saying note him by a letter and haue no companie with him that hee may bee ashamed Also speaking of the incestuous person 1. Cor. 5. 5. I haue determined saith he that hee shoulde bee deliuered to Satan for the destruction of the fleshe that the spirite may bee saued in the day of the Lord Iesus These three ends are very largely laid out and at length discoursed vpon in the fourth booke of M. Caluines Institution cap. 12. Sect. 5. Calu. lib. 4. Inst cap. 12. sect 5. Wherof the summe is that in corrections and censures men must regarde and looke to three ends that is to say the glorie of God the edification of the Churche and the repentance and conuersion of sinners The fift consideration is that men in the reprehensions and censures of the Church looke well to this that they haue not such cōsideration regard or respect to the outward appearance and shewe of mens persons that they tread the little ones or poore people vnder their feete and support ayde and hearten the great and rich Deut. 10. 17. Gala. 3.28 For as God accepteth no mans person and in the Church there is neither Iewe nor grecian bonde nor free male nor female but all are one in Iesus Christe so the gouernours of the Church ought alwayes to walke with an vpright and equall foote without turning aside any maner of way in receiuing and allowing some and in refusing and disallowing others It is very true that corrections ought alwayes to bee tempered measured and accompanied with gentlenesse softnes and courtesie to the ende as Saint Paule saith that hee that is reproued or blamed 2 Cor. 2. ◠may not be swallowed vp with ouer much heauinesse For otherwise wee shall turne the remedie into poyson and hurte And therefore the same Apostle doth exhorte vs Gal. 6.1 That wee should restore with the spirite of meekenesse such as be fallen into or ouertaken with some fault 1. Tim. 5.12 And againe Rebuke not saith hee an Elder vnreuerently but admonishe or exhort him as a father the young men as brethren the elder women as mothers the younger as sisters with all purenesse and chastitie Wee must therefore moderate with gentlenesse and meekenesse the rigour or hardnesse of the discipline least we hurt rather then profite But so farre off is it that they ought to spare any man that the corrections must be equally and indifferently applied and administred to all them which shall haue neede thereof whether they be men or women whether they bee great or small whether they be masters or seruants whether they bee Gentlemen or of the common sort Wee knowe with what earnestnesse and heate Chrysostome was angrie against the Pastours in his time who for feare of great and rich men durst not reiect or put from the supper any of them when they offred them selues thereto not before they were admitted thereto Chryso hom 3. in Mat. The blood saith hee of these men shall bee required at your handes If you feare mortall men for their greatnesse and riches verily men shall mocke you but if so be that you feare the liuing God he will bring to passe that euen men themselues shall haue you in honour and estimation And those which are lifted vp to dignitie An admonition to great men not to reiect or despise the discipline ought not to refuse to submit themselues and to make them selues as it were subiect to the discipline and they ought not to refuse the corrections of their Pastours and Elders seeing that by this meanes the Lorde will set them againe vpon their feete after they are fallen There is I knowe not what manner of pride in manie whiche hindereth them from submitting them selues vnto the discipline There is besides I know not what manner of foolish and filthie shame whiche when it hath once seised or taken holde of them they loue rather to continue in their vices than to bee aduertised or admonished thereof to the end that they may keepe themselues there from But the Emperor Theodosius was better aduised and of a more godly minde For we reade that when Saint Ambrose had excommunicated him Ambr. lib. 1. epist 8. in oratio Theodosu by reason of much innocent blood which was spilt and shead at his commandement he tooke suche a censure in good part and so far off was it that hee was stubborne and selfe willed againste his Pastor and his Elders to recoyle backe againe or to with drawe himselfe from the Churche that on the other side approuing the same correction and censure hee vnclothed himselfe of his kingly ornaments and openly bewailing his sinne in the Churche hee did with teares gronings and sighes demaund and aske forgiuenesse thereof Certainly this is not in vaine that Iesus christ hath said to the pastors of his church Whatsoeuer yee shall bind or loose in earth shal be bound or loosed in heauen Mat. 18. 18. For thereby hee hath authorised his church in the vse of the keyes by the worde of God to condemne the peruerse stubborne and vngodly and by the same word to reconcile and receiue to mercie all true penitent sinners Which authoritie of the Churche is not restrained or hedged in to bee exercised and executed among the common people only but also vpon Lordes and Magistrates Whereupon it followeth that none can distract or withdrawe himselfe therefrom but hee renounceth and forsaketh the meane of his saluation The conclusion is this that seeing God hath ordeined correction and discipline to the end that wee should profite grow vp in his doctrine that we shoulde not be hardned in our sins but rather that they might be reproued to the end they might not ingender and worke in vs an vncurable rottennesse or infection It followeth that they which flie and refuse the admonitions and censures of the Church which are made and giuen them in the name of God refuse God himselfe despise their owne saluation Beholde this is that which wee haue heere to note and marke as touching the discipline of the Churche For concerning the lawes which shee may establishe and set vp according to the authoritie giuen her of GOD wee will speake thereof in the Chapter following The fifteene Chapter Whether it belong to the Church to make lawes and if she make some how farre the faithfull ought to obey her WHen the question is of the lawes of the Church wee knowe that som concerne the doctrine vnder which wee comprehende the Sacramentes also and other the discipline or pollicie and order that is to say the fashion and maner of doing The lawes which concerne doctrine touch the conscience and in the knowledge and practise of them standeth the seruice worship of God our own saluation Of this sort are al the points articles of doctrine conteined in the Scripture which we must beleeue and obserue without adding any thing thereto or diminishing therfrom in changing it
