boast thēselues to be true bishops pastors seeing they are not called by Christ to such offices that they doe not any maner of way exercise duties charges according to the ordinaunce and cōmandememt of the Lord of the haruest The X. CHAP. Whether the ministerie of the worde bee alwayes necessarie in the Church and howe much men ought to attribute or giue vnto it AFter that wee haue spoken of the diuers degrees of ministers in the church of their charges and offices it shall be very meete and requisite that wee declare whether the ministerie of the worde bee alwaies necessarie and needfull in the Church or no. For there are some which doe despise it and vtterly disallowe the same as though it were superfluous vnprofitable and vaine whose argumentes and reasons wee must first examine and afterwards we will alleadge and bring foorth our reasons and warrantes against them Their first argument is this The holy Ghost is our inward doctor 1. Iohn 1.20 Iohn 16.13 who teacheth vs all thinges and leadeth or bringeth vs to the knowledge of all truth It followeth then that we haue not any need of the outward ministerie neither that any doe teach vs with the liuely or liuing voice I aunswere that the consequent is false and that the argument is captious and sophistical by reason of the insufficient numbring or reckoning of causes For there are three very right causes by which wee are guided and ledde to the knowledge of the truth The first is the holy ghost the second is the outward ministerie of the worde The third is our wil but yet regenerated agreeing with these two Now of these three causes or means we are not to despise any one seeing that God by thē wil accomplish and bring to passe his owne worke in vs. Wherfore although it he the proper and peculiar office of the holy spirit to lighten vs within and to lead vs to the knowledge of the truth yet so it is notwitstanding that the outward ministerie of the worde is not vnprofitable because that god vseth the same as an inferiour or secondary meane for the aboue named effect and purpose And indeede the preaching of the worde and the administration of Sacramentes doe then shew and bring foorth their effect power when the holy ghost ioyneth his withall by the which only the eares are pearced the harts opened the affections touched and the wils disposed and prepared thereby to giue an entrance to the outward ministery insomuch that if this inward master or teacher do faile vs the outward ministerie can no more profite our soules than the light of the Sunne helpeth blind eyes or than a voyce which soundeth lowd profiteth deaf eares In the meane while the outward ministerie is not vnprofitable or vaine when the operation of the holy Ghoste is ioyned therwith working within but is full of vertue efficacie and power euen as it pleaseth God to blesse it The second argument is Those which knowe all things and haue not neede that any should teach them haue nothing to do with the outward ministerie but the faithfull know all thinges as S. Iohn saith 1. Ioh. 2.20.27 and haue no neede that any should teach them It followeth thē that the faithfull haue nothing to do with the outward ministerie I answere that the place of S. Iohn is very yll peruersly applyed For when he saith that the faithfull to whome hee writ knewe all things first this ought to bee referred to that which hee had before saide in the 14. verse to wit 1. Iohn 2.14 that they knew the father for he that knoweth the father certainely knoweth all because the father is knowne in his sonne in whome are hid all the treasures of wisedome and knowledge Col. 2.3 as saith Saint Paul And therefore also the same Apostle declareth to the Corinthians 1. Cor. 2.2 that he esteemed not to know any thing among thē saue Iesus Christ and him crucified Secondly when he saith that they knew all things it is as if he had saide that they were not yong schollers rude ignorāt but expert well skilled in the matters which he propoūded set forth vnto thē and that therfore he did not set out these pointes to them as though they were altogether vnknowne to thē but that he did onely bring these things to their minds that they might remēber them As S. Peter writeth vnto the faithful 2. Pet. 1.12 I Will not bee negligent saith he to put you alwayes in remēbrance of these things though that ye haue knowledge and be established in the present truth Finally when he saith that they had no need that any shoulde teache them this ought not to be read alone by it selfe but ought to be ioyned with that which followeth to wit 1. Iohn 2. 27 but as the same annointing teacheth you of all things it is true and is not lying As if he would say you haue been taught of the holy ghost who is alwaies true and no maner of way a lyar You then haue not neede that any should teach you some other matter as they are wont to doe which teach for doctrine mans inuentions but if any doe teach you that he folow that which the holy ghost hath taught you in whose doctrine it behoueth you alwaies to abide The third argument the Lord saith thus And they shall teach no more euery man his neighbour Iere. 31.34 and euery man his brother saying Knowe the Lord for they shall all know me frō the least of them vnto the greatest of thē This promise must be referred to the state of the Church vnder the new Testament therefore it followeth that the ministerie of the worde ought not any more to haue place now in the church I answere that the application of the place of Ieremie is altogether contrary to the meaning intent and purpose of the holy ghost For first and formost the Lord making cōparison betweene the olde people and the new meaneth not any other thing but that vnder the Gospell he woulde sende vnto his people so great a light by the means of Iesus christ his sonne that his knowledge should bee common familiar to all wheras vnder the law he manifested and declared himselfe darkely and that vnder certaine shadowes figures As indeed the ancient people that is to say they which were in the time of the olde Testament were not so familiarly plainely and perfectly taught as we be at this day by reason whereof also the Prophet Malachie calleth Iesus Christ the sonne of righteousnesse Malac. 4. ◠signifiyng therby that the fathers vnder the law had indeed som light but yet not such a light as we through his goodnes haue at this day Furthermore we must mark that the lord doth not say simplie They shall teache no more euery man his neighbour euery mā his brother but he addeth saying Know the Lord. By which
and ground of truth not that it is so simplie and indeede of it selfe but in respect of vs because that the truth of God hath not place in the worlde saue onely in the Church For as much therefore as God maintaineth his truth amongest men Chrysost in 3 cap. 1. ad Timoth. and maketh it alwayes to goe his right course by the ministerie of the Churche therefore is the Church called the piller and grounde of the truth To be short because that God himselfe commeth not downe from heauen and doth not euery day sende his Angels to maintaine his truth among men to publish it to the world but vseth the ministerie of the Church for this effect that is to say the preaching of the word for this cause it is called the columne or pillar of truth because that by the preaching of the worde it is reteined amongest men and countergarded to the ende that it decaye not or perish from the memorie or remembrance of men The thirde reason The Church is gouerned and guided by the holy Ghoste howe then can it erre I aunswere that so farre foorth as the Church is gouerned by the holy ghoste suffering it himselfe to be guided by him obeyeth him shee cannot erre but if shee doe the contrary shee may erre and doeth erre The fourth reason In the kingdome of heauen no error can haue any place Mat. 13.24.16.19 For trueth reigneth therein but the Churche is the kingdome of heauen It followeth then that in the Church no error can haue place All this is true of the Catholike Church yea and of particular Churches also so farre foorth as they shewe themselues to bee the kingdome of heauen and not the kingdome of this worlde and of the fleshe that is to say so farre foorth as they are assemblies subiect in al things to Iesus Christ the king of heauen But where is that particular church so obediēt to Iesus Christ the king of heauen that it erreth not and fayleth not in many points and particular duties The fifth reason councels cannot erre but the church consisteth of councels therfore the church cannot erre This Syllogisme pretendeth and laboureth to proue an vncertaine thing by another thing yet more vncertaine For many examples do plainely testifie that the councels may erre as indeede they haue oftentimes erred And touching the first the councell that Ahab assembled of foure hūdred prophetes did not it erre It is written that they beeing come to this wicked king to flatter him 1. King 22.6 c. Satan was sent out by and from God to bee a lying spirite in their mouthes so all of them with one consent condemned the truth Michaiah alone withstanding them who was reprooued as an heretike beaten and put into prison Iohn 11.47 The councell which the high Priests and pharisees assembled in Ierusalem against Iesus Christ did not it erre wee see how they condemned Iesus Christ litle regarded yea much despised his doctrine And what shall wee say of the councels and Synods which were helde and kept after the death of the apostles euen vnto our age whereof some haue reproued and vndone that which was established and done by others for of necessitie either the one or the other haue erred they being repugnant and contrary one to another Examples hereof The councell of Carthage in whiche Saint Cyprian was president did decree Con. Cartha that those whiche were baptised by heretikes shoulde bee baptised againe Which decree was broken and ouerthrowen by an other Councell of Carthage holden after Con. Cartha The second Synode of Ephesus Synod Ephe. consented to Eutiches his error and imbraced the same receiued