore the generall consent and vnity of al nations in religion , doth not make a true religion .

The Arrians , Nestorians , Eutichians , & the blasphemous Heretikes of the family of loue , haue , & doe consent in their blasphemous opinions , but this consent of theirs , prooues them not to be the true Church of God .

Vnity in the essential points of Gods religion is an infallible argument of the Church of God .

Euery discord is not an argument of a false church . 1. Cor. 1. & 11. cha. There were dissentions in the church of Corinth , and yet God had his church at Corinth . The Bishops whiche were assembled in the Nicene counsell against Arrius were at greate variance : Notwithstanding they were Gods seruants . The East & West Churches were greatly deuided about the feast of Easter : and yet they were the Churches of God . Acts 15 Galat. 2. Aug. Epist. 9. There was hot stirre betweene Paule & Barnabas , betweene Paule & Peter , betweene Augustine & Hierome , & yet all these were Gods seruants .

Gods truth sometimes deuideth the faithfull amongest themselues . Iohn chap. 6. ver. 66. Christes sermon that his flesh was the true meate , was an vndoubted truth : yet it made a partition between the twelue , & the other which beleeued in Christ .

I confesse that Gods spirite is the spirite of peace & vnitie . This spirit should wholly possesse vs , if we were wholly regenerate : But the best men are shorte of that .

19 Multitude is not an infallible argument of Gods Church .

Gen. 7. 1. King . 19. & 22. chap. IN the times of Noe , Elias , Micheas , &c. The greater part was the woorse part , when the x. tribes did set themselues against the tribe of Iuda Gods Churche was in Iuda .

Except the Lord of hosts had reserued vnto vs , euen a small remnant , we should haue beene as Sodome , Esay 1. ver. 9 and should haue beene like vnto Gomorrha . Whereby it is manifest , that Gods Church was very little , and that the greater number was the worse .

Enter in at the straight gate , for it is the wide gate & broade way that leeadeth to destruction , & many there be , which go in thereat : because the gate is straight & the way narrow , that leadeth vnto life , and fewe there be that find it . Mat. 7. ver. 13.14 . If the multitude had byn an argument of the Church , Christes speech were not to be liked of .

Christ calles his flocke , a little flock , & Christ himselfe was condemned to death by the greater number of the Iewes . Luke 12. Math. 27.

It is saide , that Satan deceiueth all the worlde . Apo , 12. and 20.

As the greater number is no sure proofe of the Church , if they haue not the markes of the Church amongest them : so is not the lesse number an argument of Gods church , vnlesse they haue the essentiall markes of Gods Church amongest them , if they may be come by .

20 The Church is not to bee measured by the externall shewe ,

Reioyce , thou barren , Gal. 4. that bearest no children & c ? If the Apostle out of the prophet Esay call the Churche barren , it is a good lesson to teache vs not to measure the church alwaies by the outwarde shew . Esay . 53. Christe the bridegrome was so afflicted that hee had neither forme nor beautie : When the Churches case is such , we must remember that it is Christes spouse .

When the Israelites were in captiuitie at Babylon , Ezec. chap. 11 ver. 15.16 . Gods Churche was in Chaldaea , as in a dungeon , albeit they which remained in Ierusalem thought otherwise . If Gods Church had beene measured by the outward shewe , it had been wide with them , which were then in captiuitie .

Cant. 6. I confesse that Gods Churche is saide by Salomon to be faire as the Moone , & pure as the Sonne . But it is so to mens eyes not in the time of persecution , but in the time of the peace of the church , when as the order in Gods Church is very beautifull .

Esay . 60.9 . When we reade in Esay that the ships of Tharsis shall bring ( to gods churche ) sonnes from farre , and their siluer & their gold with them : We must not by and by dreame of a golden church , as the Iewes doe of a golden Messias : but the meaning is , that God will greatly aduaunce his Church , and set it out with excellent furniture . If they of Tharsis deserue great commendation for bringing their owne siluer & gold with them to Gods Church , I am sure they deserue very little , which by cropping the Churches maintenance , hinder the building of the spirituall temple . For can gods churche be built without skilfull masons and carpenters , I meane , able ministers : and can they either prouide instrumentes for the framing & setting vp of Almightie gods house , when they are kepte fasting from the Churches allowance ? And is not this the true cause , why in many places of this noble lande , some such open Gods booke in the body of the church , as would be goodly implements & ornamentes in the Belfray . I will not rub this sore any longer , & I am very sure that all whiche loue religion , do pray heartily for the redresse of this .

