saying note him by a letter and haue no companie with him that hee may bee ashamed Also speaking of the incestuous person 1. Cor. 5. 5. I haue determined saith he that hee shoulde bee deliuered to Satan for the destruction of the fleshe that the spirite may bee saued in the day of the Lord Iesus These three ends are very largely laid out and at length discoursed vpon in the fourth booke of M. Caluines Institution cap. 12. Sect. 5. Calu. lib. 4. Inst cap. 12. sect 5. Wherof the summe is that in corrections and censures men must regarde and looke to three ends that is to say the glorie of God the edification of the Churche and the repentance and conuersion of sinners The fift consideration is that men in the reprehensions and censures of the Church looke well to this that they haue not such cōsideration regard or respect to the outward appearance and shewe of mens persons that they tread the little ones or poore people vnder their feete and support ayde and hearten the great and rich Deut. 10. 17. Gala. 3.28 For as God accepteth no mans person and in the Church there is neither Iewe nor grecian bonde nor free male nor female but all are one in Iesus Christe so the gouernours of the Church ought alwayes to walke with an vpright and equall foote without turning aside any maner of way in receiuing and allowing some and in refusing and disallowing others It is very true that corrections ought alwayes to bee tempered measured and accompanied with gentlenesse softnes and courtesie to the ende as Saint Paule saith that hee that is reproued or blamed 2 Cor. 2. ◠may not be swallowed vp with ouer much heauinesse For otherwise wee shall turne the remedie into poyson and hurte And therefore the same Apostle doth exhorte vs Gal. 6.1 That wee should restore with the spirite of meekenesse such as be fallen into or ouertaken with some fault 1. Tim. 5.12 And againe Rebuke not saith hee an Elder vnreuerently but admonishe or exhort him as a father the young men as brethren the elder women as mothers the younger as sisters with all purenesse and chastitie Wee must therefore moderate with gentlenesse and meekenesse the rigour or hardnesse of the discipline least we hurt rather then profite But so farre off is it that they ought to spare any man that the corrections must be equally and indifferently applied and administred to all them which shall haue neede thereof whether they be men or women whether they bee great or small whether they be masters or seruants whether they bee Gentlemen or of the common sort Wee knowe with what earnestnesse and heate Chrysostome was angrie against the Pastours in his time who for feare of great and rich men durst not reiect or put from the supper any of them when they offred them selues thereto not before they were admitted thereto Chryso hom 3. in Mat. The blood saith hee of these men shall bee required at your handes If you feare mortall men for their greatnesse and riches verily men shall mocke you but if so be that you feare the liuing God he will bring to passe that euen men themselues shall haue you in honour and estimation And those which are lifted vp to dignitie An admonition to great men not to reiect or despise the discipline ought not to refuse to submit themselues and to make them selues as it were subiect to the discipline and they ought not to refuse the corrections of their Pastours and Elders seeing that by this meanes the Lorde will set them againe vpon their feete after they are fallen There is I knowe not what manner of pride in manie whiche hindereth them from submitting them selues vnto the discipline There is besides I know not what manner of foolish and filthie shame whiche when it hath once seised or taken holde of them they loue rather to continue in their vices than to bee aduertised or admonished thereof to the end that they may keepe themselues there from But the Emperor Theodosius was better aduised and of a more godly minde For we reade that when Saint Ambrose had excommunicated him Ambr. lib. 1. epist 8. in oratio Theodosu by reason of much innocent blood which was spilt and shead at his commandement he tooke suche a censure in good part and so far off was it that hee was stubborne and selfe willed againste his Pastor and his Elders to recoyle backe againe or to with drawe himselfe from the Churche that on the other side approuing the same correction and censure hee vnclothed himselfe of his kingly ornaments and openly bewailing his sinne in the Churche hee did with teares gronings and sighes demaund and aske forgiuenesse thereof Certainly this is not in vaine that Iesus christ hath said to the pastors of his church Whatsoeuer yee shall bind or loose in earth shal be bound or loosed in heauen Mat. 18. 18. For thereby hee hath authorised his church in the vse of the keyes by the worde of God to condemne the peruerse stubborne and vngodly and by the same word to reconcile and receiue to mercie all true penitent sinners Which authoritie of the Churche is not restrained or hedged in to bee exercised and executed among the common people only but also vpon Lordes and Magistrates Whereupon it followeth that none can distract or withdrawe himselfe therefrom but hee renounceth and forsaketh the meane of his saluation The conclusion is this that seeing God hath ordeined correction and discipline to the end that wee should profite grow vp in his doctrine that we shoulde not be hardned in our sins but rather that they might be reproued to the end they might not ingender and worke in vs an vncurable rottennesse or infection It followeth that they which flie and refuse the admonitions and censures of the Church which are made and giuen them in the name of God refuse God himselfe despise their owne saluation Beholde this is that which wee haue heere to note and marke as touching the discipline of the Churche For concerning the lawes which shee may establishe and set vp according to the authoritie giuen her of GOD wee will speake thereof in the Chapter following The fifteene Chapter Whether it belong to the Church to make lawes and if she make some how farre the faithfull ought to obey her WHen the question is of the lawes of the Church wee knowe that som concerne the doctrine vnder which wee comprehende the Sacramentes also and other the discipline or pollicie and order that is to say the fashion and maner of doing The lawes which concerne doctrine touch the conscience and in the knowledge and practise of them standeth the seruice worship of God our own saluation Of this sort are al the points articles of doctrine conteined in the Scripture which we must beleeue and obserue without adding any thing thereto or diminishing therfrom in changing it
when Iesus Christ ordained his twelue Apostles he ordained them for a time only and after them he hath not substituted or ordained others in their place to haue so ample and large a charge as theirs was Likewise we read not that the Apostles established other apostles in their steed but onely Elders auncients that is to say Pastors and Ministers who had their callings charges offices limitted Wherefore albeit S. Peter might well be an vniuersall Bishop yet so it is that those that came after him cānot rightly attribute vnto themselues such an office But to conclude by what markes can the pope bragge that he is the successor of peter whose office he doth not any maner of way execute and whom he followeth not in any thing whatsoeuer CHAP. VIII Whether the Church of Rome be the true and Catholike Church And whether wee doe well to separate and withdrawe our selues from it WHen wee call the assemblie of papists the Romish Churche wee meane not that wee hold or take the same for the true Church For we take the worde Church in his generall signification for a companie or fellowship or congregation And in deede wee holde and affirme that among the papists the true church is not but only some little tract or path of a Churche to the ende that that which S. Paul saith may be accomplished to wit 2. Thes 2.4 that Antechrist doth sit as god in the temple of God This being true much lesse can we say that the assembly which is amongest the papistes is the Catholike Church which point we proue by these resons following The first reason The true Church is foūded or builded vpon the doctrine of the prophetes and apostles as S. Paul saith Ephes 2.20 but the papacie or popedome hath not any suche foundatiō because that it hath ouerthrown the doctrine of the prophetes and apostles as may plainly appeare by the examination of their traditions The popedome therfore is not the true Church The second reason In the true Catholike Church the truth shold reigne beare sway for S. Paule saith 1. Tim. 3.7.15 the church is the piller and ground of truth but in the papacie truth reigneth not but on the contrarie side falshood lying as appeareth by the doctrine of the masse of Purgatorie of inuocation or prayer to Saints of idols of merites and other such matters Wherfore it followeth that the papacie or popedome is not the true Church 2. Cor. 11.2 Ephe. 5.22 The third reason The true Church is the spouse or wife of Christ But the Church of Rome is not the spouse of Christ For the spouse of Christe contenteth her selfe with Christ her only husband euen as an honest woman doth content herself with her only husband without admitting or suffering any other with or besides him which the Romish church doth not because she receiueth the Pope of Rome for her husband ioyneth him together with Iesus Christ Wherfore it followeth that the Romish church is not the true church The fourth reason The true Churche is the sheepfold of Iesus Christes sheepe Ioh. 10.16 But the popedome is not the sheepfold of Christes sheepe for it heareth not the voyce of Christ the true pastor or sheepheard but the voice of a strāger that is of the pope whose lawes it followeth and keepeth more then the lawes of Christ The papacie then or Popedome is not the ttue Church The fift reason The true Church is the body of Christ Ephe. 1.23 but the Romish Churche is not the body of Christ For the body of Christ contenteth it self with Christ the only head thereof otherwise it should be a mōster with two heads as we haue declared before in the seuenth chapter which thing the romish church doth not bicause it receiueth holdeth the pope for her head Wherfore it foloweth very wel that the Romish church is not the true church The sixt reason Though it were that the church of Rome were the true Church yet it could not be but a particular church euē as the Church of Corinthus Ephesus others whereupon it foloweth that it is not neither can be the Catholike and vniuersall church The 7. reason In the true Church these 3. markes are found without fayling that is to say the lawful calling of pastors the pure preaching of the word and the right administration of the sacraments But in the Romish church these 3. markes are not to bee found as it is easie to shew by the examination that a man might take thereof Wherof it followeth that the Romish church is not the true and right church Nowe seeing that wee haue sufficiently shewed that the churche of Rome is not the Catholike Churche neither yet the true Churche men must not deeme it straunge that wee cannot agree with it but that wee depart and separate our selues from it and that in so doing we ought not at any hand or any maner of way to be held and accoūted for Schismatiks because we do not forsake the ancient and Catholike Church no not the auncient Romane Church but do altogether agree with the same For would wee knowe what manner of Church the Church of Rome was in ancient time Tertullian teacheth it vs when he speketh therof after this maner A blessed Churche for which the Apostles haue spread abrode all the doctrine with their blood Tertul. de praescr haeretic where Saint Peter suffered such a death as the Lorde him selfe did where Paule was crowned with martyrdome where Iohn the Apostle was put into burning or flaming oyle and yet was taken out of the same without any hurt or blister and afterwardes sent into exile Let vs looke vpon that which shee learned and that which shee taught and what concorde and agreemente shee hath had with the Churches of Affrica Shee hath acknowledged confessed and allowed one onely God the Creator of all things and Iesus Christ the sonne of God borne of the Virgine Mary shee hath beleeued also the resurrection of the flesh shee hath receiued the law and the Prophetes with the writinges as well of the Euangelists as of the Apostles and from thence shee draweth or fetcheth faith she marketh hers with the Sacramente of Baptisme and shee clotheth them with the holy Ghoste she nourisheth them with the Sacrament of the Supper shee exhorteth by martyrdome and shee receiueth not any person against such instruction Behold Tertullian his woordes Wherefore we haue not forsaken this auncient churche of Rome but the newe and particular Romishe churche which since hath lifted vp her selfe whiche aduoucheth the pope for her head and alloweth him for the Vicar of Iesus Christe on earth which worshippeth him and obeyeth his lawes againste the lawes of GOD. For shee hath degenerated and gone out of kinde and hath loste all her authoritie euen as the cleargie of the saide Church hath sometimes foretolde writting to Saint Cyprian saying That the prayse that Saint Paule gaue to that
deuided the people into certaine circuites and countries or rather parishes in deede whereof some were cōmitted to the charge of certaine pastors and othersome to the charge of certaine other Pastors From thence came the name Curate although some woulde haue it deriued from Cura that is to say from the care that the pastors ought to haue ouer their flocks which were giuen committed vnto them in charge And the abuse comming on and growing vp more more they called the benefice or reuenewe that was assigned them to maintaine themselues vpon for the doing of their office by the name of Cure And from thence it commeth that when any one goeth about to get suche a benefice they diligently enquire of the value thereof and that wherof they seeme to haue the greatest regard is to know how muche the cure is worth As concerning Bishops and Elders Bishops and elders or according to papistes Priestes Hierom. ad Euagrium or as they cal them priests we haue before shewed and seene that these two names signifie one and the selfe same office or charge And S. Ierome in his Epistle to Euagrius witnesseth that in the time of the apostles there was no distinction or difference betweene these two degrees but afterwardes whiles schismes were in the church one was chosen from among the elders placed in the highest roome and called Bishop because hee differed from the Elders onely for the executing of order Nowe by these wordes wee may easily knowe and gather that this difference beganne in the Churche about that time and in that the office of a Bishop is held and accounted for a more high or more excellent office than the office of Elder or as they terme thē priestes it was not doone by the institution and ordinance of God but rather by mans authoritie that for the maintenance as they suppose of order and discipline Archbishop or Metropolitanes The names of Archbishoppes and Metropolitanes which were taken for one and the same estate were vnknowen to the Apostles and to the olde and auncient Churches but marke howe they were brought in Princes hauing put certaine degrees betweene their cities and townes making a difference betweene some of them in respecte of dignities and priuiledges they called those which they woulde establishe aboue the reste Metropolites as if you woulde say Concil Calcedon Canc. 12. Mother Cities as wee may gather out of many histories and namely and expresly out of the Councell of Calcedonia where it is saide that they ought not to account any Townes or Cities for Metropolites but onely those to whome Kings and Princes haue shewed and giuen this honour by their Edictes and statutes Nowe as Princes lifted vp their Metropolitane Cities to beare rule ouer others vnder their obedience so the Bishops placed in those Cities vsurped iurisdiction and authoritie ouer others they beeing fauoured by their Princes and Magistrates who easily accorded and consented to this that their Bishops shoulde bee placed in authoritie aboue others For this cause the Bishops of those places were named in the councel of Nice Metrepolitanes Conce Nice can 6. Conc. Calce can 1. and their seates were called in the councell of Calcedon the first seates You see then what was the fountaine and beginning of Archbishops or Metropolitanes who at the beginning were lifted vp to such a degree for a good end and purpose in outward shew for they were so placed and established as it were Ecclesiasticall presidents and rulers in their prouinces to the end they might guide gouern the affaires of the Churches and direct call Synods in good order without confusion when there was neede thereof Conc. Nice can 6. Conc. Anti. can 13. yet none among them had any authoritie one ouer an other For that effect and purpose the councels ordained that al Metropolitās should haue like power and equall authoritie Conc. Sardi can 19. Conc. Constātinopolita can 2. euerie one in his own prouince that the Bishop of Rome who was also Metropolitan had at Rome in the churches which were vnder his charge Whereby it appeareth that the Bishop of Rome was not then Pope and vniuersall bishop ouer all churches but that he had his charge limited bounded hauing no more authoritie and iurisdiction ouer other Metropolitanes than the other had ouer him Cardinals Touching Cardinals I know not what we may speake of certaintie because there is not so much a one onely authour who liued or writ while the churche was in some puritie that maketh any mention therof at all Yet we cannot be deceiued in speaking of that which we finde touching it We read in Nauclerus Nauclerus that in the time of Pontianus Bishop of Rome who was about the yeere of Christ 235. there was at Rome 36. Priestes Cardinals that is to say principall and chiefe among the rest Volateran lib. 22. Antropolo For as Volateranus saith in his Antropologie the name Cardinal was in old time take to signifie as much as principall was saith hee giuen to the Priestes as they call them and Deacons of the Church of Rome because that as the Bishop of Rome was held taken for the principall and chiefe of Bishops because he was in the principall citie of the Empire so the Priestes as they call them and Deacons of that citie were helde and taken for Cardinals that is to say for principall and chiefe among other Priestes and Deacons Whereupon hee addeth some examples There is a certaine Epistle saith he of Gregorie the first to them of Peloponezus who demaunded a Prieste to minister the sacraments vnto them wherein he saith we send vnto you our beloued sonne A Prieste Cardinall Also there is amongst the auncient Charters in the Church of Aretinum a donation or gift of a certaine Romane Senator named Zenobius which was made vnto the saide Churche in the time of Damasus the high Bishoppe wherin there is contained this subscription And I Io. S. R. E. Deacon Cardinall doe on the behalfe of the high Bishoppe Damasus approue and confirme c. And of these Priestes or Deacons Cardinals Marcellus Bishop of Rome ordained fifteene to baptise children Petr. de Nat. lib. 2. cap. 83. Polydor. lib. 4. cap. 9. and to burie the dead about the yeere of Christ 301. If the Cardinals of these dayes woulde take their beginning from these let them marke then what is their charge calling without taking that vpon them which belongeth not vnto them But we know what great difference there is betweene their estate and these because at this day we may in euery place beholde it to bee an estate or calling of honor not of office charge as it was then Beside when was it that they were so lifted vp and by whom A thousand yeeres and more were spent before that the Church was burdened with such cardinals as wee haue at this day hauing