it in this that he confessed in Iesus Christe but one only nature that is to say the diuine nature which error was afterwardes confuted and caste downe to the ground Con. Chalce by the general councell of Chalcedonia The councell of Constantinople Con. Constant called by the Emperour Leo about nine hundred yeeres agoe ordeined that men shoulde throwe downe and breake in peeces all the images that were in Churches which ordinaunce the Councell assembled at Nice Con. Nicen. by the commaundement of Irene the Emperours mother was immediatly after broken and cracked and commaundement giuen that Images should be set vp againe Con. Neoces Con. Maien Con. Cartha 2. Con. Nicen. The Councell of Neocesaria and of Maience and the second councel of Carthage did forbidde marriage to the ministers and Elders of the Church The councel of Nice decreed the contrarie permitting ministers to marrie Con. Braca Con. Tole 3. Con. Roma The councell of Bracara did pronounce curse against those that absteined from eating flesh and this decree was confirmed by the thirde councell of Toletum but the councell of Rome ordeined the contrarie forbidding the vse of fleshe vppon certaine dayes of the yeere August lib. 2. de Baptis contra Donatist cap. 3. To bee short Saint Augustine plainly declareth that which I speake to wit that coūcels may erre For he expresly saith that the letters and Epistles of particular Bishops are corrected by prouinciall councels and the prouinciall councels by vniuersall and the former vniuersal councels annihilated and disanulled by the latter when by some certaine experience of thinges that which before was secrete is opened that which was hiddē is made euident and plaine neither shall it stand them in any steede at all to say that this place of Augustine ought to be vnderstood of outward and indifferente things for Saint Augustine disputeth there of a point of doctrine that is to say of the opinion of Saint Cyprian and of the councell of Affrica touching rebaptisation or baptising againe Now then in so great diuersitie and gainesaying one of another what shall wee say To whiche councell shall wee giue greater faith and credit For this we perceiue cleerly and plainely that they thus crossing and contrarying one an other did not all consent and speake according to the truth that therefore wee must of necessitie conclude that some of them haue erred and that by their false and erronious determinations they haue degenerated and gone astray from the right way of the worde of God Certainely it is very meete and requisite An admonition touching Councels and Synods that wee shoulde bee wise and very well aduised when the question is either to set out or to receiue that which shal bee determined by councels and Synods For it is altogether manifest and plaine that councels and Synodes may be deceiued And therefore as touching their decrees and determinations this is that wee haue to say that we must bring the weight of them make it subiect to the balance that is to say wee must trie and examine them by the worde of God Gala. 1.8 which is indeed the balance whervnto not only men are subiect but also the Angels as S. Paule teacheth in his Epistle to the Galathians
whiche hee giueth not but vnto his children alone the members of Iesus Christ his sonne and by consequent if wee woulde bee saued and made blessed wee ought to hold and keepe our selues firme sure and well staied in the Churche so that there bee no force of tyrants no violence of stormes and tempestes no persecution of enemies no promises no threatnings nor to bee short any thing els which may turne vs away or cause vs to separate our selues from it But in the meane while wee see what controuersie and disputation there is at this day amongest men touching the point or matter of the Churche that beeing true whiche Lactantius saith to wit That euery companie of Heretikes supposeth that they are true Christians Lact. de vera sapien ca. 10 and their Church is the Catholike Church as wee knowe that Parmenianus the Donatist said That there was not a church but amongst his sort and companie insomuch that sundrie of this age suffer them selues to drop away and be deceiued by the feigned name and visardlike title of the Church abiding hardened in their superstitions and blinded in errours making no account August ad Catecum cap. 20. of Saint Augustine his aduertisement and counsell who speaketh thus This Catholike Church is our true mother yea shee is our faithfull and chaste mother decked within with the dignitie and worthinesse of her husbande and not coloured or painted without with lying and falshoode and afterwardes hee addeth Let vs looke well to our selues that the strange and false name of the Churche turne vs not away from this mother of ours and that the outwarde shewe or borowed bare title of the Churche doe not deceiue vs. There are some others who remaine astonished as it were and doubtfull not knowing to which parte to turne neither on which side to set themselues in order Seeing the Romishe Church armed with great force and authoritie mainteined and vpholden by great personages cloathed with diuers ornaments outward apparrell and followed of the greatest number On the other side beholding the reformed Church feeble and weake in outwarde shewe made and standing for the most part of the smalest and basest according to the world simple in deckings and ceremonies and followed of very fewe people But the doctrine of the trueth which is our principall light and chiefe guide giueth vs a good remedie and aide in this difficultie shewing vs that the true Churche ought to bee discerned from the false by her owne right and true marks which are the pure preaching of the worde and the true and right vse of the sacraments and not the great number of people nor pompes not outward ceremonies inuented deuised by men themselues You my Lorde haue sometimes seene what trouble and combates the very visarde bare name and shining shewe of the Romishe church hath brought to som mens consciences and spirites and that not only amongest the rudest and ignorant sort but euen in the rancke and order of those which made profession and tooke vpon them to teach others yea so farre it hath carried them that by reason there was nor in them a full resolutenesse they knew not of what companie they shoulde bee Notwithstanding as touching your selfe after that God had honoured you with his knowledge and called you into his Churche that you mighte bee comprehended within the sheepefolde of Iesus Christes his sonne hauing almost made open profession of his Gospell and cast away the beastes marke whatsoeuer shaking and staggering you perceiued in diuers others you notwithstanding haue alwayes continued through Gods grace grounding and setling your selfe vpon his assured and inuincible worde And in deede by what force and strength coulde the backe flydinges of some the Sophisticall disputations of other some astonishe your faith or beate downe your constancie so well mainteined and vpholden by the holy Ghoste How could these assaultes cracke your courage or change and make colde your zeale so hotte in the seruice of God Certainely this is a great matter that all the worlde hath an eye vpon you wondering at and louing the great and singular affection which you beare to the aduancement of Gods true religion and seruice But the question is nowe to continue in well doing and to proceede dayly from good to better For this is nothing to beginne well except a man perseuere and continue euen to the end And wee knowe what Iesus Christe saith to wit That hee which putteth his hande to the plough and looketh backe is not apte to the kingdome of God Luke 9.62 2. Tim. 2.5 And Saint Paule If any man saith hee striue for a mastrie hee is not crowned except hee striue as hee ought to doe There are some whiche say that this is enough for a man to haue some testimonie in his conscience that hee belongeth to God albeit hee make not any declaration or profession of his religion But by the testimonies heere aboue marked and put downe it is easie for vs to gather what neede wee haue to range and bring our selues into the true Churche that wee may therein liue Christianlie in the seruice of God seeing that any where els there is neither life nor light And also what assurance can they haue of their saluation which liue in this worlde as dogs and swine following the traine and steppes of Sardanapalus or of Epicurus to eate and drinke to laugh and reioyce to play and to giue themselues to pleasure without thinking any whit at all of God or remembring any religion Wherefore my Lorde euen as you haue well and blessedly begunne hauing had right knowledge to discern betweene the true and false Churche so it yet resteth that you perseuere and continue yea that yet you proceede and passe somewhat further to range and bring into order all your house in the feare of God that it may be vnto him a holy and chaste Churche in the middest whereof hee may take pleasure to dwell that thereby hee may blesse you and make you to prosper You knowe with what ardencie and zeale the Prophete Haggai reproued the Iewes of his time Haggai 1.4 lately returned out of Babylon because they builded many houses for themselues and did diligently feele and carue them but they had no regarde to builde vp the Lords Temple Hag. 2.3.22 And wee must note that the Prophet directeth not his speech only to the people and Priestes to moue them to doe their duetie for the furtherance and setting vp of this building but also vnto Zerubbabel the gouernour of Iudah Which serueth well to declare that great lords and Magistrates as well as ministers and the rest of the people ought with all their mighte and power to imploy themselues for the edification and aduancement of the Churche of God Rom. 13.4 Psalm 82.1 And thereuppon commeth it to passe that Sainte Paule calleth Magistrates the Ministers and seruants of God and that in another place They are called euen Gods to wit not