Churche although that poore people were deceaued by false Prophetes and carried away to another gospel contrarie vnto that which he had preached vnto them These places doe manifestlye declare that the Church is neuer so pure and perfect in this worlde but that it hath alwayes neede to bee more and more purged and sanctified Which thing Saint Paule sheweth yet more plainely and openly when hee writeth vnto the Thessalonians For hee calleth them the Church 1. Thes 1.1 1 Thes 5.23 and yet hee prayeth vnto God for them that he would sanctifie thē throughout True it is that the Nouatians Donatists and Anabaptistes who doe not agree with vs in this point are not without their replies For first they alleadge vnto vs that which S. Paule writeth vnto the Ephesians That Iesus Christ gaue himself for his church EPhe. 5.25 26. 27. that he might sanctifie it and cleanse it that he might make it vnto himselfe a glorious church not hauing spot or wrinckle but that it shoulde bee holy and without blame But wee want not an aunswere also Saint Paul considereth the Churche not in her selfe but in Iesus Christe her heade whiche shee taketh holde of by faith So shee is said to bee without wrinckle and vnblameable by reason not of her owne righteousnesse but of Iesus Christes righteousnesse whereof shee is made partaker because it pleaseth God to impute and reckon the same vnto her for whiche cause also it is in another place 1. Cor. 1.30 that Iesus Christe is made of God the father vnto vs wisedome righteousnesse sanctification and redemption Moreouer wee might saye that S. Paule speaketh of sanctification or holinesse promised and which is not yet full accomplished as though hee called and saide the Church to bee without spot not that it is so here below on the earth but bicause that one day it shall so bee aboue in heauen And after this sort Saint Augustine vnderstandeth it August lib. de nuptiis concupisc cap. 34. Iesus Christe saith hee cleanseth his Churche by the washing of Christians to make it vnto himselfe without spot or wrinckle not in this worlde but in the world to come They alleadge moreouer that whiche Saint Iohn saith 1. Iob. 3.6.9 Whosoeuer is borne of God sinneth not Whereunto I aunswere by a distinction Those that are borne of God that is to say the faithfull sinne not that is to say serue not sinne or rather sinne doth not raigne in them because they doe withdraw themselues as muche as they can or are inabled from sinne and with all their hearte giue them selues to holinesse of life that they may glorifie GOD. And in this sense Saint Iohn taketh it and speaketh it Again they that are borne of God sinne that is to say can not doe liue so holyly but that oftentimes they stumble fall into sinnes For although they bee sanctified yet for all that by reason of the reliques and remnauntes of nature corrupted whiche yet resteth and remaineth in them euery day they turne aside from the right way and sinne In this sense Saint Iohn ment not that which he saith that whosoeuer is born of God sinneth not for so he should speake against him selfe hauing before saide 1. Ioh. 1.8.10 If wee saye wee haue no sinne wee deceiue our selues and truth is not in vs yea wee make God a lyar and his worde is not in vs. So it is then that though there seeme to bee some contrarietie betweene those two to say that wee are sinners and sainctes bothe together yet all agreeth together very well for euerye man if wee consider him in his owne nature according to which he is called the childe of wrath hee is a sinner worthie of death and eternall damnation but if wee consider him in Iesus Christ as a Christian and faithfull man hee is holy so that he sinneth not that is to say serueth not sinne and his imperfections are hidden and couered because that they are not imputed vnto him and moreouer the Lorde Iesus maketh him partaker of his righteousnesse And so beeing a sinner in respect of his owne nature hee is notwithstanding reputed and accounted holy iust before God But that which we haue hitherto spoken toucheth or concerneth the members of the Church particularly Wee may also well say touching the Church considered in her owne bodie that it shall neuer here be purged from al filthinesses because that so long as shee shall bee on earth there shall bee in her wicked ones mingled with good ones Which thing Iesus Christ hath declared in the Gospel by two similitudes Mat. 13.24.25 c. In the first hee saith that the kingdome of heauen that is to say the Church is like vnto a man which sowed good seede in his fielde but while men slept there came his enemie and sowed tares amongest the wheate and went his way And when the blade was sprong vp and had brought foorth fruite then appeared the tares also Then came the seruaunts of the housholde and saide vnto him Master sowedst thou not c. And woulde presently haue gone and gathered them vp but the Lorde woulde not suffer them least while they went about to gather the tares they plucked vp also with them the wheate Therefore hee willed that they might both growe together vntill the haruest and in the time of haruest the reapers shall gather the tares and binde them in sheaues to burne them but they shall gather the good corne into the Lords barne Afterwards he expoundeth the saide similitude saying Hee that soweth the good seede is the sonne of man and the fielde is the worlde Mat. 13 3◠c. the good seede are the children of the kingdome the tares are the children of the wicked and the enemie that soweth them is the Diuell the haruest is the end of the world and the reapers be the angels As then saith he the tares are gathered and burned in the fire so shall it be in the end of the worlde The sonne of man shall send foorth his Angels and they shall gather out of his kingdome all things that offend and them which do iniquitie and shall cast them into a furnace of fire there shall be wayling gnashing of teeth Then shall the iust men shine as the Sunne in the kingdome of their father In the seconde similitude hee saith Mat. 13.47 48. That the kingdome of heauen is like vnto a drawe net cast into the Sea that gathereth of al kind of things which when it is full the fishers draw to land on the shoare and put the good by them selues into their vessels and cast the bad away And afterwardes hee giueth the exposition thereof So shall it bee saith he at the end of the worlde Mat. 13.49 50. The Angels shall goe foorth and seuer the wicked from amongst the iust and shal cast them into a furnace of fire where shall bee wayling and gnashing of teeth By these two