21 None , which are or haue been alients from the church of God , are to be admitted rashly into it .

If Rahab of Iericho and her companie , Iosu. 6. had been presently admitted into the Israelites assemblie , their vncleannesse would haue been easily forgotten : but the putting of them apart for a time , without the host of Israel , was of great force , both to make them ashamed of their former behauiour , & to esteeme the companie of gods people afterward , a more excellent benefit .

Acts. 9. The not admitting of S. Paul at the first amongest the Disciples , did teache him to prefer the lowest place in Christs Church , before the highest roome in the Sinagogues of the Pharisees , and may teach vs not to open the Church dores ouer hastily to euery one without exception .

Acts. 19. Many , which beleeued ( in Ephesus ) came & confessed , & shewed their workes , before they were ioined to the Church .

1. Tim. chap. 3. ver. 6. If no man may be admitted rashly into Gods church , then no man may rashly be set ouer Gods Church . Vnseasoned timber , will not serue for a groundesell . Hee is not fit to be a Captaine , whiche cannot be accounted a souldier . No man may be allowed a Prophet , which hath not been the sonne of a Prophet .

22 Gods Church may erre .

To erre , is to goe out of that way which almightie God hath prescribed to vs in his holy worde .

If the Church cannot erre , what needed godly and learned Bishops & ministers to looke to the Lordes fielde , vine , and flocke .

The familie of Sem was gods church : Gen. 11. but idolatrie entred into that familie . I confesse , Gen. 9. that a singuler blessing was giuen to Sem , but his posteritie coulde not be keept within their compasse .

If the Churche was any where in Esaies time , it was amongest the Iewes . But the Prophet saith , that the Priest and the Prophet were not only corrupt in their manners , Esay . 28. vers. 7. Eze. 8. but that they fayled in vision , and stumbled in iudgement .

The flourishing Churches of Asia , Grecia , Affrica , which had the precious treasure of Gods woorde plentifully amongst them , are nowe stripped of Christian religion .

The Church erred before , and vnder the lawe , and in the time of grace : beefore the lawe , Gen. 3. Exod. 32. for Adam and Eue erred in Paradise . Vnder the lawe , for Aaron and the Israelites erred fouly in making a golden calfe . In the time of grace , for the Churches of Corinth , Galatia , Acts. 21. ver. 20. and the Primitiue Church in Iudea , erred about the obseruation of Moses law , and otherwise .

The Churche in Augustines and Cyprians time did giue the holy Supper to infants , Chap. 6. ver. 3 grounding vpon the place of Saint Iohn : but it was a grosse error .

Let no man deceiue you by anye meanes : 2. Thes. 2. ( for that day shall not come ) except there come a departing first . This Apostasie or departing ( which Paule speaketh of ) is not in one or two Churches , but euen in the body of the whole visible Church . The holy ghoste did so prophesie .

Iesus Christ is the head of the church , as of one body . This head is vnto the Churche , as reason vnto man , so farre foorth as the desire of man obeyeth reason , and the body of the Church , the head of the Church , it is wel with man & with the Church .

The Church is as a Moone , whiche hath no light but from Christe the sonne thereof . When shee looketh towards him , shee is bright and cleare : the more shee turneth away from him , the lesse brightnesse she hath .

Obiection .

The Churche is the piller of trueth , 1. Tim. 3.15 . therefore it cannot erre .

Answere

The argument followeth not , and S. Paules meaning is , that Gods truth is preserued in the Churche by the ministerie of the worde : the reason of this my answere , is set downe in these wordes , he gaue some ( to be ) Apostles , & some prophets , & some Euangelistes , & some Pastors and Doctors , for the gathering together of the saints , for the work of the ministerie , for the edification of the body of Christ , that we hencefoorth bee no more children wauering and carried aboute with euery winde of Doctrine . Ephe. 4. ver. 11.12.14 .

Obiection .

The spirit of truth will lead you into all truth : therfore the church cannot erre . Iohn . 16.13

Answere .

If followeth not : It is certaine that Christes Disciples , which heard his heauenly Sermons , were persuaded very hardly , that the Messias shoulde die , and they dreamed of a stately kingdome in the worlde both before his death ( as the sonnes of Zebedeus ) and after Christes resurrection ( as all the Apostles . Mat. 20. Acts. 1. ) Our Sauiour Christ : least they shoulde bee discouraged , because they were not then able to beare & digest his speeches , comforts them in this sort , the spirite of truth will leade you into all truth : as if hee shoulde say , your capacitie is weake and my speeches will not enter into you , but be of good cheere , it shall not bee so with you alwaies , the spirit of truth shall open your vnderstanding , & lead you into all truth .