and met together when Iames was to take counsell of that which Saint Paule had to doe Act. 21.18 touching the purging and cleering of himselfe from the slaunders that were laid vpon him and giuen out against him And wee see also whither Iesus Christe sendeth the offenders who are stiffe not yeelding to a confession of their fault when he saith Tell it vnto the Church Mat. 18.17 For by the Church there hee meaneth no other thing but the Consistorie that is to say the gouernours and guiders of the Church euen as Chrysostome hath expounded it as wee haue before obserued it and put it downe in the first Chapter To be short it is very manifest plaine that there must be in the Church Ancients or ouerwatchers appointed to this end to watch ouer the manners of the people and who also together with the Pastors must looke to the exercise and execution of discipline that the church may be wel guided and gouerned The fourth head or point is Of the corrections and censures of the Church touching the corrections and censures of the church Wee haue saide that in euery church there ought to be a Consistorie to exercise and execute the discipline Now wee adde that this ought to be found true and declared specially in the corrections and censures Whereupon we haue certaine considerations to bee obserued and marked The first is that wee must make a difference betweene secret faults those which are publike and open that wee may applie thereto meete and conuenient censures I call them secret faults which are knowne to one alone or to very fewe persons And I call them publike and open faultes which are notorious and manifestly knowne of euery one or els of very many men If then the faultes be secret wee must follow in the correction and amendment therof the rule which is prescribed by Iesus Christ Mat. 18.15 in Matthew 18. where it is said If thy brother offend or sinne against thee goe tell him thereof betweene thee and him alone c. But if the faults be publike and open we must follow the commandement and example of Saint Paul 1. Tim. 5.20 His commandement is this Suche as offend reproue openly that the rest also may feare His example is in that when S. Peter had committed an offensiue fault hee did not warne him thereof apart Gala. 2.14 or by himself but did reproue him openly that before the Church The second consideration is that among open faults and offences there are some whiche are lesse than othersome are and therefore discretion and iudgement ought to be vsed in the censuring thereof But all the circūstances cannot be easily expressed wherefore the Consistorie ought to bee wise of good iudgement to practise the admonition and warning of Saint Iude Iude. 22.23 whē he saith Haue compassion of some in putting difference other some saue with feare pulling them out of the fire For amongest faults some deserue but simple or bare admonition alone othersom suspention from the holy supper others excommunication and other some other censure But we cannot be deceiued in this what so euer it bee in following doing that which the worde of God commaundeth vs that is to say to cut off from the church rebellious impenitent persons also faultie persons Mat. 18.17 1. Cor. 5.3.4 Tit. 3. 10. whiche stand stiffe in their faultes and consequently heretikes The thirde consideration is that when the question is of Censures and namely of cutting off from the vse of the Supper or of excommunication one alone should not take vpon him the knowledge thereof but it is necessarie and meete that the iudgement of the Church should bee interposed or come betweene For one man alone whatsoeuer graces hee hath receiued from God cannot or ought not to attribute vnto himselfe suche an authoritie And therefore S. Paul being willing to excommunicate the incestuous person saith thus 1 Cor. 5.3.4.5 I verily as absent in body but present in spirit haue determined alredie as though I were present that he that hath thus done this thing when yee are gathered together and my spirite in the name of our Lord Iesus Christ that such a one I say by the power of our Lord Iesus Christ be deliuered vnto Satan c. Although hee was an Apostle yet hee alone and of his owne authoritie doth not cut off from the Church this incestuous person but communicateth his aduice order to with the Churche to the ende that the matter might be done by common authoritie and consent And indeede in olde time this was the common and vsuall maner to wit that the Ecclesiasticall censures shoulde bee executed Tertul. Apologeti ca. 39. by the Consistorie For as it appeareth by the Apologetike or defensiue writing of Tertullian if question shoulde bee had touching them that ought to bee excommunicated or of them that had committed certaine faults whether they ought to bee receiued or no this authoritie appertained to the Ministers and Elders of the Churche who ordinarily and commonly assembled and met together for that purpose and matter But the denouncing or publishing of the excommunication or the casting of one our or the publike receiuing of him againe before the Churche was done by the Pastour In this sorte Origen ordaineth Origen in Iohan. Hom. 7. that hee whiche hath beene three times admonished and yet afterwardes amendeth not shoulde bee cut off from the bodie of the Church by the gouernors of the Church And Saint Cyprian Cypri lib. 3. epist 10. 14. 27. making mention of the custom and manner vsed in his time touching the publike and open censures of the Churche saith that nothing at all was done by the Bishoppe without the counsell of the Clergie and the consent of the people Wherefore the Pope of Rome declareth him selfe to bee a false dealer and indeede a Tyrant when snatching away and that by violence from the Church the right and power that belongeth thereto hee arrogateth to himself and to his power authoritie to cut off from the Churche and to excōmunicate whom so euer hee or any of them shall thinke good The fourth consideration is touching the ends which men ought to set before them in the corrections of the church namely in excommunication Now there are three speciall endes thereof The first is that those which be of wicked life and conuersation may not haue anye place amongest true Christians to the contempt of Gods name The second is that good people may not bee corrupted by the conuersation of the wicked 1. Cor. 6.6 for a little leauen leaueneth the whole lumpe The thirde is that they which haue fallen and offended may bee confounded and ashamed in themselues and aftewardes lifted vp againe comforted and reconciled to the Church That is it which S. Paule setteth out and meaneth 2. Thes 3.14 when he saith If any man obey not our
and in steede of the vowe of martyrdome which their predecessours had they haue vsurped another verie trimme haunt they thēselues making themselues in steede of the Pagane Emperours Tyraunts and persecutors of the Churche But yet notwithstanding there were also certaine cruell Emperours vnder whom or in whose dayes the Church suffered very much Iulian the Apostata Iulian the Apostata about the yeere of Christe 363. reigned Emperour about two yeeres Hee ordeined that the Christians shoulde not bee receiued to warfare and that they shoulde not haue any temporall office touching criminall iudgemente meaning thereby any authoritie to iudge touching life and death saying hee indeed mocking them that by their lawe it was forbidden to vse the sword He made a law by which the goods of the Galileans for so hee called the Christians shoulde bee confiscate saying that Christ had commanded them pouertie Hee ordeined and set a certaine punishmente by money vppon them which woulde not offer Sacrifice and therby founde the meane to get and catche a great summe of money and when the christians complained thereof it belongeth to you woulde he say to suffer euils for your Galilean hath so commanded you Socrates lib. 3. cap. 13. 1◠Valens Socrates reciteth all this in his Ecclesiasticall history lib 3. cap. 13. 14. Valens beeing created Emperor about the yeere of Christe 366. reigned fifteene yeere Hee sente many Bishops Elders and Deacons into exile and caused them to bee greeuously tormented and vsed great crueltie against the Christian Church Touching whiche wee will note and put downe a historie meete to bee remembred which fel out about the yeere of Christ 380 whereof Socrates the Historiographer Socrat. lib. 4. cap. 18. Sozom. lib. 16. 8. and Sozomen both make mention There was say they in the Citie of Edessa in Mesopotamia a temple of S. Thomas whereto the Christians did commonly come and where in they had their ordinary assēblies whiche thing the Emperour Valens seeing and knowing that this multitude detested his heresie hee gaue the Prouost of the Citie a blow with his hand because he had not giuen order to driue from thence the saide Christians Now this Prouost hauing receiued that blow and being readie and at the point to execute the Emperours commandement against his will and affection not willing also to commit so great a murther against so great a multitude secretly aduertised them and gaue them intelligence to withdrawe themselues that they might not bee founde but none woulde yeelde to his counsell not fearing any threatening insomuch that on the morrowe all assembled themselues and met together in the aforesaide place as they were accustomed Then as the Prouost of that Citie wente with a greate companie of souldiers to the saide Temple to put in execution the Emperors commandement a poore woman holding a litle childe of hers by the hand made hast to goe to martyrdome with her brethren and with the hast which shee made shee brake the ranckes and rowes of the souldiers Wherewith the Prouost beeing angrie and much moued caused the said woman to come vnto him to whom he said O cursed woman whither runnest thou so vnorderly thither saith shee whither all the other make hast to go Doest not thou saith hee vnderstande that the Prouost goeth thither to murther and kill all those that he shall finde there I vnderstood it saith shee very well and therefore I make hast that I may bee founde with them And whither leadest thou this little childe said he The woman saide thither also to the ende that he likewise may receiue the crowne of martyrdome When the foresaid Prouost vnderstoode these things he maruelled at the courage and boldnesse of the Christians and returned towardes the Emperour declaring vnto him that all were prepared and readie to indure and suffer death for their faith and that it was not reasonable or meete to put to death in so little time so great a multitude of people By which word hee persuaded Valens to moderate and stay his wrath and so the aforesaid faithfull people of Edessa escaped death Notwithstanding it is said in another place that they were afterwardes throwne out of the Citie and sent into banishment Wee might indeede easily bring foorth in this place many other examples of persecutions vnder the Emperours but then this Discourse or Treatise woulde bee ouerlong And also it is certaine that the greatest persecutions haue sithence the abouenamed fallen vpon the poore Churche by them that pretended themselues to bee the gouerners thereof who had on their side worldly Kings and Princes who also gaue them all and shewed them al fauour as the histories of the Martyres both in former ages and also in our time doe yeelde sufficient credite and witnesse thereof so that it is not needefull to insert or alleadge in this place any examples thereof Points to bee marked touching the persecution of the church But touching this matter of the persecutions of the Churche wee haue to obserue and marke certaine points The first point is that persecutions and afflictions come not without the prouidence and appointment of God To this ende are to bee referred these places I am the Lorde that forme the light Isaiah 45.7 create darknesse I make peace and create euill I the Lorde doe all these thinges Amos. 3.6 this is in Isaiah And Amos saith Shall there bee euill in a citie Psalm 39.9 and the Lord hath not done it And Dauid I should haue beene dumbe and not haue opened my mouth 1. Pet. 4 19. bicause thou diddest it So doth Saint Peter conclude Let them that suffer according to the will of God commit their soules vnto him in wel doing as vnto a faithful Creator Heereunto Iob had regard also when he said Iob. 1.21 The Lorde hath giuen and the Lord hath taken it blessed bee the name of the Lord. Psal 39.9 And Dauid saying as I haue ere while alleadged I should haue been dumbe and not haue opened my mouth because thou diddest it Also when he was reuiled railed vpon and as it were cursed by Shimei Suffer him saith hee to curse Dauid 2. Sam. 16.10 for hee curseth euen because the Lorde hath bidden him curse Dauid who dare then say wherfore hast thou done so Heereunto likewise Iesus Christe had regarde Iohn 9. 11. when hee saide vnto Pilate Thou couldest haue no power at all against mee except it were giuen thee from aboue Nowe this point or matter conteineth three argumentes and reasons to comfort vs in the middest of our crosses and troubles The first is that we are not in or vnder the power of fortune or of men but of God The second that God doth iustly and for good causes afflict vs for as he is faithfull and righteous in all his workes so hee doth not send or lay vpon vs any affliction but that which we haue indeede deserued Mat. 10.19.26.28 c. Psalm 33.4
An excellent and plaine Discourse of the CHVRCH whereby the Godlie may knowe and discerne the true Church from the Romish Church and all other false and counterfet Churches as well for matters of doctrine as Discipline c. Written in Frenche by M. Bartrand de Loque a godlie Minister of Dolphenine And faithfully translated into English by M.T.W. SEENE AND ALLOWED Jmprinted at London for Thomas Man 1582. ¶ The summe of the Chapters conteined in this present Treatise Chapter 1 TOuching the diuers significations and takinges of this worde Church and how the Churche is commonlie distinguished Pag. 1. Chap. 2. Of the Catholik vniuersall Church which is one although there be diuers particulers thereof Pag. 7. Chap. 3. Of the visible Church and of the true marks thereof Pag. 14 Chap. 4. Whether the true markes of the Churche are to bee found amongest the Romish Catholikes Pag. 19. Chap. 5. Of the calling succession of pastors Pa. 24. Chap. 6. That the Church hath alwaies been from the beginning of the worlde is and shal be vnto the end thereof but yet the Churche must not bee regarded or acknowledged for the great numbers sake Pag. 55. Chap. 7. That Iesus Christe alone is the head of the Churche and not Saint Peter neither any Pope Pag. 68. Chap. 8. Whether the Church of Rome be the true and Catholike Church and whether wee doe well to withdrawe or separate our selues from it Pag. 102. Chap. 9. Touching the degrees of Ministers in the Church where also speeche is had of the orders of the Popes Cleargie and of the office and dueties of true Pastors Pag. 128. Chap. 10. Whether the ministerie of the word be alwaies necessary in the Church and howe muche men may attribute or giue thereto Pag. 160. Chap. 11. Of the sanctifie or holinesse of the Churche Pag. 184. Chap. 12. Whether the Churche may erre Pag. 197. Chap. 13. Whether the Church bee aboue the holy scripture that is to say whether the holy scripture depend on the iudgement and authoritie of the Church Pag. 213. Chap. 14. Of the Discipline of the Church Pag. 234. Chap. 15. Whether it belonge to the Churche to make lawes and if shee make some howe far the faithfull ought to obey her Pag. 25◠Chap. 16. Concerning the afflictions and persecutions of the Church Pag. 274. ¶ To the most noble Lorde my Lorde Henrie de la Tour Vicount of Turenne Countie of Monfert Baron of Mongacon Oriergues Bonsolz Fey Seruissac Croc c. Captaine of fiue hundred men at armes of the kings armies MY Lorde Lactan. lib. 4 de vera sapient cap. 30. Lactantius hath very properly and fitly called the Church the fountaine of trueth the house and dwelling place of faith and the Temple of God adioyning withall that if there bee any whiche entreth not into this Temple or if there bee any that goe out thereof hee is shut out from the hope of life and from eternall saluation For euen as in the time of the vniuersall flood none could bee saued whiche were out of Noe his Arke Gene. 7.20.23 so without the Churche there is neither hope nor faith nor grace nor saluation Whiche thing also the Apostle Saint Paul did verie well declare and meane when beeing purposed to excommunicate some and to caste them out of the Churche 2. Cor. 5 3.5 1. Tim. 1.20 hee saide hee muste deliuer them vnto Satan For as Iesus Christ reigneth in the Churche so Satan reigneth without the same and as they whiche are in the Church hauing Iesus Christe for their head are in very good state blessed so they which are out of the Churche hauing the Diuell for their head cannot but be wicked and accursed And therfore it is said both in Isaiah in Ioel That in Sion and in Ierusalem there shal be saluation Isaia 46.13 Ioel. 2.32 There being meant by Syon and Ierusalem the Church of God as also by the worde heauen there is meant the same thing in the Apocalips when S. Iohn saith I hearde a great and lowde voice Reue. 12.10 saying Nowe is saluation in heauen On the other side wee reade that when God declareth that hee will vtterly roote out some from the heauenly life hee denounceth against them and threateneth Ezech. 13.9 That they shall not be in the counsell assemblie of his people neither written in the role of his seruantes And Dauid very well knewe and felt this when sometimes being in exile all griefes and aduersities were vnto him tollerable and as a man woulde say easie to beate excepting this that hee was depriued of and wanted the solemne assemblies wherein men made publike declaration and protestation of Gods religion and seruice Wherefore be wailing his condition because hee was excluded from the visible Churche hee beeing also shut out from accesse or comming to the Tabernacle by the crueltie and tyrannie of his enemies hee cryed out earnestly and saide O Lord of hostes how amiable are thy Tabernacles Psalm 84.1.2.4.10 My soule longeth yea fainteth for the courtes of the Lorde for my hearte and my fleshe leape for ioy in the liuing God And a little after Blessed are they which dwell in thy house they will euer prayse thee For a day in thy courtes is better then a thousand other wheis I had rather bee a doore keeper in the house of my God then to dwell in the Tabernacles of the wicked For thereby hee hath declared that the condition of those men which bestowe their life yea although it were but a day long in the seruice of God in the middest of the Church among faithfull people is farre more blessed then theirs who liue though it were neuer so long out of Gods house and in the midst of those out of whose companie their religion is banished To which purpose also belongeth that which the same Prophete singeth in an other Psalme Psalm 27.4 One thing haue I desired of the Lorde that I will require euen that I may dwell in the house of the Lord all the dayes of my life to behold the beautie of the Lorde and to visit his Temple And againe when hee saith Psal 106.45 Remember or haue mercie on mee O Lorde with the fauour and good will of the people and visite mee with thy saluation That I may set the good thinges of thy chosen ones and reioyce in the ioy of thy people and glory with thine inheritaunce And for this verie cause and occasion the Apostle to the Hebrwes commendeth praiseth Moses Heb. 11.24.25 when hee saith That by faith hee beeing come to age refused to bee called the sonne of Pharaoh his daughter chosing rather to suffer aduersitie with the people of God then to inioy the pleasures of sinne for a short season Wherefore if wee woulde that GOD shoulde gouerne vs by his holy spirite to the ende to make vs inioy and possesse his spirituall and heauenly good thinges