two witnesses and they shall prophecie a thousande two hundred and threescore dayes In which place S. Iohn foretelleth the generall corruption of the Church whiche shall come to passe in the last times yet so that withall hee giueth vs to vnderstande that God will not suffer his seruice to continue so corrupted and bastardly but that he will reforme it and bring it to her former perfection and soundnesse and that for this purpose hee 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 maner Luk. 9.49 Wee 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 woulde haue hindred him because he did not followe Iesus Christe as they did But Iesus Christe sayeth vnto them Take heede that ye forbid him not or hinder him for fayth hee he that is not against vs is with vs. It is very true in deede that such an extraordinarie vocation ought not to be lightly approued but it is also as true that it â—ught not as lightly to be condemne But wee haue a certaine and manifest testimonie Act. 6.5 8.5 of this extraordinarie vocation in Philip. For hee being onely ordayned a Deacon at Hierusalem was afterwardes extraordinarily called by God to preach Iesus Christ Beside the first restorers of the Churche 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 enemie or assaulted with fire when they whiche were ordinarily called for the safegarde and defence thereof and to giue order in the daunger of fyre shoulde be themselues the first enemies and putters to of fyre 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 woulde come and set vp themselues and imploy them selues in running to the breach and fire to the ende that they might preserue the citie so farre of is it that they deserue or ought to be reprehended as traytors and vnfaithfull persons that on the other side for a facte so courteous gentle yea so profitable to the country they were greatly to be praised as very good citizens and true friendes and preseruers of the countrey so when the ordinarie sauegardes or keepers of Gods owne house haue declared them selues to be enemies thereof and putters too of fyre to ouerthrowe and marre all they that are afterwardes aduaunced and set forewardes them selues to resist them and to maintaine the right and estate of the sayde house yea although they haue had no manner of ordinarie vocation but in their owne consciences haue onely felt themselues extraordinarilye called for to execute such an office or charge so farre of is it that eyther they may or ought to be blamed that contrarywise they deserue honour and great prayse And yet this is here to be noted that albeit all are not inioyned or coÌ„manded to preach as well as all are commanded to oppose or set them selues against false prophets yet by consequent it followeth verie wel that if any doe aduaunce or set forward themselues to oppose or set them selues against false prophetes 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 trueth and being receiued and allowed of the people that vocation of theirs which before was extraordinarie hath ceased yea must cease and afterwards is become ordinarie And as concerning myracles wee will shortly aunswere thereto Let the Romishe Catholikes shewe what myracles Isaiah Amos Obadiah Nahum Zechariah and many other prophetes did whom God did extraordinarily stirre vp where they whiche had the order and gouernment in their owne handes abused the same Next let them consider Mat. 12.39 that it appertayneth to an euill adulterous generation to demaund and seeke signes as Iesus Christ saith Thirdly that miracles may seduce and deceiue For we read that false prophetes seducers Deut. 13.1 c. Mat. 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 myracles to iudge of the vocation and doctrine but rather on the other side by the vocation and doctrine wee ought to iudge of myracles and signes The other thing whiche wee aunswere touching the vocation and calling of our first ministers is that wee may verie well stoppe the mouthes of the Romishe Catholikes if wee would alledge that those ministers them selues for the most parte had in respecte of them selues an ordinarie vocation being in deede 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 teache in the Church as Luther Zwinglius Oecolampadius Bucer and before them Wickliffe and Iohn Hus. Also that in Englande Sweden and Denmarke the right and lawfull succession of the chaire or place is on our side For there the ordinarie Bishoppes haue receiued the Gospell and preache it so that wee shall not neede to dispute of their vocation no more then for the calling of the Priestes which are at this present in the Romishe Chuch called by the Pope but euen only of their doctrine CHAP. VI. That the Church hath been alwayes from the beginning is nowe and shal 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 when the Apostles began to preach the Gospell throughout all the world at which time the disciples were first named christians in Antiochia but that shee began to be in the world euen from the very time of our first parentes Adam and Heuah For in them and by them God began to be serued on the earth hauing blessed them and coÌ„mended vnto theÌ„ his seruice and after their fall hauing preached vnto them repentaunce and assurance of victorie against the serpent through Iesus Christ his sonne But the world increasing the church also was augmeÌ„ted seruing god For as S. Paul saith God created the world Act. 17 26. hath made of one blood al men that they might seeke and serue him And he himselfe saith in Isaiah This people haue I formed for my selfe they shall rehearse and shewe foorth my praise Isai 48 2â— GOD then created in the worlde and that from the beginning a Churche thorough free adoption to this ende that his name might be duely praysed by conuenient fit and meete witnesses for so excellent a worke For this cause also the Church is called the planting of the Lorde that hee
the vse of the keyes is vnderstood not the rule or ouersight of the whole Churche but the power to binde and loose or else to pardon or not pardon sinnes as it is declared in the 18. Chapter of the Gospell after Saint Matthewe and Chap. 20. after S. Iohn Mat. 18.18 Iohn 20.23 Now seeing that so it is that power to remitte or to retaine sinnes was giuen not vnto Peter onely but equally vnto all the Apostles it followeth well that the vse of the keyes was not giuen to Saint Peter alone but also to all his companions fellowes by consequent if he were the head of the Church to whō the power of the keyes was giuen it woulde followe that the Churche had so many heads as it had then Apostles But some will say Iesus Christe speaketh onely to Peter It is true indeede Howe be it by the name of Peter is vnderstoode the whole Church For euen as Iesus Christ was willing to heare what iudgement not onely Peter but also all his fellowes had of him when he demaunded of them But whom say ye that I am Mat. 16.15.16 And that Peter alone in the name of all answered and made this confession Thou art Christ the sonne of the liuing God So on the other side Iesus Christ giuing the power of the Keyes vnto the Churche addressed his speeche vnto Peter alone although he meant to speake as well vnto all the rest Augu. in Iohan tract 50 And so doeth Saint Augustine vnderstande it for beholde howe hee speaketh Peter saith hee signifieth the whole Churche For if that in Peter there were not the figure of the Church Christ woulde not haue saide vnto him I will giue vnto thee the keyes of the kingdome of heauen And againe when Iesus Christ sayd vnto Peter I will giue vnto thee the keyes c. Hee ment without doubt the whole Church And the reason would be marked why Iesus Christe in the person of one spake vnto all that is to the ende hee might comend set out the vnity of the Churche euen as also the auncient writers haue marked and obserued the same Cypr. tract 3 de simpli praelat S. Cyprian saith thus Our Lorde in the person of one man hath giuen the keyes vnto all thereby to denote and set out the vnitie