denie that the old and new testament had equall authoritie with this commaundement If they take it after sinne entred God blameth and conuinceth our first parents of their faulte and this is the Lawe And after he promiseth vnto them the seed which shall bruise the head of the serpent this is the Gospell Beholde them then dead in sinne by the Lawe and as it were newe borne by the promise of Christ to come in whome they hoping after this woorde were made the beginning of the Church without this they had bene lost with all their posteritie Wherefore whether we fetche the Church from before the fall of man she hath no power aboue the word of God but is iudged by it and therefore the cōclusion is false Or whether we deriue it after yet the word is before the regeneration of the Church that is to say before the Church and that antecedent it selfe shal be false Moreouer this is an ill argument It was the first in time Ergo the first in authoritie For we haue a hundred Cities in Fraūce more auncient then our first kings and yet notwithstanding without any gainesaying they obey their lawes And the word of God of it selfe is giuen to commaunde wheras the Church is placed in the world but to obey And though it be so that the word of God be in power eternall yet it is most certeine that it must be last in this action because that before he commaund it must needs be that it should first create some men whom it might commaund This then is nothing but plaine sophistrie which is not worthy to be heard in the Church Moreouer I demaund of them whē they make this argument whether they meane to speake of the whole Church comprehending al the states and particulars of the Church into one or whether they speake of particular Churches or of the church of Rome alone If thei vnderstand the whole Church as it is like they do then they speake nothing that makes for them for the church of Rome the whole Church are things farre differing before that Rome was or any Wolfe there gaue suck more then 700. yeres the law of Moses was published in the Church If they speake of particular Churches the Cast churches wil demand the same prerogatiue and by the self same argument they wil set themselues aboue the church of Rome For they are before them in time as euery man knoweth If the church of Rome alone by the vertue of the institutiō of Christ yet they are to bring forth the titles and right thereof and then they cannot bring forth one that hath so much as any outward shewe To be short all this is nothing els but a manifest dotage for if they looke to the beginning of the Church they shall finde neither Rome nor the Pope neither the See of S. Peter nor consequently any authoritie aboue the word of god If they looke to the beginning of Rome they shall there finde the word the law the prophets expositors of long time before and therefore an authoritie farre aboue their church But in this a man may see the poore defence of their Church when for the establishing thereof the word of God must fall downe which is the foundation of the pure Church Now in this whole disputation they can not finde one onely word out of the auncient doctors for there was neuer yet any heretike so mōstrous which durst set it forth till the Councill of Constance where it was first set out by the doctors of the Church of Rome There was the question moued concerning the taking away of the cup of our Lord from the people expresly against the institution of the Sonne of god There could not one place be found out in the Scriptures which might fauour directly or indirectly plainly or darkely so damnable a sacriledge Iohn Hus called them to the holy Scripture and they knewe well that that was full against them Then first they began to aduise of those goodly Maximes or groūds which they haue mainteined euen vntil this day that the Church is aboue the holy Scripture that the Scripture hath no other authoritie then that which the Church giueth it that the Scripture is as they say De bene esse of the wel being but not of the essence or being of the Church that such should be the interpretation as seemeth good to the Church to be short that the word of God was more long and large then the word written and that the Church is more worthie thē it to which some haue sithens added that the Church should be in better case if there were no Gospell written These are the intolerable blasphemies which sprang vp in this councill who also were authors of one other goodly canon forsooth that ouerthroweth al christianitie That we must not keepe faith or promise with heretikes Iohn Hus notwithstanding presseth them yet somewhat more neerely Though it were so saith he that the Church should be aboue the word of God to which you shal neuer haue me to agree Shew me yet that the minde of the auncient Church was euer so that it euer so ordeyned or so interpreted Name me one onely auncient doctor which is not wholly and plainly against it That it is so yea our owne canons do excommunicate all those which cōmunicate not vnder both kinds therefore to communicate vnder one is not to be partaker of the communion but of excōmunication To this argument they yet find another shift more mischieuous then the former that albeit that of one commandement of the Gospel there be at this day another interpretation then was in the auncient Church notwithstanding that that meaning which is receiued in the Church must be accepted as the way to saluation in asmuch as the holy Ghost hath inspired it to the Church That is to say that the Pope his mainteyners according to their good pleasure may cry downe all the auncient interpretatiōs of the Scripture as coynes are and put them into the Mint to make theirs currant Also that as the iudgement of the Church is changed in the Scripture so we must presume that the iudgemēt of God is changed And therefore when that good man Iohn Hus could not content himselfe with these horrible blasphemies their last argument was the halter the hang man to cast him into the fire To make Gods spirit chāgeable his word a nose of waxe God himselfe inconstant in his purpose changing himselfe according to the vanitie ambition of men wil there be founde in the traditions of the Pharisees in the speculations of the Cabalists and Thalmud in the Alcoran of Mahomet any such execrable blasphennes as these are I leaue to the iudgement of euery one whether the spirit of God or the spirit of Satan ruled there in those coūcills That there can be founde no other Iudge of the controuersies of this time but the holy Scripture and how
might haue burned all the primitiue Church By this one onely rule therefore comprised in a fewe wordes and easie for euery one to vnderstand wee cutte of the Masse Purgatorie prayers for the dead inuocation of Saints the Pope his pardons indulgences and almost all that hath troubled Christendome for this long time But to defeate this rule they would drawe certaine places by the haire to the end to make vs to finde therein their lewd inuentions As for example It shall not be forgiuen in this world nor in the world to come Ergo there is a purgatorie which must be vnderstood as S. Marke hath expounded it by these words It shal neuer be pardoned according to the Hebrew phrase Also if Moses and Samuel were before me to pray for this people I would not forgiue them Ergo say they we must pray vnto Saints Whereas quite contrary by the plaine words of the text a man shall rather gather that it is a vaine thing to call vpon them and the meaning of the Prophet is cleare that as God saith If Moses and Samuel were aliue and should intreat as sometime they did for the sinnes of that people they were become so heinous that yet he would not forgiue them To be short euen altogether like as it was that Ieremie in the chapiter aforegoing when he had made earnest prayer vnto God for the people he answered him that if Moses himselfe who was most deare vnto him should praye vnto him for this people he would not heare him Againe sometime they haue certaine Allegories to proue these matters by But we demaunde of them whether these doctrines are necessarie to saluation yea or no If they be necessarie then we haue another certaine rule That the word of God is cleare to saluation For that same light it selfe is come downe from heauen for to teach vs that hath it not done darkely or about the bush The holy Ghost came downe vpon Christ in the likenes of a doue and vpon the Apostles in great brightnesse their doctrine therefore was plaine and euident and they were not doctors or teachers of darknes Let them therefore alledge one plaine and manifest place not bring places wrested from their proper meaning and altogether from the purpose and we are readie to yeld vnto them And this is the rule which S. Hierome gaue That Allegories darke places proue nothing And S. Augustine saith That al that perteyneth to saluation is plainely and clearely set downe in the Scripture and that that which is darke in one place is plaine and cleare in another Now as concerning the third point we haue a rule which all the auncient fathers haue giuen vs That the holy Scripture is the light to it selfe And that which is darke in it is plaine by it selfe in another place and that therefore the determination of all matters must be drawne from the conference of such places where they are handled Besides we haue two markes to direct our selues by to which the whole Scripture tendeth and they are the glorie of God and charitie towardes our neighbour Moreouer we boldly admittte all the doctors of the auncient Church for the interpretation of matters belonging to this thirde kinde namely in the places and treatises where they expresselye handle them And wheresoeuer they are or shall seeme to be contrary we willingly referre therein our selues to euery man according to his owne common sense and meaning that shal haue readde the holy Scripture As for example there is a controuersie betwixte vs whether these wordes This is my body be a figuratiue speache or no. First of all I conferre or waye together the places of the Euangelistes and I finde in Saint Luke This Cuppe is the newe Testament in my bloud which cannot be expounded without a figure and I knowe that flesh and bloud are both of like importance in the Sacrament Further I consider that the question is here of a Sacrament and that this is the accustomable maner of speaking common to all Sacraments The rocke vvas Christ this is one place Baptisme is regeneration that is another c. Finally I finde in S. Augustine these words In figuratiue speaches saith he alwayes keepe this rule If it be a maner of speach that according to the letter commaundeth thee to do that which is good or forbiddeth thee to do that which is euil streight way thou mayest iudge that there is no figure For thou hast found there the scope and butt of the Scripture to wit the glorie of God charitie But if thou shalt take it according to the letter and it seemeth to commaund thee to do that which is euil or to forbid that which is good then thou shalt streight way iudge that in very deede there is a figure For example saith he Except you eat my flesh and drinke my blood you haue no life in you According to the letter it seemeth that Christ commandeth vs a foule an heinous thing This therefore saith he is a figuratiue maner of speache by which he commandeth vs to communicate with the passion of the Lord thorowly to fixe in our memorie that his flesh was pierced and crucified for vs When I see then that it is in such sort figured that S. Augustine himselfe alledgeth it vnto vs for example of figuratiue speaches I resolue my selfe that this with other textes of Scripture conferred in like sort together proue such maner of speaches in the matter of the Supper cannot be otherwise taken but figuratiuely Nowe by these rules then shal the matter of the supper iustification of faith and workes free will and such other be determined which stand vpon the interpretation of the textes of Scripture which both the one and the other would drawe to their owne meaning and intention I demaunde then of euery Christian man what we may iustly attribute more to the iudgement of the auncient fathers for where we haue a plaine forbidding from God euery one will agree vnto vs that men can doe nothing and that there neede no interpreters Againe where we haue no cōmaundement from his mouth there it lesse behoueth for where there is no text there can be no glose Those matters then remaine out of which these commaundements are taken and interpreted diuersly in which we most gladly admit the interpretations of the doctors of the primitiue Church and the most notable in all ages To conclude then this article we say that the infallible marke of the pure Church is the pure doctrine therof duely administred and the vndoubted touchstone of pure doctrine is the pure worde of God conteyned in the holy Scripture which God hath deliuered to be the rule of his Church That the same is perfect and to be vnderstood of those that desire their saluation yea aswell of it selfe as conferred with it selfe albeit for the decyding of controuersies founded vpon the same we wyllingly admit the interpretations of the most auncient Briefely
from the vnitie of the Bishop of Rome Also the elders ministers of the Gospell haue the same right office which the priestes of the lawe had in the case of those that were Lepers They remitte then or holde sinnes according as they iudge shewe that they are remitted or holdē before god Saint Augustine The Lord calleth the keyes of the kingdome of heauen the knowledge and vertue to discerne those who are worthy to be receyued or else to be shut out of the kingdom Now howsoeuer it semeth at the first sight that he gaue this povver to Peter alone yet vve must acknovvledge vvithout all doubt that he hath giuen it to all the Apostles as it appeareth after his resurrection vvhen he sayth vnto them That vvhich ye remit in earth c. Also It is sayd vnto him I vvill giue thee the keyes as though that povver had bene giuen to him alone but as he ansvvered for al so he likevvise receyued the keyes together vvith all as bearing the person of the vnitie He is named therefore alone for all forasmuch as there vvas vnitie amongst all And therefore Augustines ordinarie maner of speache is that in Peters person the keyes are promised to all and in the person of all them to all the Ministers of the Church Leo the Bishoppe of Rome at the time that this question was handled disputing with the Byshops of Constantinople although in his workes he hath left sufficient shewe of the traces of ambition yet he speaketh not otherwise thereof This povver sayth he of the keyes is likevvise passed ouer to all the Apostles and transferred to all the gouernours of the Church And in that it is particularly recommended vnto Peter it is because the example of Peter is set forth to all the gouernors of the Church In euery place therfore where men iudge according to the equitie of Peter there Peters priuiledge is founde but contrariwise it hath no place where Peters equitie is not found Hitherto then we find not the keyes of power but of knowledge only to wit the ministerie of the Gospell the which is common to al ministers and so likewise are the keyes which are thereto annexed This is that which is repeated by Gratian in the Decretals That Saynt Peter receiued no more povver then the other Apostles and by the chiefest Canonists in the Decretalles themselues That the povver of bynding and loosing in vvhich is founded al the iurisdiction of the Church proceedeth immediatly from Christ not immediatly frō S. Peter or his successors the which also Cardinal Cusan maintained in the time of the Council of Constance against those which alledged the key of power pretended by the Pope But let vs go yet somwhat farther They holde that the power of bynding and loosing is practised principally in their sacrament of Penance when their priest inioyneth satisfaction and afterwards giueth absolution to those that haue satisfied Nowe I demaund of them whether it be God that forgiueth or the priest that giueth absolution They will saye it is God that forgiueth and that the priest by his worde doth declare it the which the master of the sentences prooueth very wel by many places drawen out of the auncient Fathers in his fourth booke following that which Chrysostom saith that in these things Neither man Angel nor Archangel cā do any thing And in very deede this is an assured Maxim of Christian religion as he there sayth That none can take avvay sinnes but Iesus Christ alone vvho is the lambe that hath borne the sinnes of the vvorld Now if God be he which bindeth looseth I demaund what more power can remaine in the Pope who doeth neyther the one nor the other And whether we may not come to the conclusion of Marsilius of Padua That the Pope cārelease no more neither from the punishment nor frō the fault then any other poore priest Also If God then exercise his authoritie as Saint Ambrose saith and the priest his knovveledge in doing his office by the key of discretion What shall remaine for the Pope to do vnlesse he will breake in vpon the authoritie of God what key remaines for him not hauing any office to exercise vnlesse it be the key of indiscretion To conclude then the interpretation of this place of S. Marthew according to the force of the wordes the conference of the scriptures the analogie or proportiō of faith the opinion of the aunciēt Doctors the Canōs thēselues of the Romish church Iesus Christ is the stone or rather the liuely rocke vpō which the Church is founded by the ministery of the Apostles who were no other but master Masons To this church which is one vnder the name of Peter who answered for all the power of the keyes was promised to open the gate of the kingdome of heauen to all those which obey the preaching of the gospel Al they which exercise the ministery of the Gospel haue these keys so farre forth as their ministery extends it cannot be attributed to thē that do not exercise any whereof it ensueth that it is so farre of that the Pope should haue thē alone or al the rest frō him that the poorest priest doing his dutie in his parish hath thē better thē he And if because this word was spoken to Peter they wil restraine this place to Peters person I say then that it is rashly done of thē to extend to all the Bishops of Rome that which was spoken to Peter Or if they wil be yet of this tough opiniō thē they must permit that these words Come behinde me Sathan thou art an offence vnto me which follow in the verses next after spokē to Pet. alone must be vnderstood of him al his pretended successors wherof must folow this special priuiledge that the successors of Peter none others may become deuils that the Church of Rome is becōe in Christēdome the stone of offence because for taking care for nothing but the great things of the world it hath forsaken those which are of God. They make an argument afterwardes by another place Ioh. 21 it is sayde three times to S. Peter Louest thou me then feede my sheepe Therefore he was vniuersal pastor of the Church If they concluded he is cōmaunded to feed therefore he was a pastor of the flocke of Christ the cōclusion were good But that therfore he was an vniuersal pastor or the pastor of pastors there is nothing in the text from whēce they may fetch it To feede sayth their owne glose vpon that word is to teach by word by example not to gouerne ouer al the world How it was said to all the Apostles Teach go ye into the whole world Also Euen as my father sent me so send I you Therefore it was said vnto all Feede my sheep S. Paul saith in many places That he is the Apostle of the Gētiles
as Athanasius also a fewe of the best sort with him at Rome during the time that the Arriās beeing fauoured of Constantius the Emperor spoyled and infected his Church of Alexandria And euē so likewise we at this daye in right are of the poore Church of Fraūce of Italie and other places which Antichrist holdeth by the throte to cause thē to abandon their saluation And assoone as Antichrist and his mayntainers shal be gone with al the infection which they haue brought into the church we shal be altogether ready to draw neere vnto thē to ioyne with them as nye as euer wee did and to runne to the Churches with them there to reioyce together for their deliuerance Let the wolfe be gone out of their fold behold vs al ready to enter in In meane time we wil pray vnto god to driue him away that it wil please him to deliuer thē from vnder his claw will shew thē this mercie we wil enforce our selues all that we can to deliuer thē To be short we are kuit with them in doctrine if they haue regard to the aunciēt doctrine of the Church of Rome but we cōdēne that of the popes where with he oppresseth their consciences Also we are in true charitie for what greater charity cā there be in the world thē to rid the world of such a one But we renounce that Tyranne which strangleth their soules and seeing that God by his singular grace hath deliuered ours frō him we proclayme opē warre against him for their sakes with all our heartes These things beeing wel considered it is very easy for vs to distinguish who are schismatikes that is to say the aucthors of that separation which was made in our time in the west churches either we or our enemies The canon lawe sayeth that Schisme must not be considered neither in the nomber nor place but by the cause that he is a schismatike which is the cause of schisme not he which beginneth the separation euen altogether like as he which denyeth the lawe is the cause of processe and not he which first beganne Now we haue required the pope and his prelates to reforme the Church according to the Scriptures and to the auncient forme desiring to remaine vnited with our brethren and in steade of agreeing vnto vs they haue excommunicated vs without euer hearing vs The prelates therefore of the Romaine Church are the Schismatikes and not we who demaunde nothing else but Reformation to make vs at one Also the Canon sayeth that the essentiall and materiall cause of all Schisme is want of charity Nowe for our parts we haue offred our liues to death to recouer our brethren from errour and contrariwise the prelates of Rome to drawe vs frō that they say we are what earnest request soeuer we could make they would yet neuer graunt vnto vs a free Councill But when they haue called vs to their assemblies it was to burne vs and not to teach vs and all their Councils were but conspiracies to kill vs and not consultations to heale vs And therefore the lacke of charitie is in them and so consequently the cause of Schisme Also the Canon lawe teacheth vs that is to saye the Pope him selfe That the Pope which suffreth a controuersie to waxe olde in the church concerning saluation he is one that seeketh after deuision heresie And that if he be required to helpe it by a generall Councill and do it not of Apostolique which he should be he maketh him selfe an Apostata and Schismatike That as from such a one the Cardinalles Prelates Priestes peoples and prouinces ought to separate them selues for that asmuch as lyeth in him he suffreth the people children that are borne to growe vnder two heads into two churches That all those that winke in that matter specially hauing a charge and a calling to withstand it they are partakers with his faulte and are schismatikes as well as hee notwithstanding all their othes homages obligations which they haue made vnto him And in deede by the counsell of the diuines of Paris folowing the foresaid coūsell king Charles the sixte declared him selfe his realme all his subiects to be separated from the cōmunion of pope Iohn the 22. afterwards by the same counsell cut of him selfe from the obedience of Benedict the thirtenth from Gregory the 12. admonishing and requiring all princes to do the like For that saith he in his protestation they will mainteine diuisions in the Churche by their tretcheries and vvill not submit themselues to the ordinarie meane of a free councill and to the determination of the church Now it was eight score yeeres agoe that this strife began in the Church after threescore yeres or thereabouts it was spread ouer all Europe The princes and people called still for a free councill and alwayes sometimes by one meane sometimes by another the Popes went scot free During all which time they sought all the wayes they could for their liues ordinary extraordinary to make an end of vs They therefore their mainteiners though the saluation of Christendome was not in controuersie as now it is are by their own canons foūd schismatikes they who haue winked at it fautors of schisme they who haue with drawē themselues frō their obedience admit that their Popes had bene sometime heads of the Church no Antichrists are grounded in the trueth exempted from all suspicion of schisme and blamelesse of all the mischiefes and disorders which through schisme haue arisen in Christendome Now cōtrariwise if as we hold the Pope be Antichrist the papall doctrine contrary to saluatiō in Iesus Christ and al the seruice that they do in al the churches that acknowledge him which they cal the church of Rome polluted with idolatrie thē there needs no longer disputatiō whether men do well to separate thēselues from him or no but rather to conclude ful and wholly That we are traitors to God who hath created vs to Christ who hath saued regenerated vs to the Church who hath borne vs to be short to our brethren to our selues if we protest not against his blasphemies if we withdraw not our selues from his obedience if we renounce not his cōmunion to be shorte if we do not our vttermost to make him knowē to euery one and to deliuer the world from his tyrannie Hereupon thei obiect vnto vs that Moses for the idolatry cōmitted amongst the people of Israel to the golden Calfe separated not himself I graūt it But they must adde that Moses chid Aaron chastised the people ground the golden calfe into powder and cast it into the water There was no cause then that he should flye Idolatrie because hee coulde driue it out Nowe wee will not bee more scrupulous then Moyses Let them suffer vs to beate their Idols to powder to cast Idolatrie out of their Church and
HONI SOIT QVI MAL Y PENSE A NOTABLE TREATISE OF THE CHVRCH IN vvhich are handled all the principall questions that haue bene moued in our time concerning that matter BY PHILIP OF MORNAY Lord of Plessis Marlyn Gentleman of Fraunce ¶ And translated out of French into English by Io. Feilde APOCAL. 18.4.5 Goe out of Babylon my people that you be not partakers in her sinnes and that ye receiue not of her plagues For her sinnes are come vp into heauen and God hath remembred her iniquities ¶ Imprinted at London by Christopher Barker Printer to the Queenes Maiestie ANNO. DOM. 1579. THE BRIEFE CONTENTS OF THE CHAPTERS OF this present treatise 1 WHat the visible Church is and what are the diuers states thereof 2 That of the visible and vniuersall Church some partes are pure and other some impure and what are the infallible markes of the pure Churches 3 That the other markes which our aduersaries alledge are common both to the pure and impure Churches and which are they that most commonly deceiue vs. 4 That the holy Scripture is the vndoubted touchstone to proue the puritie of doctrine which doctrine is the marke of the pure Churches 5 That there can be no other Iudge of the controuersies of this time but the holy Scripture and how euery one may iudge them by it 6 That the visible Church may erre yea and that in matters of Faith and saluation and that is proued in euery of her particular states 7 That the Pope or bishop of Rome is not head of the visible and vniuersall Church by Gods Lawe 8 That the Pope or Bishop of Rome is not head of the visible vniuersal Church by mans law and how he hath vsurped this power 9 That the Pope in calling himselfe head of the Church and not being head is the Antichrist in the Church and that Antichrist cannot be receiued into the Church with any other then the Popish doctrine 10 That euery one is bound to separate himselfe from the communion of Antichrist and that the Romanists are Schismatickes and not they which separate themselues from the same 11 That the Ministers of the reformed Churches haue a lawfull vocation to redresse and reforme the Church 12 The recapitulation or briefe rehearsall of the principall conclusions of this treatise To the right honorable and my very good Lord the Lord Robert Dudley Earle of Leycester Baron of Denbigh Knight of the most noble order of the Garter Master of the Queenes Maiesties Horses and one of her Graces most honorable priuie Councell Io. Feilde wissheth encrease of grace and all spirituall giftes by Iesus Christ our Lord. BEing willing Right Honorable and my very good Lorde in the sight of all the worlde to leaue some publique testimonie of my humble duetie vnfaigned good will towardes your Honor I thought I coulde no better way performe it then by dedicating these poore labours of mine to be shrowded and harboured vnder your good and fauourable protection And albeit I must confesse that my translation is not worthie such a Patrone yet this I must needes say that the worke it selfe both in respect of the Aucthour that wrote it and also of the matter is worthy not onely of your Honors defence but also of the defence of all noble men yea of the greatest Princes in the world if they wil answere their calling and holde of God to maintaine his Church and trueth and will set greatest price vpon thinges that are most precious For concerning the Authour though I be not acquainted with his person yet this is sufficient that I knowe him by his vertue and by this excellent worke who as he is a Gentleman of a noble house and employed in waightie affaires which sufficiently commendeth his credite and wisedome to the worlde so which is a thing to be marueiled at amiddest all his businesse whilest he lay here he set forth this notable treatise wherein he hath shewed such learning and reading with iudgement and sinceritie to the Church of God as I knowe not whether from a man of his place any hath euer bene more learnedly and piththily published and that more may make to the edifying of the Church of God and confuting the aduersarie The Lorde send many such Ambassadours that euermore their policie may be guided by diuinitie And thus much both for the person and the worke Nowe touching the translation In very deede I haue therein studied to be plaine simple keeping my selfe to mine Aucthour both in wordes and meaning so farre foorth as the proprietie of the tongue woulde suffer me Wherefore good my Lorde I most humbly beseech your Honor to accept this my humble and bounden duetie and as by your Honor I dedicate it to the Church of England so I humbly craue that it may be defended for hereunto is your Honor called of God and therefore hath he giuen you your aucthoritie that you shoulde maintaine his Church loue his religion set your selfe against Poperie and liue and die to his glorie He hath honored you that you shoulde honor him and hath set you vp that you shoulde maintaine him And wholly to trust in him and to liue to him is a stay that can neuer faile neither in this worlde nor in the worlde to come All other things shall faile for all flesh is grasse and the glorie of man is as the flower of the fielde but God is euerlasting his worde is euerlasting and they that are begotten to him by the immortall seede of his worde shall liue for euer And this life beginneth and groweth in vs as we growe and encrease in the true knowledge of God to the encreasing of our faith and working in vs as the seale of our adoption that true sanctification that maketh vs to liue vnto God by righteousnesse purely to worship him according to his worde and with brotherly loue deuoyde of all hypocrysie from a pure heart to loue our neighbours This my Lord is true religion whereunto as God in great mercie hath called your Honor so goe cherefully forwarde beware of this vaine worlde and of that vaine trust that wicked men are wont to put in it Leane not vpon it but stoppe your eares against the enchaunting and fawning whisperings of hollowe harted Papists and dissolute professors for there can be no greater trespasse against the Lord then to leane vpon Assyria to rest in the strength of Egypt to goe downe into Ethiopia Cursed is that man that putteth his trust in man and maketh flesh his arme he shal be like the heath that groweth in the wildernesse but contrariwise he that trusteth in the Lord mercie shall embrace him on euery side he shall neuer be confounded he shal be as Mount Sion and shall neuer be remoued For the Lord is his secrete place and is with him therefore who can be against him what is a mans bowe what are his legges what is the swiftnesse of Horses or the strength of an hoaste or the fauour
