the deadlie poyson of his false doctrine as they may neuer after be able to taste or smell the sweetnes pleasātnes of the word of God To bee short then in that the deuill hath so great a sway in the world it is a very manifest signe or as a man would say a banner displayed of the iust vengeance of GOD and of his horrible and fearefull furie vpon all those who reiect and persecute the Gospell of his sonne For the vngodly perseuering in their vnbeliefe deserue to bee couered and clothed with so great abhomination seeing that the trueth of God can finde no place amongst them CHAP. VII That Iesus Christ alone is the head of his Church and not Saint Peter neyther any Pope what so euer EXperience teacheth vs what euill it bringeth vs when wee turne aside frō the worde of God be it neuer so litle In old time al the pastors of the church were commonly called Elders Ancients Bishops they were all brethrē fellowes equall also of like authoritie in their ministeries And this continued vntill such time as he that was chosen in the assēblies of the Pastours there for the time to be president and to gather the voyces came at the last to bee especially and as it were only named a Bishoppe Hence the diuell beganne to frame and spinne as it were the tyrannie of Antichrist in the Churche euen suche as wee beholde it at this day so that the man of sinne and sonne of destruction reuealed is set downe in the Temple of God as God 2. Thes 2.3 4 shewing him selfe as though he were GOD. For from Bishoppes they came to Metropolitantes who also are called Archbishops and that vnder goodly shewe and great pretence For these Metropolitanes were not but as it were Presidentes or rulers to sette the other in order and to call them together when it was needefull to haue some Synode for the affaires and businesses of the Churches of the Prouince and in good order and without confusion to redresse and guide matters in the assemblyes made From Metropolitanes they leaped to foure Patriarches as though the whole Christian common wealth ought to be diuided into foure partes and bee ruled and gouerned by foure prelates These Patriarches were one of Antioch who bare rule ouer Syria one of Alexandria who gouerned Egypt and Ethiopia one of Constantinoble bearing rule ouer Asia Grecia and Illyricum and one of Rome ruling all the west that is to say Italie Fraunce Spaine Germanie Here vpon afterwards there arose contentions and stirres betweene these foure Patriarches touching their iurisdiction and primacie in so much that they in such sorte set them selues one of them against an other with the hurt and losse indeede of the poore Churche that at the last two to witte that of Antioche and that of Alexandria gaue place and yeelded their roomes to the other two that is Constantinople and Rome the controuersie beetweene which endureth as yet euen vnto this day For it is not yet well determined nor made plaine which of these two ought to be head and vniuersall Bishoppe In some sorte to quiet them and to make them contented and to keepe them selues within their owne boundes men haue limitted their charges thus the Patriarch of Constantinople to beare rule ouer all the Churches of the East and the Patriarch of Rome to beare rule ouer al the Churches of the West Wherefore the latter of these two is hee whom the Romishe Catholikes make them selues to beleeue that hee is the head of the vniuersall church as being the Vicar of Iesus Christe on earth and the lawfull or ryght successour of Saint Peter But wee haue here two pointes to examine and sift the one touching Saint Peter The other touching the Pope who sayeth that he is his successour Concerning the first wee shall not finde in all the scriptures that S. Peter was ordained at any time to bee head of the whole Church and to beare rule ouer it neyther that he him selfe did at any time eyther pretende or vsurpe suche a iurisdiction and primacie because it did not at any hande beelong vnto him but vnto Iesus Christ alone as wee hope to prooue and manifestly to shewe it by the reasons following The first reason is this Iesus Christe alone is called the heade of the Churche Ephesians 1. verse 22. Ephesians 5. verse 23. Ephes 1.22 Ephes 5.23 Saint Peter then is not otherwise the Churche shoulde bee a bodye with two heades If they will replie say that Iesus Christ in deede is the onely head of the Chuche because that hee alone raigneth ouer it and that by his owne onely authoritie yet that this nothing hindreth but that there may be an other head ministeriall as they call it that is to say one in respecte of the execution of the charge and office vnder him who shoulde be his great Vicar and liuetenante generall for to gouerne the Churche I will demaunde of them to shewe mee when and howe this ministeriall head was ordayned by Iesus Christe for if Iesus Christe be God liuing for euer what neede hath hee of a successour Rom. 9.5 If wee haue all his will in writing and if hee bee alwayes present in the middest of his Churche Ioh. 15.15 Act. 20.27 Mat. 18.18.28 20. to rule and gouerne the same what hath hee to doe for a Vicar or Liuetenaunt And as concerning charges and offices we knowe what executors he hath established and left Saint Paule in the Epistle to the Ephesians affirmeth Ephe. 4. 11. c. that Iesus Christ being ascended into heauen hath giuen some Apostles some Prophetes some Euangelistes some pastours some teachers to whome hee hath giuen in charge and committed his Churche to order and guide the same This is not spoken onely for two or three or for some other small number neither yet for one age but for all the Pastours of the Churche generallie and for all times Nowe you maye see what lieutenantes Iesus Christe hath substituted in his place but that hee shoulde giue vnto Peter a primacie to bee Pope and heade of the Churche is a meere leasing The seconde reason is this 1. Cor. 13.11 Iesus Christe onely is the foundation of the Churche 1. Corinth 3.11 Wherevpon it followeth that the Churche is founded vppon Iesus Christ and at no hande vppon Saint Peter and by consequent that Iesus Christ alone is the heade of the Churche and not Saint Peter Touching that which Iesus Christe spake vnto Peter Thou art Peter Mat. 16.18 and vppon this rocke I will builde my Church we will an one declare the true and naturall sense thereof The thirde reason S. Peters charge and office was limited and set within certaine bondes For S. Paul witnesseth of himselfe and Peter thus Galat. 2.7 That he was the Apostle of the Gentiles and Saint Peter of the Iewes And saith that this diuision was made by the reuelation and ordinaunce of
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
be helde taken or acknowledged for any other then Apostolicall pro consanguinitate dictrinae saith he that is to say for the nighnesse in blood or by reason of that doctrine which they maintayne keepe and holde with the Churches which the Apostles them selues ordayned and set vp S. Augustine writing to one Generosus Aug. op 156. doeth so extoll the succession and continuall order of Pastours that hee nameth thirtie Bishops of Rome putting Anastasius for the nine and thirtieth but hee addeth euen presently or immediatly after In all this ranke or bande there was not to be founde one Donatist And against the Manichees he writeth thus Epist fundament cap. 4. There are verye many thinges whiche holde and keepe me in the lappe of the Catholike Church the consent of people and nations the authoritie whiche was begunne by myracles nourished through hope augmented by charitie and confirmed by antiquitie moreouer the succession of Pastours euen from the seate of Saint Peter to him that is at this day present And a little after But on your parte sayth he to the Manichees ye alledge or bring foorth no suche thing but onely ye retaine or stande to a promise of trueth which indeede if it did declare it selfe so euidently that a man coulde not any more dout thereof I confesse consent that it ought to be preferred before antiquitie succession and all other thinges S Hierome Hierom. epi. 1. ad Heliod habetur they are not saith he the sonnes and children of holy men that hold and possesse the places of holy men but they which followe their doctrine and practise their woorkes Distinct. 40. Can. And Chrysostome in a certayne place There are sayth he many Elders and fewe Elders manie in name and fewe in deede Beholde my brethren how ye are placed and set in the chaire For it is not the chaire or place that maketh an Elder but the Elder the chaire or place Beholde after what maner and sort the ancient writers haue spoken But would we know in one word by the word of God of what value is the most common and olde succession that a man can suppose if the puritie of doctrine bee wanting S. Paule teacheth it vs Gal. 1.8 writing to the Galathians when he saith If wee our selues or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed Moreouer I woulde gladly demaunde of the Romish Catholikes for what cause they holde not the Churches of the East for true Churches They will not say that it is because that succession is not on their side for they want not that but it is on their side euen as olde and auncient at the least as in the Romish Church Wherefore they must needes say that it is by reason of the doctrine receiued amongest them to wit because they hold not the Pope for their head because they deny purgatory because their ministers be married because they celebrate and minister the holy supper with leauened breade because they giue both kindes to the people and such like thinges Nowe if as touching the East Churches the Papistes iudge of the Churches not by succession but by doctrine wherefore do they when they dispute with vs stay them selues rather vpon succession then vpon the doctrine seing that the question in controuersie betweene vs is to examine the markes of the Church Secondarily touching the matter of succession we say that if we shall enter into the sifting of the succession of Popes and Bishops in the Church of Rome we shal easily finde that if men will theredy iudge of their vocation or calling it shall not serue their turne very much or stand them in any great steade For this we shal be sure to finde that they haue oftentimes succeeded tyrāts schismatikes excommunicate persons and Bishops or Popes not lawfully called For what was Gregorie the seuenth who was named before he came to the pope dome Hildebrand Vrspergensis Vrspergensis witnesseth that hee vsurped the Papall seate through tyrannie and not by a lawfull vocation And the councell holden at Wormes Concil Wormat in the yere 1080. saith also of the said Hildebrand that he was not chosen by God but that he did without shame thrust in himselfe thether by deceit and money and that he ouerthrewe the ecclesiasticall order that he was an offensiue person a mouer of debate and an obseruer of diuinations dreames yea a manifest Necromancer or coniurer What was the woman Pope Ioan about the yere 854 Platina Platina in her life saith that she was an English woman who in her youth followed and accompanied a younge scholler in studies and profited so well therein that at Rome shee was esteemed amongest the most skilfull and learned for which cause shee was exalted to bee Pope they supposing shee had been a man But she was founde great with childe and at the last deliuered in an open streate and as they were going in solemne procession vpō the shoulders of those that caried her where also shee died What was Benedict the ninth The storie writers declare that after he was accused of many crimes by the Romanes he was driuen away and in his place was ordained the Bishoppe of Sabina called Siluester the thirde who likewise was deposed and put downe because he was an idiot ignoraunt and vnprofitable and the saide Benedicte recouered the seate againe from whence through couetousnesse hee put him selfe downe and ordayned in his place Iohn the Archdeacon of Saint Iohn port Latine who was named Gregorie the sixt to whome he solde the Popeship for verye muche money paid downright Iohannes Maior Mare Historiarum Nauclerus Platina as witnesseth Iohannes Maior The sea of histories Nauclerus Platina and the same Gregorie beeing Pope was iudged as well by the Cleargie as by the people to bee a murtherer and a symoniakal person What was Siluester the seconde Platina saith that being a Frier hee gaue himselfe to the diuel vpon condition that he would aide helpe him to obtaine that which hee desired so by that meanes he came to be Pope What was Eugenius the fourth He by the definitiue sentence of the Councel of Basill was condemned for a schismaticke rebell and stubborne person and so deposed and one Aimus Duke of Sauoie substituted in his place in the yeere 1439. the 16. of Nouemb. Notwithstanding he being supported and vpholden by the fauour of certaine princes abode in the possession of his Popedome and Aimus his election passed into smoake and was of no force or value But without passing to anie other examples for this cā not be done but in long time may we now affirme first that in al the time of these Popes there hath not been some interruption or breach of personall succession in the seate of Rome veryly we must confesse it vnlesse a man would say that heretikes and notorious schismatikes were the heads of the church
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
