commonly hath more wisedome more experience and grauitie But yet it doth not alwayes fall out that white or grey haire maketh men wise yea sometimes we shall finde yong men which are farre more fit to exercise and execute the charge and office of a Pastour such a one was Timothie than those that be of greater yeares It is true that there are two sorts of Elders that is to say Ancients One sort haue charge and office to minister the worde of GOD and sacraments and to watch ouer the discipline and ouer the whole Church The other are ioyned vnto these to ayde them in the exercising and execution of discipline without medling any whit at all in the preaching c. Saint Paule setteth out this order when he saith to Timothie 1. Tim. 5.17 The Elders that rule well are worthie of double honour specially they which labour in the word and doctrine For in that he maketh mention of bearing rule he giueth vs well to vnderstand that those whome he nameth Elders or Auncients that is to say the Pastours and such as are ioyned vnto them are chosen to haue charge and office in the Church ouer the people And in that he more commendeth those which minister the word and doctrine than the other he euidently declareth that al haue not one and the selfe same charge We may behold this order euen at this day obserued in the reformed Churches Deacons The Apostle maketh mention likewise of Deacons which word is taken in holie scripture in two senses or sortes Somtimes generally for euerie minister or seruitour In which sense S. Paule calleth the Magistrate the Deacon of God that is to say Rom. 13.4 Ephe. 3.7 Rom. 15.8 the seruaunt or minister of GOD and hee nameth himselfe the Deacon that is to say the minister of the Gospell as also he calleth Iesus Christ the deacon of Circumcision that is to say the minister thereof Wherefore being so taken and referred to the estate calling of the pastor it is commonly translated and turned by this worde minister or seruaunt Coloss 1.7 1. Cor. 3.5 as in the first chapter of the Epistle to the Colossians and the third Chapter of the first Epistle to the Corinthians But sometimes it is taken more straitely for thē which haue a charge and office to gather the almes to dispense or bestow thē among the poore The first occasion that was giuē to chose these deacons in the Church was this because the Apostles could not verie wel prouide for our furnishe both the charge of preaching the worde and of distributing the goods of the poore And for this cause were the seuen Deacons chosen Actes 6.2 of whom is spoken Actes 6. And the conditions and qualities which ought to bee in the Deacons that men will chose are there described and set out and also in the third chapter of the first Epistle to Timothie 1. Tim. 3.8 c. These are the degrees of the Church or ecclesiastical orders which Iesus Christ him selfe sette vp and his Apostles after him established for the regiment and gouernment of the Church which order was afterwardes in the Popedome by litle and litle not onely corrupted but vtterly ouerthrown For in that tyrannous king dome after that corruption had once craftilie ouertaken or stolne vppon the doctrine of the Church they diuised and forged a stewardshippe dispensation and bestowing of ecclesiasticall offices and charges which was altogether farre of and estraunged from the former simplicitie plainenes whereof we haue spokē Wherin first they made a sacrament without the warrant of Gods worde of the orders and degrees of ministers Afterwards they diuised a certaine kinde of creame or oyle to anoint thē as they say but indeed it is to grease or smeare them fetching that though a false zeale from Aaron and that which was done in olde time vnder the lawe Also shauing or sheering specially of the crowne of the heade against the custome both of the Apostles and of the primitiue Church Actes 18.18 It is true indeed that S. Paul did once cause his heade to be shorne in Cenchrea after the manner of the Iewes but it was by reason of a vow which he had made and not that he was then ordeined into some ministery but a great while after his calling And in that hee caused himselfe to be shorne he did it not for any other purpose but to applie himselfe thereby to the Iewes who were as yet verie rude and not well instructed 1. Cor. 9.20 as hee himselfe protesteth in the Epistle to the Corinthians That of his owne accorde and willingly hee became vnder the Lawe although hee were deliuered therefrom to the end he might winne the Iewes Orders of the Romish Church Next they established or made seuen orders of the Church the first Porters or doore keepers the second Readers the thirde Exorcistes or in playne english Coniurers who as they faine had power giuen them to lay their handes vpon mad men and men possessed with diuels and to heale them the fourth Acoluthes that is to say followers who waited vpon the Bishop in his houshold seruices and did continually accompany him first for honours sake and then that no suspicion should arise of them the fifth Subdeacons or vnderdeacons the sixt Deacons and the seuenth Priestes of which last sort they haue made many degrees whereof they call some simple or single Chaplaines Others Curates and Vicars others Bishops others Archbishops or Metropolitanes other some Cardinalls And afterward they came to the foure Patriarches and lastly to the Pope himselfe But from whence commeth this goodly hierarchie or order of Priests who hath established it set it in nature or being Did Iesus Christ or his Apostles the scripture maketh no mentiō therof But let vs discourse a little vpon the fountaine and beginning of these goodly degres I say and meane onely of those which they conteine vnder the name Priest For the others keepe not the place of true Bishops and pastors of the Church as these would seeme to doe And yet notwithstanding hee that will heare speach thereof Theod. Beza lib. Confe Punct 7. cap 11. let him reade the confession of Theodorus Beza As concerning Chaplaines Durandus in his booke called Rationale diuinorum offic alleageth two reasons to shew why priests were so called The one is because the kings of France in time heretofore when they went to warre were wont to carrie with them Saint Martins capp or hoode which they kepte vnder a tent which of the cap kept in it was named Capella that is Chappel and the Clerkes or Priestes that had the keeping of this Chappel were called Chaplaines and afterwardes in continuance of time this name was in some countries giuen generally to all Priestes And these litle Cabbines or corners or rather high places which were in the Popishe Temples wherein the Chaplaines saide their masses were called Chappels The other reason
Titus 1.7 c. describing what qualities and conditions ought to bee alwayes in those which shoulde be chosen for pastours of the Church make any mētion at all of this succession No indeede And yet notwithstanding it had beene verie fit yea necessarie if the succession whereof we speake had beene wholie required in a Bishop or Pastor to make his vocation sure certaine and lawfull But that we may not speak confusedly of this point we must distinguish betwene the succession of persons or that which is of the chaire and place and betweene the succession of doctrine and office As concerning the succession of doctrin we say that it is altogether on our side no whit at all on the Romishe Catholikes side for we make profession to teach the pure worde of God alone following therin the Prophetes and Apostles whereas they of the Romish Church staying them selues vpon their inuentions teach for doctrine Matt. 15.9 the traditions and commaundementes of men which thing Iesus Christ expresly forbiddeth And as touching that succession which concerneth the execution of the office or of all the chardge and dutie of Pastours which consisteth in preaching the gospel purely in administring the sacramentes lawfullie in caring for the poore in visiting the sicke in redressing offences in exhorting comforting teaching reprouing and such like exercises trueth it selfe and experience doe sufficiently shewe who do indeede and verilie succeede the Apostles therein whether the priestes of the Romish Church or we Lib. 19. cap. 19. de Ciuitat Dei Saint Augustine hath sometimes saide That the name of a Bishop is a name of charge or burthen and not of honour that he indeed is a Bishop which desireth to profit his flocke in teaching them and not simplie to beare rule ouer the same Aug. cont Cresco Grāmat lib. 2. cap. 11. Also in an other place We are not Bishops of our selues but for them to whō we administer the word Sacraments Now here I speake vnto all Cardinalls Bishops Abbots Priors Curates and other priestes together with their Pope himselfe and will them to examine and iudge themselues in their owne conferences and see whether they can with good right boast themselues to bee the Apostles successors in sound doctrine and in faithfull execution of their charge and office and to marke how they obserue these canons which they attribute to the Apostles whereof the fiftie eight canon Can. Apost can 58. excommunicateth the Bishoppes and Elders who haue not anie care either of their cleargie or of the people the charge of whome is cōmitted vnto them and which doe not teach them in the doctrine of true religion which canon also ordeineth that if such continue in their negligence and carelesnesse they shoulde be deposed There resteth the succession of persons or that which is of the Church or place touching which first we say that the auncient doctours did not alwayes aide themselues with this argument when they were to fight with heretikes for hauing to deale with such as did receiue and allowe the worde of God as well as themselues the dispute and matter in controuersie betwen them being onely in the true interpretation thereof they contented themselues to alledge scripture expounding places one by an other euen as Saint Augustine saith That that which is darke in one August is cleare and manifest in an other But when they were to reason against them that would add to the holy scriptures as Manichaeus who woulde that men shoulde receiue his Epistle which hee called fundamentable euen as it were the Gospell it selfe there and in that respect they serued their turne with the argument of succession And yet when they vsed it it was not either their onely or their principall defence For in the first place they shewed by the worde of God that they were in error and afterwardes added as a good bulwark or meane of resistaunce the consent of the Church witnessed by a continuall succession of all ages and times Also they helped themselues therewith as with a verie likely or probable argument and good inough in the defence of trueth against errour but yet not so as though it had a like force and strength for the maintenance of error against trueth it selfe Lastly when they demaunded of heretikes from whence they came from whome they descended who were their predecessours c. they meant not to speake of their vocation or calling which they neuer called into doubte or question for the greatest number of them were Bishoppes as Nestorius was Bishop of Constantinople Samosatenus of Antioche all lawfully called and hauing right and authoritie to teach in the Church but they meant to speak of their doctrine whiche was newe and not hearde of before Wherfore when they alledged or layd succession for them selues they did not so much meane the occupying of the chaire or enioying of the place as the continuance conformitie and agreement of the doctrine whereas on the otherside our aduersaries do not demaund of vs who were the authours of our doctrine but inquire of vs touching our vocation and calling and are contented with this to declare that their Bishoppes are descended from al antiquitie but not their doctrine and yet notwithstanding they deceiue them selues For neither in the primitiue Church neyther long time after such Bishoppes as be nowe in the popedome had any place so that a man may safely say they are not descended from the Apostles nor from the true successors To conclude we say that it is verie certaine that such a succession of the pastors in the primitiue Church was of greate weighte and importance because the pastors at that time had not onely the name and title of pastors but did withall faythfully exercise the Charge and office thereof But what is at this day the dutie of Bishops and priests of the Church of Rome Let the most sounde iudge thereof Is the controuersie in the Church touching succession to some inheritaunce to haue the possession and enioying thereof No but rather for men to set their hands to worke and labour as the Apostles haue done to watch diligently ouer Christes flocke and to minister vnto it the foode which is necessarie and meete for it As S. Paul saith If any man desire the office of a Bishop 1. Tim. 3.1 he desireth a good or excellent worke And againe speaking vnto Bishops Act. 20.28 Take heede to your selues saith he and to the whole flock whereof the holy Ghost hath made you Bishoppes or ouerseers to feede the Church of God And S. Peter The Elders 1. Pet. 5.12 which are among you I beseech which am also an elder with them feede the flocke of Christ which is committed vnto you caring for it not by consent c. The succession then of the Chaire or place is nothing without the succession of doctrine dutie Cyprian lib. 1. epl 4. For if the Bishoppe be deade as saith S. Cyprian when no
sound goeth foorth of his mouth If he be deade as saith S. Gregorie when he preacheth not Greg. epl 24 by what title may a man say that the Romish Bishops and priestes succeded the the Apostles and haue the possession of their chaire or place if they be deade or altogether dumbe or else not the followers of the Apostles in doctrin truth for let vs a litle beholde howe the auncient fathers haue ioyned and knitte the succession of person or place with the succession of doctrine and office Irenae lib. 4. cap. 43.44 Irenaeus saith Wee are commaunded to yeeld obedience to the elders which are in the Church who haue their succession from the Apostles and together with the succession of the office of a Bishoppe haue receiued according to the good pleasure of the father certaine grace and knowledge of the trueth Tertullian saith also If some heresies dare be so bolde to intermingle them selues with the times of the Apostles thereby to make men beleeue that they were deliuered from the Apostles them selues because they were vnder the Apostles or in their dayes we may say let them shew then the beginnings of their Churches let them vnfolde or discouer the succession of their Bishops in such sorte running and flowing by continuall order from the beginning that the first Bishoppe hath had some of the Apostles for his author and predecessor or some one of them who were the folowers of the Apostles who also did notwithstanding perseuer and continue with the Apostles And a litle after The Churches saith he which were planted after the Apostles time those which are yet planted at this day although that they bring not any author for them from amongest the Apostles themselues or Apostolicall persons yet notwithstanding being found consenting in the same faith they are not to be helde taken or acknowledged for any other then Apostolicall pro consanguinitate doctrinae saith he that is to say for the nighnesse in bloud or by reason of that doctrine which they maintaine keepe and holde with the Churches which the Apostles them selues ordained and set vp S. Augustine writing to one Generosus Aug. epist 156. doth so extoll the succession and continuall order of Pastours that he nameth thirtie Bishops of Rome putting Anastasius for the nine and thirtieth but he addeth euen presently or immediately after In all this ranke or band there was not to be found one Donatist Epist fundament cap. 4. And against the Manichees he writeth thus There are very many things which holde and keepe me in the lappe of the Catholike Church the consent of people and nations the authoritie which was begunne by miracles 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 saith he to the Manichees ye alledge or bring foorth no such thing but onely ye retaine or stand to a promise of truth which indeed if it did declare it selfe so euidently that a man could not any more dout therof I confesse consent that it ought to be preferred before antiquitie succession and all other things Hierom. epist 1. ad Heliodor habetur S. Hierome 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 workes Distinct 40. Can. And Chrysostome in a certaine place There are saith he many Elders and fewe Elders many in name and fewe in deede Behold 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 Behold after what maner and sort the auncient writers haue spoken But would we knowe in one word by the word of God of what value is the most common and old succession that a man can suppose if the puritie of doctrine be wanting S. Paule teacheth it vs Gal. 1.8 writing to the Galathians when he saith If we our selues or an Angell from heauen preach vnto you otherwise then that which we haue preached vnto you let him be accursed Moreouer I would gladly demand 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 bicause 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 bicause they hold not the Pope for their head bicause thei deny Purgatorie bicause their ministers be married bicause they celebrate and minister the holy supper with leauened breade bicause they giue both kindes to the people and such like things Nowe if as touching the East Churches the Papistes iudge of the Churches not by succession but by doctrine wherfore do they when they dispute with vs stay themselues 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 Bishops in the Church of Rome we shal easily finde that if men will thereby iudge of their vocatiō or calling it shall not serue their turn very much or stand them in any great stead For this we shal be sure to find that they haue oftentimes succeeded tyrants schismatikes excōmunicate persons and Bishops or Popes not lawfully called For what was Gregorie the seuenth who was named before he came to the popedome Hildebrand Vispergens Vispergensis witnesseth that he vsurped the Papall seate through tyrannie and not by a lawful vocation And the Councel holdē 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 him selfe thether by deceit and money that he ouerthrew the Ecclesiasticall order that he was an offensiue person a mouer of debate and an obseruer of diuinations and 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 young scholler in studies and profited so well therein that at Rome she was esteemed amongest the most skilfull and learned for which cause she was exalted to be Pope they supposing she had ben a man But she was found great with childe and at the last deliuered in an open streate and as they were going in solemne procession vpon the shoulders of those that caried her where also she died What was Benedict the ninth The storie writers declare that after he