of al. The other were the same in deede that Peter was fellowes in equall honour and in equal power But Iesus began with one man to the ende to shewe that the Churche is one And Augustine August in Iohan. tract 11. So it was saith he that all were asked Peter alone answered him thou art Christ c. and to him was it said I wil giue vnto thee the keyes of the kingdome of heauen as though power to bind loose had been giuen vnto him alone But as he answered for all so he receiued the keyes together withall bearing as it were the person of vnitie Wherefore he alone was named for all because there was vnitie among all 3 The third reason is Iohn 21.16 Iesus Christ commaunded Peter aboue all the rest yea that three times to feed his sheepe Hee then did constitute and make him an vniuersall Bishop and head of all Churches I aunswere that this consequent is false for there is a very great not onely difference but contrarietie betwene these two to haue charge to feede the sheepe of Christ and to haue a most high Empire and vniuersal rule ouer the whole Church Besides if to feede the sheepe of Christ bee no other thing but to minister and giue vnto them the spiritual food of their soules Mat. 28.19 Mark 16.15 by the preaching of the Gospel as it is in deede and seeing that it is most euident and plaine that Iesus Christe hath giuen this commission to al his Apostles generally it followeth very well that he hath not giuen it to Peter alone And indeed Peter himselfe doth well confesse the same 1. Pet. 1.5 c. when he exhorteth his fellowe ministers to feede the flocke of Christ which is committed vnto thē And Basil confirmeth the same saying Iesus Christ himselfe teacheth vs this to wit that he is the onely head of the Church who did constitute and appoint Peter the pastor of his Church after him For he saith Peter louest thou me feed my sheep consequently he hath giuen this very same power to all pastours and teachers and hereof this is a certayne signe and sure token that all binde and loose without any difference as well as hee The fourth reason S. Peter is diuers times in the scripture named the first among the Apostles Therefore he was chosen to haue rule aboue the other his fellowes yea aboue or ouer the whole Church I answere first that this argument is friuolous and vayne yea worthie to bee mocked and hissed at For be it that we confesse that S. Peter was the first and chiefe as it were amongst a fewe people that is to say amongst the twelue Apostles yet very farre set is this that it shoulde therefore followe that hee was the firste or chiefest ouer all Christians or that hee did beare rule ouer all the worlde Secondly if because that S. Peter is the first named he is therefore the first and chiefest among the Apostles wee must then say by the contrarie that the virgin Marie is the last and least of all women because in the first chapter of the Actes where also S. Peter is set the first in the catologue or nūber Act. 1.13.14 shee is set the last after others Which matter the Romishe Catholikes will not at any hande say or affirme which if they should it woulde be founde in deede a very absurde thing Thirdly we read in many places that S. Peter is not named first And S. Paule in the seconde Chapter of his Epistle to the Galathians Placeth Iames before him Gal. 2.9 Iames then by this reason shoulde haue authoritie ouer Peter because he is named before him Besides in the Councell of Hierusalem the speach and aduice of Iames which was had after that peter had giuen his Actes 15. 13 c. had such weight with it that al consented and agreed to his iudgement And this muche concerning the firste point Let vs come to the other which concerneth the Pope who sayth that he is Saint Peters successor and so by consequent the head of the Church First if it manifestly appeare by that which hath been said heretofore that Saint Peter was neuer established head of the Churche and that hee neuer had any suche preheminence and authoritie attributed vnto him by what title or right can or will the Pope who sayth that he is his successor pretende at this day any suche Lordshippe rule and authoritie Let vs also on the other side well marke this S. Peter dyed as they say vnder Nero and there succeeded him Linus Cletus and Clemens in the tyme of S. Iohn who
when Iesus Christ ordained his twelue Apostles he ordained them for a time only and after them he hath not substituted or ordained others in their place to haue so ample and large a charge as theirs was Likewise we read not that the Apostles established other apostles in their steed but onely Elders auncients that is to say Pastors and Ministers who had their callings charges offices limitted Wherefore albeit S. Peter might well be an vniuersall Bishop yet so it is that those that came after him cānot rightly attribute vnto themselues such an office But to conclude by what markes can the pope bragge that he is the successor of peter whose office he doth not any maner of way execute and whom he followeth not in any thing whatsoeuer CHAP. VIII Whether the Church of Rome be the true and Catholike Church And whether wee doe well to separate and withdrawe our selues from it WHen wee call the assemblie of papists the Romish Churche wee meane not that wee hold or take the same for the true Church For we take the worde Church in his generall signification for a companie or fellowship or congregation And in deede wee holde and affirme that among the papists the true church is not but only some little tract or path of a Churche to the ende that that which S. Paul saith may be accomplished to wit 2. Thes 2.4 that Antechrist doth sit as god in the temple of God This being true much lesse can we say that the assembly which is amongest the papistes is the Catholike Church which point we proue by these resons following The first reason The true Church is foūded or builded vpon the doctrine of the prophetes and apostles as S. Paul saith Ephes 2.20 but the papacie or popedome hath not any suche foundatiō because that it hath ouerthrown the doctrine of the prophetes and apostles as may plainly appeare by the examination of their traditions The popedome therfore is not the true Church The second reason In the true Catholike Church the truth shold reigne beare sway for S. Paule saith 1. Tim. 3.7.15 the church is the piller and ground of truth but in the papacie truth reigneth not but on the contrarie side falshood lying as appeareth by the doctrine of the masse of Purgatorie of inuocation or prayer to Saints of idols of merites and other such matters Wherfore it followeth that the papacie or popedome is not the true Church 2. Cor. 11.2 Ephe. 5.22 The third reason The true Church is the spouse or wife of Christ But the Church of Rome is not the spouse of Christ For the spouse of Christe contenteth her selfe with Christ her only husband euen as an honest woman doth content herself with her only husband without admitting or suffering any other with or besides him which the Romish church doth not because she receiueth the Pope of Rome for her husband ioyneth him together