liued vnder Domitian and euen vnto Traian his dayes Nowe if they of the Church of Rome will say that the Popes whiche succeeded Saint Peter were the heads of the church to whom all the rest of the Bishoppes ought to bee subiecte they must of necessitie be driuen to confesse that S. Iohn was subiect to Linus to Cletus and to Clemens Moreouer if S. Peters successors be the heades of the Churche Clemens who succeeded him in the third place as they say was so likewise But let vs heare what hee himselfe saith in an Epistle which as some say he writ to Iames Bishop of Hierusalem The title or inscription is this Clemens Tom. 1. concil pag. 135. col 2. to Iames the Lordes brother Bishop of Bishops gouernour of the Churche of Hierusalem and of all other Churches which by the prouidence of God are throughout all the worlde If Clemens were the vniuersall Bishop why did hee spoyle him selfe of his owne titles to attribute ascribe and giue the same vnto Iames to whome they did not belong Furthermore who is hee that hath lifted vp the Pope into this goodly degree of honour Is it Iesus Christe or his Apostles No in deede for wee reade that Bonifacius the thirde of that name Bishop of Rome was by the Emperour Phocas ordayned the firste souereigne or chiefe of all Christendome and the Church of Rome established heade of all the Churches in the world and this was about the yere of Christ sixe hundred and foure This Phocas as the historie writers rehearse and record was a traitor and an vnfaithful murderer of the Emperor Mauritius his master for as the said Mauritius at a certaine time shewed him selfe ouer seuere and rigorous against his souldiers they being giuen to debate and contention chose Phocas for Emperour who in Calcedonia immediately caused to be cut off the forenamed Mauritius his owne heade his wiues also and his three sonnes named Theodorus Tiberius and Constantine But hee receiued his paiment and reward for it afterwards For hauing reigned eight yeares he was at the laste slaine by the common people in the yeare of Christ 612. Beholde and marke by whom the primacie of the Romish Church was established and the Romane byshoppe made an vniuersall bishop there beeing before not so muche as anye newes of it For as concerning a certain Edict or decree which they alledge by which Constantine the greate a Christian Emperor gaue vnto Siluester the bishop of Rome aboute the yeare of Christ 317 spirituall domination and gouernement ouer all the Churches of the whole worlde also the iewels and kingly ornaments yea the Empire it selfe and politike gouernement ouer all the West partes it is a writing found and forged for and at their pleasure ful of lyings also and falshoods which may be easily proued by these reasons There are none of all the approued historiographers during certaine ages which make mention thereof after any sorte as Eusebius Eutropius Ruffinus Socrates Theodoretus Beda Euagrius Paulus Diaconus Zonaras Nicephorus Orosius eyther other the like yea they whiche haue written the liues of the Emperours and Popes haue not any whitte at all spoken thereof No more haue the auncient Doctours Athanasius Basilius Saint Ambrose Gregorie Nissenus Gregorius Nazianzenus Optatus Mileuitanus Saint Augustine Chrysostome whiche is more the Bishops of Rome them selues haue not saide any thing thereof no not in Councelles when they haue taken vpon them the care and charge to maintaine their primacie whiche woulde notwithstanding haue been a good buckler and shield of defence for them If Constantine gaue to the Romane Bishop the primacie ouer Constantinople Antioch Alexandria Hierusalem and all other Churches what reason had he to suffer in the councel of Nice whereat hee him selfe was president that the contrary should there be determined and concluded Concil Nic. Can. 6. habetur tom 1. Concil pag. 342. For in that Councell it was concluded that the Bishop of Rome shoulde not bee preferred before the Bishop of Alexandria or of Antioch or of Hierusalem If the foresaid Emperour ordained that the Bishop of Rome shoulde bee helde and taken for the head of all the Churches of the worlde wherefore then did Bonifacius demaunde and seeke the same of Phocas whereas he shoulde rather haue required to haue kept the same to him selfe and his successors which was long before graunted by Constantine to his predecessors With what conscience woulde Constantine giue vnto Siluester lordshippe and gouernment ouer the Churches and the Empire hee him selfe beeing a Christian and therefore by consequent knowing very wel that there was a destinction and difference betweene the office of the Pastours of the Churche and the charge and duetie of Magistrates Eusebius euen as Eusebius witnesseth of him that hee was accustomed to say that the Lorde had giuen and committed the inwarde charge of the Churche to the elders ministers but the outwarde to him If wee woulde consider Siluester with what conscience also coulde hee accepte the sayde donation or gift the vse whereof as he well inough knewe Iesus Christe had forbidden him Luk. 22.25 Mat. 22.21 for hee was not ignorant of this sentence The kinges of the nations beare rule c. but it shall not bee so amongest you Also Giue vnto Caesar the thinges whiche are Caesars Wherefore seeing that Iesus Christ hath distinguished the offices of the Magistrates and the charges of the pastors of the Church Siluester did very yll to confounde and iumble them together in his owne person Yea also there is a certaine Canon to this purpose Distinct 96. Can. Quū ad Nico c. auouched and alledged vnder the name of a Pope that these offices are distinguished by Iesus Christ If so be that Constantine gaue the empire of the west partes to Siluester they must say that Siluester possessed the same and left it to his successors and that if his successors doe not any longer hold it they must say that they haue beene thrust and driuen out of the possession thereof But let them shewe if they can any matter touching this point in the histories Verilye so far is it that Siluester those which succeeded him euen vnto Hildebrande who was named Gregorie the seuenth and was created Pope about the yeare of Christe one thousande seuentie foure did holde the Empire of the West that indeede they had not rule or authoritie ouer the Citie of Rome but did peaceably and quietlye acknowledge the Emperors for their Lords and were subiect to their lawes neither was there at any time a Pope chosen or created without the authoritie of the Emperour The change came in in the time of the foresaide Gregorie It is about fiue hundred yeres agoe since the Popes haue by little little incroched vpon the Empire haue at the last brought into their subiection the Citie of Rome and since they did accomplishe that there is not passed aboue a hundred threescore and nine
yeares or there about I holde my selfe contented to haue set down and declared this as it were by the way Hee that woulde more fullye see the falshod subtiltie whiche is in the deuice of this donatiō or gift may reade thē which haue cōfuted the same Marsili c. as Marsilius of Padua in his booke which hee intituled the defender of peace who liued about the yeare of Christ 1324. Moreouer Laurentius Valla Laur. Valla. Antonius Archiep. Cusan Cardinal Raphael volater who liued about the yere 1440. Also Antonius Archbishop of Florence in his historie Cardinal Cusanus in his third booke second chapter who sent his opinion to the Councell of Basill about the yeare 1460. Raphel Volateran who liued about the yeare 1500. Moreouer it is written in the ecclesiasticall historie that Liberius and Felix Niceph. lib. 9. cap. 37. both two together at one and the same time gouerned the seate apostolicall and did in common the duetie of a Bishop at Rome Sozo lib. 4. cap. 15 and that by the consent of the Church yea by the ordinance and decree of the Councell of Syrmia which of these two then was at that time the onely and vniuersall heade of all the Churches But let vs see whether the bishop of Rome were by the auncient fathers auouched or acknowledged for the high or chiefe bishop Cypri lib. 1. epi. 1. 2. Cypri lib 2. epi. 1. c. S. Cyprian writing to the Bishoppes of Rome as Cornelius Stephanus and some others doeth not in any sorte call them either Popes or vniuersal Bishoppes but brethren and fellowes Cypria tract 3 de Simpli praelat Hee himselfe saith in an other place that there is no more but one Bishopprike wherof euery bishoppe in his owne charge holdeth a whole and sound portion Cypria in Synod Carthis August recitat haec verba lib. 3. de Baptism contra Donatist cap. 3. And againe none of vs sayth hee is appointed bishop of bishops to inforce his fellowes by tyrannous terror vppon necessitie to obey him Polycarpus Bishoppe of Smyrna came to Rome in the time of Anicetus Bishoppe of Rome not to frame some appellation before him neither yet to kisse his feete or to receiue his decrees but to conferre with him touching the feaste of Easter and hee alledged for him selfe the authoritie and custome of S. Iohn and of other Apostles of Christ But Anicetus did not alledge either S. Peters authoritie or his owne but onely sayde that it stoode him in hande to obserue the custome of the Elders whiche were his predecessors neither did hee constraine Polycarpus to doe the like or excommunicate him therefore and Polycarpus on his side did not thinke he had committed any offence in not consenting with the bishop of Rome in this matter touching the feast of Easter which hee woulde of a suretie haue done if he had acknowledged him for the heade or for the vicar of Iesus Christ constituted and placed in that office by the authoritie of God Irenaeus Euseb lib. 5. cap. 26. of whom wee haue spoken a litle before calleth Soter Anicetus Higinus Pius Telesphorus Xistus Elders as Eusebius in his fifth booke and sixe and twentye chapter reciteth Dionysius the Bishoppe of the Corinthians writing to the Romaines calleth Soter not Pope of Rome or high prelate but Bishoppe Marke what he saith Soter your good Bishoppe hath not onely obserued this custome but also hath augmented it Euseb lib. 4. cap. 23. Eusebius hath extracted or taken this out of the Epistle of the sayde Dionysius Lib. 4. cap. 3. Saint Ierome in an Epistle to Euagrius saith thus Hierom. ad Euagr. If a man dispute or reason of authoritie the world is greater then a citie In what place soeuer the Bishoppes be whether at Rome or at Eugubiū or at Constantinople or at Alexandria or else where they are all of equall ministerie and degree Chrysostome Chry. hom 43. in Saint Mat. ca. 23. whosoeuer saith hee shall among the Bishoppes desire primacie on earth shall finde confusion in heauen and he that shall affect or seeke to be the first shall not be counted amongest the seruantes of Christ Gregor lib. 4. epist 16 32.34 36 38.39 Gregor lib. 6. epist 24.28.29.30 S. Gregorie in diuers of his Epistles saith That he is an Antichrist that will attribute or giue vnto him the title of vniuersall Bishop But aboue all he putteth down a notable sentence in the two hundred and seuen and thirtie Epistle to Eugenius the byshop of Rome saying If Christe haue sent thee thou shouldest iudge that thou art come not to be serued Gregor ad Eugeni epi. 237. but to serue The true successour of Saint Paule will say with S. Paule Not that we haue Lordship ouer your faith but that we are ayded and comforted with your ioy Saint Peters heyre will heare S. Peter saying 1. Pete 5.3 Not as though yee were Lords ouer the Lordes heritage but being made ensamples to the flocke In the third Councell of Carthage whiche was helde about the time of Pope Syricius in the 26. Conci Cart. tertium can 26. habet distinct 99. ca. primae sedis c. Canon which is also alledged distinct 99. The fathers ordeined that the bishop of Rome shoulde not bee called the prince or chiefe of priestes or the high priestes or any such other like thing but only the bishoppe of the first seate and that he him selfe shoulde not bee called vniuersall Bishoppe whiche laste clause Peter Crabbe the compiler or gatherer of the Tomes of the Councelles hath lefte out either by deceit or negligence I knowe not whether You see testimonies in owe gathered out of the most approoued olde Doctours and such as bee best worthie of credite by which you may easily perceiue that this rule or authoritie ouer all Churches was not in their time attributed to the Bishop of Rome and that the Churches themselues had not anye superioritie or authoritie one of them ouer another but that they were all associated and vnited together that some obteyned not neyther more or lesse power then othersome yea we reade that when the Romishe Bishoppe woulde sometimes haue vsurped more authoritie than did appertaine vnto him other Bishoppes did stronglye and stedfastly resiste him whiche appeareth by the historie following that Socrates an ecclesiasticall historiographer writeth in his seconde booke and fifteenth Chapter and Sozomenus in his thirde booke and eight Chapter A certaine man named Athanasius and one Paulinus beeing deposed from their charges by the Bishoppes of Asia assembled and mett together with the Metropolitane would needes complaine to the Bishop of Rome who easily gaue them letters by which he did place them againe in their firste offices and did greeuouslye reprooue and chide them who had put them there from But the bishops of Asia tooke this in such sorte that they obteyned of the Councell of Antioch that letters should
