Origen in Iohan. Hom. 7. that hee whiche hath bene three times admonished and yet afterwards amendeth not should be cut off from the bodie of the Churche by the gouernours of the Churche And Saint Cyprian Cypr. lib. 3. epist 10.14 27. making mention of the custome and manner vsed in his time touching the publike and open censures of the Churche saith that nothing at all was done by the Bishoppe without the counsell of the Cleargie and the consent of the people Wherefore the Pope of Rome declareth him selfe to bee a false dealer and indeede a tyrant when snatching away and that by violence from the Churche the right and power that belongeth thereto hee arrogateth to him selfe and to his power and authoritie to cut off from the Churche and to excommunicate whome so euer hee or any of them shall thinke good The fourth consideration is touching the ends which men ought to set before them in the corrections of the Church and namely in excommunication Nowe there are three speciall ends thereof The first is that those which be of wicked life and conuersation may not haue any place amongest true Christians to the contempt of Gods name The second is that good people may not be corrupted by the conuersation of the wicked 1. Cor. 5.6 for a little leauen leaueneth the whole lumpe The third is that they which haue fallen and offended may be confounded and ashamed in them selues and afterwardes lifted vp againe comforted and reconciled to the Church 2. Thes 3.14 That is it which S. Paul setteth out and meaneth when he saith If any man obey not our saying note him by a letter and haue no companie with him that he may be ashamed 1. Cor. 5.5 Also speaking of the incestuous person I haue determined saith he that he should be deliuered to Sathan for the destruction of the flesh that the spirite may be saued in the day of the Lord Iesus These three ends are verie largely laid out at length discoursed vpon in the fourth booke of M. Caluines Institution Cap. 12. Sect. 5. Calu. lib. 4. Inst cap. 12. sect 5. Whereof the summe is that in corrections and censures men must regard and looke to three endes that is to say the glorie of God the edification of the Church and the repentance and conuersion of sinners The fift consideration is that men in the reprehensions and censures of the Church looke well to this that they haue not such cōsideration regard or respect to the outward appearance and shewe of mens persons that they tread the little ones or poore people vnder their feete and support aide and hearten the great and rich Deut. 10.17 Gal. 3.28 For as God accepteth no mans person and in the Church there is neither Iewe nor Grecian bond nor free male nor female but all are one in Iesus Christe so the gouernors of the Churche ought alwayes to walke with an vpright and equall foote without turning aside any manner of way in receiuing and allowing some and in refusing and disallowing others It is verie true that corrections ought alwayes to be tempered measured and accompanied with gentlenesse softnesse and courtesie to the end as Saint Paul saith that he that is reproued or blamed 2. Cor. 2.7 may not be swallowed vp with ouer much heauinesse For otherwise we shall turne the the remedie into poyson and hurt And therefore the same Apostle doth exhort vs Gal. 6.1 That we should restore with the spirite of meekenesse such as be fallen into or ouertaken with some fault 1. Tim. 5.12 And againe Rebuke not saith he an Elder vnreuerently but admonish or exhort him as a father the young men as brethren the elder women as mothers the younger as sisters with all purenesse and chastitie We must therefore moderate with gentlenesse and meekenesse the rigour or hardnesse of the discipline least we hurt rather then profite But so farre off is it that they ought to spare any man that the corrections must be equally and indifferently applied and administred to all them which shal haue neede thereof whether they be men or women whether they be great or small whether they be masters or seruantes whether they be Gentlemen or of the common sort We knowe with what earnestnesse and heate Chrysostome was angrie against the Pastours in his time who for feare of great and rich men durst not reiect or put from the supper any of them when they offred them selues thereto nor before they were admitted thereto Chrysost Hom. 3. in Matth. The bloud saith he of these men shall be required at your handes If you feare mortall men for their greatnesse and riches verily men shall mocke you but if so be that you feare the liuing God he will bring to passe that euen men them selues shall haue you in honour and estimation And those which are lifted vp in dignitie An admonitiō to great men not to reiect or despise the discipline ought not to refuse to submit them selues and to make them selues as it were subiect to the discipline and they ought not to refuse the corrections of their Pastours and Elders seeing that by this meanes the Lorde will set them againe vpon their feete after they are fallen There is I knowe not what manner of pride in many which hindereth them from submitting them selues vnto the discipline There is besides I knowe not what maner of foolish and filthie shame which when it hath once seised or taken holde of them they loue rather to continue in their vices than to be aduertised or admonished thereof to the end that they