whiche hee giueth not but vnto his children alone the members of Iesus Christ his sonne and by consequent if wee woulde bee saued and made blessed wee ought to hold and keepe our selues firme sure and well staied in the Churche so that there bee no force of tyrants no violence of stormes and tempestes no persecution of enemies no promises no threatnings nor to bee short any thing els which may turne vs away or cause vs to separate our selues from it But in the meane while wee see what controuersie and disputation there is at this day amongest men touching the point or matter of the Churche that beeing true whiche Lactantius saith to wit That euery companie of Heretikes supposeth that they are true Christians Lact. de vera sapien ca. 10 and their Church is the Catholike Church as wee knowe that Parmenianus the Donatist said That there was not a church but amongst his sort and companie insomuch that sundrie of this age suffer them selues to drop away and be deceiued by the feigned name and visardlike title of the Church abiding hardened in their superstitions and blinded in errours making no account August ad Catecum cap. 20. of Saint Augustine his aduertisement and counsell who speaketh thus This Catholike Church is our true mother yea shee is our faithfull and chaste mother decked within with the dignitie and worthinesse of her husbande and not coloured or painted without with lying and falshoode and afterwardes hee addeth Let vs looke well to our selues that the strange and false name of the Churche turne vs not away from this mother of ours and that the outwarde shewe or borowed bare title of the Churche doe not deceiue vs. There are some others who remaine astonished as it were and doubtfull not knowing to which parte to turne neither on which side to set themselues in order Seeing the Romishe Church armed with great force and authoritie mainteined and vpholden by great personages cloathed with diuers ornaments outward apparrell and followed of the greatest number On the other side beholding the reformed Church feeble and weake in outwarde shewe made and standing for the most part of the smalest and basest according to the world simple in deckings and ceremonies and followed of very fewe people But the doctrine of the trueth which is our principall light and chiefe guide giueth vs a good remedie and aide in this difficultie shewing vs that the true Churche ought to bee discerned from the false by her owne right and true marks which are the pure preaching of the worde and the true and right vse of the sacraments and not the great number of people nor pompes not outward ceremonies inuented deuised by men themselues You my Lorde haue sometimes seene what trouble and combates the very visarde bare name and shining shewe of the Romishe church hath brought to som mens consciences and spirites and that not only amongest the rudest and ignorant sort but euen in the rancke and order of those which made profession and tooke vpon them to teach others yea so farre it hath carried them that by reason there was nor in them a full resolutenesse they knew not of what companie they shoulde bee Notwithstanding as touching your selfe after that God had honoured you with his knowledge and called you into his Churche that you mighte bee comprehended within the sheepefolde of Iesus Christes his sonne hauing almost made open profession of his Gospell and cast away the beastes marke whatsoeuer shaking and staggering you perceiued in diuers others you notwithstanding haue alwayes continued through Gods grace grounding and setling your selfe vpon his assured and inuincible worde And in deede by what force and strength coulde the backe flydinges of some the Sophisticall disputations of other some astonishe your faith or beate downe your constancie so well mainteined and vpholden by the holy Ghoste How could these assaultes cracke your courage or change and make colde your zeale so hotte in the seruice of God Certainely this is a great matter that all the worlde hath an eye vpon you wondering at and louing the great and singular affection which you beare to the aduancement of Gods true religion and seruice But the question is nowe to continue in well doing and to proceede dayly from good to better For this is nothing to beginne well except a man perseuere and continue euen to the end And wee knowe what Iesus Christe saith to wit That hee which putteth his hande to the plough and looketh backe is not apte to the kingdome of God Luke 9.62 2. Tim. 2.5 And Saint Paule If any man saith hee striue for a mastrie hee is not crowned except hee striue as hee ought to doe There are some whiche say that this is enough for a man to haue some testimonie in his conscience that hee belongeth to God albeit hee make not any declaration or profession of his religion But by the testimonies heere aboue marked and put downe it is easie for vs to gather what neede wee haue to range and bring our selues into the true Churche that wee may therein liue Christianlie in the seruice of God seeing that any where els there is neither life nor light And also what assurance can they haue of their saluation which liue in this worlde as dogs and swine following the traine and steppes of Sardanapalus or of Epicurus to eate and drinke to laugh and reioyce to play and to giue themselues to pleasure without thinking any whit at all of God or remembring any religion Wherefore my Lorde euen as you haue well and blessedly begunne hauing had right knowledge to discern betweene the true and false Churche so it yet resteth that you perseuere and continue yea that yet you proceede and passe somewhat further to range and bring into order all your house in the feare of God that it may be vnto him a holy and chaste Churche in the middest whereof hee may take pleasure to dwell that thereby hee may blesse you and make you to prosper You knowe with what ardencie and zeale the Prophete Haggai reproued the Iewes of his time Haggai 1.4 lately returned out of Babylon because they builded many houses for themselues and did diligently feele and carue them but they had no regarde to builde vp the Lords Temple Hag. 2.3.22 And wee must note that the Prophet directeth not his speech only to the people and Priestes to moue them to doe their duetie for the furtherance and setting vp of this building but also vnto Zerubbabel the gouernour of Iudah Which serueth well to declare that great lords and Magistrates as well as ministers and the rest of the people ought with all their mighte and power to imploy themselues for the edification and aduancement of the Churche of God Rom. 13.4 Psalm 82.1 And thereuppon commeth it to passe that Sainte Paule calleth Magistrates the Ministers and seruants of God and that in another place They are called euen Gods to wit not
only in respect of ciuill iudgements and because they are the tutors mainteiners and defenders of publike good things and common wealth but also because the principall parte of their charge and office is to serue God in nourishing and mainteining his seruice as well outward as inward in causing pure doctrine and religion to florishe and in keeping the state of the Church safe and sound and whole in euery parte For whiche effect and cause they are also named in Isaiah Nurcing fathers Isaia 49.23 1. Tim. 2.24 and Nurces of the Church The Apostle writing vnto Timothie sheweth vs the selfe same matter when after he had exhorted them to pray for the kinges and for all those which are placed in authoritie hee addeth as a fitte reason and very strong for that purpose That vnder them wee may leade a quiet and peaceable life in all godlinesse and honestie For thereby hee euidently declareth that the Magistrates office is to haue care that the people whiche are committed to them shoulde liue not onely in honestie and in peace one of thē with another but also in all godlines and feare of God But if the holy scripture did not teache vs this yet wee might in some sort learne it out of prophane authours that is to say Philosophers and Heathen lawemakers For among the Philosophers Aristotle in his Politikes hath saide Aristot in Politicis That Godlinesse and religion are the matters whiche Magistrates ought to esteeme moste necessarie for the establishment of common weales Plato in Epinom And Plato in his Epinomis saith also That Princes shoulde not at any time bee persuaded that there is any thing more profitable and necessarie for mankinde then that vertue is which men call pietie and godlinesse that is to say religion and the seruice of God And as concerning lawemakers wee knowe that they hauing to prouide for necessarie thinges and to make ordinances and decrees therefore haue alwayes giuen the first and most honourable place to pietie or godlines and the seruice of GOD. And indeede because they woulde that their lawes shoulde be of greater authoritie and better receiued of their people as well agreeing with pietie and godlinesse Minos they haue made them beleeue that their Gods were authours thereof Minos the Lawemaker of the Cretenses gaue them to vnderstande that hee was Iupiters familiar friende and that hee spake often to him to the ende the people might beleeue that hee receiued from him the lawes which hee established amongest them Zoroastes Zoroastes giuing lawes to the Bactrians and Persians said that hee receiued them from Oromason whome they accounted for God authour of al goodnesse Trismegistus saide also Trismegistus that hee had receiued from Mercurius the lawes whiche he gaue to the Egyptians Carondas Carondas the lawemaker amongest the Carthaginenses referred and ascribed his lawes to Saturnus Licurgus Licurgus the lawemaker of the Lacedemonians referred the lawes which hee gaue to Apollo Solō Draco Solon and Draco the lawemakers among the Athenians referred their lawes to Minerua Xamolxis Numa Xamolxis the lawemaker among the Scithians ascribed his lawes to Vesta Numa to the ende he might get authoritie to his lawes amongest the Romans feigned that in the night season hee had great acquaintance or lay with the goodnesse Aegeria Wherefore this remaineth resolute and standeth sure that Princes and Magistrates to the end that they may in good policie and order gouerne their Lordships and frame the maners of their subiectes ought alwayes to beginne with pietie and the seruice of God as with the most necessarie matter and as without the which there is no regiment or gouernment in the worlde which can long subsist or stand And therefore for this cause specially is it that good kinges princes and lords are praised in the Scripture as Dauid Iosiah Hezekiah amongest kinges Ioseph and Daniell among the rulers and gouernours of prouinces for kings Moses Iehoshua and the Iudges amongst those who had the guiding and leading of people whiche were free Wherefore the flatterers of the courte doe villanously abuse and mocke the very Lordes and Princes when they blow this into their eares that the cause of religion concerneth them nothing at all and that they ought to bee content with this that they haue some care of politike matters committed vnto them and charge of their domesticall and housholde affaires and namely of their Horses Dogges Haukes Foules c. For warre for hunting hauking and for their other particular pleasures without trauelling and taking any more paine for all that or any part thereof whiche concerneth the good estate affaires of Gods Church Thankes bee to God my Lorde that you bee farre otherwise instructed in that which belongeth to the duetie of Christian lordes and magistrates than that which the courtiers brabble and prate not to suffer your selfe to bee distracted neither to goe astray from that which the truth hath once taught you And I hope yea I hope it very stedfastly that that great god who hath put and placed in you so good seede will giue it so good an increase that he will be thereby for euer glorified and that that true not counterfet profession of the religion which you haue will bring to passe that you shall bee more and more loued and honored of good honest people and feared reuerenced of the wicked and persecutors On mine owne parte that I might bring some aide and succour to the faithfull people to the end that they might learne by your example to put a difference betweene the true and false Church by the same meane to resolue to keepe and stay them selues vppon the true Church and that I might also giue some familiar and plaine order to all to knowe on which side the true Churche is I haue as diligentlye builded framed and prepared this present discourse as it was possible for mee wherein I intreate of the Churche and all the points and partes thereof that I thought meete and purposed to touch or could think vpon And therin I haue followed the most apt and cōuenient order that I coulde choose without confounding the matters therin declaring al that which wee ought to behold and beleeue of the church touching her estate forme guiding gouernment For I shewe therein what is the true Church whiche are her true and infallible markes which is the true succession calling of Pastors therin what is her spreading abrode increase of continuance who is the head thereof howe shee is holy whether she may erre what is her power and authoritie amongest whom it is what be the degrees and orders of her guiders what is her discipline whether the Ministerie bee necessarie in her And lastly I speake of her persecutions and afflictions in which point I am somewhat more large then in the rest because I knewe that the present neede and occasion required it to the end I might confirme and
triumphant is the companie of blessed spirites who hauing gotten victory through Iesus Christ against their enemies the diuel the world the flesh sinne death and hell triumph at this present on high in heauen praising God and celebrating the glorie of his name with all ioyfulnesse We haue a goodly description of this Church in the Reuelation Reue. 7.9.10 Cap. 7.9.10 The Church militant is the assemblie of all the faithfull people who as yet on earth fight vnder the banner or standard of Iesus Christ their head against the foresaide enimies whose armours or weapons are set out by S. Paule in the Ephesians Eph. 6.13.14 c. chap. 6. For it is not the Lords will that so long as we are to walke here belowe we should bee without afflictions but hee will haue vs to be continually in the battell and alwayes troubled and tormented through the malice of men yea so much the more by howe much we shall earnestly indeuour to serue him in all godlinesse and holinesse Act. 14.22 this matter also being alreadie concluded that by many tribulatiōs we must enter into the kingdome of God Wherevnto doe appertaine also Ioh. 15.20.16.2 2. Tim. 3.12 the sentences of Iesus Christ and S. Paul Ioh. 15 20. Ioh. 16.2 2. Tim. 3.12 But hereafter we will speake more largely of the afflictions of the Church The second distinctiō is that the Church is called either Catholike that is to say vniuersall or generall being dispersed thoroughout the world and comprehending vniuersally all the faithfull and elect people of God or else particular whiche is a part of the vniuersall for wee vse to call them particular Churches or congregations whiche are limited within a certaine number and inclosed in certaine places being as it is saide before partes and members of the vniuersall suche in former time were the Churches of Corinthus Rome Ephesus such are at this day the Churches of Fraunce Germanie England Switzerland and other places of all which together consisteth the vniuersall which notwithstāding is but one as anon we shall see The third distinction is that the Church is sometimes said to be inuisible and sometimes visible The inuisible Churche is streitly and narrowly considered and is the verie same which before we called Catholike or vniuersall comprehending only the faithfull and elect in whiche number they also are to be accoūted that be alredy dead The visible Church is considered more largely and comprehendeth al them which are called by the preaching of the Gospell to be of Christes flock Augustine in Psal 64. S. Augustine vseth this distinction in his writings For writing vpon the 64. Psalm he saith that the church which is signified by Ierusalem tooke beginning from Abell and Babylon from Caine and yet notwithstanding in his booke of Baptisme against the Donatistes chap. 16. August Lib. 1 cont Donatist cap. 1 6. taking the Church in a more generall signification he saith that the same which begate ingendered and brought foorth Abell Enoch Noah Abraham and the Prophetes did also begette ingender and bring foorth Caine Ismaell Dathan and others such like But wee must more narrowly and deepely search this matter declare what it is which doth properly belong to the Churche as well Catholike and inuisible as to the other which I said was visible But first of the Catholike and inuisible Church CHAP. II. Of the Catholike and inuisible Church which indeede is but one albeit it haue manie particular partes and members BY that which hath bin said before it is an easie matter to gather make a good certaine definition of the Church Wherefore first we say that the Catholike and inuisible church is the cōpanie of al faithful people scattered throughout the whole world whō God hath chosen to euerlasting life With this definitiō agreeth that which may bee gathered out of that whiche Saint Paule saith to the Corinthians to witte that the Church is the companye of all those 1. Cor. 1.2 that beeing sanctified through Iesus Christe and called to bee Saintes doe call vpon the name of our Lorde Iesus Christe in euerie place The Church then is not an house of woode or of stone builded by mans hande but the congregation commonaltie and fellowship of all those whiche followe the trueth of faith Which matter also we may confirme by these reasons following Gal. 1.13 Act. 9.14 First S. Paul confesseth That he persecuted the Church of God Ananias saith that he had authoritie from the high Priestes to bind all those that called vppon the name of the Lorde that is to say Christians Here we see that Saint Paule calleth those the Church whome Ananias nameth Christians or such as did call vppon the name of the Lord. Eph. 1.23 1. Cor. 12.27 Secondarily the Church is called the bodie of Christe and the companie of faithfull people is also called the bodye of Christ wherevpon it followeth that the Church is no other thing but the companie of the faithfull Ioh. 10.16 Thirdlie Iesus Christ him selfe calleth the Churche a sheepfolde wherevnto sheepe apperteine and belong but by sheep are meant the elect as appeareth by that which is said Math. 25. The Churche then is nothing else Mat. 25 32.3◠but the sheepefold or congregation of the elect Fourthly the auncient writers haue so declared it August in Psal 122. and set it out For behold howe Saint Augustine hath spoken therof All faithfull Christians saith he are the Church And Chrysostome Homil. 20. de expuls ipsius Lib. 7. de stroma The Churche saith hee consisteth not in walles but in the multitude of faithfull people Clemens Alexandrinus saith also I call the Church not the place or the temple but the congregation of the elect This Church is called Catholike or vniuersall for three reasons First in consideration of the place for it is not tyed to one certaine place as citie prouince or kingdome but is dispersed and scattered abrod throughout all the worlde Mat. 28.18 euen as Iesus Christ hath saide that hee hath receiued all power both in heauen and in earth and as the second Psalme sheweth that all nations and all the endes and coastes of the earth Psal 2.8 are by the Father appoynted to his Sonne for his inheritaunce and therefore also did Iesus Christe sende foorth his Disciples through out all the worlde to preache the Gospell and to minister the sacramentes Mat. 28.29 Wherefore Donatus erred when hee went about to tie the Church to a certaine corner of Affrica onely The Romishe Catholikes also doe at this day abuse themselues when they indeuour to tie it to Rome alone For though it were so that the Church of Rome were a true Churche wherof we will speake in a whole plaine chapter afterwardes yet it could not be but a particular Church at no hand the vniuersall churche wherof we speak They also are likewise deceiued who thinke to chase and