but a small number despised and cast out as the fylth and ofscouring of the worlde for because they are not of the worlde Iohn 5.19 but that God hath chosen and drawen them out of the worlde therefore beholde doth the world hate them They shoulde not doubte that the Church is not with them though that it bee assaulted and persecuted of the greatest number of men and those the mightiest of greatest reputation and highest exalted and namely of the Popes Cardinals Bishoppes 1. Cor. 1.27.28.29 parish Priestes Abbots and other of the Cleargie of Rome who indeede ought to maintaine and vpholde it For so it is that GOD hath chosen the foolish thinges of this worlde to confound the wise thinges the weake or feeble things to confounde the strong and the vile and despised thinges and those thinges which are not to bring to naught things that are to the ende that no fleshe shoulde reioyce in his presence And on the other side the prophecies must of necessitie be wholy accomplished Psal 118.22 Matt. 21.42 1. Pet. 2.7 touching the stone whiche the builders beganne long agoe to reiect and which euen at this day they doe also refuse although it be the master stone or chiefe stone of the corner in Sion elect and pretious in them whiche staye them selues thereon and be builded vpon it But some will say wherefore then is it that God hath heretofore suffered so many people in so many ages and times to bee seduced and deceiued Yea wherefore doeth he at this day suffer the greater parte of the worlde to walke in the darkenesses of errour and ignorance Verily it is not our parte to take vppon vs eyther to discouer or curiously to searche the secrete causes of Gods eternall iudgement neither yet to laye or cast vppon him the faulte of our naughtinesse and vngodlinesse for certaine it is that hee doeth moste iustly gouerne and guide all thinges and therefore cannot doe iniurie or wronge to any man what so euer he doe Psal 51 5. Eph. 2.3 seeing that wee are all conceiued and borne in iniquitie and are by nature the children of wrath guiltie of death and eternall damnation And therefore Saint Paule in fewe wordes dissoluing this difficultie contenteth himselfe to alledge the onely will and good pleasure of god without ascending or going vp higher so much as one steppe Act. 14.16 Act. 17. â—0 GOD saith he in times passed hath suffered all the Gentiles to walke in their owne wayes Neuerthelesse hee lefte not him selfe without witnesse in that hee did good c. And agayne The time of this ignorance God regarded not but now he admonisheth all men euery where to repent Notwithstanding also wee may tightly saye that God suffereth Sathan to haue so much power and might in the worlde as that he shoulde beare sway raigne ouer the greater part to the ende that he might thereby through his iust iudgement punishe men for their vnthankefulnesse and vnfaithfulnesse For it is not good reason that those which would not hearken vnto God neither receiue the trueth which was offered them and who also euen willingly and of their owne accorde haue despised and refused their owne saluation is it not meete I say that such should be seduced and deceiued through the subtilties and sleightes of the diuell and at the last cast from God and throughe his iust iudgement punished according as their vngodlinesse and vnthankefulnesse deserueth Sainte Paule writing vnto the Thessalonians sheweth and putteth downe this reason 2. Thess 2.10 when hee saith That because that they whiche perishe receiued not the loue of the trueth that they might be saued God shall sende them stronge delusion that they shoulde beleeue lyes that all they might be damned which beleeued not the trueth of the worde but had pleasure in vnrighteousnesse This also fell sometimes and was laide vpon the Gentiles For from the beginning of the worlde GOD made manifest vnto them his Godhead and his power Rom. 1.20 c. and although this was not done by the preaching of men yet it was by the ministerie of the creatures in which his glorie was in suche sorte manifested and shewed that a man may well say they had in some sense a tongue as it were to shewe set foorth and rehearse the great power of the wonderfull workes of God But what thereof These straglers strayers hauing knowne GOD did not glorifie him as God neyther yeelded him thankes but became vayne in their imaginations and discourses and so foorth as Saint Paule sheweth of them in the first Chapter to the Romanes Who will then at this day say that GOD hath done them wrong when he giueth them ouer to the lustes of their owne heartes to filthinesse and their owne villanous affections through a spirite destitute and vnfurnished of all iudgement to commit thinges at no hande conuenient or seemely hee punishing them after his manner according to their desertes and his owne most iust righteousnesse The same fell also in time heretofore vpon the poore and miserable Iewes For beholde our Lorde Iesus Christe who of his owne free will presented and offered him selfe vnto them being willing and readie to instructe and teache them in the doctrine of saluation confirming his Gospell by excellent myracles and authenticall signes worthie of credite by whiche hee did euidently shewe vnto them that hee was the verye Messias promised in the lawe and the true and onely redeemer of the worlde but howe did these miserable people gouerne and behaue them selues in that behalfe Their obstinacie and rebellion was so greate that they were not onely content desperately to reiecte and throwe from them the doctrine of the holie Gospell slaundering it and accusing it of falsehoode but which is worse they killed and cruelly murdered the onely sonne of GOD and outragiously persecuted the Apostles as before that they had put to death also euen their owne Prophetes and other Christians Who is he then whiche will affirme that these wicked people did not through their rebellion and pride iustly deserue to bee deliuered and giuen ouer for a praye vnto Sathan and to be deceiued through the subtilties craftes of his false doctrine The same is fallen out in our time and continueth yet euen euery day For there are diuers which are in such sorte blinded and beefore hande possessed with the darkenesses of the prince of this worlde that they doe not onely despise all true religion and doctrine but also they inforce and straine them selues to bring into credite and estimation all the dreames dotages raylings and false opinions of Antichrist and his instrumentes in so much that for to attaine thereto they cease not to make warre vppon the poore faythfull people desiring with a burning affection the sheading of their bloude Who is hee then whiche dare say that such people are not verie woorthie and meete to bee deliuered vnto Sathan that they may be so made drunken with
off and cease at the least to strengthen them selues so muche with their succession and so often to oppose and set against vs their vocation and sending The end wher fore the lord sent his work men into his haruest Mat. 28.19 Mark 16.15 1. Cor. 11 23.24 Ioh. 12.15 Act. 20.28 But will we examine the end or whiche the Lord of the haruest hath sent forth his workemen into his haruest He him selfe hath declared it when he commanded thē to preache the Gospel and to minister the Sacramentes after his example Whiche in an other place is signified by the worde of feeding the sheep euen as Iesus Christ said vnto peter Peter louest thou mee feede my sheepe And Saint Paule speaking to the Bishop of Ephesus Take heed to your self saith hee and to all the flocke ouer which the holy Ghost hath made you Bishop or ouerseers to feede the Church of God Also S. Peter The elders which are amongst you I beseeche 1. Pet. 5.1.2 who am also a fellow elder feede the flock of Christ which is committed to you Wherefore cursing and woe is by the Lorde pronounced against the Pastors which feed themselues Ezech. 34.2 and feede not their flockes or sheepe And Saint Paule hauing regards thereto saith in his Epistle to the Romanes Rom. 1. 8. That hee was called and sent by Iesus Christe to preache the Gospell of God And to the Corinthians Necessitie saith hee to preache the Gospell 1. Cor. 6.17 is laide vpon mee and woe is vnto me if I preach not the Gospell because the dispensation thereof is committed vnto me In the Epistle to the Hebrewes it is saide Heb. 13.17 that the pastours and guiders of the Churche ought to watch for the soules of them that are committed vnto them as they that must giue account thereof And that is it that the worde bishop importeth and meaneth that is to say a watche man or an ouerwatcher bicause the pastors ought to bee as it were watches or watch men according to the Prophesie of Ezechiel Ezech. 