be alwayes present in the middest of his Church to rule and gouerne the same what hath he to doe for a Vicar or Lieuetenant And as concerning charges and offices we know what executors he hath established and left S. Paul in the Epistle to the Ephesians affirmeth Ephes 4.11 c. that Iesus Christ being ascended into heauen hath giuen some Apostles some Prophets some Euangelistes some Pastors some teachers to whome he hath giuen in charge and committed his Church 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 Church generally and for all times Nowe you may see what lieutenantes Iesus Christe hath substituted in his place but that he shoulde giue vnto Peter a primacie to bee Pope and heade of the Church is a meere leasing The seconde reason is this Iesus Christ onely is the foundation of the Church 1. 1. Cor. 3.11 Corinth 3.11 Wherevpon it followeth that the Church is founded vppon Iesus Christ and at no hande vpon Saint Peter and by consequent that Iesus Christ alone is the heade of the Church and not Saint Peter Touching that which Iesus Christ speake vnto Peter Thou art Peter Matt. 16.18 and vpon this rocke I will builde my Church we wil anon declare the true and naturall sense thereof The thirde reason S. Peters charge 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 high bishoppe ouer all the Church Otherwise Saint Paul shoulde haue done ill in so limiting hedging in as it were the the charge and office of his Apostleship yea and that eighteene yeares after the death of Iesus Christ But I would wish the Romishe Catholikes to take some better viewe of and heede to this reason For if their Pope snatch and take vnto himselfe the primacie for this reason because hee is Saint Peters successors he must then exercise his primacie or popedome ouer the Iewes and preach vnto them the Gospell that hee may gaine them and drawe them to Iesus Christ leauing vnto him whosoeuer he bee that will take vppon him to be called the successor of Saint 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 Christ alone for her husbande 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 Master not seruing him purely and faithfully But so it is hee neuer vsurped any primacie ouer the other Apostles or ouer the Church for hee maketh himselfe equal to the other pastors 1. Peter 5.1.21 c. naming himself a pastor and an Elder with them and hee hath saide also that it is not lawefull at anie hande for anie man to haue Lordship ouer the Lordes inheritaunces Then it followeth that hee receiued not anie 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 Church and had had rule and authoritie ouer the Apostles it had apperteined vnto him to sende others not to others to send him The seuenth reason If Saint Peter had had the right of primacie to what end woulde he haue suffered himselfe to haue beene reproued by S. Paul 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 bounde by lawes that he may preferre through his interpretation equitie vnwritten before lawe writen that wee ought to allowe or dissallow 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 Now Saint Peter did not alledge any whit or parte of all these blasphemies but tooke in good worth Saint Paules censure and reproofe acknowledging himselfe his companion and fellowe and one that was ioyned with him the other Apostles in felloweshippe of office yea inferiour to the whole bodie and subiect to the admonitions and censures of his brethren The eight reason So it was that among the Apostles in the time that our Sauiour Christ was bodily conuersant with them Luk. 22.24 c. there was a controuersie which of them shoulde bee esteemed or iudged the greatest but Christ laboreth to bring them to humilitie and to take from amongest thē 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 be so But let the greatest among you be as the least and the cheifest as he 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 he that sitteth at the table And I am among you as he that serueth and ye 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 principal 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 Romish Catholikes make The firste is this Matt. 16.18 Iesus Christ hath said to Saint Peter Thou art Peter 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 head 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 anie other than that which is laide alreadie Therefore he affirmeth not in that place of S. Matthewe the contrarie to this And marke this deed Iesus Christ hath not said and vpon thee O Peter I will builde my Church but vpon
among the Apostles we must then say by the contrarie that the virgine Marie is the last and least of all women bicause in the first chapter of the Actes Act. 1.13.14 where also S. Peter is set the first in the catalogue or nūber she is set the last after others Which matter the Romish Catholikes will not at any hand say or affirme which if they should it would be found in deede a verie absurde thing Thirdly we read in many places that S. Peter is not named first And S. Paul in the second Chapter of his Epistle to the Galathians Gal. 2.9 placeth Iames before him Iames then by this reason should haue authoritie ouer Peter bicause he is named before him Besides in the Councel of Ierusalem the speach aduice of Iames which was had after that Peter had giuen his Act. 15.13 c. had such weight with it that all consented and agreed to his iudgement And thus much concerning the first point Let vs come to the other which concerneth the Pope who saith that he is Saint Peters successor and so by consequent the head of the Church First if it manifestly appeare by that which hath bene said heretofore that Saint Peter was neuer established head of the Church and that he neuer had any such preheminence and authoritie attributed vnto him by what title or right can or will the Pope who saith that he is his successor pretend at this day any such Lordship rule and authoritie Let vs also on the other side well marke this S. Peter died as they say vnder Nero and there succeeded him Lucius Cletus Clemens in the time of S. Iohn who liued vnder Domitian and euen vnto Traian his dayes Now if they of the Church of Rome will say that the Popes which succeeded S. Peter were the heads of the Church to whome all the rest of the Bishops ought to be subiect they must of necessitie be driuen to confesse that S. Iohn was subiect to Lucius to Cletus and to Clemens Moreouer if S. Peters successors be the heads of the Church Clemens who succeeded him in the third place as they say was so likewise But let vs heare what he him selfe saith in an Epistle which as some say he writ to Iames Bishop of Ierusalem Tom. 1. Concil pag. 135. col 2. The title or inscription is this Clemens to Iames the Lords brother Bishop of Bishops gouernour of the Church of Ierusalem and of all other Churches which by the prouidence of God are throughout all the world If Clemens were the vniuersall Bishop why did he spoyle him selfe of his owne titles to attribute ascribe and giue the same vnto Iames to whome they did not belong Furthermore who is he that hath lifted vp the Pope into this goodly degree of honor Is it Iesus Christ or his Apostles No in deede for we reade that Bonifacius the third of that name Bishop of Rome was by the Emperour Phocas ordained the first souereigne or chiefe of all Christendome and the Chuuch of Rome established head of all the Churches in the world this was about the yere of Christ sixe hundred and foure This Phocas as the historie writers rehearse and record was a traitor and an vnfaithful murderer of the Emperor Mauritius his master for as the said Mauritius at a certaine time shewed him self ouer seuere and rigorous against his souldiers they being giuen to debate and contention chose Phocas for Emperor who in Calcedonia immediately caused to be cut off the forenamed Mauritius his owne head his armes also and his three sonnes named Theodorus Tiberius and Constantine But he receiued his paiment and reward for it afterwards For hauing reigned eight yeares he was at the last slaine by the common people in the yeare of Christ 612. Behold and marke by whome the primacie of the Romish Church was established and the Romane Bishop made an vniuersall Bishop there being before not so much as any newes of it For as concerning a certaine Edict or decre which they alledge by which Constantine the great a Christian Emperor gaue vnto Siluester the Bishop of Rome about the yeare of Christ 317. spirituall domination and gouernement ouer all the Churches of the whole world also the iewels and kingly ornaments yea the Empire it selfe and politike gouernement ouer all the West parts it is a writing found and forged for and at their pleasure full of lyings also and falshoodes which may be easily proued by these reasons There are none of all the approued historiographers during certaine ages which make mention thereof after any sort as Eusebius Eutropius Ruffinus Socrates Theodoretus Beda Euagrius Paulus Diaconus Zonaras Nicephorus Orosius either other the like yea they which haue written the liues of the Emperours and Popes haue not any whit at all spoken thereof No more haue the auncient Doctours Athanasius Basilius Saint Ambrose Gregorie Nissenus Gregorius Nazianzenus Optatus Milenitanus Saint Augustine Chrysostome which is more the Bishops of Rome them selues haue not saide any thing thereof no not in Councels when they haue taken vpon them the care and charge to maintaine their primacie which would notwithstanding haue bene a good buckler and shield of defence for them If Constantine gaue to the Romane Bishop the primacie ouer Constantinople Antioch Alexandria Ierusalem and all other Churches what reason had he to suffer in the Councel of Nice whereat he him selfe was present that the contrarie should there be determined and concluded Concil Nic. Can. 6. habetur tom 1. Concil pag. 342. For in that Councel it was concluded that the Bishop of Rome should not be preferred before the Bishop of Alexandria or of Antioch or of Ierusalem If the foresaid Emperour ordained that the Bishop of Rome should be helde and taken for the head of all the Churches of the world wherefore then did Bonifacius demaund and seeke the same of Phocas whereas he should rather haue required to haue kept the same to himselfe and his successors which was long before graunted by Constantine to his predecessors With what conscience would Constantine giue vnto Siluester lordship and gouernment ouer the Churches and the Empire he him selfe being a Christian and therfore by cōsequent knowing very well that there was a distinction and difference betweene the office of the Pastors of the Church and the charge and duetie of Magistrates Eusebius euen as Eusebius witnesseth of him that he was accustomed to say that the Lorde had giuen and committed the inwarde charge of the Churche to the elders ministers but the outward to him If wee woulde consider Siluester with what conscience also coulde hee accepte the saide donation or gift the vse whereof as he well inough knewe Iesus Christ had forbidden him Luk. 22.25 Matt. 22.21 for hee was not ignorant of this sentence The kinges of the nations beare rule c. but it shall not bee so amongest you Also Giue vnto Caesar the thinges which are
is that when in old time they were to set out an armie or to doe some exploite by souldiers they had in the Campe certaine speciall tentes to say masse in which tentes were couered ouer with goates skines Nowe a Goate in latine is called Capra or Capella that is to say according to the portuise of the Priestes which are at this day Chappel Wherefore because these tentes were couered with goates skinnes they were named Chappelles and the Priestes which had the keeping of them and who did therein singe their masses were called Chaplaines Behold verilie two reasons to shewe from whence this name Chaplaine is taken which reasons are verie high and full of great speculation or insight conteining verie great mysteries and such as are maruellously deepe but we leaue them to be meditate or looked into diligently to the priestes which are the Popes Chaplaines to the ende that they shoulde aduise take counsell to see whether they can bee willing that their reuerende name should be fet and drawen from the base beginnings Curates Curates haue an other fountaine In olde time according to the order established by Iesus Christ the pastors were ordeined and placed distinctly and without confusion in seuerall Churches For to the ende that euerie pastor might knowe his owne charge and be able to yeelde a better account of his flocke and that one should not any whit at all incroch vpon or intermeddle with others also to the ende that the flocke sheepe might know where they might seeke for and finde their owne pastors they deuided the people into certaine circuites and countries or rather parishes indeede whereof some were committed to the charge of certaine pastors othersome to the charge of certaine other pastors From thence came the name Curate although some would 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 thē in charge And the abuse comming on growing vp more and more they called the benefice or renewe that was assigned thē 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 such a benefice they diligently enquire of the value thereof and that whereof they seeme to haue the greatest regarde is to know how much the cure is worth As concerning Bishoppes and Elders Bishops and Elders or according to Papistes Priestes or as they call them priestes we haue before shewed and seene that these two names signifie one and the selfe same office or charge Hierom. ad Euagrium And Saint Ierome in his Epistle to Euagrius witnesseth that in the time of the Apostles there was no distinction or difference betwene these two degrees but afterwardes whiles schismes were in the Churche one was chosen from among the Elders and placed in the highest roome and called Bishoppe because hee differed from the Elders onely for the executing of order Now by these words wee may easily know and gather that this difference beganne in the Church about that time and in that the office of a Bishoppe is helde and accounted for a more high or more excellent office thā the office of Elder or as they terme them priestes it was not don by the institution ordināce of God but rather by mans authoritie and that for the maintenāce as they suppose of order and discipline Archbishop or Metrapolitanes The names of Archbishoppes and Metropolitanes which were taken for one and the same estate were vnknowne to the Apostles and to the olde auncient Churches but marke howe they were brought in Princes hauing put certaine degrees betweene their Cities and townes and making a difference betwene some of thē in respecte of dignities priuiledges they called those which they woulde establish aboue the reste Metropolites as if you woulde say Concil Calcedon Canc. 12. Mother cities as wee may gather out of manie histories and namely expressely out of the Councel of Calcedonia where it is saide that they ought not to account any townes or Cities for Metropolites but onely vnto those to whom Kinges and Princes haue shewed 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 being fauoured by their princes and magistrates who easily accorded and consented to this that their Bishops should be placed in authoritie aboue others For this cause the Bishops of those places Conc. Nice can 6. Conc. Calc can 8. were named in the Councel of Nice Metropolitanes and their seats were called in the Councel of Calcedon the first seats You see then what was the fountaine beginning of Archbishops or Metropolitanes who at the beginning were lifted vp to such a degree for a good end purpose in outward shew for they were so placed and established as it were Ecclesiastical presidents and rulers in their prouinces to the end they might guide gouerne the affaires of the Churches and direct and cal Synods in good order and without cōfusion when there was neede therof yet none among them had any authoritie one ouer an other Conc. Nice can 6. Conc. Anti. can 13. For that effect and purpose the Councels ordained that al Metropolitans should haue like power and equall authoritie Conc. Sardi can 19. Conc. Constantinopolita can 2. euerie one in his owne prouince that the Bishop of Rome who was also Metropolitane 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 and bounded hauing no more authoritie and iurisdiction ouer other Metropolitanes than the other had ouer him Cardinals Touching Cardinals I knowe not what we may speake of certaintie bicause there is not so much as one onely authour who liued or writ while the church was in some puritie that maketh any mention therof at all Yet we cannot be deceiued in speaking of that which we find touching it We read in Nauclerus Nauclerus that in the time of Pontianus Bishop of Rome who was about the yeare 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 olde time taken to signifie as much as principall and was saith he giuen to the Priestes as they call them and Deacons of the Church of Rome bicause that as the Bishop of Rome was helde and taken for the principall chiefe of Bishops bicause he was in the principal citie of the Empire so the Priestes as they call them and Deacons of that citie were helde and