they call her Princes the Princes of Sodome and her people the people of Gomorrhe to be short that they threaten her that God will remoue his tabernacle from thence to others And Saint Paul sayeth that they should be so deceiued for hauing neglected the trueth of God that they shal worship Antichrist in the Church The reason hereof is very cleare that the Church is as the moone a body thicke cloudie which hath no light but from Christ the sunne thereof By meanes that she looketh towards him she is bright and cleare and the more she turneth away from him the lesse brightnesse she hath sometimes she withdraweth her selfe so farre from him so great a masse of earth setteth it selfe betwene them that she seemeth altogether eclipsed Hereof it is that of this vniuersall Church dispersed throughout the whole worlde and gathered together into particular Churches of all the nations thereof wee maye see some vtterly rooted out by the iust iudgement of God as the Philippians Colossians many others of the East which were erected by the Apostles thēselues others to be erected else where through the euerlasting goodnesse of God towards mankinde Some by the corruption of men to be corrupted both in maners and doctrine as those of Greece of Egypt of Affrike c. Others by the presumption of their leaders hauing nothing left sound as the Church of Rome at this day To be short some other gone from heresie to infidelitie as in the coūtries where Mahomet begunne his sect which are altogether the fruites of the first sinne of man who of him selfe turned awaye from God to himselfe and was blinded in his owne loue thinking to be wise enough to guide himselfe without the worde of god Thus much in few words concerning the parts of this visible Church nowe vniuersall But let it suffise for this time that wee resolue our selues that this Church is the Assemblie or Congregation of all those which make profession of Christ throughout the whole worlde that vnder her are comprehended al the particular churches to which the promises of Christ made to this universall Churche belong equally That of the same some are pure and some impure according as they are turned away from God to themselues to be short that the purer churches are impure before God seeing he hath not founde puritie in his angels sauing that he supporteth them in mercie in Iesus Christ his sonne our Lorde That of the visible Catholique Church some partes of it are pure and some impure and which be the infallible markes of the pure Churches CHAP. II. THe Catholique or vniversall visible Church is the assemblie of all those which make profession of the Gospell of Iesus Christ throughout the whole worlde distinguished as we haue sayd into many particular Churches all which do make but one body Of all these particular as members and parts of one the selfe same body some are pure other some are impure some more some lesse sounde and some at this day are sicke euen vnto death which in times past were more healthful according as all are composed of men and therefore are subiect to be partakers with their faultes Those that are of the purer and sounder Churches we call them sound and true Churches cōsenting to the true doctrine which is the name that for the most part the auncient fathers haue giuen them The others wee call the erring hereticall or schismatical Churches according as they erre either in faith or in charitie agaynst the square and right rule of Christ or against the rule of his Church either in the one or in the other notwithstanding euery one in his degree And yet for all this both the one and the other are truely Churches that is to say assemblies that make profession of Christ but they are not pure Churches that is to say seruing God in Christ onely in puritie and veritie euen like as a lying person is truely a man albeit he be not a true man a man ceaseth not to be a man howsoeuer he be disfigured without and inwardly infected with leprosie and in such sorte benommed of his members or else troubled in his senses that he is depriued of the principall actions of a man yea and of those things also in outwarde appearance that make difference betweene a man a beast I meane speache and reason I knowe very wel that the auncient fathers and principally the Latines they cōmonly call the pure Church Catholike by excellencie to distinguish it from the congregation of heretikes but to speake properly there is no particular Church how pure sound soeuer it be that can bee called universall And if we giue them their name because they are partes of the universall Church by the selfe same reason it should agree aswell to the most impure Churches themselues And in deede this worde Catholike was not put in our Creede for to distinguish a pure Church from an impure but to distinguish the Iewish Church in times past tyed to Ierusalem from the Christian Church which by the cōming of Iesus Christ was spread throughout the whole worlde that is to saye to authorize the vocation of the Gentiles against the pretended prerogatiues of the Iewes against which S. Paul hath written in the three first whole chapters of the Epistle to the Romaines and to shewe that according to that that was foretolde by all the Prophets that all people were made one in Iesus Christ which was the principall controuersie that made greatest broyle in the primitiue Church And if a man shall deepely way this thing he shall finde that this maner of speaking vsed of the auncient fathers calling the sound and true Church Catholike came of the reasoning they had against the Schismatikes as against the Nouatians Donatistes and others who tooke vpon them to binde the whole Church to themselues and shut out all the rest of the world besides as namely the Donatistes who tyed it to a little corner of Affrike vnder the colour that they presumed that they themselues were more holy then the rest against whom to the ende to stoppe their mouthes they opposed the Catholike or vniuersall Church according to the Scripture spredde throughout the whole world Nowe it followeth that we search out the true markes of this Church which we call the true pure Church or if we like better the Catholike Church to distinguish it from the impure erroneous Church We haue said alredy that God vouchsafing through his goodnes to be the father of one sort of men would also that his Church should be the mother and we knowe very wel that it belongeth not to the mother alone to bringforth children into the world but she is a true mother who also nourisheth them and careth for them after shee hath brought them forth Nowe through Baptisme we are auowed to be the childrē of God and of children of wrath which we were we are through
are that pure Churches that those which minister them impurely are the impure Churches the Church of Rome the most impure of all others which hath so villanously defiled both the one and the other that there remayneth not any more so much as any shewe of the institution of Christ That the other markes which our aduersaries alledge are common both to the pure and the impure Church such as for the most part hold not CHAP. III. THey that perceyue thēselues vanquished in this that they haue not the essential markes of the pure sound Church they would quite cōtrary make vs beleeue that the true Church can not be knowen by the pure sincere administration of the worde Sacraments but by certaine outward markes to wit by antiquitie multitude succession of places and persons by miracles reuelatiōs no otherwise then false coyners which wil not haue men to knowe their money by the finenes of Golde and by the touchstone but by the wayght by the sounde by the coyne the colour which they may easely falsifie They alledge therefore vnto vs antiquitie following that which is sayd vnto Iob of one of his friends Aske for the auncient generation prepare thy selfe to seeke after the fathers Againe dayes shal speake or the multitude of yeares shal teache wisedome To whō I could answere by Iob him selfe euen in the verse next following The masters are not alwaies wise neither do that olde men alwaies vnderstand iudgement Also it is the spirite of God not yeres that ought to speake in man But forasmuch as they make an instance so lowe it behooueth that we giue them a more full answere The questiō is here of the puritie of the Church Nowe the Church is compared to a litle barke or ship and the more she is vpon the Sea the more she leaketh and vnto a house which with age decayeth and falleth to ruine and to a Citie and the policie of it corrupted if once a man drawe it to any other beginning and to a mans body to which yeeres doe bring an heape of al kinde of euils To be short to the most healthful and temporate body in the world age is euen as sickenes it selfe I saye then that antiquitie alone ought to make vs thinke that in the Church there is a great sickenesse and much filthynes and that euen for this cause alone without any longer confutation it behooueth vs to bring a broome to purge it and to call for a Physition so farre is it of that for these things a man should mayntayne that she is pure and sound as they do Furthermore I demaund howe they will aunswere vnto the heathen yea to Saynt Austine him selfe who sayeth that Ierusalem began by Abel and Babylon by Rain Also that the promise was by Isaac and the bastardise by Ismael which was the elder Consequently what would they haue answered vnto the Iewes in the time of our Sauiour Iesus Christe if that antiquitie had beene a true marke of the Church They sayde that they were the children of Abraham Nowe he was called the Father of the beleeuers For they had their genealogie from the creation of the first man They could haue alledged the couenantes that were made of olde betweene God and them And after that Christe was sent vnto them according to these promises vnder the shadowe of this antiquitie they called him the Carpenters sonne a Samaritan one that hath the deuill a Preacher of noueltie and there is great likelyhood that if our masters had beene then there in that time seeing that they keepe the selfe same argumentes they would haue holpen to haue crucified him Nowe we say likewise that Antichrist who was foretolde vnto vs entered into this ruinous house whiles the most part was a sleepe in this dead sleepe of antiquitie in steade of that was said vnto them Watch pray that the subtillest lent him their hād till he had turned all topsituruie and yet men would not know him Furthermore I demaund what they wil aunswere vnto the Greeke Churches the Armenians Ethiopians c. founded by the Apostles as olde as the Church of Rome yea and elder too seeing that the Church of Christ as we know tooke her beginning from the East to the West If antiquitie be a marke of puritie they are pure if they be pure the Latine Church in comparison to their iudgemēt is most impure If they be heretikes impure as the Latine Church doth hold them then it followeth that antiquitie is not a marke to proue the puritie or veritie of the Church Howe then shal we reiect antiquitie nay rather we embrace it with all our heartes a great deale better then our aduersaries but in such fort we embrace it as the auncientest of tymes be asked heard before al our fathers and alwaies according to this most certaine rule that Primum quodque verissimū that the first things are truest that is to say that when there shal be any question of a pure Church we looke into the word of God what she hath bene of olde time that we draw her from the rust of our euils which she hath gotten through age so restore her vnto the beauty integritie of her youth See then how we ought to honour antiquitie to reforme our selues according vnto it and not to suffer our selues to be corrupted with the rust and so to perish vnder the shadow of it This is the rule which our master hath giuen vs When there was question concerning diuorce that Moses had agreed vnto the people for the hardnes of their heartes they had a prescription long inough if prescriptiō might haue had place against the institution of God Notwithstanding he answereth in one woorde It was not so from the beginning that is to say there was no such ordināce of god Tertullian saith Prescriptiō is nothing against the trueth neither time nor authority of persons nor priuiledges of kingdomes For there is no foolish custome which can haue authority against the trueth Now Christ is called the trueth and not custome And if Christ be alwaies more aūcient then al then also is trueth more auncient then al customes Heresies haue alwaies bin vāquished by the trueth not by noueltie and whatsoeuer is contrarie to this trueth it is heresie although it be neuer so olde a custome Cyprian saith we must not regard that which any other hath done before vs but we must regard that which Christ hath dōe which is before all for we must not followe the custome of men but the trueth of god Againe he saith custome without trueth is an old errour the Lord hath said I am the trueth and not I am custome Ignatius saith all my antiquitie is Iesus Christ whō not to heare is manifest perdition See then howe the most auncient sende vs alwaies to laye holde vpon the trueth which is
most auncient of all For this is alwaies a ryght rule and to be receiued that those thinges which are nought worth in the beginning are no whit better in the continuāce of time and if a mā cannot prescribe against kings and against the Church in their possessions much lesse he can doe it against God and against the trueth which is the only treasure of the Church Nowe let vs come to multitude it is saide expressely thou shalt not follow a multitude to do euill Also the gate is wide that leadeth to perdition Cōtrary wise feare not my little flocke for it is my fathers pleasure to giue you a kingdome Moreouer we see that all the worlde was brought to one onely Noah and afterwards to Abraham Then God chose one people of Israel the least as he hath said of al peoples and finally of all peoples the least part to wit Christendome which for this cause he calleth a litle flocke According to which S. Austin saith that the Church was sometimes in one Abel and in one Enoch Multitude then shoulde be rather a presumption of the false then of the true Church of impuritie rather then of puritie for asmuch also as man in all things is prone by nature to euill and tendeth not vnto good vnlesse he be as it were drawen by force vnto it If we looke to the number of Painims they will set against vs in al nations almost many against one and againe all nations against one only nation yea and in that nation it selfe all the families of one time against one or two as namely in the time of Noah those which were called the childrē of God mocked him his religion Likewise amongst this chosen people of God the Samaritans bare themselues against Iuda for there were ten tribes against two and in Iuda Israel the idolaters gained against the people of God for Elias cōplaineth that he was left alone against the good Prophet Micheas there arose vp foure hundred false the Prophets crie that all the people were deceiued euen from the Kings to the Priests Prophets In the Christian Church also there shall be as fewe in that place for euen at the beginning it was saide Who hath beleeued our word to whom hath the arme of the Lord bin reueiled we read that it was brought to a small number of persons the schoolemen themselues hold that after the death of our Sauiour in one instant it consisted in the virgine Marie alone In the greatest floure of it we reade that after the death of Constantine his sonne being of the same name fauoring the Arrians there were so few sounde professors amongst the Christians that the Emperour reproched thē that foure or fiue persōs with their Athanasius would trouble the peace of the whole worlde to whom Liberius the Byshop of Rome answered that his solitude or fewenesse did no whit diminish the word of faith In the end we are aduertised that when that sonne of man shall come before which that sonne of perdition must seduce the worlde he shal finde neither faith nor charitie on the earth and that those daies shall be as the daies of Noah Lot c. The eclipse thē of this Moone shal be as it were vniuersall all the whole earth being put betweene the Church and the Sunne therefore if we haue no other direction in these darkenesses then the multitude we shall haue no part with that little number Moreouer the Christians which reiect the Pope in Asia and in Affrica are a great many moe in number then the others If the Pope hold them for pure Churches then is the Romaine Church an heretike for she condemneth them and excōmunicateth them for diuers points of doctrine If not then multitude which is a common argument to the impure Churches themselues can not be alledged for a marke of puritie And yet for all this we cease not to praise GOD for the blessing which he hath giuen vnto his woorde making the same to fructifie and encrease to hundreds and to thousandes likewise we pray that as he hath already drawen a part of Christendome frō vnder the yoke of Antichrist so it wil please him to continue it more more But we say that if in certayne places it seeme that God do retire but few as the Pastor that saueth from the mouth of the Lion an eare of his sheepe as saith the Prophet Amos or according to Ieremie taking one of one towne two of one tribe for to retire them into the restauratiō of his Church yet for this cause we must not cal the trueth into doubt for asmuch as the selfe same trueth hath foretolde vs this the great number is no marke of puritie veritie nor the litle number of falshood and heresie Nowe followeth the succession of place and of persons which they alledge against the succession of true doctrine which we require in the Church As concerning the place there is no doubt but that this is to play the Iewes to enclose Orbem in Vrbe that is the whole worlde in one citie For the Church is not any longer tyed to Ierusalem but we see euery day that God calleth his people euen those which seemed not to be his people and contrarywise he hath permitted by his righteous will that many Christian Churches haue bene turned into the Temples of the Turkes as that of Ephesus foūded by S. Paul and S. Iohn and that of Bōne in Barbary wher S. Austin preached c. And further that is said expressely that the Church of God for a long time by reason of the persecution of Antichrist shall retire her selfe into the wildernes as the common glose it selfe doth expound Moreouer the Church is a citie that is to say one vniō of Citizens vnder the iust gouernement of Christ Now betweene a citie and a towne there is this difference that the one cōsisteth in walles the other in the vnion of the people gouerned vnder the same lawes therefore the citie of Rome was at Veies with Camillus being a banished man though the towne of Rome was in the hand of the enemie And Themistocles saide that Athens was in shippes which the Romanes had taught the poore Carthagians to their cost when they made their Citie to be caried out of their towne To be short the Popes thē selues haue maintayned for lxxx yeeres together that the Romish Church had her sea in Auigniō although they had forsaken Rome Moreouer this argument is common to the Churches Greekes Syrians Armenians Ethiopians c. whom the Pope condemneth in many poynts of doctrine To conclude if euer there were Church that might alledge succession of place it was Ierusalem For of it was said The Lord wil euermore dwel in this Temple Also I haue chosen and sanctified this house to the ende that my name may
of all our thoughtes and that wee conclude that if wee see nothing the faulte thereof is in our eyes and not in the light They alledge that the Scripture is doubtefull because that Satan alledged it vnto Iesus Christ I aunswere that there is no lawe that a man may not reiect by this argument for all lawes are subiect to be alledged both by good bad But let them also marke that by the same Iesus Christ stopped his mouth Also your Sauiour Christ hath spoken in parables and similitudes we know that similitudes are to make cleare and not to darken and I make their owne consciences iudges whether those parables of Christ so expoūded as we haue them in the scriptures tend to any other end When he would teach vs who is our neighbour he maketh it playne by the similitude of the man descending from Iericho what the kingdome of heauen is by the similitude of the sower what the vocation of the Gentiles is by the prodigall childe and so likewise of other I aske if by these parables we may iudge more clearely or more darkely whether all the gloses or long cōmentaries of the Pharises were able so clearly to expound this matter But they will say you cannot deny but the there are manye darke places for S. Peter himself saith that there are such in the epistles of S. Paul nay but rather we may say that forasmuch as there are only certaine places darke it followeth contrariwise that the Scripture is not darke For this is an euill argument to reason from some to all and hee that sayeth that vpon a garment there are blacke spottes he sayeth by consequence that that garment is not all blacke And as concerning those we say that the light of the Scripture is sufficient for to giue them such light as they neede not dwell anye more in darkenesse vnlesse it be those whome the God of this worlde hath blinded in their vnderstanding as Saynt Paul sayth to the end they should perish that the lyght of the Gospell shoulde not shine vnto them or as Saynt Peter sayeth in the selfe same place which they alledge to the vnstable and vnlearned which peruert the Scriptures to their owne destruction This is the sentence of all the auncient fathers with whome wee conclude thys poynte There are sayeth Saynt Augustine handling this matter certaine harde places in the Scripture and yet notwithstanding there is no other thing but that which is expounded in most expresse wordes in other places whereby the holy Ghoste hath wonderfully measured and tempered the holy Scriptures to the ende that those cleare places shoulde serue healthfully to satisfie the hunger of the readers and those darker places shoulde encrease their appetite to take away all contempt but in that that is spoken clearly in the Scriptures they shall finde all things which conteyne fayth and the waye to liue well to witte hope and charitye And hee that will haue more examples hereof in the foresayde places he alledgeth more Saynt Ambrose There is sayth he much obscurity in the Propheticall writings he speaketh namely of the Prophets but if thou knocke at the doore of the Scriptures with the hand of thyne owne vnderstanding thou shalt gather the sense of the darke places and the woorde of God it selfe shall be that that shall open it vnto thee The most obscure and darke then that is therin may be made plain by it selfe S. Basill If wee be commanded to doe any thing and we knowe not howe let vs take the LORD for our guyde who sayeth vnto vs Searche the Scriptures and let vs followe the Apostles who asked him selfe of the interpretatiō of those thinges which hee had spoken vnto them and of those thinges which hee hath spoken to vs in one place let vs learne to vnderstand those things which he hath spoken in another This is that which Marsilius of Padua disputed against the Pope 300. yeeres agoe that the Lawe of the Gospell is sufficient perfect and plaine of it selfe immediatly to direct vs to euerlasting saluation and to turne vs away from the path of miserie But to thē which finde nothing in the light but darknes I feare that it is to no purpose to alledge plaine places out of the auncient doctors The mischief is that we finde not in the Scriptures in any place neither the Masse nor Purgatory neither the papacie nor the power of one man alone ouer the whole Church and such other inuentions of the prince of darkenesse and therefore we accuse Gods worde to be darke to the ende we may fetch these goodly doctrines from thence by meane of some colde Allegorie that wheresoeuer this light shineth not vnto vs in the Churche wee shoulde knowe that there is nothing but darkenesse But yet see a farther matter then the former for it is so farre of that they will accept the Scriptures for their iudge that they them selues will bee Iudges ouer the Scripture If the Churche saye they had not kept the Scriptures and witnessed of them they had bene of no more authoritye then any other writing Therefore the Churche is Iudge ouer the Scripture and not the Scripture ouer the Churche First I demaunde what that Churche is which hath kept the Scriptures whether this bee onelye the Christian Churche or the Iewish Churche also Nowe wee knowe that the Olde Testament was deliuered from hand to hande vnto vs by the Iewes and therefore the auncient doctours called them the booke keepers of the Churche For they were so curious that they would enter euerye tittle and poynte both the accentes and letters and made a Register of them Therefore the Iewishe Churche was iudge of the Olde Testament when Iesus Christ came and therefore to verye euill purpose our Sauiour Christe sendeth the people to the Scriptures who might more safely haue bene sent to the high Priestes and Pharisees But these Iudges of the Scriptures they iudged Christe to death the Schollers and Students of the Scriptures acknowledged him for their lyfe And at this daye euen by this argument the Iewes shoulde winne the victorye It followeth then whether they renounce this Sophistrye or whether they will mainetayne it that they renounce their Saluation Consequentlye I demaunde of them Whether the Church of Rome aloue haue kept the Scriptures or other Churches also They can not saye that it was the Churche of Rome or the Latine Churche alone For the Ecclesiasticall storye wytnesseth that the Primitiue Churche gathered the Canon of the Registers of those Churches which were founded by the Apostles and to which the same Apostles had written Nowe there is but one Epistle written to the Romaines and all the rest are written to the Easte Churches In like maner the Gospell of Iohn was kept at Ephesits and that of Saynt Marke at Alexandria c. If then the Easte Churches had a greater parte in keeping the Scriptures then the Romaine and therefore
be at Rome although it be graūted them exempteth it not from error Besides omitting that that S. Peter himself hath erred was reprooued of S. Paul I demaūd if S. Peters See giueth this prerogatiue to the Pope or rather to the Church of Rome If to the Pope Marcel hath sacrificed to the idols of the Painims Liberius was an Arriā Anastatius an Acatiā Moreouer eche one delighted to abrogate the decrees of his predecessor as Nicolas of Iohn the 22. Gregorie of Pelagius Innocentius of Gregorie and that in matters according to their owne iudgements concerning the faith Syluester the 2. Iohn the 19. Gregorie the 7. witnes all the histories of their times were magicians that is the successors of Simon Magus which was at Rome aswell as they and not of Simon Peter the disciples of Satan not of Christ Iohn the 23. held opinion that there was no life after this whereupon the Council of Constāce called him a deuil incarnate many other were deposed by the Councils not onely in qualitie Heretikes but also Atheists Iohn the 8. also was found to be a womā an harlot deluding both the seat al the colledge of Cardinals Briefly they say that the virgin Marie told S. Bridget that the most part of the Popes are in hell and the Cardinal of Ragousia in the time of the great schisme mainteined that the Pope might erre in the faith Cardinal Cusan that he might be an infidel which thing also the Diuines of Paris haue alwayes mainteined It followeth then that this See neyther exempteth them frō error heresie nor infidelitie but augmenteth vnto them their owne condemnation If the priuiledge be giuen to the Church of Rome I aske them if they teache not that the Church is represented by a generall Councill S. Augustine sayth that one generall Councill is corrected by another and correction presupposeth error Gregorie Nazianzen in whose time many Councils were holden sayth that the Church was then so full of ambition that none was euer seene to returne any whit the better Gerson and Panormitan say that one laye man alleadging the Scripture ought to be preferred before a whole Councill being out of the way Moreouer see the second Councill of Nice which mainteined Images against the Coūcil of Cōstantinople that of Frankford about the selfe same time which threw them downe to the ground See the third Council of Carthage another holdē at Carthage it self vnder the Emperor Mauritius which excōmunicated him declared him to be Antichrist which should cal himself vniuersall Bishop at the pursute of S. Gregorie himself whereas that of Rome a very litle while after and that same of Trent in our time hath declared the Bishop of Rome to be vniuersal Bishop hath excōmunicated al those that wil not so accōpt of him The Coūcills also of Florence of Basil brideleth the Pope with other Bishops bringeth thē vnder the Church wheras they of Florēce Trēt lift him againe aloft published him to be a God in earth And Pope Pius the second who stuck to the Council of Constāce a litle while after pronounced all them to be heretikes which helde that men might appeale from the Pope to a Coūcil that is to say those present Councils there which were general al those that follow them It followeth then either that trueth is double which neither is nor euer shall be or els that these Councils contrary one to the other haue erred so consequently that the Churche may erre Also that either the Pope is Antichrist or els the Church which hath published such a one that taketh vpon him the title of vniuersall Bishop hath shamefully erred Also either to beleeue that the pope is head of the Churche is not necessary to saluation the which the decretalles allowed of the church of Rome do allowe deliuering it for an article of our faith and the Councill of Trent hath confirmed it or else the Councils which haue denyed him to bee such a one haue erred in the matter of Saluation that is to saye the first generall council of Nice which made him but equall and like to the other patriarkes the Councill of Sardis the Council of Carthage and the vniuersal Church for the space of sixe hundred yeeres To be shorte it must needes be that our aduersaries confesse either that their Church at this day holdeth that for necessary to saluation which is contrary to saluation or els that the auncient Church so long time was ignorant of that which was necessary to saluation that is to say her owne saluation who hath refelled it in a plaine and open council whereof it must followe that the Catholike church may erre in general councils yea and the Romane Church it self notwithstanding the pretēded See of Peter moreouer that the Romane is cōtrary to the auncient church to which we desire at this day to conforme our selues Now if the pope the Romane church haue erred in matters of saluation it followeth then that the Christian visible church may erre that a man may seeke for the reformation thereof But to them which knowe how the councils of our time haue bene holden as that before they haue bene assēbled the controuersies haue bene concluded at Rome that notwithstanding all the arguments proofs they could make to the contrary they haue passed things by their speciall aucthoritie knowing howe that same holye spirite or rather that spirite of Satan hath bene brought from Rome in a Caskat moreouer seeing they are such that gouerne there that there dispute and conclude it needeth not greatly that men proue that such assemblies may erre but contrariwise it might be found a strange thing if they coulde conclude anye thing without error But now cōtrary to these so vrgent and weighty proofs they alledge vnto vs that Iesus Christ prayed that Peters faith might not faile whereupon they conclude with open triumph that the Romish Church can not erre First the matter is of great importance for it is a question concerning a great nomber of articles for which as for articles of faith wee haue bene burned for the space of these fiftie yeres which haue no other foundation but this It must bee therefore that this fundation be fast vndoubtfull if wee will not doe him open wrong who hath taught vs our saluation Adde also hereunto that al the iarre of the Greeke and Easte Churches with the Romish doe depend wholly vpon this point For if it can not erre then they which are contrary to her haue erred greatly But these thinges are farre enough one from the other I haue praied that thy faith should not faile though Satan sift thee the conclusiō which they draw thēce the church of Rome cānot erre Secōdly Iesus Christ prayed for Peter and Peter yet after this prayer denyed him thrise trusting to much in him selfe whereas he should haue