be written to Iulius Bishoppe of Rome by which there shoulde be declared vnto him that he did attribute and take vnto himselfe an authoritie whiche did not at anye hande belong vnto him and that in so doing hee offered greate wronge to other Churches and other Bishoppes And there was added to the letters that he should no more meddle with them whome they had deposed then they medled with those whiche were deposed by the bishop of Rome and others whiche were ioyned with him therein To whiche purpose they alledged the example of Nouatus whiche was as yet verye freshe and newe For when this Nouatus was reiected by the bishoppe of Rome none of the rest of the Metropolitanes and Bishops of other prouinces did gainsay the same neither any manner of way intermedled therein Furthermore if that whiche is maintained and practised at this day amongest the Romishe Catholikes touching the large iurisdiction and soueraigntie of their Pope were in force by Gods lawe as they woulde perswade the simple people thereof shoulde not then al the foresaid Bishops al others together with their Councelles and Churches whiche haue not at any time confessed the Bishoppe of Rome for their head be verie greeuously censured or punished and woorthie of a verie seuere and sharpe reprehension It is true that men may finde that some amongst the anciēt fathers haue somtimes called the Bishoppes of Rome high Priest and Pope but they did heretofore call after the same sorte all Bishops For as touching the name high Priest Theodo lib. 2. cap. 7 Theodoretus in his second booke chap. 7. speaketh on this maner that two hundreth and fiftie high priests were assembled together in Sardis And Athanasius in his first Oration against the Arrians Athanasius oratio 1. contra Arriano◠doth not onely call Iulius and Liberius the bishops of Rome high Priestes but also hee calleth by the very same name the Bishops of Grecia Dacia Cappadotia Affrica Ruffin lib. 2. cap. 26. Italie Sicilia and Armenia Ruffinus also in the second booke and 26. chapter called Athanasius the great high Priest As concerning the name Pope we will speake therof by gods grace and aide hereafter in the ninth chapter Moreouer let vs consider by what tokēs and markes the Pope of Rome saith that he is Saint Peters successour It is say the Romish Catholikes because that Saint Peter had his seate and chaire in the churche of Rome being there the Pastor and hauing borne rule there a long time and that after him there came in order his successors the Bishops of Rome hauing the same authoritie which he had before But touching the first it is vncertaine whether S. Peter was Bishop of Rome or no at the least whether he bate rule there and helde the seat They are not able plainely to proue the same neither to approoue it as truth at what time it was neither vnder what Emperour neither how long because that out of the holy scriptures they are not able to bring Cal. lib. 4. Instit cap. 6. sect 14. so muche as one onely probable coniecture but rather the contrarie as Caluin hath well and sufficiently declared in his Institutions Secōdly if S. Peters abode at Rome hath giuen this autoritie to the Romish bishops to bee the heads of the Church and vniuersall Bishops from whence commeth it that the Councels haue limited to all the Patriarkes who were many and diuers yea euen after that they were brought to foure Concil Nic. Can. 6. Concil Antioch Can. 13. their seuerall charges making them Metropolitanes euery one in his owne prouince the Bishop of Rome hauing no more authoritie ouer others than others ouer him For at that time the Bishop of Rome might very well haue alleadged Saint Peters seate and the other Bishops and Councels woulde very well haue confessed and allowed the same if it had beene true and if the same could rightly haue giuen the title of primacie to the Bishop of Rome On the other side what an argument is this Saint Peter was Bishop of Rome and there suffered martyrdome therefore it followeth that this Churche is the mother and mistresse of all the rest and that the Bishop thereof is the vniuersall and generall head of all Christendome Verily if in this respect the question bee to establishe and set vp a primacie it ought rather to bee placed at Ierusalem than at Rome For Saint Peter preached there Act. 2.14 Act. 2.12 Act. 4.3 yea the firste after Christes ascention where hee together with his fellowes and brethren builded vp the Churche did great miracles was imprisoned Act. 5. 18 and sundrie times persecuted The Prophetes likewise preached there and all the Apostles yea whiche is more Iesus Christ him selfe Ioh. 2.13 7.14 8.2 c. 18.20 died there and rose againe and from thence ascended vp into heauen There also was the first Synode that euer was helde in the Christian Churche assembled of all the Apostles There also Iesus Christ sent downe his holy spirite vpon his Apostles and disciples Act. 15. 6 c. Act. 2.1 c And to bee shorte from thence it was that the doctrine of saluation shoulde come forth to bee spread abroad throughout all the world euen as the Prophets had before tolde Isai 2.3 Michah 4.2 which things we cānot after any sort say or affirme of Rome Moreouer if we must respect and regarde the Apostles there is as muche or rather more reason to make Saint Paul the first Bishop or Pope of Rome as Saint Peter For in the first place besides that hee was not in any thing lesse or inferior to the most excellent or chiefe Apostles 2. Cor. 11.5 wee fynde not that S. Peter did at any time reprooue him in his ministerie Gal. 2. 11 as he reproued or blamed S. Peter And besides wee haue a certaine and an assured testimonie in the holy scripture touching Saint Paule Act 23.11 Act. 28.30 31 that he was sent by God to Rome there to beare witnesse of him that hee there preached the kingdome of God two whole yeeres together that from thence he writ diuers Epistles to the Churches that hee was there prisoner and at the last beheaded by Nero. And as touching Peter wee haue no assured testimonie that hee went to Rome or that he tarryed there exercising there the ministerie If they will replie that Iesus Christ gaue him the keies of the kingdom of heauen and that by that meanes he was preferred before Saint Paul and made head of the Church we haue answered that heretofore which we mind not heere to repeate Besides though it were so that S. Peter was ordained to beare rule ouer all Churches as an Apostle yet it can not thereupon followe that his successours ought to haue any such right or authoritie as he because they which succeeded the Apostles haue not the same charge and the same office that the Apostles had For
the Romish Church wee breake not the vnitie of the Churche bicause that in the Romish Churche there is no true vnitie For first of all it is not at vnitie in it selfe as appeareth by the seuerall sectes and rules which are amongst them one saying I am of the order of S. Augustine an other I am of Saint Dominick his order an other I am of S. Frauncis an other I am a Iesuite contrarie to that which S. Paul writ to the Corinthians 1. Cor. 1.11.12.13 in the first chapter Secondly that Church is not vnited with God which vnion or vnitie is necessarilie ioyned with the former 1. Ioh. 1.3 as Saint Iohn declareth it And that this is true that it hath not any vnion or fellowship with god it is sufficiently plaine by this only reason that hee that hath vnion or fellowship with God ought by the testemonie of the holy spirit and by faith to be assured hereof that God dwelleth in him and he in God euen as the scripture teacheth vs. But the faith of papists is this that we must alwaies doubt whether wee be in the grace and fauour of God wherefore they can not haue vnion or fellowship with him Furthermore this is to bee marked that there is no vnion or agreement betweene the doctrine of papists and the worde of God wherevpon it followeth that they are not all vnited with him Which being cōsidered to what end and purpose would they haue vs to remaine abide in the vnitie of the Romishe Church seeing there is not in it any vnitie I meane holy vnitie and such as agreeth wel to good Christians and the true members of Iesus Chirst They will obiect further you hold indeede that baptisme ministred in the Romish Churche is true Baptisme why then doe you not holde this Church for the true Church I aunswere that this reason is verie weake For wee doe not acknowledge the assemblie of heretikes for the true Churche although wee cease not to allowe the baptisme ministred amongest them for true and profitable euen as the councell of Carthage decreed the same because that Baptisme is alwaies the Baptisme of Christ and not of heretikes although it bee ministred by heretikes who haue notwithstanding some vocation and allowaunce of the people Wherein let vs heare Saint Augustine Augu. lib. 3 cont Donatist cap. 10. The water saith hee ouer whiche the name of God is called vpon is not bastardly for neither the creature nor the name is prophane or bastardly Wherefore the Baptisme of Christ being sanctified and hallowed by the wordes of the Gospel is holy among the adulterous and in the adulterous although they them selues be shamelesse and vncleane And in an other place Aug cont Crescent lib. 3. cap. 6 The baptisme is such as is he by whose vertue it is administred and suche as bee by whose handes it is administred August de fide ad Pet. cap. 36. Also because it is manifest that in what so euer place where baptisme is administred it ought to be but once ministred this is to be marked that though it be administred by heretikes in the name of the father and of the sonne and of the holy ghoste it ought to be reuerently receiued and at no hand reiterated Wherfore we esteeme and take the baptisme of the Romish Church for true baptisme because it is ministred not in the name of the Pope but in the name of the father of the sonne and of the holy ghoste and confesse that the infants which receiue it are truly baptised euen as they whiche were circumcised in the time of Ieroboam and of Caiaphas were helde for true circūcised persons although at that time the state of the churche was almost altogether peruerted and corrupted But yet this remaineth that albeit we haue receiued baptisme in the popish assemblie and that wee hold the same for true baptisme yet we are farre off from holding or accounting that assemblie for the true Church Caluine hath sufficiently answered this difficultie or doubt whose wordes I will bring in place heere contenting my selfe therewith Caluin lib. 4 Instit cap. 2. sect 11.12 As in the time of Ieroboam saith he there were certaine prerogatiues belonging to the Church which remained amongest the Iewes although at that time the seruice of God was very much corrupted so we denie not but that the Papists haue at this day som steps and pathes of the dissipation or scattering of the Church which through the grace of God haue remained with them For as Circumcision could not be so defiled by the vncleane hāds of the Iewes but that it was alwaies a signe a sacrament of the couenant of God for which cause god called the infants or children which were borne of this people his which could not any maner of way belong vnto him but by a certaine special blessing and priuiledge After the same maner also because hee hath once placed his couenant in France in Italie in Germanie other countries although that al that was afterwardes oppressed by the tyrannie of Antechriste yet to the ende that his couenant might remaine amongest them inuiolable and vnbroken it hath pleased him that baptisme shoulde there remaine for a testimonie witnesse of that couenant which bicause it is ordained hallowed by his owne mouth retaineth and keepeth her owne force notwithstanding the vngodlinesse of men Likewise hee hath by his prouidence brought to passe that there shoulde remaine amongest them other remnants also as the Lordes prayer the Apostles Creede the Commaundements of GOD c. leaste the Churche shoulde vtterly perishe And as sometimes buildings are pulled downe in such sort that the foundations remaine and some shewe of the ruines and destructions so the Lorde hath not suffered that his Churche shoulde be so rased or destroyed by Antichrist that nothing of the building shoulde remaine And although that he might take vengeance of the vnthankefulnes of men who despised his word he hath suffered such a horrible shaking and fal to be made yet it was his pleasure that some part or portion thereof should remaine as a signe token marke that the whole was not abolished Wherefore when we refuse simply to graunt vnto the Papistes the title of the Church wee doe not therfore vtterly deeme them that they haue not any Churches amongest them but we onely reason of the true and right estate of the Church which importeth a fellowship as wel in the doctrine as in al that which belōgeth to the profession of our Christianitie Daniel 9.27 2. Thes 2.4 Daniel and S. Paul haue foretold that Antichrist shall sit in the temple of God We say that the Pope is the head of that execrable abhominable and cursed kingdome at the least he is so in the West Churche Nowe seeing it is saide that the seat of Antichrist shall bee in the temple of GOD thereby is meant that his kingdome shall bee suche as shall not altogether
An excellent and plaine Discourse of the CHVRCH whereby the Godlie may knowe and discerne the true Church from the Romish Church and all other false and counterfet Churches as well for matters of doctrine as Discipline c. Written in Frenche by M. Bartrand de Loque a godlie Minister of Dolphenine And faithfully translated into English by M.T.W. SEENE AND ALLOWED Jmprinted at London for Thomas Man 1582. ¶ The summe of the Chapters conteined in this present Treatise Chapter 1 TOuching the diuers significations and takinges of this worde Church and how the Churche is commonlie distinguished Pag. 1. Chap. 2. Of the Catholik vniuersall Church which is one although there be diuers particulers thereof Pag. 7. Chap. 3. Of the visible Church and of the true marks thereof Pag. 14 Chap. 4. Whether the true markes of the Churche are to bee found amongest the Romish Catholikes Pag. 19. Chap. 5. Of the calling succession of pastors Pa. 24. Chap. 6. That the Church hath alwaies been from the beginning of the worlde is and shal be vnto the end thereof but yet the Churche must not bee regarded or acknowledged for the great numbers sake Pag. 55. Chap. 7. That Iesus Christe alone is the head of the Churche and not Saint Peter neither any Pope Pag. 68. Chap. 8. Whether the Church of Rome be the true and Catholike Church and whether wee doe well to withdrawe or separate our selues from it Pag. 102. Chap. 9. Touching the degrees of Ministers in the Church where also speeche is had of the orders of the Popes Cleargie and of the office and dueties of true Pastors Pag. 128. Chap. 10. Whether the ministerie of the word be alwaies necessary in the Church and howe muche men may attribute or giue thereto Pag. 160. Chap. 11. Of the sanctifie or holinesse of the Churche Pag. 184. Chap. 12. Whether the Churche may erre Pag. 197. Chap. 13. Whether the Church bee aboue the holy scripture that is to say whether the holy scripture depend on the iudgement and authoritie of the Church Pag. 213. Chap. 14. Of the Discipline of the Church Pag. 234. Chap. 15. Whether it belonge to the Churche to make lawes and if shee make some howe far the faithfull ought to obey her Pag. 25◠Chap. 16. Concerning the afflictions and persecutions of the Church Pag. 274. ¶ To the most noble Lorde my Lorde Henrie de la Tour Vicount of Turenne Countie of Monfert Baron of Mongacon Oriergues Bonsolz Fey Seruissac Croc c. Captaine of fiue hundred men at armes of the kings armies MY Lorde Lactan. lib. 4 de vera sapient cap. 30. Lactantius hath very properly and fitly called the Church the fountaine of trueth the house and dwelling place of faith and the Temple of God adioyning withall that if there bee any whiche entreth not into this Temple or if there bee any that goe out thereof hee is shut out from the hope of life and from eternall saluation For euen as in the time of the vniuersall flood none could bee saued whiche were out of Noe his Arke Gene. 7.20.23 so without the Churche there is neither hope nor faith nor grace nor saluation Whiche thing also the Apostle Saint Paul did verie well declare and meane when beeing purposed to excommunicate some and to caste them out of the Churche 2. Cor. 5 3.5 1. Tim. 1.20 hee saide hee muste deliuer them vnto Satan For as Iesus Christ reigneth in the Churche so Satan reigneth without the same and as they whiche are in the Church hauing Iesus Christe for their head are in very good state blessed so they which are out of the Churche hauing the Diuell for their head cannot but be wicked and accursed And therfore it is said both in Isaiah in Ioel That in Sion and in Ierusalem there shal be saluation Isaia 46.13 Ioel. 2.32 There being meant by Syon and Ierusalem the Church of God as also by the worde heauen there is meant the same thing in the Apocalips when S. Iohn saith I hearde a great and lowde voice Reue. 12.10 saying Nowe is saluation in heauen On the other side wee reade that when God declareth that hee will vtterly roote out some from the heauenly life hee denounceth against them and threateneth Ezech. 