may keepe them selues there from But the Emperor Theodosius was better aduised and of a more godlie minde For we reade Ambr. lib. 1. epist 3. in oratio Theodosij that when Saint Ambrose had excommunicated him by reason of much innocent bloud which was spilt and shead at his commaundement he tooke such a censure in good part and so farre off was it that he was stubborne and selfe willed against his Pastor and his Elders to recoile backe againe or to withdrawe him selfe from the Church that on the other side approuing the same correctiō and censure he vnclothed him selfe of his kingly ornaments and openly bewailing his sinne in the Church he did with teares gronings and sighes demaund and aske forgiuenesse thereof Certainly this is not in vaine that Iesus Christ hath said to the Pastors of his church What so euer ye shall bind or loose in earth Matt. 18.18 shall be bound or loosed in heauen For thereby he hath authorised his Church in the vse of the keyes by the word of God to condemne the peruerse stubborne and vngodlie and by the same word to reconcile and receiue to mercie all true penitent sinners Which authoritie of the Church is not restrained or hedged in to be exercised and executed among the common people only but also vpon Lordes and Magistrates Whereupon it
is not at any time perfecte so long as shee trauelleth and fighteth in this worlde whiche maior I prooue thus First if the Church were without spot in this worlde in vaine hath our Sauiour Christe taught it alwayes to pray Matth. 6.12 forgiue vs our trespasses and sinnes But the Lorde Iesus hath not without good cause giuen vs such doctrine and instruction wherefore it followeth that the Church is not in this worlde without spotte yea rather that shee hath continuall neede alwayes for to praye vnto GOD that shee may bee more and more sanctified and obteyne the forgiuenesse of all her sinnes Secondly those which are with out spot and wrinckle haue nothing to doe with any washing because they haue no neede thereof But the faithfull although they be washed haue notwithstanding need yet of washing still as Iesus Christe himselfe declareth it vnto vs Iohn 13.10 when hee saith Hee that is washed needeth not saue to washe his feete For by the washing of the feete hee meaneth a continuall sanctification It followeth then that the faithful are not in this world without spot 1. Cor. 1.2 Thirdly Saint Paul ceaseth not to adorne and bewtifie the Corinthians with the title of the Church who notwithstanding greeuously abused the holy supper of the Lorde and had amongest them diuisions and partakinges which are not smal faultes yea indeede they were in doubte also touching the resurrectiō of the dead Also he nameth the assembly of the Galathians Galat. 1.2 the Church although that poore people were deceaued by false Prophetes and caried away to an other Gospell contrarie vnto that which hee had preached vnto them These places doe manifestly declare that the Church is neuer so pure and perfect in this world but that it hath always need to be more more purged sanctified which thing S. Paul sheweth yet more plainly openly whē he writeth vnto the Thessalonians For he calleth thē the Church 1. Thes 1.1 1. Thes 5.23 and yet he prayeth vnto God for them that he would sanctifie thē through out True it is that the Nouatians Donatistes and Anabaptistes who doe not agree with vs in this point are not without their replies For first they alledge vnto vs that which S. Paul writeth vnto the Ephesians Ephe. 5.25.26.27 That Iesus Christ gaue himselfe for his Church that he might sanctifie it and cleanse it that he might make it vnto himselfe a glorious Church not hauing spot or wrinckle but that it shoulde be holy without blame But wee want not an aunswere also Saint Paul considereth the Church not in her selfe but in Iesus Christe her heade which shee taketh holde of by faith So shee is saide to bee without wrinckle and vnblameable by reason not of her owne righteousnesse but of Iesus Christes righteousnesse whereof shee is made partaker because it pleased God to impute and reckon the same vnto her for which cause also it is in an other place 1. Cor. 1.30 that Iesus Christe is made of God the father vnto vs wisedome righteousnesse sanctification and redemption Moreouer wee might say that Saint Paul speaketh of sanctification or holinesse promised and which is not yet fully accomplished as though he called saide the Church to bee without spot not that it is so here belowe on the earth but because that one day it shall so bee aboue in heauen Augu. lib. de nuptiis Concupise cap. 34. And after this sorte Saint Augustine vnderstandeth it Iesus Christ saith hee cleanseth his Church by the washing of Christians to make it vnto himselfe without spott or wrinckle not in this world but in the world to come They alledge moreouer that which Saint Iohn saith 1. Ioh. 3.6.9 whosoeuer is borne of God sinneth not Wherevnto I aunswere by a distinction Those that are borne of God that is to say the faithfull sinne not that is to say serue not sinne or rather sinne doth not raigne in them because they do withdraw themselues as much as they can or are inabled from sinne and with all their heart giue themselues to holinesse of life that they may glorifie God And in this sense Saint Iohn taketh it and speaketh it Againe they that are borne of God sinne that is