with Iesus Christ Wherfore it followeth that the Romish church is not the true church The fourth reason The true Churche is the sheepfold of Iesus Christes sheepe Ioh. 10.16 But the popedome is not the sheepfold of Christes sheepe for it heareth not the voyce of Christ the true pastor or sheepheard but the voice of a strāger that is of the pope whose lawes it followeth and keepeth more then the lawes of Christ The papacie then or Popedome is not the ttue Church The fift reason The true Church is the body of Christ Ephe. 1.23 but the Romish Churche is not the body of Christ For the body of Christ contenteth it self with Christ the only head thereof otherwise it should be a mōster with two heads as we haue declared before in the seuenth chapter which thing the romish church doth not bicause it receiueth holdeth the pope for her head Wherfore it foloweth very wel that the Romish church is not the true church The sixt reason Though it were that the church of Rome were the true Church yet it could not be but a particular church euē as the Church of Corinthus Ephesus others whereupon it foloweth that it is not neither can be the Catholike and vniuersall church The 7. reason In the true Church these 3. markes are found without fayling that is to say the lawful calling of pastors the pure preaching of the word and the right administration of the sacraments But in the Romish church these 3. markes are not to bee found as it is easie to shew by the examination that a man might take thereof Wherof it followeth that the Romish church is not the true and right church Nowe seeing that wee haue sufficiently shewed that the churche of Rome is not the Catholike Churche neither yet the true Churche men must not deeme it straunge that wee cannot agree with it but that wee depart and separate our selues from it and that in so doing we ought not at any hand or any maner of way to be held and accoūted for Schismatiks because we do not forsake the ancient and Catholike Church no not the auncient Romane Church but do altogether agree with the same For would wee knowe what manner of Church the Church of Rome was in ancient time Tertullian teacheth it vs when he speketh therof after this maner A blessed Churche for which the Apostles haue spread abrode all the doctrine with their blood Tertul. de praescr haeretic where Saint Peter suffered such a death as the Lorde him selfe did where Paule was crowned with martyrdome where Iohn the Apostle was put into burning or flaming oyle and yet was taken out of the same without any hurt or blister and afterwardes sent into exile Let vs looke vpon that which shee learned and that which shee taught and what concorde and agreemente shee hath had with the Churches of Affrica Shee hath acknowledged confessed and allowed one onely God the Creator of all things and Iesus Christ the sonne of God borne of the Virgine Mary shee hath beleeued also the resurrection of the flesh shee hath receiued the law and the Prophetes with the writinges as well of the Euangelists as of the Apostles and from thence shee draweth or fetcheth faith she marketh hers with the Sacramente of Baptisme and shee clotheth them with the holy Ghoste she nourisheth them with the Sacrament of the Supper shee exhorteth by martyrdome and shee receiueth not any person against such instruction Behold Tertullian his woordes Wherefore we haue not forsaken this auncient churche of Rome but the newe and particular Romishe churche which since hath lifted vp her selfe whiche aduoucheth the pope for her head and alloweth him for the Vicar of Iesus Christe on earth which worshippeth him and obeyeth his lawes againste the lawes of GOD. For shee hath degenerated and gone out of kinde and hath loste all her authoritie euen as the cleargie of the saide Church hath sometimes foretolde writting to Saint Cyprian saying That the prayse that Saint Paule gaue to that
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 wherfore be it that thou art an Apostle or an Euangelist or a Prophet or any other thou oughtest to bee subiect to the Magistrate For this subiectiō doth not hinder disanul or take away godlines These are this holy doctors own words who if hee had liued at this day I leaue it to your selues to thinke of howe sharply and earnestly would hee set vp himselfe Causa 15. quaest 6. cap. Aelius Romanus c. against the Romish priests namely against him who doeth not onely not subiect or submit himselfe to kinges but also maketh kings subiect to him and translateth to his owne proper vse Kingdomes Empires and is not in the meane while ashamed to say that hee is Iesus Christes Vicar and the successor of the Apostles whereas indeede Iesus Christ subiected himself to magistrats Mat. 17.27 yea euen to pay them tribute and hath saide vnto his Apostles Luke 22.25 that the kings of the earth beare rule c. But it shall not be so amongest you The discipline ought to bee exercised by the Consistorie Mat. 10.17 Act. 22.5 The thirde head or point is that for the exercising and executing of the discipline there must be in the Churche a Consistorie that is to say an assemblie or a Councell compacted made of the ministers and elders to watch ouer the insolencies 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 all that that Iesus Christ or his Apostles woulde 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 hee saith Let him that ruleth doe it with diligence For it is certaine that hee speaketh not to Magistrates but hee speaketh to the Elders Ancients and ouerwatchers who were ioined 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 whiche labour in the worde and doctrine For hee maketh there two sortes of Ancients 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 wee 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 thereof S. Paule writing to the Romanes Rom. 12.6.7.8 diuideth the functions or offices of the Church into two sortes or kindes that is into the office of Prophetes and into the office of Deacons as in an other place 1. Tim. 3.1 ◠Tit. 1.6 c. Philip. 