be helde taken or acknowledged for any other then Apostolicall pro consanguinitate dictrinae saith he that is to say for the nighnesse in blood or by reason of that doctrine which they maintayne keepe and holde with the Churches which the Apostles them selues ordayned and set vp S. Augustine writing to one Generosus Aug. op 156. doeth so extoll the succession and continuall order of Pastours that hee nameth thirtie Bishops of Rome putting Anastasius for the nine and thirtieth but hee addeth euen presently or immediatly after In all this ranke or bande there was not to be founde one Donatist And against the Manichees he writeth thus Epist fundament cap. 4. There are verye many thinges whiche holde and keepe me in the lappe of the Catholike Church the consent of people and nations the authoritie whiche was begunne by myracles nourished through hope augmented by charitie and confirmed by antiquitie moreouer the succession of Pastours euen from the seate of Saint Peter to him that is at this day present And a little after But on your parte sayth he to the Manichees ye alledge or bring foorth no suche thing but onely ye retaine or stande to a promise of trueth which indeede if it did declare it selfe so euidently that a man coulde not any more dout thereof I confesse consent that it ought to be preferred before antiquitie succession and all other thinges S Hierome Hierom. epi. 1. ad Heliod habetur they are not saith he the sonnes and children of holy men that hold and possesse the places of holy men but they which followe their doctrine and practise their woorkes Distinct. 40. Can. And Chrysostome in a certayne place There are sayth he many Elders and fewe Elders manie in name and fewe in deede Beholde my brethren how ye are placed and set in the chaire For it is not the chaire or place that maketh an Elder but the Elder the chaire or place Beholde after what maner and sort the ancient writers haue spoken But would we know in one word by the word of God of what value is the most common and olde succession that a man can suppose if the puritie of doctrine bee wanting S. Paule teacheth it vs Gal. 1.8 writing to the Galathians when he saith If wee our selues or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed Moreouer I woulde gladly demaunde of the Romish Catholikes for what cause they holde not the Churches of the East for true Churches They will not say that it is because that succession is not on their side for they want not that but it is on their side euen as olde and auncient at the least as in the Romish Church Wherefore they must needes say that it is by reason of the doctrine receiued amongest them to wit because they hold not the Pope for their head because they deny purgatory because their ministers be married because they celebrate and minister the holy supper with leauened breade because they giue both kindes to the people and such like thinges Nowe if as touching the East Churches the Papistes iudge of the Churches not by succession but by doctrine wherefore do they when they dispute with vs stay them selues rather vpon succession then vpon the doctrine seing that the question in controuersie betweene vs is to examine the markes of the Church Secondarily touching the matter of succession we say that if we shall enter into the sifting of the succession of Popes and Bishops in the Church of Rome we shal easily finde that if men will theredy iudge of their vocation or calling it shall not serue their turne very much or stand them in any great steade For this we shal be sure to finde that they haue oftentimes succeeded tyrāts schismatikes excommunicate persons and Bishops or Popes not lawfully called For what was Gregorie the seuenth who was named before he came to the pope dome Hildebrand Vrspergensis Vrspergensis witnesseth that hee vsurped the Papall seate through tyrannie and not by a lawfull vocation And the councell holden at Wormes Concil Wormat in the yere 1080. saith also of the said Hildebrand that he was not chosen by God but that he did without shame thrust in himselfe thether by deceit and money and that he ouerthrewe the ecclesiasticall order that he was an offensiue person a mouer of debate and an obseruer of diuinations dreames yea a manifest Necromancer or coniurer What was the woman Pope Ioan about the yere 854 Platina Platina in her life saith that she was an English woman who in her youth followed and accompanied a younge scholler in studies and profited so well therein that at Rome shee was esteemed amongest the most skilfull and learned for which cause shee was exalted to bee Pope they supposing shee had been a man But she was founde great with childe and at the last deliuered in an open streate and as they were going in solemne procession vpō the shoulders of those that caried her where also shee died What was Benedict the ninth The storie writers declare that after he was accused of many crimes by the Romanes he was driuen away and in his place was ordained the Bishoppe of Sabina called Siluester the thirde who likewise was deposed and put downe because he was an idiot ignoraunt and vnprofitable and the saide Benedicte recouered the seate againe from whence through couetousnesse hee put him selfe downe and ordayned in his place Iohn the Archdeacon of Saint Iohn port Latine who was named Gregorie the sixt to whome he solde the Popeship for verye muche money paid downright Iohannes Maior Mare Historiarum Nauclerus Platina as witnesseth Iohannes Maior The sea of histories Nauclerus Platina and the same Gregorie beeing Pope was iudged as well by the Cleargie as by the people to bee a murtherer and a symoniakal person What was Siluester the seconde Platina saith that being a Frier hee gaue himselfe to the diuel vpon condition that he would aide helpe him to obtaine that which hee desired so by that meanes he came to be Pope What was Eugenius the fourth He by the definitiue sentence of the Councel of Basill was condemned for a schismaticke rebell and stubborne person and so deposed and one Aimus Duke of Sauoie substituted in his place in the yeere 1439. the 16. of Nouemb. Notwithstanding he being supported and vpholden by the fauour of certaine princes abode in the possession of his Popedome and Aimus his election passed into smoake and was of no force or value But without passing to anie other examples for this cā not be done but in long time may we now affirme first that in al the time of these Popes there hath not been some interruption or breach of personall succession in the seate of Rome veryly we must confesse it vnlesse a man would say that heretikes and notorious schismatikes were the heads of the church
Secōdly that the Bishops and Priestes which haue succeeded these reuerend Popes and others which were created and established by them haue had a good and lawfull succession Let vs now come to the vocatiō or calling wherevpon the succession it selfe dependeth Wee affirme that our calling is without comparison more certaine more lawfull then is that of the Bishops priests of the Romish Church For the better proofe whereof let vs mark what things are requisite to a right and lawfull calling First right and authoritie to chuse appertayneth to the Pastors and that not to one alone but to diuers lawfully assembled at whiche election notwithstanding one ought to beare rule to guide and gouerne the action and to auoyde all confusion and disorder and so must these places 1. 1. Tim 5.22 Titus 1. 5. Timot. 5.22 and Titus 1.5 of necessitie be vnderstood Secondely the election ought not to bee made without the plaine and expresse consent of the people Actes 14. 23 as Saint Luke sheweth the same by example Actes 14.23 and as heretofore the Churche hath ordeyned it euen from Leo his time Leo. epist 87 90. Nicol. Dist 23. Can. In nomine Cypri lib. 3. epist 3. Yea Nicolas the second hath written that it is a manner and fashion which is meete necessarie and needefull to keepe in the election and choyce of the Bishoppes of Rome Yea Saint Cyprian writing to Anthonie rehearseth that Cornelius was after such sorte and manner ordayned Bishop of Rome Concil Laodic Can. 13. Dist 63. can Non est permittendum For as concerning that whiche the decree of the Councell of Loadicea ordayneth that the election and choice of the Pastours shoulde not be made by the people that must be vnderstoode of the people alone to the ende that the election should not be made confusedly without good order Thirdly those that are to be chosen should be well and duely examined touching both maners and doctrine according to the rule which S. Paul hath giuen therefore 1. Tim. 3.1 2 Tit. 1.5.6.7 c. writing to Timothie Titus For the bishop ought to be of very good life and holy conuersation so that the very strangers them selues such as are without may not iustly haue any thing to reproch or vpbraid himself wtal also he must not be a yong scholler but able sufficient in doctrine and knowledge to teach such as are apt to learne to conuince yea stop the mouthes of such as shall speak against the truth Herevnto accordeth that which Cyprian saith Cyp. li. 1. ep 4 we must faithfully keepe saith he diligently hold that which hath bin left vnto vs by diuine apostolicall tradition that wee may keepe it also amongst our selues yea and that in a maner throughout al prouinces touching the vocation calling of Bishops to wit that all the Bishoppes of the prouince nearest vnto the place where the election is to be made doe meet together that they chose the Bishop in the presence of the people which doeth fully know the life and cōuersation of euery one And that also agreeth hereunto which is spoken by Saint Augustine in a certaine Dialogue betweene him and Orosius Wherein Orosius demaundeth Q. Qrosii Dial. Quast 65. How may we knowe them which are sent from God and Saint Augustine aunswereth knowe that he is sent from God which hath not beene chosen by commendation or flatterie of some small number of men and desireth not to beare rule and giueth not any monie to atchieue or get the bishopplike dignitie and honour but which is praysed and commended by his holy life and good manners and also by the workes or deedes belonging to a Pastour and by the approbation and allowance of all the people Wee reade also that it was ordeyned in the Councell of Laodicea that none shoulde be chosen Bishops Concil Laodic Can. 12. but they whiche had a long time beene knowen to bee of a good life of holy conuersation and who had also bene well proued and tried in the worde of GOD and in good workes And in the first Councell of Paris Concil Parisi Can. 8. it was decreed that no bishoppe bee ordeined against the will of the Citizens of the citie but onely hee which shall bee chosen by the full will and consente of the people and of the cleargie and not by the commaundement of any prince nor by any other conditiō against the wil of the bishops of the prouince Hee that shall bee otherwise ordeined and that shall come to this honour by the authoritie of the kinge or prince let him be driuen out and deposed by all the rest Conc. quin. tum Anicl Can. 10. In the fifth Councell of Orleans Let not any man pretend to bee a Bishop neither by buying purchasing or rewardes but let the election be made according to the kinges will the cleargies the peoples and the bishops of the prouince There is almost an infinite number of like Canons in the Councels whiche if wee woulde put downe here wee shoulde bee ouertedious long Nowe after right examination lawfull election or choise which are two verye essentiall points and commanded by gods lawe with which none in the worlde maye dispense there commeth in the third place the imposition or laying on of hands whiche is a ceremonie by which the ministers that were lawfully chosen were offered and dedicated as it were to the seruice of God and the Church But let vs nowe examine the Romishe Priestes vocations first I aske whether the election which is made amongest them bee deferred and put ouer to the Pastours and the Churche yea or no Euerie man seeth what place and authoritie they giue to theyr resignations as they call them to their permutations Collations presentations donations c. and also howe the Magistrates and greate men giue Bishopprickes Abbotshippes personages vicarages and other benefices as it pleaseth them selues If the Pastoures or to speake more rightly they that vsurpe the place of true Pastoures indeede meddle in the election then it appertayneth to the Pope alone to choose the Cardinalles the Bishoppes and Archbishoppes and to giue the greatest and the fattest benefices And it belongeth to the Bishoppes to choose the simple or single Priestes and to bestowe or giue the other inferiour and lesse benefices And where is then the holy consent and agreement amongest the Pastours which is of necessitie required in the election Secondarilie is the people called to it or is the people aduertised or forewarned to bring thither and giue their aduise and consent thereto Euerie one knoweth that this is not performed Thirdly as concerning them whome they choose what serious or earnest examination make they either of their manners or of their doctrine Sometimes they chose infantes and children at no hande fit or meete to exercise the least charge of the Church whatsoeuer it be Sometimes they choose men altogether ignorant
the deadlie poyson of his false doctrine as they may neuer after be able to taste or smell the sweetnes pleasātnes of the word of God To bee short then in that the deuill hath so great a sway in the world it is a very manifest signe or as a man would say a banner displayed of the iust vengeance of GOD and of his horrible and fearefull furie vpon all those who reiect and persecute the Gospell of his sonne For the vngodly perseuering in their vnbeliefe deserue to bee couered and clothed with so great abhomination seeing that the trueth of God can finde no place amongst them CHAP. VII That Iesus Christ alone is the head of his Church and not Saint Peter neyther any Pope what so euer EXperience teacheth vs what euill it bringeth vs when wee turne aside frō the worde of God be it neuer so litle In old time al the pastors of the church were commonly called Elders Ancients Bishops they were all brethrē fellowes equall also of like authoritie in their ministeries And this continued vntill such time as he that was chosen in the assēblies of the Pastours there for the time to be president and to gather the voyces came at the last to bee especially and as it were only named a Bishoppe Hence the diuell beganne to frame and spinne as it were the tyrannie of Antichrist in the Churche euen suche as wee beholde it at this day so that the man of sinne and sonne of destruction reuealed is set downe in the Temple of God as God 2. Thes 2.3 4 shewing him selfe as though he were GOD. For from Bishoppes they came to Metropolitantes who also are called Archbishops and that vnder goodly shewe and great pretence For these Metropolitanes were not but as it were Presidentes or rulers to sette the other in order and to call them together when it was needefull to haue some Synode for the affaires and businesses of the Churches of the Prouince and in good order and without confusion to redresse and guide matters in the assemblyes made From Metropolitanes they leaped to foure Patriarches as though the whole Christian common wealth ought to be diuided into foure partes and bee ruled and gouerned by foure prelates These Patriarches were one of Antioch who bare rule ouer Syria one of Alexandria who gouerned Egypt and Ethiopia one of Constantinoble bearing rule ouer Asia Grecia and Illyricum and one of Rome ruling all the west that is to say Italie Fraunce Spaine Germanie Here vpon afterwards there arose contentions and stirres betweene these foure Patriarches touching their iurisdiction and primacie in so much that they in such sorte set them selues one of them against an other with the hurt and losse indeede of the poore Churche that at the last two to witte that of Antioche and that of Alexandria gaue place and yeelded their roomes to the other two that is Constantinople and Rome the controuersie beetweene which endureth as yet euen vnto this day For it is not yet well determined nor made plaine which of these two ought to be head and vniuersall Bishoppe In some sorte to quiet them and to make them contented and to keepe them selues within their owne boundes men haue limitted their charges thus the Patriarch of Constantinople to beare rule ouer all the Churches of the East and the Patriarch of Rome to beare rule ouer al the Churches of the West Wherefore the latter of these two is hee whom the Romishe Catholikes make them selues to beleeue that hee is the head of the vniuersall church as being the Vicar of Iesus Christe on earth and the lawfull or ryght successour of Saint Peter But wee haue here two pointes to examine and sift the one touching Saint Peter The other touching the Pope who sayeth that he is his successour Concerning the first wee shall not finde in all the scriptures that S. Peter was ordained at any time to bee head of the whole Church and to beare rule ouer it neyther that he him selfe did at any time eyther pretende or vsurpe suche a iurisdiction and primacie because it did not at any hande beelong vnto him but vnto Iesus Christ alone as wee hope to prooue and manifestly to shewe it by the reasons following The first reason is this Iesus Christe alone is called the heade of the Churche Ephesians 1. verse 22. Ephesians 5. verse 23. Ephes 1.22 Ephes 5.23 Saint Peter then is not otherwise the Churche shoulde bee a bodye with two heades If they will replie say that Iesus Christ in deede is the onely head of the Chuche because that hee alone raigneth ouer it and that by his owne onely authoritie yet that this nothing hindreth but that there may be an other head ministeriall as they call it that is to say one in respecte of the execution of the charge and office vnder him who shoulde be his great Vicar and liuetenante generall for to gouerne the Churche I will demaunde of them to shewe mee when and howe this ministeriall head was ordayned by Iesus Christe for if Iesus Christe be God liuing for euer what neede hath hee of a successour Rom. 9.5 If wee haue all his will in writing and if hee bee alwayes present in the middest of his Churche Ioh. 15.15 Act. 20.27 Mat. 18.18.28 20. to rule and gouerne the same what hath hee to doe for a Vicar or Liuetenaunt And as concerning charges and offices we knowe what executors he hath established and left Saint Paule in the Epistle to the Ephesians affirmeth Ephe. 4. 11. c. that Iesus Christ being ascended into heauen hath giuen some Apostles some Prophetes some Euangelistes some pastours some teachers to whome hee hath giuen in charge and committed his Churche to order and guide the same This is not spoken onely for two or three or for some other small number neither yet for one age but for all the Pastours of the Churche generallie and for all times Nowe you maye see what lieutenantes Iesus Christe hath substituted in his place but that hee shoulde giue vnto Peter a primacie to bee Pope and heade of the Churche is a meere leasing The seconde reason is this 1. Cor. 13.11 Iesus Christe onely is the foundation of the Churche 1. Corinth 3.11 Wherevpon it followeth that the Churche is founded vppon Iesus Christ and at no hande vppon Saint Peter and by consequent that Iesus Christ alone is the heade of the Churche and not Saint Peter Touching that which Iesus Christe spake vnto Peter Thou art Peter Mat. 16.18 and vppon this rocke I will builde my Church we will an one declare the true and naturall sense thereof The thirde reason S. Peters charge and office was limited and set within certaine bondes For S. Paul witnesseth of himselfe and Peter thus Galat. 2.7 That he was the Apostle of the Gentiles and Saint Peter of the Iewes And saith that this diuision was made by the reuelation and ordinaunce of