When we reade or heare that the spirit will leade vs into all truth , wee muste not thinke that either the spirit doth lead vs without the word , Esay 59. 1. Thes. 5. as the Anabaptists teach , ( for the spirite & the worde cannot bee seuered ) or that the Church not bringing the worde for her warrant , is , in matters of faith , Cypr. de lapsu to bee beleeued , for hee is not ioyned to the Church , which is seuered from the Gospel .

23 The Church is not perfect in this worlde .

THe Gospel is a siue or fanne , Matth. 3. which separateth the chaffe from the corne . If chaffe were not mingled with the corne , this fanne , ( that is , the preaching of the Gospell ) were needles .

The knowledge of the Church is but in part : 1. Cor. 13. Matth. 6. and the whole Churche desires pardon of their sinnes .

The Church shall not be perfit before the last day , but then it shall bee . Apoc. cap. 21. ver. 10.11.12 Which thing , that S. Iohn might set before our eyes , hee remembreth that the estate of the heauenly Ierusalem , shal be most glorious after the ende of the worlde .

If wee consider the visible Church in her owne bodie , it is farre from perfection . For it is compared to a fielde , Math. chap. 13 wherein is Wheate and Tares , and to a drawe net , wherein are good and bad fishes .

That Church , which bragges of perfection in this worlde , is a Pharisaicall Church . Aug. epi. 48. Such Churches were and are the Churches of the Donatistes , Nouatians , and Anabaptistes .

Obiection .

Whosoeuer is borne of God , sinneth not . 1. Iohn . 3. ver. 6.9 .

Answeare .

By not sinning , S. Iohn meaneth , that the regenerate serue not sinne , and that sinne raigneth not in them , because they withdrawe them selues by Gods assistaunce from sinne , and withall their heartes do giue them selues to holines of life . It is very true that the faithfull doe sinne , that is to say , can not liue so holily , but that they offende the Maiestie of god : so did Aaron , Noe , Daniel , Iob , Barnabas , Peter , and the virgin Marie , otherwise shee had not needed a Sauiour . The iust man falleth seuen times . Prou. 24. 1. Iohn cha. 1 If we say , we haue no sinne , wee deceiue ourselues , &c.

Obiection .

Christ loued the Church , & gaue himselfe for it , that he might sanctifie it , Ephes. 5.25.26 27. & clense it by the washing of water through the word , that he might make it vnto him self a glorious Church , not hauing spotte or wrinkle or any such thinge .

Answeare .

This Argument was vsed of the Pelagians in Augustines time : Epist. 50. & 57. Idem lib. 1. retract . cap. 19 & li. 2. cap. 18 but August . saith , that the freedom of the Church from all staines is not in this worlde , but in the world to come . Besids , it is one thing to consider the church in it self , another thing to consider it in Christ . The Church in it self ( whether we respect eche member of it seuerally , or all the members of it ioyntly ) haue many spottes and wrinkles : otherwise it were not true , that they are saued by the grace of our Lorde Iesus Christ , as the Apostle Peter saith . The Church considered in Christe , Act. 15. ver. 11 1. Iohn 1. Apoc. 1. 1. Cor. 6. 1. Cor. 1. may bee said to be without spot , because it is washed and purged by the blood of Christe : and without wrinkle , because it is clothed with the righteousnesse of Christe by the imputation of whose righteousnesse , wee are at Gods handes both absolued and sanctified .

24 The Church of Rome hath , and may erre .

BEholde the bountifulnesse and seueritie of GOD : towardes them , Rom. cha. 11. verse 22. whiche haue fallen , seuerytye : but towardes thee , bountifulnes , if thou continue in ( his ) bountifulnes : or else thou also shalt be cut off . If the Churche of Rome could not erre , why should Paul write this .

Lib. 1. cont. Marcionem . Tertullian makes mention of alters dedicated to vnknowen gods ( which he calleth the Idolatrie of the Athenians ) and to vncertaine gods , ( which he calleth the superstition of the Romanes . )

Hormisda a Bishoppe of Rome , in a writing of his to the Bishops of Spayne , maketh this matter very cleare : The sum of his wordes is this , Dearely beloued , let vs pray without ceasing , that we may cleaue soundly vnto Christ , and not forsake him , least we be iustly forsaken of him .

If Saint Pauls doctrine in the Epistle to the Romaines be sounde ( whereof none that feare God , doth make any question ) then the popishe Church , whiche holdes many thinges disagreeing from that Epistle , is not free from errour . Let the questions of iustification , election , freewill , obedience to the Magistrate , be considered . Besids , their spoyling Christ of his priesthood , and Gods people of the cup in the Lordes supper , their transubstantiation , & a number of grosse absurdities , which they hold , are manifest demonstrations of the erring of the Popishe Church .