3.15 33.3 that they maye watche ouer the flocke Saint Paule in other wordes setteth out this ende Eph. 4.11.12 when hee saith to the Ephesians That Iesus Christe hath giuen Apostles Prophetes Euangelistes Pastors and Doctors for the gathering together of the Saincts for the worke of the ministerie and for the edification of the body of Christe 1. Cor. 4.1.2 that is to say the Church And writing vnto the Corinthians hee saith in one worde That it is required of the Ministers of Christe who are the disposers of the secretes of God that euery man bee found faithfull behauing himselfe faithfully diligently and rightly in the execution of his charge and office Nowe according to this rule can the Popes Cardinals Byshops other priestes of the Romishe Church saye that they occupie themselues in their charges to feede the flocke of Christ to preache the Gospell to administer the sacraments to assemble the saints to giue ouer themselues wholy to the worke of the ministerie to edifie the Churche How doe they satisfie and answere the ordinance and commaundement of Iesus Christ Howe can they excuse them selues that they should not be almost all accursed according to the testimonie of Ezechiel and Saint Paule whereof we spake not long sithence what can they say or alledge for themselues that they should not be excommunicated and deposed if the canons which they attribute to the Apostles of whiche we spake in the fifth Chapter were well and rightlye obserued amongest them as they say they shoulde bee indeede But behold their vngodlynesse they say that they exercise and execute their foresaid offices and charges by their Vicars and deputies whom they haue substituted and appointed vnder them in their places ouer their parishioners Yea but whē Iesus Christ called sent foorth his Apostles did he say vnto them goe and bee the pastors of my Church teaching it and feeding by Vicars substituts and lieuetenants which you shal put in your places It is certaine that hee did not so but he gaue vnto them in their owne persons the speciall charge of his Churche and commaunded them in plaine and expresse tearmes to preach the Gospell them selues and to administer the Sacramentes Moreouer what sufficient Vicars or Deputies are they wont to haue and howe faithfull meete and able to doe the duetie of Pastours Such Bishops and persons such Vicars and Lieuetenants that is to say one of them as ignoraunt foolish and vnskilfull as the other But why doe they take vppon them the name and charge of an office which they will not exercise and execute why take they the hyre wages and reuenue of that labor and work which at no hand they doe neither in deed will doe For they haue no care to haue Vicars and Liefetenants but that thereby they may enioy prebendes and the reuenewes of their benefices and yet they will seeme to haue them as though it were to doe their duties Yea which is more then this they make accursed and more then profane diuision of their offices betweene them and their Friers vilanously separating that whiche Iesus Christe hath ioyned together For to whome was it that Iesus Christe committed the office to minister the Sacramentes but euen to them themselues and to them alone also whome hee inioyned and commaunded to preache the Gospel But these men to wit the Bishops parsons and other Priestes do reserue vnto themselues the administration of the sacraments such as they haue with the rents and reuenewes of their bishoprickes parsonages and other benefices and post ouer the charge and office of preaching the worde vnto the Friers leauing them the bagge wallet and staffe whatsoeuer by begging they can get for their hyre and wages But seeing that they leaue vnto the friers the office of preaching why doe they not leaue vnto them also the office and charge to administer the Sacramentes For these two offices are ioyned together and may not at any hand be separated or sundred one of them frō an other Notwithstanding there is in the popedom a plaine prohibition and forbidding that friers in as much as they are friers shoulde meddle with or take vppon them to administer any Sacrament except they bee such as haue charge or vnlesse they bee dispensed withall for the doeing of it But why then are they suffered to preach For this is to doe against the ordinaunce and institution of Christ and to deuide and sunder things which he hath ioyned together Or seeing that they are come so farre as to forbid friers to administer the sacraments why do they suffer them to say masse seeing that they all hold and affirme that the masse is the Sacrament of the holy supper which for this cause also they call The Sacrament of the altar Indeed to speake according to the truth making also an ende at the length of this matter these men cannot after any maner whatseouer vaunt or
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
Bishops of our selues but for them August cont Crescon Grāmat lib. 2. cap. 11. to whō we administer the word Sacraments Now here I speake vnto al Cardinalls Bishopes Abbots Priors Curates and other priestes together with their Pope himselfe and will them to examine and iudge themselues in their owne consciences and see whether they can with good right boaste them selues to bee the Apostles successours in sound doctrine and in faithfull execution of their charge and office and to marke howe they obserue those canons which the attribute to the Apostles whereof the fiftie eight canon Can. Apost can 58. excommunicateth the Bishoppes and Elders who haue not any care either of their cleargie or of the people the charge of whome is cōmitted vnto them and which doe not teach them in the doctrine of true religion which canon also ordeineth that if such continue in their negligence carelesnesse they should be deposed There resteth the succession of persons or that whiche is of the Churche or place touching which first wee say that the auncient doctours did not alwayes ayde themselues with this argument when the were to fight with heretikes for hauing to deale with suche as did receiue and allowe the worde of God as well as them selues the dispute and matter in controuersie between them being onely in the true interpretation thereof they contented them selues to alledge scripture expounding places one by an other euen as Saint Augustine sayth August That that which is darke in one is cleare and manifest in an other But when they were to reason against them that would adde to the holy scriptures as Manichaeus who woulde that men shoulde receiue his Epistle whiche hee called fundamentall euen as it were the Gospell it selfe there and in that respect they serued their turne with the argument of succession And yet when they vsed it it was not either theyr onely or their principall defence For in the first place they shewed by the woorde of God that they were in error and afterwards added as a good bulwark or meane of resistaunce the consent of the Churche witnessed by a continuall succession of all ages and times Also they helped themselues therewith as with a verie likely or probable argument and good inough in the defence of trueth against errour but yet not so as though it had a like force and strength for the maintenance of errour against trueth it selfe Lastly when they demaunded of heretikes from whence they came from whom they descended who were their predecessoures c. they meant not to speake of their vocation or calling whiche they neuer called into doubte or question for the greatest number of them were Bishoppes as Nestorius was Bishoppe of Constantinople Samosatenus of Antioche all lawfully called and hauing right and authoritie to teach in the Church but they meant to speake of their doctrine whiche was newe and not hearde of beefore Wherefore when they alleadged or laid succession for them selues they did not so muche meane the occupying of the chaire or enioying of the place as the continuance conformitie and agreement of the doctrine whereas on the other side our aduersaries do not demaund of vs who were the authours of our doctrine but inquire of vs touching our vocation and calling and are contented with this to declare that their Bishoppes are descended from all antiquitie but not their doctrine and yet notwithstanding they deceiue them selues For neither in the primitiue Church neyther long time after such Bishoppes as bee nowe in the Popedome had anye place so that a man may safely say they are not descended from the Apostles nor frō theyr true successors To conclude we say that it is verye certaine that such a succession of the Pastours in the primitiue Churche was of greate weight and importance because the Pastors at that time had not onelye the name and title of Pastors but did withall faythfully exercise the Charge and office thereof But what is at this day the dutie of bishops and priestes of the Church of Rome Let the most sound iudge thereof Is the controuersie in the Church touching succession to some inheritance to haue the possession and enioying thereof No but rather for men to set their hands to worke and labour as the Apostles haue done to watch diligently ouer Christes flocke and to minister vnto it the foode which is necessarie and meete for it As S. Paule sayth If any man desire the office of a Bishop he desireth a good or excellent worke And againe 1. Tim. 3.1 speaking vnto bishops Take heede to your selues saith he and to the whole flocke Act. 30.39 whereof the holy Ghost hath made you Bishoppes or ouerseers to feede the Church of God And S. Peter The Elders which are among you I beseech which am also an Elder with them 1. Pet. 5.12 feede the flocke of Christ whiche is committed vnto you caring for it not by constraint c. The succession then of the Chayre or place is nothing without the succession of doctrine and dutie For if the byshoppe bee deade as saith S. Cyprian when no sounde goeth foorth of his mouth Cyprian lib. 1 epl 4. Greg. epl 24. If he be deade as sayth S. Gregorie when hee preacheth not by what title may a man saye that the Romish byshoppes and Priestes succeeded the Apostles and haue the possession of their chayre or place if they be deade or altogether dumbe or else not the followers of the Apostles in doctrine truth for let vs a little beholde howe the auncient fathers haue ioyned and knitte the succession of person or place with the succession of doctrine and office Irenae lib. 4. cap. 33.34 Irenaeus saith We are commaunded to yeeld obedience to the elders which are in the Churche who haue their succession from the Apostles and together with the succession of the office of a Bishoppe haue receiued according to the good pleasure of the father certaine grace and knowledge of the trueth Tertullian saith also If some heretikes dare be so bold to intermingle themselues with the times of the Apostles thereby to make men beleeue that they were deliuered from the Apostles them selues because they were vnder the Apostles or in their dayes we may say let them shewe then the beginninges of their churches let them vnfolde or discouer the succession of their Bishops in suche sorte running and flowing by continuall order from the beginning that the first Bishoppe hath had some of the Apostles for his author and predecessor or some one of them who were the followers of the Apostles who also did notwithstanding perseuer and continue with the Apostles And a little after The Churches saith hee whiche were planted after the Apostles time those which are yet planted at this day although that they bring not any author for them from amongest the Apostles themselues or Apostolicall persons yet notwithstanding beeing founde consenting in the same faith they are not to