end or shoot at no other mark but to cause vs to practise that which is contained in the word of God and so it is that Gods word teacheth vs to submit our selues to yeld our selues subiect to our Magistrates Rom. 13.1.5 Tit. 3.1 and that not for feare of wrath onely but also for conscience sake who seeth not this that she is established and set vp by God to maintaine the Magistrate in his authoritie and to cause that obedience to be rendred and yelded to him which belongeth vnto him And also this is to be noted that the church hath not any particular member or person in it which she doth not most willingly make subiect to the Magistrate following therin that which S. Paul saith Rom. 13.1 Let euerie soule that is to say euerie person or man be subiect vnto the higher powers Touching which the Priests Friers Monkes of the Romish Church and in summe all those of the Popes Cleargie should here verie well take them selues by the nose that if it may be they may be ashamed and so come to repentance For whereas they reproue and accuse vs to be rebels to our superiors I would wish them to looke to them selues and to marke howe farre they shewe them selues obedient and by what title and right they can boast them selues to be exempted from all such subiection It may be that they will not beleeue Saint Pauls words without the interpretation of some of the fathers let thē then well looke to marke that which Chrysostome hath written vpon this place whose wordes are verie cleare and plaine Chrysost in 13. cap. ad Roman When the Apostle speaketh thus saith Chrysostome Let euerie soule be subiect to the higher powers he declareth that this commaundement is directed to all yea to Priestes and Monkes and not onely to them which are busied and occupied about the affaires of this present life wherefore be it that thou art an Apostle or an Euangelist or a Prophete or any other thou oughtest to be subiect to the Magistrate For this subiection doth not hinder disanull or take away godlinesse These are this holy Doctors owne wordes who if he liued at this day I leaue it to your selues to thinke of howe sharply and earnestly would he set vp him selfe against the Romish Priestes Causa 15. quaest 6. cap. Alius Romanus c. and namely against him who doth not onely not subiect or submit him selfe to Kinges but also maketh Kings subiect to him and translateth to his owne proper vse Kingdomes and Empires and is not in the meane while ashamed to say that he is Iesus Christes vicar and the successor of the Apostles Matt. 17.27 wheras indeede Iesus Christ subiected him selfe to Magistrates yea euen to pay them tribute Luke 22.25 and hath saide vnto his Apostles that the Kings of the earth beare rule c. but it shall not be so amongest you The thirde head or point is The discipline ought to be exercised by the Consistorie that for the exercising and executing of the discipline there must be in the Church a Consistorie that is to say an assemblie or a Councell compacted made of the ministers Elders to watch ouer the insolencies Matt. 10.17 Act. 22.5 breakings out and offences which may fall amongest the members of the Church This consistorie was heretofore in vse among the Iewes and was called Synedrion and Presbyterie Nowe if when corruption burst into the Church men abused both the title and the right and lawfull vse of the Consistorie it followeth not for al that that Iesus Christ or his Apostles would haue it abolished but rather haue brought it backe againe to his former safetie and soundnesse and vsed the same when the time was for it This is that which Saint Paul meaneth when writing vnto the Romanes Rom. 12.8 he saith Let him that ruleth doe it with diligence For it is certaine that he speaketh not to Magistrates but he speaketh to the Elders Auncients and ouerwatchers who were ioyned to and with the Pastours for the ruling and guiding of the Church Also when he saith to Timothie 1. Tim. 5.17 The Elders that rule well are worthie double honour specially they which labour in the worde and doctrine For he maketh there two sortes of Auncients or Elders some that trauell in the word and doctrine such are the Pastours and Ministers and other some which exercise an other charge as the Elders or as we say ouerwatchers who are appointed to haue regard to and to watch ouer the manners of the people But to make this point more plaine we must speake yet somewhat more therof Saint Paule writing to the Romanes Rom. 12.6.7.8 diuideth the functions or offices of the Church into two sortes or kindes into the office of Prophetes 1. Tim. 3.18 Tit. 1.6 c. Philip. 1.1 and into the office of Deacons as in an other place he maketh mention but of Bishops and Deacons according to the example of the Apostles Act. 6.3.4 Actes 6.2.3.4 c. Againe he diuideth these two kindes or sortes into certaine other Of Prophets he maketh two rankes or orders some he calleth Pastours and the other Doctours whose charge and office is to labour in the word and doctrine as we haue heretofore sufficiently declared in the ninth Chapter Of Deacons he maketh three kindes Some giue themselues wholy to the gatherings and distributions of the almes which properly indeede are called Deacons Othersome are they to whome specially and chiefly this charge belōgeth to watch ouer the maners of the flocke and ouer such offences as may fall out amongest them and these are properly called Ancients Elders and ouerwatchers The third sort are they which haue a speciall care of the sicke persons to be diligent about them to take care ouer them and to vse them courteously gently and well and such were heretofore the widdowes 1. Tim. 5.9 c. whereof mention is made in the scripture Touching which matter this is to be marked that in succession and processe of time certaine Councels and Synods ordained that women should be no more admitted into such offices and charges of Diaconesses and this was done to the end they might meete withall and preuent all inconueniences and offences rising thereon in the place and steede of which women Diaconesses that like administration office was commended to and laide vpon men lawfully chosen and called thereto Nowe marke howe these offices and charges be at this day exercised and vsed in the reformed Churches As concerning the Pastors and Doctors they handle intreate on and expound the worde as we haue saide and shewed before in the ninth Chapter the Elders and Deacons not any manner of way medling therewith There are two other companies or sorts The one is called the assemblie or companie which haue care of the poore the other the Consistorie Both in the one and in the other the Pastors
A Treatie of the Churche conteining a true discourse to knowe the true Church by and to discerne it from the Romish Church and all other false assemblies or counterfet congregations Written by M. Bertrande de Loque of Dolphinee and dedicated vnto my Lord the Vicount of Turenne And faithfully translated out of French into English by T. W. Imprinted at London for Richard Langton dwelling in Swythins Lane and there they are to be solde 1581. The Summe of the Chapters conteined in this present Treatise TOuching the diuers significations and Chapter 1 takings of this worde Church and how the Churche is commonlye distinguished Pag. 1. Of the Catholik and vniuersal Church which Chapter 2 is one although there be diuers particulers thereof Pag. 7. Of the visible Church and of the true markes Chapter 3 thereof Pag. 14. Whether the true markes of the Church are Chapter 4 to be found amongest the Romish Catholikes Pag. 19. Of the calling succession of pastors Pag. 24. Chapter 5 That the Church hath alwaies been from the Chapter 6 beginning of the world is and shal be vnto the end thereof but yet the Church must not be regarded or acknowledged for the great numbers sake Pag. 55. That Iesus Christe alone is the head of the Chapter 7 Churche and not Saint Peter neither any Pope Pag. 68. Whether the Church of Rome be the true and Chapter 8 Catholike Church and whether wee doe well to withdraw and separate our selues from it Pag. 102 Chapter 9 Touching the degrees of Ministers in the Church where also speeche is had of the orders of the Popes Cleargie and of the office and dueties of true pastors Pag. 128. Chapter 10 Whether the ministery of the word be alwaies necessary in the Church and howe muche men may attribute or giue therto Pa. 160. Chapter 11 Of the sanctitie or holinesse of the Churche Page 184. Chapter 12 Whether the Church may erre Pag. 197. Chapter 13 Whether the Church be aboue the holy scripture that is to say whether the holy scripture depend on the iudgement and authoritie of the Church Pag. 213. Chapter 14 Of the Discipline of the Church Pag 234. Chapter 15 Whether it helong to the Churche to make lawes and if shee make some how far the faithful ought to obey her Pag. 258 Chapter 16 Concerning the afflictions and persecutions of the Church Pag. 274. ¶ To the most noble Lorde my Lorde Henry de la Tour Vicount of Turenne Countie of Monfort Baron of Mongacon Oliergues Bonsolz Fey Seruissac Croc c. Captaine of fiue hundred men at armes of the kings armies MY Lord Lactan. lib. 4. de vera sapient Cap. 30. Lactantius hath very properly and fitly called the Church the fountaine of trueth the house and dwelling place of faith the temple of God adioyning withall that if there bee any whiche entreth not into this Temple or if there be any that goe out therof hee is shut out from the hope of life and from eternall saluation For euen as in the time of the vniuersall flood none coulde bee saued which were out of Noe his Arke Genesis 7.20 23. so without the Churche there is neither hope nor faith nor grace nor saluation Whiche thing also the Apostle Saint Paule did verie well declare and meane when beeing purposed to excommunicate some and to caste them out of the Church 2. Cor. 5. 3.5 1. Tim. 1. 20 hee saide hee muste deliuer them vnto Satan For as Iesus Christe reigneth in the Churche so Satan reigneth without the same and as they which are in the Church hauing Iesus Christ for their head are in very good state blessed so they which are out of the Churche hauing the Diuell for thejr head cannot but be wicked and accursed And therfore it is said both in Isaiah in Ioel That in Sion and in Ierusalem there shal be saluation Isaiah 46.13 Ioel. 2.32 There being meant by Syon and Ierusalem the Church of God as also by the worde heauē there is meant the same thing in the Apocalips when S. Iohn saith I hearde a great lowd voice Reue. 12.10 saying Nowe is saluation in heauen On the other side wee reade that when God declareth that hee will vtterly roote out some from the heauenly life hee denounceth against them and threatneth Ezech. 13. 9 That they shal not be in the councell assemblie of his people neither written in the role of his seruants And Dauid very well knew and felt this when sometimes being in exile all griefes and aduersities were vnto him tollerable and as a man would say easie to beare excepting this that hee was depriued of and wanted the solemne assemblies wherein men made publike declaration and protestation of Gods religion and seruice Wherefore bewailing his condition because hee was excluded from the visible Churche hee being also shut out from accesse or comming to the Tabernacle by the crueltie and tyrannie of his enimies hee cried out earnestly and said Psalm 84.1.2.4.10 O Lord of hostes how amiable are thy Tabernacles My soule longeth yea fainteth for the Courts of the Lord for my heart and my fleshe leape for ioy in the liuing God And a little after Blessed are they which dwel in thy house they will euer praise thee For a day in thy courtes is better then a thowsand other where I had rather bee a doore keeper in the house of my God then to dwell in the Tabernacles of the wicked For thereby he hath declared that the conditiō of those men which bestowe their life yea although it were but a day long in the seruice of God in the middest of the Church and among faithful people is farre more blessed then theirs who lyue though it were neuer so long out of Gods house and in the midst of those out of whose companie their religion is banished To which purpose also belongeth that Psalm 27.4 which the same Prophete singeth an other Psalme One thing haue I desired of the Lorde that I will require euen that I may dwell in the house of Lorde all the dayes of my life to beholde the beautie of the Lorde and to visit his Temple Psal 106.45 And againe when hee saith Remember or haue mercie on mee O Lorde with the fauour and good will of the people and visite mee with thy saluation That I may see the good things of thy chosen ones reioyce in the ioy of thy people and glory with thine inheritance And for this very cause and occasion Heb. 11.24.25 the Apostle to the Hebrewes commendeth and praiseth Moses when he saith That by faith hee beeing com to age refused to bee called the sonne of Pharaoh his daughter chosing rather to suffer aduersitie with the people of GOD then to inioy the pleasures of sinne for a short season Wherefore if wee woulde that GOD shoulde gouerne vs by his holy spirite to the ende to make vs inioy and possesse
They are called euen Goddes to wit not onely in respect of ciuill iudgements and because they are the tutors mainteiners and defendours of publike good thinges and the common wealth but also because the principall parte of their charge and office is to serue God in nourishing and mainteining his seruice aswell outwarde as inwarde in causing pure doctrine and religion to florishe and in keeping the state of the Church safe and sound and whole in euery parte for whiche effect and cause they are also named in Isaiah Isaiah 49.23 Nurcing fathers and Nurces of the Churche The Apostle writing vnto Timothie 1. Timo. 2.2 sheweth vs the selfe same matter when after hee had exhorted them to pray for the kinges and for all those which are placed in authoritie he addeth as a fitte reason and verie strong for that purpose That vnder them wee may leade a quiet and peaceable life in all godlinesse and honestie For thereby hee euidently declareth that the Magistrates office is to haue care that the people which are committed too them shoulde liue not onely in honestie and in peace one of them with another but also in all godlines and feare of God But if the holy Scripture did not teach vs this yet wee might in some sorte learne it out of prophane authours that is to saye Philosophers and Heathen lawe makers For among the Philosophers Aristot in Politicis Aristotle in his Politikes hath saide That godlinesse and religion are the matters which Magistrates ought to esteeme most necessary for the establishement of common weales Plato in Epi. nom And Plato in his Epinomis saith also That Princes shoulde not at any time bee persuaded that there is any thinge more profitable and necessarie for mankinde then that vertue is which men call pietie and godlinesse that is to say religion and the seruice of God And as concerning lawe makers wee knowe that they hauing to prouide for necessary things and to make ordinances and decrees therefore haue alwaies giuen the first most honourable place to pietie or godlinesse and the seruice of God And in deede because they woulde that their Lawes should bee of greater authoritie and better receiued of their people as well agreeing with pietie and godlynesse they haue made them beleeue that their Gods were authours thereof Minos Minos the Lawemaker of the Cretenses gaue them to vnderstande that hee was Iupiters familiar friende and that hee spake often to him to the ende the people might beleeue that he receiued from him the lawes which hee established amongest them Zoroastes Zoroastes gyuing lawes to the Bactrians and Persians saide that hee receaued them from Oromason whome they accounted for God and authour of all goodnesse Trismegistus saide also Trismegistus that hee had receiued from Mercurius the lawes which hee gaue to the Egyptians Carondas Carondas the lawmaker amongest the Cathaginenses referred and ascribed his lawes to Saturnus Lycurgus Lycurgus the lawemaker of the Lacedemonians referred the lawes which hee gaue to Apollo Solon and Draco the lawemakers among the Athenians Solon Draco Xamolxis Numa referred their lawes to Minerua Xamolxis the lawemaker among the Scithians ascribed his lawes to Vesta Numa too the end hee might get authoritie to his lawes amongest the Romans feigned that in the night season hee had great acquaintance or lay with the goddesse Aegeria Wherefore this remaineth resolute and standeth sure that Princes and Magistrates to the end that they may in good policie and order gouerne their Lordships and frame the maners of their subiects ought alwayes to beginnne with pietie and the seruice of God as with the most necessary matter and as without the which there is no regiment or gouernment in the world which can long subsist or stand And therefore for this cause specially is it that good kinges princes and lordes are praised in the scripture as Dauid Iosiah Hezekiah amongest kinges Ioseph and Daniell amongst the rulers and gouernours of prouinces for kings Moses Iehoshua the iudges amongst those who had the guiding and leading of people which were free Wherefore the flatterers of the courte doe uilanously abuse and mocke the very Lordes and Princes when they blowe this into their eares that the cause of religion concerneth them nothing at all and that they ought to be content with this that they haue some care of politike matters committed vnto them and charge of their domesticall and housholde affaires and namely of their Horses Dogges Haukes Foules c forwarre for hunting hauking and for their other particuler pleasures without trauelling and taking any more paine for all that or any part thereof which concerneth the good estate and affaires of Gods Church Thankes bee to GOD my Lorde that you be far otherwise instructed in that which belongeth to the duetie of Christian lords and magistrates thā that which the courtiers brabble and prate not to suffer your selfe to bee distracted neither to goe astray from that which the trueth hath once taught you And I hope yea I hope it very stedfastly that that great God who hath put and placed in you so good seed will giue it so good an increase that hee will be thereby for euer glorified and that that true and not counterfeite profession of the religion which you haue wil bring to passe that you shal be more and more loued honored of good and honest people and feared and reuerenced of the wicked and persecutors On mine owne parte that I might bring some aide and succour to the faithfull people to the end that they might learn by your example to put a difference betweene the true and false Church and by the same meane to resolue to keepe and stay them selues vppon the true Church and that I might also giue some familiar and plaine order to all to knowe on which side the true Churche is I haue as diligently builded framed and prepared this present discourse as it was possible for me wherein I intreate of the Churche and all the pointes and partes thereof that I thought meete and purposed to touch or could thinke vpon And therin I haue followed the most apt conuenient order that I coulde choose without confounding the matters therein declaring all that which wee ought to behold and beleeue of the Church touching her estate forme guiding and gouernment For I shewe therein what is the true Churche which are her true and infallible markes which is the true succession and calling of Pastours therein what is her spreading abrode increase and continuance who is the head thereof howe shee is holy whether shee may erre what is her power and authoritie amongest whom it is what be the degrees and orders of her guiders what is her discipline whether the ministerie be necessary in her And lastly I speake of her persecutions and afflictions in which point I am somwhat more large then in the rest because I knewe that the present need