25 They may not bee accompted Schismatikes , which forsake the Church of Rome .

If any Church giue ouer the trueth of Gods religion , wee must forsake that Church , that we be not infected with that leprosie , and yet wee may not be accompted Schismatikes , for men are then Schismatikes , when they depart from the true Church and doctrine , not when they returne from errour to trueth .

He is a Schismatike , whiche is the cause of schisme , and not hee which beginneth the separation : euen like as he , whiche denieth the lawe , is the cause of the processe , and not he which first began .

The Protestantes haue not forsaken Sion , but Babylon , not Bethel , but Bethauen : they haue not erected Alter against Alter , Aug. epi. 162. as Ieroboam and the Donatistes did , but they haue cast the Alter of Damascus out of the Lordes house , and haue restored the true worship of God .

26 The Church must bee built vpon the word of God .

Ephe. chap. 2. verse 19.20 . NOwe therefore yee are no more straungers and forreiners : but Citizens with the Saintes , and of the housholde of GOD : and are built vpon the foundations of the Apostles and Prophetes , Iesus Christe him selfe beeyng the chiefe corner stone , &c.

If the doctrine of the Prophetes and Apostles be the foundation of the church , howe can the Church stande , if the doctrine be remoued ? and howe can the doctrine continue without sounde teachers ? and what hart canne they haue to teache , when they want maintenance ? Shal they which bee noble mens , and gentlemens gardiners , huntsmen , be bountifully prouided for of their Lordes and Maisters charge , and shall not they , which are fitte to attende vpon the Lords vine , field , garden , orchard , haue allowance of the churches charge ? If this soare be not looked vnto , many students of diuinitie must of force betake them selues to some other course . for men must liue , and to go a begging , is a point next the worse , and a very vnfit occupation for a learned student in diuinitie .

The Gospell and spirite of life , Iren. lib. 3. cap. 1.11 . is the foundation and piller of the Church .

They which wil build Gods Churche without the foundation of the word , build with vntempered morter : for Gods word is the life of the Church .

Obiection .

The Church was before the worde of God : therefore it is not built vpon the word of God .

Answere .

The argument followes not . I confesse , that Gods Church in the beginning ( as for example , Adam , Abel , Enos , Noe , Sem , Abraham , and many other of Gods children ) was , before Gods word was put in writing , but Gods church was not before Gods word . For if the Church be an assemblie of the faithful , & the men cannot be called faithful without faith , & that faith cannot consist without the woorde of God : it is a necessarie consequent , that Gods woorde was before Gods Church .

Gene. 4. Heb. 11. Abell sacrificed vnto almightie God by faith . Therefore Gods expresse woorde was his direction , for faith hath relation to no other thing . The difference of cleane and vncleane beasts is mentioned in Genesis before the flood , Gece . 7. but this difference could not bee vnderstanded but by the voyce of almightie God . Noe after his comming out of the Arke , offered a burnt offering : this sacrifice of Noe , pleased God : therefore it is a good consequent that Noe had Gods worde to direct him : for no wilworshippe did euer please God .

Obiection .

1. Tim. 3. verse 15. The Church is the piller and grounde of trueth , therefore the worde is not the foundation of the Church .

Answere .

It followes not , and the Church is therefore called the piller and grounde of the trueth , because amongst men it vpholdeth and retayneth Gods trueth .

17 The Church is knowne by the worde of God .

SEarch the Scriptures , Iohn . chap. 5. ver. 39. they testifie of mee , saith Christ . We knowe Christ by the Scriptures , therefore we knowe the Church by the Scriptures . This consequent is very good , and is framed thus by Augustine .

In the Scriptures wee haue learned Christ , Epist. 166. ( saith Augustine ) in the Scriptures we haue learned the Church . And a little after : where we haue knowne Christ , ( meaning in the scriptures ) there we haue knowen the Church : which sentence he repeateth very often in that epistle .

The Donatists said , that Christs church remained only in Africke , Epist. 166. but Augustine telles them , that their warrant is not taken out of the lawe , or the Prophete , or the Psalme , or the Apostle , or Euangelist , but out of their owne heartes , and cauils of their progenitors : by which words it is euident , that the Churche is knowne and must be shewed by the worde of God .

We seeke the Church in the holy scriptures , Aug. devnita Eccle. cap. 2. & Epist. 48. and in the same scriptures we doe manifestly knowe the Church .

28 Iesus Christ alone , is the foundation of his Church .

OTher foundation can no man laye , then that which is laid , 1. Cor. 3. ver. 11. which is Iesus Christ .

Thus saith the Lord God , behold I wil lay in Sion a stone , Esai . 28. ver. 16 1. Pet. chap. 2 verse 6. a tried stone , a precious corner stone , a sure foundation , that is , Iesus Christ : so doth the Apostle Peter expounde it .