13.9 That they shall not be in the counsell assemblie of his people neither written in the role of his seruantes And Dauid very well knewe and felt this when sometimes being in exile all griefes and aduersities were vnto him tollerable and as a man woulde say easie to beate excepting this that hee was depriued of and wanted the solemne assemblies wherein men made publike declaration and protestation of Gods religion and seruice Wherefore be wailing his condition because hee was excluded from the visible Churche hee beeing also shut out from accesse or comming to the Tabernacle by the crueltie and tyrannie of his enemies hee cryed out earnestly and saide O Lord of hostes how amiable are thy Tabernacles Psalm 84.1.2.4.10 My soule longeth yea fainteth for the courtes of the Lorde for my hearte and my fleshe leape for ioy in the liuing God And a little after Blessed are they which dwell in thy house they will euer prayse thee For a day in thy courtes is better then a thousand other wheis I had rather bee a doore keeper in the house of my God then to dwell in the Tabernacles of the wicked For thereby hee hath declared that the condition of those men which bestowe their life yea although it were but a day long in the seruice of God in the middest of the Church among faithfull people is farre more blessed then theirs who liue though it were neuer so long out of Gods house and in the midst of those out of whose companie their religion is banished To which purpose also belongeth that which the same Prophete singeth in an other Psalme Psalm 27.4 One thing haue I desired of the Lorde that I will require euen that I may dwell in the house of the Lord all the dayes of my life to behold the beautie of the Lorde and to visit his Temple And againe when hee saith Psal 106.45 Remember or haue mercie on mee O Lorde with the fauour and good will of the people and visite mee with thy saluation That I may set the good thinges of thy chosen ones and reioyce in the ioy of thy people and glory with thine inheritaunce And for this verie cause and occasion the Apostle to the Hebrwes commendeth praiseth Moses Heb. 11.24.25 when hee saith That by faith hee beeing come to age refused to bee called the sonne of Pharaoh his daughter chosing rather to suffer aduersitie with the people of God then to inioy the pleasures of sinne for a short season Wherefore if wee woulde that GOD shoulde gouerne vs by his holy spirite to the ende to make vs inioy and possesse his spirituall and heauenly good thinges
only in respect of ciuill iudgements and because they are the tutors mainteiners and defenders of publike good things and common wealth but also because the principall parte of their charge and office is to serue God in nourishing and mainteining his seruice as well outward as inward in causing pure doctrine and religion to florishe and in keeping the state of the Church safe and sound and whole in euery parte For whiche effect and cause they are also named in Isaiah Nurcing fathers Isaia 49.23 1. Tim. 2.24 and Nurces of the Church The Apostle writing vnto Timothie sheweth vs the selfe same matter when after he had exhorted them to pray for the kinges and for all those which are placed in authoritie hee addeth as a fitte reason and very strong for that purpose That vnder them wee may leade a quiet and peaceable life in all godlinesse and honestie For thereby hee euidently declareth that the Magistrates office is to haue care that the people whiche are committed to them shoulde liue not onely in honestie and in peace one of thē with another but also in all godlines and feare of God But if the holy scripture did not teache vs this yet wee might in some sort learne it out of prophane authours that is to say Philosophers and Heathen lawemakers For among the Philosophers Aristotle in his Politikes hath saide Aristot in Politicis That Godlinesse and religion are the matters whiche Magistrates ought to esteeme moste necessarie for the establishment of common weales Plato in Epinom And Plato in his Epinomis saith also That Princes shoulde not at any time bee persuaded that there is any thing more profitable and necessarie for mankinde then that vertue is which men call pietie and godlinesse that is to say religion and the seruice of God And as concerning lawemakers wee knowe that they hauing to prouide for necessarie thinges and to make ordinances and decrees therefore haue alwayes giuen the first and most honourable place to pietie or godlines and the seruice of GOD. And indeede because they woulde that their lawes shoulde be of greater authoritie and better receiued of their people as well agreeing with pietie and godlinesse Minos they haue made them beleeue that their Gods were authours thereof Minos the Lawemaker of the Cretenses gaue them to vnderstande that hee was Iupiters familiar friende and that hee spake often to him to the ende the people might beleeue that hee receiued from him the lawes which hee established amongest them Zoroastes Zoroastes giuing lawes to the Bactrians and Persians said that hee receiued them from Oromason whome they accounted for God authour of al goodnesse Trismegistus saide also Trismegistus that hee had receiued from Mercurius the lawes whiche he gaue to the Egyptians Carondas Carondas the lawemaker amongest the Carthaginenses referred and ascribed his lawes to Saturnus Licurgus Licurgus the lawemaker of the Lacedemonians referred the lawes which hee gaue to Apollo Solō Draco Solon and Draco the lawemakers among the Athenians referred their lawes to Minerua Xamolxis Numa Xamolxis the lawemaker among the Scithians ascribed his lawes to Vesta Numa to the ende he might get authoritie to his lawes amongest the Romans feigned that in the night season hee had great acquaintance or lay with the goodnesse Aegeria Wherefore this remaineth resolute and standeth sure that Princes and Magistrates to the end that they may in good policie and order gouerne their Lordships and frame the maners of their subiectes ought alwayes to beginne with pietie and the seruice of God as with the most necessarie matter and as without the which there is no regiment or gouernment in the worlde which can long subsist or stand And therefore for this cause specially is it that good kinges princes and lords are praised in the Scripture as Dauid Iosiah Hezekiah amongest kinges Ioseph and Daniell among the rulers and gouernours of prouinces for kings Moses Iehoshua and the Iudges amongst those who had the guiding and leading of people whiche were free Wherefore the flatterers of the courte doe villanously abuse and mocke the very Lordes and Princes when they blow this into their eares that the cause of religion concerneth them nothing at all and that they ought to bee content with this that they haue some care of politike matters committed vnto them and charge of their domesticall and housholde affaires and namely of their Horses Dogges Haukes Foules c. For warre for hunting hauking and for their other particular pleasures without trauelling and taking any more paine for all that or any part thereof whiche concerneth the good estate affaires of Gods Church Thankes bee to God my Lorde that you bee farre otherwise instructed in that which belongeth to the duetie of Christian lordes and magistrates than that which the courtiers brabble and prate not to suffer your selfe to bee distracted neither to goe astray from that which the truth hath once taught you And I hope yea I hope it very stedfastly that that great god who hath put and placed in you so good seede will giue it so good an increase that he will be thereby for euer glorified and that that true not counterfet profession of the religion which you haue will bring to passe that you shall bee more and more loued and honored of good honest people and feared reuerenced of the wicked and persecutors On mine owne parte that I might bring some aide and succour to the faithfull people to the end that they might learne by your example to put a difference betweene the true and false Church by the same meane to resolue to keepe and stay them selues vppon the true Church and that I might also giue some familiar and plaine order to all to knowe on which side the true Churche is I haue as diligentlye builded framed and prepared this present discourse as it was possible for mee wherein I intreate of the Churche and all the points and partes thereof that I thought meete and purposed to touch or could think vpon And therin I haue followed the most apt and cōuenient order that I coulde choose without confounding the matters therin declaring al that which wee ought to behold and beleeue of the church touching her estate forme guiding gouernment For I shewe therein what is the true Church whiche are her true and infallible markes which is the true succession calling of Pastors therin what is her spreading abrode increase of continuance who is the head thereof howe shee is holy whether she may erre what is her power and authoritie amongest whom it is what be the degrees and orders of her guiders what is her discipline whether the Ministerie bee necessarie in her And lastly I speake of her persecutions and afflictions in which point I am somewhat more large then in the rest because I knewe that the present neede and occasion required it to the end I might confirme and
triumphant is the companie of blessed spirites who hauing gotten victory through Iesus Christ against their enemies the diuel the world the flesh sinne death and hell triumph at this present on high in heauen praising God and celebrating the glorie of his name with all ioyfulnesse We haue a goodly description of this Church in the Reuelation Reue. 7.9.10 Cap. 7.9.10 The Church militant is the assemblie of all the faithfull people who as yet on earth fight vnder the banner or standard of Iesus Christ their head against the foresaide enimies whose armours or weapons are set out by S. Paule in the Ephesians Eph. 6.13.14 c. chap. 6. For it is not the Lords will that so long as we are to walke here belowe we should bee without afflictions but hee will haue vs to be continually in the battell and alwayes troubled and tormented through the malice of men yea so much the more by howe much we shall earnestly indeuour to serue him in all godlinesse and holinesse Act. 14.22 this matter also being alreadie concluded that by many tribulatiōs we must enter into the kingdome of God Wherevnto doe appertaine also Ioh. 15.20.16.2 2. Tim. 3.12 the sentences of Iesus Christ and S. Paul Ioh. 15 20. Ioh. 16.2 2. Tim. 3.12 But hereafter we will speake more largely of the afflictions of the Church The second distinctiō is that the Church is called either Catholike that is to say vniuersall or generall being dispersed thoroughout the world and comprehending vniuersally all the faithfull and elect people of God or else particular whiche is a part of the vniuersall for wee vse to call them particular Churches or congregations whiche are limited within a certaine number and inclosed in certaine places being as it is saide before partes and members of the vniuersall suche in former time were the Churches of Corinthus Rome Ephesus such are at this day the Churches of Fraunce Germanie England Switzerland and other places of all which together consisteth the vniuersall which notwithstāding is but one as anon we shall see The third distinction is that the Church is sometimes said to be inuisible and sometimes visible The inuisible Churche is streitly and narrowly considered and is the verie same which before we called Catholike or vniuersall comprehending only the faithfull and elect in whiche number they also are to be accoūted that be alredy dead The visible Church is considered more largely and comprehendeth al them which are called by the preaching of the Gospell to be of Christes flock Augustine in Psal 64. S. Augustine vseth this distinction in his writings For writing vpon the 64. Psalm he saith that the church which is signified by Ierusalem tooke beginning from Abell and Babylon from Caine and yet notwithstanding in his booke of Baptisme against the Donatistes chap. 16. August Lib. 1 cont Donatist cap. 1 6. taking the Church in a more generall signification he saith that the same which begate ingendered and brought foorth Abell Enoch Noah Abraham and the Prophetes did also begette ingender and bring foorth Caine Ismaell Dathan and others such like But wee must more narrowly and deepely search this matter declare what it is which doth properly belong to the Churche as well Catholike and inuisible as to the other which I said was visible But first of the Catholike and inuisible Church CHAP. II. Of the Catholike and inuisible Church which indeede is but one albeit it haue manie particular partes and members BY that which hath bin said before it is an easie matter to gather make a good certaine definition of the Church Wherefore first we say that the Catholike and inuisible church is the cōpanie of al faithful people scattered throughout the whole world whō God hath chosen to euerlasting life With this definitiō agreeth that which may bee gathered out of that whiche Saint Paule saith to the Corinthians to witte that the Church is the companye of all those 1. Cor. 1.2 that beeing sanctified through Iesus Christe and called to bee Saintes doe call vpon the name of our Lorde Iesus Christe in euerie place The Church then is not an house of woode or of stone builded by mans hande but the congregation commonaltie and fellowship of all those whiche followe the trueth of faith Which matter also we may confirme by these reasons following Gal. 1.13 Act. 9.14 First S. Paul confesseth That he persecuted the Church of God Ananias saith that he had authoritie from the high Priestes to bind all those that called vppon the name of the Lorde that is to say Christians Here we see that Saint Paule calleth those the Church whome Ananias nameth Christians or such as did call vppon the name of the Lord. Eph. 1.23 1. Cor. 12.27 Secondarily the Church is called the bodie of Christe and the companie of faithfull people is also called the bodye of Christ wherevpon it followeth that the Church is no other thing but the companie of the faithfull Ioh. 10.16 Thirdlie Iesus Christ him selfe calleth the Churche a sheepfolde wherevnto sheepe apperteine and belong but by sheep are meant the elect as appeareth by that which is said Math. 25. The Churche then is nothing else Mat. 25 32.3◠but the sheepefold or congregation of the elect Fourthly the auncient writers haue so declared it August in Psal 122. and set it out For behold howe Saint Augustine hath spoken therof All faithfull Christians saith he are the Church And Chrysostome Homil. 