to say can not liue so holily but that oftentimes they stumble and fall into sins For although they be sanctified yet for all that by reason of the reliques and remnauntes of nature corrupted which yet resteth and remaineth in them euery day they turne aside from the righte waye and sinne In this sense S. Iohn ment not that which he saith that whosoeuer is borne of God sinneth not for so he should speak against him selfe hauing before saide If we say we haue no sinne 1. Ioh. 1.8.10 wee deceiue our selues and trueth is not in vs yea wee make God a lyer and his worde is not in vs. So it is then that though there seeme to bee some contrarietie betweene these two to say that we are sinners and sainctes both together yet all agreeth together verie well for euerie man if we consider him in his owne nature according to which he is called the childe of wrath he is a sinner worthie of death and eternall damnation but if we consider him in Iesus Christ as a Christian and faythfull man hee is holy so that he sinneth not that is to say serueth not sinne and his imperfections are hidden and couered because that they are not imputed vnto him and moreouer the Lorde Iesus maketh him partaker of his righteousnesse And so being a sinner in respect of his owne nature he is notwithstanding reputed and accounted holy iust before God But that which we haue hitherto spoken toucheth or concerneth the members of the Church particularlie Wee may also well say touching the Church considered in her owne bodie that it shall neuer here be purged from al filthinesses because that so long as shee shall bee on earth there shall be in her wicked ones mingled with good ones Which thing Iesus Christ hath declared in the Gospell by two similitudes Matth. 13.24.25 c. In the first he saith that the kingdome of heauen that is to say the Church is like vnto a man which sowed good seede in his feeld but while men slept there came his enemie sowed tares amongest the wheate and went his way And when the blade was sprong vp and had brought foorth fruit then appeared the tares also Then came the seruauntes of the housholde and saide vnto him Master sowedst thou not c. and woulde presently haue gone and gathered them vp but the Lorde woulde not suffer them least while they went about to gather the tares they plucked vp also with them the wheate Therefore he willed that they might both growe together vntill the haruest and in the time of haruest the reapers shall gather the tares and binde them in sheaues to burne them but they shal gather the good
and lawfull succession of the chaire or place is on our side For there the ordinarie Bishops haue receiued the Gospell and preach it so that we shall not neede to dispute of their vocation no more then for the calling of the Priestes which are at this present in the Romish Church called by the Pope but euen only of their doctrine CHAP. VI. That the Church hath bene alwayes from the beginning is now and shall be euen vnto the worlds end but that it ought not to be esteemed or acknowledged by the great number WE must not thinke that the Churche had her beginning where the Apostles began to preach the gospel throughout all the world at which time the disciples were first named Christians in Antiochia but that she began to be in the world euē from the verie time of our first parents Adam and Heuah For in them and by thē God began to be serued on the earth hauing blessed them and cōmended vnto thē his seruice and after their fall hauing preached vnto them repentance and assurance of victorie against the serpent through Iesus Christ his sonne But the world increasing the Church also was augmented seruing God For as S. Paul saith God created the world Act. 17.26 hath made of one bloud al men that they might seeke and serue him And he himselfe saith in Isaiah This people haue I formed for my selfe Isai 43.21 they shall rehearse and shewe foorth my praise GOD then created in the worlde and that from the beginning a Church thorough free adoption to this ende that his name might be duely praised by conuenient fit and meet witnesses for so excellent a worke For this cause also the Church is called the planting of the Lord that he might be glorified Isai 61.3 Isaiah 61.3 Moreouer this Church notwithstanding the sharpe and hard persecutions which it hath suffred hath not yet ceased alwayes to be as it is at this present and shal be vnto the worldes end For as Dauid saith The Lord hath chosen Sion Psa 132.13 c. that is to say the church and hath desired it for his seat it hath bene saith he my rest for euer Matt. 28.20 Iesus Christ also hath promised his disciples to be with them alwayes euen vnto the end of the world But chiefly Saint Paul hath declared and set out the perpetuitie and continuance of the Church when he assureth vs Ephes 3.21 that GOD shall be glorified in the Church through Iesus Christ throughout all generations for euer and euer They then are ouermuch past shame which limit the continuance of the Church to a certaine time as those of whome Saint Augustine speaketh August de ciuitat Dei lib. 18. ca. 54 who durst boldly affirme that the christian religion should not last but 365. yeares They likewise doe abuse and deceiue themselues which thinke that by the assaults which they giue vnto the Church they are able to beate it downe consume it wholy take it away out of the world