Yee are built vpon the foundation of the Apostles & Prophetes , Ephe. chap. 2. ver. 20. Iesus Christ himself being the chief corner stone , that is , the foundation of the Church .

Vpon this rocke , I will builde my Church : Mat. chap. 16. verse 18. Aug. lib. 1. retract . cap. 12 By this word ( rocke ) Christ vnderstandeth himselfe , whom Peter confessed .

The Apostle Peter cannot be the foundation of the Church , for Peter was mortall , and the foundation of Gods Church must be immortall .

29 What the Catholike Church is .

The catholike Church is the number of all Gods elect , which haue been from the beginning of the world , and are nowe presently in the worlde , and shal be vntill the ende of the world

30 The Catholik Church is not visible .

AL the elect , whether they be in earth or in heauen , do belong to the Catholike Church : But all these cannot be seen of vs .

Christ when he vttered these woordes ( vpon this rock I will build my Church ) did meane that Church , Mat. 16. which should be vnto the end of the world : but that church is not visible ,

If the Catholike Church were now visible , it were vnproperly said in the creed , I beleeue the Catholike Church : for inuisible thinges are beleeued , and not those which are seene . They therefore , which say , that the Catholike Churche is visible , eyther beleeue not that , whiche they confesse in the Creede , or speake otherwise then they beleeue , whiche is a grosse absurditie .

I confesse that the particuler churches of Corinth , Ephesus , Thessalonica were visible in Paules time , not onely , because they of whome these Churches consisted , were visible , but because of the order and externall forme of those Churches , which order and externall forme are the cause , why the Churches are visible . 1. King . 19.

The seuen thousand ( of whome Almightie God spake to Elias ) albeit they were visible in that they were men , yet they were not in the visible Church : otherwise Elias had seen them .

A fewe of Gods elect are called the Church , but yet the inuisible Church : not because , 2. Tim. cha. 2 verse 19. we do not see the elect , but because wee do not descerne with our eyes , who are Gods elect : for GOD alone knoweth , who be his .

FINIS .

A godly Treatise against the foule and grosse sinne of oppression .

Question .

WHat is Oppression .

Answere .

It is vniust deailng , vsed of the mightier , either by violence , colour of lawe , or any other cunning dealing , against such as are not able to withstande them . The ground of this definition , is conteined in these places of scripture . Micheas . chap. 2. verse 1.2 . 1. Thes. chap. 4. vers. 6.

It is not lawfull for any man to oppresse another .

Giue vs this day our dayly bread . Mat. chap. 6. verse 11. Euery christian desires God to giue dayly bread , ( that is , all thinges necessarie for this life ) both to him selfe , and to others : therefore no christian is priuiledged , to spoile another of his necessarie food .

If one of vs must pray for the good of another : one of vs may not pray vpon an other . Eccle. chap. 34 verse 23. Hee that taketh away his neighbours liuing , is a murtherer .

Thou shalt not desire thy neighbours house , his fielde , &c. Deut. 5.21 . If wee may not desire his house , or land , then we may not spoile him of his house , or land , Mich. chap. 2.1.2 . or inclose that ground , wherby the poore either by right are , or by right ought to be relieued .

If thou meete thine enemies oxe , or his Asse going astray , thou shalt bring him to him againe . If thou see thy enemies Asse lying vnder his burden , wilte thou cease to helpe him ? thou shalt helpe him vp with it againe . Exod. 23.4.5 . Almightie God commaundeth vs to deale wel with our enemies Asse , therefore we may not by vndoing our neighbour , or spoyling him of any part of his lande or goods , make him an Asse and send him a begging .

Hee that oppresseth the poore , reproueth him that made him , &c. Pro. chap. 14. ver. 31. It is a grosse sin to reproue the maiestie of God , therefore it is a grosse sinne to oppresse the poore .

It was one of the sinnes of Sodom not to reache out the hande to the poore Ezech. 16.49 . If it be a great sin , not to releeue the poore , it is a very grosse sinne to spoyle the poore . The bread of the needefull , Eccle. 34.22 . is the life of the poore : he that defraudeth him thereof is a murtherer .

There is a writte in England which beareth this name , Ne iniustè vexes , that is to say , vexe not any man vniustly : This is a godly lawe , and is deriued from the lawe of God , which forbiddeth and condemneth oppression .

There are certaine beggers , which of purpose keepe their legges sore to gette money by it : If they are iustly misliked , which gaine by their owne sore legges , what deserue they to be thought of , whiche gaine by other mens sore legs ?