prayed to God acknowledged his owne infirmitie and hereof also it came that hee that esteemed more of him selfe then al his companions should stumble and fall more shamefully then all they The Churche of Rome therefore shoulde rather drawe this conclusion from thence which is more agreeable to the text that as he trusting to much to himselfe renounced God and did worse then all the rest so likewise it maye doe when it is made to beleeue that it can not erre And therefore it should followe that according to his example it should weepe at the crowing of the cocke and acknowledge all the faultes thereof Thirdly if this followe Christ prayed for Peter Ergo the Church of Rome which is founded by him can not erre then must it followe also that the Churches which were founded by the other Apostles can not erre For Iesus Christ drawing neere to his Crosse prayed most earnestly for his Apostles and for all those which shoulde beleeue in him through their preaching to the end they might be one in the Father in him that is to say that they might be inseparably knit vnto him And yet the Romish Churche hath excommunicated them as heretikes and hath holden them as cut of from saluation It foloweth then either that this conclusion is false Iesus Christ prayed Ergo it can not erre or else that hee ment the inuisible Church against which hell gates cannot preuaile Fourthly S. Paul vnderstood not this subtiltie forasmuch as we see that hee admonisheth the Romanes called from amongest the Gentiles that they should not proudly aduaūce them selues against the Iewes vnder this shadowe that they were entred into their place For saith he the naturall branches were cut of through vnbeleefe and thou art engrafted in by faith and if God haue not spared them take heede least he also spare not thee that is to say take heed that thou fal not from faith as they haue done he meaneth then that he thought them not to be without the compasse of the danger Neither did Cyprian likewise writing to the clergie of Rome saying That the praise which S. Paul attributed to the Church of Rome that their faith was made knowen throughout the worlde shoulde be turned to their shame if they did not perseuer to inherite this faith Nor S. Hierom also whē he saith That after that couetousnes was entred into the Church as it was into the Empire the Law should perish from the Priestes and the vision from the Prophets Nor all the ancient fathers when they tooke Rome for that Babylon in the Apocalyps for the seat of Antichrist as we shal see hereafter And therfore they should doe a great deale better to followe their olde glose vpon this place of S. Luke that as in praying for him he saith O Peter I haue kept thee that thy faith shoulde not faile euen so also comforte the poore weak ones by thy example of repentance to the end that by their sinnes they fall not into despaire but that they hope for mercye as hath bene shewed vnto thee Finally besides all these foresaide reasons betweent the Antecedent Christ prayed for Peter the consequent The Church of Rome can not erre there are infinite thinges to proue betweene these two sentences to wit That S. Peter was head of the Apostles of the church That he was at Rome That he was B. there That he particularly founded any church there That he had this prerogatiue aboue the rest that he coulde not erre That he either tyed it or coulde tye it to that chaire either for the popes or for the Romish Church The which things ought first to be plainely proued before we can come to any such conclusion Let vs come then to ours following our promises and notwithstanding their obiectiō of this place let vs conclude with the holy Scriptures and the practise of all times this present disputation Our Lord Iesus Christ hath deliuered to his Church the holy Scripture as a compasse to a shippe for to conduct and guide it to Saluation Looking vnto this compasse she can not be deceiued for it sheweth alwayes vnto her her marke whatsoeuer winde do driue her and not looking vnto it she can not but erre and goe out of the way no more then all the pilots or Shipmasters of the world together know without a good cōpasse to keep their course one only houre To the churches which follow his worde he hath promised thē the presence of his spirit From these which make no accompt of it he withdraweth him selfe accompting thē vnworthy of his presence which disdaine to harken to his voice Hereof it is that the Church in all her estates and places hath greatly erred gone out of the way but more this then al the rest which hath bene more bold to intermedle without the leading of the worde which hath most presumed of her owne abilitie to witte the Romishe Church If she haue no other priuiledges and promises then the visible and vniuersall Church there is no doubt but she may erre For we haue seene by her owne confession that she hath erred euen in the matters of saluation in her most notable mēbers If she haue any speciall priuiledge as that which shee alledgeth of Saint Peters Seate yet for all that as wee haue proued that exempteth her not neither from errour nor heresie But to the ende men may see howe vaine and weake this foundation is whereupon they woulde builde an article of so great weight it followeth that wee examine those titles by vertue whereof shee pretendeth this priuiledge That the Pope or Bishop of Rome is not head of the vniuersall visible Church by any right of the lawe of god CHAP. VII WHen we demaund of our aduersaries vpon what their traditions are founded which they make equall with the articles of our fayth which haue not anye shewe of foundation in the holye Scripture they answere vs that they are the ordinances of the Church If hereupon wee will beate them downe alledging that the Church must be gouerned after God his will conteyned in his woorde and that such doctrines are not agreeable thereunto they reply that the Church can not erre in the matters of Saluation If wee proue farther vnto them by the discourse of all times that often tymes shee hath abandoned the pure seruice of God to follow her owne inuentions euen vntill shee hath bene defiled with al abhominable idolatries they reply that the Romish church hath this particular priuiledge that it can not erre because it is S. Peters seate the head of the Apostles of al the Church And therfore by this meanes all the controuersies in a maner that we haue with thē come to be brought to this question Whether the B. of Rome or the sea of Rome for they are different in themselues be head of the church In this quality there is attributed to the pope power to change the
they deeme spoyled him selfe of his Empire to enriche them Chrysost sayeth Whosoeuer of the Bishoppes shall desire primacye in earth he shall find confusiō in heauen he that shall desire to be the chiefe he shall not be reputed in the nomber of the seruaunts of Christ Gregory the great Bishop of Rome when the Bishop of Constātinople would attribute vnto him selfe that Supremacy he sayth not that he doeth wrong to Saint Peter or that hee withholdeth vsurpeth the right of the Bishoppes of Rome but rather he protesteth that this vvas a prophane title full of sacriledge and the fore-running of Antichrist and that this was to say with Lucifer I will ascend aboue the cloudes and will make my selfe equall to the high God. That none of his predecessours tooke vpon them to be aboue their brethren cōpanions And if there vvere any such amongst thē he falling downe al the Church should stūble fal vvith him That this vvere to destroy all christianitie And after many such other woordes he pronounceth this generall sentence That vvhosoeuer shal call himselfe vniuersal Bishop or shall desire to be so called that he is the forerunner of Antichrist forasmuch as through pride he axalteth him selfe aboue all As touching him self he flatly refused it and prayed Eulogius the Bishop of Alexandria not to giue him this proude name Hee acknowledgeth that the Bishoppes of Alexandria and Antioche are as well in Peters chaire as they of Rome to be short that Peter Paul Andrevv Iohn c. they are al particular heads of the people vvhom they gouerne but all members vnder one head vvhich is Christ hovvsoeuer they holde Peter for chiefe amongest them I beseech the readers that they will take paines to reade vpon this matter the epistles of Saint Gregory and there they shall finde the condemnation of this Supremacie more expressely then yet I haue said To conclude the Emperours haue called generall Councils the patriarks and. Metropolitanes those that were Nationall and prouincial They that were Patriarkes euery one was president ouer the See of his patriarchshippe and not the Bishoppe of Rome nor his deputies in general councils The patriarks or chiefe Bishoppes went not to seeke their Palls at Rome but were Canonically elected ouer those places The Bishoppe of Rome as appeareth by those Epistles them selues of Gregorye the great when hee was chosen exhibited vnto them the confession of hys fayth by a Synodall Epistle as they did to him Eche one of them had an Ecclesiasticall iudgement ouer his owne and none appealed from them no not the Bishoppes them selues beyond the Sea who had no Patriarke in the Sea of Rome I demaunde then by what marke they can shewe vs that Supremacy in the aunciēt Primitiue church be it but by the positiue lawe of man And yet notwithstanding wee see the course from time to time and from Councill to Councill vntill the yeere of our LORD sixe hundred and more when Phocas the Emperour killed his master Maurice and inuaded the Empire and to get fauour of the Romanes after so cursed and detestable murther gayned Boniface the third their Bishop declaring him to be head of the Church and Bishoppe of Bishoppes against that that Gregory his predecessour had a litle before so hotelye fought against If the Church had bene so long time without a head what did the members then And if Iesus Christ were the head then why lesse nowe Also whēce commeth it that when the Bishoppe of Rome was not acknowledged for such a one it had such strength and alwayes afterwards grewe weaker and decayed Againe is it not notable that all the auncient Churche was ignorant of so healthfull a doctrine hidden in the holy Scripture and that Boniface the third shoulde be the firste that shoulde fynde it out That such so necessary priuiledges should be concealed for the space of sixe hundred yeeres in the most happy ages and to the most quick sighted persons which euer were That so many Christian Emperors should make no account of it and one Phocas an execrable murtherer should be the first to giue authority vnto it But as the papacie must needes spring of the ruines of Rome the second beast of the Carrion of the first so also must it needes he that the supremacie of the Bishop of Rome as that of the first kings was must bee founded and buylded vpon murther Against these decrees of the generall councills they blush not to alledge vnto vs those goodly bookes of Clement whereof we haue spoken a litle before that same ridiculous epistle of Anaclet That Cephas is asmuch to say as head of the church that same authentical reuelation of Pope Marcellus of Peters seate to be remoued from Antioch to Rome and such other beggerly trumperie of that decree which some euen of their owne side do deride Also certaine other epistles of Pope Leo who laboureth therby asmuch as he can to make vs credit the latine Church But we know that none must be iudge in his owne cause and if as Gerson Panormitan say One lay man may set himselfe hauing the holy Scripture on his side against a vvhole generall councill vvhich erreth from it By a more strong reason maye the whole primitiue Church oppose it selfe all the whole Scripture hauing al the general councils on her side that were for the space of 600. yeres against the tyrānie of one man alone which cannot alledge any thing but his owne ambition yea against the decretall epistles of some Popes yet for the most part but shuffled in vnder the name of some of the auncient fathers I will not denie notwithstanding that a good time the bishops of Rome had not attempted to establishe a spirituall monarchie at Rome according to the example of the temporall which made them to be enuied For the Church of God began by Abel as Saint Augustine saith and Babylon by Cain and likewise it is not to be doubted but that very quicklye after the foundations of the Christian Church were layde Sathan layd also the foundations of Antichrist In Paul his time the mysterie of iniquitie began to worke when one said that hee was of Apollo another that he was of Paul and another of Cephas Victor the bishop of Rome enterprised to excommunicate all Asia for the feast of Easter but he was most liuely reprooued by Irenee Steuen also receiued the schismatiques of Affricke against the Sentence of the Churche that they should not appeale beyond the Sea but Cyprian calleth him proud and ignorant and the councill of Affricke holden about the selfe same time setteth it selfe against him Iulius in the time of Constantine beganne to establishe his Empire but the councill of Nice limitted him his power bringing him to the bound and skantling of others Yea in the sixth council of Carthage where Saint Augustine was present three bishops of Rome one after another
were so impudent as to falsifie a decree of the council of Nice bringing foorth in steade thereof the articles of the councill of Sardes yet corrupted and falsified pretending that from all parts men might appeale to the bishop of Rome But the fathers of the councill had learned well to saye that they would not beleeue those productions and therfore sent to the originalls and they being seene they pronounced the quite contrary Leo the first receiued Eutyches condemned by Flauianus the bishop of Constantinople for a time mainteyned him against him whereupon his heresie first tooke footing and grewe which might then at once haue bene quenched But none approued this vsurpation To be short in the time of Chrysostome this ambition was so great amongest them that he complained that to obteine supremacie the bishops of Rome had filled the Churches with blood had defiled the Supper of the Lord with murthers vntill they had vtterly for it destroyed whole cities And he that will see the ciuil warres for they likewise name them which were at Rome betweene Damasus and Vrsicius in the time of Saint Hierome whether of them should be bishop and afterwards betweene Laurence and Symmachus he maye reade them in Ruffinus Amian Marcellin and their owne Pontificall it selfe And howsoeuer it were all the contentions that were made by the bishops of Rome in the auncient Church yea till the time of the murthering of Phocas for the supremacie looke how many they were they were alwaies arguments from age to age and as determined sentences against them in so much that they alwayes lost their cause whatsoeuer instāce they made or whatsoeuer diligence they vsed in pleading of it But they will obiecte vnto me that neuerthelesse the bishop of Rome hath helde the chiefe place amongst the Patriarches I agree thereto but yet I deuie that it was to commaunde others And in deede it is expressely said that he shall not be called vniuersall bishop but onely the bishop of the first See. I say moreouer that this is not in respect that he was the successour of S. Peter and lesse by vertue of those places alledged out of the holy Scripture But because that in seates there must be a first a second place according to humame order I say that this was ordeyned in consideration of that order wherby the citie of Rome was set aboue others If it had bene by the Scriptures it should haue bene a wonderfull thing that for 600. yeeres together these mysteries should haue bene hidden from the Church If in respecte of the founder why not rather at Antioche and at Alexandria after Gregorie or to all other bishopricks after Cusan who saith that all bishops are Peters successors equall in the essentiall dignitie although they differ in the administration and gouernment as the bishops of Spaine themselues haue disputed in the last councill of Trent Moreouer that Hierusalem should be the first and not the fourth seeing the Saluation of the world did there gouerne Or why is Antioche whereof Saint Peter was bishop put after Alexandria which can alledge nothing but the succession of Saint Marke his disciple To be short what hurt hath Saint Iohn the welbeloued disciple of our Lord done vnto them who so long time preached in Ephesus which notwithstanding is not nombred amongst the patriarchall cities Or what newe Apostle hath founded Constantinople three hundred yeres after the death of our Lord to attribute vnto it the second See But there is none that hath but a litle iudgement that doth not well enough marke that all the preeminences of these Sees rather proceede from the rancke and places which their cities holde then from the establishment of Christian religion Rome was then the seat of the Empire and the glorie of all the world good learning there flourished it was the chiefe of all the peoples of the earth and therefore when all the bishops were gathered together they gaue the bishop of Rome the first place for ciuilitie and courtesies sake Likewise wee reade in the histories that Alexandria and Antioch were after Rome the most famous cities and according to that degree which their gouernours helde they also helde their bishopprickes And concerning Ierusalem that was so greatly accompted of for the first originall of true Religion and therefore likewise was not reckoned in the least place for Plinie calleth it the head of all the East but yet her place was ill kept after she had lost her first glorie Afterwards Constantinople came to be builded which was called the second Rome And then also we see the councill of Constantinople where there were sixe hundreth bishops who gaue vnto it the second place which had not bene done if they had had regard to the degree of the founder and not to the degree of the citie by reason of whose might also this dignitie was confirmed vnto it by the Emperour Iustinian Aquila in Italie was called the second Rome Also there was a Patriarchship there established yea Rauenna it selfe was a long time holden not to be subiecte to Rome and it had her owne Cardinalls apart and by themselues and as Venice beganne to growe great so it had the Patriarchship of Grado for it To be short he that shall marke from countrey to countrey the erection of patriarchships and archbishopricks he shal finde no other consideration then this the same that Pope Lucinus saith alledged by Gratian That at the first they instituted Primates of the Church according to temporall policie Also Pope Clement himselfe saith That where there were chiefe Priests of the Painims there they established Primats of Christians the which is repeated in the same wordes by Peter Lombard in his fourth booke of Sentences The councill of Chalcedon wherein notwithstanding the earnest requests of Pope Leo the first the second See was giuen to the Citie Constantinople vseth also the same woordes The fathers vpon good righte with one consent agreed that the priuiledge of the first See should belong vnto olde Rome because of the Empire there and wee also moued with the same consideration agree that the second shal be at new Rome And in the 12. Act of the same council the reasoning betwixt the bishop of Nice of Basianopolis is grounded vpon the dignitie of the cities And to cut of all such controuersies this Canon was there passed That these Cities onely shoulde be holden for Metropolitans to which Kings and Princes had done this honor by their statutes And the Council of Thurin there addeth That if the earthly superioritie were translated from one Citie to another that then the right of the Archbishoprick should be translated likewise To be short when the seate of the Empire was translated to newe Rome that is to say to Constantinople we see that the Bishop of that place by by tooke vnto himselfe the primacie whereof they held euen as much as they coulde and when that
murtherer Phocas declared the Bishop of Rome to be head of al churches Platine saith plainly that it was in consideration that Rome was the auncient seate of the Empire whereon Constantinople was but the pillar as others say propter principalitatem vrbis for the principalitie of the Citie Beholde then that the pretended primacie of Rome neyther proceeded from the ordinance of Christ nor from the priuiledge of Peter but from Romulus and his successors who there erected an Empire Non inquam a Petra neque a Petro sed a Saxo Tarpeio I say neither from the rocke nor from Peter but from the rocke of Tarpeius whereupon Rome was builded the which their owne Canonists confesse seeing trueth giueth them hell for theyr rewardes Quod omnis maioritas minoritas etiam Papatus est de iure positiuo that is to say That all degrees both small and great yea the popedome it selfe they are from the positiue lavve and of mans ordinance I knowe very well that they haue a decree of Pope Innocentius which sayth that it is not necessary to change the ecclesiasticall preheminence according to the Ciuill but this forsooth was at such a time when the good man himselfe feared least the Empire shoulde withdrawe all the honor into the East and he thought it expedient which thing also his successors did very well knowe and finde to builde their greatnes glory of the ruines of the Westerne Empire And againe the decree of one man is not to be preferred before so many Councils seeing that as some of them haue said the decretals haue no authoritie by the meere will of the Pope that is to say absolutely but only so farre foorth as they are agreeable to the Canons of the Councils If they wyll yet alledge vnto me that the constitutions policies of the Church of Rome haue bin receiued by many other Churches I wyll answere them no otherwise then was answered by those professors of diuinitie in Paris three hundred yeeres passed when there was controuersies betweene our kings the Pope by Marsilius of Padua about the same time the Pope making warre vpon the Emperors of Germany which gaue boldnesse to the trueth to speake freely to witte that in the beginning men might be gouerned after it because learning there florished no otherwise then as the vniuersitie of Orleans or of Anger 's oftentimes conforme themselues to that of Paris as also the Romanes borrowed in deede their lawes from the twelue tables of the Grekes And yet by vertue thereof the Grekes shoulde not well ground to pretend themselues superiors to the Romanes and likewise the Romanes if therefore they should pretend to be superiors ouer other Bishops Nowe concerning the name Pope which is giuen vnto him they that haue read know that it was common not onely to al Bishops but also euen to elders in all the auncient Church He that wil see this matter more plaine let him reade the Epistles of Saint Cyprian of Saint Denis of Alexandria lib. 2. epist. 6.25 c. of Saint Augustine of Saint Hierome of Sidonius Apollinaris of Saint Gregorie himselfe and the actes of the Councils where men may finde them full And in deede the Greekes call theyr Priests at this day Papous and the Germaines Pfaff which they that vnderstand the tongue doe deriue from this name Papa which after Suidas signifieth Father in the language of the Sicilians Now concerning the name Pontifex Irenee called Saint Iohn the high Bishop and Athanasius calleth all the Bishops by that name and Ruffinus calleth Athanasius the great Bishop and he that will reade the auncient Fathers shall finde nothyng more often then this Nowe if they will alleadge their Cardinals they shall not finde one worde of them in the olde Church vnlesse in this signification the Cardinall Priest that is to say a Bishop or rather the Curate of some parish of the Bishoprick as in very deede all are at this day eyther Curates or Deacons of some one or other parish of Rome And in deede in the Councils they were set last as in the sixt Councill of Carthage and in the Councill of Gregory Whatsoeuer it is thei can say of it it is certaine that Innocent the fourth about the yeere of our Lorde 1244. gaue vnto them the priuiledge of the red hatte and scarlet robe and to ride on horsebacke and in the yeere 1470. Paul the seconde confirmed it and Clemens the fift is gone so farre in his Clementines that he causeth them to goe before all the princes of the earth These inuentions then were not found in the florishing state of the Church but after that it became subiect to the ambition of one man alone We haue then founde that the Pope of Rome hath beene declared head of the Church a litle after 600 yeeres not by the tradition of Christ or of his Apostles but by the treason of Phocas not by any Councill of the Church but by the conspiracy of a seruant against his master who to reconcile himselfe with the people of Rome ordained his Bishop with that title which Gregorie his predecessor had lefte for Antichrist and the Pope on the other side proclaimed him selfe Emperour in steade of Mauritius whom he had slaine This goodly ordinance of Phocas was confirmed by a pettie Councill which Boniface caused to be holden at Rome when there were none present but the Latines who desired no better And afterwardes by another holden in Affrike in the yeere 642. when the Arabians were turmoiled with many inuasions whereupon they began to inscribe the letters of Pope Theodorus To the holy father of fathers and soueraigne prince of prelates c. and so we see by histories from degree to degree howe this monster hath growen euen to full height frō which he must tumble downe headlong The Emperours of Grece who were then as banisht out of Italy to keepe the Italians in obedience they left vnto them the handling of their affaires in such sort notwithstanding that they were constrained to confirme their election by the Emperour and to date their wrytinges according to the indiction and yeere of their Empyre But euen as the Emperors grewe weake by the enterprises of the Persians in the Easte so grewe the Pope strong in the West so as about the yeere 680. Pope Benedict the second caused himselfe to be exempted from all the imperiall iurisdiction by Constantine the fourth called the Bearded About that time beganne great strifes in the Greke and Latine Church about Images whereupon encreased superstition together with ignorance The Grekes were of minde to throw thē down the Pope in despite of them woulde holde them vp This strife much encreased his might for vnder the shadowe hereof he excommunicated Leo Isauricus called Chassimage of breaking Images and forbade all the people of Italy vpon paine of excommunication to pay him any impost that is to say he