for is it possible that God should be without a Church Psal 100.1 c. hath not he himselfe promised that his sonne shall raigne and beare rule for euer ouer all his enimies Verily the Church which is the spouse or wife of Christ is become or made so mightie and stronge through her husbande that being euen one bodie with him she is more forcible and mightie in her weakenesse then al the world in his pride and hautines But as we haue alreadie saide once heretofore we will hereafter speake more amplie and largely of the Churches force and power in persecutions To bee short amongest so manie and so diuerse chaunges of the kingdomes of this worlde God alwayes preserueth his Church and bringeth to passe that nothing in al the world is durable and perpetuall but she not that she is alwayes florishing or hath a continuance which followeth al by one threede that is commeth altogether but because that God not minding that his name shoulde be put out in the worlde doeth alwayes in his Church raise vp some of whome he is sincerely and purely serued Nowe when the question is to discerne the true Church from the false some there are that stay themselues vpō the multitude and great number But they are very farre from their right reckoning or account For GOD measureth not his Church by the number Matt. 18.20 He loueth his faithful people keepeth himselfe in the middest of them although they be a verie small number on the otherside he hateth those that doe dispise it and disdayneth them though the number of them be neuer so great And indeede on the side of the multitude and great number the false and bastardly Church is rather founde than the true and lawfull one And that it is so let vs first marke the places of scripture which withdrawe vs from the multitude and teache vs to stay and cleaue to the little flocke Exod. 23.2 Thou shalt not followe a multitude to doe euill neither agree in a controuersie to decline after many and to ouerthrowe the trueth Matth. 7.13.14 Enter in at the straite Gate for it is the wide gate and broad way which leadeth to destruction many ther be which go in thereat because the gate is straite and the way narrowe that leadeth vnto life and fewe there be that find it Feare not litle flocke Luk. 12.32 for it is your fathers pleasure to giue you a kingdome Wee see by these places that the greatest number is not alwayes the best neyther the soundest and that the Church of God is founde rather amongest the small number then among the multitude Secondly let vs note the reasons following which are taken frō examples that we finde in the scripture touching this verie matter On which side was the Church Gene. 7.1 Heb. 11.7 when Noah alone with his litle familie which was not in all but eight persons followed the true religion God approuing him by his faith condemning all the rest of the worlde On which side was the Church 1. Kin. 19.10 when Elijah saide O Lord the children of Israel haue forsaken thy couenant they haue destroyed thine Altars and slaine thy prophets with the sworde and I am left altogether alone and yet they seeke my soule to take it away On which side was the Church when the foure hundred prophetes deceiued Ahab ◠King 22.8 and Michaiah being alone and contēned did yet notwithstanding resist them and speake the trueth On which side was the Church when Ieremiah was sent frō God to say Iere. 4.9 In that day the heart of the king shall perishe and the heart of the princes and of the priestes shall bee astonished Iere. 10.18 and the Prophetes shall wonder and that therefore the Prophetes resisted him layed crimes vnto his charge and imagined mischeife against him On which side was the Church when the chiefe Priestes and scribes
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
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
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
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
humilitie and in the feare of God and to remaine and abide vnited and ioyned together one of vs with an other diligently keeping thorowe the bande of peace that spirituall vnitie which God commaundeth vs if wee will liue in tranquilitie and enioye some rest here belowe on the earth in the midst of a peruerse and crooked generation And thus muche touching the tenne great and generall persecutions of the Church as wee haue beene able to gather them out of the Historiographers But as we haue before noted that before this the Church was persecuted in the time of the Emperours Augustus Tiberius Caligula and Claudius so we haue to marke that in the time of other Emperours who raigned betweene the time of whom wee haue spoken in the generall persecutions the faythfull people and Christians did not so liue at their ease but that euerie day some newe assaultes were made against them and laide vpon them And after these Emperors yet was not the Church in rest but was afterwards almost euery day assaulted and tormented as for example vnder Galerius a cruell Tyrant who increased the persecution begunne by Dioclesian and vnder certaine others Nowe this is to bee noted that from the first Bishop of Rome vnto Siluester the first of that name who was constituted set vp in the yeere of Christe 314. there were thirtie and two Bishoppes of Rome all them suffered martyrdome Since that time the other Bishops of Rome for the most parte yea almost