1.1 Acts. 6.3 4. he maketh mention but of Bishops Deacons according to the example of the Apostles Acts. 6.2.3 4. c. Againe hee diuideth these two kindes or sortes into certaine other Of Prophets hee maketh two rankes or orders some he calleth Pastours and the other Doctours whose charge and office is to labour in the worde and doctrine as we haue heretofore sufficiently declared in the ninth Chapter Of Deacons hee maketh three kindes Some giue themselues wholy to the gatherings and distributions of the almes which properly indeede are called Deacons Other some 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 sorte are they which haue a speciall care of the sicke persons to be diligēt 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 bee marked that in succession processe of time certaine Councels and Synods ordained that women should bee no more admitted into such offices and charges of Diaconesses this was done to the end they might meete withall and preuent all inconueniences offences rising thereon in the place and steede of whiche women Diaconesses the like administration office was cōmēded to and laide vpon men lawfully chosen and called thereto Now marke how 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 said shewed before in the ninth Chapter the elders and Deacons not any maner of way medling therewith There are two other companies or sortes The one is called the assemblie or cōpanie which haue care of the poore the other the Consistorie Both in the one and in the other the pastors are vsually to be found and had as well to make publike prayer as to giue aduise and counsell touching that which ought to be done In the assemblie or company which haue care of the poore they take aduise order for collections and distributions for aide and assistance to be giuen to the poore and that the sicke 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 bee expedient and profitable to aduise giue coūsell and consider of the Censures and of that which is requisite and necessarie for the guiding and gouernmēt of the church Therefore of this companie is it that wee speake to which wee say appertaineth the spirituall gouernement of the Church And indeede it appeareth that the primitiue Churche was gouerned and guyded 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 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. 15.2 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
Those which concerne the discipline are to bee referred to the order and honestie which ought to be kept in the church and cōsist in a maner fashion of doing altogether outward and these may a man call indifferent which a man may vse either well or euill of this sort are ordinaunces touching the places the times the seasons the houres set for preachings ministration of the Sacraments the celebration of marriages fasts publik praiers such like things yet notwithstanding this must be knowne that no man may appoint in the practise and perfourmance of these matters the seruice of God or our saluation neither must any man thinke that of themselues they concerne the conscience Nowe the difference and disputation that some moue and make in the Church touching this matter is not as concerning this laste kinde of Lawes apperteining only to the discipline or pollicie So euery one knoweth and cōfesseth that the church cannot want her pollicie order and that to the end shee may abide vnited and tyed together shee hath neede of certain outward bonds wherfore the church may without any difficulti or doubt make lawes apperteining only to the outwarde discipline and take them away or change them according as she shal iudge them to be expedient profitable hauing alwaies speciall respect to the times places and persons As for example the church may ordeine appoint some day of the week for publike praiers whether the prayers be ordinary or extraordinary the Churche also may chose a certaine day or a certaine houre to giue thankes vnto God when it shall haue pleased him to haue deliuered out of some greate daunger either the whole Churche or the Countrie or the Magistrate or some other members placed in authoritie the Churche also may publish a fast so often as necessitie and occasion shall require It may take order also that Baptisme be ministred at a certaine time after the preachings that the holy Supper be celebrated and ministred so often in a yeere and at those seasons which they shall iudge expedient and meete that the as kings or publishing of the banes of marriage shoulde bee as it were proclaimed or declared three seuerall Sundaies And lastly that the saide marriages should bee celebrated at the Sermons or preachings either in the morning or euening that the consistories for the maners of the people and the assemblie or company which haue care for the poore assemble and meete together so often in a moneth as shall bee found expedient and profitable Wherefore the Churche may establish these lawes and other such like which the faithful ought to obey to the ende that there may not be any disorder or any confusion among the people of God But the question is of lawes concerning doctrine and the Sacraments or els other lawes touching the discipline by which they woulde binde consciences inclose and comprehende therein simplie the seruice of God that is to say whether it belong to the Churche to make Lawes thereof or no The Romish Catholikes say they may and wee affirme the contrarie and these are their reasons following The first reasō is this The Church hath authoritie to teach wherefore she hath also authoritie to make lawes belonging to the doctrine or teaching But this argument may be ouerthrown in two wordes if we denie the cōsequence For these be matters very much differing to wit to haue authoritie to teache and to haue authoritie to make Lawes belonging to the doctrine Iesus Christe hath in deede giuen the first of these to his church but so hee hath not the seconde And as God hath expressely forbidden to add any thing vnto his law Deut. 4.2 12.32 so Iesus Christ hath cōmāded his disciples to teach only the doctrine which they had heard and receiued of him The second reason The church hath the vse of the keies can bind and loose absolue and excōmunicate Wherfore it followeth that shee hath also authorie to establishe lawes apperteining to the doctrine I answere in one worde that the consequēce is false as it was in the argument last before going for a Lorde or Ruler will in deed giue power and authoritie to his officers to absolue to condemne according to the lawes ordinances but yet it will not folow for al that that he giueth them power of thēselues to make new lawes ouer his people to iudge by them according to their own fantasie So Iesus Christ hath in deed giuen vnto his apostles disciples this power to binde to loose according to his lawes but this is ill concluded to say that therefore he hath giuē thē this power this authoritie of thēselues to make lawes to establishe them in his Church and thereby to binde mens consciences The third reason Iesus Christ hath said Mat. 23.2.3 The Scribes and Pharisees sit in Moses seat all therefore whatsoeuer they bid you obserue that obserue do Heb. 13.17 And the Author of the Epistle to the Hebrwes Obey thē that haue the ouersight of you and submit your selues to thē Wherfore it followeth that we ought to obey the Pastors of the Church in keeping and obseruing their lawes I answere that when wee are commanded to obey our Pastors this ought to be vnderstood so farre foorth as their commandements proceede and come out of Moses chaire that is to say out of the word of God For otherwise the Lord protesteth and openly witnesseth that hee is worshipped in vain when men set out and preach for doctrine the commandemēts of men Matth. 15.9 And he himself doth straightly cōmand vs earnestly to take heed beware of the leauen of the Pharises Saduces Touching which matter Mat. 16.6 August in Iohn Tracta 46. Cap. 10. let vs heare Sainte Augustine The Scribes saith hee and the Pharisees sitte in Moses seate doe that therefore which they shall shew vnto you For being set in the chaire or seate of Moses they teach the law of God and so God teacheth by them But if they would teach any thing of their owne heare them not and doe not that which they will say for they seek their owne profite and gaine and not Christes profite In summe then if the Churche make ordeine for vs commaundements drawen and taken from the word of god it is our duetie to receiue them and to yeelde our selues obedient thereto otherwise not For it is not the Churches dutie to goe beyond the boundes of Gods worde in making lawes of her owne head and authoritie inuenting new fashions and maners to serue God by And the rule of our obedience ought alwaies to be the very selfe same worde of God as Cornelius saide vnto Saint Peter Acts. 10.33 Now are we al heere present before God to heare all thinges which are commaunded thee of God The fourth reason wee must obey the voice of the Churche Mat. 18.17 Luke 10.16 as wee haue a commandement giuen vs