religion in great detestation one sort of thē be stiffe in Iudaisme the other perswade thē selues that all religion is nothing else but an instrument of policie I aske then for conclusion for what worse we shoulde looke from Antichrist thē to make Christ vnprofitable to Christians abhominable to Iewes and Painims shall we waite til he preach Atheisme and godlesnesse in Temples yea but they which see but the sunne moone and the order of all thinges will spit in his face What then till he preach the gods of the Romanes And what difference shal we make betweene the worship of Castor and Pollux that of Saint Ratherin and of Saint Nicholas seeing that both the one the other maketh vs quite to forget our saluation And forasmuch as he hath left preaching in the Temple of which it must needes be that he tooke possession it foloweth therefore that the Pope none other is Antichrist who vnder the name of Christ hath spoyled Christ of his place Nowe adde vnto his doctrine which is the essentiall marke the circumstances of persons Simoniakes Magicians Atheists whoremasters and Sodomites of the place where Antichrist should be to wit in the citie with seuen hilles described in the Apocalypse of the times of sixe hundreth sixtie sixe which falleth out iustly to the time that the Pope made himselfe to be acknowledged for vniuersal Bishop exempt from the subiection of any other and there can remaine no more doubt that this shoulde not be he Nowe if any man would yet demaunde testimonies of the auncient fathers from tyme to tyme first we haue this that all the doctrine of the olde Church is expressely contrarie to the doctrine of the Popes which we haue before mentioned they not beyng able anye maner of way to staye or settle them selues thereon And concernyng the markes although they spoke of them afarre of yet they drawe so nye thereto that those which they delyuer vnto vs to knowe hym by cannot be vnderstoode of any other then of him alone Saint Irenee who is a most auncient doctor of the Church the scholler of Polycarpe and Polycarpe of Saint Iohn who wrote the Apocalypse disputing of Antichrist sawe him no where else but in the Citie of Rome and in the Romishe Church For namely he saith that the latine Church shoulde be his seate and that he proueth after the opinion of his predecessours by the nomber of 666. mentioned in the Apocalypse which was foūd in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say latine and the latine Church I alledge not this to play the Cabalist vpon letters but to shew that then they sawe that this monster must be borne at Rome which we see at this daye through the speciall grace of GOD to decaye and totter Saint Chrysostome vpon the Epistle to the Thessalonians Towardes the declyning or decaying saith he of the Romane Empire Antichrist shall come and not without cause For this Empire beyng so renoumed none will easely be subiect vnto it But this being destroyed hee shall inuade the power of the Empire being voyde and shall take it to hym selfe in somuch as hee wyll take vppon hym the Empire both of God and men For as all kyngdomes which were before the Romane Empire were destroyed euen so shal the kingdome of the Romanes be destroyed by Antichrist and he by Christe after that he shall haue no more power The same teacheth that he shall cōe vnder the visard of holines and of myracles of superstitions counterfet godlinesse Now I reporte me to all that haue read histories if the Pope haue not growen and come to it by the ruine of the Romane Empire and if it were by any other way then fayned religion Saint Hylary Take heede sayth he of Antichrist It is a vilennie that you should be so mad at the walles You abuse your selues in reuerencing goodly buyldyngs for the Church of God For that is the place where Antichrist shall haue his seate It must not therefore be that we search for him as some suppose amongest the Barbarous but in the most cleare and manifest place of the visible Church Saint Hierome the Minister writing vnto Marcella This Babylon saith he and this vvhore clothed vvith Purple vvhich is paynted foorth vnto vs in the Apocalypse can signifie no other thing vnto vs but Rome and he repeateth the same in the lyfe of Saint Marke and Cusan the Cardinall addeth That Bede and all the auncient interpreters haue so expounded it Saynt Augustine Babylon is the first Rome Rome the second Babylon Also expoūding that place of Saint Paul in the second to the Thessalonians Antichrist shall come towardes the ending of the Romane Empire and he shall not be a prince or one man alone but a multitude of men are belonging vnto him who together with him shal be called Antichrist and he shall sitte in the Temple of God as though he and his were the Church of God it selfe And in another place He shall renewe Idolatrie he shall scatter the doctrine of the Gospell and to this ende he shal keepe Magicians Coniurers and Enchauntters c. Nowe euery one knoweth the false miracles wherewith he hath abused the people to lead them away frō Christ And he that will see howe many of the Popes came to their popedome by magicke and sorcerie that is to saye howe they were created by the deuill and no more successours of Peter but of Simon the Magician Let them reade that which their owne story wryters haue written thereof as Cardinall Benno Peter the Monke Volateran Sabellicus and Platina which I willingly omitte least I make the readers quake for horror of such wickednesse Saynt Gregorie Byshop of Rome as hee was more neere vnto it then others so hath he spoken therof more clearely then those that went before him Let it not seeme a light thing sayeth he vnto thee that Antichrist shall auouche himselfe to be God For I say confidentlye and boldely vnto you that vvhosoeuer shall call himselfe vniuersall Bishoppe or Minister and vvilbe so called hee is the very forerūner of Antichrist In other places he sayth That he is Lucifer vvhich aduaunceth himselfe aboue Angels and vvill sette himselfe at the right hande of God That this is to bring to ruine the vvhole Church c. Nowe he spake this the more frankely because it was at that time that the Byshoppe of Constantinople attributed vnto himselfe that title But beholde that a litle after his death his vniuersall foretelling was accomplished in the person of Pope Boniface the thirde his successour who to accomplishe that that the Spirite of God had foretolde vs by his Apostles doth so much preuaile by his threatninges that he obtayneth that title of Phocas the Emperour the murtherer of Mauritius and his children and the Popes following haue buylded
thereupon alwayes after Agaynst this open Apostasie then all the Churches of Greece Dace Illyricum c. did oppose themselues euen to the accusing of Pope Symmachus before Theodoricus the king of the Gothes for that he vaunted himselfe not to be subiect to the reprehension of any Spayne and Englande also were a long time without receyuing the legates of Rome One Claudius Byshop of Thurine in the time of Charles the great wrote very learnedly agaynst the Popes Supremacie and agaynst his doctrine yea about the reygne of Hugh Capet there was a Councill helde at Rheims which denyed vnto him al obedience and pronounced him to bee Antichrist But finally as it was bredde of the superfluous and euill humoures of the Church so it was skilfull to nourishe it selfe of the factions enmities and diuisions of Christendome that one in despite of other haue suffered all to goe to wracke Nowe if wee shall reade that which Saynt Bernard wrote of the state of the Church in his time about the yere of our Lorde 1140. aswell in his Epistles as in his bookes of considerations to Pope Eugenius they are nothing but lamentations of the ruine of the Church like to those of Ieremie of the Church vnder the captiuitie of Babylon or thundringes against the tyranny of Antichrist who shewed him selfe in his time He sayeth That the Popes Court is a parke of deuils That they vsurpe an vnlawfull and an intolerable authoritie That there was not any more shewe of Peters succession That the Bishops of his time were marchantes enriched with the riches of the vvhore That in steade of keeping the spouse of Christ they made port sale of her and prostituted and layde her open to all the lechers of the world to commit fornication vvith her And a litle after hauing sayde vpon the 91. Psalme That Antichrist shall haue his seat in the South part he addeth What differeth then the estate of our Church from that same pestilēt estate which walketh in darkenes What differeth it more from the seate of Antichrist Therefore yours sayth he is in very deede the state of Antichrist He made three expresse Satyres agaynst the Pope court of Rome and he that would alledge al that is writtē to that end he must here put in his whole bookes Nowe after the manifest Apostasie and falling awaye of the popedome the Church of Rome hath not brought forth so excellent a man as he was Frauncis Petrarch the Archdeacon of Parma and a Chanon of Padua lyued about the yeere 1350. whom we may call in al kinde of good learning The light of his age But I wil not say howe he decifreth out the court of Rome in his Sonets vnder the name of Babylō calling it whore the schoole of error and the Temple of heresie for some will saye that much is permitted to poetrie but I beseeche the readers to reade his latine Epistles which are full of grauitie zeale and doctrine He sayth there in plaine termes That in the Pope and his shauelings there is neyther fayth godlinesse nor trueth That the Popes chaire is the chaire of lying That this is a falling awaye of a people which vnder the banner of Christ rebell against Christe and fight for Satan That they esteeme the Gospel but for fables and the promises of the life to come for dreames He compareth the Pope to Iudas who betrayed Iesus Christe with a kisse and his clergie to the Iewes which sayd vnto him Aue Rex Iudaeorū Al haile king of the Iewes his prelates to the Pharisies who in mockerye clothed him with purple and afterwardes crucified him in the moūt of Caluery And after he sayth Denie it nowe if thou canst that thou art she which the holy Euangelist Iohn sawe in the spirit set downe vpō the great waters Thou art none other that Babylon the mother of the whoredomes of the earth Thou art drunken vvith the bloud of the Martyrs of Iesus Thou art she vvhich hast made all the kings of the earth drūken vvith the Cuppe of thy poyson If thou deny it shew vs some other to vvhom these thinges maye better agree If thou canst not then vvayte for that to fall vpō thine ovvne head vvhich Iohn the Euāgelist addeth a litle after She is fallen Babylon the great and is made an habitation of deuils c. But what do I say Wayt for it Yea thou hast it already For hovv much better is the sonne of perdition then the deuill Thou art in very deed a kingdome of deuils vvhich reigne in the midst of thee in mans shape And in another place Let it not my friend euer grieue thee to returne from these princes of darkenesse And in deede vvhat vvouldest thou see in the Court of Rome Christ in exile Antichrist reigning in his stead Beelzebub the iudge Woolues let loose The Lambes in the stockes Ah good God vvho shall deliuer the vvorlde from this oppression Who shall gather together the sheepe Who shall vanquishe these vvicked Pastors Shall there neuer be a limitation and end of this intolerable mischiefe Now when there was such that durst crye so lowde wee may be sure that there were many more that lamented in their heartes To be short the most notable spirits that the worlde brought forth in the most ignorant ages and in the greatest thicknes of darkenes they perceyued this some more clerely and others as it were through a clowde vnlesse it were some such as ambition and glorie of the worlde had blynded Insomuch that when abomination was come to his full toppe God raysed vp Iohn Hus Hierome of Prage Wickliefe Luther and others which haue so lowdly published and proclaymed it that all the worlde doth vnderstād it And what will we more With leaue of those good Fathers of the Councill not long agoe holden at Trent we may make this Syllogisme Whosoeuer wil be called the vniuersal Bishop he is the forerunner of Antichrist the father of the sonne of pryde and a very Lucifer saith Saint Gregory the Pope and principall Doctor of the Church of Rome But Boniface the thirde his successour tooke this title they which followed him haue continued it and haue encreased it more more And the Councill of Trent excommunicateth all those that will not acknowledge him for vniuersall Byshop Ergo the Pope is Antichrist and al they are holden for excommunicate by the Councill of Trent that doe not acknowledge him for Antichrist Yea but the clergie of Rome wil say If the Pope were the Antichrist whereof the Church was before threatned we which are the Church shoulde haue knowen him Contrarywise I say vnto you that if you had knowen him for Antichrist he had not bene Antichrist This is that which the Pharises saide when Christ came If this were Christ who shoulde knowe him better then we We haue the Church we haue the Scriptures we are the interpreters therof We are the eyes of the people It cannot escape vs
in the olde Church euen by the testimony of Paynims Finally by the cōsent of al the people they lay their hands vpon thē they giue thē aucthoritie to preach which is the only ceremonie that the Apostles vsed by imitation of the Church of the Iewes after which they began to administer the word sacraments in the Church This is that the auncient Canons saye That the minister of the Church must be ordeined by the election of the Clergie by the consent of the people That a Bishop should not be chosen vvithout a nomber of bishops c. At the request of the Clergie that is to say of the elders vvith the consent of the people Againe that they which are come to a bishopricke by mony or fauour they should not be holden for Bishops neyther haue any right to ordeyne others Nowe wee report our selues to the church of Rome it selfe who are more canonically elected they or we whether these canons haue not bene altogether contemned amongst them for the space of more then these 800. yeres If the questiō be of bishops either ordeyning or ordeyned they come to their Byshoprickes eyther through fauor of the princes court or else by the subtilties of the court of Rome or by paying of mony And there be who are made bishops for the seruice of theyr predecessors before they were borne at that time when it was doubtful whether they should be male or female man or womā The thing it self speaketh euery man seeth it knoweth it before I can speake of it If of the examination which is made by this a mā may iudge what it is like to be whē he seeth a great part of the bishops of the church of Rome that know not whether their Masse be in Greke or Latine their liues are so knowē I touch not those few that behaue thēselues better that theyr Cardinals chosen in the time of Pope Paul the thyrd for a reformation confesse in theyr articles that for theyr wicked liues and horrible outrages the name of God was blasphemed throughout all nations If of the consent of the people which S. Cyprian so much requireth which we see so wel put in practise in the person of Eradius that was S. Augustines successor they present their bishops to the people not to haue their consent to approue thē but to cause thē to worship them for fashion sake only and not altogether in good earnest Now if we come to the simple priestes the ignorant bishops do yet make them of the most ignorant and of the most vitious worse then themselues so that the time whereof the Prophet complayneth hath endured a long time in the Church that whosoeuer would might consecrate his hand We ministers therefore at this day haue the same succession that their bishops had For from the first that reformed the Churches no man could take it away vnto this they haue further added the continuall successiō of the true doctrine But their vocation is farre better and more canonical for besides that they were ordeined by those that the church of Rome had ordeined they are ordeined according to the example of the Apostles and auncient canons which Antichrist and his mainteyners haue vtterly disanulled wheras examining the election of the Romish bishops you shal haue much a do to find one that may rightly be called a bishop Against this which hath bene said nothing can be alledged vnlesse it be that these first reformers of the Church Iohn Hus Luther Zwinglius Decolompadius others from whom ours are descēded they were not bishops but onely priestes doctors To this we answere That a Minister a Bishop in the primitiue Church were al one and that if there be any difference at this day in their titles and myters yet that in their essentiall dignitie they differ not a whitte S. Paule sayeth to Titus I left thee in Candie to the end thou shouldest ordeyne elders in euery citie And afterwards willing to shew him howe he shoulde gouerne there he addeth For it behoueth that a Bishop be faultlesse c. Also it is sayd in the Actes That he sent to seeke the Elders or Seniors of Ephesus But marke the waighty exhortation he maketh to them Take heede sayth he to your selues to the vvhole flock ouer vvhich the holy Ghost hath made you Bishoppes or ouerseers In the Epistle to the Philippians he saluteth the Deacons and Bishoppes of that citie that is to saye the auncients S. Peter also exhorting the Bishops or elders Feede saith he the flock vvhich is committed vnto you hauing an eye ouer them as Bishoppes or ouerseers c. And in deede where Saint Paul rekoneth vp the names of all the degrees in the Church he maketh no mention of bishops but onely of pastors and doctors to the elders it is said Feede teach doe the duetie of Bishops It is then most apparent that elders whome you call priests Bishops were all one And Ireneus also calleth Anicetus Pius Hyginus Bishops of Rome no otherwise then by the name elders This is that S. Hierom saith in a certayne Epistle handling this matter Among our ancients Bishop elder vvere both one but the one is the name of age the other of office or dignitie as the Apostle hath plainly shevved vs. And in another place Before one sayd I hold of Cephas I of Apollo c. all things vvere gouerned in the Church by the cōmon aduise of the Seniors or elders Aftervvardes to auoyde Schismes aduise vvas giuen that one should be chosen aboue others But as on the one side the elders are subiect vnto him so on the other side they must knovv in that that he is aboue the elders it is by custome and not by the Lords ordināce S. Ambrose expoūding the 4. of the Ephe. where the degrees of the Church are largely handled The Bishops sayeth he vvere called at the first Elders vvherupon one succeeded another c. And vpon Timoth. A Bishop is none other but a chief elder S. Gregory in his epistles calleth the Bishops Elders Cardinalles that is to saye the chiefe and Iustinian the Emperour in his Deconomical lawes calleth them Reuerende because they differ nothing from Elders in their essential dignitie but only in this that they kept the first place in the administratiō of Gods seruice that is to saye in order and Ceremonie Gratian in his decretals saith plainly That the superioritie of the Bishop and the distribution of his dioces is from mans lavve not from the institution of the Apostles Peter Lombarde repeateth it in the same wordes And M. Iohn of Paris a doctor of the Sorbonists of the order of Iacobins in his booke of the kingly papal power which the whole facultie of diuinitie approued at that time goeth further For concerning the essentiall
Diuinitie in one Tombe Notwithstanding after that the diuel had cast out his fire against the Apostles and disciples of Christ that he had raysed against them infinite persecutions it must needes be in the end that he yelde himselfe that al the earth acknowledge their lord Let the earth therefore do what it will the word of God endureth for euer And it must be that Antichrist perish be discomfited by the breath of the mouth of Christ that he be abolished by the brightnesse of his comming All kings and al the earth can do nothing against this determination But I beseech the Almightie that it will please him to inspire into the heartes of all Kings and peoples a true desire of knowing the trueth to search for their saluation a true zeale to bring Christendome againe to true vnitie vnder the obedience of Christ a true affâ—â—â—â— on to reigne and to liue in him as they raigne and liue by him to the ende that Kings being well obeyed of their people and the people well commaunded of their Kinges we may see in our dayes one onelye Iesus Christ acknowledged of all peoples Kinges to be the King of Kinges and Lord of Lordes and in his Church the onely mediatour fauiour and Lawegiuer Amen Conclusions THe Church is considered as it is to be seene or not to be seene The Church not to be seene is the companie of those whom God hath chosen to euerlasting life in all times and places The Church that is to be seene is the company of those who are called thereinto and is considered according to certaine times and places There is notwithstanding but one Church but considered diuersely In that which is to be seene as the corne with the chasse in that which is not to be seene as the corne threshed and fanned This visible Church was first without the law afterwards vnder the law tyed to one certain place familie Now through grace it is spred throughout the world one place hauing no more priuiledge then an other whereof it is called Catholike that is to say vniuersall The Catholike Church comprehendeth vnder it all assemblies of Christians in al regions whoÌ„ we call Churches as we call partes of the sea the sea distinguishing theÌ„ notwithstanding by their names as the Church of Greece of Affrike c. Of the parts of the Church as the members of the same body yea though it be vniuersall some are pure and some impure and of those that are impure some are more and some lesse impure The pure Churches are those in which the word of God is purely preached and the sacraments duly administred albeit that in respect of God there is nothing pure The one they call the sound and true Churches the other but unproperly Catholike Churches The impure are those in which the word of God and his sacraments are ill administred whatsoeuer other outward marckes they can pretende And because that al the doctrine of Christ is faith and charitie we cal those that are impure in the doctrine of faith heretical Churches and those that haue separated themselues from the vnitie which they do through lacke of charitie Schismatical And some there are that are both heretical and Schismatical as the Churche of Rome and they that at this day cleaue vnto it for they maintaine many damnable heresies and persecute and excommunicate those that desire reformation Notwithstanding forasmuch as the profession of Christ remayneth there in some sorte we denie them not the name of a Church as we call a man a man howe sicke or brainelesse soeuer he be To discerne the pure churches froÌ„ the impure God hath deliuered vs his worde contained in the scriptures the which is perfect cleere to saluation for it hath for his aucthor the most perfect father of light This is that therfore by which men ought to determine the coÌ„trouersies of this time to reforme the Church as the coÌ„moÌ„ welth according to the lawes abolishing that which God hath there forbidden vs holding that for forbidden in his seruice which hee hath not ordeined looking to that which he hath commaunded and interpreting his wil by it selfe concerning those thinges that are in controuersie The Churches which follow that wil caÌ„not erre for that is the way of saluation and following that God guideth them also by his spirit which enlightneth them and is inseparably ioyned thereto Contrariwise the Churches which departe from it may and doe erre yea and that in the matter of saluation for that they goe out of the way of saluation Neither can they beast of the spirite for God bestoweth it not but vpon his sheepe neither doth he hold any for his sheepe but those that heare his voyce Therfore the Church following mans fantasie not the lawe of God hath greatly erred in all her particular states times euen vntil the crucifiyng of the sonne of God that is to say her owne saluation As in our time we say that the Church of Rome doth adore and worship the sonne of perdition that is to say Antichrist The Church is a body Christ the sonne of God is the head thereof giuing efficacie to the Ministerie of his Gospell through his spirit by the selfe same assisting all those that truely call vpon him And this is that wherein consisteth the administration or gouernement of the head of the Church And as touching the ministerial head no man may be it For the Church by the comming of Christ is spread throughout the whole world none can exercise that ministerie throughout the world but rather euery pastor representeth Christ in his charge And in deede our sauiour Christ before he ascended into heauen ordeyned none such neither did any of the Apostles exercise any such office the whole primitiue Church neuer knewe of it Wherefore following the worde of God and the opinion of the same church we hold that the Papal See which vnder this false title exerciseth tyranny ouer all the world is Antichrist the which without other proofes and circumstances may be verified by his doctrine alone Notwithstanding that this Papal See placed in one part of the Church is not the Churche neither a part of the Church but as a pestilence to the body of the Church which hath corrupted and infected all asmuch as it coulde and had vtterly choked it without the special mercie of God. We doe therefore depart from the papacie and not from the Church from Idoles and not from the temple from Tyranme and not from the common wealth from the plague and not from the Citie being ready entirely to knit and ioyne our selues againe when Antichrist the euil which he hath brought in shal be taken away And in waiting for this we reforme the Ministerie of the worde of God and as nye as we can his seruice according to his institution by the example of the Apostles excommunicated out of Hierusalem which yet notwithstanding is not to
buyld altar against altar for by Christ his comming all the earth is made the Lordes altar Our ministers who haue begonne this woorke haue the same calling that our aduersaries pretend for they were elders and doctors ordeined as they were and by them and they haue done nothing but followed their calling whereas the others had vtterly abandoned it And they which followed theÌ„ afterwards had a much better calling then our aduersaries for besides that they were ordeyned by those first who had authoritie to do it they were ordeined according to the practise of the Apostles and auncient Canons which are neglected in the Church of Rome Moreouer besides this ordinarie vocation the extraordinarie wonders which God hath wrought in these last times by their Ministery in the fauour thereof maye sufficiently witnesse that they do the worke of God and not of men FINIS 2. Tim. 2.19 August vpâ—â— the 64. Psal. August lib. 1 de Baptism contra Donatist cap. 16 August homil in Ioan. 45. ca. 20. lib. 5. de bapt c. Rom. 9.6 Mat. 16. Mat. 24.11 Luke 8.8 Mat. 28. Galat. 3.28 Ephe. 2.14 Apo. 21 13 Cypri de simplicitate prelatorum August passim contra Don atistas Mat. 13.47 1 Tim. 3.15 1. Tim. 2.20 August lib. 7. cap. 51. de Baptismate libro de vnitate ecclesiae cap. 4. Cant. 4.6 Isa. 1.21 1. Tim. 3. Ier. 3.12 Ezech. 18.23 2. thess. 2. Rom. 9.10.11 cap. Augustin pastin contra Donatist Iosue 1.18 19. cap. 2. King. 23. 2. Chr. 34. 2. Chro. 35 Nehem. 8. 9.3 Esdras 7.6 Ioh. 18.37 Ioh. 8.47 Ephe. 2.20 Matth. 28.19 Marke 16.15 Actes 2.42 Ambros lib. de salubr cap. 7. August contra Cresco GraÌ„mat lib. â— cap. 11 c. Rom. 10.15 Ezech. 16.20 Ezech. 23.37 Mat. 23.15 Ezech. 15.48 Ezech. 16. Nomb. 16. August contra FaustuÌ„ lib. 19. ca. 11. Antiquitie Iob. 8.8 Iob. 32.7 August super Psal. 64. Dan. 8. Mar. 10.4 Yert de virginibus velandis Cipr. lib. 2. epist. 3. De seipso ad Pompeian episto 9. in episto ad Quirin in sentent episco in â–ª August de Bapt. lib. 5. cap. 23. Ignatius ad Philadelph canon Consuetud dist 11. L. Quae ab initio D. de regulis iuris Multitude Exod. 23. Mat. 7.13 Luk. 12.32 Deut. 4 2â— 7.17 9.1 11.23 Augustin super psal 128. Gen. 6. 1. Reg. 29.10 1. Kin. 22.8 Iere. 4. Iere. 18.18 Isai 53. Thedoret lib. 2. cap. 16. Mat. 24. Amos. 3.12 Iere. 3.16 Succession of place Apo. 12.6 c. Glossa communis in esi versiculum Deies was a litle town not farre froÌ„ Rome Plutarch in Themist Dion lib. 41. Appian in libic Plorus cap. 49. 2. Chro. 33 Psal. 33. 2. Chro. 7. Iere. 7. 26. Succession of persons Zackar in tractatu de regimine principum Bald. de Schism Ierem. 8.8 Io. 8.44 August contra epist. fundam cap. 4. Idem contra petib ca. 16. August epist. 156. Iren. lib. 4. cap. 44. Tertull. de prescript aduersus hereticos Miracles Titus Liuius in many places Augustine de vtilitate credend cap. 16. 2. Kin. 18.24 August lib. de vnitate Ecclesiae cap. 46. Mat. 7. Mat. 24. 2. thess. 2. Hierom. vpon the 7. of Mat. Chrisost vpon the 1. epist. 2. thess. August lib. 20. cap. 19. De ciuitate Dei. August super psal 9. Luk. 24. Reuelations Deut. 13. 1. Iohn 4. August lib. 2 ad Simplic quae 1. Iere. 33.22 Iam. 4.12 Deut. 12.8 32. Iere. 7.21 1. SaÌ„ 15.22 Prou. 30. Iere. 7.21 Isai 8.20 Mal. 2. 4 Osc 2. Mat. 17. Ioh. 5.39 Luk. 16.16 Luk. 24. Hebr. 2. Iohn 4.25 Matth. 17. Augu. epist. 166. lib. de vnit Eccles cap 3. 16. per totum aduersus Donatistas August de pastoribus cap. 4. August contra Cresconium lib. 2. cap. 21.32.38 lib. 5. cap. 17. de baptism coÌ„tra Donatist August 13. ad Hieron in prolog lib. 3. de Trinitat distin lib. Canoni Lib de doct Christ 2.18 August contra MaximinuÌ„ ArrianuÌ„ lib. 3 cap. 14. August contra Faustum Manich. lib. 11. cap. 5. Basilius contra Eunom Apol epist. lib. 2. Idem epist. 8. Chrisost in 2. Cor. homi 13 in fine IdeÌ„ in ferm de sancto ader spiri Irenaeus lib. 5. cap 1. Concil Carthag 3. L. Cunctos populos C. de summa Trinit side Catholic Socrat. lib. 1. cap. 8. Hist tripar lib. 2. cap 5. lib. 1. cap. 14. L. Abbas Panormitanus in cap. signif extrauag de electis Gerson part 1. de exami doctr Isa. 8.20 Luk. 16. Iohn 5.39 The scripture is perfect sufficient to saluation Ioh 20 3â— And Augustine vpon that place 2. Tim. 3. Marsil lib. intitul defensor pacis part 1. cap 9. Ioh. 16.13 Iren. lib. 3. cap. 2. Mat. 15.9 Iohn 8. The scripture is plaine and manifest to saluation Xanctes in lib. 1. de Atheist Origen contra Celsum 2. Pet. 1.19 Iohn 1.9 Psal. 119. Isa. 56.10.11 Iohn 5.39 Luke 24. Actes 17. Iohn 1 8. 12. Luke 10. Luke 8. Mat. 13. Luke 15. 2. Pet. 3.16 1. Cor. 4. 2. Pet. 3.16 August libr. 2. de doctr Christ cap. 2 libr. 2. cap. 9. Ambro. in Psal. 119. serm 8. Basil lib. 2. de Baptism quest 4. Marsilius de Padua in lib. defens pacis parte 1. cap 9. The church is not iudge ouer the Scripture Contra epist funda cap 5. August lib. â—3 contra Manich. â—ib 28. cap. 2. Wolffgang Herman Marsil de Padua part 2. cap. 19. Whether the Church be before the Scripture Nicol. Cusan Cardin. epist. 2. de vsu Communion ad Bohem Hossius Cardin in Petroco confess Concil Trident session 5. cap. 2. Cardinal Cusan epist. 2. 3. ad Bohem. August in the 2. booke of Baptisme against the Donatists August cap. 3. 16. de vnitat c. Acts. 4.19 Deut. 4. Ioh. 20. 2. Tim. 3. Matth. 15. Ier. 16.12 Chrysost in sermo de sancto adora â–ª spirit August de cura pro mortuis gerendo August in euchirid ad Laurentium cap. 67. 68. lib. de side operibus si ad Dulc. q. 1. passim Matth. 12.31 Mark. 3.28 Luk. 12.10 Hieron in cap. 4. ad Galat. Augustin lib. 2 de doctrin Christ cap. 24.9 August loco codem Ambr. in Psa 119 serm 9. Basil lib 2. de Baptism quest 4. Luk. 12. August lib. 3. de doctr Christ cap. 15. Petrus de Aliaco lib. de recoÌ„mend scriptur Marsil Pataui 2. p. cap. 2. The spirite the worde are insepably ioyned together Ioh. 16.13 Ioh. 14.26 Mat. 28.20 2. Cor. 3.8 Isai 59.21 1. Ioh. 4. Chrysost seâ— de sanct ador spi The church which was before the lawe hath erred Genesis 3. Iesuita Graecensis in asseti Rom. 5.19 August liâ— 14. de ciui Dei. cap. 1 15. Ezech. 20. The church vnder the lawe hath erred Exo. 19 4. Leui. 26.12 Deu. 28. 29.12 Psal. 68. 2. Chr. 33. 2. Chro 7. 1. Sam. 2.30 1. Reg. 2.27 2. Reg. 23.27 Ierem.