some of them they pleasing thē selues and being desirous to continue in their former dissolution and leudnes Here to alledge that for the making of and extraordinarie vocation certaine and approued some miracles are necessarie or else some certaine plaine and manifest places of scripture is to no purpose at all or they say as much as if they saide nothing For as concerning places of scripture we are not destitute thereof Iesus Christ speaking in the Gospell to the Priestes who did not well and rightly execute their office in their charges demaundeth of them When the Lord of the vineyard shal come Matth. 21.40.41 what will he doe to these wicked husbandmen Vnto whome they aunswere condemning them selues He will cruelly destroy these wicked men and will let out his vineyard vnto other husbandmen which shall deliuer him the fruites in their seasons Now this was indeed iustly and faithfully accomplished For the Lorde tooke away his vineyard that is to say the gouernement of his Church from the Priestes Scribes and Elders of the people who did not yeld him the fruits which did belong vnto him and committed the same vnto other husbandmen that is to his Apostles and their successors which haue yelded him fruites in their seasons And euen in like manner hath the Lorde done in the Popedome beholding euill workmen in his vineyard that is to say wicked naughtie Pastors in his Church which did not at any hand their duetie and office he hath not destroyed his Church but hath chaunged the state and condition thereof taking away her blind guides and giuing vnto her others which see clearely It is also written in the Apocalipse The holy citie shall they tread vnder foote two and fortie monethes Reu. 11.2.3 but I will giue power vnto my two witnesses and they shall prophecie a thousand two hundred and threescore dayes In which place S. Iohn foretelleth the generall corruption of the Church which shall come to passe in the last times yet so that withall he giueth vs to vnderstand that God will not suffer his seruice to continue so corrupted and bastardly but that he wil reforme it and bring it to her former perfection and soundnesse and that for this purpose he will raise and stirre vp witnesses of his owne to prophecie and speake against so greeuous a corruption And howe shall this be done by vsing an extraordinarie manner Luk. 9.49 We may also verie well applie to this purpose the example of him who cast out diuels in the name of Iesus Christ For the Apostles would haue hindred him bicause he did not followe Iesus Christ as they did But Iesus Christe saith vnto them Take heede that ye forbid him not or hinder him for saith he he that is not against vs is with vs. It is verie true indeede that such an extraordinarie vocation ought not to be lightly approued but it is also as true that it ought not as lightly be condemned But we haue a certaine and manifest testimonie of this extraordinarie vocation in Phillip Act. 6.5 8.5 For he being onely ordained a Deacon at Ierusalem was afterwardes extraordinarily called by God to preach Iesus Christ Beside the first restorers of the Church of our age or time who were extraordinarily called are not to be reproued or blamed for rashnesse For as in a citie besieged by the enimie or assaulted with fire when they which were ordinarily called for the safegarde defence thereof and to giue order in the daunger of fire should be them selues the first enimies and putters to of fire if it fall out that certaine citizens hauing other charges or offices in the citie or else if they were but priuate and particular persons would come and set vp them selues and imploy them selues in running to the breach and fire to the end that they might preserue the citie so farre off is it that they deserue or ought to be reprehended as traitors and vnfaithful persons that on the other side for a fact so courteous gentle yea so profitable to the countrie they were greatly to be praised as verie good citizens and true friendes preseruers of the countrie so when the ordinarie saueguardes or keepers of Gods owne house haue declared them selues to be enimies thereof and putters too of fire to ouerthrowe and marre all they that are afterwardes aduaunced and set forwardes them selues to resist them and to maintain the right and estate of the saide house yea although they haue had no manner of ordinarie vocation but in their owne consciences haue onely felt them selues extraordinarily called for to execute such an office or charge so farre off is it that either they may or ought to be blamed that contrariwise they deserue honour great praise And yet this is here to be noted that albeit al are not enioyned or commanded to preach as wel as all are commanded to oppose or set them selues against false prophets yet by consequent it followeth verie wel that if any do aduaunce or set forward them selues to oppose or set them selues against false prophets they haue done nothing against their vocation or calling Add also that euen those which in the beginning were extraordinarily called hauing faithfully acquitted and behaued them selues in their charges in preaching the truth and being receiued and allowed of the people that vocatiō of theirs which before was extraordinarie hath ceased yea must cease and afterwards is become ordinarie And as concerning miracles we will shortly aunswere thereto Let the Romish Catholikes shewe what miracles Isaiah Amos Obadiah Nahum Zechariah and many other Prophets did whom God did extraordinarily stirre vp where they which had the order and gouernement in their owne handes abused the same Next let them consider Matt. 12.39 that it appertaineth to an euil adulterous generation to demaund seeke signes as Iesus Christ saith Thirdly that miracles may seduce and deceiue For we read that false prophets seducers Deut. 13.1 c. Matt. 24.24 and deceiuers haue sometimes done them thereby to deceiue men and to make approued their false doctrines 2. Thes 2.9 and to increase and strengthen their superstitions and idolatries And therefore we ought not by miracles to iudge of the vocation and doctrine but rather on the other side by the vocation and doctrine we ought to iudge of miracles and signes The other thing which we aunswere touching the vocation and calling of our first ministers is that we may verie well stop the mouthes of the Romishe Catholikes if we would alledge that those ministers them selues for the most part had in respect of them selues an ordinarie vocation being indeede called in their time by the Pope and by him established and set in their charges and therefore by consequent had authoritie and right to goe vp into the pulpit and to teach in the Church as Luther Zwinglius Oecolampadius Bucer and before them Wicklef and Iohn Hus. Also that in England Sweden and Denmarke the right
this rocke I will builde And what meaneth this vpon this rocke Let vs heare S. Augustine The Church saith he is founded vpon the rocke August in Iohan. tract 124. ca. 21. 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 Christians of Christ Therefore the Lord saith vpō this rocke I wil build my Church because that Peter had confessed thou art Christ the sonne of the liuing God He saith therefore vpon this rock which thou hast confessed I will build my Church For the rock was Christ vpō which foundatiō Peter also himselfe was builded Marke what S. Augustine saith S. Ambrose S. Chrysostome vnderstand this to be spoken of the faith which is Christ not as the Pope doth of the person of Peter S. Ambrose saith thus Amb. in epl ad Ephe. ca. 2.20 Iesus Christ said to Peter vpon this rocke I wil build my Church that is to say vpon this confession of Catholike faith I will establishe the faithfull vnto eternall life Chrysostome saith also Chriso 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 faith and confession Thou art Christ the sonne of the liuing God The seconde reason is Matth. 16.19 Iesus Christ hath giuen the keyes vnto Peter he hath therefore appointed him head of the Church I denie the consequent For by the vse of the keyes is vnderstoode not the rule or ouersight of the whole Church but the power to binde and loose or else to pardon or not pardon sinnes as it is declared Matt. 18.18 Iohn 20.23 in the 18. Chapter of the Gospell after S. Mathewe and Chap. 20. after S. Iohn 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 would follow that the Church had so many heads as it had then Apostles But some will say Iesus Christ speaketh onely to Peter It is true indeede Howe beit 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 what say ye that I am Matt. 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 Church addressed his speache vnto Peter alone although he meant to speake as wel vnto all the rest Augu. in Iohan tract 50 And so doth Saint Augustine vnderstande it for beholde howe he speaketh Peter saith hee signifieth the whole Church For if that in Peter there were not the figure of the Church Christ would not haue saide vnto him I will giue vnto thee the keyes of the kingdome of heauen And agane when Iesus Christ saide 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 Christ in the person of one spake vnto all that is to the ende hee might cōmend and set the vnitye of the Church euen as also the ancient writers haue marked obserued the same Cypri tract 3. de simpli praelat S. Cyprian saith thus Our Lord in the person of one man hath giuen the keyes vnto all thereby to denote and set out the vnitie of all The other wer the same in deede that Peter was fellowes in equall honour and in equal power But Iesus began with one man to the end to shew that the Church 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. to him was it said I will giue vnto thee the keyes of the kingdome of heauen as though power to bind and lose had bene giuē vnto him alone But as he answered for al so he receiued the keyes together with all bearing as it were the person of vnitie Wherefore he alone was named for all bicause there was vnitie among all 3 The third reason is Ioh. 21.16 Iesus Christ commaunded Peter aboue al the rest yea and the three times to feed his sheepe He 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 only differēce but contraritie betwene these two to haue charge to feed the sheepe of Christ and to haue a most high Empire vniuersall rule ouer the whole Church Besides if to feede the sheepe of Christ be no other thing but to minister giue vnto them the spiritual foode of their soules by the preaching of the Gospel Matt. 28.19 Mark 16.15 as it is indeed and seeing that it is most euident and plaine that Iesus Christe hath giuen this commission to all his Apostles generally it followeth verie well that he hath not giuē it to Peter alone And indeed Peter him self doth wel confesse the same 1. Peter 1.5 c. when he exhorteth his fellow ministers to feede the flocke of Christ which is cōmitted vnto them And Basil cōfirmeth the same saying Iesus Christ him selfe teacheth vs this to wit that he is the only head of the Church who did cōstitute appoint Peter the pastor of his church after him For he saith Peter louest thou me feede my sheepe and consequently he hath giuen this verie same power to all Pastors teachers and hereof this is a certaine signe and sure token that all bind and lose without any difference as well as he 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 vaine yea worthie to be 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 farr fet is this that it should therefore followe that he was the first or chiefest ouer all Christians or that he did beare rule ouer all the world Secondly if bicause that S. Peter is the first named he is therfore the first chiefest
not be called the prince or chiefe of priestes or the high priestes or any such other like thing but only the Bishop of the first seate and that he himselfe shoulde not bee called vniuersall Bishoppe whiche laste clause Peter Grabbe the compiler or gatherer of the Tomes of the Councelles hath lefte out either by deceit or negligence I know not whether You see testimonies inowe gathered out of the most approued olde Doctours and such as bee best worthie of credit 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 anie superioritie or authoritie one of them ouer an other but that they were all associated and vnited together that some obteyned not neyther more or lesse power then othersome yea wee reade that when the Romish Bishop woulde sometimes haue vsurped more authoritie than did appertayne vnto him other Bishoppes did stronglie and stedfastly resist him which appeareth by the historie following that Socrates an ecclesiastical historiographer writeth in his seconde booke and fifteenth Chapter and Sozomenus in his thirde booke and eight Chapter A certaine man named Athanasius one Paulinus being deposed from their charges by the Bishoppes of Asia assembled and mett together with their Metropolitane would needes complaine to the Bishop of Rome who easily gaue thē letters by which he did place them againe in their firste offices and did greeuously reproue and chide them who had put them therefrom But the bishops of Asia tooke this in such sorte that they obteyned of the councel of Antioch that letters should be written to Iulius Bishoppe of Rome by which there should be declared vnto him that he did attribute and take vnto himselfe an authoritie which 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 whom they had deposed thē they medled with those whiche were deposed by the Bishop of Rome and others which were ioyned with him therein To which purpose they alledged the example of Nouatus which was as yet verie 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 gainesay the same neither any manner of way intermedled therein Furthermore if that which is maintained and practised at this day amongst the Romish Catholikes touching the large iurisdiction soueraigntie of their Pope were in force by Gods lawe as they would persuade the simple people therof should not then all the foresaid Bishops all others together with their Councels and Churches which haue not at any time confessed the Bishop of Rome for their head be verie grieuously censured or punished and worthie of a verie seuere and sharpe reprehension It is true that men may find that some amongst the auncient Fathers haue sometimes called the Bishops of Rome high Priest Pope but they did heretofore call after the same sort 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. cōtra Arrianos doth not only cal Iulius and Liberius the Bishops of Rome high Priests but also he calleth by the very same name the Bishops of Grecia Dacia Cappadocia Affrica Ruffin lib. 2 cap. 26. Italie Sicilia and Armenia Ruffinus also in the second booke sixe and twentie Chapter calleth Athanasius the great high Priest As concerning the name Pope we wil speake thereof by Gods grace and aide hereafter in the ninth Chapter Moreouer let vs consider by what tokens and markes the Pope of Rome saith that he is Saint Peters successour It is say the Romish Catholikes bicause that Saint Peter had his seat and chaire in the Church of Rome being there the Pastour 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 vncerteine whether Saint Peter was Bishop of Rome or no at the least whether he bare rule there and helde the seat They are not able plainely to proue the same neither to approue it as truth at what time it was neither vnder what Emperour neither howe long bicause that out of the holie scriptures they are not able to bring so much as one onely probable coniecture Caluin li. 4. Instit cap. 6. sect 14. but rather the contrarie as Caluine hath well sufficiently declared in his Institutions Secondly if S. Peters abode at Rome hath giuen this authoritie to the Romish Bishops to the heads of the Church and vniuersall Bishops from whence commeth it Concil Nic. Can. 6. Concil Antioch Can. 13. that the Councels haue limitted to all the Patriarches who were many diuers yea euen after that thei were brought to foure their seueral charges making them Metropolitanes euerie one in his own prouince the Bishop of Rome hauing no more authoritie ouer others than others ouer him For at that time the Bishop of Rome might verie wel haue alledged S. Peters seate and the other Bishops Councels would very wel haue confessed and allowed the same if it had bene 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 S. Peter was Bishop of Rome there suffered martyrdome therfore it followeth that this Church is the mother and mistresse of al the rest and that the Bishop therof is the vniuersall and general head of all Christendome Verily if in this respect the question be to establishe and set vp a primacie it ought rather to be placed at Ierusalem than at Rome For Saint Peter preached there Act. 2.14 Act. 2.12 yea the first after Christes ascention where he together with his fellowes and brethren builded vp the Church Act. 4.3 did great miracles was imprisoned Act. 5.18 and sundrie times persecuted The Prophets likewise preached there and all the Apostles yea which is more Iesus Christ him self 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 held in the Christian Church assembled of all the Apostles There also Iesus Christ sent downe his holie spirit vpon his Apostles and disciples Act. 15.6 c. Act. 2.1 c. And to be short from thence it was that the doctrine of saluation should come foorth to be spread abroad throughout al the world Isai 2.3 Michah 4.2 euen as the Prophets had before told which