Christians called the legion of Thebes in Egypt whiche was all cut in peeces because they woulde not sacrifice to Idols as the Emperour had commaunded Hee sayeth also Vincen. in spec lib. 12. cap. 136. that at Trieres whiche is a Citie situated by the Riuer Morsella one Rictionarius exercised so greate crueltie that the Riuers were redde with the blood of the Christians that were slaine and besides that hee sent Postes vp and downe hyther and thither with decrees and expresse Commissions to this end that in whatsoeuer place any Christian was founde they shoulde presently put him to death Sabellicus reciteth Sabellie that in the Citie of Alexandria Peter the Bishoppe of the saide place was beheaded besides more thā three hundred other Henry of Erforde Henr. Erford maketh mention of Gereon Bishop of Colen who as hee saith was also beheaded with three hundred and eighteene companions Otto of Phrysingia rehearseth Otto phrisi lib. 3. cap. 41 that Mauricius a conductor or Captaine of a Christian legion was slaine and with him 1666. persons of his owne people and that Victor was put to death in the citie of Troy which is now called Panthus with 366. of his companions or felowes Chroni Martin Fasicul tem The Chronicle of Martin and the booke which is intituled Fasiculus temporum do witnesse that so many Christians as were in England were all put to death Euseb lib. 8. cap. 3. Eusebius saith That by the Edictes of these Emperours commaundement was giuen that the Temples shoulde bee rased and pulled downe to the grounde he holy Scriptures burned and all Christians perseuering in their religion made infamous and depriued of all their liberties and of all their offices and dignities Also that all Prelates Bishoppes and Pastours shoulde bee in euery place straightly imprisoned and afterwards with all crueltie constrained and inforced to sacrifice to Idols ◠otherwise that they shoulde bee put to death Euseb lib. 8. cap. 11. Hee sayeth also that the Emperour hauing sent certaine commaundementes to a certaine Citie of Phrigia the commaundementes tendinge to this ende that the inhabitaunts shoulde offer Sacrifices to the Gods and shoulde worshippe their Images they not minding to obey beeing all Christians yea euen the Magistrate the Treasurer and the captaine the Citie was besieged and all it with all the people therein were burned together Nicephorus writeth Niceph. lib. 7. cap. 6. That in one Citie at once there were burned in one temple on Christs birth day twentie thousand persons by the commaundement of Maximianus To bee short the persecution was in euery place so cruell and so sharpe that the Christian faith was almoste extinguished and put out as well in the East by Dioclesian as in the West by Maximianus And as concerning the fashions and manner of tormentes Euseb lib. 8. cap. 3.6.7.8.9 they were sundrie and diuers yea and verie straunge They did beate the Christians with roddes they racked them they murdered them they burned them they threwe them by thousandes into the deapth of the Sea they cast them to wilde beastes as Leopardes Beares Lyons Bullockes and Bulles prouoked againste them by fires and sharpe prickes or goades they hanged them on Gibbettes they put them to death on Crosses they tyed them to postes with their heads downewarde they lifted them vpon forkes vpon the whiche they kepte them aliue vntill famine and hunger caused them to die they spoyled them all naked and they tyed them by one of their feete and lifted them vp into the ayre which was a cruell and villanous spectacle specially in the women so cruelly handeled they tyed them to braunches and to trees and they made men bowe downe the strongest boughes to drawe and teare in sunder the members of the poore faithfull people who were tyed thereto they beheaded them they choaked them with smoake which proceeded from a little fire they cut of their handes their cares and other members they roasted them vpon the coales not to the ende to make them die sodeinely or quickly but to torment them more long they pricked them vnder their nailes at their fingers endes and toes with Reedes and other sharpe instrumentes they powred vppon them boyling lead they fleied them all aliue and afterwardes cast vpon them Vinagre and Salt Sabel En. 7. cap. 8. and so killed them moste cruelly In summe there were so many Martyres so many deathes so manye sortes or punishmentes in this generall persecution and these so cruell villanous and horrible that there is no tongue whiche can suffice to rehearse the same But aboue all this is to bee noted that this persecutiō as Eusebius reciteth came thorowe the iust iudgement of God Euseb lib. 8. cap. 1. beecause that the Christians abusing the libertie which GOD had giuen them to serue him withal became slow and sluggish full of hypocrisie and false shewes and dissembling seditious contentious persons pursuing one another for small iniuries that thorow deadly hatred The bishops and Pastors inflamed with enuie hatred and yll will puffed vp with ambition and pride hauing also reiected the rule of godlinesse and charitie lifted vp themselues one against another prouoking and outragiously threatning one an other insomuch that they seemed rather to holde and possesse the seate of Tyraunts than of Prelates an example certainely which ought verie well to teach vs to walke in humilitie and in the feare of God and to remaine and abide vnited and ioyned together one of vs with an other diligentlye keepyng thorowe the bande of peace that spirituall vnitie which God commandeth vs if wee will liue in tranquilitie and enioye some rest heere belowe on the earth in the middest of a peruerse and croked generation And thus much touching the ten great and general persecutions of the Church as wee haue been able ro gather them out of the Historiographers But as wee haue before noted that before this the Church was persecuted in the time or 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 whome wee haue spoken in the generall persecutions the faithfull people and Christians did not so liue at their ease but that euerie day some newe assaultes were made againste them and laide vppon them And after these Emperours yet was not the Church in rest but was afterwardes almost euery day assaulted tormented as for example vnder Galerius a cruel 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 Syluester the first of that name who was constituted and set vp in the yeere of Christe 314. there were thirtie and two Bishops of Rome all them suffered matyrdome Since that time the other Bishops of Rome for the moste parte yea almost all haue duely gouerned and behaued themselues in the execution of their charge and offices