the canker of these heresies fret no farther but may in time be stayed that God may be glorified his poore Church preserued and his gracious blessings fealed amongst vs not onely in our dayes but in the dayes of our childrens children after vs Amen Your good Lordships most bounden and faithfull Io. Feilde To the most excellent Prince Henry King of Nauarre Prince and Souereigne Lord of Bearne c. Peere and chiefe Prince of the bloud royall of Fraunce THIS litle booke which I presume to offer to your maiestie my very good Lord belongeth vnto you by a double right First in respect of the matter for it intreateth of the Church whereof it hath pleased God to raise you vp to be a defender in our coutrey of Fraunce Then in respect of the Authour himselfe for seeing that he hath vowed and giuen himselfe to your maiestie with all that by Gods grace he is able to bring foorth the proprietie and right is in you Wherfore if it shall please you to reade you shall finde herein a little after what ought to be the right condition of the Church of God and what now at this present it is vnder the tyrannie of the Pope in the Church of Rome and consequently what honour God hath shewed vnto you in our time choosing you out from amongst so many great Princes to deliuer it from such a bondage The world will make no accompt of these honours neither is it of the worlde But to a Christian Prince who will consider that God doth hold his Church so deare that he hath giuen his dearely beloued sonne to the death and to the contempt of the world for her sake this honour shal be more precious in his sight then the whole world This vndoubtedly is a great work wherin verely there is much toile for the word of God is certaine that the nations and kinges of the earth for the most part will bande themselues together to maintaine and vnderproppe the kingdome of Antichrist But beyonde this as in all great thinges so in this there remaineth at the end of this toyle a most assured victorie For this thing the word of God telleth vs that it must needes be that that kingdome must fall and that Christ must be acknowledged through all to be the King of kings and Lord of lords yea that they themselues which shall haue mainteyned Antichrist shall hewe him in pieces Of this trauel the worst and greatest brunt is already past God hauing for the comfort of his children deuided it amongest so many great and notable personages which in our time haue trauailed therein and nowe haue rested themselues from their trauailes in that same blessed happines And if so be any thing yet remaine it behoueth that you take good courage For God who hath crowned you will also crowne this good worke by you and as for the forces which now they doe seeme to make what are they else but the gryâ—ng wringings of Antichrist And these griping â—â—â—gings are euident and vndoubted tokens that hiâ—â—â—â—â—h draweth neere God hath made you my very good lord to know his trueth euen from your childhoode and he hath employed you in his woorke in your first youth Hee hath beautified you with great gifts to this ende as strength of body quickenes of spirite valiancie of courage And employing these in his seruice he will crowne them in you with happines honour riches and high aduauancements For these are no other then accessories and he who hath giuen you the principall can giue you these and by him alone also it is that kings reigne and that princes Judge the earth And Sir this is that which he requireth of you This is it that Christendome looketh for at your hands This is that which all good men doe promise themselues This then is the alone and onely marke that your maiestie must ame at And therefore Sir as one of your most lowely seruants I make this humble petition that day and night you may liuely represent and keepe before your presence the dignitie and greatnes of this charge to which God hath called you that you may employ those rare gifts which he hath giuen vnto you for the establishing of his kingdome that you may thinke then to reigne most safely when he shall reigne by his worde in the middest of you This is the most sure and short way that your trustie seruantes can direct you in for the establishing of your highnes I beseech God therefore Sir that it will please him to assist you through his spirite in this worke to gouerne your heart and all your actions and to heape vpon you his blessings both spirituall and temporall to his owne glorie and the benefite of his Church Your most humble obedient and faithfull seruant Du Plessis To the Reader I Pray thee gentle Reader to reade this treatise not as hauing alreadie founde the trueth but seeking for it likewise and I pray thee to read it out before thou iudge of it And if it accord as the doctrine of the trueth I adiure thee in the name of God by thine owne saluation that thou openly declare it For it behoueth that we waite no longer to speake seeing once that wincking at the kingdome of Antichrist our kingdome falleth to ruine in the ruine whereof is the danger of vs all If yet there be founde any doubt they shewing it by writing we shall by the grace of God endeuoure to make it cleare But if there be any which will improue the whole I praye them that they wil answere point by point and reason by reason in the spirite of sinceritie and gentlenes seeking in steade of the prise of victorie the saluation of the people and not the glorie of this world For I protest before God that in this treatise I haue aimed at no thing else but their saluation What the visible Church is and what are the sundry states thereof CHAP. I. GOD through his might the Creatour of mankind vouchsauing of his owne good wil to be the Father thereof would that the Church should be honoured acknowledged as mother of all those of whom he vouchsaueth to be Father in his Sonne Iesus Christ our Lord And forasmuch as we are not saued but in this that God hath allowed vs for his children and that he hath allowed none to be such but those that are regenerated and nourished vp in his Church if we desire our saluation it is necessarie that we acknowledge her in whose lappe we haue it And if we will be heires of the Father we must be vnited in the familie of the mother in which it hath pleased him to beget those againe whom he hath ordeined to be hetres of his kingdome and coheires of his dearely beloued sonne Iesus Christ our Lord. All they that are knit and incorporated into this Churche in true faith charitie are partakers of this inheritance because they are members of the body of Christ and without her
as there is no true fayth nor charitie nor Christ so also we ought not to seeke any saluation but in her And therefore if a man would speake properly we should call the Churche a company onely of those whom God hath chosen to euerlasting life in al times places which is to man inuisible who can not enter so farre as to knowe Gods will neyther the hart of man himselfe but is only visible to God who knoweth those that are his as the Apostle saith hath sealed them with his owne seale Notwithstanding forasmuch as charitie hath commaunded vs to presume particularlie of all those that are called the Churche of Christ that they are of the nōber of his elect that as they are bodily there assembled together so also that they are there spiritually incorporated albeit on the contrarie part the doctrine of fayth generally teacheth vs that the wicked to the end of the world are mingled with the good the Goates with the Sheepe the chaffe with the graine the tares with the good corne yet will we commit vnto God the searcher of hartes the knowledge of the inuisible Church will content our selues to search for the visible in his word into which all they must retire themselues in this world which wil be gathered into the inuisible Churche in the world to come Notwithstanding by the way we will note the differences that are betwene these two The inuisible Church cōtaineth none but the good The visible Church contayneth both the good and the bad to witte that onelye the electe this all those indifferently which are brought into her by the preaching of the trueth And for this cause S. Augustine saith of that that she tooke her beginning by Abel and not by Caine who was the elder and contrarywise of the other he saith that the self same begate Abel Enoch Simon Peter all Christians c. as one people hauing also begotten Caine and Cham Ismael and Esau and Simon the sorcerer with his cōfederates The inuisible Church is partly considered in heauen partly in earth cōprehending aswell those which triumph already with their head Iesus Christ our Lord as those which yet fight here beneath in the earth for his name against the world against themselues which shal fight in the same church after vs The visible church is considered properly to consist in them who not onely fight here in earth for the name of Christ but as well those that fight vnder his name with false markes standerds ensignes And for this cause that is considered euen from the first faythfull vnto the last bringing all the states ages of the church into one this according to certaine places times forasmuch as she is not vniuersally visible and to be seene at one push but according to the ages and in her degrees In the inuisible there is a great many sheepe which neuer were gathered into the visible and contrarywise in the visible a great many wolues which neuer shal be receiued into the inuisible And therefore S. Augustine sayth that there are a great many sheepe without and a great many woolues within and S. Paul saith also they are not al Israel which are of Israel For to be in the church or rather to say of the church is to be vnited with Christ incorporated in the company of the faithfull through true faith towards God and charitie towards our neighbor And there is no doubt but that many here and there vnder Paganisme it selfe had this desire which yet bodily they could not accomplish the which notwithstanding they are bound to doe with all their power as contrarywise to be separated from the church is not onely to be without the assemblie but to haue no participation of Christ nor vnion of faith and charitie with his faythfull Of the inuisible it is sayd that the gates of hell shal not preuaile against her Of the visible that she shal be so troubled that a mā shall not finde faith on the earth that charitie shal be as it were quenched insomuch that the elect themselues if it were possible should vtterly quaile And therefore it is not without cause that we say in our Creede that we beleeue the church For if we ought to hold nothing for certaine but that which we see with these carnall eyes there is no dout but that in all the states ages of the church there should many times be foūd such a confusion as the good graine should be altogether hid vnder the chaffe without any appearance of the Churche and yet notwithstanding this was then whē God sayd to Elias that he had reserued in the same 7000. whereof the chariot of Israel the Seer of the Lord I say he to whom the good people ought especially to haue beene knowen could not outwardly knowe one and euen then there when the state of the Church was such as God could not be serued visiblye but in Iewrie All these differences notwithstanding we do not beleeue two Churches nor two espouses of Christ but we beleeue one onelye considered diuersely one in the blade and the other in the graine one in the threshing floore another in the garner one in the mine another now already fyned the one inwrapped yet in the minglings of the world the other before her husband without spotte or wrinckle Altogether like as by a familie we properly vnderstand the children only although speaking more generally we comprehend the seruants them selues by a Citie we vnderstand the vnion of Cittizens albeit many times one part be at cōtention considered apart by it selfe deserueth not but to be rooted out Returning then to our purpose we will call the visible church the company of those which make profession to serue the true God in Christ of which we haue presently to intreate This Church hath had three principall states or ages one without the lawe then say some of the auncient Fathers when man was but in some sort corrupted by the sinne of the first when he was notwithstanding in some sort a lawe to him selfe naturally felt himselfe conuinced of his sinne that is to say he felt his euil to seeke for remedy for the same although in very trueth this state and age of the Church found it selfe no lesse corrupted then the rest The second was vnder the lawe when it began in such sort to accustome it selfe to sinne that it grewe into a natural habite through the same and then for to shewe the sinne therof the lawe was giuen as a glasse in which she might consider her filthinesse and how farre of she was from that shee presumed to the ende she might returne again to be clensed The thirde was vnder grace in Iesus Christ promised to our first parents by by after their fal and who when the fulnes of time was come was sent of the Father who brought remedy to all them that
before eyther had or presently did feele their euil and sought remedy in his merite Vnder the first the Church was visible amongst men but if you compare those which serued God in puritie with the others we shal finde that they were entangled in a wonderfull confusion Vnder the second the Church was visible in one people issued from the loynes of Abraham to witte the people of Israel but not so eminent if we consider not so much what the countrie as the people themselues were in comparison of the rest of the whole world and the great Empires that florished at that time Vnder the third is comprehended all peoples nations without any exception or acception whatsoeuer being nowe visible in one Countrey or other fewe or many and therefore we call her Catholique or vniuersal to witte which is to â—â—ore tyed to the familie of Iacob nor to Ierusalem as vnder the second estate or age for from all partes it ought to be gathered there but who adopteth for childreÌ„ of Israel of Abraham in all places those that haue the fayth of Abraham and for citizens of Ierusalem all the citizens of the world which serue God in spirite and trueth This is that which Christ hath taught vs when he sent forth his Apostles into all the world and S. Paul when hee sayth that the wall is broken downe that there is no more Iew nor Greek but that al are one in Iesus Christ that which is noted vnto vs in the Apocalypse by the Citie hauing xii gates three into euery quarter of the world In which also after the Prophets and Apostles the auncient doctors of the Church agree that after the vocation of the Gentiles there is not any nation or citie more priuiledged then another but that all the world is the threshing floore the field and inheritance of the lord All peoples is Iuda and Israel all cities Ierusalem all houses the house of God so that he be there worshipped serued so far is it of that at this day any place what soeuer it be may attribute any spirituall prerogatiue more to it selfe theÌ„ to another This vniuersal Church comprehendeth vnder her all the particular Churches gathered together in diuers parts of the world the which likewise we cal the ChristiaÌ„ Churches that is to say assemblies which cal vpon one only God by Iesus Christ as the East Church West Church the Greek Church and the Latine Church the Church of Corinth the Church of Galatia of Ephesus of Rome of Carthage notwithstaÌ„ding to speake properly not Catholike or vniuersal but parts of the Catholique or vniuersall No more then when we speake of some parts of the Ocean sea we call all those the sea as the South sea the North sea the Athlantique sea the Cantabrique sea and the Britannique sea c. and we say of al these it is the Ocean sea And yet notwithstanding we knowe that there is but one Ocean and not many whereof by these names we make many distinctions seeing it is but one body vniforme from which the vnion cannot be seuered but only distinguished as wee ought also to acknowledge in the Church And therefore he that saith that the Church of Rome the Catholique Church is al one he speaketh no lesse improperly theÌ„ he that should say that the Britannique sea were the whole Ocean sea or the Tyrrhene sea it self which yet is but a part of the MediterraneuÌ„ sea Nowe the visible Church is in the worlde and the worlde as we may feele in our selues is an vncleane worlde therefore liuing vnder such an infected ayre it is impossible but that shee shoulde be defiled and drawe vnto her much corruption It is also compounded of men and outwardly gouerned by men and all men are flesh and blood and by a consequent corrupt and imperfect subiect to ignorance and malice It is then possible that sometimes shee be corrupted and impossible that in this world she appeare in any sound perfection Notwithstanding because the Scripture sometymes in speaking hauing regard to that which is reputed vnto her in consideration of Iesus Christ her husband before God and sometimes also not according to that she is but according to that shee ought to be not so much to praise her as to prouoke her to make her selfe worthy of that praise shee is graunted these titles of the Churche to which she is not alwayes conformed be it that we consider her in the men whereof she is composed or the doctrine it selfe that is taught in her She is called the kingdome of heauen or the kingdome of Christ but Christ Iesus which is the king himself that raigneth in her compareth her vnto a net cast into the sea which draweth vp to him both good and bad fishe This then is as much to say as in this kingdome of heauen the deuill hath his subiects which perteyne to his tyrannie Saint Paul also there calleth vs the house of God and exhorteth vs to take heede howe we there behaue our selues but the selfe same Paul would not hide this from vs that in the same house there are not onely vessels of golde and of siluer but also of woode and of earth the one I say to honour and the other to dishonour whereof Saint Augustine hath taken his distinction of those that are in the house and yet are not of the house And this that we confesse in our Creede it selfe that the Church is the Communion of Saints it is not meant that all they which are there assembled are sanctified by the spirite of God in Christ but rather that there is no true Communion no true holinesse but in the Church calling it as we are alwayes accustomed by the best part And thus much of the corruption of the persons Concerning the doctrine she is called his spouse altogether faire and without spotte the faithfull Citie the Citie of righteousnes the temple of God and the piller of trueth By these goodly titles she should be stirred vp to please him who vouchsafeth to call her by these names and to be obedient vnto him In meane time it oftentimes falleth out that the Church gouerned by naughtie Pastors presumeth to be such as her titles set her foorth to be and that she can neuer be any other so that shee dareth to say I am a Queene and can be no widowe and so maketh voide the goodnesse of God through which alone shee is decked with all these titles Shee neglecteth the voice of her husband and maketh lawes at her own pleasure her gouernors will gouerne her after their guise thinking that they are wise ynough of them â—â—ies And hereupon the Prophets haue haue constrayned to change their speach according as shee changeth her gouernement This is the cause why they haue called her strumpet and adulteresse that they haue reproched her that she hath played the harlot vnder euery busshie greene tree that
Christian doctrine so also there are many kindes of heresies some in one point and some in another and some in one point more heinous and grieuous then another and furthermore some in one point alone and others in more points then one No otherwise then in a naturall body some sicknesse is in the vitall part thereof another in the instrumentall one a simple heate of the liuer another a burning in all partes of the body alike to be short one a distemperance in some one part another distemperature or euil disposition of al the body Such a Church then as hath plaied the harlot with false gods and hath beleeued the noughtie counsaile of men may be in such sort infected with heresie that euen from the crowne of the head to the sole of the foote a man shall not see one sounde place Notwithstanding these ceasse no more to be the Churches of Christ because they are heretikes then a man that is diseased ceasseth therefore to be a man but in this that they are Heretikes in the doctrine of Christ this sheweth vnto vs that they are yet Churches howsoeuer we distinguish the disease from the body altogether like as we know that a sicke man is a man and not yet the carkasse of a man But then they are not any more Churches when they come to the heresie of infidelitie when Christ who is the soule of the Church is no more accompted for a Sauiour an◠Mediatour when this mediation which ioyneth Christ to his Church as the necke doeth the head to the bodye is cut of as for example When the Christians of Asia in many places of Nestorians became Mahomites that is to say of Heretikes became Infidels what praise soeuer the Alcoran giueth to Iesus Christ because then the soule is out of the body and the winde pipe is cut and the bill of diuorce is published betwixt Christ and them after they haue once openly maried themselues to another and haue sought their happines and saluation without him This is to come againe to that I haue before spoken of that the markes of the true Church are these that of a pure and chaste wife of Christ and the mother of the heires of the father she engender children to God that she nourish them vp vnto him and that she vnite them vnto Christ for one of these points alone maketh her not worthy of this title but all together for she is not a true mother who engendreth children and afterwards leaueth them at randon and yet shee is truely a mother Now such a one was the Church of Samaria or the Church of Israel in which there was remaining circumcision and also the lawe but this was in name only She was saith the Lord an adulteresse and played the harlot with euery one that came that is there was no idolatrie which was not welcome thither and yet a litle after he sayth she engendred children vnto him She engendred I say children to God who accompted them his owne through circumcision although she had deserued by these adulteries to be reiected forasmuch as the diuorce was not yet made with her and they as yet were in the couenant but hauing brought forth children to God she offreth them vp to Moloch she maketh them to passe through the fire she enstructeth them in al idolatrie that is to say she giueth them to the deuill and made them inheritours of hell asmuch as laye in her Now it is said in the selfe same places that Ierusalem sister vnto Aholibah in which also God had chosen his tabernacle had done much worse in such sort that she was made lower thē Sodom This thē is that that Iesus Christ sayth to the Pharises Ye trauel by sea by land to make a proselyte that is to the ende you may circumcise a Painime and bring him into the Church and when this is done ye make a double childe of hell for ye teache him as ill that circumcision is worse to him then vncircumcision because that his knowledge which he hath of the true God turneth to his condemnation That the like shoulde come to passe to the Church of Christ there is no doubt at all for in the beginning there haue bene heresies in the chiefe articles of our faith that is diseases in the principal and vital partes of the body as namely in the doctrine of the God head and eternitie of Iesus Christ The sinne of man deserued death It must needes be then that the mediatour was very God and very man Man for to die the death and God to ouercome death And therefore they which denie the diuinitie of Christ they deny the principall qualitie of the mediatour through which we obtaine saluation Now the diuinitie is made nothing when the eternitie is made void For where we finde the beginning there naturally we neede not doubt of an end This heresie and many such like were scattered throughout many notable Churches Notwithstanding forasmuch as the auncient Church hath iudged that their baptisme ought not therfore to be reiected she hath shewed by consequence that shee hath holden them for Churches for all their deadly diseases forasmuch as Christ from whom true Baptisme and the efficacie thereof is baptizeth not but in the Church shewing thereby that there may be found Christian Churches which bring forth their children as mothers and yet nourrish and instruct their children worse then stepmothers And therfore they adde that this Baptisme which profited them in their infancie falleth out to their further hurt when they come to yeres of discretiō when they come to taste on these heresies whereof they had no sense or feeling The Latine Church as Ierusalem to Samaria set it selfe then very couragiously against such errors and healed many of them whereupon it got great aucthoritie amongst all but afterwards a worse euill came vnto it and that was this that hauing through Gods goodnesse who alwaies preserueth his trueth in some place bene exempted from the foresaide heresie and sickenes she was borne in hand that it came of her owne strength and that shee could not any more be deceyued as he who for hauing his health one yeere giueth him selfe to all disorder thinking that it can nothing hurt him whereupon we say that she is fallen into a generall distemperance and is so laden with heresies that she is not only throughly sicke but she is as it were sicknesse it selfe not feeling her euill at all We say then of her the same that the Prophet Ezechiel said of Ierusalem who was the onely seate of the Lorde Samaria hath not offended to the one halfe of thy sinnes Sodom thy sister hath not done neither she nor her daughters as thou hast done and thy daughters Thou hast iustified thy sisters in all the abominations which thou hast done and therefore I wil bring againe thy captiuitie and thou shalt beare thy villany The worde of God is the only meate which God hath giuen
for the ordinarie nourishment of his children The Latine Church to the end she might nourish them with huskes and shales hath hidden it from them buried it in the earth or if for shame she hau◠sometimes deliuered it vnto them it hath bene altogether couered with poyson In stead that this worde shoulde haue directed vs to God for our saluation shee hath sent vs to men which are nothing but perdition yea to the sonne of perdition him self Whereas she should haue assured vs in the infinite merites of one Christ the infinite God the papacie hath turned vs to our own merits which merite nothing but hell and death The whole law was giuen to no other end but to make vs feele our sinnes to search the remedie thereof in the grace of Christ but contrariwise the Romane Church maketh vs to play the Iewes more then the Iewes promising vs saluation of our selues to the ende that making vs to search for it that wayes more feruently shee might therein shewe vs hell She hath receyued the deuill into the Lordes house she hath mingled in his bread of life death and into his cuppe she hath put poyson to conclude if through Baptisme which she hath notwithstanding many wayes profaned she enrouleth children to God as a mother yet is it certaine on the contrary part that through her false worships she nourisheth them vp to the deuil And as concerning saluation in Iesus Christ which is the necke that ioyneth the head with the body Iesus Christ with his Church it is so cut of by mans merits by the merits of Saintes by the Popes pardons and such other wickednesses that the life of the Church holdeth but by a very litle thread the which had bene straightway quite cut off Antichrist had so wel laboured therein had not God through his great mercy sent his seruants in time to represse him As long then as this threade remained there we deny it not the name of the Church no more then vnto a man the name of a man as long as he liueth what sickenesse soeuer he haue yea we are content to call her the spouse so that therewithall shee suffer vs in like maner to call her an adulteresse But we say that she is an heretical Church worse then al the Churches that euer haue bene a wife which prouoketh God to a diuorce a mother which nourisheth vp her children to the diuell and we pray God that he will vouchsafe to take her in childhood being defiled in her blood and that he will washe her in her olde age in the blood of his sonne that he will remember as he promiseth to Ierusalem Samaria the couenant made with her from her youth and that as he hath done alreadye in a good parte of her members it woulde please him to restore her againe to her first puritie and integritie See then as concerning the hereticall and impure Churches in doctrine whereof we mayntaine the Romane and Latine Church to be in the chiefest degree Concerning the Schismatical Churches whether they are plainely schismatical or whether heresie foloweth after a schisme as a feuer doth after a woūd heretikes schismatikes in this sense are all one Of Heretikes we haue spoken as before Of Schismatikes we make here two distinctiōs The cause sayth the Canon maketh a schismatike not the separatiō therfore we say that they which haue giuen others a iust occasion to separate thē selues from their corruptions are the schismatikes not they who haue taken it For this cause the Apostles were not schismatikes although they separated them selues from the Scribes Pharises cut themselues of from their assemblies But rather the Priestes Scribes which put them to death when they submitted them selues to verifie the comming of Christ amidst the Church we shall proue in his proper place that the selfe same in like maner is come to passe in our time of those which haue verified Antichrist in an open councill For the second we say that we must distinguish betwixt the author of a schisme those which followe it That the authors of Schisme forasmuch as they rent thēselues from charitie so by cōsequence from the body of Christ they may be cōpared to Dathan Core Abiram cutting themselues asmuch as in them lyeth out of the booke of life Concerning the others we say that they are the flocke of Christ but euil gouerned by their pastors and principally those which are borne vnder the Schisme forasmuch as neither of both are without blame neither can in any wise excuse themselues And therefore Dathan and his companions were swallowed vp and the congregation which cleaued vnto him was spared but in that it sawe the horrible punishmēt of those whom it had followed it was warned to separate it selfe for feare of the like In like maner Ieroboam his successors which through ambition had made a schisme in the Church were accursed and yet Samaria ceased not therefore at the least to be in the couenant of God neither by reason of her false worships halfe Iewish halfe heathenish To be short ambition the want of charitie wherof it proceedeth these make schismatikes therefore the poore people which do not holde thereof but are caried away with the faction of the mightiest as it were with a streame this although it be a separatiō yet properly it is not a schisme And euen as in factions which are made in a kingdome against the common wealth a good prince punisheth the Captaines through his clemēcie pardoneth the people who were let alone either to go through ignorance or in respect of their authoritie c. euen so it is to be presumed that the father of mercy doeth towards his poore children which for the most part do mourne vnder the ambition of the prelates are not partakers of their subtill coūcels This be simply spoken of the Schismaticall Churches that is to say which haue no notable heresies ioined with their schismes The like thing also may be foūd in the Churches of the heretikes for oftentimes the leaders of the Church are heretikes by their subtilties in certaine things not the people who vnderstand thē not contenting themselues with the simplicitie of the worde which alwayes is most true But we will speake of this more amplie in another place We wil conclude then that the workes of the pure Church are fayth and charitie the worde and the Sacramentes purely lawfully administred The markes of the impure Churches are whē therin they faile in part or be impure the which thing many times falleth out ordinarily together To be short howsoeuer it be when it hath no religion nor no doctrine nor no visible signes to distinguish it frō others We say that the Christian Churches haue their doctrine comprised in the olde newe Testament their Sacraments which are Baptisme the Supper that those which minister the one the other purely