When thou sellest ought to thy neighbour , or buiest at thy neighbours hande , yee shall not oppresse one another Leuit. 25. ver. 14. This is the will of God , that no man oppresse or defraude his brother in any matter . 1. Thes. 4.6 . Therefore men of trade may not gaine by litle measures , false weights , and false speeches & othes , nor any mightie men , may gaine by cunning dealing , by colour of lawe , or by vsing any violence whatsoeuer .

3 They which haue done wrong vnto , or oppressed any must make actuall restitution .

GOd saith thus vnto Moses : speake vnto the children of Israel , when a man or woman shall commit any sin , that men commit , & transgresse against the Lorde , when that person shall trespasse , then they shall confesse their sinne which they haue done , & shall restore the damage therof with his principal , & put the fift part of it more thereto , and shall giue it vnto him against whom hee hath trespassed . But if the man haue no kinsman , to whom hee should restore the dammage , the dammage shal be restored to the Lord , for the Priests vse , &c. Num. 5. ver. 6.7.8 . Wee are taught in this place , to whom this actual restitution must bee made , euen to him whom we haue iniuried : if he be dead , we must restore it to his kinsman : if he haue no kinsman aliue , actuall restitution must be made to Almightie God , for the Priestes vse , and in our time for the poores vse .

Iud. chap. 17. ver. 2.3 . Michah robbed his mother of xi . hundred shekels of siluer : his mother did not knowe that he had it , but he had remorce of that sinne , and made actuall restitution .

Samuel saith thus of himselfe : Whose Oxe haue I taken ? or whose Asse haue I taken ? or whom haue I done wrong to ? or whom haue I hurt ? or of whose hands haue I receiued any bribe , 1. Sam. 12 , to blinde my eyes therewith , and I will restore it you , &c. It is certaine that Samuel did not deale either corruptly or vniustly in his office : if he had , he would haue made actuall restitution .

Luke . 19. Zacheus was sometimes very disordered in his life , it pleased our Sauiour Christ to be a good God vnto him , and to lodge in his house : Zacheus hauing feeling of his former wants vttered these wordes : If I haue taken from any man by forged cauillation , I restore him foure folde . If Zacheus of Iericho , after his conuersion , was content to restore foure folde , it is a good consequent that they haue little touch of sinne , and little sense of religion , which will not restore the principall .

Question .

If a man haue deceiued , robbed or oppressed other men , shall hee bee pardoned at Gods hands , if he make not actuall restitution ?

Answere .

God will not pardon him , vnlesse hee make actuall restitution , if he be able to doe it , my reasons are these .

If the wicked restore the pledge , and giue againe that hee had robbed hee shall surely liue & not die , saith the Lord. Chap. 18. ver. 12.13 . Eze. 33.15 . Therefore , it is a sure consequent , that he shall not liue eternally , which being in case to make actuall restitution , doth it not accordingly .

Is not this the fasting that I haue chosen , to loose the bands of wickednesse , to take off the heauie burdens , and to let the oppressed goe free , and that ye breake euery yoke , &c. Then shalt thou call and the Lorde shall answere , thou shalt crie , & hee shall say , heere I am , &c. Esay . 58.6.9 . If the oppressour must let the oppressed goe free , he must make actuall restitution . If Almightie God will not heare the prayer of the oppressour ( vntill hee let the oppressed goe free ) it is a necessarie consequent that God will not pardon him .

Epist. 54. Augustine , is very flat for this point : if men bee able to make actual restitution and doe it not , poenitentia non agitur , sed fingitur : that is to say , their repentance is no repentance , and their sinne shal not be pardoned , vntill actuall restitution bee made .

Question .

If a man haue secretely either robbed or deceiued another , and is very willing to make restitution , but cannot do it with out some worldly danger , and disgrace to him selfe , what muste hee doe in this case ?

Answere .

Let him sende that which he hath taken vniustly , by some trustie messenger to him whome he hath wronged , and let his name bee concealed .

Question .

If hee that hath taken vniustly from others , haue wasted all , and is not able to make restitution , what shall hee doe ?

Answere .

Such a one , must desire pardon very humbly at Gods handes , and water the earth with his teares .

4 It is the dutie of the Magistrate to deliuer the oppressed out of the hand of the oppressour .

EXecute iudgement in the morning ( that is , Iere. 21.12 . Esay . 1.17 . carefully and without delay ) and deliuer the oppressed out of the hande of the oppressour , saith the Lorde , &c. Seeke iudgement , relieue the oppressed , iudge the fatherlesse , and defende the widdowe . Almightie God commaundeth the Magistrates to execute iudgement in the morning , therfore they must vse no delayes in doing iustice . God commaundeth the Magistrates to seeke iudgement , therefore in cases of oppression , they must not stay till they bee called for . God commendeth vnto the magistrates all that are oppressed , but specially the fatherlesse and widdowe , because they wante the defence of their parents , and husbandes , and euery man goeth ouer , where the hedge is lowest .