20. de expuls ipsius Lib. 7. de stroma The Churche saith hee consisteth not in walles but in the multitude of faithfull people Clemens Alexandrinus saith also I call the Church not the place or the temple but the congregation of the elect This Church is called Catholike or vniuersall for three reasons First in consideration of the place for it is not tyed to one certaine place as citie prouince or kingdome but is dispersed and scattered abrod throughout all the worlde Mat. 28.18 euen as Iesus Christ hath saide that hee hath receiued all power both in heauen and in earth and as the second Psalme sheweth that all nations and all the endes and coastes of the earth Psal 2.8 are by the Father appoynted to his Sonne for his inheritaunce and therefore also did Iesus Christe sende foorth his Disciples through out all the worlde to preache the Gospell and to minister the sacramentes Mat. 28.29 Wherefore Donatus erred when hee went about to tie the Church to a certaine corner of Affrica onely The Romishe Catholikes also doe at this day abuse themselues when they indeuour to tie it to Rome alone For though it were so that the Church of Rome were a true Churche wherof we will speake in a whole plaine chapter afterwardes yet it could not be but a particular Church at no hand the vniuersall churche wherof we speak They also are likewise deceiued who thinke to chase and
their Gods The Iewes haue the barke or huske of the lawe and their owne Thalmude The Turkes haue the Alcoran of their Mahumet and the heretikes also boast them selues of the doctrin of the Gospell and yet all these are false signes or markes But the true churche hath for her first and principall marke the woorde of GOD purely preached to the whiche the churche consenteth conformeth her self as wee prooue it plainely by these places of Scripture Iesus Christ saith My sheepe heare my voyce Ioh. 10.27 and I knowe them and they follow mee And Saint Paule in his Epistle to the Ephesians you are saith he builded vppon the foundation of the Apostles and Prophetes Eph. 2.20 Iesus Christe himselfe beeing the chiefe corner stone And indeede if this be true as of necessitie it must needes bee that by the scriptures wee are brought to the knowledge of Christ as Christ him selfe affirmeth Search the Scriptures diligently for they are they which beare witnesse of mee Ioh. 5.39 ought wee not then by the same Scriptures to be guided and lead to the knowledge of the true and right Church This matter the auncient fathers respected when they taught that the true church ought to shewe and declare it selfe by the holy scriptures Contra Pitilia Cap. 2. as Saint Augustine saying There is great disputation betweene vs and the Donatistes to knowe where the Church is What is then that wee haue to doe herein Shal we search it out in our owne wordes or rather in the wordes of our Lord Iesus Christe the heade thereof verily we ought rather to seeke for it in the wordes of him that is trueth and knoweth very well his owne bodie 2. Tim. 2.19 For the Lord knoweth them that be his And againe I will not shew or declare the Church by the doctrine of men but by the worde of God Cont. Pitili cap. 3. Aug. epist 166. Also by the scriptures saith he we haue learned Christ by the scriptures likewise wee haue learned to know the Church Wee haue these scriptures common amongest vs wherefore then doe wee not retaine and holde in them both Christ and his Church And Chrysostome saith Supr Matth. exposit 2. Hom. 49. cap. 24. Lib. 2. de Iaco. cap. 7. Hee that will know whiche is the true Churche of Christ by what meane can he knowe it in suche and so great a confusion of outwarde shewe if it be not onely by the Scriptures Saint Ambrose saith also The true and Catholike Churche is there where GOD himselfe appeareth and speaketh to his seruantes by his owne worde The other marke of the Churche is the lawfull administration of sacraments Cont. Faustū Manich. lib. 9. cap. 11. Saint Augustine hath sometime sayde that men can not vnite or knit themselues together in any religion whatsoeuer bee it true or false but by the meanes of some sacramentes or visible signes So the Gentiles had their sacraments and sacrifices The Iewes had Circumcision and some other outward signes of their religion But the true Church hath for the second of her markes her owne sacraments instituted by Iesus Christe the head thereof that is to say baptisme and the holye supper And therevnto must bee referred that which Saint Augustine sayth Ad inquisit Ianuar. cap. 1 The Lorde hath vnited or knit together the newe people that is the people vnder the newe Testament by the sacramentes which are few in number easie in obseruation and very great in signification to wit by baptisme consecrated or administred in the name of the blessed Trinitie and by the communicating or partaking of his body and of his bloud Besides Saint Paule doeth in like sorte rightly teach vs this 1. Cor. 12.13 when hee saith first of baptisme that we are all baptised by one spirit into one body and afterward of the Supper we that are many 1. Cor. 10.17 are one breade and one body because we al are partakers of one and the selfe same breade meaning thereby that these two sacramentes are in suche sorte the two common signes of the Church that by the same we are visibly gathered together into the house of God that we may there be accounted in the number of his housholde seruants and contained in the vnitie of the body of the Church withall the faithfull and by consequent drawne taken and separated from all other people prophane nations CHAP. IIII. Whether these true markes of the Church are to be found amongest the Romish Catholiks THese then are the two certain infallible marks of the true church by which men must examine all assemblies that pretend the Name and Title of the Churche leaste otherwise they be seduced and deceiued Wherefore if a man will know whether the true Church be among the Romish Catholikes or no we neede not haue recourse to any other proofe or touchstone then this onely But it shall behooue vs to holde and to keepe in memorie one foundation or sure ground to wit that these two markes must alwayes be retained and kept in their puritie without being any manner of waye falsified or corrupted that is to say that the preaching of the doctrine must be pure and the administration of the sacramentes sound and lawfull For indeede in outward shewe they would make men beleeue that these two markes are to be found amongest the Romish Catholikes but when all shall be rightly and duely examined wee shall finde that the true Churche is not for all that on their side For as concerning the worde it is not preached by them rightly or purely but as S. Hilarie sayth they make a sense vppon the scriptures and take it not out of the scripture and make it as it were a leaden rule which men commonly call Regula Lesbia applying it to their owne intentes and purposes and not submitting their owne purposes to it Touching this matter it is needefull for vs to knowe that all exposition of holy scripture must bee referred to two principall heads or ends that is to say that it tend to the glory of God and that it bee conformable or agreable to the analogy proportion of faith For touching the first Iesus Christ sayth He that seeketh the glory of God Iohn 7.18 is true Now without doubt when the Romish Catholikes extol mans free will ascribe vnto man some merit for his works they snatch and as it were by violence pull away frō God some part of the glory which is due vnto him and so by consequent whē they serue them selues with certain peeces of the scriptures to proue that whiche they pretend they can not therein excuse them selues but that they corrupt and falsifie the scriptures declaring them selues hereby right heretikes indeede For as S. Ierome saith Who so euer expoundeth the scripture otherwise then the sense meaning of the holy Ghost requireth In epist ad Galat. although hee haue not withdrawne or separated himself from the
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
abolish the name either of Christ or of his church Hereby therfore it appeareth that we denie nor but that the Churches ouer whiche hee beareth rule by his tyrannie remaine Churches still but wee say that hee hath prophaned them by his vngodlinesse and so poysoned them by his false doctrines that there appeareth amongest them a picture or image of Babylon rather than of the holy citie of God To conclude we say that they be Churches first because that the Lord hath myraculously preserued amongest them the remnants of his people though they be poorely and thinly scattered abroad Secondly because there remaine amongest them some markes and rokens of the Church specially these tokens the power and effectualnesse whereof cannot be abolished neither by the craft of the Diuell neither by the malice of mē But on the other side because the markes which we haue principally to regard in this dispute or question bee blotted out there we say that there is not amongest them a right shewe and lawfull forme of a Church neither in any of their particular assemblies neither in the whole body And these are the woordes of Caluine But though we might in deede accorde and agree to this that the Romish Churche were the true Church in respect of the baptisme which it hath yet there should be no reason to inferre thereupon that we ought also to take and hold it for the true church in respect of the other points of doctrine for it is most manifest that for the moste parte they are altogether contrarie to the expressed word of God And as concerning baptisme albeit they adde many vaine and superstitious Ceremonies ministred in a tongue vnknowne to the people and not vnderstood of them yet so it is that notwithstanding the substance remaineth and that which is the principall or chiefe point of the forme as we haue shewed Nowe if one would demaund why then suffer wee not our infants to be brought to the Romish Church there to bee baptised seeing that the baptisme which is there ministred is good I aunswere that wee suffer it not because God hath giuen vs grace to knowe the superstition and idolatrie which is there committed 1. Cor. 10.14 1. Ioh. 5.21 to whiche wee may not at any hande sticke cleaue or consent whatsoeuer appearance and shewe of good wee suppose may come thereby either to vs or to our children For Saint Paule saith Rom. 3.8 That we ought carefully to looke vnto our selues not to doe euill that good may come thereof And also because that through Gods grace and goodnes we haue a meane and way opened to haue our foresaid children baptized in the refourmed Churches without any abuse error superstition or idolatrie They will say yet further that Iesus Christ ceased not to approue and allow the Church of Ierusalem in his time though it had in it store of errours which hee well declared when hee was there present at the sacrifices and feastes Wherefore then doe not wee approue also the Romishe church althogh it haue errors in it For if a church shall for some abuses faultes or errors loose the name of the true Churche where shall wee then finde one alone in the whole worlde I aunswere firste that wee holde not that a true Churche looseth the name of a true Church for some abuses or errors therein For S. Paule left not of to name the faithfull people of Corinthus the Church although he blamed and reproued them for many errors and corruptions not onely in respect of their manners but also concerning their doctrine And we shall see hereafter that particuler Churches are neuer so perfect in this worlde but that they bee oftentimes subiect to error and goe astray But wee rightly hold and affirme that the Romish Church ought to leese the name of a true Churche because shee hath degenerated and gone out of kinde from the auncient and Catholike Churche For the true auncient and Catholike Churche cleaueth to her only heade and husbande Iesus Christ shee beleeueth his worde and followeth him she is faithfull to him without committing adulterie with idols which the Romishe churche doeth not which thing we haue a little while agoe shewed Secondly as concerning that that Iesus Christ did approue the churche of Ierusalem in his time we say in the first place that there is very great difference betweene the estate of that church then as it was and the estate of the Romishe church such a one as we beholde it at this day For the abuse and corruption as well of doctrine as of Sacraments the manifest Idolatry which beareth sway at this present in the Romish church was not at that time in the church of Ierusalem Which is easie to proue because that Iesus Christ would not haue made much a doe to beat downe the idols and to reforme other abuses if they had had place there as hee ouerthrewe the tables of the money changers Ioh. 2.14 and cast out of the temple those that there sold openly sheepe and Doues Moreouer Iesus Christe woulde not reiect or disalowe the churche of Ierusalem because that the time was not yet come wherein hee shoulde put an ende vnto the ceremonies of the lawe Leuit. 17.3 Deut. 12..13 Wherefore for as much as the faithfull had the commandement of God whereby it was appointed them not to searche or seeke newe places to offer their sacrifices and oblations in but to come and to stay them selues within the Court of the tabernacle or of the temple Iesus Christe woulde not despise this place But wee knowe that whatsoeuer corruption was there no faithfull man was inforced to cleaue or sticke to any superstitious manner or custome whiche is not practised at this day in the Churche of Rome For as all there is full of superstition and manifest idolatrie so they will constraine and inforce the faithfull by fire and sworde to consent thereto and to pollute and defile themselues therewith against their owne consciences and Gods expresse forbidding Lastly to what point did Iesus Christe bring the Church of Ierusalem when the high Priestes Scribes and Pharisees shewed them selues great madde men not doeing their duties towardes it did hee not take his vineyard from these husbandmē who did not giue him the fruites which belonged vnto him and committed the same vnto others that is to his Apostles and their successours to yeeld him fruite in their seasons Euen so likewise hath the Lorde doone therewith in the Popedome Hee hath not destroyed his Churche but hath only chaunged the estate thereof taking it out of the hand and guiding of the Bishops and Popishe Priestes and placing it againe vnder the gouernement and charge of other guiders and leaders who can see more cleerely and bee of better trust as it is spoken in Saint Matthewe Mat. 22.40 vnder the similitude or parable of the vineyard To conclude if they aske what shall become then of our predecessours who dyed in the faith