the pure Church Concerning miracles if a man speake of those which were wrought either in the publication of the lawe by Moses or in the confirmation of the Gospel by Iesus Christ his Apostles it is certaine that they were generally wrought aswel for the Samaritans as for the Iewes for heretikes as for sincere sound professours for the pure churches as for the impure forasmuch as the onely question is towards one to shewe the true God giuing forth the lawe towards the others the true Christ promised in the lawe whom both the one the other make profession to receiue worship And therefore this argumēt is common to both two Concerning the other which they alledge specially in that same state in which we say Antichrist heareth dominiō I say they are false in effect because they heare witnesse to falshood but if they had any true yet they are not therefore sure testimonies of the trueth The heathen had their deuilish miracles in the temples of their false gods some in effect true as may appeare by all their histories Simon Magus who would be ack nowledged for Christ wrought miracles So likewise did Apollonius Tianeus and Apuleus of Madaure But these for the most part might be illusiōs the which the deuil wrought to abuse fooles hauing nothing as S. Augustine saith more agreeable to this then their outward senses But God wrought those great miracles among the Samaritanes in their strongest Idolatrie as when he made the Assyrians to be eaten of Lyons for to reuenge his contēpt among his enemies not to authorize the faultes abuses of the people He wrought some in the time of those heresies next before the cōming of Christ to shewe the power of his name to al nations Yea it should not seeme straunge when he will worke such in lands newly found for to vāquish the deuils which reigned there Al this then is too litle to be a marke of the pure Church vnlesse the churches of the Samaritans the heretikes of the former times had bene pure churches This is that which S. Augustine answered to the Donatists which would proue their doctrine by miracles You alledge sayth he miracles in which a man is not to be heard in respect of the place but in regard of his desire We wil not proue our church neither by succession of Bishops neither by the authoritie of councels nor by the nūber of miracles nor by visions nor dreames All such things are to be allowed so farre foorth as they are done in the Catholike Church but they proue not that the Church is Catholike for that dependeth vpon the scriptures Our Sauiour Christ hideth not this from vs that he wil cast into euerlasting fire those that haue wrought miracles in his name This is not then as our aduersaries say a gift that sanctifieth them that do them It is also foretold vs that many false Christes shall come with miracles to seduce if it were possible euen the elect And S. Paul saith that Antichrist shal come according to the efficacie of Sathan in all power signes miracles of deceit This then is as litle a gift of the spirit sāctifying and purifying the Church This is more for some of these miracles shal not be altogether false in effect but onely in their end that is because they tend to a false end to establish the seate of Antichrist as saint Augustine hath taught vs vpon this place and Saynt Iohn Chrysostome when hee saith that there are miracles not onely of illusion but true and effectuall tending to bring in falshood Now if miracles approue the puritie of the Church and the trueth of doctrine then Antichrist hath gained his cause if not it is so farre of that the miracles wrought vnder the Papall sea ought to be alledged for confirmation of puritie that rather quite contrary seeing that no other miracles are promised before the comming of Christ but his owne we should suspect that the Romane Sea is that prodigious sea of Antichrist which was before foretolde vs Let vs folow thē amiddest these difficulties the instruction that Iesus Christ hath giuen to all Christians in the person of his Disciples There were miracles wrought before his birth but none were nere accōpanying his owne birth therfore there could be no abuse in it In his life time there were an infinit sort wrought of which they were made eye witnesses he being fastened to the crosse dead buried afterwardes they sawe him eate and drinke with them But of al those famous Magiciās their inchantments died with them neither was there euer one raysed vp againe For it was inough for him to say vnto them at his departure You haue seene the singular miracles which I haue wrought You ought therefore no more to doubt that I am that same anoynted which was promised vnto you Contrariwise he sendeth them to the Prophetes to Moses to the Psalmes and to be short to the holy Scriptures to the ende they may there marke what they haue seene and what was therefore told them by the Spirite of God and that what he had foretold them was now also accomplished Touching reuelations and visions which are a kinde of miracles we haue the plaine text which decideth this matter If there shall arise saith the Lorde amiddest thee a false propher or a dreamer of dreames and that the signe or miracle which he hath told thee come to passe saying Let vs followe straunge gods c. hearken not to the words of this Prophet c. There are then both Prophets and visions true in effect and yet false in theyr ende and triall which triall is doctrine as is to be seene in this place Lykewyse when Saint Iohn to the ende to keepe vs from false prophetes exhorteth vs to proue the Spirites by and by he addeth Hereby shall you knowe the Spirit of God Euery Spirite that confesseth that Iesus Christ is come in the fleshe is of God c. that is to say proue the spirites by the doctrine which they preach Therefore Saul Cayphas haue prophecied but as S. Augustine saith as Balaās Asse once spoke and yet for all that they myght haue once spoken the trueth For the deuil him selfe to couller his lying some times speaketh trueth We conclude then that all the foresaide markes are not the infallible markes of the sounde and pure Church First because they be not substantial but outwarde Secondly because they are common aswell to falsehood as to trueth But that they may be markes they ought to put a difference Thirdly they neede to be proued and approued by another marke to witte doetrine to be short seeing it is said that in the ende Antichrist shall come and seduce the greatest part of the people and that he shall sitte in the Temple of GOD that is to saye in the Churche it selfe and in one of the
by this argument as much or more aucthoritie ouer the Scriptures then it I aske of the indifferentest amongest them who shal iudge but the Scriptures And if they iudge the Scriptures who shall pronounce sentence ouer them If the Easte Churches shall then the Romishe Churche hath loste her Cause If the Church of Rome then thys shall hee in another respecte then of keeping the Scriptures If they saye it bee by their pretended prerogatiue of Saynt Peters Seate it is meete that they prooue it by the Scriptures And therefore marke Peters Sea which doeth take vpon it to iudge the Scriptures beyng yet subiecte to the Scripture it selfe Furthermore I praye euerye man to examine this conclusion The Church of GOD hath kept the Scripture The Church beareth witnesse of the Scripture Ergo shee is aboue the Scripture The edictes of a Prince are registred in all his Countries The lawes are gathered together and written by Clarkes All Contractes and bargaines are subsigned by witnesses And yet for all that he that woulde saye that they were aboue the Kinges aboue the lawes contracts hee shoulde make him selfe a laughing stocke If they say that the Lawes of God haue no place neyther more nor lesse then edictes of some Princes except they be agreeable to the worde of God I answere them that it is not the Church of God that hath this priuiledge for shee is the Spouse of Christ and hath learned to obey her husbande without anye examination of his commaundement and must by and by holde her peace assoone as shee heareth his woord For she knoweth also that the wisedome of her husband whose will is the rule of doctrine is not like that of Princes which it is necessarye to examine whether it bee honest and profitable Ciuile or vnciuile but if they be so stiffe for the obteyning of this priuiledge yet let them agree with mee herein that this is that assemblie which hath lyfted vp it selfe aboue all that is called GOD which fearing to bee discomfited by the Spirite of his mouth woulde therefore moussell and stoppe vp hys mouth all that it might The place of Saynt Augustine which they alledge maketh nothing agaynst that which hath bene sayde before I woulde not sayeth hee beleeue the Gospell vnlesse the aucthoritye of the Church constrained or moued me Ni me Ecclesiae Catholicae commoueret authoritas where it is specially to be noted that according to the style of Affricke Commoueret is taken for commouisset that is to say I had not beleeued the Gospell vnlesse the consent of the vniuersall Church had moued mee thereto hee meaneth not that the holy Ghost had not such a style as myght make it selfe sufficientlye knowen from other wrytings of men For he him selfe instructeth vs in this matter in many places Much lesse meaneth hee that the Church shoulde be aboue the Gospell For it is by the Gospell that hee examineth all the Churches of his tyme but rather that the vniuersall consent of the Churches the which receiued such such bookes for the Gospels of Christ made that he could not doubt but that they were so and that the apostles whose names thei did beare were true authours of them No otherwise then as the consent of manye ages acknowledging such and such bookes to be Ciceroes Hippocrates and Platoes doe assure vs that they were theirs These were his very words against the Manichees themselues who denyed part of the holy scriptures in another place Oh vnhappie enemies saith he of your owne soules What Scriptures shal be had in price if the Euangelicall and Apostolicall bee not Of what booke shall men hold the certaine authour if a man doubt that those holy books which the Church holdeth were of the Apostles shoulde not be theirs Who shall knowe whether the bookes of Plato Hippocrates Aristotle Cicero were theirs vnles it be for that frō their time euen vnto ours alwayes mē haue bene perswaded that they came frō hand to hand c. Like as then I beleeue that the books of Manichee are his because men haue beleeued that they came thence frō hand to hand so also I beleeue the booke of S. Matth. because euē vntil vs the church hath so held The questiō is not thē in this place whether the writings of the Apostles haue any voice to determine matters in the church for as we haue already shewed S. Aug. teacheth vs that in a M. places but only whether such and such scriptures were the Apostles yea or no. For the heretikes denied not but that the books of the Apostles had such authority as they must be obeyed but they denyed that they were theirs because that if they had once allowed thē they knew that they must of necessity rest in them And yet they pretēded that they were neuer a whitte lesse the church then the Romane church doth For they helde that Manichee the chiefe of their secte was the holy Ghoste him selfe But this was a blasphemie not yet knowen to the most damnablest heretikes that euer were that the holye Scripture was subiect to the Church and that without her as one of the Popes Chāpions of our time saith it hath no more aucthority thē Esops fables The Iewes haue taught the Gentiles that the Olde Testament was the worde of God and manye of the Gentiles beleeued it better thē the Iewes The Gentiles haue kept for the Christians many good and auncient bookes and haue taught them that such and such were the authours of them and yet for all that they haue not giuen anye credyte vnto them The bookeseller will teach vs that such a booke is Hippocrates woorke and yet for all that hee shall not be a physitian as Hippocrates was For it is one thing to beleeue the word of any some man an other thing to be the authour of a booke This is that which was saide long agoe by a great learned man That the Church is true or vndouted but as we say by occasiō because she beleeueth the trueth of the Scripture but the holye Scripture is simplie true of it selfe For it is the trueth it self There foloweth another argument that the Church is before the Scripture Ergo it is aboue the Scripture When we speake of the Scripture we vnderstand the word of God the which at the first was not written and afterward was written aswell by Gods owne finger as by the pennes of his seruants inspired by his holy spirite as we haue before declared But now I would demaund of them from whence they fetch the beginning of the Church If from the creation of man and before sinne entred immediatly after they were created God gaue them a commaundement that they should not touche the tree of knowledge of good and euill and we must not dispute whether they had authoritie aboue this word for why they hauing disobeyed it all the world from man to beastes sighes and grones for it But will they not
Satan It is sayde say they God created man to his owne image therefore we ought to haue Images Also no man lighteth a candle for to hide it vnder a bushell Therefore we ought to set Images vpon altars Also God is named maruellous in his Saintes therfore we ought to beholde his glorie in Images I aske of them what man he is that will rest him selfe vpon a sentence giuen vpon these proofes for Images Nowe there are an infruite number of the like where a man may plainely see the style of the spirite of Antichrist alleadging the Scriptures much worse then Satan did to our Lorde Iesus Christ To be short if a man will not iudge in a Court by former sentences is there any reason to refuse the selfe same order in matters of conscience and against the sentences themselues that a man knoweth to haue beene giuen the parties being therein neither hearde nor called But admitte that the holy Scriptures be the rule to compasse all doctrines they will yet aske me foran ende in so great contrarietie which is amongst vs who he shal be that shall expound and apply them Concernyng vs we are parties against them and as couching them they are parties against vs who shall be iudge here then for saye they Let the Scripture be so great a Iudge as men would haue it yet it speaketh not for to determine and pronounce the sentence To this I answere first that when a man is assured of the squeere in the measure or of the compasse in the shippe there is no Mason so sclender witted which doeth not knowe in applying it which is straight and which is crooked nor Mariner so vnskilfull that doeth not perceyue whether the shippe keepe her right course or noe And therefore let them onely graunt vs to guide the preceptes of our saluation accordyng to the rule of saluation conteyned in the olde and newe Testament and we will therein submitte our selues not onely to a free and lawfull Councill but also to learned and vnlearned to the ministers and common people and to all Christians for whose saluation it was written who by them selues shall finde in this worde the iudgement of the worde and shall pronounce definitiue sentence for the same Furthermore in euery arte there are certayne principles and groundes whereupon vndoubtedly depende all the rest Geometry hath her Axiomes Physicke her Aphorismes and the Eiuill and Canon lawe their generall rules by which they will scanne all difficulties which shal aryse in their lawes Nowe say I that diuinitie also hath her rules grounds and the lawe of God hath her certaine principles able to decide al controuersies which are amongst vs yea and those so much the more strong and easie as we are most assured that there is no kinde of doubt contradiction or contrarietie in them to make them voyde or vnstable Nowe we haue three sortes of differences or controuersies with the Church of Rome the one sort consisteth in thinges playnely forbidden in the worde of God the other in things which are not commanded and the last in the interpretation of certaine pointes which are eyther forbidden or commaunded which both of vs receyue but diuersly Concerning the first kinde we haue a rule in the lawe of God that we must rather obey God then man. This is so easie that euen litle children may comprehend it When then we shall see that men command one thing and God another we cannot doubt which we ought to obey By this rule we cut of images reliques and all kinds of idolatrie which are committed in the Papacie which are expressely forbidden in an hundred places of the word of God. Concerning the second we haue an other rule God is the onely lawgiuer vnto his people Thou shalt not saith he neither adde nor diminish from my lawe Christ saith God will not be serued according to our traditions but according to his commaundements S. Iohn and S. Paule say that the holy Scripture is sufficient for our saluation Chrysostom saith Where the Scripture holdes it peace there man must holde his peace S. Hierome Pratling without proofe of the Scripture ought to be of no credite This is a rule commonly giuen to all peoples and wherof also the people are capable Let the people now read the old new testament and let them marke if they finde any one worde directly or indirectly secretly or plainely which speaketh nie or farre of of the sacrifice of the Masse of Purgatorie of the inuocation of Saintes and such other points which are in controuersie betwene vs Contrary wise if they shall not finde therein from line to line that Christ is the onely sacrifice once offered vp for all that there is one onely washing in the bloud of Christ that there is one onely God to be called vpon in the name of Iesus Christ If they finde there the doctrines which we cōdemne then let them condemne vs and cry fagot and fire against vs If not then let them be iudged by the rule which is afore touched which they haue abused and haue caused men to search their saluatiō in those thinges which the Doctor of their saluation hath not taught them consequētly wherin they can finde nothing but destruction Yea I say more that if the learned would take paines to read after the holy Scripture the doctors of the primitiue Church they shal not find there any one word therof or if they do find any such place it shal be in such sort that they shal be in more doubt thē if they had spoken nothing Whereof then they will of them selues conclude forasmuch as Christ his Apostles haue taught nothing thereof nor the primitiue Church hath beleeued nothing nor they that came long after haue written any thing but that which is doubtful that these are such things whereof we ought not onely to doubt with the doctors but also whereof the Church ought to keepe silence with Iesus Christ As for example 400. yeres after the death of Christ the Church knew not what it was to call vpon Saintes there was not found one word in the auncient writers vulesse it were for the condemnation of those which did it according to the imitation of the Painims in seruing their gods Of Purgatorie the first doctors of the Church speake not one word S. Augustine who was long after sometimes saith that there was one sometime that there might wel be one sometime that it was no great matter whether there were one or whether there were none And S. Gregorie who was after him he began to beleeue by certeine visions that there was one and this was 500. yeeres after the death of Christ Of the Masse it was altogether like for we may marke the beginninges proceedinges and increase peece by peece euen vntill our time and yet forsooth these were made articles of our faith and for these men burned the Christians for which euen by as good reason they
because we finde not this puritie in the Church of Rome but the quite contrary neyther the lawe of God obeyed by made subiect to the wyll of the Pope and his vpholders we holde the Church of Rome most impure and we marke the Pope that gouerneth there for a notable marke of Antichrist lyfting vp him selfe aboue GOD for that he setteth the lawe of God behinde his owne commaundements and vaine inuentions That the visible Church may erre yea and that in matters of fayth and those which concerne our saluation CHAP. VI. BEcause our aduersaries knowe very well that they can not defende neyther by the holy Scripture nor by the example of the primitiue Church the false doctrine which beareth swaye amongst them in the most principal points of Christian religion yf a man should examine them by piecemeale therefore they haue thought good to defende all at once to wit to maintaine that the Church can not erre especially in matters that doe concerne saluation For say they seeing that Christ is the head of the Church he guideth the same by his spirit and this spirit is the spirite of vnderstanding which inspireth into her in time and place all that is necessary for to leade her in such sort that she can not erre But as they defēding this bulwarke assure themselues to defende all theyr Babylon so is it also as certaine that this being once wonne they can not any longer stande When they speake of the Church in this matter they vnderstand properly the Cleargie represented by a generall Councill and not the common people of whom they make no state the which thing many of themselues condemne as repugnant to holy Scripture notwithstanding I am content in this matter to speake after their maner to the ende to auoyde all cauils and starting holes Iesus Christ is the head of the Church as of one body not of that there nor of this here neyther of one nor of other but of all Churches alike Now this head is vnto the Church as reason vnto a man to wit to rule to guide the same by his commaundement Now so far forth as desire doth obey reason the body the head man is in good case his senses his mouings accions are in theyr perfection there is nothing in him which sauoureth not the good gouernment of reason Contrariwise when the desire will cast of obedience to reason and wil not be subiect to his gouernement but giueth it selfe to drunkennesse riot and all kinde of excesse then entreth he into a distemperature of all his body the vitall partes are therewith offended he loseth one member one sense after an other sight hearing and all the powers depart away from him To be short by the iust iudgement of God reason it selfe oftentimes is taken from him because he made no accompt to obey it I say that the selfe same may fall out and many times doeth fall out in the Church Now so farre forth as the Church doeth obey vnto Iesus Christ her head he arkeneth vnto his commaundements which is reason it selfe followeth his gouernement which is set foorth in the Scripture she can not erre in the path of saluation shee is sound pure and perfect and also he taketh pleasure to leade her and inspireth into her his holy Spirite to the ende to inlighten her in the middest of darkenesse it selfe But when she treadeth his gouernement vnder her feete and maketh no accompt to hearken vnto him but presumeth to be wyse ynough of her selfe to gouerne her selfe then is it no marueile if she fall as it were in pieces and lose one sense after an other if her eyes leade her into the pit and if the spirit of God abandon himselfe and forsake her because shee made no accompt of the worde with which he is inseparably ioyned knit together For as it is most certaine that Christ doth not suffer his flocke to erre so is it also as certaine on the other part that he doth not accompt any for his sheepe but chose which heare his voyce and those heare his voyce which hearken vnto him speaking in the Scriptures and making them clearely to vnderstand his will. God hauing first sent his Prophets hath nowe in the ende sent from heauen his owne worde which hath sayd to vs Search the Scriptures and this is that same worde also which hath sent the holy Spirite to the Apostles If we then wyll feele the Spirit it behoueth that we heare the word for the Spirit is sent from the word but the cleargie of Rome doe make no accompt of this word In stead of hearkening vnto it it will be heard afore it in steade of obeying vnto it it will make commaundements of it selfe in respect of which those of Gods haue bene neglected yea it hath abolished cut of certaine commaundements wholy and that openly It followeth then that it can not boast neither of the spirit neither of the leading thereof forasmuch as this spirite proceedeth from the sending of the essentiall word who hath left vs his word in the holy Scriptures So we see the a king wil cōmunicate his authoritie to a parliamēt to the end to make them obey his lawes to distribute them to his people but if the parliamēt shal abuse them to the end to make it self obeyed aboue the king and the lawes themselues he will straightwayes take his authoritie from it Nowe God and his lawe in respect of the Church are farre greater then these for there can be no proportion of that which is infinite to that which is finite And therefore is it any wonder if he haue taken from the prelates of the Church of Rome the gifts of his spirit when they woulde giue authoritie to their vaine traditions aboue the lawe it selfe and that vnder the shadow of his Spirite We say that the spirit and the word are inseparably ioyned and knit together and that without great sacriledge they cannot be separated forasmuch as Iesus Christ who is the word it self hath so taught vs When that same cōforter shall come that same spirite I meane of trueth he shall leade you saith he into all trueth for he shall not speake of himselfe but whatsoeuer he shall heare that shall he speake He shall glorifie me for he shall receyue of mine and shall shewe it vnto you and shall bring all thinges to your remembrance which I haue tolde you c. If this spirite heare the worde and speake nothing of his owne by a more strong reason the Church shoulde if she be gouerned and lead by the same spirite He sayth also vnto his Apostles I vvill be vvith you till the ende of the vvorld This he vnderstandeth by the vertue of his spirite but he had sayd before in the selfe same verse Teaching them to obserue al things vvhatsoeuer I haue commaunded that is to say my worde And therefore Saint Paul preaching the word both by liuely voyce
and also by writing doeth neuerthelesse call his ministerie The ministerie of the spirite because it is the spirite that giueth efficacie and power to this worde The Scripture is called the olde and newe Testament or Couenaunt and in all couenaunts there are conditions of both parties Concerning the olde we see that the saw was kept in the Arke vpon which God manifested his presence vnto his people when he gaue them counsell and in all that time wherein the people forsooke the lawe of God to serue Baal we see that God likewise aunswered not vnto their demaundes not vouchsafing to assist those by his spirit which made no accompt of his word And as concerning the newe Beholde my couenaunt that I make with them saith the Lord My Spirite that is in thee and my vvordes vvhich I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede for euer c. He ioyneth the spirite with the worde in plaine wordes as if the couenaunt were conceiued in these woordes My spirite shal be in thee but marke this that the wordes that I haue put in thy mouth do not depart out of thy mouth for euer Neither ought we to saye that this is to much to abase the spirite of God to bring it backe to the worde For this is alwayes to measure God by himselfe and this also is the onely measure that he hath giuen vs. For if spirites are to be discerned by doctrine as Saint Iohn teacheth vs and doctrine as we haue already proued by the worde conteyned in the holy Scriptures it followeth then that the spirite of God must be considered in the holy Scriptures the which were left vnto vs by the Apostles and gathered by the primitiue Church to the ende that there wee might haue a liuely portraiture and drafte of the Spirite who had taught the Apostles according to the word to discerne the spirites of Sathan who without any allowance of this worde durst teache false doctrines in the Church The Church then is ledde by the Spirite of God in the vnderstanding of his will but in asmuch as she searcheth for it in his worde that is to saye to him that searcheth the will of the Lord in his word the Spirite is therein giuen vnto him for an interpreter But to those that make no accompt of the text there needeth no interpreter and therefore to those that neglect the worde to followe their owne inuentions the Spirite of God is not giuen for an interpreter For the spirite of man and the Spirite of God are not mingled together vnlesse that a man forsake his owne spirit and his owne fancies to be ledde and conducted by the Spirite of god To all those therefore that alledge the leading of the Spirite without the word we wil answere with Saint Iohn Chrysostome that which followeth Many saith he boast of the Spirit but they which bring their owne pretend the spirite falsely As Christ witnesseth that he spake not of himselfe in asmuch as his doctrine was taken out of the Lawe and the Prophetes in such sort if any man bring vnto vs vnder the title of the spirit any doctrine not conteyned in the Gospell we beleeue it not For as Christ hath fulfilled the Law and the Prophetes so the holy spirite hath fulfilled the Gospell Now Chrysostome had in hand in this Sermon to extoll the Spirite for there he taught that the holy Ghost ought to be worshipped as the true god And yet notwithstanding Chrysostome thought it no abasing to the Spirit when he measured it according to the Gospell no more then did our Sauiour Iesus Christ when he measured it according to the Lawe and the Prophets They obiect vnto vs that GOD is sure in his promises and that therefore hee keepeth the couenaunt that hee hath made with his Church We aunswere that in verye deede the worde of GOD endureth for euer but in all these sayd couenauntes there is alwayes a condition If ye keepe my vvorde how soeuer through his mercy he many times beareth long with our iniquities And therefore we must not conclude God is sure therefore the Church cannot erre But much rather to say Seeing that the Church erreth so greatly and so oftentimes forsaketh hun it must needes be that God is sure in his promises and full of mercye For it is certaine that very often hee keepeth his couenaunt with her how corrupt and diseased soeuer she bee and euen then when she prouoketh him to a diuorce so as she treadeth the contracte of marriage vnder her feete and when she hath enlarged her bedde as the Prophete sayth to all commers as it maye plainely be shewed in all times and states of the Church When our aduersaries will proue that the Church is before the Scripture they beginne it at Adam This therefore is the place from whence we must beginne God hauing created Adam he forbad him to eate of the fruit of the tree of the knowledge of good and euill that is to saye He commaunded him to order all his affections and desires according to his holye will and to seeke all his felicitie and all his knowledge in this onely point of cleauing vnto god If he did not he signified vnto him by this that he shall die the death that is to saye he shal be separated from God which is the soule of our soule as our soule is in our bodies In this couenaunt we see a plaine condition Adam altogether full of graces as hee was then loued rather to followe his fantasie then to be ordred according to the worde of God and to hearken rather to the voyce of Sathan then of his Creator Iust punishment followed vpon him and vpon all his posteritie man remayning corrupted not onely in his body and outward senses but also in his reason and in his vnderstanding in such sort that reason it selfe for the most part serued to no other ende but to make them so much the more vnreasonable and vnderstanding nothing but to make them searche curiosities that might withdrawe them from their saluation And yet for all this we may marke in our foolish vnconstancie the constant loue and goodnesse of our Creatour towardes vs his vnworthy treasures when he promised euen presently after to our first parents the seede that should brufe the head of the serpent in which alone they might obtaine mercy This then was a conditionall couenaunt broken of mans part by the sume of the first Adam and repayred againe in the person of the second by the assured goodnes and onely bountie of the Creator Now if this Church euen from her first roote was thus polluted if from her beginning euen then when she was full of knowledge and incegritie and when she enioyed the presence of God she failed so shamefully because she turned away from the worde of her God to her owne desires can it be that any man nowe a dayes in obscuritie