Ierem. 22. Iosias executed iudgement & iustice , he iudged the cause of the afflicted and poore , ( saithe the Lord ) of Iosias .

Iob saith thus of himselfe : I deliuered the poore that cryed , Iob. 29. and the fatherlesse , and him that had none to helpe him , &c. I put on iustice , & it couered me : my iudgement was as a robe and a crowne , I was the eyes to the blinde , and I was the feete to the lame : I was a father vnto the poore , and when I knewe not the cause , I sought it out diligently , I brake also the chawes of the vnrighteous man , and pluckt the pray out of his teeth , &c. It appeareth by this , that Iob was a worthie Magistrate : God send vs many such as Iob was .

The Sunamite ( whose sonne Elizeus raised to life ) soiourned in the time of famine seuen yeeres in the land of the Philistines : in her absence , her landes and goods were vniustly entred vpon : at her returne , she complained of the iniurie to Iehoram the king of Israel : Iehoram without delay commanded an Eunuch to restore her goods and landes vnto her . 2. Kings . 8. Restore thou ( saith Iehoram ) all that are hers , and al the fruites of her lands , since the day , she left the land euen vntill this time .

The Iewes in Nehemias time were greatly oppressed : Nehe. chap. 5 Nehemias was very angry with the princes and rulers which oppressed them , and saide vnto them : You lay burdens euery one vppon his brethren &c. Restore vnto them this day their lands , their vineyards , their oliues and their houses .

If it be the magistrates duety to deliuer the oppressed , Amos chap. 5 ver. 7. & chap. 2. ver. 6. they must take great heede that themselues be neither principals nor accessaries in the sin of oppression . If they be guilty , iudgement shal be turned into wormewood , and the righteous shal bee solde for siluer , & the poore for shoes : that is to say , filthy bribes shall be more accounted of , then mens liues , which are most precious .

5 The Magistrate looseth nothing by deliuering the oppressed .

If he doe it with a single heart ( beside the testimone of a good conscience whiche is a continual feast ) hee may assure himselfe of Gods fauour & blessing , Prou. 15. & of the singuler liking of all Gods people .

Iosias did eate & drinke and prosper , when he executed iudgement & iustice , Ierem. 22. when he iudged the cause of the afflicted , and the poore .

Iob. 29 Iob deliuered the poore that cried , and the fatherles , and him that had none to help him , the blessing of him that was readye to perish , came vpon him .

Our soueraigne Lady Queene Elizabeth hath dealt graciously with many poore suters at the Court , she hath spoken comfortably to them , & procured restitution accordingly . If it be no disgrace to this noble Lady , which sits vnder the cloth of Estate , to deliuer the oppressed , it is no blot to inferiour magistrates if they doe the like . If the Prince pleases God highly , and winnes the hearts of her subiects soundly for relieuing the oppressed , it is very certayne , that those Cormorants which grynd the faces of the poore are accursed of God , & loose the hearts of his people . If the Prince sitteth fast in the seate of her kingdom for tendering the case of the oppressed , can they assure themselues of sitting quietly vnder their vines & figge trees , which eate bread , baked with the teares of poore men ? It is certaine , they cannot : ( for besides the manifold curses of God and his people ) their own consciences , doe mightely sting them , and are enimies inough to torment them .

6 Oppressors shal be grieuously punished .

CVrsed be he , that remoueth his neighbours marke , & al the people shal say , Deut. 27 ver. 17. Amen . If they are accursed by God , and his people , which remoue the marke of the land , they are more accursed , which take awaye house and land .

Oppression maketh a wise man madde . Madnes is a grieuous punishment , Eccle. chap. 7. ver. 9. God punisheth Oppression by madnes , one grosse sinne , by another .

Ye haue builded houses of hewen stone , but ye shal not dwel in them : Amos cap. 5.11 . yee haue planted pleasant vineyards , but yee shal not drinke wine of them . The reason of this , is set down by almighty God in the same verse , in these words : Your treadings is vpon the poore , & you take from him burdens of wheate , ( that is to say , the necessary relief of himselfe & his family . ) If the taking away of burdens of wheat from the poore was so great a sinne , the taking away of arable ground ( which by tillage and Gods blessing brings reliefe to a man and his family ) is no little sinne .

They shal not mourne for him ( saith God of Ioachim the king of Iuda whiche was a great oppressour ) he shal be buried as an asse is buried , Iere. 22. & cast foorth ( as a carrion aboue the ground ) euen , without the gates of Ierusalem . Ioachim had closed himselfe in Cedar , but that was not able to keepe Gods iudgementes from him .