or seruitour In whiche sense S. Paule calleth the Magistrate the Deacon of god that is to say Rom. 13.4 Ephe. 3. 7. Rom. 15.8 the seruant or minister of God and he nameth himselfe the Deacon that is to say the minister of the Gospell as also hee calleth Iesus Christ the Deacon of circumcision that is to say the minister thereof Wherefore being so taken and referred to the estate calling of the Pastor it is commonly translated and turned by this worde minister or seruant as in the first Chapter of the Epistle to the Collossians and the third chapter of the first Epistle to the Corinthians Colos 1.7 1. Cor. 3.5 But sometimes it is taken more straitly for thē which haue a charge and office to gather the almes to dispense or bestow them among the poore The first occasion that was giuen to chose these Deacons in the Church was this because the Apostles could not very well prouide for or furnish both the charge of preaching the woorde and of distributing the goods of the poore And for this cause were the seuen Deacons chosen of whom is spoken Acts. 6. Acts. 6.2 And the conditions and qualities which ought to be in the Deacons that men will chose are there described and set out and also in the third Chapter of the first Epistle to Timothie 1. Tim. 3.8 c. These are the degrees of the Churche or ecclesiastical orders which Iesus Christ him selfe set vp and his Apostles after him established for the regiment and gouernment of the Church which order was afterwards in the Popedome by litle and litle not onely corrupted but vtterly ouerthrowne For in that tyrannous kingdom after that corruption had once craftily ouertaken or stolne vppon the doctrine of the Churche they deuised and forged a stewardship dispensation and bestowing of ecclesiasticall offices and charges which was altogether farre off and estraunged from the former simplicitie and plainenes whereof we haue spoken Wherin first they made a sacramēt without the warrant of Gods worde of the orders and degrees of ministers Afterwardes they deuised a certaine kinde of creame or oyle to annoint them as they say but in deede it is to grease or smeare them fetching that through a false zeale from Aaron and that which was done in olde time vnder the lawe And also shauing or shearing specially of the crowne of the head against the custome both of the Apostles Act. 18.18 and of the primitiue Church It is true in deede that Saint Paule did once cause his heade to bee shorne in Cenchrea after the maner of the Iewes but it was by reason of a vowe which hee had made and not that hee was then ordeined into some ministerie but a great while after his calling And in that hee caused himselfe to bee shorne he did it not for any other purpose but to applye himselfe thereby to the Iewes who were as yet very rude not wel instructed as he himselfe protesteth in the Epistle to the Corinthians 1. Cor. 9.20 That of his owne accord willingly he became vnder the law although he were deliuered there from to the end he might winne the Iewes Orders of the Romishe church Next they established or made seuē orders of the church the first Porters or doore keepers the second Readers the thirde Exorcistes or in plaine english Coniurers who as they faine had power giuen them to lay their hands vpon madde men and men possessed with diuels and to heale them the fourth Acoluthes that is to say followers who wayted vpon the Bishop in his householde seruices and did continually accompanie him first for honours sake and then that no suspition shoulde aryse of them the fifth Subdeacons or vnderdeacons the sixt Deacons and the seuenth Priestes of which last sort they haue made many degrees whereof they call some simple or single Chaplaines Others Curates and Vicars others Bishops others Archbishops or Metropolitanes other some Cardinals And afterwarde they came to the foure Patriarches and lastly to the Pope himselfe But from whence commeth this goodly hierarchie or order of Pristes who hath established it and set it in nature or being Did Iesus Christ or his Apostles the scripture maketh no mentiō therof But let vs discourse a little vppon the fountaine and beginning of these goodly degrees I say and meane onely of those whiche they conteyne vnder the name Priest For the others keepe not the place of true Bishops and Pastors of the Church as these woulde seeme to doe And yet notwithstanding hee that will heare speeche thereof Theo. Beza lib. confes Punct 7. ca. 11. let him reade the confession of Theodorus Beza As concerning Chaplaines Durandus in his booke called Rationale diuinorum offic alleadgeth two reasons to shew why priests were so called The one is because the kings of Fraunce in time heretofore when they went to warre were wont to carrie with them Saint Martins cappe or hoode which they kept vnder a tent which of the cap kept in it was named Capella that is Chappel and the Clerkes or Priests that had the keeping of this Chappell were called Chaplaines and afterwardes in continuance of time this name was in some countries giuen generally to all priestes And these little Cabbines or corners or rather high places which were in the popish temples wherein the Chaplaines saide their masses were called chappels The other reason is that when in olde time there were set out an armie or to doe some exploite by souldiers they had in the campe certaine speciall tents to say masse in which tentes were couered ouer with goates skines Now a goate in latine is called Capra or Capella that is to say according to the portuise of the priestes which are at this day Chappell Wherefore because these tents were couered with goates skinnes they were named Chappelles and the priestes which had the keeping of them and who did therein sing their masses were called Chaplaines Beholde verilie two reasons to shew from whence this name Chaplaine is taken which reasons are very high full of great speculation or insight conteining verie great mysteries and such as are meruelously deepe but we leaue thē to bee meditated or loked into diligētly to the priests which are the Popes Chaplaines to the end that they should aduise and take counsell to see whether they can be willing that their reuerende name shoulde bee fet and drawen from these base beginnings Curates Curates haue another fountaine In old time according to the order established by Iesus Christ the Pastours were ordeined placed distinctly and without confusion in seuerall Churches For to the end that euerie Pastor might knowe his owne charge and bee able to yeelde a better account of his flocke and that one shoulde not any whit at al incroch vpon or intermedle with others also to the ende that the flocke and sheepe might knowe where they might seeke for and find their owne pastors they
benefices without exercising and executing offices It is affirmed that Pope Innocentius the 4. of that name about the yeere of Christe 1244. did so exalt their estate and calling that he commanded by Edict that frō that time forward they should go on horseback and should weare a red cap or hat a scarlet to be for a signe and witnesse that they ought to be alwaies readie and prepared to suffer and shed their blood for the defence of Christian religion And Paul the second about the yere 1470. hath ratified the same Edict and in some point augmented inlarged it But some will set vp him selfe and say that these Priestes and Deacons of Rome which were called Cardinals obtained that name because at the time they were such as the Cardinals at this present are that is to say hauing authoritie and iurisdiction ouer all other Bishops and Priestes I aunswere that the case goeth not so For we find this that the Priestes and Deacons of Rome were in times past much lesse and inferiour to the Bishops in steede whereof at this day they goe before them in honour and dignitie And that so it is we reade that when the Bishop of Rome sent two Embassadours or Legates to the councell of Carthage wherof one was a Priest of the Church of Rome he was set the last of all Also that in the coūcel which Saint Gregorie held the Priestes of the Church of Rome were set last made their subscription apart by themselues and the Deacons had not so much credite as to subscribe Touching the foure Patriarches Patriarches we haue spoken thereof in the beginning of the 7. Chapter Now we must vnderstand that the names of Patriarch and Metropolitane were in time heretofore takē for one charge or office as appeareth by this Socrates lib. 5 cap. 8. that Socrates the historiographer speaketh of the councel of Constantinople wherein mention is made of Metropolitanes These Patriarches then or Metropolitanes beeing lifted vp in degree of honour aboue all the rest of the bishops in processe of time thrust on foreward with ambition haue so incroched one of them vpon another that at the last they haue brought all the Patriarches euen to the number of foure as wee haue named and described them in the aforesaide seuenth chapter And this hath principally come to passe because that either for the antiquitie of the Churches or for the renowne of the cities and excellencie also of the Bishops men haue reuerenced and honoured Rome Constantinople Alexandria and Antioch aboue all other Cities and by consequent the bishops of those places as those that were the principall or chiefe The Pope Nowe these foure Patriarches haue yet in such sort so robbed one an other that the Patriarch of Rome and hee of Constantinople haue quite and cleane taken away the roome and place of the other two And as touching the two of Rome Constantinople wee knowe what iarre and contention there hath been betwixt them which is not as yet well compounded or ended In the time of Gregorie the first of that name about the yere sixe hundred two there was great controuersie and stirre for the primacie of the Church For Iohn Bishop of Constantinople was declared and published in a full and solemne Synode of the Grecians vniuersall Patriarch and the Emperour Mauritius commanded Gregorie to obey the said Patriarch of Constantinople But Gregorie woulde not indure or suffer this presumption that any Bishop should be an vniuersal bishop ouer the rest in his Epistles he yeeldeth reasons thereof First he saith Greg. lib. 6. epist 76. Greg. lib. 6. epist 86. If hee fall that is called the vniuersall Bishop the whole church falleth frō her estate Secondly None of my predecessors hath euer desired to haue or vse this prophane worde For if there bee one Patriarch that is called vniuersal the name of Patriarch shall bee taken from all the rest To consent to this execrable and accursed name is no other thing but to betray the faith and to destroy Christianitie Thirdly Greg. lib. 7. epist 196. I speake freely and boldly that whosoeuer calleth him selfe vniuersall Bishop or desireth to bee called by that name the same is in his pride the forerunner of Antichrist because that by his pride he preferreth himselfe before all This controuersie being betweene these two Patriarches of Rome of Constantinople it fell out and was agreed that the Patriarch of Constātinople was appointed head of the Churches of the East and the Patriarch of Rome head of the Churches of the West and this latter was afterward so established and lifted vp by Phocas about the yeere 604. as wee haue declared in the seuenth Chapter that he was created Pope and vniuersall Bishop of all Churches And as touching the name pope it hath bin heretofore generally attributed and giuen to all Bishops as may bee proued by these testimonies Aurelius Bishop of Carthage is called by this name Pope in the beginning of the councel holden at the said Carthage of which councell hee was President In the hundreth fiftie and one Chapter of the same chuncell Innocentius Bishop of Alexandria is called Pope Saint Cyprian in certaine Epistles which hee writ to the same Bishop calleth him Pope The Elders and Deacons of Rome Cyprian lib 2. Epist 7. called Cyprian Pope in their Epistles Saint Ierome oftentimes calleth Augustine Pope in his epistles Dionysius Bishop of Alexandria in the thirde Epistle to Philemon calleth Heraclas his predecessor Pope as wee may see in Eusebius his seuenth booke Euseb lib. 7. cap. 7. seuenth chapter There may bee many suche like testimonies founde whiche declare that the name Pope was in auncient time common to all Bishops If the question be touching the signification of the name Suidas saith that it signifieth in the language of Syracuse as much as father But we haue disputed and discoursed heretofore largely enough of this primacie Nowe let vs returne to our first purpose and speeche who is hee that hath ordained these orders and ecclesiasticall degrees by what dore haue these pastors entred into the Lordes sheepefolde who hath called placed them in their charges was Iesus Christe who is the chiefe sheepehearde the Prince of Prophetes the wisedome of the father so ill aduised or so carelesse that hee hath not placed so many degrees and offices in his Churche as hee sawe and knewe to be needefull for the rule and gouernement thereof seeing hee loued it so much and esteemed it so deare and precious vnto himselfe that he deliuered himselfe vnto the most cruel and most shamefull death of all others to saue it Let these reuerende Prelates put downe their authors Let them shew from whence they are come and from whome it is that they bee as it were installed established and set in the Churche Let them bringe foorth and alleadge the woorde of GOD if they can or if they can not let them leaue