all haue duely gouerned and behaued themselues in the execution of their charge and offices and in steede of the vowe of martyrdome which their predecessors had they haue vsurped another very trimme haunte they themselues making themselues in steede of the Pagane Emperours Tyrants and persecutors of the Church But yet notwitstanding there were also certaine cruell Emperours vnder whom Iulian the Apostata or in whose dayes the Church suffered very much Iulian the Apostata about the yeere of Christe 363. reigned Emperour about two yeeres He ordeined that the Christians shoulde not bee receiued to warfare and that they should not haue any temporall office touching criminall iudgement meaning thereby any authortie to iudge touching life and death saying he in deed mocking them that by their lawe it was forbidden to vse the sword He made a law by which the goods of the Galileās for so he called the christians should be cōfiscate saying that Christ had commanded them pouertie Hee ordeined and set a certaine punishmente by money vpon them which would not offer Sacrifice and therby founde the meane to get and catche a great some of money and when the christians complained therof it belongeth to you woulde hee say to suffer euilles for your Galilean hath so commaunded you Socrates reciteth all this Socrates lib. 3. cap 13. 14. Valens in his Ecclesiasticall historie lib. 3. Cap. 13. 14. Valens being created Emperour about the yeere of Christe 366. reigned fifteene yeere Hee sent many Bishops Elders and Deacons into exile and caused them to be greeuously tormented vsed great crueltie against the Christian Church Touching which wee will note and put downe a history meet to bee remembred Socrat. lib. 4. cap. 18. Sozom. lib. 16.8 which fel out about the yere of Christ 380 whereof Socrates the historiographer and Sozomen both make mention There was say they in the Citie of Edessa in Mesopo tamia a temple of S. Thomas whereto the Christians did commonly come and wherin they had their ordinary assēblies which thing the Emperour Valens seeing and knowing that this multitude detested his heresie he gaue the Prouost of the Citie a blow with his hād because he had not giuen order to driue from thence the saide Christians Now this Prouost hauing receiued that blow being ready at the point to execute the Emperors commandement against his will and affection not willing also to commit so great a murther against so great a multitude secretly aduertised them and gaue them intelligence to withdrawe them selues that they might not be foūd but none would yeeld to his counsel not fearing any threatning insomuch that on the morrow all assēbled themselues meet together in the aforesaide place as they were accustomed Then as the Prouost of that Citie wente with a great company of souldiers to the saide Temple to put in execution the Emperors commandement a pore woman holding a little child of hers by the hād made hast to goe to martyrdome with her brethren and with the haste which shee made shee brake the ranckes and rowes of the souldiers Wherwith the Prouost being angrie and much moued caused the said woman to come vnto him to whom he saide O cursed woman whither runnest thou so vnorderly thither saith shee whither all the other make hast to goe Doest not thou saith hee vnderstande that the Prouost goeth thyther to murther and kill all those that hee shall finde there I vnderstood it saith shee very wel therfore I make hast that I may be found with thē And whither leadest thou this litle childe said hee The woman saide thither also to the ende that hee likewise may receiue the crowne of martyrdome When the forsaide Prouost vnderstoode these things he maruelled at the courage boldnesse of the Christians and returned towardes the Emperour declating vnto him that al were prepared and readie to indure and suffer death for their faith and that it was not reasonable or meete too put to death in so litle time so great a multitude of people By which worde hee persuaded Valens to moderat and stay his wrath and so the aforesaide faithful people of Edessa escaped death Notwithstanding it is saide in another place that they were afterwardes throwne out of the Citie sent into banishment Wee might in deed easily bring foorth in this place many other examples of persecutions vnder the Emperours but then this discourse or Treatise woulde be ouerlong And also it is certaine that the greatest persecutions haue sithence the abouenamed fallen vpon the poore Church by them that pretended themselues to be the gouerners thereof who had on their side worldly kings and Princes who also gaue them all and shewed them all fauour as the histories of the Martyres both in former ages and also in our time doe yeelde sufficient credite and witnesse thereof so that it is not needefull to insert or alledge in this place any examples thereof But touching this matter of the persecutiōs of the church Points to be marked touching the persecutions of the Church wee haue to obserue and marke certaine points The first reason is that persecutions afflictiōs come not without the prouidēce and appointment of God To this end are to be referred these places Isaiah 45.7 I am the Lorde that forme the light and create darkenesse I make peace and create euill I the Lorde do all these things Amos. 3.6 this is in Isaiah And Amos saith Shall there bee euill