GOD. It followeth then that Saint Peter was not an vniuersall Apostle nor a soueraigne and high bishoppe ouer all the Churche Otherwise Saint Paul shoulde haue done yll in so limiting and hedging in as it were the charge and office of his Apostleshippe yea that eighteene yeares after the death of Iesus Christ But I woulde wishe the Romish Catholikes to take some better viewe of and heede to this reason For if their Pope snatche and take vnto himselfe the primacie for this reason because hee is Saint Peters successour he must then exercise his primacie or popedome ouer the Iewes and preach vnto them the Gospell that he may gaine them and drawe them to Iesus Christ leauing vnto him whosoeuer he be that will take vppon him to be called the successour of S. Paul primacie ouer the Gentiles The fourth reason One wife hath but onely one husband which is her head But the Church is the spouse of Christ 2. Cor. 11.2 Ephe. 5.22 Reue. 21.9 2. Cor. 11.2 Ephesians 5.22 Reuelat 21.9 The Church then hath none other but Christe alone for her husband and head The fifth reason It is certaine that Saint Peter vsed the power and authoritie which Iesus Christe gaue him for otherwise hee shoulde haue neglected his charge and hidden his talent in the ground and so by consequent haue disobeyed his Maister not seruing him purely and faithfully But so it is hee neuer vsurped any primacie ouer the other Apostles or ouer the Churche for hee maketh him selfe equal to the other pastors naming himselfe a Pastor and an Elder with them 1. Pet. 5.1.21 c. and hee hath saide also that it is not lawfull at any hand for any man to haue Lordshippe ouer the Lordes inheritaunces Then it followeth that he receiued not any primacie or Lordshippe from Iesus Christ ouer the church of God The sixth reason Act. 8.14 Saint Peter was sent together with Iohn into Samaria by the other Apostles Nowe if hee had beene the head of the churche and had had rule and authoritie ouer the Apostles it had apperteined vnto him to sende others and not others to sende him The seuenth reason If Saint Peter had had the right of primacie to what ende woulde he haue suffered himselfe to haue beene reproued by S Paule and that before the people In sext decr de con cap. Licet distinct 19. ca. si Roman in Glossa de conces prae tit 8. ca. pro. posuit alibi for this was done euen then when hee both might and ought to haue shewed his authoritie and rule As at this day the Pope who saith that hee is aboue right neither is helde or bound by lawes that he may preferre through his interpretation equitie vnwritten before lawe written that wee ought to allowe or disallowe all that he alloweth or disalloweth that he is not subiect to any censure hauing all lawe and right in the coffer of his breste and stomacke Nowe Saint Peter did not alledge any whit or parte of all these blasphemies but tooke in good woorth Saint Paules censure and reproofe acknowledging himselfe his companion and fellowe and one that was ioyned with him and the other Apostles in felloweshippe of office yea inferiour to the whole bodye and subiect to the admonitions and censures of his brethren Luk. 22.24 c. The eight reason So it was that among the Apostles in the time that our Sauiour Christ was bodily conuersant with them there was a controuersie whiche of them shoulde bee esteemed or iudged the greatest but Christ laboureth to bring them to humilitie and to take from amongest them all ambition saying thus The kinges of the nations beare rule and they which exercise authoritie ouer thē are called Gratious lords but ye shall not bee so But let the greatest among you be as the least and the chiefest as hee that serueth And afterwardes hee setteth himselfe foorth for an example For who is greater he that sitteth at Table or he that serueth is not be that sitteth at the table And I am among you as he that serueth and yee are they which haue continued with mee in my temptations Lastly he concludeth Therefore I appoint vnto you a kingdome as my father hath appointed to me These are our principall reasons to declare that Saint Peter was not appointed Lorde ouer the Church and that hee had no more authoritie or preheminence in it than the other Apostles his companions and fellowes had Nowe let vs heare the contrarie reasons which the Romishe Catholikes make The first is this Iesus Christe hath saide to Saint Peter Thou art Peter Mat. 16 18. and vpon this rocke I will builde my Church It followeth then that Saint Peter is the foundation of the Churche and by consequent the heade thereof I aunswere that the holy spirite is not contrarie to it selfe but hee hath spoken plainely to the Corinthians That Iesus Christe alone is the onely foundation of the Church 1. Cor. 3 11. and that none can lay any other then that which is laide alreadie Therefore hee affirmeth not in that place of S. Matthewe the contrarie to this And mark this indeed Iesus Christ hath not said and vppon thee O Peter I will builde my Church but and vppon this rocke I will builde And what meaneth this vpon this rocke Let vs heare S. Augustine August in Iohan. tract 124 cap. 21. The Church sayth he is founded vpon the rocke of which rocke Peter hath taken his name for the rocke is not so called of Peter but Peter is so named of the rocke as Christ hath not taken his name of Christiās but Chhristians of Christ Therefore the Lord saith vpō this rocke I will build my Church because that Peter had confessed thou art Christ the sonne of the liuing God He saith therfore vpon this rocke which thou hast confessed I will build my Church For the rocke was Christ vpō which foundatiō Peter also himselfe was builded Marke what S. Augustine saith S. Ambrose and S. Chrysostome vnderstande this to be spoken of the faith which is in Christe not as the Pope doth of the person of Peter Amb. in epl ad Ephe. cap. 2.20 S. Ambrose saith thus Iesus Christ saide to Peter vpō this rock I wil build my church that is to say vpon this confession of catholike faith I will establisshe the faithfull vnto eternall life Chrysostome sayth also Chryso Ser. 21. de Pentecost Iesus Christ saith Thou art Peter and vppon this rocke I will builde my Church Hee saith vppon this rocke and not vpon Peter For he hath founded or set his Church not vppon man but vpon the faith and confession of Peter And what was this fayth and confession Thou art Christ the sonne of the liuing God The seconde reason is Mat. 16.19 Iesus Christe hath giuen the keyes vnto Peter he hath therfore appointed him head of the Church I denie the consequent For by
the vse of the keyes is vnderstood not the rule or ouersight of the whole Churche but the power to binde and loose or else to pardon or not pardon sinnes as it is declared in the 18. Chapter of the Gospell after Saint Matthewe and Chap. 20. after S. Iohn Mat. 18.18 Iohn 20.23 Now seeing that so it is that power to remitte or to retaine sinnes was giuen not vnto Peter onely but equally vnto all the Apostles it followeth well that the vse of the keyes was not giuen to Saint Peter alone but also to all his companions fellowes by consequent if he were the head of the Church to whō the power of the keyes was giuen it woulde followe that the Churche had so many heads as it had then Apostles But some will say Iesus Christe speaketh onely to Peter It is true indeede Howe be it by the name of Peter is vnderstoode the whole Church For euen as Iesus Christ was willing to heare what iudgement not onely Peter but also all his fellowes had of him when he demaunded of them But whom say ye that I am Mat. 16.15.16 And that Peter alone in the name of all answered and made this confession Thou art Christ the sonne of the liuing God So on the other side Iesus Christ giuing the power of the Keyes vnto the Churche addressed his speeche vnto Peter alone although he meant to speake as well vnto all the rest Augu. in Iohan tract 50 And so doeth Saint Augustine vnderstande it for beholde howe hee speaketh Peter saith hee signifieth the whole Churche For if that in Peter there were not the figure of the Church Christ woulde not haue saide vnto him I will giue vnto thee the keyes of the kingdome of heauen And againe when Iesus Christ sayd vnto Peter I will giue vnto thee the keyes c. Hee ment without doubt the whole Church And the reason would be marked why Iesus Christe in the person of one spake vnto all that is to the ende hee might comend set out the vnity of the Churche euen as also the auncient writers haue marked and obserued the same Cypr. tract 3 de simpli praelat S. Cyprian saith thus Our Lorde in the person of one man hath giuen the keyes vnto all thereby to denote and set out the vnitie of al. The other were the same in deede that Peter was fellowes in equall honour and in equal power But Iesus began with one man to the ende to shewe that the Churche is one And Augustine August in Iohan. tract 11. So it was saith he that all were asked Peter alone answered him thou art Christ c. and to him was it said I wil giue vnto thee the keyes of the kingdome of heauen as though power to bind loose had been giuen vnto him alone But as he answered for all so he receiued the keyes together withall bearing as it were the person of vnitie Wherefore he alone was named for all because there was vnitie among all 3 The third reason is Iohn 21.16 Iesus Christ commaunded Peter aboue all the rest yea that three times to feed his sheepe Hee then did constitute and make him an vniuersall Bishop and head of all Churches I aunswere that this consequent is false for there is a very great not onely difference but contrarietie betwene these two to haue charge to feede the sheepe of Christ and to haue a most high Empire and vniuersal rule ouer the whole Church Besides if to feede the sheepe of Christ bee no other thing but to minister and giue vnto them the spiritual food of their soules Mat. 28.19 Mark 16.15 by the preaching of the Gospel as it is in deede and seeing that it is most euident and plaine that Iesus Christe hath giuen this commission to al his Apostles generally it followeth very well that he hath not giuen it to Peter alone And indeed Peter himselfe doth well confesse the same 1. Pet. 1.5 c. when he exhorteth his fellowe ministers to feede the flocke of Christ which is committed vnto thē And Basil confirmeth the same saying Iesus Christ himselfe teacheth vs this to wit that he is the onely head of the Church who did constitute and appoint Peter the pastor of his Church after him For he saith Peter louest thou me feed my sheep consequently he hath giuen this very same power to all pastours and teachers and hereof this is a certayne signe and sure token that all binde and loose without any difference as well as hee The fourth reason S. Peter is diuers times in the scripture named the first among the Apostles Therefore he was chosen to haue rule aboue the other his fellowes yea aboue or ouer the whole Church I answere first that this argument is friuolous and vayne yea worthie to bee mocked and hissed at For be it that we confesse that S. Peter was the first and chiefe as it were amongst a fewe people that is to say amongst the twelue Apostles yet very farre set is this that it shoulde therefore followe that hee was the firste or chiefest ouer all Christians or that hee did beare rule ouer all the worlde Secondly if because that S. Peter is the first named he is therefore the first and chiefest among the Apostles wee must then say by the contrarie that the virgin Marie is the last and least of all women because in the first chapter of the Actes where also S. Peter is set the first in the catologue or nūber Act. 1.13.14 shee is set the last after others Which matter the Romishe Catholikes will not at any hande say or affirme which if they should it woulde be founde in deede a very absurde thing Thirdly we read in many places that S. Peter is not named first And S. Paule in the seconde Chapter of his Epistle to the Galathians Placeth Iames before him Gal. 2.9 Iames then by this reason shoulde haue authoritie ouer Peter because he is named before him Besides in the Councell of Hierusalem the speach and aduice of Iames which was had after that peter had giuen his Actes 15. 13 c. had such weight with it that al consented and agreed to his iudgement And this muche concerning the firste point Let vs come to the other which concerneth the Pope who sayth that he is Saint Peters successor and so by consequent the head of the Church First if it manifestly appeare by that which hath been said heretofore that Saint Peter was neuer established head of the Churche and that hee neuer had any suche preheminence and authoritie attributed vnto him by what title or right can or will the Pope who sayth that he is his successor pretende at this day any suche Lordshippe rule and authoritie Let vs also on the other side well marke this S. Peter dyed as they say vnder Nero and there succeeded him Linus Cletus and Clemens in the tyme of S. Iohn who
yeares or there about I holde my selfe contented to haue set down and declared this as it were by the way Hee that woulde more fullye see the falshod subtiltie whiche is in the deuice of this donatiō or gift may reade thē which haue cōfuted the same Marsili c. as Marsilius of Padua in his booke which hee intituled the defender of peace who liued about the yeare of Christ 1324. Moreouer Laurentius Valla Laur. Valla. Antonius Archiep. Cusan Cardinal Raphael volater who liued about the yere 1440. Also Antonius Archbishop of Florence in his historie Cardinal Cusanus in his third booke second chapter who sent his opinion to the Councell of Basill about the yeare 1460. Raphel Volateran who liued about the yeare 1500. Moreouer it is written in the ecclesiasticall historie that Liberius and Felix Niceph. lib. 9. cap. 37. both two together at one and the same time gouerned the seate apostolicall and did in common the duetie of a Bishop at Rome Sozo lib. 4. cap. 15 and that by the consent of the Church yea by the ordinance and decree of the Councell of Syrmia which of these two then was at that time the onely and vniuersall heade of all the Churches But let vs see whether the bishop of Rome were by the auncient fathers auouched or acknowledged for the high or chiefe bishop Cypri lib. 1. epi. 1. 2. Cypri lib 2. epi. 1. c. S. Cyprian writing to the Bishoppes of Rome as Cornelius Stephanus and some others doeth not in any sorte call them either Popes or vniuersal Bishoppes but brethren and fellowes Cypria tract 3 de Simpli praelat Hee himselfe saith in an other place that there is no more but one Bishopprike wherof euery bishoppe in his owne charge holdeth a whole and sound portion Cypria in Synod Carthis August recitat haec verba lib. 3. de Baptism contra Donatist cap. 3. And againe none of vs sayth hee is appointed bishop of bishops to inforce his fellowes by tyrannous terror vppon necessitie to obey him Polycarpus Bishoppe of Smyrna came to Rome in the time of Anicetus Bishoppe of Rome not to frame some appellation before him neither yet to kisse his feete or to receiue his decrees but to conferre with him touching the feaste of Easter and hee alledged for him selfe the authoritie and custome of S. Iohn and of other Apostles of Christ But Anicetus did not alledge either S. Peters authoritie or his owne but onely sayde that it stoode him in hande to obserue the custome of the Elders whiche were his predecessors neither did hee constraine Polycarpus to doe the like or excommunicate him therefore and Polycarpus on his side did not thinke he had committed any offence in not consenting with the bishop of Rome in this matter touching the feast of Easter which hee woulde of a suretie haue done if he had acknowledged him for the heade or for the vicar of Iesus Christ constituted and placed in that office by the authoritie of God Irenaeus Euseb lib. 5. cap. 26. of whom wee haue spoken a litle before calleth Soter Anicetus Higinus Pius Telesphorus Xistus Elders as Eusebius in his fifth booke and sixe and twentye chapter reciteth Dionysius the Bishoppe of the Corinthians writing to the Romaines calleth Soter not Pope of Rome or high prelate but Bishoppe Marke what he saith Soter your good Bishoppe hath not onely obserued this custome but also hath augmented it Euseb lib. 4. cap. 23. Eusebius hath extracted or taken this out of the Epistle of the sayde Dionysius Lib. 4. cap. 3. Saint Ierome in an Epistle to Euagrius saith thus Hierom. ad Euagr. If a man dispute or reason of authoritie the world is greater then a citie In what place soeuer the Bishoppes be whether at Rome or at Eugubiū or at Constantinople or at Alexandria or else where they are all of equall ministerie and degree Chrysostome Chry. hom 43. in Saint Mat. ca. 23. whosoeuer saith hee shall among the Bishoppes desire primacie on earth shall finde confusion in heauen and he that shall affect or seeke to be the first shall not be counted amongest the seruantes of Christ Gregor lib. 4. epist 16 32.34 36 38.39 Gregor lib. 6. epist 24.28.29.30 S. Gregorie in diuers of his Epistles saith That he is an Antichrist that will attribute or giue vnto him the title of vniuersall Bishop But aboue all he putteth down a notable sentence in the two hundred and seuen and thirtie Epistle to Eugenius the byshop of Rome saying If Christe haue sent thee thou shouldest iudge that thou art come not to be serued Gregor ad Eugeni epi. 237. but to serue The true successour of Saint Paule will say with S. Paule Not that we haue Lordship ouer your faith but that we are ayded and comforted with your ioy Saint Peters heyre will heare S. Peter saying 1. Pete 5.3 Not as though yee were Lords ouer the Lordes heritage but being made ensamples to the flocke In the third Councell of Carthage whiche was helde about the time of Pope Syricius in the 26. Conci Cart. tertium can 26. habet distinct 99. ca. primae sedis c. Canon which is also alledged distinct 99. The fathers ordeined that the bishop of Rome shoulde not bee called the prince or chiefe of priestes or the high priestes or any such other like thing but only the bishoppe of the first seate and that he him selfe shoulde not bee called vniuersall Bishoppe whiche laste clause Peter Crabbe the compiler or gatherer of the Tomes of the Councelles hath lefte out either by deceit or negligence I knowe not whether You see testimonies in owe gathered out of the most approoued olde Doctours and such as bee best worthie of credite by which you may easily perceiue that this rule or authoritie ouer all Churches was not in their time attributed to the Bishop of Rome and that the Churches themselues had not anye superioritie or authoritie one of them ouer another but that they were all associated and vnited together that some obteyned not neyther more or lesse power then othersome yea we reade that when the Romishe Bishoppe woulde sometimes haue vsurped more authoritie than did appertaine vnto him other Bishoppes did stronglye and stedfastly resiste him whiche appeareth by the historie following that Socrates an ecclesiasticall historiographer writeth in his seconde booke and fifteenth Chapter and Sozomenus in his thirde booke and eight Chapter A certaine man named Athanasius and one Paulinus beeing deposed from their charges by the Bishoppes of Asia assembled and mett together with the Metropolitane would needes complaine to the Bishop of Rome who easily gaue them letters by which he did place them againe in their firste offices and did greeuouslye reprooue and chide them who had put them there from But the bishops of Asia tooke this in such sorte that they obteyned of the Councell of Antioch that letters should