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
light is farre more excellent then the gift of Prophesie it selfe was in diuers who liued vnder the lawe 1. Thes 5.11 And also though wee are bounde to exhorte one another and to teach one another in the doctrine of godlinesse and the feare of God yet for all that the publike ministerie of the worde is not superfluous or vaine in the Churche For the selfe same God that hath commanded fathers to instruct their children and all vs to admonishe one an other hath also ordeyned the publike ministerie of the worde in the Church that it may bee there practised and exercised not for some fewe yeeres onely but euen vnto the ende of the worlde And thus muche touching the arguments of the aduersaries and such as set theÌ„ selues agaÌ„inst the ministerie of the Church Nowe let vs bring foorth our reasons to proue the contrarie The first reason is Iesus Christe hath commaunded that the Gospel should bee preached and the Sacraments administred in the Church vnto the ende of the worlde Then it followeth that the ministerie is alwayes requisite and necessarie in the Church I proue the Antecedent or former proposition by these wordes of Christ written in the last Chapter of Saint Matthewe Go and teach all nations Mat. 28.19.20 baptising them in the name of the father and of the sonne and of the holy ghost teaching theÌ„ to obserue whatsoeuer I haue commaunded you and behold I am with you vnto the worldes ende For after the commaundement to preache the worde and to administer Baptisme vnder which Sacrament the other also of the holy Supper is conteyned because the Disciples might doubt or feare their charge as being great in labour and harde to execute Iesus Christ addeth a promise of his assistaunce not for tenne or twentie yeeres onely but for alwayes euen vnto the ende of the worlde Wherein hee manifestly setteth out and declareth two thinges One that hee willeth and ordeineth that the ministerie bee exercised in the Churche not for one age onely but continually vnto the consummation and end of all thinges The other is that hee promiseth that although Satan subtillie deuise inuent and practise all that hee can to hinder the ministerie the work of Gods seruants and the tyrants by their practises and violences inforce theÌ„ selues to the vttermost of their power to ouerthrow to bring to naught the church of God yet hee will by his godly and heauenly power alwayes maintaine his truth in the worlde and preserue his Church therein by the ministerie and labour of his faithfull pastors The seconde reason Rom. 1â— 17 The Apostle Saint Paul saith to the Romanes That faith commeth by hearing and hearing by the worde of God Whereby he declareth that God hath accustomed to plant faith in our heartes by the preaching of his worde It is true that the power of God is not tyed to this outwarde meane but that hee is able to beget faith in vs after some other fashion and by some other meane although it be to vs incomprehensible euen as it shall please him selfe but notwithstanding all this the ministerie of his word is the ordinary meane which hee vseth or serueth himselfe with to giue vs faith by so that they which will haue faith without the preaching and hearing of the worde doe as much as though they woulde liue without meates drinks which God hath ordeined for our bodilie life Now hereupon we take and frame our argument thus Faith is in all times and alwaies necessarie for men But faith is giuen vnto men from God by the ministerie of the worde Therefore it followeth that the ministerie of the worde is in all times and alwaies necessarie for men The third reason It is certaine that for as much as the Sacraments are ordeined by God to bee as it were seales of the worde to seale in our heartes that which is therein conteined alreadie that is to say the vnion fellowship and partaking which wee haue in Iesus Christe it followeth that where there is not the worde of God preached there wee cannot haue any Sacrament For as a seale is altogether vnprofitable yea is not allowed a seale vnlesse bee bound or set to some instrument or writing for the confirmation thereof euen so the Sacrament is altogether vnprofitable yea indeed is not a Sacrament if it be not ioyned with the worde of God preached to confirme the same vnto vs. Whereupon Saint Augustine hath sometimes saide Augu. sup Iohan. Hom. 13. Let the word bee ioyned to the Sacrament and there shal be made a Sacrament Of what worde speaketh hee verilie not of a worde mumbled vp murmured or whispered without vnderstanding ouer the Elements but of the worde of God preached to the faithfull receiued of them through faith as hee himselfe maketh it plaine wlien speaking of baptisme he addeth this is the word of faith which we preach by which baptisme is consecrated and hallowed 1. Cor. 11. â—â— to haue power to make cleane Now from that which is aboue said we reason after this manner The administration of the holy Supper is alwayes necessarie in the Church euen vnto the end of the worlde for Iesus Christ hath commanded vs to celebrate it and by that meanes to preach or shewe foorth his death vntill his comming againe But the administration of the supper can not bee performed without the ministerie of the worde Therefore it followeth that the ministerie of the worde is alwayes necessarie in the Church The fourth reason Iesus Christ hath giuen and established the ministers of the worde Ephe. 14.11 for the worke of the ministerie till wee all meete together in the vnitie of faith and knowledge of the sonne of GOD vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that is to say till that Christ be perfect in vs and haue in vs his ful grouth and increase But wee can not obtaine suche perfection vnto the ende of the worlde at what time GOD shall bee all in all For as Saint Paule saith Wee knowe in parte and wee prophesie in part But when that which is perfect is come 2. Cor. 13. 9.10 then that which is in part shal be abolished Wherefore it followeth that Iesus Christe hath giuen and placed the ministers of the worde for the woorke of the ministerie vntill the ende of the worlde and then God shall be all in all These reasons are sufficient for this present to teach and proue that the holy ministerie is continually requisite and necessarie in the Church as indeede the Lorde hath for our good saluation established the same to abide in all ages therein applying and framing himself to our weaknesse which is so great we being corrupted thorough sinne that without this means meet and agreeable to our nature we coulde not bee well instructed in the points of our saluation For if God should speake vnto vs in his maiestie wee coulde not at
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
Wherefore whatsoeuer we shall finde in them conformable and agreeable to the proportion of faith and agreeing with the authoritie of the holy scriptures wee ought to receiue the same without any scruple or doubt But if they propound vnto vs and set out thinges contrarie to that we ought and we may without any difficultie or danger reiect and refuse them as suspected and dangerous doctrines For as Saint Ierome hath sometimes saide HieroÌ„ in 9. cap. Ierem. Wee ought not to followe the errors of our fathers and predecessors but the authoritie of the scriptures and the commandement of God Who teacheth vs. Gerson par 1. de exam doctrin Abbas Panormita Epist de electia one elect potest cap. 5. Whereupon also Gerson and Panormitan haue concluded that in matters which concerne faith the Pope and his Bishops may not determine and decree anye thing against the worde of God and that if a generall councell shoulde come so far as to decline and goe aside either through malice or through ignorance of the Gospell a simple man alleadging in that councell the worde of God ought rather to bee heard and yeelded vnto then all they Let vs enter or come nowe to our aduise and let vs bring foorth and alledge our reasons to prooue that the Churche may erre The first reason is this That great companie of the people of Israel which was in the wildernesse with whome GOD had made a couenant and had made them bounde vnto him by an infinite number of benefites and good turnes had giuen vnto them Sacraments and Ceremonies which were as it were visible signes of his grace that great companie I say was a very goodly and a very excellent Churche But they were vilely deceaued and erred fowly when forsaking the commaundement they made vnto themselues a golden calfe offering and giuing vnto it that honor which was due to God alone yea and Aaron himselfe the high priest did not so constantly and boldly withstande them as he ought but rather consented thereto indeede wherefore it followeth that the church may erre and be deceiued The second reason The Church in olde time did offer and giue the holy Supper to little infants staying and grounding themselues vpon the place of Saint Iohn Except yee eate the fleshe of the sonne of Man Iohn 9.15 drinke his blood yee haue no life in you And this custome was in vse in the time of pope Innocent Saint Cyprian and Saint Augustine as it appeareth by their writinges But nowe this is not any more vsed for children whiche can not prooue and examine them selues are not at this day receiued to the partaking of the Sacrament Wherefore the Churche in olde time hath erred or els it erreth now But if we would answere that the Churche hath power and authoritie to chaunge suche customes and manners I replie to the contrarie for now the question is not heere of a thing indifferent in the vse but of the worde of God which is alwayes constant and not subiect to any change as to say that to day it hath one sense and vnderstanding to morrow another wherefore if the place of S. Iohn commaunde