things we cānot after any sort say or affirme of Rome Moreouer if we must respect and regard the Apostles there is as much or rather more reason to make S. Paule the first Bishop or Pope of Rome as S. Peter For in the first place besides that he was not in any thing lesse or inferior to the most excellent or chiefe Apostles 2. Cor. 11.5 we finde not that S. Peter did at any time reproue him in his ministerie Gal. 2.11 as he reproued or blamed S. Peter And besides we haue a certaine and an assured testimonie in the holie scripture touching S. Paul Act. 23.11 Act. 28.30.31 that he was sent by GOD to Rome there to beare witnesse of him that he there preached the kingdome of God two whole yeres together that from thence he writ diuers Epistles to the Churches that he was there prisoner and at the last beheaded by Nero. And as touching Peter we haue no assured testimonie that he went to Rome or that he taried there exercising there the ministerie If they wil replie that Iesus Christ gaue him the keies of the kingdome of heauen and that by that meanes he was preferred before Saint Paule and made head of the Church we haue aunswered that heretofore which we minde not hereto repeat Besides though it were so that S. Peter was ordained to beare rule ouer all Churches as an Apostle yet it can not therevpon followe that his successours ought to haue any such right or authoritie as he bicause they which succeeded the Apostles haue not the same charge and the same office that the Apostles had For when Iesus Christ ordained his twelue Apostles he ordained them for a time onely and after thē 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 stead but onely Elders and Auncients that is to say Pastors and Ministers who had their callings charges and offices limitted Wherefore albeit Saint Peter might well be an vniuersall Bishop yet so it is that those that came after him can not rightly attribute vnto themselues such an office But to conclude by what marks can the Pope brag that he is the successor of Peter whose office he doth not any maner of way execute and whome he followeth not in any thing whatsoeuer CHAP. VIII Whether the Church of Rome be the true and Catholike Church And whether we doe well to separate and withdrawe our selues from it WHen we cal the assemblie of Papistes the Romish Church we mean not that we hold or take the same for the true Church For we take the word Church in his generall signification for a companie or fellowship or congregation And indeed we hold and affirme that among the Papists the true church is not but only some little tract or path of a Church to the end that that which Saint Paule saith may be accomplished to wit that Antechrist doth sit as God in the temple of God This being true 2. Thess 2.4 much lesse can we say that the assemblie which is amongest the Papistes is the Catholike Church which point we proue by these reasons folowing The first reason The true Church is founded or buided Ephes 2.20 vpon the doctrine of the Prophets and Apostles as S. Paul saith but the Papacie or Popedome hath not any such foundation bicause that it hath ouerthrowne the doctrine of the Prophets and Apostles as may plainly appeare by the examination of their traditions The Popedome therefore is not the true Church The second reason In the true and Catholike church 1. Tim. 3.7.15 the truth should reigne beare sway for S. Paul saith the church is the piller and ground of truth but in the Papacie truth reigneth not but on the cōtrarie side falshod lying as appeareth by the doctrine of the Masse of Purgatorie of invocatiō or praier to Saints of idols of merits and other such matters Wherfore it foloweth that the papacie or popedome is not the true Church The third reason The true Church 2. Cor. 11.2 Ephes 5.22 is the spouse or wife of Christ But the Churche of Rome is not the spouse of Christ For the spouse of Christ contenteth her selfe with Christ her only husband euen as an honest woman doth content her selfe with her only husband without admitting or suffering any other with or besides him which the Romish Church doth not bicause she receiueth the Pope of Rome for her husband and ioyneth him together with Iesus Christ Wherefore 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 shepe for it heareth not the voice of Christ the true Pastor or sheepheard but the voice of a stranger that is of the Pope whose lawes it foloweth and keepeth more then the lawes of Christ The papacie then or popedome is not the true Church Ephes 1.23 The fift reason The true Church is the body of Christ but the Romish Church is not the body of Christ For the body of Christ contenteth it selfe with Christ the onely head therof otherwise it should be a monster with two heades as we haue declared before in the seuenth chapter which thing the Romish Church doth not bicause it receiueth and holdeth the Pope for her heade Wherefore it followeth verie well that the Romishe Church is not the true Church The sixt reason Though it were that Church of Rome were the true Church yet it could not be but a particular church euē as the Church of Corinthus Ephesus and others wherevppon it followeth that it is not neither can be the Catholike and vniuersall Church The seuenth reason In the true Church these three markes are founde without fayling that is to say the lawful calling of pastors the pure preaching of the worde the right administration of sacraments but in the Romishe Church these three markes are not to be founde as it is easie to shewe by the examination that a man might make thereof Wherof it followeth that the Romishe Church is not the true and right Church Nowe seeing that wee haue sufficiently shewed that the Church of Rome is not the Catholike Church neither yet the true Church mē must not deme it strange that we can not agree with it but that we depart and seperate our selues from it and that in so doing we ought not at any hand or any manner of way to be held accoūted for Schismatiks because we do not forsake the auncient and Catholike Church no not the auncient Romaine Church but doe altogether agree with the same For would we knew what manner of Church the church of Rome was in auntient time Tertullian teacheth it vs Tertul. de praescr haeretic when hee speaketh therof after this maner A blessed Churche
for which the Apostles haue spred abroad all the doctrine with their bloude where Saint Peter suffered such a death as the Lorde him selfe did where Paul was crowned with martyrdome where Iohn the Apostle was put into burning or flaming oyle yet was taken out of the same without any hurte or blister and afterwardes sent into exile Let vs looke vpon that which she learned and that which shee taught and what concorde and agreement she hath had with the Churches of Affrica She hath acknowledged confessed and allowed one onely God the creator of all thinges Iesus Christ the sonne of God borne of the virgine Marie shee hath beleeued also the resurrection of the fleshe she hath receaued the law and the Prophetes with the writinges as well of the Euangelistes as of the Apostles and from thence she draweth or fetcheth faith she marketh hers with the sacramente of baptisme and shee clotheth them with the holy Ghoste shee nourisheth them with the sacramentes of the supper shee exhorteth by martrydome and she receiueth not any person against such instruction Beholde Tertullian his wordes wherefore wee haue not forsaken this auncient Church of Rome but the newe and particular Romish Church which since hath lifted vp her selfe which aduoucheth the Pope for her heade and alloweth him for the Vicar of Iesus Christ 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 Cyprian lib. 2. epist 7. Rom. 1.8 That the prayse that Saint Paule gaue to that Church to wit that their fayth was spreade abroad and published throughout all the worlde should bee turned to their shame dispraise if they went out of kind became bastards and if they continued not to bee heires of the same faith And by this departure from her we haue declared the obedience which wee owe vnto God who hath commaunded vs to doe so saying Goe out of Babylon my people that ye be not partakers of her sinnes and that ye receiue not of her plagues And haue receiued the counsell of Saint Ambrose who saith If there bee any Churche which refuseth the faith and keepeth not the foundation or groundworkes of the Apostles preaching wee must leaue her least she bring with her the infection of error and vnbeliefe This hee hath written vppon the ninth chapter of the Gospell according to Saint Luke But some will say ye account the reformed Churches of Germanie for the true church though ye find there many things to be amended as concerning the supper it selfe and some other ceremonies why thē make you not the like accoūt of the Church of Rome I aunsweare that it is very true that there is some controuersie betwene the Germaines and vs touching some poyntes of religion but it is not in respecte of the essentiall or substantiall poyntes thereof I call them essentiall or substantiall points that are so of the substance of religion that if men erre in one point the same cannot subsiste or stande for euen in that which concerneth the holy supper wee all beleeue that wee are partakers of the bodie and bloude of Christ The difference is not but in that Consubstantiation whiche they maintaine which is not of such great importance and weight as transubstantiation which the Romish pretendeth which euen in that one point ouerthroweth and vtterly bringeth to nothing godlinesse putting an idole of bread in the place of the sonne of God making of the creature a creator a Christ subiect to corruption rasing frō the foundation turning topsie turuie as wee say that which concerneth the proprietie the nature and the glorie of Iesus Christ his bodie All which abhominations and idolatries the Germans that are reformed doe detest and set them selues against as well as we But if some that are willing to make diuorce as it were and separation between the Germanes and vs will alledge that the foresaide Germans haue not the like opinion of vs that we haue of them and that they holde and account vs for heretikes as may bee seene and proued by certayne writinges which they haue set abrode and published we answere that the passions affections and heates of some particular persons who haue written somewhat more freely thē they should ought not so to be regarded and esteemed that thervppon they will make a generall conclusion of all the rest and so prooue that there is a diuision betweene all them and vs. For albeit there bee some diuersitie betweene them vs in this point touching the supper and in some certayne ceremonies yet vnitie doeth not therefore cease to continue and remayne alwayes amongest vs. Socrat. lib. 5 cap. 22. Socrates who writ the Ecclesiasticall historie sayth thus There is not any religion which obserueth the same ceremonies though it doe receiue and admitte one and the selfe doctrine touching ceremonies And indeede they which haue the same faith sometimes differ amongest themselues touching some ceremonies and obseruations Irenaeus writing to Victor the Bishop of Rome Euseb lib. 5. cap. 26. rehearseth that there was great diuersitie in the Churches touching fasting and the celebration of the feast of Easter afterwards he addeth Notwithstāding though there were diuersitie amongest all these touching ceremonies yet so it was that they did alwayes agree with vs and the discord or difference about fasting did not breake the concord or vnitie of faith So then following these places wee affirme that we leaue not of to acknowledg the companie of the reformed Germanes for the true Church although that we be not in euerie poynt and throughly agreed with them touching some matter considered in the supper and some ceremonies obserued amongest them And the rule of charitie teacheth vs this as Saint Paul hath giuen vs a good example thereof 1. Cor. 1.2 2. Cor. 1.1 Galat. 1.2 when he calleth the Corinthians and the Galathians Saintes and faithfull ones and giueth vnto them in generall the name of the Church although there were amongest them great and greeuous faultes as well in ignorance of the doctrin as in their owne life and manners This is that also which hee hath set foorth in an other place saying That all they which hold and keepe the foundation do not alwayes build gold and siluer and pretious stones but haye stubble But some say why follow you not the same rule on the behalf of the church of Rome we answere that in the ceremonies seruice of the Romishe Church the puritie of religion is not there obserued kept but the whole seruice of God is amongest them corrupted and falsified and therefore can not with out offending God applie or frame our selues vnto them And Saint Augustine hath giuen vs this lesson teaching vs howe farre wee may communicate in the ceremonies and seruice of other Churches
force notwithstanding the vngodlinesse of men Likewise he hath by his prouidence brought to passe that there should remaine amongest them other remnants also as the Lordes praier the Apostles Creede the Commaundements of GOD c. least the Church should vtterly perish And as sometimes buildings are pulled downe in such sort that the foundations remaine and some shewes of the ruines and destructions so the Lord hath not suffered that his Church should be so rased or destroyed by Antichrist that nothing of the building should remaine And although that he might take vengeance of the vnthankefulnes of men who despised his word he hath suffered such a horrible shaking and fall to be made yet it was his pleasure that some part or portion thereof should remaine as a signe token and marke that the whole was not abolished Wherfore when we refuse simplie to graunt vnto the Papistes the title of the Church we doe not therefore vtterly denie them that they haue not any Churches amongest them but we onely reason of the true and right estate of the Church which importeth a fellowship as well in the doctrine as in al that which belōgeth to the profession of our Christianitie Daniel 9.27 2. Thess 2.4 Daniel and S. Paule haue foretold that Antichrist shall sit in the temple of God We say that the Pope is the head of that execrable abhominable and cursed kingdome at the least he is so in the West Church Nowe seeing it is saide that the seate of Antichrist shall be in the temple of GOD thereby is meant that his kingdome shall be such as shall not altogether abolish the name either of Christ or of his Church Hereby therfore it appeareth that we denie not but that the Churches ouer which he beareth rule by his tyrannie remaine Churches still but we say that he hath prophaned them by his vngodlinesse and so poisoned them with his false doctrines that there appeareth amongest them a picture or image of Babylon rather than of the holie citie of God To conclude we say that they be Churches first bicause that the Lord hath miraculously preserued amongest them the remnants of his people though they be poorely and thinly scattered abroad Secondly bicause there remaine amongest them some markes and tokens of the Church specially these tokens the power and effectualnesse wherof can not be abolished neither by the craft of the diuell neither by the malice of men But on the other side bicause the markes which we haue principally to regard in this dispute or question be blotted out there we say that there is not amongest them a right shewe and lawfull forme of a Church neither in any of their particular assemblies neither in the whole body And these are the wordes of Caluine But though we might indeede accord and agree to this that the Romish Church were the true church in respect of the baptisme which it hath yet there should be no reason to inferre therevpon that we ought also to take hold it for the true Church in respect of the other points of doctrine for it is most manifest that for the most part they are altogether contrarie to the expressed word of God And as cōcerning baptisme albeit they adde many vaine and superstitious ceremonies ministred in a tongue vnknowne to the people and not vnderstoode of them yet so it is that notwithstanding the substance remaineth that which is the principall or chiefe point of the forme as we haue shewed Now if one would demaund why then suffer we not our infants to be brought to the Romish Church there to be baptised seeing that the baptisme which is there ministred is good I aunswere that we suffer it not bicause God hath giuen vs grace to knowe the superstition and idolatrie 1. Cor. 10.14 1. Iohn 5.21 which is there committed to which we may not at any hande sticke cleaue or consent what soeuer apparance and shew of good we suppose may come thereby either to vs or to our children Rom. 3.8 for Saint Paul saith That we ought carefully to looke vnto our selues not to doe euill that good may come thereof And also bicause that through gods grace and goodnes we haue a meane way opened to haue our foresaid children baptised in the reformed Churches without any abuse error supperstition or idolatrie They will say yet further that Iesus Christ ceased not to approue allow the Church of Ierusalem in his time though it had in it store of errors which he well declared when he was there present at the sacrifices and feastes Wherefore then do not we approue also the Romish Church although it haue errors in it For if a Church shall for some abuses faultes or errors loose the name of the true Church where shall we then finde one alone in the whole worlde I aunswere firste that wee holde not that a true Church looseth the name of a true Church for some abuses or errors therein For S. Paul left not of to name the faithfull people of Corinthus the Church although he blamed and reproued them for many errors and corruptions not onely in respect of their manners but also concerning their doctrine And wee shall see hereafter that particular Churches are neuer so perfect in this worlde but that they be oftentimes subiect to error and goe astray But we rightly holde and affirme that the Romish Church ought to leese the name of a true Church because shee hath degenerated and gone out of kinde from the auncient and Catholike Church For the true auncient Catholike church cleaueth to her onely heade and husbande Iesus Christ shee beleeueth his worde followeth him shee is faithfull to him without committing adulterie with idols which the Romishe Church doeth not which thing wee haue a little while agoe shewed Secondly as concerning that that Iesus Christ did approue the Church of Ierusalem in his time we say in the first place that there is verie great difference betweene the estate of that Church then as it was and the estate of the Romish Church such a one as wee beholde it at this day For the abuse and corruption as well of doctrine as of sacramentes and the manifest idolatrie which beareth swaye at this present in the Romishe Church was not at that time in the Church of Ierusalem which is easie to prooue because that Iesus Christe would not haue made much a doe to beat down the idoles to reforme other abuses if they had had place there as he ouerthrew the tables of the monie chaungers Iohn 2.14 cast out of the temple those that there solde openly sheepe and doues Moreouer Iesus Christ woulde not reiecte or disallow the Church of Ierusalem because that the time was not yet come wherein he shoulde put an ende vnto the ceremonies of the lawe Leuiti 17.3 Deut. 12.13 Wherefore for as much as the faithfull had the commaundement of God whereby it was appointed them not to search