be written to Iulius Bishoppe of Rome by which there shoulde be declared vnto him that he did attribute and take vnto himselfe an authoritie whiche did not at anye hande belong vnto him and that in so doing hee offered greate wronge to other Churches and other Bishoppes And there was added to the letters that he should no more meddle with them whome they had deposed then they medled with those whiche were deposed by the bishop of Rome and others whiche were ioyned with him therein To whiche purpose they alledged the example of Nouatus whiche was as yet verye freshe and newe For when this Nouatus was reiected by the bishoppe of Rome none of the rest of the Metropolitanes and Bishops of other prouinces did gainsay the same neither any manner of way intermedled therein Furthermore if that whiche is maintained and practised at this day amongest the Romishe Catholikes touching the large iurisdiction and soueraigntie of their Pope were in force by Gods lawe as they woulde perswade the simple people thereof shoulde not then al the foresaid Bishops al others together with their Councelles and Churches whiche haue not at any time confessed the Bishoppe of Rome for their head be verie greeuously censured or punished and woorthie of a verie seuere and sharpe reprehension It is true that men may finde that some amongst the anciēt fathers haue somtimes called the Bishoppes of Rome high Priest and Pope but they did heretofore call after the same sorte all Bishops For as touching the name high Priest Theodo lib. 2. cap. 7 Theodoretus in his second booke chap. 7. speaketh on this maner that two hundreth and fiftie high priests were assembled together in Sardis And Athanasius in his first Oration against the Arrians Athanasius oratio 1. contra Arriano◠doth not onely call Iulius and Liberius the bishops of Rome high Priestes but also hee calleth by the very same name the Bishops of Grecia Dacia Cappadotia Affrica Ruffin lib. 2. cap. 26. Italie Sicilia and Armenia Ruffinus also in the second booke and 26. chapter called Athanasius the great high Priest As concerning the name Pope we will speake therof by gods grace and aide hereafter in the ninth chapter Moreouer let vs consider by what tokēs and markes the Pope of Rome saith that he is Saint Peters successour It is say the Romish Catholikes because that Saint Peter had his seate and chaire in the churche of Rome being there the Pastor and hauing borne rule there a long time and that after him there came in order his successors the Bishops of Rome hauing the same authoritie which he had before But touching the first it is vncertaine whether S. Peter was Bishop of Rome or no at the least whether he bate rule there and helde the seat They are not able plainely to proue the same neither to approoue it as truth at what time it was neither vnder what Emperour neither how long because that out of the holy scriptures they are not able to bring Cal. lib. 4. Instit cap. 6. sect 14. so muche as one onely probable coniecture but rather the contrarie as Caluin hath well and sufficiently declared in his Institutions Secōdly if S. Peters abode at Rome hath giuen this autoritie to the Romish bishops to bee the heads of the Church and vniuersall Bishops from whence commeth it that the Councels haue limited to all the Patriarkes who were many and diuers yea euen after that they were brought to foure Concil Nic. Can. 6. Concil Antioch Can. 13. their seuerall charges making them Metropolitanes euery one in his owne prouince the Bishop of Rome hauing no more authoritie ouer others than others ouer him For at that time the Bishop of Rome might very well haue alleadged Saint Peters seate and the other Bishops and Councels woulde very well haue confessed and allowed the same if it had beene true and if the same could rightly haue giuen the title of primacie to the Bishop of Rome On the other side what an argument is this Saint Peter was Bishop of Rome and there suffered martyrdome therefore it followeth that this Churche is the mother and mistresse of all the rest and that the Bishop thereof is the vniuersall and generall head of all Christendome Verily if in this respect the question bee to establishe and set vp a primacie it ought rather to bee placed at Ierusalem than at Rome For Saint Peter preached there Act. 2.14 Act. 2.12 Act. 4.3 yea the firste after Christes ascention where hee together with his fellowes and brethren builded vp the Churche did great miracles was imprisoned Act. 5. 18 and sundrie times persecuted The Prophetes likewise preached there and all the Apostles yea whiche is more Iesus Christ him selfe Ioh. 2.13 7.14 8.2 c. 18.20 died there and rose againe and from thence ascended vp into heauen There also was the first Synode that euer was helde in the Christian Churche assembled of all the Apostles There also Iesus Christ sent downe his holy spirite vpon his Apostles and disciples Act. 15. 6 c. Act. 2.1 c And to bee shorte from thence it was that the doctrine of saluation shoulde come forth to bee spread abroad throughout all the world euen as the Prophets had before tolde Isai 2.3 Michah 4.2 which things we cānot after any sort say or affirme of Rome Moreouer if we must respect and regarde the Apostles there is as muche or rather more reason to make Saint Paul the first Bishop or Pope of Rome as Saint Peter For in the first place besides that hee was not in any thing lesse or inferior to the most excellent or chiefe Apostles 2. Cor. 11.5 wee fynde not that S. Peter did at any time reprooue him in his ministerie Gal. 2. 11 as he reproued or blamed S. Peter And besides wee haue a certaine and an assured testimonie in the holy scripture touching Saint Paule Act 23.11 Act. 28.30 31 that he was sent by God to Rome there to beare witnesse of him that hee there preached the kingdome of God two whole yeeres together that from thence he writ diuers Epistles to the Churches that hee was there prisoner and at the last beheaded by Nero. And as touching Peter wee haue no assured testimonie that hee went to Rome or that he tarryed there exercising there the ministerie If they will replie that Iesus Christ gaue him the keies of the kingdom of heauen and that by that meanes he was preferred before Saint Paul and made head of the Church we haue answered that heretofore which we mind not heere to repeate Besides though it were so that S. Peter was ordained to beare rule ouer all Churches as an Apostle yet it can not thereupon followe that his successours ought to haue any such right or authoritie as he because they which succeeded the Apostles haue not the same charge and the same office that the Apostles had For
Wherefore whatsoeuer we shall finde in them conformable and agreeable to the proportion of faith and agreeing with the authoritie of the holy scriptures wee ought to receiue the same without any scruple or doubt But if they propound vnto vs and set out thinges contrarie to that we ought and we may without any difficultie or danger reiect and refuse them as suspected and dangerous doctrines For as Saint Ierome hath sometimes saide HieroÌ„ in 9. cap. Ierem. Wee ought not to followe the errors of our fathers and predecessors but the authoritie of the scriptures and the commandement of God Who teacheth vs. Gerson par 1. de exam doctrin Abbas Panormita Epist de electia one elect potest cap. 5. Whereupon also Gerson and Panormitan haue concluded that in matters which concerne faith the Pope and his Bishops may not determine and decree anye thing against the worde of God and that if a generall councell shoulde come so far as to decline and goe aside either through malice or through ignorance of the Gospell a simple man alleadging in that councell the worde of God ought rather to bee heard and yeelded vnto then all they Let vs enter or come nowe to our aduise and let vs bring foorth and alledge our reasons to prooue that the Churche may erre The first reason is this That great companie of the people of Israel which was in the wildernesse with whome GOD had made a couenant and had made them bounde vnto him by an infinite number of benefites and good turnes had giuen vnto them Sacraments and Ceremonies which were as it were visible signes of his grace that great companie I say was a very goodly and a very excellent Churche But they were vilely deceaued and erred fowly when forsaking the commaundement they made vnto themselues a golden calfe offering and giuing vnto it that honor which was due to God alone yea and Aaron himselfe the high priest did not so constantly and boldly withstande them as he ought but rather consented thereto indeede wherefore it followeth that the church may erre and be deceiued The second reason The Church in olde time did offer and giue the holy Supper to little infants staying and grounding themselues vpon the place of Saint Iohn Except yee eate the fleshe of the sonne of Man Iohn 9.15 drinke his blood yee haue no life in you And this custome was in vse in the time of pope Innocent Saint Cyprian and Saint Augustine as it appeareth by their writinges But nowe this is not any more vsed for children whiche can not prooue and examine them selues are not at this day receiued to the partaking of the Sacrament Wherefore the Churche in olde time hath erred or els it erreth now But if we would answere that the Churche hath power and authoritie to chaunge suche customes and manners I replie to the contrarie for now the question is not heere of a thing indifferent in the vse but of the worde of God which is alwayes constant and not subiect to any change as to say that to day it hath one sense and vnderstanding to morrow another wherefore if the place of S. Iohn commaunde to giue the supper to little infants of necessitie as the forenamed ancient fathers haue vnderstood and expounded the same the Church hath â—one well in time heretofore to follow that commandement and at this time it erreth in not following it any longer Or els if the said place be not to be referred properly vnto the holy Supper neither commaundeth to distribute and giue the sacrament to infants but it is of necessitie required that he to whom wee must administer the saide sacrament haue knowledge to trie and examine himselfe according to Saint Paules doctrine 1. Cor. 1.2 as indeede this is the pure and only truth it followeth then that the Churche hath in former time erred to admit little infants to the holy supper and that at this day it doth well to practise the contrary The third reason If the Churche coulde not erre Saint Paule had without cause feared 1. Cor. 11.28 least the Corinthians whome he calleth a Church shoulde through the subtiltie of the serpent bee corrupted 2. Cor. 11.3 and turned away from the simplicitie that is in Christ And indeede in vaine shoulde hee haue called the assemblies of the Corinthians and Galathians Gala. 1.2 Churches which yet notwithstanding erred in doctrine in faith in manners and in life But Saint Paule did nothing of all this without cause or in vaine otherwise Saint Paule himselfe should haue beene deceiued wherefore it followeth that the Churche may erre The fourth reason Those that cannot erre haue no neede of the forgiuenesse of sinnes but the Churche hath neede of the forgiuenes of sinnes for Iesus Christ giuing it a forme of praier hath commanded it to demaund and aske of God Mat. 6.12 forgiuenesse of their sinnes Wherefore it followeth that the Church may erre The fift reason The Church which was in olde time in Ierusalem was oftentimes reproued of error by the Prophetes which thing declareth that the Church is not in this worlde without will and deed to erre But to the end I may not be ouerlong in recyting by peecemeale and as it were one by one all the sentences which make mention of the falles of the Churche let men reade that whiche is written thereof in these places Touching the corruption of the church see Isaiah 1. verse 21. to the 24. verse Isaiah Isaiah 3. ver 8.9 Isaiah 5.13 Isaiah 30. verse 9. to the 13. ver Isaiah 59. ver 2. vnto the 17. ver Isai 64. ver 6.7 Iere. 2 ver 5. Ieremiah to the end of the Chap. Iere. 3. ver 2.3.20 Iere. 4. ver 22. Ieremiah 5. ver 1. vnto the 15. ver and afterwards from the 19. ver to the end of the Chapter Iere. 6. ver 7. vnto the 11. ver Ieremiah 8. ver 4. vnto the 11. ver Ieremiah 9. ver 3. vnto the 17. ver Ieremiah 13. verse 10. vnto the 15. verse Ieremiah 22. euen vnto the end Ieremiah 16. ver 11.12 Ieremiah 18. ver 13. vnto the 18. ver Ezechiel 5. ver 6. vnto the 12. Ezechiel ver Ezechiel 22. ver 3. vnto the end of the Chapter Ezechiel 33. ver 24. vnto the 30. Deutro ver Deuteronomie 32. ver 5.6.32.33 Touching the ingratitude and vnthankfulnesse of the Church see Isaiah 1. ver 2.5 Isaiah Isaiah 5.47 Isaiah 43. ver 21. vnto the end of the chapter Isaiah 17. ver 10.11 Ieremiah Ezechiel Zachariah Deuteron Hosea Isaiah 63. ver 9.10 Ierem. 2. ver 6.9.21.22 Ieremiah 12. ver â— Ezechiel 16. ver 15. vnto the 24. ver Zachariah 11. ver 8. vnto the ende of the Chapter Deuteronomie 32. ver 15.18.23 Hosea 12. ver 1.9 Hosea 13. ver 6. Malachie 1. ver 2.8 Touching the obstinacie and rebellion of the Church Isaiah see Isaiah 1. ver 5. vnto the 7. ver Isaiah â— ver
9.10 Isaiah 8. ver 10.11.13.16 Isaiah 26. ver 10.11 Isaiah 28. ver 9.12.13 Isaiah 30. ver 9.15 Isaiah 42. ver 19.20 Isaiah 48. ver 4. Isaiah 65. ver 11. Ieremiah 2. Ieremi ver 24.29 vnto the 33. ver Ieremiah 5. ver 3. vnto the 8. ver and ver 20. of the same chap. vnto ver 25. Ieremiah 6. ver 10. in euerie verse almost vnto the ende of the Chapter Ieremiah 7. ver 24. vnto the 28. ver Ieremiah 8. ver 4. vnto ver 8. Ieremiah 17. ver 1.23 Ieremiah 10. ver 11.15 Ieremiah 25. ver 4.8 Ieremiah 29. ver 17.20 Ieremiah 35. ver 13.16 Ieremiah 43. ver 2. Ieremiah 44. ver 7.10.11.16.20 Ezechiel 2. Ezechi ver 3. vnto the end of the chapter Ezechiel 3. ver 5.10.26.27 Ezechiel 4. ver 3. Hosea Ezechiel 12. ver 2. Hosea 4. througout the whole Chapter Hosea 5. ver 4. Amos 4. Amos. Zephaniah Zachariah Prouerbs Matthew ver 6. vnto the end of the Chapter Zephaniah 3. ver 5. Zechariah 7. ver 11. vnto the end Prouerbs 1. ve 24. vnto the end Matth 11. ver 16.17.21 and so vnto the 25. ver Matth. 12. ver 41.42 Mat. 23. ver 37. Touching the Pastors specially and particularly see Isaiah 56. ver 10.11 Ieremiah 6. ver 13. Ieremiah 14. ver 14. Ieremiah 23. ver 1.2 c. Ezechiel 22. ver 25.26.28 Ezechiel 34. ver 23.4 c. Hosea 9. ver 8. 1. Kings 22. ver 6. Iohn 7. ver 47. CHAP. XIII Whether the Church bee aboue the holy scripture that is to say whether the holy scripture depend of the iudgement and authority of the Church THE Church indeede hath a very great authoritie among men in so much as it behoueth vs to heare the same if we will not be accounted rebels against God Yet notwithstanding seeing she is the wife and scholler of Iesus Christe she ought alwaies to be subiect vnto him as vnto her husbād head and teacher And therefore this is an article which wee must hold inuiolable and without breach to wit that the church ought to depend and hang on Christe and his worde and to haue her authoritie from the same worde and not on the other side that the worde of Christe shoulde depende and haue the credite and authoritie thereof from the Church Notwithstanding many are founde whiche holde altogether the contrarie setting as we say the cart before the horses and plowe or waine before the oxen and vtterly ouerthrowing all order For they suppose that the holy scripture hath no more certaintie authoritie than it pleaseth the Church that by her allowāce and consent it shall haue And these bee the Romishe Catholikes who speake of the Church after this manner giuing it authoritie ouer and aboue the worde of God to make men to beleeue that whatsoeur it decreeth determineth and concludeth wee must hold her iudgement sentence and resolution as a certaine oracle comming frō heauen and to be short as an article of our beliefe And behold their reasons for this The first reason The Churche by her iudgement hath brought to passe that the holy Scripture hath beene acknowledged for the true worde of God and hath distinguished separated and sundered it from all other writinges what so euer whiche men haue published brought into the world For who is it that in the beginning hath assured vs that the holy scripture is the word of God but the Church alone And who is it that euen to this day can certifie and assure vs that the same word of God is come safe sound and whole euen vnto our age but onely the same Church Wherefore it followeth that the authoritie and certaintie of the holie scripture dependeth vpon the authoritie and iudgemente of the Church I aunswere two things or two manner of wayes First that this is a most wicked opinion to say that without the Churche the worde of God could not haue a sufficient witnesse to commend and set forth the authoritie and credite thereof vnto vs. Let vs heare what Saint Augustine saith hereof The authoritie of the truth saith hee is fruitefull and plentifull Augu. de assumpt Virg. Mart. cap. 1. and if she be diligently examined men shall finde that of her selfe shee maketh her selfe to bee sufficiently knowne Wherefore Alfonsus de Castro hath sometimes saide Alfonsus de Cast li. 1. ca. 8. cont haereses seeing that the holie scripture is come foorth from GOD it hath of it selfe alreadie deserued that wee shoulde giue trust vnto it and beleeue it And when the Church publisheth this that it is giuen by God shee doth wholie euen as a witnesse which beareth witnesse to some thing So that the truth of the scriptures is certaine not because of the witnes but by reason of it selfe and the credite it hath and not because the Church receiueth it and publisheth it but because that God hath giuen it and made the same manifest vnto vs. Besides is this a small matter that wee haue the testimonie of the holye spirite dwelling in our heartes It is said that it is his peculiar office to guide and lead vs into all truth Iohn 16.13 1. Ioh. 2.27 and to teach vs all things Wherevpon it followeth that he teacheth vs this truth that the holy scripture is of God and from him It is saide moreouer that we haue receiued the spirite of God 1. Cor. 2.12 that we might knowe the thinges that are giuen to vs of God Also 1. Cor. 2.14 that the thinges of the spirite of God are spirituallie discerned that is to say by the efficacie mouing and woorking of the holy spirite Wherefore it followeth that the holy spirite teacheth vs and maketh vs to discerne betweene these bookes which wee ought to receiue without gainesaying and the other which we ought to reiect and refuse Some perhaps will say that this article or point is daungerous because that heretikes oftentimes bragge that they haue the spirit of God which they haue not indeed and wee knowe howe they haue alwayes indeuoured to make their doctrines of authoritie and credite through their inwarde reuelations whiche they haue imagined to proceede from the holy Ghost But we can easily aunswere this to wit that in this matter wee can easily auoide all danger if wee vse and followe the remedies whiche S. Iohn doth furnish vs withall when he saith that we ought not to beleeue euery spirite 1 Ioh. 4. 1. but to trie and proue the spirites whether they are of God or no. And what shall be the meane and way of this triall and examination euen the worde of God as wee see that therby the men of Berea Act. 17.11 did proue S. Paule his spirit and doctrine And to this meane doth Chrysostome send vs when hee saith thus Many boast of the spirite Chrysost de sanct adorand spirit but they which bring any thing of their owne doe falsly pretende the same As Christ witnessed that he spake not of him selfe because that his doctrine