ignorance and vanitie wherein we are all borne can vaunt them selues that they are able to walke vprightly without this worde Our aduersaries for to auoyd this place do lessen the sinne of Adam as much as they can lyking rather to accuse God of â—uiltie who for byting of an Apple through simple disobedience hath punished al mankinde and to make of no effect the Crosse of his dearely beloued Sonne whom he hath deliuered to death for the reconciliation of the worlde then to confesse that the Church can erre in the matter of saluation But the doctors of the Christian Church and those that are most sound amongst the Iewes themselues doe teach vs farre otherwise to wit that the sinne of Adam was specially in this that he was turned wholly from God and that he more beleeued the promises of the deuill then the threatnings of his Creator that he pretended to make him selfe equall with God that he sought his felicitie and his knowledge without him and without his worde To be shorte that this was an heresie so neere to infidelitie and a sinne linked with so many sinnes that none other but the Sonne of the eternall God by the only sacrifice of his death coulde be able to repaire and redeeme it Hee forsooke sayth Saint Augustine his God for to be of him selfe and such condemnation followed his pride that he who otherwwyse had a spirituall fleshe had nowe a carnall soule Some man will say that this was a great punishmeÌ„t but he that shal think it great cannot be able to measure what a great iniquitie that was to sinne seeing it was so easie for him not to haue sinned For as Abrahams obedience is praised because when he was commaunded to offer vp his sonne being a thing so hard which notwithstanding he obeyed euen so also as great and as incomprehensible a disobedience must it be in Paradise where the commaundement had not any kinde of difficultie Now the obedience of Abraham saith the Scripture proceeded from faith whereof it is that he was called the father of the beleeuers The disobedience then of Adam proceeded from infidelitie whereof it is that he is father of all infidelitie which since that time hath bene and is in all mankinde See then for the first sort of the Church in which one shall see nothing but a growing and continuance from worse to worse euen till the second as maye be seene in the corruption confusion which was in the time of Noah and Abraham and amongest the Israelites in Egypt where GOD reprocheth them that they were bestayned and defiled with all kinde of idolatrie Nowe the whole seconde state of the Church to wit vnder the lawe is full of such like examples God made a couenant with his people of Israel to be their God and that they should be his people the promises of this same couenant they are very great and excellent I will walke in the middest of you I will haue my tabernacle amongst you for euer my name shal be in Ierusalem I haue sanctified it to the ende it may be there alwaies I will answere betweene the two Cherubins But alwayes this condition was set to this couenaunt If you shall be my people if you shall serue me if you shall walke in my commaundements if you shall aske counsell at my mouth c. otherwise he sayth first I wyll chastice you with my roddes to cause you to returne vnto me but if you shall make no accompt of it he addeth straightway afterwards I will reiect the people that shall forsake my lawe I will cast of Iuda from before my face as I haue reiected Israel I wil reproue the Citie of Ierusalem which I haue chosen the house whereof I haue said my name shal be there Euen as I haue done to Silo sayth he euen so will I doe to you yea euen vnto you This is that that the Spirite of God sayth in the time of Asa by the Prophet Azarias The Lorde is with you because you are with him If you seeke him you shall finde him If you forsake him he vvill forsake you And a little after he addeth Wherefore haue ye beene so long time without the true God without a Priest without a Teacher and vvithout the Lawe c. Nowe when the Lorde sayth in a thousand places If ye shall forsake me he putteth not downe any false matter nor impossible thing but a thing that not only oftentimes commeth to passe and is possible but also is so easie and so ordinary or rather so natural to euery assembly of men that in this same Church here which may enioy the manifest presence of the Lord and may heare his voyce when it tooke counsell at his mouth we see by a great many of examples Aaron was a Prophet and a litle after was made high Priest he had seene the wonderful works of God though he had seene them both day and night to go both before behinde him yet notwithstanding he made vnto himself a golden Calfe and he saith vnto the people Beholde O Israel the gods which brought thee out of Egypt If in this question they will vnderstand by the Church the people behold then a strange Idolatrie if they wil vnderstand as they speake the Cleargie then beholde not onely Idolatry but the Church of God euen prostituted to Idols that is to say beholde an adulterous wyfe prouoking her husband as much as lyeth in her to make a diuorce from her Vnder the iudges also so many tyrants as there were which oppressed the Church of Israel so many markes there were of their adulteries Gedeon himselfe after he had felt the power of God by his hand he made an Ephod and the people went a whoring after it Michas also did euen the like the spirite of God hath told vs the cause thereof because that there was not any to gouerne in Israel euery one did that which was right in his owne eies for that the word of the Lord was rare and scant in this time amongst them They had notwithstanding the law of God the arke of the couenant but the mischiefe was that they did neither reade it nor take couÌ„sel of it Now this is not only said Haue the light but walke in it follow it In the daies of Saul it is said that no man sought the Lorde in the arke of the couenant that is to say that no man toke counsel of God in his word and herein we may see the iudgement of God when the Arke was taken by the Philistines to wit that it was for the contempt of God and his worde Vnder Joram Baal was worshipped in Iuda euen vntil the time of Ioas who renued the couenant with the Lorde Vnder King Achas there was a straunge altar euen within the Temple it selfe vpon which he sacrificed to false gods and Vriiah the Priest was
he which made it to be set vp Vnder Manasses Idolatrie was so monstrous so publique and so smitter sall that there appeared not any face of the people or Church of God and the cause thereof is by and by added as before to wit that the lawe of God had beene a long time hidden and buried in such sort that none coulde knowe any more what it was And if men marke what was the state of the Church of Israel he shall see that it was nothyng but publique continuall Idolatrie euen from the beginning of their schisme vntill theyr vtter ouerthrowe These impieties then in the visible Church of that time were not as a folly or sicknesse which passeth lightly away but rather which is here clearely seene vnder the raigne of three or foure Kinges the true seruants of God was tanquam lucida quaedam in furiosis interualla that is to say were as certaine good modes and seasons of right reason in a common rage folly This is that time of which the Prophets cried out You you are called by the name of Israel and you sweare by the name of the Lorde but you serue him not in trueth and in righteousnesse You haue said vnto a piece of wood thou art my father to a stone thou hast begotten me You you haue prostituted your selues vnder euery greene tree You haue abandoned me by the space of innumerable dayes and you haue gods according to the number of your Cities c. To be short all the Prophets which were sent euen vntill the comming of Christ and in all the Prophets all the Chapters are in a maner nothing els but testimonies of the idolatries and adulteries of the Church with strange gods who for the same threatten her and signifie vnto her a diuorce if she do not returne vnto the lord In meane while he that shal marke what maner of band companie that was in this time which our aduersaries call the Church vnderstanding the Cleargie the Priests the Scribes the ordinary prophets a man shal find that the true Prophets which were sent frō God had no greater enemies then they were that they were these that imprisoned them put them to death as troublers of the Church yea so farre foorth that our sauiour Christ sayth that it could not be that a prophet must be murthered out of Ierusalē And whē they said vnto them Turne you vnto the law of the Lord reforme the Church forsake your Idolatries burden not the people with so many of your vaine traditions c. they had the selfe same answere that our aduersaries haue We are the temple of the Lord we are the Church we are the watchmen of the people the law shall not perish from the Priest nor the counsell from the wise nor the word from that Prophet our Church whatsoeuer they say cannot faile Come then let vs strike them with our tongue and let vs not harken to their words But the Prophets shew them very wel how the promises of God ought to be vnderstoode Say ye not Here is the temple of the Lord for I haue abandoned Silo which I haue chosen and I wil reiect you also if you continue c. Say ye not that the lavv shall not perish frō the priest c. for for a lōg season Israel and Iuda was without the true God without a Priest without a Teacher c. Seeke therfore the Lord c. Your Priests saith the Lorde haue broken my lavve and they haue defiled my holy places They haue not saide Where is the Lorde thei vnderstood not my word thei haue not knowē me Your Prophets haue prophecied lies saying The Lorde hath saide thus wheras the Lord neuer spake it They haue prophecied in Baal haue gone after the things that are vaine Your watchmen are blind your prophets are snares of the fouler Thou vvilt demaund a vision of the prophet but the lavv shall perish frō the Priest and the counsell from the auncient the night shal be vnto you for a vision c. The Sunne shall go dovvn ouer the prophets the day shal be darke ouer thē They shal all couer their lips because they shall receiue no answere from god Seeke therfore the Lord you shal find him c. Beholde how the true Prophets who in comparison of these prelats were accompted the of scouring and muck of the world beate backe all their vaine presumptions that they had of not being deceyued To be short the Church of that time was throwen downe farre beneath that of Samaria and of Sodom Her prelates were called the princes of Gomorrha her Councils and assemblies conspiracies and coniurations against the Prophets of God her sacrifices whorish and adulterate And of all those that the Lorde sent to exhort them to reformation there can hardly be found any one that a little while escaped the crueltie of this assemblie which drewe all the titles and prerogatiues of the Church to it selfe In the middest notwitstandyng of this horrible confusion God knew his Church For if the Lorde sayth Esai the Prophet had not restored euen a small remnant they had bene as Sodom and should haue ben like vnto Gomorrha And he saith in another place Behold me Lord my children that is to say the disciples that thou hast giuen me Finally when the Iewes would not hearken to the wholesome exhortations of the Prophetes God would euen constraine them by his mercy and therefore sent them euen saluation it self from heauen to witt Iesus Christ his onely Sonne our lord But the Church behaued it selfe towards him euen likewise He had no greater enemies then the Priestes the Scribes the Doctors the Pharisees that is to say as our aduersaries speake the cleargie and those which had the Lawe committed vnto them and those which seemed to be the light of the Iewishe Church If he spake any thing of the reformation of the Church then said they he would destroye the Temple if of the grace of God by the Messias then he blasphemed against the Lawe if of the kingdome of heauen then he strooke at the maiestie of Cesar if he wrought any miracles that was by the deuil if he alledged the Scriptures then they demaunded of him where were the letters of his Doctourship reproching him that hee was a Carpenters sonne To be short all their arguments against Christ are euen the same that our masters vse against vs We are the children of Abraham we are the keepers of the Scriptures It belongeth to vs to expounde them and not to you who haue not receyued holy orders as we haue done And yet notwithstanding all this these were they that with their gloses traditions and vnwritten verities with their successions interpretations and councills most cruelly persecuted him euen to the snatching him out of the hande of the heathen magistrate who iudged him innocent that
they might crucifie him Now I demaund of our aduersaries what they can require in the outward estate of a Church that was not in this Church here If it be antiquitie they were from Abraham If it were calling they were Priestes and Scribes If it be a place this was the Lordes house If it be a councill this was solemnely holden against Christ in Ierusalem who was there expressely condemned Be it whether they consider the assemblye of the people or of the Prelates this was the visible Church And yet they cannot denie but this Church hath most foullie erred in the matter of saluation crucifying Saluation himselfe vnlesse they will denie that Christ was our saluation But the reason hereof is very apparant which is that they sought him not in the Lawe and the Prophetes but in their traditions Caballs or vnwritten verities For the shepheards in the fields knew him and the pastors of the people set their doggs vpon him This also is the reason that they were likened to an earthly King deuiding the kingdomes of the earth among their owne whereof it came to passe that there was not any one which promised not himself acrowne or the gouernment of some countrey whereas they sawe that the true Christ was poore naked euil intreated not so much as promising to his a place to laye their heads in To be short it is so farre of that they shoulde haue acknowledged him for the true Christ for that as they pretended they were the visible Church that if they had accompted any for such a one this should haue bene an infallible argument to them that had readde the Scriptures that he could not haue bene the Christ forasmuch as it was expressely foretold by the Prophetes that they should not knowe him Behold then what is fallen out to the Iewes sayth Saint Paul To whom be longeth the adoption and the glory the couenauntes and the ordinance of the Lawe and the seruice of God and the promises Of whom also the fathers are descended and of whom also according to the flesh Christ himself came c. To witt that for hauing reiected the Lord of glory their pouertie was made the riches of the Gentiles their reiection the reconciliation of the world In such sort that God in steade of turning away from mankinde for the blindnesse of his owne people hath taken occasion thereby to adopt al peoples for his people Let vs not say therefore any more that the Church cannot erre because that God is firme in his promises but rather that God is truely sure in his promises and constant in his mercies forasmuch as he maketh no diuorce with her albeit she hath abandoned him and strangely played the harlot so inlarging the bowels of his compassion towards mankinde and turning his great wrath into so inspeakeable mercie as at this day we see in our time in the great number which he hath withdrawne and dailye doeth withdrawe from the Swynishe filthe of the Popedome It remayneth then nowe that we see whether that the Christian Church which is vnder grace hath had any more speciall grace not to erre wherin we haue alwaies to call to our remēbrance that the Church at this day is vniuersall that is to say spred throughout the whole world and that the promises of God are not any longer tyed to any one place or to any one people but are stretched ouer all peoples and places where he is serued and worshipped Nowe this vniuersal Church hath goodly great promises I wil make an euerlasting couenant vvith them saith the Lord I vvill put my sanctuarie in the middest of them for euer I vvill be their God and they shal be my people Behold that which Ezech. the Prophete hath foretold of the couenaunt made by the comming of Christ with his vniuersall Church Iesus Christ also saith himselfe I vvill be with you vntill the ende of the world Also I vvill send you my spirit vvhich shal teach you all things c. But to the ende that hereby we do not imagine as the Iewes did our selues to be a visible Church which is alwayes of one sorte whatsoeuer she doe the condition is euermore added If you shall heare my voyce if you be my people if you shall teache that vvhich I commaunde you if you shall loue me and abide in my vvord For if you shal not abide therein saith our Lord you are not my disciples and those which are not his disciples cannot boast that they are taught by his Spirite to the ende not to be deceyued The prerogatiue then that is in the visible Christian Church is not that she cannot erre in her particular parts but rather that being vniuersall when one part doth fall the other doth help it vp and when the one doth goe astray the other may bring it into the way againe yea and the particular members do their dutie when the more apparant leaders of the Church do guide it to destruction Againe on the other side in that she is vniuersal it ought a great deale rather to beat downe this same particular presumption of not being deceyued in the whole Church forasmuch as when there is a temple either ouerthrowne or prophaned that sacrifices as in times past cease not any more but rather of the ruines remainders others may be els where builded vp againe where there was neuer any such S. Paul feared lest that the Serpent which seduced Eue through his subtiltie should turne the Church of the Corinthians from Christ and his simplicitie if she were turned away from his Gospell He meaneth then that she might erre He also chideth the Galathians who after they had Christ drawne as it were liuely before their eyes and crucifyed amōgst them that they were so suddenly carried awaye to an other Gospell This therefore is not onely a thing possible but a thing I say which heretofore hath come to passe euen whiles the Apostles liued To be short he warneth the Thessalonians that Antichrist that sonne of perdition should sitt in the temple of God that is to say in the Church there to confound al things and that euen in his time this mysterie of iniquitie began to work It could not be then that she erred in light matters onely but euen in the matter of saluation forasmuch as she had receyued imbraced her perdition euen in the middest of her owne bowelles The which thing if we shal marke by experiēce we shal finde that euery where where Iesus Christ sowed the truth and the good graine by the hands of his Apostles the deuill that watcheth whiles that the husbandmen slept sowed there his darnell lying and finally there so besturred himselfe in tilling plowing it that he choked the seede of our Lord in many places vntill that he had brought to passe that he was acknowledged for the master of the haruest The zeale of those of the
circumcision in the time of the Apostles began that medley in the Christian religion S. Peter himself winking at it S. Paul calleth this to make the Crosse of Christ of none effect S. Augustine in many places calleth it heresie Now from hence it came that the disciples of the circumcision who went to preach the Gospell to many peoples of the East and of the South there reared vp Churches in such sorte that the doctrine of grace was mingled with the lawe the shadowes with the bodie whereof it is that many yet doe hold circumcision with baptisme I speake nothing of the infinite heresies which put vp their heades vnder diuers names making their seuerall factions but of that which then came to passe in the bodies of the most flourishing Churches which afterwardes greatly encreased and multipled On the other side the people which were called from Paganisme to Christ then principally when the Church had some litle rest consequently lesse zeale care and puritie comming out of such a bottomelesse pit of Idolatrie they coulde not altogether forsake their old customes They had builded many beautiful Temples to their Idoles and it seemed a goodly thing vnto them to dedicate them vnto Saints Martyrs In stead of their hunting places they honored the reliques of Saints in place of the Images of Mars of Iupiter of Ianus they tooke pleasure to haue those of S. Paul of S. Peter c. And wheras they had a custome to make for their fathers that died praiers sacrifices lights following the opiniō of Plato cōcerning purgatorie they willingly cōtinued it least they should fal frō their humanitie therin only changed the forme The pastors some of them because they were come out from the same Paganisme thought it good other some did beare with it least they shoulde at the beginning goe backe hoping in time vtterly to remoue it from them as S. Paul did the ceremonies of the law from those of the circumcision and to cōuert their zeale humanitie into a better custome Iusomuch that their successors ascribing impudētly to much to their predecessors not examining the reason that moued them to beare with these things they cōtinued it of thēselues builded so much vpō this rottē fundatiō that superstitiō came to this that we see it at this day The vanitie of the one part the humane wisdome of the other hath brought vs to this and he that shal wel consider what man is how an old custome that hath but a litle shew may preuaile how much it wil cost the changing he wil easly graūt that those which haue to bring in a thorow mutatiō do think to haue gained much whē they could bring to passe to change the principal in forsaking as seemed to them certaine accessories as in our time we our selues haue proued not regarding that the deuil knoweth so wel how to husbād thē afterwards whilest we are negligent to water the true plants that in the end they come to be quite stifeled choked By these means errors first entred into the churches of the Ethiopiās Syrians Armeniās Grekes Russians Scythiās c. for the more part But which is more by the selfe same meanes entred Mahomet with his doctrine who about the declining of the Romane Empire found out the controuersies of the Iewes Christans ioyned himself to a Monke of the heresie of Nestorius named Sergeus who coined his Alcoran in such sort that many Christiās of Nestorius heresie partly seeing his force partly because it seemed that he cōsented with them in the essence of Christ they left of to go forward in the true religion the Iewes for the circumcision ceremonies which he left freely vnto thē and the safetie which he promised them by force of armes receiued him in the beginning as their Messias Beholde then how heresies entred into the christian Church that those so encreased as it easely cōmeth to passe alwaies when good decaieth and euil encreaseth that from heresie they came euen vnto infide litie yet notwithstāding these Churches were there founded by the Apostles receyued the holy scriptures beleeued saluatiō in Christ except those which haue cleaued vnto Mahomet which haue lost the name of the Churches haue a successiō of their bishops patriarks folowīg in good order haue an ordinary vocatiō in their ministerie hold a great sort more countries thē those that haue acknowleged that Pope Now I demaund of the prelats of the Church of Rome whether that these Churches haue erred in the matters which concerne saluation or no. They wil say that they haue erred in the matter of saluatiō because that they haue reiected Images because they worship not the bread because they communicate vnder both kinds because their ministers marry because they knowe not any thing concerning Purgatorie c. To be short because they doe not only erre in many not able articles as these are but aboue all because they do not acknowledge the domination of their Pope which is to heare themselues speake the principal article that men ought to beleue to the end to be saued It foloweth then by their own cōfession that the Christian Catholike visible Church hath no such priuiledge by the comming of Christ which doth exempt it frō being deceiued erring yea in that which cōcerneth saluation notwithstanding al that promises and pretended couenants which we haue already mentioned before But if now it do not erre in the matter of saluatiō then it must needes follow that the Church of Rome it self must erre which hath so long time excōmunicated and cut of frō saluation as much as in her lieth so many peoples nations which haue not erred in the way of saluation and which is more that she is iustly excōmunicated by the foresaid Churches for those dānable doctrines which they condemne in her To this they wil answere vs that these Churches had no such priuiledge as the Church of Rome and that the See of S. Peter hath this prerogatiue being the chiefe amongst the Apostles that it coulde not erre Without entring into the bottome of these goodly pretēces which shal be gauged in the chapter following it must followe then that those Sees which had so great authoritie as that of Ierusalem which is called the seat of God could not erre That the Church also of Christ being there gathered together had this prerogatiue seeing that Christ the head of the Church there preached accōplished the worke of saluatiō Likewise that the Church of Antioch must haue it much more then that of Rome seeing that that was the first See of S. Peter the first Church where the name of a Christiā was heard And yet Ierusalem which crucisted Christ the Christians of Palestina of Antioch of the countries round about in the iudgement of the church of Rome are out of the way of saluation It followeth then that Saint Peters See pretēted to
institution of Christ in the Sacraments to change according to the time the interpretation of the holy scripture to make newe articles of the faith to derogate from the olde Testament from S. Paule his epistles as the vicar of Christ successour of S. Peter This then according to their iudgemēt is an article of great importāce to saluation vpon which all other articles necessarie to saluation are founded In the selfe same quality iurisdiction is giuen vnto him ouer all the East churches to cut them of frō the Cōmunion of the Church to leaue them for a pray to the Turk because they will not acknowledge him To be short it is come to this point that he calleth himself king of kings to establish empires at his own wil to set out kingdomes for a pray to dispence with subiectes for their othe made to their prince This therfore is an article not onely belonging to the saluation of euerye Christian particularly and to all in generall for that same vnion which is so much commended vnto vs but also necessarie to policie to the obedience due to magistrates to the whole life of man But nowe wee see that Iesus Christ his Apostles haue deliuered vnto vs the articles of our faith the doctrine of the Sacraments of the obedience which is due to our superiors in plaine expresse termes and those very often repeated in many places It followeth then that this article by the which new articles of faith are established the changing of the Sacraments the setting vp deposing of princes the subiecting of heauen and earth vnder the power of one onely man must bee there plainely set foorth Nowe if it be not there expresly conteined one of these two things must folow either that our Lord his apostles took pleasure to hide these things frō vs to make a math confusion of heauen and earth together which to thinke were verye execrable blasphemie or else it must bee altogether false and consequently all that is builded vpon it must quite fall downe and bee vtterly razed to the ground Nowe I doe adiure euerye one euen as they loue their saluation that they weygh wel the proofes of this article For if the very foundation of the popishe doctrine which is this here haue no foundation in Christ it followeth that the pope hath layd another foūdation in the Church then Christ contrary to that which the Apostle saith and by consequent that hee is none of those which hath builded vpon the foundation of Christ woode haye stone but the Antichrist him selfe which hath setled him selfe in the place of the chiefe corner stone which is the onely fundation of the Church We say that Iesus Christ is the head of the Churche our aduersaries say that it is S. Peter in his successors or rather the pope and the Church of Rome because of S. Peter his seat Now as we haue found the body out of the Scriptures to wit the church so likewise we ought not to search for the head any where else S. Paul saith that Christ is the head of the church the church the accōplishmēt of him which hath accomplished all in all Also that Christ is the head of the Churche as the husband of the wife and the Sauiour of his body Also wee which are manye are one body in Christ euery one of vs are mēbers one of another These places are so cleare the our proposition can not be denied Thereupon they will graunt vs that Christ is the head of the Church but they will say that there must be a head and generall lieutenant in the gouernment thereof that this is S. Peter in his Successors whome they call for distinction sake the ministerial head of the Church This is it that they must proue vnto vs by plaine textes for wee flatly deny it vnto them First of all we must not here imagine an earthly kingdome For Iesus Christ hath taught vs that his kingdome is not of this world if his be not of this world then much lesse shall his be whosoeuer shal enterprise to be his lieutenant This lieutenantshippe then is neither temporall nor secular neither can it be stretched ouer the empires of the earth neither can the B. of Rome in this qualitie call him selfe the Monarch or onely gouernour both of the spiritual temporal But as the kingdom of Christ is spiritual to wit the gouernmēt of the soules of the faithfull whō he fedeth by his word as S. Paul sayeth that it is peace ioy righteousnes through his spirit so must it be likewise that the administration or gouernmēt of his seruāts must be spiritual to wit the ministery of the word from whence proceede those forenamed effects much lesse ought we to imagine an earthly king For Christ is the Sonne of the eternal God who stileth euery thing with his power who by the vertue of his spirite is present to all thinges and is present with those that consent in his name to the ende of the world He needeth not therefore any lieutenant as doe other earthly princes for to winne the heartes of his people for these are the effectes of his Spirite giuing efficacie to his worde the which no man how great holy ▪ soeuer he seeme can attribute to him selfe And if they finde it strange that our Lord by his spirite in that he is God doth gouerne his Church forasmuch as he hath promised so to doe Let them not thinke it more strange that we deny his corporall and carnall presence in their masse which he hath not instituted Againe here is no question of a kingdome which may be gouerned by a lieutenant alone but of preaching the Gospell throughout the whole worlde of reconciling al the people of the world by the word vnto God in a woorde of the Ministerye of the Gospell which consisteth in administring the worde and Sacraments in all places Nowe it is certaine that no man can accomplish this but onely he who is the worde it selfe and the alone sacrifice because that with his manhode hee hath Godhead and power that is infinite Therfore there can none but he bee the Bishop of Bishoppes the Pastour of Pastours and the high Priest and none can bee this Ministeriall head or Lieutenant in his offices But rather euery Bishoppe and pastor amongest his flocke may represent Christ in exercising his charge without acknowledging of the Bishop of Rome to be aboue him as hath bene most largelye disputed by Cusan the Cardinall in the time of the Council of Constance That which they alledge of Moses and Aaron that they were heades the one of the common wealth the other of the sacrifices whilest yet God walked in the middest of his people is but naughtely drawen into a consequence For besides that there was the expresse institution of God in their persons and in the successors of Aaron for