or seeke newe places to offer their sacrifices oblations in but to come and to staye them selues within the Court of the tabernacle or of the temple Iesus Christ woulde not despise this place But wee knowe that whatsoeuer corruption was there no faithfull man was inforced to cleaue or sticke to anye superstitious manner or custome which is not practised at this day in the Church of Rome For as all there is of superstition and manifest idolatrie so they will constraine and enforce the faithful by fire and sworde to consent thereto and to pollute and defile themselues therewith against their owne consciences and gods expresse forbidding Lastly to what point did Iesus Christ bring the Church of Ierusalem when the high Priestes Scribes and Pharisees shewed them selues great madde men not doing their duties towardes it did hee not take his vineyard from these husbandmē who did not giue him the fruites whiche belonged vnto him and committed the same vnto others that is to his Apostles and their successors to yelde him fruite in their seasons Euen so likewise hath the Lorde done therewith in the Popedome He hath not destroyed his Church but hath only chaunged the estate thereof taking it out of the hand and guiding of the Bishoppes and Popishe Priestes and placing it againe vnder the gouernement and charge of other guiders and leaders who can see more clerely and be of better trust as it is spoken in Saint Mathewe Matt. 22 4◠vnder the similitude or parable of the vineyarde To conclude if they aske what shall become then of our predecessors who died in the faith of the Romish Church are they condemned I aunswere that wee leaue the iudgement thereof vnto GOD for it belongeth not to vs to determine iudge of that which is hidden from vs which indeed passeth our knowledge and calling It is verie true Ioh. 3.18.36 that the holy scripture pronounceth that they which die without the faith of Christ are damned and we cannot but say amen and giue our consent to this Neither serueth it to any purpose to alledge ignoraunce and to say that it excuseth the sinner before GOD For the scripture is plaine and manifest therein Luk. 12.47.48 The seruaunt saith Iesus Christ that knew his masters will prepared not him selfe neither did according to his will shall be beaten with many strippes But he that knewe it not and yet did commit thinges worthie of stripes shall be beaten with fewe stripes Also Matt. 15.14 if the blinde leade the blind they shal fall both into the ditch Saint Paul saith also As many as haue sinned without the lawe Rom. 2.12 2. Thess 1.6 shall perishe also without the lawe and as many as haue sinned within the lawe shall bee iudged by the law And againe it is a righteous thing with God to recompense tribulation to them that trouble you and to you which are troubled rest and deliuerance with vs when the Lorde Iesus shall shewe himselfe from heauen with his mightie Angels in flaming fire rendering vengeance vnto them that do not know God and which obey not vnto the Gospell of our Lorde Iesus Christe which shall bee punished with euerlasting destruction c. These places doe openly inough declare what is the ende of those that die without faith although they bee ignorant for their ignorance can not excuse them nor serue them for a cloake or couering to absolue and set thē free from the iudgement of God for confirmation proofe wherof wee may alledge also and put downe that which is written in Leuiticus Leui. 4.2 touching the offering commaunded by God for the sinnes which were committed through ignorance Lo what wee haue to say for one point But to that which remaineth touching our fathers and predecessors God might well shewe mercie vpon them at the end of their dayes making himselfe knowne vnto them by the secrete vertue and power of his holy spirite and putting it into their harts to beleue in Iesus Christ his sonne that so they might be saued For God is almightie to saue his owne people yea without vsing any of these meanes which he is accustomed cōmonly ordinarily to vse to plant faith in vs and to ingraue it in our harts to our owne saluation And this is S. Cypriā his answere touching those that die in some false opinions Cypri lib. 2. epist 3. If some one of our predecessors saith hee either by ignorance or through simplicitie hath not kept and helde that which the Lord hath taught vs to doe by his example and authoritie the mercie of the Lord may pardon him But wee cannot helpe the same being admonished instructed by him Behold what S. Cyprian pronounceth herein It is true that hee speaketh properly touching the matter of the holy supper but nothing letteth but that wee may applie his speach generally to the matter of all the other articles of the faith The IX CHAP. Of the degrees of ministers in the Church where mention is made of the orders of the popish clergie and of the offices and dueties of true pastors Matt. 9.38 WE haue sene and heard heretofore that it apperteineth vnto the Lorde of the haruest to sende foorth workemen into his haruest For it belongeth not to any what giftes soeuer he hath receiued from the Lord to thrust himselfe into the worke of the ministerie vnlesse he be lawefully called thereto Ephes 4.11 Now the Apostle Saint Paul writing to the Ephesians sheweth vs what workemen the Lorde hath sent into his haruest that is to say Apostles prophetes Euangelistes Pastors and doctors Apostles Touching the Apostles they were chosen immediately from Christe and their office was to sowe and spreade the Gospell abroad throughout all the world neither had any one of them any limites or borders set thē or some certaine Churches appointed to them Matt. 28.19 Matt. 10.2 Gal. 2.8 but Christ would that in euery part or place where so euer they came they should do their message before all peoples and nations Such were the twelue named in the Gospell to whome Saint Paule was added who was specially appointed to beare the name of Christ among the Gentiles Nowe bicause this degree of Apostles was instituted and ordained by God for the establishing of Churches those Churches being planted and established this name of Apostle ought not any more to be vsed among the ministers as to be giuen and communicated to them And yet we read that sometime it is taken generally in the scripture for a Pastor and preacher of the Gospell As Epaphroditus is called the Apostle of the Philippians Philip. 2.25 Act. 14.14 and Barnabas is named an Apostle Act. 14. Prophetes are distinguished into two sortes or orders Prophets Some were vnder the old Testament and in that time who being instructed and taught by a speciall reuelation from God did foretell things to come the other were in the newe Testament who in
his epistles Dionysius Bishop of Alexandria in the third Epistle to Philemon calleth Heraclas his predecessor Pope as we may see in Eusebius his seuenth booke Euseb lib. 7. cap. 7. seuenth Chapter There may be many such like testimonies founde which declare that the name Pope was in auncient time commō to all Bishoppes If the question be touching the signification of the name Suidas saith that it signifieth in the language of Syracuse as much as father But we haue disputed and discoursed heretofore largely inough of this primacie Now let vs returne to our first purpose speach who is he the hath ordeined these orders and ecclesiasticall degrees by what dore haue these pastors entered into the Lordes sheepefolde who hath called and placed them in their charges was Iesus Christ who is the chiefe sheepeherde the Prince of Prophetes the wisedome of the father so ill aduised or so carelesse that he hath not placed so many degrees and offices in his Church as hee sawe and knewe to be needefull for the rule and gouernement thereof seeing hee loued it so much and esteemed it so deare and precious vnto him selfe that he deliuered him selfe vnto the most cruel most shamefull death of all others to saue it Let these reuerend Prelats put downe their authors Let them shewe from whence they are come from whome it is that they be as it were installed established and set in the Church Let them bringe foorth and alledge the worde of GOD if they can or if they can not let them leaue off and cease at the least to strengthen them selues so much with their succession and so often to oppose and set against vs their vocation and sending The ende wherefore the lord sent his workmē into his haruest Matt 28.19 Mark 16.15 1. Cor. 11.23.24 But wil we examine the end for which the Lord of the haruest hath sent forth his workemen into his haruest Hee himselfe hath declared it when he cōmanded them to preach the Gospel and to minister the sacramentes after his example Which in an other place is signified by the worde of feeding the sheep Ioh. 12.15 euen as Iesus Christ said vnto Peter Peter louest thou me feede my sheepe And S. Paul speaking to the Bishops of Ephesus Act. 20.28 Take heed to your selfe saith he and to all the flocke ouer which the holy ghost hath made you Bishoppes or ouerseers to feede the Church of God Also S. Peter The elders which are amongest you I beseech 1. Pet. 5.1.2 who am also a fellow elder feede the flock of Christ which is committed to you Wherefore cursing and woe is by the Lorde pronounced against the pastors which feed themselues Ezech. 34.2 and feede not their flockes or sheep And Saint Paul hauing regarde thereto Rom. 1.1 saith in his Epistle to the Romaines That hee was called and sent by Iesus Christ to preach the Gospell of God And to the Corinthians Necessitie saith hee to preach the Gospell 1. Cor. 9.17 is laide vppon mee and wo is vnto me if I preach not the Gospell because the dispensation therof is committed vnto mee In the Epistle to the Hebrewes it is saide Heb. 13.17 that the Pastors and guiders of the Church ought to watch for the soules of them that are committed vnto them as they that must giue account thereof And that is it that the worde bishop importeth meaneth that is to say a watch man or an ouerwatcher because the Pastors ought to bee as it were watches or watch men Ezech. 3.17.33.2 according to the Prophecie of Ezechiel that they maye watche ouer the flocke S. Paul in other words setteth out this ende when hee saith to the Ephesians Eph. 4.11.12 That Iesus Christe hath giuen Apostles Prophetes Euangelistes pastors and doctors for the gathering together of the Sainctes for the worke of the ministerie and for the edification of the bodie of Christ that is to say the Church 1. Cor. 4.1.2 And writing vnto the Corinthians hee saith in one worde That it is required of the ministers of Christ who are the disposers of the secretes of God that euerie man be founde faithfull behauing himselfe faithfully diligently and rightly in the execution of his charge and office Nowe according to this rule can the Popes Cardinals Bishops other priests of the Romish Church say that they occupie themselues in their charges to feede the flocke of Christe to preach the Gospell to administer the sacramentes to assemble the saintes to giue ouer themselues wholy to the worke of the ministerie to edifie the Church Howe doe they satisfie and aunswere the ordinance and commandement of Iesus Christ Howe can they excurse thēselues that they should not be almost all accused according to the testimonie of Ezechiel and S. Paul whereof wee spake not long sithence what can they say or alledge for themselues that they should not be excommunicated deposed if the Canons which they attribute to the Apostles of which wee spake in the fifth chapter were well and rightly obserued amongest them as they say they should be indeede But behold their vngodlinesse they say that they exercise and execute their foresaide offices and charges by their vicars deputies whome they haue substituted and appointed vnder them in their places ouer their Parishioners Yea but when Iesus Christ called and sent foorth his Apostles did he say vnto them goe and be the pastors of my Church teaching it and feeding by Vicars substitutes and Lieutenantes which ye shall put in your places It is certaine that hee did not so but hee gaue vnto them in their owne persons the speciall charge of his Church and commanded them in plaine expresse termes to preach the Gospell themselues and to administer the sacraments Moreouer what sufficient vicars or deputies are they wont to haue and how faithful meet and able to doe the duetie of Pastors Such Bishoppes and persons such Vicars and Liuetenants that is to say one of them as ignoraunt foolish and vnskilful as the other But why doe they take vppon them the name and charge of an office which they will not exercise and execute why take they the hire wages and reuenue of that labor worke which at no hand they doe neither indeed will doe For they haue no care to haue vicars and Lieutenauntes but that thereby they may enioy prebendes and the reuenewes of their benefices and yet they wil seeme to haue them as though it were to do their dueties Yea which is more then this they make accursed and more then profane diuision of their offices betweene them and their Friers vilanously separating that which Iesus Christ hath ioyned together For to whome was it that Iesus Christ committed the office to minister the sacramentes but euen to them themselues and to them alone also whome he enioyned and commaunded to preach the Gospell But these men to wit the Bishops parsons other Priestes
is alwayes necessarie in the Church The fourth reason Iesus Christ hath giuen and established the ministers of the worde Ephe. 4.11 for the worke of the ministerie till wee all meete together in the vnitie of faith and knowledge of the son of God vnto a perfecte man and vnto the measure of the age of the fulnes of Christ that is to say till that Christ bee perfect in vs and haue in vs his ful grouth and increase But wee can not obtaine such perfection vnto the end of the world 2. Cor. 13.9.10 at what time God shall be all in all For as Saint Paul saith Wee knowe in part and we prophecie in parte But when that which is perfect is come then that which is in part shal be abolished Wherefore it followeth that Iesus Christ hath giuen and placed the ministers of the word for the worke of the ministerie vntill the ende of the worlde and then God shall be all in all These reasons are sufficient for this present to teach and proue that the holy ministerie is continually requisite and necessarie in the Church as indeede the Lorde hath for our good saluation established the same to abide in al ages therein applying and framing him selfe to our weaknes which is so great we being corrupted thorough sinne that without this means meet and agreeable to our nature we could not be well instructed in the pointes of our saluation For if God should speake vnto vs in his maiestie we could not at any hande away with or abide his presence as we may see it by those that when he was minded to publish and to giue his lawe the people thēselues being astonished Exod. 20.19 Deut. 5.28.29 with his greatnes maiestie said vnto Moses Talke thou with vs and we wil heare But let not the Lord talke with vs lest we dy And God accepting this their request saide vnto Moses I haue heard the wordes of the voice of this people which they haue spoken vnto thee they haue wel said al that they haue spokē Oh that there were such a heart in them to feare me and to keepe al my cōmandements alway that it might go well with them and with their children for euer Go say vnto thē returne into your tents but stand thou here with me and I wil tel thee all the cōmandements and the ordinances Deut. 5.30.31 and the lawes which thou shalt teach them that they may do them c. Wherefore God yelded vnto this people their request to wit that they might be taught by the ministerie of Moses And sithence that time it was yet his good pleasure to haue continued and that vnto the end this manner of instructing and teaching his Church by the ministerie of men which order men them selues did require and chose in so much that when God him selfe sent Iesus Christ his sonne Mark 1.38 Heb. 2.16 to preach the Gospell he appointed him to take vpon him not the nature of Angels but the seede of Abraham that he might be like vnto vs in all things yet without sinne And Christ him selfe ascending to heauen Act. 14.15 committed vnto his Apostles who were men as we the office charge to teach vs. And since that time this order hath continued and is common and ordinarie in the Church and can not be separated from the Church to wit that God doth teach vs by the ministerie of men as by his instruments which are most profitable Act. 8.27 c. familiar and easie to vs. The Eunuch of Candace Queene of the Ethiopians read in his chariot the holie scriptures and no doubt the Lorde could verie well haue instructed him in the mysteries of faith by the secrete vertue and power of his holie spirit but yet he delighted rather to haue it done by the ministerie of Phillip liked better therof Act. 10.1.2 c. Cornelius the Centurion to the end he might be more fully instructed in the knowledge of the Gospel was sent backe as it were from the Angell to Saint Peter He shall tell thee saith the Angel what thou oughtest to doe Yea Saint Paul him selfe although that the Lord had spoken vnto him with his owne mouth was yet notwithstanding sent backe as it were to Ananias Act. 9.3.4 c. that he might be instructed and receiue the holie Ghost and be baptised Wherefore they that doe cast from them or disallowe the ministerie of the Church hanging vpon and looking for Angelicall and diuine reuelations to instruct them doe not onely deceiue them selues but also violate and breake the order which GOD hath established in his Church for our saluation Now there remaineth to see and know howe much we ought to deferre and giue to the ministerie for if they be deceiued which despise it and do not their duetie in that behalfe which they ought they are deceiued also which attribute or giue ouer much vnto it Wherefore we say that we ought not to giue to it either more or lesse than that which belongeth thereto that as it is good reason that the authoritie and credite thereof should be reserued vnto it selfe safe and sound so we ought to take good heede of this that we pull not from God the honour which is due vnto him For this purpose and point we must diligently obserue and marke this distinction Sometimes man is compared with God when the minister is mentioned or spoken of and then it is saide that he is not able to doe any thing at all and that his labour or worke is altogether vnprofitable As whē Saint Paul saith 1. Cor. 3.7 Neither is he that planteth any thing neither is he that watereth but God that giueth the increase For what can man haue in himself if he would enter into this to part or diuide a matter betwene God him selfe we must therefore take heede of this not so much as once to thinke that the vertue and power of the holie Ghost should be tied and bound to the ministerie of men as though without it God could not worke in mens hearts euen as shall please him selfe as we see that they of the Romish church suppose and thinke as appeareth in this that they spare not to affirme that if a childe dye without baptisme administred by man it can not be saued on the other side that they which receiue the outward signes from the ministers handes receiue by and by the grace of God which is tied to these signes But God saith by his Prophetes That it belongeth to him Iere. 31.33 Ezech. 11.19 to write his lawe in mens harts to take away from them their stonie heartes Iere. 32.40 and to giue them heartes of flesh to renue within them a newe spirite to put his feare in their heartes Isai 43.25 that they should not depart from him Shortly That it is he alone to whome it belongeth to pardon sinnes Luk. 5.21 and to saue And we