was taken out of the lawe and prophetes in like manner if any vnder the title and name of the spirite shall bring vnto vs any thing which is not contained in the Gospell let vs not beleue it For as Christ is the accomplishmente and fulfilling of the lawe and Prophetes so is the holie Ghost of the gospell But how can wee by this way or meane discerne and know the spirites that is to say whether the doctrine which they shall propound and set foorth vnto vs bee from the holy Ghoste or no After two sortes or by two meanes you shall knowe this First if it tend to this end to exalt establish and set vp the glorie of God For as Iesus Christe saith Ioh. 7.18 Hee that seeketh the glorie of God is true and no vnrighteousnesse is in him Secondly if it bee conformable and agreeable Rom. 12.6 to the proportion of faith that is to say if it agree and accorde well with the heads foundations of Christian religion wherof we haue spokē more largely heretofore in the fourth Chapter The second thing that I aunswere touching the foresaide reason of the Romishe Catholikes is that the consequence thereof is not necessarie neither well grounded when they saye that the Churche yeeldeth testimonie to the worde of God and doth commend the same vnto vs that therefore the certaintie and authoritie of the worde of God dependeth vpon the authority and iudgement of the Church For as wee haue but a little while agoe alleadged out of Alfonsus de Castro The word of God is certaine not by reason of the Church whiche beareth witnesse thereof but because of it selfe and his owne credite The Apostles yelded testimonie and bare witnesse of Iesus Christe Iohn 15.17 Acts. 1.8 And who is hee that will therefore say that Iesus Christe his authoritie doth depende of the authoritie and iudgement of the Apostles The Goldsmith trieth the golde and putteth a difference betweene that which is good and pure and that which is naughtie mettall But doth hee therefore by his tryall and proofe make that the golde is either good or euill A Parliament receiueth some edict or lawe which commeth from the King that it may bee published and proclaimed Inquirie is diligently made whether it come from the King or no Afterwardes all knowe that it commeth from the King what doth the Parliament then It is true that it alloweth the edict that it acknowledgeth the same that it beareth witnesse to it and commendeth and setteth out the same yea and if neede bee interpreteth it according to the Kings intent and meaning But doth the parliament for all this cause it or make it to bee the kings lawe Doth it giue authoritie to it Hath it any authoritie to chaunge any thing in it or to adde any thing to it or to clippe or take any thing what so euer away from it It is certaine no. Euen so standeth the case with the Church For although it be an excellent testimonie to the worde of God yet it cannot at any hande giue it authoritie as to say that the certaintie of the worde of God hangeth vpon the authoritie and iudgement of the Churche For when the Church acknowledgeth and alloweth the worde of God and doth put a difference betweene it the doctrines and inuētions of men she doth no other thing but heare the voyce of her pastor discerneth knoweth it frō the voice of a strāger Ioh. 10.5 Now there is great difference betwene discerning the Pastors voice from a strangers and adding authoritie and credite thereto bringing to passe and that according to truth that it should be such or such that is either true or false The second reason is The Church is more auncient than the Scriptures For in the time of Adam Abell Seth Noah Abraham Isaac Iaacob there was no scripture For Moses was the first penman or writer of matters concerning religion and yet notwithstāding there was a church Wherfore it followeth that the authoritie of the Church is aboue the authoritie of the holy scripture First and formost I aunswere that the consequence of this argument is none at al. For graunt it that one thing be more ancient and old than another yet it followeth not for all that that it should be of greater authoritie and credite otherwise we must inferre that Moses hath more authoritie than Iesus Christe and the lawe more than the Gospel Secondly as touching the antecedent or former proposition I say that it is sophisticall captious and full of deceit For albeit that in these first times of the worlde there was no scripture which the father 's vsed yet for all that the worde of God ceased not to bee because it was written and ingrauen in the fathers heartes and moreouer founded verie cleerly in the Churche whiche worde was in good time brought and committed to writing first by Moses and afterwards by others and thereupon called the holie scripture wherefore seeing that the holy scripture and Gods worde is nothing but one and the selfe same thing it followeth very well that if our first fathers haue had the word of God they haue had also in substance the holy scriptures Aug. cont epist fundamen cap. 5. The third reason S. Augustine hath said I woulde not beleeue the Gospell if the authoritie of the Catholike Church did not mooue mee thereto Wherefore it is certaine that the Gospell taketh his authoritie from the Church I answere that the consequence is starke naught for that which S. Augustin speaketh to one purpose or in one respect is applied to another end This holy doctor speaketh so as hauing regarde to that hee was then when he tooke the part of the Manichees and as it were disputing against them Now the Manichees would that the Epistles of Manicheus their authour which they called Fundamental containing in it all their false opinions should be of like and equall authoritie with the Apostles epistles Beside they allowed one part of the Gospel disallowed an other that not by the aduise and iudgement of the Church but of their owne proper and particular authoritie S. Augustine hauing taken in hand to confute the saide Epistle in the beginning speaketh thus The Epistle beginneth after this manner Manicheus the Apostle of Iesus Christe by the prouidence and appointment of God the Father I aske who is this Manicheus you wil answere the Apostle of Iesus christs I beleeue it not What wilt thou say thereto Perhaps thou wilt bring foorth the Gospel and thereby thou wilt lift vp and establish the person of Manicheus But what if thou haddest to doe and deale with a man who doth not yet beleeue the Gospel what wouldest thou do whē hee should say vnto thee I beleeue not the Gospell For as touching my selfe I would not beleeue the Gospel if the authoritie of the Catholike Church did not moue me thereto Beholde Saint Augustines wordes by which it is altogether
manifest that he mindeth not to infer that the Gospell hangeth vppon the allowance and authoritie of the church but only that the Church hath great weight to induce and moue the miscreants and vnbeleeuers to beleeue the Gospel This holy Doctor then speaketh not of the foundatioÌ„ of his faith but of the beginning thereof that is to say of the occasion and outward meanes by which he was prouoked stirred vp to beleeue the Gospell when hee was a Manichean heretike and not as yet a Christian to wit because he sawe the good accorde consent and agreement of the Church in receiuing the Gospell In the fourth Chapter he confessed that in former time he maintained the Maniches part and that hee was very eger and sharpe therein and blinded in the doctrine of their sect Now hee speaketh thus Howe wilte thou proue that Manicheus is an Apostle of Christ shall this bee by the Gospell But if some one that beleeueth not the Gospel woulde say vnto thee I beleeue not the Gospel what hast thou to replie As if hee shoulde say wouldest thou not purpose put downe and shewe vnto him the authoritie and testimonie of the Church For as touching my selfe in the time that I was a Manichean I had not beleeued the Gospel if the authoritie and testimonie of the Catholike Churche had not driuen mee thereto As if againe he should say For as concerning my selfe when I was of your faction and sect I was so setled staied in your opinions and had hard them so attentiuely and diligently yea I beleeued them so stedfastly and did maintaine them with such courage and stomack this is that which hee speaketh in the fourth Chapter that very hardly I had euer forsaken and renounced them to beleeue the Gospell if the authoritie and testimonie of the Church had not induced mooued and prouoked mee thereto The fourth reason Hee that hath authoritie and power to take away or to change some thing in the worde of God hath also authoritie ouer it But so it is that the church hath authoritie and power to take away or to change something in the word of God It followeth therfore that the Church hath authoritie ouer and aboue it They thus proue the assumption whiche is the second proposition or sentence of the reason Saint Peter had authoritie and power to take away and to chaunge some thing in the worde of God for he changed the forme of baptisme prescribed by Iesus Christe as appeareth by this that Iesus Christe hauing commaunded to baptise in the name of the father and of the sonne Mat. 28.19 and of the holy Ghost Saint Peter changing this forme hath enioyned and commaunded men to bee baptized in the name of Iesus Christe onely Act. 2.38 As it is written in the second of the Actes verse 38. Nowe if Saint Peter haue had this authoritie and this power why also should not the whole church haue it as well as hee I answere first for the consequence that it is not necessarie and good For who is he that will yeelde to this that all that whiche was in former time permitted to the Apostles should nowe bee permitted to the Pastors and ministers of the Church who are their successors Secondly I say that that which is taken from Saint Peter as true and right is false For Saint Peter did in no case chaunge the forme of Baptisme and in the place of the Actes before alleadged it is not saide that they must be baptized in the name of Iesus Christ onely Act. 2.38 Pâ—â—â—us Lombâ—â—â— lob 4. dâ—â— 3 sect B. 〈◊〉 de Cosecrat dâ—â—t 4 â—â—â—in Sinod c. Act. 8.12 Act. 10.48 Ambr. lib. 1. de 〈◊〉 sanct cap. 3. but simplie saide thus and bee baptised euerie one of you in the name of Iesus Christ But let vs see how Peter Lombard the master of the sentences expouÌ„deth this place If any saith he be baptised without inuocation of the trinitie he is not a perfect christian vnlesse he be baptised in the name of the Father and of the Sonne and of the holy ghost yet we reade in the Acts of the Apostles that the Apostles baptized in the name of Christe but vnder this name as S. Ambrose expoundeth it is vnderstoode the whole Trinitie for when a man nameth Christ these are vnderstood to wit the father of whom the sonne was annointed and the sonne which was annoynted and the holy Ghost by whom or with whom hee was annointed Beholde the aduise and iudgement of the master of the sentences who doth not altogether satisfie vs though he speake much for vs. For whether wee regard the substance of the sacraments or els the forme thereof we holde that the Lords ordinance ought to be retained and followed in the whole and through the whole and that it doth not belong to any particular person no not to the church it self to alter or change any thing therein And in deede as I haue alreadie saide Saint Peter did not chaunge the forme of Baptismeâ— But marke this His intent purpose was to teach that the foundation accomplishment and fulfilling of baptisme is in Iesus Christe alone For to bee baptised in the name of Christe is taken and vsed by S. Peter for to bee receiued to grace and fauour in baptisme by the name of Iesus Christe So that this manner of speeche which Saint Peter vseth is not in any sort to bee referred to the forme of Baptisme but onely declareth that all the vertue power and efficacie of baptisme consisteth onely in Iesus Christe alone because that all that whiche baptisme doth represent and figure vnto vs 1. Ioh. 1.7 Rom. 6.4 is comprehended in him alone For by the blood of Iesus Christe wee are washed and purged from all our sinnes and by baptisme buried with him to the end that as he is raised vp from the dead by the glory of the father so wee also should walke in newnesse of life The fift reason The Church hath changed the Sabboth to the Lordes day or that which we call Sunday although that God by expresse writing commaunded the obseruation and keeping of the said Sabboth Wherfore theÌ„ it followeth that the church hath power and authoritie ouer the holy scripture I aunswere in the first place That the Church hath changed nothing at all of the commaundement touching the obseruation of the Sabaoth in or coÌ„cerning the substance thereof but onely in or concerning the circumstance For the thing or matter abideth alwaies that is to say the substance of the commaundement seeing that one day of the weeke is reserued to be imploied and bestowed vpon the holy rest whiche thing is enioyned by the commandement as being indeede the veritie and truth therof So that the obseruation and keeping thereof is only chaunged in respect of the time which change doth not derogate any thing from the commandement neither altereth nor changeth any thing therein of that which God minded to commend
and commaund to vs. Next the commaundement of the Sabaoth in respect of the figure was temporall and indured but a season and therfore it ought to haue an ende as the other ceremonies of the lawe had Wherefore the figure was taken away and changed not by the authoritie of the Church properly or as you would say of it owne authoritie but by the trueth it selfe which declared and shewed it selfe in Iesus Christe whereupon also the Apostle saith Col. 2. 16.17 Let no man therefore condemne you in meat and drinke or in respect of an holy day or of the newe moone or of the Sabaoth day which are but a shadowe of things to come The sixt reason The Apostles decreed in the first Councell which they held in Ierusalem Act. 15. 29. that the Christians shoulde abstaine from blood and from that that is strangled which decree yea brought and put into writing the Church hath taken away and chaunged after the time of the Apostles giuing leaue to christiās to vse both blood and that that is strangled It foloweth then that it is lawefull for the Church to change som thing in the word of God and by consequent that the Church is aboue the same worde I aunswere that the place of the Actes touching that which the Apostles determined in the Councell whiche they helde in Ierusalem is ill vnderstood and yet more ill applied to fetch and drawe from it such a consequence For the Church after the Apostles hath not established any thing against the decree of the Apostles in that they haue suffered Christians to vse and eate blood and that that is strangled For the decree of the Apostles was made set vp and published for a time onely and therefore it ought to ende The Church in the time of the Apostles was builded as well of the Gentiles as of the Iewes Some weake ones amongest the Iewes thought that they were yet bounde in their consciences to the obseruation of the lawe of Moses that is to say to the ceremonies thereof The Gentiles on the other side strengthening themselues with that Christian libertie which Iesus Christe hath brought vnto vs woulde without any difference vse all manner of meates and so amongst the rest blood and that that was strangled Wherevpon the Apostles least that so free a vse of blood and of that that was strangled might breede and bring some offence to the weake Iewes determined and decreed in their Councell that euerie one shoulde abstaine from such meate for a time til that they might see a good agreement peace betweene these two peoples Now afterwardes the feare of such an offence beeing taken away the Church iudged that the obseruation and keeping of the said decree was not any more necessarie or any longer needefull and therefore respecting the intent and purpose of the Apostles gaue libertie to the faithfull to vse all kinde of meates or els to speake better did by the word of God declare vnto them the libertie that they had to vse all maner of meates without in any thing altering changing the intent purpose of the Apostles when they made and established the foresaide decree not being appointed and set vp by thē but for a time onely And thus much touching the reasons of the Romish CatholikS who affirme that the certaintie truth of the word of God doth depend of the iudgement and authoritie of the Church Beholde nowe our reasons to the contrary The first is this The certaintie of the church dependeth vppon the authoritie of Gods word It followeth then that the contrary cannot bee true to wit that the certaintie of the worde of God shoulde depende vpon the authoritie of the Churche Nowe wee proue the antecedent or former proposition by that which the holie Ghost saith Ephe. 2.20 that the Churche is builded vppon the foundation and doctrine of the Prophetes and Apostles Whereupon it followeth that the Church dependeth vpon the authoritie of the same doctrine And heereunto belong the sentences of the ancient doctors which wee haue cited and quoted before in the third Chapter by which this is shewed and proued that the Church is marked declared and knowne by the holy scriptures The second reason The holy scripture being giuen by inspiration of God 2. Tim. 3.16 as S. Paule saith hath the authoritie from it selfe as we haue declared in the beginning of this Chapter in answering the first reason of the Romish Catholikes wherein we haue followed the iudgement of Alfonsus de Castro It followeth then that it taketh not credite or authority from the Church neither more not lesse than the edict and lawe of the King which hath the authoritie it hath from it selfe that is to say frō the king from whom it proceedeth and commeth and not from the Parliament to which it is sent although that the same bee allowed praysed yea and expounded sometimes by the saide parliament The thirde reason If the word of God ought to be heard aboue the Church then certainly it doth not hang of the authority of the Church but that the worde of God ought to be heard aboue the Church it appeareth by this which S. Paule saith that it ought to be heard aboue the Apostles Gal. 1.8 yea the Angels them selues Wherefore it followeth that the word of God doth not hang of the authoritie of the Church The fourth reason Aug. cont Max. lib. 3. cap. 14. Saint Augustine openly declareth that the holy scripture is aboue the Councels and so by consequent aboue the churche represented by Councels For writing to Maximinus the Arrian touching the worde Homousios that is to say consubstantiall or of the selfe same substance together with the father whiche word was confirmed by the coūcel of Nice and on the other side disallowed by the councel of Ariminum in the time of the Emperour Constantine he saith thus Now I haue not to vse or alleadge the Councel of Nice neither thou the Councel of Ariminum to preuaile thereby one of vs against another For as I am not bound to the Councel of Ariminum so art not thou bound to the Councel of Nice We haue the authority of the scriptures which are not partiall or particular witnesses for the one or for the other but are commō witnesses to both of vs. Let vs therefore by them dispute and reason of the matter in controuersie betweene vs. CHAP. XIIII Of the discipline of the Church NOW wee must speake of the Ecclesiasticall discipline in which notwithstanding wee wil be briefe short because there is of this matter a verie large sufficient treatie extant alredie which may satisfie and content all good mindes and is intituled The confirmation of the ecclesiastical Discipline The confirmation of the Ecclesiasticall discipline obserued in the reformed Churches of the kingdome of France And also hee that will reade the Institution of M. Caluin Caluin li. 4. inst Beza in cōfes fidei specially in his