GOD. It followeth then that Saint Peter was not an vniuersall Apostle nor a soueraigne and high bishoppe ouer all the Churche Otherwise Saint Paul shoulde haue done yll in so limiting and hedging in as it were the charge and office of his Apostleshippe yea that eighteene yeares after the death of Iesus Christ But I woulde wishe the Romish Catholikes to take some better viewe of and heede to this reason For if their Pope snatche and take vnto himselfe the primacie for this reason because hee is Saint Peters successour he must then exercise his primacie or popedome ouer the Iewes and preach vnto them the Gospell that he may gaine them and drawe them to Iesus Christ leauing vnto him whosoeuer he be that will take vppon him to be called the successour of S. Paul primacie ouer the Gentiles The fourth reason One wife hath but onely one husband which is her head But the Church is the spouse of Christ 2. Cor. 11.2 Ephe. 5.22 Reue. 21.9 2. Cor. 11.2 Ephesians 5.22 Reuelat 21.9 The Church then hath none other but Christe alone for her husband and head The fifth reason It is certaine that Saint Peter vsed the power and authoritie which Iesus Christe gaue him for otherwise hee shoulde haue neglected his charge and hidden his talent in the ground and so by consequent haue disobeyed his Maister not seruing him purely and faithfully But so it is hee neuer vsurped any primacie ouer the other Apostles or ouer the Churche for hee maketh him selfe equal to the other pastors naming himselfe a Pastor and an Elder with them 1. Pet. 5.1.21 c. and hee hath saide also that it is not lawfull at any hand for any man to haue Lordshippe ouer the Lordes inheritaunces Then it followeth that he receiued not any primacie or Lordshippe from Iesus Christ ouer the church of God The sixth reason Act. 8.14 Saint Peter was sent together with Iohn into Samaria by the other Apostles Nowe if hee had beene the head of the churche and had had rule and authoritie ouer the Apostles it had apperteined vnto him to sende others and not others to sende him The seuenth reason If Saint Peter had had the right of primacie to what ende woulde he haue suffered himselfe to haue beene reproued by S Paule and that before the people In sext decr de con cap. Licet distinct 19. ca. si Roman in Glossa de conces prae tit 8. ca. pro. posuit alibi for this was done euen then when hee both might and ought to haue shewed his authoritie and rule As at this day the Pope who saith that hee is aboue right neither is helde or bound by lawes that he may preferre through his interpretation equitie vnwritten before lawe written that wee ought to allowe or disallowe all that he alloweth or disalloweth that he is not subiect to any censure hauing all lawe and right in the coffer of his breste and stomacke Nowe Saint Peter did not alledge any whit or parte of all these blasphemies but tooke in good woorth Saint Paules censure and reproofe acknowledging himselfe his companion and fellowe and one that was ioyned with him and the other Apostles in felloweshippe of office yea inferiour to the whole bodye and subiect to the admonitions and censures of his brethren Luk. 22.24 c. The eight reason So it was that among the Apostles in the time that our Sauiour Christ was bodily conuersant with them there was a controuersie whiche of them shoulde bee esteemed or iudged the greatest but Christ laboureth to bring them to humilitie and to take from amongest them all ambition saying thus The kinges of the nations beare rule and they which exercise authoritie ouer thē are called Gratious lords but ye shall not bee so But let the greatest among you be as the least and the chiefest as hee that serueth And afterwardes hee setteth himselfe foorth for an example For who is greater he that sitteth at Table or he that serueth is not be that sitteth at the table And I am among you as he that serueth and yee are they which haue continued with mee in my temptations Lastly he concludeth Therefore I appoint vnto you a kingdome as my father hath appointed to me These are our principall reasons to declare that Saint Peter was not appointed Lorde ouer the Church and that hee had no more authoritie or preheminence in it than the other Apostles his companions and fellowes had Nowe let vs heare the contrarie reasons which the Romishe Catholikes make The first is this Iesus Christe hath saide to Saint Peter Thou art Peter Mat. 16 18. and vpon this rocke I will builde my Church It followeth then that Saint Peter is the foundation of the Churche and by consequent the heade thereof I aunswere that the holy spirite is not contrarie to it selfe but hee hath spoken plainely to the Corinthians That Iesus Christe alone is the onely foundation of the Church 1. Cor. 3 11. and that none can lay any other then that which is laide alreadie Therefore hee affirmeth not in that place of S. Matthewe the contrarie to this And mark this indeed Iesus Christ hath not said and vppon thee O Peter I will builde my Church but and vppon this rocke I will builde And what meaneth this vpon this rocke Let vs heare S. Augustine August in Iohan. tract 124 cap. 21. The Church sayth he is founded vpon the rocke of which rocke Peter hath taken his name for the rocke is not so called of Peter but Peter is so named of the rocke as Christ hath not taken his name of Christiās but Chhristians of Christ Therefore the Lord saith vpō this rocke I will build my Church because that Peter had confessed thou art Christ the sonne of the liuing God He saith therfore vpon this rocke which thou hast confessed I will build my Church For the rocke was Christ vpō which foundatiō Peter also himselfe was builded Marke what S. Augustine saith S. Ambrose and S. Chrysostome vnderstande this to be spoken of the faith which is in Christe not as the Pope doth of the person of Peter Amb. in epl ad Ephe. cap. 2.20 S. Ambrose saith thus Iesus Christ saide to Peter vpō this rock I wil build my church that is to say vpon this confession of catholike faith I will establisshe the faithfull vnto eternall life Chrysostome sayth also Chryso Ser. 21. de Pentecost Iesus Christ saith Thou art Peter and vppon this rocke I will builde my Church Hee saith vppon this rocke and not vpon Peter For he hath founded or set his Church not vppon man but vpon the faith and confession of Peter And what was this fayth and confession Thou art Christ the sonne of the liuing God The seconde reason is Mat. 16.19 Iesus Christe hath giuen the keyes vnto Peter he hath therfore appointed him head of the Church I denie the consequent For by