to proue the contrarie The Romish Catholikes thinke that the Church can not erre although she doe and appoint any thing without the worde of GOD for being guided by the holie Ghost she may goe and walke without the order and direction of the word and although she goe and walke yet she can not erre or goe astray But they separate that which ought alwayes to remaine and abide ioyned together for if the Churche followe not the word of God it is impossible to keepe her from error as on the other side if she followe it therein she doth well and can not erre The reasons wherby they would persuade men that the Church can not erre are these following The first is this Iesus Christ doeth not at any time forsake his Church which is his spouse or wife Wherefore it followeth that it can not erre I aunswere by a distinction So farre forth as the Church foloweth Iesus Christ it can not be forsaken of him and can not erre but in as much as it liuing in the world doth stray from Christ and goeth aside from Gods commaundements it is forsaken of him and doth erre The second reason The Church is called The piller and ground of truth 1. Tim. 3.15 Wherfore it can not erre I answere that there is in this argument a double error the one touching the word Church For Saint Paule meaneth the Catholike Church not any particular one The other is concerning the meaning of the Apostle For he calleth the Church the piller and ground of truth not that it is so simplie and indeede of it selfe but in respect of vs bicause that the trueth of God hath not place in the world saue onely in the Church For as much therfore as God maintaineth his trueth amongst men and maketh it alwayes to goe it right course Chrysost in 3. cap. 1. ad Timothae by the ministerie of the Church therefore is the Church called the piller and ground of the truth To be short bicause that God him selfe commeth not downe from heauen and doth not euerie day send his Angels to maintaine his trueth among mē to publish it to the world but vseth the ministerie of the Church for this effect that is to say the preaching of the word for this cause it is called the columne or pillar of trueth because that by the preachinge of the worde it is reteined amongest men countergarded to the ende that it decaie not or perish from the memory or remembrance of men The thirde reason The Church is gouerned and guided by the holy ghoste how then can it erre I aunswere that so farre foorth as the Church is gouerned by the holy ghost suffering it selfe to bee guided by him and obeyeth him shee can not erre but if shee doe the contrarie she may erre and doeth erre The fourth reason In the kingdome of heauen no error can haue any place Matth. 13.24.16.19 For trueth reigneth therein but the Church is the kingdome of heauen it followeth then that in the Church no error can haue place All this is true of the Catholike Church yea and of particular Churches also so far foorth as they shew themselues to be the kingdome of heauen and not the kingdome of this worlde and of the fleshe that is to say so farre foorth as they are assemblies subiect in al things to Iesus Christ the king of heauen But were is that particular Church so obedient to Iesus Christ the king of heauen that it erreth not faileth not in any points particular duties The fifth reason Councelles cannot erre but the Church consisteth of Councells therefore the Church cannot erre This Syllogisme pretendeth and laboureth to proue an vncertayne thing by another thing yet more vncertayne For many examples doe plainely testifie that the Councelles may erre as indeede they haue oftentimes erred And touching the first the Councell that Ahab assembled of foure hundred prophets did not it erre It is written that they being come to this wicked king to flatter him 1. kings 22.6 c. Sathan was sent out by and from God to be a lying spirite in their mouths so al of them with one consent condemned the trueth Michaiah alone withstanding them who was reproued as an heretike beaten put into prison Iohn 11.47 The Councell which the high priestes and Pharisees assembled in Ierusalem against Iesus Christ did not it erre wee see how they condemned Iesus Christ litle regarded yea much dispised his doctrine And what shall wee say of the Councelles and Synods which were helde kepte after the death of the Apostles euen vnto our age whereof some haue reproued and vndone that which was established and done by others for of necessitie either the one or the other haue erred they beeing repugnant and contrarie one of them to an other Examples hereof The Councell of Carthage in whiche Saint Cyprian was president did decree Con. Carthag that those which were baptised by heretikes shoulde bee baptised agayne Which decree was broken and ouerthrowen Concil Carthag by an other Councell of Carthage holden after The seconde Synode of Ephesus Synod Eph. consented to Eutyches his error and imbraced the same and receiued it in this that hee confessed in Iesus Christ but one onely nature that is to saye the diuine nature which error was afterwardes confuted and caste downe to the grounde Conc. Chalcedo by the generall Councell of Chalcedonia The Councell of Constantinople Conci Constant called by the Emperor Leo about nine hundred yeares agoe ordeyned that men should throw down breake in peeces al the images that were in Churches which ordinaunce the Councell assembled at Nice Con. Nicen. by the commaundement of Irene the Emperors mother was immediately after broken and cracked and commaundement giuen that Images shoulde be set vp againe Con. Neoce Con. Maien Con. Carthag 2. The Councel of Neocesaria and of Maience the second Councel of Carthage did forbide mariage to the Ministers and Elders of the Church The Councell of Nice decreed the contrarie Con. Nicen. permitting ministers to marie Con. Braca Con. Tole 3 Con. Roman The Councell Bracara did pronounce curse against those that abstiened from eating fleshe and this decree was confirmed by the thirde councell of Toletum but the councell of Rome ordeined the contrarie forbidding the vse of the fleshe vpon certaine dayes of the yeare August lib. 2. de Baptis contra Donatist cap. 3 To be short S. Augustine plainely declareth that which I speake to wit that coūcels may erre for hee expressely saith that the letters and Epistles of particular Bishoppes are corrected by prouinciall Councels and the prouinciall Councells by vniuersall and the former vniuersall Councells annihilated and disanulled by the latter when by some certaine experience of thinges that which before was secrete is opened and that which was hiddē is made euident and plaine neither shall it stād thē in
me thereto Wherefore it is certaine that the Gospel taketh his authoritie from the Church I answere that the consequence is starke naught for that which S. Augustine speaketh to one purpose or in one respect is applied to another end This holie Doctor speaketh so as hauing regard to that he was then when he tooke the part of the Manichees as it were disputing against them Now the Manichees would that the Epistles of Manicheus their author which they called Fundamentall containing in it all their false opinions should be of like equall authoritie which the Apostles Epistles Beside they allowed one part of the Gospell and disallowed an other and that not by the aduise and iudgement of the Church but of their own proper and particular authoritie Saint 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 Christ by the prouidence and appointment of God the Father I aske who is this Manicheus you will aunswere the Apostle of Iesus Christe I beleeue it not What wilt thou say thereto Perhappes thou wilt bring foorth the Gospell and thereby thou wilt lift vppe and establish the person of Manicheus But what if thou haddest to doe and deale with a man who doth not yet beleeue the Gospell what wouldest thou doe when he should say vnto thee I beleeue not the Gospell For as touching my selfe I would not beleeue the Gospell if the authoritie of Catholike Churche 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 vpon 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 Gospell This holie Doctor then speaketh not of the foundatiō of his faith but of the beginning thereof that is to say of the occasion and outward means by which he was prouoked stirred vppe to beleeue the Gospell when he was a Manichean heretike and not as yet a Christian to wit bicause he sawe the good accord consent and agreement of the Church in receiuing the Gospell In the fourth Chapter he confessed that in former time he maintained the Manichees part that he was verie eger and sharpe therein and blinded in the doctrine of their sect Nowe he speaketh thus Howe wilt thou proue that Manicheus is an Apostle of Christ shall this be by the Gospell But if some one that beleeueth not the Gospell would say vnto thee I beleeue not the Gospell what hast thou to replie As if he should 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 church had not driuen me thereto As if againe he should say For as concerning my self when I was of your faction and sect I was so settled and staied in your opinions and had heard them so attentiuely and diligently yea I beleeued them so stedfastly and did maintaine them with such courage stomake this is that which he speaketh in the fourth Chapter that verie hardly I had euer forsaken and renounced them to beleeue the Gospell if the authoritie and testimonie of the Church had not induced moued and prouoked me thereto The fourth reason He that hath authoritie and power to take away or to change some thing in the word 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 therefore that the Churche hath authoritie ouer and aboue it They thus proue the assumption which is the second proposition or sentence of of the reason Saint Peter had authoritie and power to take away and to chaunge some thing in the word of GOD for he changed the forme of baptisme prescribed by Iesus Christ as it appeareth by this that Iesus Christ hauing commaunded to baptise in the name of the Father of the Sonne Matt. 28.19 and of the holie Ghost Act. 2.38 Saint Peter changing this forme hath enioyned and commaunded men to be baptised in the name of Iesus Christ onely 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 Churche haue it as wel as he I answere first for the consequence that it is not necessarie and good For who is he that will yelde to this that all that which was in former time permitted to the Apostles should nowe be 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 alledged it is not saide that they must be baptised in the name of Iesus Christ onely Act. 2.38 but simplie saide thus and be baptised euerie one of you in the name of Iesus Christ. Petrus Lombard lib. 4. dist 3. sect B. hab de Consecrat dist 4. cap. in Synod c. But let vs see how Peter Lombard the master of the sentences expoundeth this place If any saith he be baptised without inuocatiō 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 Actes of the Apostles Act. 8.12 that the Apostles baptised in the name of Christe Act. 10.48 but vnder this name Ambr. lib. 1. de spi sanct cap. 3. as S. Ambrose expoundeth it is vnderstood the whole Trinitie for when a man nameth Christ these are vnderstood to wit the father of whom the sonne was annoynted and the sonne which was annoynted the holie Ghost by whom or with whom he was annoynted Beholde the aduise and iudgement of the master of the sentences who doth not altogether satisfie vs though he speak much for vs. For whether we regard the substance of the sacraments or else the forme thereof we holde that the Lords ordinance ought to be retained and folowed in the whole and through the whole and that it doth not belong to any particular person no not to the Church it selfe to alter or chaunge any thing therein And indeede as I haue alreadie saide Saint Peter did not chaunge the forme of baptisme But marke this His intent purpose was to teach that the foundation accomplishment and fulfilling of baptisme is in Iesus Christe alone For to be baptised in the name of Christ is taken and vsed by S. Peter for to be receiued to grace and fauour in baptisme by the name of Iesus Christe So that
this manner of speach which Saint Peter vseth is not in any sort to be referred to the forme of baptisme but onely declareth that all the vertue power and efficacie of baptisme consisteth onely in Iesus Christ alone bicause that all that which baptisme doth represent and figure vnto vs 1. Ioh. 1.7 Rom. 6.4 is comprehēded in him alone For by the bloud of Iesus Christ we are washed purged from all our sinnes and by baptisme buried with him to the end that as he is raised vp frō the dead by the glorie of the father so we also should walke in newnesse of life The fift reason The Church hath changed the Sabaoth to the Lordes day or that which we call Sunday although that God by expresse writing commaunded the obseruation and keeping of the said Sabaoth Wherefore it followeth that the Church hath power and authoritie ouer the holie 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 cōcerning the substance thereof but onely in or concerning the circumstance For the thing or matter abideth always that is to say the substance of the commaundement seeing that one day of the weeke is reserued to be imploied bestowed vpon the holie rest which 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 chaunge doth not derogate any thing from the commaundement and neither altereth nor chaungeth any thing therin 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 end 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 Christ wherevpon also the Apostle saith Col. 2.16.17 Let no man therefore condemne you in meat and drinke or in respect of an holie 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 Councel which they held in Ierusalem Act. 15.29 that the Christians should abstaine from a bloud 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 bloud and that that is strangled It foloweth then that it is lawfull for the Church to change some thing in the word of God and by cōsequent that the Church is aboue the same word I aunswere that the place of the Actes touching that which the Apostles determined in the Councel which they held 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 bloud 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 end 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 bound 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 Christ hath brought vnto vs would without any difference vse all manner of meates and so amongst the rest bloud and that that was strangled Wherevpon the Apostles least that so free a vse of bloud and of that that was strangled might breede and bring some offence to the weake Iewes determined and decreed in their Councel that euerie one should abstaine from such meate for a time til that they might see a good agreement peace betweene these two peoples Nowe afterwardes the feare of such an offence being taken away the Church iudged that the obseruation and keping of the said decree was not any more necessarie or any longer needfull and therefore respecting the intent and purpose of the Apostles gaue libertie to the faithfull to vse all kinde of meates or else to speake better did by the word of God declare vnto them the libertie that they had to vse all maner of meats without in any thing altering or chaunging the intent and purpose of the Apostles when they made and established the foresaide decree not being appointed and set vp by them but for a time onely And thus much touching the reasons of the Romish Catholikes who affirme that the certaintie and trueth of the worde of God doth depend of the iudgement authoritie of the Church Beholde nowe our reasons to the contrarie The first is this The certaintie of the Churche dependeth vpon the authoritie of Gods word It followeth then that the contrarie can not be true to wit that the certaintie of the word of God should depend vpon the authoritie of the Church Nowe we proue the antecedent or former proposition by that which the holie Ghost saith Ephe. 2.20 that the Church is builded vpon the foundation and doctrine of the Ppophetes and Apostles Wherevpon it followeth that the Church dependeth vpon the authoritie of the same doctrine And herevnto belong the sentēces of the ancient Doctors which we haue cited and quoted before in the third Chapter by which this is shewed proued that the Church is marked declared and knowne by the holie scriptures 2. Tim. 3.16 The second reason The holie scripture being giuen by inspiration of God as S. Paule saith hath the authoritie from it selfe as we haue declared in the beginning of this Chapter in aunswering the first reason of the Romish Catholikes wherein we haue followed the iudgement of Alfonsus de Castro It followeth then that it taketh not credit or authoritie from the Churche neither more nor lesse than the edict and lawe of the King which hath the authoritie it hath from it selfe that is to say from the King from whome it proceedeth and commeth and not from the parliament to which it is sent although that the same be allowed praised yea and expounded sometimes by the saide parliament The third reason If the word of God ought to be heard aboue the Church then certainly it doth not hang of the authoritie of the Church but that the word 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