Abac. chap. 2. ver. 11. The stone shal cry out of the wal , and the beame out of the timber shall answeare it , &c. As if almighty God shoulde saye , rather than the vile dealings of Oppressors shoulde not come to light , the stone shal cry out of the wall , I am built of blood & iniquitie , & the beame out of the timber shall answere , I am built likewise of bloud and iniquitye . If the stones and beames of oppressours houses , giue in their euidence ( like honest Iurates ) against such houses , the Oppressours must prepare themselues , to heare this feareful sentence pronounced , by the Lorde chiefe iustice of heauen , Abac. cha. 2. ver. 12. & earth against them : woe vnto him that buildeth a towne with blood , and erecteth a citie by iniquity .

Aug. Epist. 211. They which oppresse others , doe more hurt themselues , then those whom they oppresse , the smart of the oppressed hath an end , the smart of the oppressour is euerlasting : for he heapeth vnto himselfe wrath against the day of wrath , Rom. chap. 2. & of the declaration of the iust iudgement of God .

There were neuer any oppressours so many & mighty , but at the length they were met with . Gods iudgements haue feete of woll , but they haue armes of brasse : It is longe ere God begin , but when he strikes , he payes home . Esay chap. 30 , ver. 14.17 .

Woe vnto them that imagine inquity , Iere. 5. & work wickednes vpon their beds : when the morning is light , they practise it because their hande hath power , & they couet fields , & take them by violence , and houses , & take them away : so they oppresse a man & his house : euen a man & his heritage : therfore , thus saith the Lord , behold , against this family haue I deuised a plague , whereout yee shall not plucke your necks . Mich. 2. ver. 1.2.3 . God be merciful vnto vs , and make vs afraide of his iudgements .

7 Oppressours haue no religion in them .

GOD looked for iudgement , but beholde oppression for righteousnes , Esay chap. 5. ver. 7. but behold a crying &c. Iudgement & righteousnes are the true fruits of Gods religion , therfore oppression is no branch of Gods religion , & consequently , the oppressour is voyd of al religion . Doe not al the workers of iniquity know , that they eate vp my people ( as ) they eate bread , they cal not vpon the Lord ? Psal. 14. ver. 4. Oppressours call not vpon the Lord , therfore they are voyd of religion . for inuocation is a principal & necessary fruit of religion . If the oppressours say , that they stretch out their hands , & make many prayers , I graunt they doe so , but almighty God giues them this answeare : Esay . chap. 1. ver. 15. Mich. chap. 3. ver. 4. I will hide mine eyes from you , I will not heare , for your handes are ful of blood .

I will be a swift witnesse against those , that wrongfully keepe backe the hirelings wages , ( and vexe ) the widow , and fatherles , and oppresse the stranger , Malach. chap. 3. ver. 5. and feare not me , saith the Lord of hosts &c. They which oppresse others feare not God , therfore they are voyd of religion . If they say they feare God , they deserue no credite , because their doings confute their speech . A good tree , bringeeh foorth good fruites , and a iustifiyng faith appeares by good workes .

The former gouernours did burden the people , Nehem. cha. 5 ver. 15. and their seruantes bare rule ouer the people , but so did not I ( saith Nehemias ) because of the feare of God . If Nehemias did neither oppresse , nor deale hardly , because he feared God , it is manifest that oppressours feare not God , and therefore are voyde of religion .

When he ( that is Iosias ) iudged the cause of the afflicted , and the poore , Iere. 22. ver. 16.17 . hee prospered , was not this , because he knewe me saith the Lorde ? But thine eyes and thine heart ( he speakes to Ioachim the king of Iuda ) are but onely for thy couetousnes , and for to shedde innocent blood , and for oppression , &c. Iosias was a singuler defence to the oppressed , because hee did knowe , and feare GOD : Ioachim was a notable oppressour , because hee did neither knowe , nor feare GOD , that is to say , because he was voyde of Gods religion .

This whiche I haue set downe agaynst Oppression , may serue for a chrystall glasse for Oppressours to looke vppon , and to reforme themselues by . If it woorke their good , it is happy for them : If it doe not , let them remember that dye they must , and that after death , they shall haue a fearefull iudgement . The best aduise that I can giue to them which are oppressed , is that they desire the magistrate , to be their defence . If by this ordinary meanes , they cannot compasse their owne , they must paciently beare iniuries , and commit their cause to almighty GOD , who hath their flittinges in his register , Psal. 56. ver. 8. and their teares in his bottel , and wil be surely , but yet iustly , reuenged of their Oppressours .

Veritas & dulcis est & amara . Quando dulcis est , parcit , quando amara , curat . Aug. Epist. 211. ad Romulum .