Those which concerne the discipline are to bee referred to the order and honestie which ought to be kept in the church and cōsist in a maner fashion of doing altogether outward and these may a man call indifferent which a man may vse either well or euill of this sort are ordinaunces touching the places the times the seasons the houres set for preachings ministration of the Sacraments the celebration of marriages fasts publik praiers such like things yet notwithstanding this must be knowne that no man may appoint in the practise and perfourmance of these matters the seruice of God or our saluation neither must any man thinke that of themselues they concerne the conscience Nowe the difference and disputation that some moue and make in the Church touching this matter is not as concerning this laste kinde of Lawes apperteining only to the discipline or pollicie So euery one knoweth and cōfesseth that the church cannot want her pollicie order and that to the end shee may abide vnited and tyed together shee hath neede of certain outward bonds wherfore the church may without any difficulti or doubt make lawes apperteining only to the outwarde discipline and take them away or change them according as she shal iudge them to be expedient profitable hauing alwaies speciall respect to the times places and persons As for example the church may ordeine appoint some day of the week for publike praiers whether the prayers be ordinary or extraordinary the Churche also may chose a certaine day or a certaine houre to giue thankes vnto God when it shall haue pleased him to haue deliuered out of some greate daunger either the whole Churche or the Countrie or the Magistrate or some other members placed in authoritie the Churche also may publish a fast so often as necessitie and occasion shall require It may take order also that Baptisme be ministred at a certaine time after the preachings that the holy Supper be celebrated and ministred so often in a yeere and at those seasons which they shall iudge expedient and meete that the as kings or publishing of the banes of marriage shoulde bee as it were proclaimed or declared three seuerall Sundaies And lastly that the saide marriages should bee celebrated at the Sermons or preachings either in the morning or euening that the consistories for the maners of the people and the assemblie or company which haue care for the poore assemble and meete together so often in a moneth as shall bee found expedient and profitable Wherefore the Churche may establish these lawes and other such like which the faithful ought to obey to the ende that there may not be any disorder or any confusion among the people of God But the question is of lawes concerning doctrine and the Sacraments or els other lawes touching the discipline by which they woulde binde consciences inclose and comprehende therein simplie the seruice of God that is to say whether it belong to the Churche to make Lawes thereof or no The Romish Catholikes say they may and wee affirme the contrarie and these are their reasons following The first reasō is this The Church hath authoritie to teach wherefore she hath also authoritie to make lawes belonging to the doctrine or teaching But this argument may be ouerthrown in two wordes if we denie the cōsequence For these be matters very much differing to wit to haue authoritie to teache and to haue authoritie to make Lawes belonging to the doctrine Iesus Christe hath in deede giuen the first of these to his church but so hee hath not the seconde And as God hath expressely forbidden to add any thing vnto his law Deut. 4.2 12.32 so Iesus Christ hath cōmāded his disciples to teach only the doctrine which they had heard and receiued of him The second reason The church hath the vse of the keies can bind and loose absolue and excōmunicate Wherfore it followeth that shee hath also authorie to establishe lawes apperteining to the doctrine I answere in one worde that the consequēce is false as it was in the argument last before going for a Lorde or Ruler will in deed giue power and authoritie to his officers to absolue to condemne according to the lawes ordinances but yet it will not folow for al that that he giueth them power of thēselues to make new lawes ouer his people to iudge by them according to their own fantasie So Iesus Christ hath in deed giuen vnto his apostles disciples this power to binde to loose according to his lawes but this is ill concluded to say that therefore he hath giuē thē this power this authoritie of thēselues to make lawes to establishe them in his Church and thereby to binde mens consciences The third reason Iesus Christ hath said Mat. 23.2.3 The Scribes and Pharisees sit in Moses seat all therefore whatsoeuer they bid you obserue that obserue do Heb. 13.17 And the Author of the Epistle to the Hebrwes Obey thē that haue the ouersight of you and submit your selues to thē Wherfore it followeth that we ought to obey the Pastors of the Church in keeping and obseruing their lawes I answere that when wee are commanded to obey our Pastors this ought to be vnderstood so farre foorth as their commandements proceede and come out of Moses chaire that is to say out of the word of God For otherwise the Lord protesteth and openly witnesseth that hee is worshipped in vain when men set out and preach for doctrine the commandemēts of men Matth. 15.9 And he himself doth straightly cōmand vs earnestly to take heed beware of the leauen of the Pharises Saduces Touching which matter Mat. 16.6 August in Iohn Tracta 46. Cap. 10. let vs heare Sainte Augustine The Scribes saith hee and the Pharisees sitte in Moses seate doe that therefore which they shall shew vnto you For being set in the chaire or seate of Moses they teach the law of God and so God teacheth by them But if they would teach any thing of their owne heare them not and doe not that which they will say for they seek their owne profite and gaine and not Christes profite In summe then if the Churche make ordeine for vs commaundements drawen and taken from the word of god it is our duetie to receiue them and to yeelde our selues obedient thereto otherwise not For it is not the Churches dutie to goe beyond the boundes of Gods worde in making lawes of her owne head and authoritie inuenting new fashions and maners to serue God by And the rule of our obedience ought alwaies to be the very selfe same worde of God as Cornelius saide vnto Saint Peter Acts. 10.33 Now are we al heere present before God to heare all thinges which are commaunded thee of God The fourth reason wee must obey the voice of the Churche Mat. 18.17 Luke 10.16 as wee haue a commandement giuen vs
alone which can make and establish such lawes The third reason Lawes concerning doctrine and such as binde mens consciences ought to bee vnto vs a testimony pledge of the wil of God But God alone by his word can giue vnto vs this testimony and at no hand or by no meanes men as of them selues Isaiah 40.13 c. Rom. 11.34 For who hath instructed the spirite of the Lord or was his Counsellor or taught him as the scripture saith It followeth theÌ„ that God alone may make establish lawes concerning doctrine and which shal serue to binde mens coÌ„scieÌ„ces The fourth reason If it belong to the Church to make lawes concerning doctrine the seruice of god this must needs be that she hath receiued the prerogatiue and authoritie from God him self for meÌ„ haue not here in their life any power so to doe But so it is that the Church hath not receiued from God this prerogatiue authoritie For coÌ„trariwise God hath expresly plainly forbidden them to ioyne or adde any thing to his lawe Deut. 4.2.12.32 Wherefore it followeth that it doeth not apperteine to her to make lawes touching doctrine and the seruice of God The fift reason It is necessary that they which make lawes shoulde haue Lordship rule authoritie ouer theÌ„ to whom they giue those lawes But the church hath no Lordship or rule ouer the consciences of the faithful 1. Pet. 5.3 for S. Peter speketh with a loud voice plainly That the Pastors Bishops haue not any Lordshippe ouer the Lordes inheritance that is to say ouer the faithful of whoÌ„ the church is composed made 2. Cor. 1.4 And S. Paul plainly protesteth touching himself that hee hath not any dominion ouer the faith of the Corinthians Wherefore it followeth that the Church may not make or establish lawes to binde the consciences of faithfull people Mat. 15.9 The sixt reason The Lorde saieth In vaine they worship mee teaching for doctrine mens precepts and commaundements 1. Tim. 4.1 c. And S. Paul calleth lawes traditioÌ„s touching forbidding of marriage and vse of meats the doctrine of Deuils Collos 2.16.18 Also he saieth Let no man condemne you in meate and drinke or in respect of an holy day c. Let no maÌ„ at his pleasure beare rule ouer you by humblenes of minde and worshipping of Angels By these sentences it is most plaine and euident that the Church ought not nor may not establish any such lawes to binde tye or restraine mens consciences The seuenth reason The lawes which take away from vs that Christian libertie which Christ hath gotten and purchased for vs ought not in any case to be established or tollerated For S. Paule exhorteth vs Galat. 5.1 to stande fast in the libertie wherewith Christ hath made vs free and that we should not be intangled againe with the yoke of bondage But the lawes giuen by men not from God him selfe touching matters which are commended vnto vs with an opinion of necessitie and which are required of vs as workes meritorious or as the seruice of God take away from vs the christian libertie and freedome which Christe hath purchased for vs of this sort are the lawes made touching the obseruation and keeping of Lent celebration or keeping holy of certaine feasts not to eate fleshe vpon Friday Saturday and certaine other dayes and such like things Wherfore it foloweth that such lawes ought not in any case to be established set vp tollerated or borne withall But wee wil make or put an ende to this Chapter with two sentences which make altogether for vs are altogether againste the Romishe Catholikes Tho. Aquâ—â— in summae part 3. in addititio 46. Artic 6 The one is Thomas of Aquine his owne saying thus Because that the Church is founded alreadie and grounded in the faith and in the sacraments it doth not belong to the Ministers of the Churche to make newe Articles of faith or newe Sacraments or to take away those which are alreadie made and established For this is the excellencie and power which belongeth onely vnto Iesus Christe who is the fouÌ„dation of the church The other senteÌ„ce is of AlphoÌ„sus de Castro his own conteining these wordes Alphons de Cast aduers omnes haere lib. 1. cap. 8. It may not at any hand bee either done or suffered that the Church should establishe a newe article of faith but that which was in former time the true faith and which notwithstanding was hidden from vs the Church bringeth to passe by her testimonie and witnes that the same is made knowne vnto vs. And the Abbot is very much deceiued in the decretals expounding the chapter which beginneth Cum Christus that is when Christ c. in the title of Heretikes when he saith that the Pope may make newe articles of faith Hee knew not nor vnderstood not what it was which hee spake and therefore erred was deceiued as a Shoomaker should be if hee woulde take vpon him some matter ouer and besides his occupation THE XVI CHAP. Of the afflictions and persecutions of the Church THere are diuers whiche woulde fayne haue a Church of Sugar or of veluet as you would say that is to say that in seruing God they might bee exempted from all afflictions Suche were Zebedeus his sonnes Iames and Iohn who beeing couetous and greedie of worldlie honours and desiring to liue at their ease and rest demaunded of Iesus Christe Mark 10. 35. c. That hee woulde graunt vnto them to sit in his glory the one at his right hande and the other at his left But the scripture teacheth vs altogether the contrarie that is to say that so long as wee haue to walke heere belowe it standeth vs in hand to battell or fight yea to passe thorowe the thornes and to bee tormented by the malice of the Diuell and wicked men his instruments yea so much the more by howe much we shall indeuour and labour sincerely to serue God Which thing also Iesus Christe hath well and sufficiently declared to the abouesaide sonnes of Zebedeus when he answered them Mark 10. 38 Yee knowe not what yee aske Can yee drinke of the Cup that I shall drinke of bee baptized with the baptisme wherewith I shal be baptized Meaning thereby that the common state and condition of Christians is this that they shoulde bee exercised in this world by the crosse tribulations before that they can be crowned And this is the cause wherefore the church is called militant or warfaring so long as it is heere belowe on the earth euen as wee haue seene and hearde in the first Chapter And for this very selfe same cause also Mark 4.36 c. it is compared to a little ship altogether tossed vp and downe in the midst of the billowes or surges and of the tempests of the Sea also Ps 129.3 to grounde continually ploughed ouer and thorowe whiche
men make the plough continually to goe to rent or cleaue it to turne it vpside downe Therfore also Saint Paule saith in the Acts Act. 14.22 That by many tribulations wee must enter into the kingdom of God 2. Tim. 3.12 And in the 2. Epistle to Tim. All those that will liue godly in Christe Iesus shall suffer persecution Iesus Christ saith also vnto his Disciples Iohn 15. 20. Remember the woorde that I saide vnto you that the seruaunt is not greater than his Master If they haue persecuted mee Iohn 16.1 2 they will persecute you also Also These thinges haue I saide vnto you that yee should not bee offended They shall excommunicate you yea the time shall come that whosoeuer killeth you will thinke that hee doeth God seruice And this is the state and condition wherein God will haue his Churche to glorifie him heere belowe on the earth And in deede the first lesson that Iesus Christ gaue to his Disciples was touching this matter of the Crosse and persecutions â—at 1â— 24 If any man saith hee will come after mee let him forsake himselfe and take vp his Crosse follow me The experience of all times ages doth sufficiently shewe vnto vs the truth of this matter whether wee consider somewhat narrowly as well the state of the ancient Churche vnder the olde Testament as the state of that which came afterwarde vnder the newe Testament insomuch that it may rightly say Psal 129 1. They haue often afflicted me from my youth and haue done me a thousande euils at is said in the Psalmes For euen from the beginning the Diuell hath alwaies beene like to himselfe that is to say a lier a murtherer Iohn 8. 44. enuious and a false and priuie accuser and warre hath alwaies continued Gen. 3.15 2. Cor. 6.14.15 betweene the womans seed and the serpents seede And howe can any man ioyne and put together thinges which are of a contrary nature Howe can any man make agreement betweene God and the Diuell betweene Christ and Belial betweene the faithfull and the vnbeleeuers Iesus Christ in the 3. chapter of S. Iohn sheweth a reason to declare why it is impossible that the good and the wicked shoulde suffer one with another agree together Ioh. â— 19.20 to wit that all the workes which the world doeth are wicked and therefore least they should bee discouered and laid open by the light it hateth the light and loueth darkenesse From hence is it that euen from the beginning of the world enmities betweene the faithfull and the aduersaries of the truth haue taken and had their originall and first foundation This is the cause why Cain slue his brother Abell that Lot the faithfull seruant of the Lord was hated of the Sodomites that Ishmael mocked Isaac and persecuted him that Esau went about to oppresse and kill Iacob euen from his youth that Ioseph had his owne brethren for his enimies that the Prophetes could not agree with the wicked Kinges nor Saint Iohn Baptist with the incestuous Herode nor Iesus Christe with the high Priests Scribes and Pharisees nor the Apostles and Martyrs with the infidels and vnbeleeuers of their times And therefore it is meere folly to suppose and thinke that the children of God can euer bee beloued of the worlde Whereupon by good right and for good cause Saint Iames saith Iames. 4.4 That the amitie of the worlde is the enmitie of God and hee that will be a friend of the world maketh himselfe the enemie of God And for this cause also Iohn 15.19 Iesus Christ hath said to his Disciples If yee were of this world the world would loue his owne but because yee are not of this world but I haue chosen and separated you out of this world therefore the worlde hateth you To be short if wee woulde that the Church of God should be without persecution theÌ„ of necessitie must it be that the world should be without hatred the Diuel without enuie and our nature without vice or sinne But to the ende that wee may specifie and declare cetaine things A discourse of the tenne great persecutions of the Church touching the persecutions of the Church let vs examine as it were one by one the tenne persecutions which came vpon it after the death of Iesus Christe vnder the Emperours whereof the Ecclesiasticall historie maketh mention True it is that in the time of Augustus the seconde Emperour the Churche was much persecuted vnder the great Herode who thinking to put to death the King of the Iewes in the very cradle commaunded men to slaie all the babes and little children of Bethelehem and of all the borders thereof from two yeeres olde and vnder Also vnder Tiberius the third Emperour by Herode Antipas the Tetrarch of Galilee who was the sonne of the first Herode who tooke away his brother Phillips wife and put to death Iohn Baptist because hee reproued him for that sinne and offence And by Pilate also who condemned and caused to bee put to death on the Crosse Iesus Christ the high Priests Scribes Pharises and Elders of the people beeing the principall blowers of the fire chiefe persecutors Moreouer vnder Caius Caligula that horrible monster who was appointed the fourth Emperour in the nine and thirtieth yeere after Christes birth and raigned three yeeres tenne monethes and eight dayes and vnder Claudius also his successor And it appeareth by the historie of the Actes and the Epistles of the Apostles howe the Churches were tossed and persecuted in Asia Antiochia Pisidia Iconium Lystra Galatia Ephesus Macedonia Phillippi Thessalonia Corinthus Berrhoe Rome and many other places but al these persecutions were as yet particular and but in some one place or other God moderating and mitigating the heartes and handes of men and gouerning after a wonderfull sorte his Church in those Emperours daies to the end it might more blessedly and plentifully growe But omitting these let vs speake of the tenne great and generall persecutions as they are called by which the Church was eagerly assaulted and cruelly tormented on all sides The first persecution was vnder Nero the sixt Emperour who was called Claudius Domitius Nero. Hee was ordeined Emperour in the yere 57. after the birth of Christ and reigned xiiii yeeres seuen monethes and certaine dayes And some say that the fiue first yeeres hee was a good man but that afterwardes hee so disordered himself and fell into suche excesse by incests murthers and all manner of wickednesses that hardly there is as yet any other Emperor to bee found who was defiled with such filthinesses Tertullian rehearseth in his Apologetico Tertul. Apolog cap. 5. that this Emperour was the first persecutor of the Church Looke saith hee into your historie and registers and you shall finde that Nero was the first which exercised crueltie against the Christians whiche were vnder the Emperours authoritie and principally against the Churche which was