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
similitudes Iesus Christe very plainely expresseth what shall bee the visible state and condition of the Churche so long as it shall bee on earth that is to say that the wicked shall continually be mingled therein with the good and that in suche sorte as the tares are amongest the good wheate in the fieldes and as euill fishes are mingled with the good in the Sea Wherof followeth that which we haue saide before in the third Chapter to wit that all they which are in the Church are not for all that of the Church And indeede experience hath in all ages shewed the same vnto vs and maketh vs to behold the same as yet euē euery day Gen. 4. 3. c Cain was the first that defiled the Churche of God although he offered sacrifices in outwarde shewe as his iust brother Abell did Noah preached vnto those of his time And continuing his exercise a long season some thinke sixe score yeeres hardly woulde his owne housholde beleeue his worde Gen. 7.1 c so that GOD destroying all the worlde by the flood onely eight persons of the foresaide Noahs housholde were reserued by the meane of the Arke And euen yet of those eight persons with whome God had made a newe couenant touching the establishing againe of his Churche Ham Gen. 9.22 in his time very manifestly declared his hypocrisie Amongst the twelue Apostles Mat. 27. 3. c. Act. 1.16 17. c. Reue. 2.6 Clemens strom lib. 3. Euseb hist eccles lib. 3 cap. 29. 1. Iohn 2. 19 Iudas is found a traitour and vnfaithfull Amongest the seuen Deacons one Nicholas was an heretike at the least if that be true that this Nicholas was one of the seuen Deacons as Clemens Alexandrinus and Eusebius certainely affirme it Saint Iohn speaking of Antichristes wherewith the Churche was in his time troubled and tormented saith They went out frō vs but they were not of vs for if they had beene of vs they woulde haue continued with vs. And what at this day Howe many hypocrites and greate mungrell Mastiffes are found at this day in the outwarde Church and are suffered therin Certainely there are very many whiche are acknowledged and allowed for members of the Churche of whome GOD who beholdeth all mens heartes doth in the meane season iudge otherwise Wherefore the Church euen in this respect is not at any time in the worlde without wrinckle The fourth point which wee must note heere is that our sanctification is not performed or wrought al at one time but there are three degrees or steppes thereof to the end that it may be perfect The first degree is during this life when that our Lord Iesus Christ giueth vs his holy spirite thereby to resist and withstande the worlde the diuell sinne and our owne fleshe to the ende that wee may loue good things Rom. 7.22 23. c and hate euil Hereunto may be applied that which Saint Paule speaketh of himselfe writing vnto the Romanes in the seuenth Chapter verse 22.23 The seconde is after this life when the soule enioyeth the presence of Iesus Christ giuing it selfe vnto all holinesse but our other part that is the bodie resting it selfe in the dust without being able to applie it self vnto any thing to sanctifie the name of God by The third shal be after the last iudgemēt when beeing perfectly ioyned with Iesus Christ our head we shall behold God euen as he is who shal be all in all and that after such maner and sort as S. Paule saith that Christe is made of GOD vnto vs wisedome 1 Cor. 1. 30 righteousnesse sanctification and redemption Therfore when that our Lord Iesus Christe shal so work in vs that there shal be no spot Philip. 3. 21. 1. Ioh. 3.2 but that our very bodies shall be fashioned like vnto his glorious bodie and we shal be like vnto him then truly shal our sanctification be accomplished and made perfect which nowe is but as it were begunne in vs. CHAP XII Whether the Church may erre or no. THis question to wit whether the Church can erre hath beene diuers times tossed and handled for the opening and vnfolding whereof wee must first striue to knowe after what maner or in what sēse the word church is heere to be taken I meane whether wee must vnderstand this of the Catholike and vniuersall churche or els of the particular Churches But the controuersie is not in my iudgement of the Catholike church for wee all agree heerein that shee cannot erre as touching faith And indeede howe shoulde shee erre seeing that following Iesus Christe her head and her husband shee walketh not in darkenesse but in the light of life On the other side it is impossible that all faithfull people vniuersally euen from the first vnto the last shoulde fall into errour for there haue beene alwayes some preserued through the goodnesse and grace of GOD by whome trueth it selfe through other mens naughtines brought as it were to nothing or at the least destituted and forsaken hath yet notwithstanding been restored to her former force and is yet still mainteined and preserued Wherefore this question is touching a particular churche Touching which it seemeth good vnto vs in the first place to heare the iudgement and reasons of the Romishe Catholikes vppon this that they affirme that the churche so taken cannot erre following herein the Nouatians Donatistes and other heretikes And afterwardes we will shew foorth put downe our aduise and reasons to proue the contrarie The Romishe Catholikes thinke that the churche cannot erre although shee doe and appoint any thing without the worde of God for beeing guided by the holie Ghost she may goe and walke without the order and direction of the worde and although shee goe and walke yet shee cannot erre or goe astray But they separate that whiche ought alwayes to remaine abide ioyned together for if the churche followe not the worde of God it is impossible to keepe her from error as on the other side if shee followe it therein she doth well and cānot erre The reasons wherby they would persuade men that the church cannot erre are these following The first is this Iesus Christe doeth not at any time forsake his churche whiche is his spouse or wife Wherefore it followeth that it cannot erre I aunswere by a distinction So farre foorth as the church foloweth Iesus Christ it cannot bee forsaken of him and cannot erre but in as muche as it liuing in the worlde doeth stray from Christ and goeth aside from gods commandements it is forsaken of him and doth erre The second reason The Church is called The piller and ground of truth 1. Tim. 3.15 Wherfore it cannot erre I answere that there is in this argument a double error the one touching the word Church For Saint Paule meaneth the Catholike Church not any particular one The other is concerning the meaning of the Apostle For he calleth the Church the piller
and met together when Iames was to take counsell of that which Saint Paule had to doe Act. 21.18 touching the purging and cleering of himselfe from the slaunders that were laid vpon him and giuen out against him And wee see also whither Iesus Christe sendeth the offenders who are stiffe not yeelding to a confession of their fault when he saith Tell it vnto the Church Mat. 18.17 For by the Church there hee meaneth no other thing but the Consistorie that is to say the gouernours and guiders of the Church euen as Chrysostome hath expounded it as wee haue before obserued it and put it downe in the first Chapter To be short it is very manifest plaine that there must be in the Church Ancients or ouerwatchers appointed to this end to watch ouer the manners of the people and who also together with the Pastors must looke to the exercise and execution of discipline that the church may be wel guided and gouerned The fourth head or point is Of the corrections and censures of the Church touching the corrections and censures of the church Wee haue saide that in euery church there ought to be a Consistorie to exercise and execute the discipline Now wee adde that this ought to be found true and declared specially in the corrections and censures Whereupon we haue certaine considerations to bee obserued and marked The first is that wee must make a difference betweene secret faults those which are publike and open that wee may applie thereto meete and conuenient censures I call them secret faults which are knowne to one alone or to very fewe persons And I call them publike and open faultes which are notorious and manifestly knowne of euery one or els of very many men If then the faultes be secret wee must follow in the correction and amendment therof the rule which is prescribed by Iesus Christ Mat. 18.15 in Matthew 18. where it is said If thy brother offend or sinne against thee goe tell him thereof betweene thee and him alone c. But if the faults be publike and open we must follow the commandement and example of Saint Paul 1. Tim. 5.20 His commandement is this Suche as offend reproue openly that the rest also may feare His example is in that when S. Peter had committed an offensiue fault hee did not warne him thereof apart Gala. 2.14 or by himself but did reproue him openly that before the Church The second consideration is that among open faults and offences there are some whiche are lesse than othersome are and therefore discretion and iudgement ought to be vsed in the censuring thereof But all the circūstances cannot be easily expressed wherefore the Consistorie ought to bee wise of good iudgement to practise the admonition and warning of Saint Iude Iude. 22.23 whē he saith Haue compassion of some in putting difference other some saue with feare pulling them out of the fire For amongest faults some deserue but simple or bare admonition alone othersom suspention from the holy supper others excommunication and other some other censure But we cannot be deceiued in this what so euer it bee in following doing that which the worde of God commaundeth vs that is to say to cut off from the church rebellious impenitent persons also faultie persons Mat. 18.17 1. Cor. 5.3.4 Tit. 3. 10. whiche stand stiffe in their faultes and consequently heretikes The thirde consideration is that when the question is of Censures and namely of cutting off from the vse of the Supper or of excommunication one alone should not take vpon him the knowledge thereof but it is necessarie and meete that the iudgement of the Church should bee interposed or come betweene For one man alone whatsoeuer graces hee hath receiued from God cannot or ought not to attribute vnto himselfe suche an authoritie And therefore S. Paul being willing to excommunicate the incestuous person saith thus 1 Cor. 5.3.4.5 I verily as absent in body but present in spirit haue determined alredie as though I were present that he that hath thus done this thing when yee are gathered together and my spirite in the name of our Lord Iesus Christ that such a one I say by the power of our Lord Iesus Christ be deliuered vnto Satan c. Although hee was an Apostle yet hee alone and of his owne authoritie doth not cut off from the Church this incestuous person but communicateth his aduice order to with the Churche to the ende that the matter might be done by common authoritie and consent And indeede in olde time this was the common and vsuall maner to wit that the Ecclesiasticall censures shoulde bee executed Tertul. Apologeti ca. 39. by the Consistorie For as it appeareth by the Apologetike or defensiue writing of Tertullian if question shoulde bee had touching them that ought to bee excommunicated or of them that had committed certaine faults whether they ought to bee receiued or no this authoritie appertained to the Ministers and Elders of the Churche who ordinarily and commonly assembled and met together for that purpose and matter But the denouncing or publishing of the excommunication or the casting of one our or the publike receiuing of him againe before the Churche was done by the Pastour In this sorte Origen ordaineth Origen in Iohan. Hom. 7. that hee whiche hath beene three times admonished and yet afterwardes amendeth not shoulde bee cut off from the bodie of the Church by the gouernors of the Church And Saint Cyprian Cypri lib. 3. epist 10. 14. 27. making mention of the custom and manner vsed in his time touching the publike and open censures of the Churche saith that nothing at all was done by the Bishoppe without the counsell of the Clergie and the consent of the people Wherefore the Pope of Rome declareth him selfe to bee a false dealer and indeede a Tyrant when snatching away and that by violence from the Church the right and power that belongeth thereto hee arrogateth to himself and to his power authoritie to cut off from the Churche and to excōmunicate whom so euer hee or any of them shall thinke good The fourth consideration is touching the ends which men ought to set before them in the corrections of the church namely in excommunication Now there are three speciall endes thereof The first is that those which be of wicked life and conuersation may not haue anye place amongest true Christians to the contempt of Gods name The second is that good people may not bee corrupted by the conuersation of the wicked 1. Cor. 6.6 for a little leauen leaueneth the whole lumpe The thirde is that they which haue fallen and offended may bee confounded and ashamed in themselues and aftewardes lifted vp againe comforted and reconciled to the Church That is it which S. Paule setteth out and meaneth 2. Thes 3.14 when he saith If any man obey not our
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