to giue the supper to little infants of necessitie as the forenamed ancient fathers haue vnderstood and expounded the same the Church hath â—one well in time heretofore to follow that commandement and at this time it erreth in not following it any longer Or els if the said place be not to be referred properly vnto the holy Supper neither commaundeth to distribute and giue the sacrament to infants but it is of necessitie required that he to whom wee must administer the saide sacrament haue knowledge to trie and examine himselfe according to Saint Paules doctrine 1. Cor. 1.2 as indeede this is the pure and only truth it followeth then that the Churche hath in former time erred to admit little infants to the holy supper and that at this day it doth well to practise the contrary The third reason If the Churche coulde not erre Saint Paule had without cause feared 1. Cor. 11.28 least the Corinthians whome he calleth a Church shoulde through the subtiltie of the serpent bee corrupted 2. Cor. 11.3 and turned away from the simplicitie that is in Christ And indeede in vaine shoulde hee haue called the assemblies of the Corinthians and Galathians Gala. 1.2 Churches which yet notwithstanding erred in doctrine in faith in manners and in life But Saint Paule did nothing of all this without cause or in vaine otherwise Saint Paule himselfe should haue beene deceiued wherefore it followeth that the Churche may erre The fourth reason Those that cannot erre haue no neede of the forgiuenesse of sinnes but the Churche hath neede of the forgiuenes of sinnes for Iesus Christ giuing it a forme of praier hath commanded it to demaund and aske of God Mat. 6.12 forgiuenesse of their sinnes Wherefore it followeth that the Church may erre The fift reason The Church which was in olde time in Ierusalem was oftentimes reproued of error by the Prophetes which thing declareth that the Church is not in this worlde without will and deed to erre But to the end I may not be ouerlong in recyting by peecemeale and as it were one by one all the sentences which make mention of the falles of the Churche let men reade that whiche is written thereof in these places Touching the corruption of the church see Isaiah 1. verse 21. to the 24. verse Isaiah Isaiah 3. ver 8.9 Isaiah 5.13 Isaiah 30. verse 9. to the 13. ver Isaiah 59. ver 2. vnto the 17. ver Isai 64. ver 6.7 Iere. 2 ver 5. Ieremiah to the end of the Chap. Iere. 3. ver 2.3.20 Iere. 4. ver 22. Ieremiah 5. ver 1. vnto the 15. ver and afterwards from the 19. ver to the end of the Chapter Iere. 6. ver 7. vnto the 11. ver Ieremiah 8. ver 4. vnto the 11. ver Ieremiah 9. ver 3. vnto the 17. ver Ieremiah 13. verse 10. vnto the 15. verse Ieremiah 22. euen vnto the end Ieremiah 16. ver 11.12 Ieremiah 18. ver 13. vnto the 18. ver Ezechiel 5. ver 6. vnto the 12. Ezechiel ver Ezechiel 22. ver 3. vnto the end of the Chapter Ezechiel 33. ver 24. vnto the 30. Deutro ver Deuteronomie 32. ver 5.6.32.33 Touching the ingratitude and vnthankfulnesse of the Church see Isaiah 1. ver 2.5 Isaiah Isaiah 5.47 Isaiah 43. ver 21. vnto the end of the chapter Isaiah 17. ver 10.11 Ieremiah Ezechiel Zachariah Deuteron Hosea Isaiah 63. ver 9.10 Ierem. 2. ver 6.9.21.22 Ieremiah 12. ver â— Ezechiel 16. ver 15. vnto the 24. ver Zachariah 11. ver 8. vnto the ende of the Chapter Deuteronomie 32. ver 15.18.23 Hosea 12. ver 1.9 Hosea 13. ver 6. Malachie 1. ver 2.8 Touching the obstinacie and rebellion of the Church Isaiah see Isaiah 1. ver 5. vnto the 7. ver Isaiah â— ver
was taken out of the lawe and prophetes in like manner if any vnder the title and name of the spirite shall bring vnto vs any thing which is not contained in the Gospell let vs not beleue it For as Christ is the accomplishmente and fulfilling of the lawe and Prophetes so is the holie Ghost of the gospell But how can wee by this way or meane discerne and know the spirites that is to say whether the doctrine which they shall propound and set foorth vnto vs bee from the holy Ghoste or no After two sortes or by two meanes you shall knowe this First if it tend to this end to exalt establish and set vp the glorie of God For as Iesus Christe saith Ioh. 7.18 Hee that seeketh the glorie of God is true and no vnrighteousnesse is in him Secondly if it bee conformable and agreeable Rom. 12.6 to the proportion of faith that is to say if it agree and accorde well with the heads foundations of Christian religion wherof we haue spokē more largely heretofore in the fourth Chapter The second thing that I aunswere touching the foresaide reason of the Romishe Catholikes is that the consequence thereof is not necessarie neither well grounded when they saye that the Churche yeeldeth testimonie to the worde of God and doth commend the same vnto vs that therefore the certaintie and authoritie of the worde of God dependeth vpon the authority and iudgement of the Church For as wee haue but a little while agoe alleadged out of Alfonsus de Castro The word of God is certaine not by reason of the Church whiche beareth witnesse thereof but because of it selfe and his owne credite The Apostles yelded testimonie and bare witnesse of Iesus Christe Iohn 15.17 Acts. 1.8 And who is hee that will therefore say that Iesus Christe his authoritie doth depende of the authoritie and iudgement of the Apostles The Goldsmith trieth the golde and putteth a difference betweene that which is good and pure and that which is naughtie mettall But doth hee therefore by his tryall and proofe make that the golde is either good or euill A Parliament receiueth some edict or lawe which commeth from the King that it may bee published and proclaimed Inquirie is diligently made whether it come from the King or no Afterwardes all knowe that it commeth from the King what doth the Parliament then It is true that it alloweth the edict that it acknowledgeth the same that it beareth witnesse to it and commendeth and setteth out the same yea and if neede bee interpreteth it according to the Kings intent and meaning But doth the parliament for all this cause it or make it to bee the kings lawe Doth it giue authoritie to it Hath it any authoritie to chaunge any thing in it or to adde any thing to it or to clippe or take any thing what so euer away from it It is certaine no. Euen so standeth the case with the Church For although it be an excellent testimonie to the worde of God yet it cannot at any hande giue it authoritie as to say that the certaintie of the worde of God hangeth vpon the authoritie and iudgement of the Churche For when the Church acknowledgeth and alloweth the worde of God and doth put a difference betweene it the doctrines and inuētions of men she doth no other thing but heare the voyce of her pastor discerneth knoweth it frō the voice of a strāger Ioh. 10.5 Now there is great difference betwene discerning the Pastors voice from a strangers and adding authoritie and credite thereto bringing to passe and that according to truth that it should be such or such that is either true or false The second reason is The Church is more auncient than the Scriptures For in the time of Adam Abell Seth Noah Abraham Isaac Iaacob there was no scripture For Moses was the first penman or writer of matters concerning religion and yet notwithstāding there was a church Wherfore it followeth that the authoritie of the Church is aboue the authoritie of the holy scripture First and formost I aunswere that the consequence of this argument is none at al. For graunt it that one thing be more ancient and old than another yet it followeth not for all that that it should be of greater authoritie and credite otherwise we must inferre that Moses hath more authoritie than Iesus Christe and the lawe more than the Gospel Secondly as touching the antecedent or former proposition I say that it is sophisticall captious and full of deceit For albeit that in these first times of the worlde there was no scripture which the father 's vsed yet for all that the worde of God ceased not to bee because it was written and ingrauen in the fathers heartes and moreouer founded verie cleerly in the Churche whiche worde was in good time brought and committed to writing first by Moses and afterwards by others and thereupon called the holie scripture wherefore seeing that the holy scripture and Gods worde is nothing but one and the selfe same thing it followeth very well that if our first fathers haue had the word of God they haue had also in substance the holy scriptures Aug. cont epist fundamen cap. 5. The third reason S. Augustine hath said I woulde not beleeue the Gospell if the authoritie of the Catholike Church did not mooue mee thereto Wherefore it is certaine that the Gospell taketh his authoritie from the Church I answere that the consequence is starke naught for that which S. Augustin speaketh to one purpose or in one respect is applied to another end This holy doctor speaketh so as hauing regarde to that hee was then when he tooke the part of the Manichees and as it were disputing against them Now the Manichees would that the Epistles of Manicheus their authour which they called Fundamental containing in it all their false opinions should be of like and equall authoritie with the Apostles epistles Beside they allowed one part of the Gospel disallowed an other that not by the aduise and iudgement of the Church but of their owne proper and particular authoritie S. Augustine hauing taken in hand to confute the saide Epistle in the beginning speaketh thus The Epistle beginneth after this manner Manicheus the Apostle of Iesus Christe by the prouidence and appointment of God the Father I aske who is this Manicheus you wil answere the Apostle of Iesus christs I beleeue it not What wilt thou say thereto Perhaps thou wilt bring foorth the Gospel and thereby thou wilt lift vp and establish the person of Manicheus But what if thou haddest to doe and deale with a man who doth not yet beleeue the Gospel what wouldest thou do whē hee should say vnto thee I beleeue not the Gospell For as touching my selfe I would not beleeue the Gospel if the authoritie of the Catholike Church did not moue me thereto Beholde Saint Augustines wordes by which it is altogether