are vsually to be found and had as well to make publike praier as to giue aduice and counsell touching that which ought to be done In the assemblie or companie which haue care of the poore they take aduise and order for collections and distributions for aide assistance to be giuen to the poore and that the sick and diseased may be holpen and succoured And then are present with the Deacons so many of the Ministers and Elders yea and of other citizens and towne dwellers or parishioners as occasion and necessitie requireth The Consistorie is composed made and consisteth of the Pastors and Elders whervnto also are admitted and receiued the Doctors and Deacons so farre foorth and in as much as they shall iudge it to be expedient and profitable to aduise giue coūsell and consider of the Censures and of that which is requisite and necessarie for the guiding and gouernment of the Church Therefore of this companie is it that we speake to which we say appertaineth the spirituall gouernement of the Churche And indeede it appeareth that the primitiue Church was gouerned and guided after this manner by the Apostles accompanied with the Elders who altogether assembled and met together so often as there was neede of such an assemblie to be had Act. 15.2 For it is saide in the Actes of the Apostles that the Church of Antioch being desirous to haue aduise and iudgement in a difficult and hard question concerning doctrine Act. 21.18 did send to the Apostles and Elders of the Church of Ierusalem and that they assembled and met together Also that the Elders of Ierusalem were assembled and met together when Iames was to take counsell of that which Saint Paule had to doe touching the purging and clearing of himselfe from the slaunders that were laid vpon him and giuen out against him And we see also whither Iesus Christe sendeth the offenders who are stiffe not yelding to a confession of their fault Matt. 18.17 when he saith Tell it vnto the Church 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 verie manifest and plaine that there must be in the Church Auncients 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 well guided and gouerned The fourth head or point is Of the corrections and censures of the Church touching the corrections and censures of the Churche we haue saide that in euerie Church there ought to be a Consistorie to exercise and execute the discipline Nowe we adde that this ought to be found true and declared specially in the corrections and censures Wherevpon we haue certaine considerations to be obserued and marked The first is that we must make a differēce betwene secret faults and those which are publike and open that we may applie thereto meete and conuenient censures I call them secret faults which are knowne to one alone or to verie fewe persons And I call them publike and open faults which are notorious and manifestly knowne of euerie one or else of verie many men If then the faultes be secrete we must follow in the correction and amendment thereof the rule which is prescribed by Iesus Christ in Matth. 18. Matt. 18.15 where it is saide If thy brother offend or sinne against thee goe tell him therof betweene thee and him alone c. But if the faults be publike and open we must folow the commandement and example of Saint Paul 1. Tim. 5.20 His commaundement is this Such as offend reproue openly that the rest also may feare His example is in that when S. Peter had committed an offensiue fault he did not warne him thereof apart Gal. 2.14 or by him selfe but did reproue him openly and that before the Church The second consideration is that among open faultes and offences there are some which are lesse than other some are and therefore discretion and iudgement ought to be vsed in the censuring thereof But all the circumstances cannot be easily expressed wherefore the Consistorie ought to be wise and of good iudgement to practise the admonition and warning of S. Iude de 22. 23. when he saith Haue compassion of some in putting difference and other some which feare pulling them out of the fire For amongest faults some deserue but simple or bare admonition alone othersome suspention frō the holie supper others excommunication and other some other censure But we can not be deceiued in this what so euer it be in following doing that which the word of God commaundeth vs that is to say to cut off from the Church rebellious and impenitēt persons also faultie persons Matt 18.17 1. Cor. 5.3.4 Tit. 3.10 which 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 be interposed or come betweene For one man alone what so euer graces he hath receiued from God cannot or ought not to attribute vnto him selfe such 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 alreadie as though I were present that he that hath thus done this thing when ye 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 Sathan c. Although hee was an Apostle yet he alone and of his owne authoritie doth not cut off from the Church this incestuous person but communicateth his aduice order to with the Church to the ende that the matter might be done by common authoritie consent And indeed in old time this was the common vsual maner to wit that the Ecclesiastical censures should be executed by the Consistorie For as it appeareth by the Apologetike Tertul. Apologeti cap. 39. or defensiue writing of Tertullian if question shoulde bee had touching them that ought to be excommunicated or of them that had committed certaine faultes whether they ought to be receiued or no this authoritie appertained to the Ministers and Elders of the Church 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 out or the publike receiuing of him againe before the Church was done by the Pastour In this sort Origen ordaineth
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 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 ordinances 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 askings 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 chaīre
eight dayes vnder Claudius also his successour 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 Philippi Thessalonia Corinthus Berrhoe Rome and many other places but all these persecutions were as yet particular and but in some one place or other God moderating and mitigating the hearts and hands of men and gouerning after a wonderful sorte his Churche in those Emperours dayes to the ende it mighte more blessedly and plentifully growe But omitting these let vs speake of the ten great and generall persecutions as they are called by which the Church was eagerly assaulted and cruely tormented on all sides The first persecution was vnder Nero the sixt Emperour who was called Claudius Domitius Nero. He was ordeined Emperour in the yeere 57. after the birth of Christe and reigned xiiii yeeres seuen monethes and certaine dayes And some say that the fiue first yeeres hee was a good man but that afterwards he so disordered himselfe and fell into suche excesse by incests murthers and all maner of wickednesses that hardly there is as yet any other Emperour to be found who was defiled with such filthinesses Tertullian rehearseth in his Apologetico that this Emperour was the first persecutor of the Church Tertul. Apolog. Cap. 5. Looke saith hee into your histories and registers and you shall finde that Nero was the first which exercised crueltie against the christians which were vnder the Emperours authoritie principalie against the church which was established at Rome Corne. Tacitus lib. 15. And Cornelius Tacitus declareth that the ocasiō which Nero toke to persecute the church for was this that he cōmāded secretly to set on fire the citie of Rome that he might see some forme or image as it were which might represent set out vnto him the fire of Troy And so the fire continued in the Citie sixe daies space which made such a destruction that he became hereby very odious among the people And seeing that hee could not put out this hatred and waiting of him to doe him som mischiefe for al the good turnes which he could do to the people he foūd out this deuise to sow abrode this bruite rumor and report that it was the Christians who had ben the blowers of that fire and the authours of that destruction and from that time forward he began to persecute them and to put them to death both because they were as he said the blowers of that fire and also because they were enimies of all mankinde by reason of that confession which they made of the name of Christ And to make them to die his vpholders put vpon their backes the skinnes of wild beasts that they might be torn and rent if it were possible in peeces with dogs where also they crucified them burned thē al aliue although the day failed thē yet they burned them that they might therby giue light to the night This first persecution began about the yeere of Christ 66. the x. yeere of Nero his raigne lasted 4. yeres somwhat more vntill the death of that tyrant Some say Eusebius amōgest those reciteth it that this Nero about the end of his daies or reigne caused S. Peter S. Paul to be put to death The 2. persecution was vnder Domitian the xii Emperour who was appointed Emperor in the yeere of Christ 83. reigned xv yeeres and vi monethes He was so lifted vp in crueltie and pride that he would haue his subiects call him God Lord caused images of his owne person to bee made of gold siluer He ordeined as his father Vespasiā had done before him that inquirie should be made against the race of Dauid that they which were foūd to be therof shold be put to death for he feared the comming of Christ about the 14. yere of his reigne the yeere of Christ 97. he caused by an Edict to be published and proclaimed a cruell persecution against the Christians insomuche that the Church was miserably and a long time tormented vnder him The third persecution was in the dayes of Traian the fourteenth Emperour who was appointed Emperor about the yeere of Christe 100. who gouerned the Empire nienteene yeeres sixe monethes and fifteene dayes Hee is greatly praised of the Historiographers as a courteous and gentle Prince and some say that hee was so renowmed and famous by reason of his iustice curtesie that euer after so often as any was created Emperour the people yeelded this blessed exclamation outcrie and consent Bee hee more happy then Augustus and better then Traian yet notwithstanding hee persecuted the Church and mark the occasion that he tooke so to doe Hee was brought vp from his infancie in the Paganish and Heathenish superstitions by reason whereof hee disdained and despised christiā religion because that it was contrary to these superstitions Besides that hee had about him certaine courtiers which were blowers of that fire in him augmented that disdain and dispite in him insomuch that diuers Historiographers recorde that hee was not so much of his owne nature inclined to shed blood as deceiued and stirred vp thereto by his councellers and principally by the Pagane Priestes Freculph lib. 2. Cap. 20. who as Freculphus witnesseth gaue good store of siluer to the gouernours and bribed freely to the end that they would put the christiās to death as their deadly enimies Some adde that the number of Christians was very much increased whereupon many inconueniences might come to the Romane Empire if the dāger were not preuēted which also was a cause that Traian was the more inflamed and kindled against them as also Sabellicus writeth Sabellicus that the great number of christians were more suspected of this Emperour then the religion After this sort then did they accuse the christians of sedition and blasphemie and for these causes they were cruelly persecuted insomuch as it appeareth by that which Plinie the second hath written Plinius secund That publik commandements were sent from the Emperour to the gouernours of all the Prouinces by which euery gouernour was inforced too persecute and so the persecution was spread abrod through out al the places of the Romā empire which at that time cōteined not only Europe but also a great parte of Asia Affrica And the said persecutiō indured about fourteene yeeres but yet in suche order that in the beginning of the reigne of Traian it was some what lesse sharpe but afterwards it flamed out and burst foorth more and more Tertul. Apologi Capt 2. Nowe the sayde Plinie the seconde had at that time the gouernment of a certaine Prouince to wit of Bethina and as Tertullian saith hee was appointed too persecute the Christians about the yeere of Christ 112. and of Traian the xiiii yeere Wherefore hee being astonished with the great number of martyres
authoritie of the Church The fourth reason Aug. cont Max. lib. 3. cap. 14. S. Saint Augustine openly declareth that the holie scripture is aboue the Councels and so by consequent aboue the Church represented by Councels For writing to Maximinus the Arrian touching the word Homousios that is to say consubstantiall or of the selfe same substance together with the father which word was confirmed by the Councel of Nice and on the other side disallowed by the Councel of Ariminum in the time of the Emperor Constantine he saith thus Nowe I haue not to vse or alledge the Councel of Nice neither thou the Councel of Ariminum to preuaile thereby one of vs against an other For as I am not bound to the Councel of Ariminum so art not thou bound to the Councel of Nice We haue the authoritie of the scriptures which are not partiall or particular witnesses for the one or for the other but are common 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 NOWE we must speake of the Ecclesiasticall discipline in which notwithstanding we will be briefe and short bicause there is of this matter a verie large and sufficient treatie extant alreadie which may satisfie and content all good mindes and is intituled The confirmatiō of the Ecclesiasticall discipline The confirmation of the Ecclesiastical discipline obserued in the reformed Churches of the kingdome of France And also he that will read the Institution of M. Caluin Caluin li. 4. Inst Beza in confess fidei specially in his fourth booke and Theodorus Beza his confession shall finde there all that which may be saide touching this point or matter if so be it that he will content him selfe with reason Wherfore then we haue in this matter of the Ecclesiasticall discipline for this present time to consider of foure principall heads or points The first is Discipline is necessarie in the Church the discipline is most requisite most necessarie in the Church if we will not haue all thinges mingled and disordered therein yea full of confusion For euen as there is no citie nor towne nor house which can be without discipline or policie or some order for the gouernement thereof so the Church which is the citie house of God cannot at any hand be without his policie and spiritual gouernement And therefore Saint Cyprian hath sometimes called the discipline of the Church Cyprian de tract virgin The keeper of faith and the mistresse of vertue For if it shall be lawfull for euerie one to doe what they will without being helde backe by some bridle what confusion and disorder shall we see in the Church The same Doctor compareth also the discipline to the rudder or helme of a ship Cypr. lib. 2. epist 7. thereby to declare not onely how profitable the same is for vs but also howe necessarie and needfull For seeing that the Church is in this world as a ship vpon the sea that is to say subiect to the billowes waues and tempestes of tyrants and persecutors yea to windes and whirlewinds of false doctrine how could it be able to subsist and stand if together with the word of God it had not for the ordering and guiding therof her discipline to be as it were a rampart ground worke foundation and stay Wherefore those which either disallowe or despise this remedie which serueth to preserue the Church from dissipation or scattering abroad to keepe men in the obedience of God and to holde euerie one in his order and calling labour and indeuour no other thing what so euer they will pretend than to ouerthrowe the state of the Church and to bring into the same all beastly excesse and barbarous disorder and that they are to be esteemed in the number of them of whom is spoken in the fiftieth Psalme Psal 50.16.17 who giuing them selues to all iniquitie hating correction and discipline or to be reformed are reproued for this that they tooke vpon thē to speake of rehearse the ordinances of God to take his couenant and word in their mouthes The second head or point is The discipline doth not so much as set a foot into the Magistrates office that the Ecclesiasticall or Church discipline incrocheth not any thing at all vpon the magistrates charge and office For first the iurisdiction and gouernement of the Churche and the ciuill iurisdicton or gouernement differ greatly one of them from an other bicause that the one is spirituall and reacheth to the inward man and the other is bodily and outwarde Therefore Saint Paul said 2. Cor. 10.4 The weapons of our warfare are not carnal but mightie through God to cast downe holdes The Church then hath not prisons or sergeants or swords thereby bodily to punish euill doers neither vseth it force of handes confiscation or losse of goods or amercements to punish thē in their goods and riches but onely draweth out and occupieth Ephe. 6.17 the spirituall sword of Gods word to correct men and to bring them to amendment as the Magistrate draweth out and vseth his materiall sword to punish them either in their goods or in their bodyes And so both of them doe their duetie the one of them not bringing any preiudice or hurt to the other but contrariwise verie well ayding them selues betweene them selues and helping one an other and being most necessarie and needfull in their seuerall charges and offices the one not being able to do that which the other doth One example to make the matter plaine If some one haue committed whordome and so by that meanes and fault the ciuill lawes shall be transgressed broken and the Church also offended Nowe in reformed Courtes and places of lawe such a one shall be punished either by imprisonmēt or by whipping or by some other punishment and so the offender shall haue satisfied the Magistrates lawes but yet the offence shal not be repaired or reformed in the Church For it may be that such an euill doer will in steede of giuing or shewing some signe of repentaunce murmur be angrie and despitefully deale with the Church In such a case the Church before that it receiueth him to the holie supper shall require of him a publike testimonie and open token of this repentance and by consequent as the Magistrate shal haue his iustice satisfied and aunswered so shall the Church haue her discipline satisfied and aunswered In summe the Magistrate in the exercising and executing of his office respecteth mens goods and their bodyes but the Church in the exercise execution of her discipline regardeth simplie and onely the soules consciences of men Secondly so farre off is it that the discipline of the Church derogateth or taketh any thing at all away from the Magistrate that contrariwise she maintaineth the obedience that is due vnto him For if she tend to no other