made that those which woulde doe any thing against the religion of their Auncestours shoulde bee banished and sent into the Isles Euseb lib. 4. cap. 62. Eusebius reciteth certain things takē out of the Apologie of Melitus the bishop of Sardis amōgst which is this also to be shewed that the faithfull people suffered persecution by reason of some newe Edictes which were published in Asia wherewith the slaunderers making themselues strōg were prouoked and stirred vp to pill and robbe the faithful in euery place wheresoeuer they found them and to steale away the goods of the poore innocents Euseb lib. 5. cap. 1 The Epistle of the Martyres of Vienna and of Lions Cities of Fraunce sent to the faithful people of Asia Phrigia of which Eusebius maketh mention speaketh of a writing or law of the Emperour sent too the gouernour of Fraunce by which hee ordeined that they shoulde put to death the christians perseuering and continuing in their confession and that they shoulde let the other goe which woulde abiure forswere and forsake the same As touching the crimes and faultes whereof the Christians were accused the foresaide Epistle reciteth that the Pagans prouoked yea constrained them to confesse straunge matters and behold what it saith Some were founde amongest vs which were weake who beeing vanquished by Satan and very muche fearing tormentes which they sawe the Saintes suffer and abide being also pushed on by the souldiers haue alleadged against vs that in our bankettes wee should eate the flesh of litle children as was vsed in Thiests his banket and that we commit whoredomes and horrible incests like Oedipus and other thinges which are not lawefull for vs to name yea that so execrable abhominable that it is not possible to thinke that men shoulde euer haue committed such actes And as concerning the tormentes the selfe same Epistle rehearseth them That the Christians were spied and watched both within their houses and without that men cried out againste them in all publike and open places that they dyd beat and whip them drawe them vp and downe stoned them pilled and tooke away their goods and imprisoned them that they applied and layde vnto them burning blades of yron that they shut them together in an instrument of torture and torment euen vnto the fifth hole that they put them into obscure and darke dungeons that they strangled them within the prison that they cast them to beasts that they put thē with in cauldrōs of yron to burne them that they hanged them on Gibbets that they caste them to bulles which might pearse and gore them with their hornes and such other like things The 5. persecutiō was vnder Seuerus xxi Emperor who was established in the Empire in the yere of Christ 196. He raigned 18. yeres The state of the church was som what peaceable from the time of the Emperour Commodus who was the xviii Emperor created about the yeere of Christ 182. vntill Seuerus came who in the ix yeere of his raigne which was after Eusebius account in the yeere of Christe 205. moued stirred vp a terrible persecution against the christians by the gouerners of the Prouinces and countries And some thinke that hee was moued therto rather by the vices faultes which the furious common people did very fasly and wrong fully lay to the Christians charge then to say that of himselfe hee had his hearte inflamed against them Tertullian who was in his time saith Tertullian ad scapul that hee shewed him selfe for a certaine time not onely curteous gentle and full of beneficence liberalitie and good will but also did openly resist the rage of the people yet Eusebius proueth by diuers examples of the Martyrs that this Emperour was a terrible persecutor of the Church Touching the crimes falsly obiected alledged against the Christians Tertul. ad Scapu in Apologet. Tertullian reciteth diuers of them saying That they were accused of sedition and treason that they had blamed and spoken euill of the Emperour his honor that they were murtherers Church robbers incestuous persons killers of infantes which they did eate the flesh being rawe that they committed whordome without hauing respect with whom after that they had put out the candles with which filthinesse the Gnostici were in deed spotted Also that they worshipped the head of an Asse in the steede of God that they worshipped the Sunne that they were in nothing profitable for others that they were enemies of mankinde and the greatest and chiefest crime that they laid against them or vpon them was this that they despised the gods which other men worshipped And touching the sortes and maners of torments we may gather it out of that which Eusebius hath written of it Eusebius that some were buffetted and beaten other some beheaded others burned others had boyling pitch powred ouer all the members of their bodies and so they were by litle and litle burned and put to death and besides all this that all their goods were pilled away robbed and confiscate The sixt persecution was vnder Iulius Maximianus the xxvi Emperour who succeeded Alexāder in the yeare of Christ 237. reigned onely about three yeares Hee was a sheepeheard in his young age but because hee was a great and mightie man beeing a Souldier hee was created Emperour without any authoritie of the Senate but by the onely good will and pleasure of the Souldiers warlike company Hee beeing cruell barbarous and rude mooued great persecution against the Christians but namely and chieflly against the Doctours teachers and gouernours of the Churches supposing that when these men who were as it were the pillers of Christian religion should be discomfited the people would thereby bee easilie turned away Eusebius saieth Euseb lib. 6. Cap. 28. that this Emperour was not kindled and set on fire to execute this crueltie but onely for hatred which hee beare to Alexanders stocke and house wherein there were many Christians But he had not any great leasure or time to exercise his crueltie for before he had reigned three whole yeares he was slaine of his souldiers and with him his sonne who was nineteene yeares olde and their bodies were cast into the Riuer The seuenth persecution was vnder the Emperour Decius about the yeare of Christ 247. Eusebius reciteth Euseb lib. 6. Cap. 39. that this persecution was mooued by Decius because hee ment euill to Philippus his Predecessour And yet notwithstanding in an other place hee saieth Euseb lib. 6. Cap. 41. That Dionisius the Bishop of Alexandria writ vnto Fabianus the Bishop of Antioch that his persecution was not moued or stirred vp by the Emperour Decius but onely confirmed by a certaine ordinance and decree which hee made after it had been a whole yeare before stirred vp by the Pagans who were prouoked thereunto by reason of a certaine stirre and vprore But whatsoeuer was the cause thereof this is certaine it was a terrible cruell
a moment and twinckling of an eye make them to fall backwarde to the earth yea and cast them headlong to the depth or bottome of hell O that tyrants persecutors would thinke well of these matters But what What should a man do to hard hartes and to blinde eies The wicked become more proude through the prosperitie which they haue in this world as though that no punishmente for their cruelties were perpared for them It fareth with them as with Dionisius the tyraunt who after hee had spoyled and robbed a Temple went to the Sea and seeing hee had a good winde beganne to say that the Gods fauoured Churche robbers or spoylers of Temples So likewise these men when they behode that their offences remaine vnpunished and that their villanies and wickednesses are not corrected immediately they giue themselues ouer to worke wickednesse outragiously and to conclude in their carnall and fleshly vndestanding that there is no iudgemente of GOD at all and that hee hath no punishmentes readie and prepared for their iniquities But as the holye Scripture determineth and pronounceth the quite and cleane contrarie so ordinary and common experience of the examples of Gods wrath doeth sufficientlye shewe vnto vs that when God spareth the wicked persecutors of his people for a time and maketh as though hee seemed not to looke vpon their extortions outrages and violences it is not because hee is fauourable vnto them neither because hee reacheth them his hande and helpeth them for it cannot otherwise bee but that one day as hee is a iuste iudge hee will giue vnto the enemies of his glorie and the good and saluation of his Children suche recompence and hyre as they shall haue deserued first in this life if it bee expedient that they may shamefully and wickedly ende their dayes and afterwardes in the other worlde that they may vtterly perishe if they repent and amend not in this life and may bee tormented eternally in Hell fire where there is nothing but weeping and wailing and gnashing of teeth FINIS ¶ A Table conteining the principall matters handeled in this present booke A AFflictions and the causes thereof Pag. 333. c. Afflictions of the Church Pag. 274. Afflictions of the Church and the ends which God respecteth therein Pag. 340. c. Afflictions of the Church increase when the deliuerance thereof is high Pag. 325. Afflictions of the Churche is alwaies ordered and gouerned by Gods hande Pag. 321. Afflictions come not without the prouidence of God Pag. 318. Afflictions their issue in respect of the faithfull Pag. 345. Afflictions and their issue in respect of the persecutors Pag. 357. Auncients Pag. 133. Antiochus Pag. 359. Apostles Pag. 128. Archbishops Pag. 69 144. Aurelian Pag. 304. 372. Augustine and in what sense hee saide that hee woulde not beleeue the Gospell without the authoritie of the church Pag. 222. Auncient fathers did not acknowledge the Bishop of Rome for Pope Pag. 92. c. B BAptisme of the Romane Church Pag. 115. Bishop Pag. 69. 133. 143. Bishop vniuersal is a title of Antichrist when it is giuen to men Pag. 94. C CAlling see vocation Cardinals Pag. 146. Censures Pag. 247. Censures three ends thereof Pag. 252. Censures of the Churche must bee applied with out respect of persons Pag. 255. Chaplines Pag. 140. Councels Pag. 202. Consistorie Pag. 241. Corrections and censures Pag. 257. Curates Pag. 142. Church whence it commeth Pag. 2. Church how many waies taken Pag. 2. Churche whiche is true hath two susbstantiall markes Pag. 15. Church and her continuance Pag. 55. Church and her head is Iesus Christ alone Pag. 68. Churche and her holinesse Pag. 184. Churche compared to a palme tree roses lilies and to a vine Pag. 332. Olde Churche of Rome what a one it was according to Ter tullian his iudgement Pag. 106. Church Catholike is one alone Pag. 11. Church catholike and inuisible what it is Pag. 7 Church distinguished into three sortes Pag. 4. Churche in what sense called the piller and grounde of truth Pag. 200. Church in what sense saide to bee without spot or wrinckle Pag. 189. Church whether aboue the Scripture Pag. 213. Church whether more olde then the scripture Pag. 220. Church must not be iudged by the great number Pag. 58. Church whether it may erre Pag. 197. Church why called catholike Pag. 9. Church why saide to bee inuisible Pag. 12. Churche represented by a bright lampe or fire brand in the middest of a burning or smoking furnace Pag. 330. Church represented by the burning bush Pag. 330. Church of Rome hath not the markes of the true church Pag. 19. Church of Rome is not the true churche Pag. 102. Church of Rome hath not true vnitie Pag. 113. Church increaseth in the middest of persecutions Pag. 330. Church visible what it is Pag. 14. D DEcius Pag. 299. 370. Deacons Pag. 136. Diaconisses Pag. 244. Dioclesian Pag. 305. 373. Discipline necessarie in the Church Pag. 235. Discipline incrocheth nothing vpon the magistrate Pag. 237. Doctors Pag. 132. Domitian Pag. 283. 365. Donation of Constantine to Siluester Pag. 87. E EVangelistes Pag. 130. ExcoÌ„munication 3 endes thereof Pag. 235. Exposition of Scriptures and two principles necessarie therein Pag. 20. Elders Pag. 135. G GAlerius Pag. 376. Galien Pag. 30â— God deliuereth his Church out of afflictions when it is time Pag. 327. God why hee afflicteth rather his church then other people Pag. 319. God why he sendeth not succour to his church so soone as it is afflicted Pag. 323. H HEad of the Church is Iesus Christe alone Pag. 68. Herode Agrippa Pag. 362. Herode Antipas Pag. 392. Herode the great Pag. 360. High or chiefe Bishop Pag. 97. Holinesse of the church vnperfect Pag. 187. I IGnorance excuseth not Pag. 125. Iulian the apostata Pag. 313. 377. K Keyes in the Church and the vse thereof Pag. 79. L Lawes Ecclesiasticall Pag. 258. M MArcus Aurelius Pag. 293. 35â— Maximianus Herculien Pag. 305. 373. Maximinus Pag. 297 369. Metropolitanes Pag. 69. 144. 149. Ministerie and howe much shoulde bee giuen thereto Pag. 179. Ministerie of the worde ordeined by God for our weakenesse sake Pag. 177. Ministerie necessarie in the Churche Pag. 160. Ministers considered after two sortes Pag. 180. Ministers of the Churche and their degrees or orders Pag. 128. Myracles are not sufficient to proue a calling Pag. 53. Multitude maketh nothing at al for the church Pag. 58. N Nero. Pag. 184. 364. O Orders of the Pope his Cleargie Pag. 139. P POpe Pag. 79. 152. Pope and his blasphemies Pag. 75. Popes two at Rome at one time Pag. 91. Pastors Pag. 131. Patriarkes Pag. 69. 149. Paule shoulde rather bee taken for Pope then Saint Peter Pag. 100. Persecutions of the Church Pag. 274. Persecutions of the Church tenne greate and generall and a discourse thereof Pag. 279. Persecutions come not without Gods prouidence Pag. 318. Persecution the first vnder Nero. Pag. 283. Persecution the second vnder Domitian Pag. 283. Persecution the third vnder Traian Pag. 284. Persecution the fourth vnder Marcus Aurelius Pag. 293. Persecution the fift vnder Seuerus Pag. 296. Persecution the sixt vnder Iulian Maximinus Pag. 298. Persecution the seuenth vnder Decius Pag. 299. Persecution the eight vnder Valerian and Galien Pag. 302. Persecution the nienth vnder Aurelian Pag. 304. Persecution the tenth vnder Dioclesian and Maximianus Pag. 305 Pharao Pag. 358. Peter whether hee were Bishop of Rome is vncertaine Pag. 98. Peter was not the head of the Church Pag. 71. Pilate Pag. 363. Pontifex or high Bishop Pag. 97. Predecessours of ours who died in the faith of the Romane church whether saued or condemned Pag. 126. Priâ—stes Pag. 140. Prophetes Pag. 129. Parsons Pag. 158. S SAbaoth changed to the Sunday Pag. 228. Sanctitie or holinesse of the Churche is vnperfect Pag. 18â— Sanctification howe wrought in vs. Pag. 186. Sanctification and three degrees of it Pag. 169. Saincts in what sense wee are called Pag. 185. Sennacherib Pag. 358. Seuerus Pag. 296. 269. Succession and three sortes thereof Pag. 26. Succession to what ende and in what sense the auncient Doctors vsed an argument taken therefrom Pag. 28. Succession personall hath some times had a breache in the seate of Rome Pag. 35. Succession and calling of persons Pag. 24. T TRaian 284 356. Teachers Pag. 132. V VAlens the Emperor Pag. 314. 378 Valerian Pag. 362. 371. Vicars Pag. 140. Vnitie in verity is not in the Romish church Pag. 113 Vocation of Pastors three things necessarie therein Pag. 39. Vocation ordinarie and extraordinarie Pag. 47. FINIS ☜ Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for Thomas â—â—an 1582.