and commaund to vs. Next the commaundement of the Sabaoth in respect of the figure was temporall and indured but a season and therfore it ought to haue an ende as the other ceremonies of the lawe had Wherefore the figure was taken away and changed not by the authoritie of the Church properly or as you would say of it owne authoritie but by the trueth it selfe which declared and shewed it selfe in Iesus Christe whereupon also the Apostle saith Col. 2. 16.17 Let no man therefore condemne you in meat and drinke or in respect of an holy day or of the newe moone or of the Sabaoth day which are but a shadowe of things to come The sixt reason The Apostles decreed in the first Councell which they held in Ierusalem Act. 15. 29. that the Christians shoulde abstaine from blood and from that that is strangled which decree yea brought and put into writing the Church hath taken away and chaunged after the time of the Apostles giuing leaue to christiās to vse both blood and that that is strangled It foloweth then that it is lawefull for the Church to change som thing in the word of God and by consequent that the Church is aboue the same worde I aunswere that the place of the Actes touching that which the Apostles determined in the Councell whiche they helde in Ierusalem is ill vnderstood and yet more ill applied to fetch and drawe from it such a consequence For the Church after the Apostles hath not established any thing against the decree of the Apostles in that they haue suffered Christians to vse and eate blood and that that is strangled For the decree of the Apostles was made set vp and published for a time onely and therefore it ought to ende The Church in the time of the Apostles was builded as well of the Gentiles as of the Iewes Some weake ones amongest the Iewes thought that they were yet bounde in their consciences to the obseruation of the lawe of Moses that is to say to the ceremonies thereof The Gentiles on the other side strengthening themselues with that Christian libertie which Iesus Christe hath brought vnto vs woulde without any difference vse all manner of meates and so amongst the rest blood and that that was strangled Wherevpon the Apostles least that so free a vse of blood and of that that was strangled might breede and bring some offence to the weake Iewes determined and decreed in their Councell that euerie one shoulde abstaine from such meate for a time til that they might see a good agreement peace betweene these two peoples Now afterwardes the feare of such an offence beeing taken away the Church iudged that the obseruation and keeping of the said decree was not any more necessarie or any longer needefull and therefore respecting the intent and purpose of the Apostles gaue libertie to the faithfull to vse all kinde of meates or els to speake better did by the word of God declare vnto them the libertie that they had to vse all maner of meates without in any thing altering changing the intent purpose of the Apostles when they made and established the foresaide decree not being appointed and set vp by thē but for a time onely And thus much touching the reasons of the Romish CatholikS who affirme that the certaintie truth of the word of God doth depend of the iudgement and authoritie of the Church Beholde nowe our reasons to the contrary The first is this The certaintie of the church dependeth vppon the authoritie of Gods word It followeth then that the contrary cannot bee true to wit that the certaintie of the worde of God shoulde depende vpon the authoritie of the Churche Nowe wee proue the antecedent or former proposition by that which the holie Ghost saith Ephe. 2.20 that the Churche is builded vppon the foundation and doctrine of the Prophetes and Apostles Whereupon it followeth that the Church dependeth vpon the authoritie of the same doctrine And heereunto belong the sentences of the ancient doctors which wee haue cited and quoted before in the third Chapter by which this is shewed and proued that the Church is marked declared and knowne by the holy scriptures The second reason The holy scripture being giuen by inspiration of God 2. Tim. 3.16 as S. Paule saith hath the authoritie from it selfe as we haue declared in the beginning of this Chapter in answering the first reason of the Romish Catholikes wherein we haue followed the iudgement of Alfonsus de Castro It followeth then that it taketh not credite or authority from the Church neither more not lesse than the edict and lawe of the King which hath the authoritie it hath from it selfe that is to say frō the king from whom it proceedeth and commeth and not from the Parliament to which it is sent although that the same bee allowed praysed yea and expounded sometimes by the saide parliament The thirde reason If the word of God ought to be heard aboue the Church then certainly it doth not hang of the authority of the Church but that the worde of God ought to be heard aboue the Church it appeareth by this which S. Paule saith that it ought to be heard aboue the Apostles Gal. 1.8 yea the Angels them selues Wherefore it followeth that the word of God doth not hang of the authoritie of the Church The fourth reason Aug. cont Max. lib. 3. cap. 14. Saint Augustine openly declareth that the holy scripture is aboue the Councels and so by consequent aboue the churche represented by Councels For writing to Maximinus the Arrian touching the worde Homousios that is to say consubstantiall or of the selfe same substance together with the father whiche word was confirmed by the coūcel of Nice and on the other side disallowed by the councel of Ariminum in the time of the Emperour Constantine he saith thus Now I haue not to vse or alleadge the Councel of Nice neither thou the Councel of Ariminum to preuaile thereby one of vs against another For as I am not bound to the Councel of Ariminum so art not thou bound to the Councel of Nice We haue the authority of the scriptures which are not partiall or particular witnesses for the one or for the other but are commō witnesses to both of vs. Let vs therefore by them dispute and reason of the matter in controuersie betweene vs. CHAP. XIIII Of the discipline of the Church NOW wee must speake of the Ecclesiasticall discipline in which notwithstanding wee wil be briefe short because there is of this matter a verie large sufficient treatie extant alredie which may satisfie and content all good mindes and is intituled The confirmation of the ecclesiastical Discipline The confirmation of the Ecclesiasticall discipline obserued in the reformed Churches of the kingdome of France And also hee that will reade the Institution of M. Caluin Caluin li. 4. inst Beza in cōfes fidei specially in his
vnderstanding Pro. 21.30 nor counsell against the Lorde And in an other place it is said Psal 33.10 Iob. 5.13 13 The Lord breaketh the counsell of the Heathen and bringeth to naught the deuises of the people the counsell of the Lorde shall stande for euer and the thoughtes of his hearte thorowe out all ages To bee short wee see that the Church hath in time heeretofore beene very aptlye and fitly represented Gene. 15. 17. by a lampe or firebrande shinyng in the middest of darke or smoking Furnace euen as the vision thereof was giuen and shewed to Abraham whereof the reason is assigned and shewed beecause God woulde not suffer that his people shoulde bee put out in the middest of darkenesse Exod. 3.2 Also by the burning bushe which yet consumed not as Moses also saw the vision therof For as the bush was kept safe and sound in the midst of the flame so the Church hath alwayes beene preserued by and thorowe the presence of God although the tyrantes wicked men haue sought to set it on fire and vtterly to destroy it The seuenth pointe That the Church increaseth in the middest of persecutions This is seene from the time wherein vnder the Emperours the Churche was persecuted For looke by howe muche they inforced themselues vtterly to extinguishe and put out the trueth by so much the faithfull ones were readie and prepared to defende and maintaine the same In the Actes it is saide Acts. 4.3.4 That when the persecutors laide handes vpon the Apostles and had put them in prison many of them that had hearde the woorde at their mouth left not of for all that to beleeue but that the number of beleeuers was increased till it came to bee about fiue thousande persons Also that they whiche were scattered abroade because of the affliction that arose about Steeuen Acts. 11.19.20.21 walked throughout till they came vnto Phenice and Cyprus and Antiochia and that some of them which were men of Cyprus and Cyrene when they were come into Antiochia spake vnto the Grecians and preached the Lorde Iesus and that the hande of the Lorde was with them so that a great number beleeued and turned vnto the Lorde Saint Paule speaketh after this manner vnto the Philippians I woulde yee vnderstood brethren that the things which haue come vnto mee Philip. 1.12.13.14 are turned rather to the furtherance of the Gospell so that my bandes in Christe are famous throughout all the iudgement hall and in all other places Insomuch that many of the brethren in the Lorde are boldened thorowe my bandes and dare more frankly speake the worde And this is that which Dauid hath prophesied touching Christe when hee saide Bee thou ruler in the middest of thine enemies The state of the Church of God Psal 110.20 The Church compared to a Palme tree to Roses and to Lilies is like vnto the state of the Palme tree and like to the condition of Roses and Lilies For euen as the Palme tree the more it is laden and pressed downe the more it groweth and stretcheth out or spreadeth his boughs in length and breadth so the Church the more she is persecuted and afflicted the more force courage and liuelinesse shee taketh to her selfe Also as Roses and Lilies are accustomed to florish among thornes so this is a common thing to the Church to florish and to increase in the middest of persecutions Iustinus compareth the church also to a vine or vineyard The Church compared to a Vine or Vineyard Iustin Martyr de verita te christianae religio tom 2. pag. 224. lin 14. when hee speaketh thus in the speech with Tryphon They euery day perceiue saith he that we which beleeue in christ cannot bee astonished or amazed by any man or any maner of way let them cut of our heades let them crucifie vs let them caste vs to wilde beastes let them torment vs with fire fagot and any other torments the more they doe tormente vs the more doth the number of Christians growe and increase no otherwise than whē men prune and dresse a Vine or Vineyard they doe it to make it more fruitefull and plentifull For the Vine or Vineyard which God hath planted and our Sauiour Iesus Christe is his owne people These are in that place almost Iustinus his owne wordes And verily wee learne by our owne experience that so many cruell persecutions murthers and slaughters of the Martyrs haue beene as it were so many seales in our heartes to seale therein the holy Gospel of Christe so that a good Doctor hath very rightly saide That the blood of the Martyrs is the seed of the Church The eight point What is the cause for which the Church is afflicted and persecuted of the wicked Wee may very well say and rightly confesse that wee doe iustly deserue by reason of the sinnes we haue committed to be afflicted by God and persecuted of the worlde Leuit. 26.14.15 c. For wee reade in Leuiticus how God threateneth his people to send vpon them warre plague pestilence famine and other his roddes if they yeelde not them selues obedient vnto his commaundements And in Isaiah Isaiah 5.2 ◠c. hee speaketh after this maner Yee inhabitaunts of Ierusalem saith hee and yee men of Iudah iudge I pray you betweene mee and my Vineyarde What could I haue done any more to my Vineyarde that I haue not done vnto it I haue hedged it and gathered out the stones of it and haue planted it with the best plantes and builte a Tower in the middest thereof and made a Wine presse therein looking that it shoulde bring foorth Grapes but in steede of Grapes it bringeth foorth wilde Grapes And nowe I will tell you what I will doe to my Vineyarde I will take away the hedge thereof and it shall bee eaten vp I will breake the wall thereof and it shall bee troden downe and I will laie it wast Isaiah 24.3 4.5 c. And againe The earth shall bee cleane emptied vtterly spoyled the earth shal lament and vade away for the inhabitaunts thereof haue transgressed the lawes they haue chaunged the ordinaunces and haue broken the euerlasting couenant Therfore the curse shall deuour the earth for the inhabitantes thereof haue done wickedly And therefore shall the inhabitantes of the earth burne and fewe men shall bee left therein Iere. 25. 8.9 c. Also in Ieremiah Because yee haue not hearde my woordes beholde I will sende and take to mee all the families of the North and Nabuchadnezzar the King of Babell my seruant and I will bring them against this lande and against the inhabitantes thereof and against all these nations round about and I will destroy them and make them an astonishment an hyssing and a continuall desolation In this place the Lorde calleth Nabuchadnezzar his seruaunt as in an other place hee calleth Sanecherib Isaiah 10.5 or Ashur The rod of his wrath
because hee serueth him selfe with Princes tyrants and wicked Magistrates and vseth them that hee may by them punishe the vngodlinesse and vnthankefulnesse of his people Wherefore Isaiah speaketh excellently well That our iniquities haue made a diuision or separated betweene God and vs. Isaiah 59.2 And therefore when wee are afflicted and persecuted wee ought to confesse and acknowledge that God by that meane punishe vs as wee indeede haue rightly deserued it Yet all this notwithstanding wee haue to consider and weigh an other cause for which the worlde persecuteth vs whiche ought to be a great comfort vnto vs in the middest of our Crosse and Martyrdome For in the first place the worlde in persecuting vs looketh not to our sinnes but to that religion which wee make profession of which religion indeede the world reiecteth and persecuteth because it knoweth not the authour thereof and because it is altogether contrary to his maners and peruerse and wicked orders of life and conuersation euen as Iesus Christe hath foretolde the same and made his Disciples to see it Ioh. 3.19 20. when he said vnto them This is the condemnatioÌ„ that light is come into the world and men loued darknesse rather then the light because their deedes were euill For euery man that euill doth hateth the light neither commeth to light Iohn 15.20 21. least his deedes should bee reproued Also if they haue persecuted me they will persecute you also But all these thinges will they doe vnto you for my names sake because they haue not knowne him that sent me And againe Iohn 17.14 Father I haue given them thy word the world hath hated them because they are not of the world as I am not of the worlde Hereby we may see that the right and verie cause of the persecutioÌ„s of the church is the plaine profession of the trueth righteousnes worde of God as S. Paul saith That That all they whiche will liue in the feare of God or godly in Christe Iesus 2. Tim. 3.12 shall suffer persecution And also what shoulde bee our consolation and comforte in the middest of the crosse if this point were not Socrates The answere which Socrates made to his wife was very apt and fit for the purpose shee lamented because they put him to death wrongfully but hee beeing somewhat moued answered That it was better for him to die an innocent without cause than if he had offeÌ„ded But how much greater matter and iust cause haue wee of comfort and ioy seeing wee knowe that God of his vnspeakeable gentlenesse goodnesse mercy burying all our sins giueth vs ouer and leaueth vs but for a time to suffer vniust persecutions to the end that we bearing the Crosse with Iesus Christ shoulde communicate also and bee made partakers of glory with him The punishment Saint Augustine hath saide maketh not a Martyre but the cause August And the Diuell hath as well his witnesses and Martyrs as Iesus Christ hath his In former times there were Heretikes whiche bragged much and boasted wonderously vnder the shadow colour that men persecuted them And at this day the Anabaptists do in that behalfe the very selfe same thing yea and that so farre that by this meanes they account them selues blessed and happie But we must marke what the scripture saith Mat. 5.10 Blessed are they thus saieth Iesus Christe whiche suffer persecution for righteousnes sake for theirs is the kingdom of heaueÌ„ Luke 6.22 Blessed are you when men hate you wheÌ„ they separate you reuile you put out your names as euill for the sonne of maÌ„s sake If yee bee railed vpon for the name of Christ saith Saint Peter 1 Pet. 4. 14.15 â—6 Blessed are yee For the spirite of glory and of God resteth vpon you which on their part is euill spoken of but on your part is glorified But let none of you suffer as a murtherer or as a theefe or as an euill dooer or as a couetous person of other mens goods or as a busie bodie in other mens matters But if any man suffer as a Christian let him not bee ashamed but let him glorifie God in this behalfe And this is the marke or badge by which the scripture discerneth the Lordes true Martyres from others that suffer For the wicked men and vngodlye persons doe in deede suffer persecution but in the meane season it so falleth out that they cannot boast theÌ„ selues for all that to bee true Martyres neither by consequent that they are blessed for they suffer not for righteousnesse sake neither to maintaine Gods truth as doe the Martyres and witnesses of Iesus Christ Moreouer wee ought to marke that our good God sheweth vs great grace aduaunceth vs to singular honour when hee vouchsafeth vs meete and worthie to suffer any thing for his names sake when as he might very iustly if he would haue pursued vs with rigour nay if hee woulde haue proceeded against vs by iustice haue punished vs with all kindes and sortes of afflictions sending them to vs and laying the same vpon vs wherein he dealeth with vs as if a king should take from the Gibbet or Gallows some man who had rightly deserued to be bound thereto and hanged thereon and yet would set and appoint him among the chiefe Captaines of his orders that he might goe to warre and imploy him for the maintenance and defence of his crowne of his kingdom For who or what are wee Poore wormes of the earth dwelling heere in filthinesse and corruption and infected with so many spottes as nothing more than we yea wee are abhominable sinners who haue rightly deserued not onely by tyrantes in this life to bee persecuted in our goods and bodies but also to bee for euer lost drowned and swallowed vp in the Diuels possession in hell and yet notwithstanding that God hath vouchsaued vs worthie of this honour to vse our life and our death to withstande his enemies and to mainetaine and aduaunce his glorie by our Martirdome If wee had but so muche as one drop of good iudgement and were pushed on forwarde with as little right zeale as may bee to serue our God shoulde not this kindle and inflame vs in a singuler and wonderfull desire to imploy bestow our selues in the maintenance of his honour whatsoeuer assaultes should bee set before vs and to keepe our selues strong and stedfast in the middest of persecutions that we might suffer abide the same couragiously and chearfully for the name of Christ The ninth point What bee the endes which God respecteth and regardeth in the persecutions and afflictions of his Church and of his faithful people wherof wee will marke and put downe eight First that the glorie of God might bee aduaunced For it is said Prou. 16.4 The Lord hath made all thinges for his owne sake and glory yea euen the wicked for the day of euil When the Disciples asked Iesus Christ
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.