Princes and people haue bene such noddies so ignorant that they haue suffered them selues to be troden vnder their feete And this were to doe the auncient doctors great wrong to apply thē to the refuting of this place whereupon some by the two swords vnderstand the olde and newe Testament others sounde doctrine and good example of life as also their owne glose doth But I report me to euery man if this be not opēly to deride Christ his word to say vnto him Haile king of the Iewes as the Pharises did whether these goodly swords deserue any otherwise to be refuted then by the lawfull sword of all Princes which beare the title of Christians And euē as wel grosided is that God hath made two lights the Pope is the Sunne the Emperour the Moone Ergo the Pope I know not howe many thousande times is greater then the Emperor Against which I will oppose none but their owne I sidore alledged by a Sorbonist who by the Sunne vnderstandeth a kingdome by the Moone the priesthood Also Iesus Christ comaunded the deuils to enter into the swine ergo the Pope is lord of the Temporaltie This passeth al kinde of blasphemy Our Lord saith Al power is giuē to me from the father aswel in heauen as in earth The Pope hath therefore an absolute cōmaundement ouer heauē earth And yet are these the ordinarie allegations of their decretals But they are now better aduised in their last disputations touching certeine other places but as ill to the purpose as blasphemous as the other It is writtē say the Iesuits of our time I will iudge saith the Lord betvvixt the sheepe and the sheepe betvvixt the Rāmes the Goates Therefore S. Peter his successors are iudges of al the earth S. August hath made an whole booke vpon this Chap. of Eze. yet neuer thought of this article of faith which was hidden in this verse But let vs reason of their words quite contrary Ezechiel saith that God vvil iudge betvvene the sheepe the sheepe c. the Pope saith that he will be he therefore he setteth himselfe in Gods seate It followeth therefore that the Pope is he of whō S. Paul hath foretold vs that would lift vp himselfe aboue all that is called god Also S Peter saith that baptizme was represēted by the Arke whereof this conclusiō foloweth that as by the Arke mankind was saued as it were begottē againe euen so Christiās are regenerated by baptizme c. They reason thereupō quite cōtrary Baptizme was figured by the Arke Noah was head of his sonnes in the Arke ergo Saint Peter his sonnes in the Arke ergo Saint Peter his successors are heads of the church I aske thē in what Lorgicke schoole this maner of reasoning may be allowed But with their leaue we will conclude otherwise Iustine Martyr one of that aunciētst doctors of the Church expounding this place He saith that Noah vvas a figure of Christ because he vvas the beginning of another generation regenerated by vvater And the Pope sayth that he was a figure of him It followeth then either that the Pope is Christ or else that he cannot be any other but he who woulde aduaunce himselfe to that place in the Church to wit Antichrist I woulde haue bene ashamed to haue alledged these places for them were it not that they which haue no shame to defende the Pope in this time are so impudent to alledge them and to make great bookes thereof And by this a man may see howe destitute they are of playne places when they are driuen to haue recourse to such But forasmuch as it appeareth not by the holy Scripture that our Lord hath ordeyned Peter head of the Church but altogether the contrary It followeth then that we see if S. Peter before his death hath euer exercised this charge and also if the other Apostles haue yeelded so much vnto him He was sent with Iohn into Samaria by the Apostles Now amongst men he that sendeth is aboue him that is sent he was accused amongst the brethren for hauing cōuersation amongst the Gentiles This vvent fore and yet notwithstanding he excuseth himselfe towardes them He did not then what seemed good to himselfe without beyng answereable for it to the brethren In the Councill at Ierusalem he propounded his opinion concerning the matter of the Gentiles whose vocation was reueyled vnto him and Iames there concludeth as President and letters are dispatched awaye in the name of the whole assemblie And yet this shoulde haue bene the place where this preeminence ought to haue appeared To be short he calleth himselfe a companion or fellowe of the Elders of the Church and louingly exhorteth them as his equalles and not by decrees and commaundementes c. If we should goe any further Saint Paul in two first chapters of the Epistle to the Galatians declareth that he was not subiect vnto him that Saint Peter required it not of him but onely that he gaue him the hande of fellowshippe to trauayle in the Lordes vineyarde and that he reprooued him to his face and that he resisted him as his fellowe and companion And their ordinarie glose sayeth vpon this place The other Apostles seemed to be more worthie then Paul because they were sent by Iesus Christ but he was a great deale more woorthie then they because he was sent by Christ altogether immortall whereas they were but sent by Christ then a mortall man Also he learned nothing of Peter nor of the rest but contrariwise he taught Peter and they conferred not any thing to him but he rather conferred and profited Peter Also the Lord Iesus sayeth Saint Paul which is in vs all hath ordeyned some Apostles some Prophets some Doctors c. for the Ministerie of his Gospell Also we are one body and one spirite hauing the same hope of calling one God one faith one Baptisme It shoulde haue followed that he shoulde haue adioyned in recommendation of this vnitie a ministeriall head of the Church Peter and his successours in the See of Rome Hitherto then we haue not so much as any appearance of primacie Yea but Peter is sometyme first named A poore foundation of so monstruous a buylding And the Uirgine Marie is named in some places the last and Saint Peter himselfe by Paul after S. Iames. But he was wont oftentymes to speake first and he was endowed with great giftes and oftentimes he is called by the fathers the chiefe amōgst the Apostles And who of vs is there that doth denie S. Peters excellencie that doeth not wonder at his incomparable zeale that doeth not place him in the vppermost seate of the Church And contrariwise who is he that doth more dishonour him then the Pope who hideth his filthinesses and vilanies vnder S. Peters Cloke vnder the colour of his name filleth all the worlde ful
sayeth that they were beheaded both together and the Canon sayeth the same yere in the same daye and at the same hower Eusebius sayeth that the one was beheaded and the other was crucified and Linus who hath written the suffering of Saint Paul he I saye whome they holde to haue bene the next that succeeded Saint Peter hath made no mention of Saint Peters suffering One sayeth that Linus was his successour another that it was Clemens To be short they are not yet agreed neyther of the tyme of his comming nor of the tyme of his death nor of the maner thereof nor of his successour nor of any thing And yet for all that they are so impudent that they will drawe all staye of the Christian faith vnto the faith of a lying legende Nowe agaynst these proofes they can alledge but one place of Scripture whereof they may be ashamed to witte that which is in the later ende of the first Epistle of S. Peter The Church which is in Babylon saluteth you I wyll not denye vnto them that Eusebius and Beda and Saint Hierome hath interpreted the date of this letter to be from Rome but I do rather willingly accept that which they confesse that they are not able to aucthorize the See of Rome by the scripture otherwise thē by acknowledging it to be called Babylon euen by their pretended founder himself Now if they wil alledge vnto me that this is a common receyued opinion that S. Peter was at Rome besides the diuersities that we haue noted before I answere that the question is not of the opinion but of an article of faith vpon which they would buyld many others of like sort That S. Hierome a Romane elder expoūding this place Beholde I haue sent you Prophets wise men and Scribes c alledgeth for example Saint Stephen stoned and S. Peter crucified by the Iewes to be short that the popedome then is founded vpon opinion and not vpon a certaine and an vndoubted faith But granting that opinion that he was there for I will not now debate the matter to shewe the vncertaintie of that which they pretende to be most certayne I demaunde whether he were there in the state of a Bishop or of an Apostle If as Bishop or elder for then we know that both these were one they were bounde euery one to their owne citie or towne and to his owne Church as may appeare by the Actes in the Epistle to Titus and therefore the Bishop of Rome could not pretende any aucthoritie ouer others for none could transferre that right which he had Againe why shoulde they not rather haue chosen Paul for their Bishop seeing that it appeareth by the holy scripture that he had preached there a long tyme Moreouer what will they answere to the Bishoppe of Antioch who is more clearely founded in the scripture then the Bishop of Rome that is to say euen in the expresse text of the Scripture for alledging that goodly reuelation of translating Peters See frō Antioch to Rome which is read in Gratians decretal they shal be derided as for an idle dreame And what will they answere to S. Gregorie himselfe who sayth that the Bishops of Alexandria and of Antioch are aswell Peters successors as he of Rome that they sitte in Peters chaire If as an Apostle we knowe that the charge of the Apostleshippe was not tyed to any citie towne or prouince no nor to any one nation but was extended throughout the whole world and if they will haue it any maner of way limited this must be by the spirite of God who had appointed Peters Apostleship amōgst the Iewes and Pauls amongst the Gentiles sending the one sayth S. Hierome to the Gentiles and placing the other by the singular prouidence of God in Iurie Whereupon it wil folowe then that by the same right all places where Peter hath preached shall haue a primacie that is to say there shal be primacies and popedomes without nomber and so consequently not one alone Also that the succession of Rome ought rather to be taken of Paul then of Peter for Rome is of the Gentiles Also that all the places spoken of Peter are yll alledged by them forasmuch as the succession is not drawen frō him This is beside For Cardinall Cusan maintayneth vnto them that all Bishops are equally of S. Peter whereof it foloweth that they haue all the priuiledge of his See that as one may erre so likewise may another If they say that S. Peter hath foūded the Church of Rome that is false for long time before that they say it should be foūded by him S. Paul wrote vnto them that the renowme of their faith was spread throughout the whole worlde Nowe if it be in respect onely that Peter there dyed they say that so did Paul also who went thither by the expresse commandement of God I say that S. Ierome writeth that he was crucified in Iudea to be short I say that the Apostle S. Iohn who liued longer then all the Apostles thirtie yeeres at the least after S. Peter according to their own reconing and who wrote the last of all sayth rather that Christ foretolde Peter that he should be glorified by his death but he maketh no mention of the place where he shoulde thereby glorifie the Pope which without doubt hee would not haue concealed for the benefite and saluation of all the worlde if the state of the Church had depended vpon this supremacie But I demaund farther who cā vaūt to be Peters heire whether the Church of Rome or the Pope If the church of Rome as it semeth the Pope Calixte gaue place to it then there is no more questiō of a Pope nor of one man alone nor of one personall succession For the Church is a body a body dieth not but successiuely in his parts there needeth no successor to him that dyeth not If it be the Pope then ought not the Church of Rome any more to say that she is the head of the Church neither that shee say any more as the schole of Sorbonistes noth That Peters chaire is for the Church and not the Churche for Peters chayre For she is but a part of the succession And if this come to passe I demaund what shal become of the Church and of the Ministerie of the same when the head thereof shall become an heretike and an Atheist when there shal be a Schisme of thirtie or fourty yeeres continuance without a Pope as often hath bene seene when Ioan shall be in Peters place c. But before they answere vs they must make voyde this broyle amongst themselues and if it please God before they agree therein their pretended succession must fall to the ground Nowe albeit we coulde reiect all in one worde beyng not grounded vpon any one worde of Gods lawe yet it shal be good to see from
time to time howe they are groūded vpon mans lawe and that which wee call positiue They holde that S. Peter was crucified vnder Nero in the yeere of our Lorde 69 and that Clement succeeded him Others say that Linus succeeded him then Saint Iohn yea and Iames himselfe If we beleeue those bookes supposed to bee Clements they shoulde haue obeyed Clement as head of the Church for he succeeded as they saye in Peters Authoritie he ought to haue no lesse authoritie then the popes at this daye who can dispense with Paules epistles A wonderfull case that the primitiue Church when they made the Canon of those bookes that should haue authoritie in the Church that they should rather put in those bookes of Iames and Iohn then of Clement the principall heire and successour of the holy ghost by the vertue of Saint Peters chaire A wonderfull matter further that this Clemēt made so smal accompt of succession so necessary in the Church seeing that in his epistle which he writeth to Iames Bishop of Ierusalem he calleth him our Lordes brother the Bishoppe of Bishops and gouernour of the Church of Ierusalem and of all others throughout all the worlde But yet a more wonderfull matter that they shoulde bee found so impudent in the light of good learning that at this day shineth as to foūd the papacie vpon those gaye bookes of Clement in which there are so many falsehoodes Clement writeth to Saynt Iames after Peters death and teacheth him the institution of our Lorde when as the Scripture witnesseth that S. Iames was martyred long before in Ierusalem and that as long as hee liued he was to teach Clement such matters and not to learne them of him And yet this is one of the notablest authors that they can alledge But let vs proceede We holde the Apostles Creede from the beginning of the Christian Church And we there finde the Catholike church But this article of the faith that pope Boniface the eight made is not therein That if we will be saued we must acknovvledge the pope to be the soueraigne Lord. Saint Cyprian saith That there is but one Bishoppricke of vvhich euery Bishop holdeth his parte vvholy vvithout any diuision Also that none of his time either called or made him selfe Bishoppe of Bishops eyther made through tyrannie his companions subiect to his obedience Also he complaineth that certaine prophane men and Schismatikes vvith drevve them selues to the bish of Rome who saith he hath none but certaine desperate wicked fellovves that stay vpon him making thē selues beleeue that the Bishops of Affricke haue lesse povver then the Bishops of Rome And in very deede he calleth not Stephen Cornelius bishops of Rome other thē brethren cōpanions handleth Stephen rudely enough in manye places To be short a litle after his death the church of Affricke decreed in the councill of Carthage that none should be called the prince or chiefe of ministers or the first Bishoppe but onely according to the dignitie of Cities the Bishoppe of the first See. Irenee very liuely reproueth Victor the Bishop of Rome who through a certaine shamelesse ambition had excommunicated the Churches of Asia for disagreeing about the Passeouer The Ministers saith he vvhich haue helde the eldershippe of the Church ouer vvhich thou novv doest gouerne Anicetus Pius Higinus c. haue not done as thou hast done neither they also vvhich vvere vvith them Tertullian who otherwise is wont to attribute verye much to Saint Peter scorneth the Bishop of Rome his great ambition which then began to shew it selfe albeit in a certaine place he maketh a long narration of the praises of the Church of Rome yet he teacheth not neither neere nor farre of that which is the principall to wit that it was the infallible seat of the holy Ghost by Peters successiō And yet these are for all that the very firste of all antiquitie and in whose time the Church of Christ more florished then at any time In the time of Constātine as the church had more liberty so it had also more ambition then Bishops begā first to think on miters that before time thought nothing els but to be martyrs That same famous Council of Nice was then called together by Constantine the Emperour to the ende to decide the matter of Arrius The B. of Romes deputies were there but they sate onely in the fourth place Yea one decree was there made by which certaine limits were attributed to euerie patriarke ouer which the Canon gaue them equall authority which the Bishop of Rome was wont to haue ouer the neighbour Churches of his citie They went about by infinite meanes to corrupt the canons of this councill as the histories do witnesse vnto vs But Cusan the Cardinal alledging this Councill acknowledgeth the trueth in these words By this we see saith he how much authoritie the Pope hath gotten in our time against the sacred auncient constitutions and altogether through the lēgth of time and custome of a slauish subiectionall obedience And yet in meane time Iulius with standeth it not neither doe his Legates alledge to the fathers of the Councill their Tibi dabo I will giue vnto thee nor their Pasce oues meas Feed my sheep for as yet they were not studyed so deeply therin but they rested onely in the ordinance of the Councill which afterwardes was confirmed by the Councils of Antioche and of Constantinople And this was about the time that they woulde deuise the donation of Constantine to pope Syluester confuted by so many learned men so long time agoe that none but such as are ignorant will beleeue it But if they will beleeue the original which is kept in Vaticā in the popes library in goldē letters let thē also beleeue these words which are written added in the end Quam fabulā longi tēporis mēdacia finxit that is to say in the proper words of ill latine This is a fable which an old lye hath forged Or if they wil therin beleeue the legend of Pope Syluester then let them also beleeue that which it sayeth that then was hearde a voyce from heauen saying Hodie effusum est venenum in Ecclesiam that is to say At this day poyson is shedde into the middest of the Church In the first and seconde Councill of Ephesus Cyrillus and Dioscorus Patriarches of Alexandria did gouerne there though the Bishoppe of Rome there had his deputies And it forceth not to saye that the seconde was not lawfull For this can not be knowen but by the yssue but it sufficeth that in the beginning and then when men thought that it was verye lawfull and that in such a time as the ceremonies were kept there Leo the Bishoppe of Rome neyther his deputies did not there striue for the chiefe place because they thought it to haue no good grounde In the Councill of Chalcedon
the dignitie of the citie but that all that was more was from the deuill and by vsurpation Whereupon it followeth that in regard of the ministerial head of the Church he could not pretend to be lesse subiect to error then other bishops and patriarkes neither the latine Church lesse then those of Greece others of the East And so we returne notwithstanding their exception to our former cōclusion That the articles grounded vpon the authoritie of the Pope and the church of Rome are ouerthrowne and al their traditions inuentions subiect to the examination of the holy Scripture as are the doctrines of all other Churches That the Pope in affirming himselfe to be head of the Churche and not being so in deede is the Antichrist in the Church and that he cannot be receiued vvith any other then the papistical doctrine CHAP. IX THE Pope not being head of the Church as he saith he is and hauing no other titles to prooue this generall Lieutenant shippe which he so proudly exerciseth we saye that he is the plague of the whole body a tyraunt in the common weale Antichrist in the church And for to prooue this I will not enter into the particular explication of those predictions which are in Daniel in the epistle to the Thessalonians in the Apocalypse which in times past were darckened but now are made cleere For also many learned men not onely of our time but 300. yeres agoe haue made those bookes plaine amiddest the ignorance of the world crueltie of the Pope But I saye that although he were not so liuely painted out vnto vs as he is in those foresaid places yet his doctrine ought to make vs knowe that he is the very Antichrist with whom the Church was threatned and that there could not be in Christēdome any thing more pernicious then that doctrine which he hath brought in First to take away al doubt the Scripture speaketh vnto vs of many Antichrists For euery hereticke which setteth himselfe against the truth he is in very deed an Antichrist but it speaketh vnto vs of one amongst others who shall haue his seate in the Church of God and shall vsurpe Gods place who as Origen saith must be the great Antichrist among other Antichrists This is he of whom we haue now to speake Secondly when the Scripture speaketh of Antichrist it saith that it shal be an Apostacie or a falling backe from the faith Also that that mysterie of iniquitie began to worke in Paul his time and that it should no otherwise be destroyed but by the comming of Iesus Christ Againe that he must builde his greatnes vpon the ruine of the Romane Empire and giue life to that lost beast that is to say as all the auncient fathers haue expounded to this Empire and namely S. Augustine in the xx booke of the citie of God Chrysostome vpon that place where S. Paul handleth this matter And we knowe that the Romane Empire fell by litle litle and peece by peece It foloweth then that Antichrist is not one man alone which must come at one instant of time but is an estate seat and succession of men an Empire lifted vp against Iesus Christ as we see the Scripture vnder the name of certaine beastes to describe Empires And this also is the interpretation of S. Augustine vpon that place Thirdly Antichrist is called that false prophet vomiting out blasphemies against the most highest His Empire therefore consisteth in false doctrine not in armes he is called a woman an whore he shall therefore wind in himselfe and come in by pleasaunt wayes sleightes and flatteries deceyuing men through his crafte drawing them to his spiritual whordome which is idolatrie He is also called the sonne of perdition as Iudas Againe he shall not assayle the Church by open force but he shall betray her with a kisse and shall not enter by the breach or by a strong scaling ladder but by counterfaiting the keyes by painted Emblemes and secretly like a thiefe And in very deede the Empires which consisted in forces and armes they are figured in the scriptures vnder the name of Wolues Lyons Beares and such other rauening beastes whereas for this ye haue but women whoredomes cuppes drinckings enchantments that is to say deceipts crafts and subtilties whereupon the schoolemen themselues haue concluded that this chiefe Antichrist which is here described can neither be Mahomet nor the Empire of the Turkes Fourthly he is properly called Antichrist and not Antithee that is to say contrary to Christ the Mediator and not simply against God therefore particularly he shal be against Christ Iesus our Lorde And all the doctrine of Christ consisteth in the office of the Mediatorship in the benefit of his death and passion This then shall be the speciall doctrine that he will chiefely labour to abolish It is oftentimes saide that he shall sitte in the Church of God being there acknowledged as god Nowe it is certaine that if he shoulde say that he were Christ or shoulde preach directly against Christ the Church would not suffer this in the middest of her nor suffer him to raigne It is likewise said That he shall haue tvvo hornes like to the lambe speaking notvvithstanding as the Dragon that is to say he shall counterfaite the doctrine and holinesse of Christ although he speake nothing but impieties as Satan doeth It foloweth therefore to make these markes to agree together that it must be that Antichrist of whom nowe the controuersie is that he must speake in shewe as Christ but in deede and in effect against Christ and honoring him in wordes and yet as much as lieth in him robbing him of his glorie And that he is the true Antichrist of whom the question is who vnder the shadowe of Christ shall ouerthrowe his doctrine and put him selfe in Christ his place Saint Augustine handling this matter doeth no otherwyse vnderstande it Let vs not regarde saith he the tongue but the deede Antichrist is a lyer which maketh profession of Christ and yet denieth him in effect And a litle after Howe sayest thou that I denye him in effect Because Christ sayth he is come in the flesh to the ende that he should die for vs. Chrysostome sayth That he must be knowen by his doctrine and neyther by titles miracles nor wordes of holinesse Saint Hilary sayth That Antichrist shal be contrary to Christ vnder opinion of an hypocriticall and faigned godlinesse And in another place O ye fooles who are mooued and rauished and caught in loue with woordes and gorgeous seelinges of Churches Doe ye doubt that this shall one day be the seate of Antichriste It behooueth vs nowe therefore to consider who it is that sitteth in the Church who speaketh more of Christ and leaste esteemeth him who more honoureth him with trayterous kysses and blasphemeth more against his cōming who in the chaire of Christ is
that we shoulde not knowe it And yet in meane time the counsel of Hierusalem condemned crucified the Messiah for a deceiuer the great Rabbies and Masters with an infinit nomber of the people a little while after followed that same miserable Barcosba to ruine destruction and acknowledged him for the true Messiah To the end saith our sauiour that the worde of Isai the Prophet might be fulfilled Who hath beleeued our word and to whom hath thine arme bene manifested They haue eyes but they see not They haue eares but they vnderstand not The Lorde hath blynded their eyes and hardened their heart c. And nowe I say vnto you that the selfe same is come vpon you vpon you I say who boast of the name of the Church in the knowledge of Antichrist For he is come with all the signes wonders that the spirite of God hath foreshewed vnto vs in the same place at the same time by the same way in the same apparell There is nothing that doth not agree vnto him neyther that can agree to any other but to him In meane time the Church that is to say the Romane clergie haue receiued him for their Spouse The Council of Trent haue declared him to be God in earth excommunicating al those that wil not cleaue vnto him and the princes of the earth haue lent him their armes to persecute and to murther those who woulde make him knowen to the worlde And wherfore Because this word of God must be fulfilled which he hath spoken by the mouth of his Apostles He shall sit in the Temple of God boasting himselfe as if he were god He shal make drūk al the kings of the earth He shall abuse deceiue all the world because they haue not loued the truth God shal giue thē vp into a strong illusion to the end they may beleeue lies And euen lyke as the Coūcil of Hierusalē cōdemned Christ so the Coūcil of Trent haue approued Antichrist The clergie crucified saluation it selfe the clergie hath adored their perdition The great doctors of the lawe were therein blynd because Christ shewed them a spiritual kingdome in steade of the temporall that they waited for And the prelates of the Romish Church haue taken pleasure to shutte their eyes because Antichrist hath brought them a temporall kingdome wherein they intend to dwel But notwithstanding death the crosse and the conspiracies of all the worlde the spirituall kingdome of Christ was victorious ouer all the kingdomes of the earth And notwithstanding the temporall kingdome of Antichrist all his adorations and conspiracies of al the kings princes of this world which labour to vphold him it must needs be that he be destroyed by the breath of Christ his mouth and that he fall and vtterly perish They demaunde hereupon What then became of our fathers after so long time that this tyrannie of Antichrist came into the Church Of the great Rabbies and masters who aske this question I aske them what they haue done therein of them I say who had their soules in keeping and who had taken charge and who knew wel howe to heape vp great riches to builde them gaye houses I aske also againe of them what became of the poore people of all the East Churches who were farre greater then the Latines whom the Pope by his excommunications sent to hell by whole millions for the space of sixe or 700 yeeres after that To be short I may send thē to that which our Sauiour sayth that when the Sonne of man shall come to destroye Antichrist by the Spirite of his mouth it shall be as the dayes of Noah or of Lot in Sodom that there shal be no more neither fayth nor loue in the worlde But to the poore people who haue bene deceiued by Antichrist and his mayntayners I aunswere after another sorte First that this false doctrine of Antichrist came not in all at once but encreased by little and little till it grewe to his full measure and heape so as it was not so deadly in the beginning as towardes the ende thereof when it came to his strength But when it was most strong and in the greatest ruffe God alwayes reserued many in al coūtries which mourned vnder his tyrannie yea and some also that cryed out as loude as they coulde by theyr wrytynges as we haue already shewed And in deede xxv yeeres agoe one woulde haue sayde that there was not so much as one to be had in France which knewe Antichriste and his doctrine And yet notwithstanding at the first libertie which was graunted to the townes they were founde verye full of such people Secondly as our aduersaries make a difference betweene the Church and the people snatching the name of the Church onely to the prelates which should be common to all Christians so we likewise do well put a difference betweene the people cleauyng to the Churche of Rome and the faction of Antichriste betweene them who liue vnder the popedome and the vpholders and maintayners of the Pope betweene the enchanters those that are enchanted betweene the Pharises whome Christe calleth generation of vipers and that poore sicke woman whom he yet called the daughter of Abraham We saye that among that poore people which was so long tyme deceiued vnder the darknesse of Antichriste there was a parte of the bodye of the visible Church But that the Pope and his mainteyners are the bane of it which styfleth and choketh these poore people as much as lieth in it We saye that this was the Church of Christe but that Antichriste helde it by the throte to the ende that that saluation and life which floweth from Christe might not be powred vppon it That it was a flocke of Christ but gouerned partly by hyrelings and partly by woolues In the people we consider the members of the vniuersall church but in the scabbes infections which doe hide them we marke the poyson of the papacie and in their buddes the whoredomes that the church of Rome hath committed with Antichriste To be short we saye that the people were of the Christian common weale but the Pope with his faction a proud seditious Catiline to destroy and to set it on fire whom Cicero very wel calleth a plague and not a member of the common weale And in deede as of euill dyet and superfluitie there is engendred in mās body an impostume which yet notwithstanding is not the body nor any part of the body but a disease and very oftentimes the death of the body euen so sayth Salust that of the superfluitie of the common weale Catiline was bred euen so we saye that of the delightes superfluities and idlenesse of the Church of Rome Antichriste is bredde in it who yet is neyther the Church nor any part of the Church but is the disease and pestilence it selfe of the Church which had so infected and festered the whole bodie that there appeared no
haue cut vs quite of from the Church of Rome haue proceeded agaynst vs by fire and fagot by the sworde by warres by massacres cruell murthers Finally we see that they will giue no place to our worde that they will not giue vs audience in a Council that they excōmunicate chase vs from the Church of Rome Therfore following the example of the Apostles when they were excōmunicated from the Iewish synagogue for hauing preached Christ we haue begun to gather our selues together to serue the Lord first secretly in corners afterwardes more freely neither can we communicate with those Idolatries brought in by Antichrist nor at the first dash driue him from his seat for that the Princes of the earth with their power vpholde him therefore we are enforced to deliuer our selues all those that wil hearken vnto vs from his seruitude bondage Nowe I aske what our aduersaries can finde fault with in this our doyng either in the matter it selfe or in the maner of our proceeding If they looke vpon the matter we separāt our selues not for light matters but for manifest idolatrie for making voyd the crosse of Christ for perditiō which reigneth in the place of saluatiō To be short we withdraw our selues from this prince of cōfusion who is reuolted back against our lord And we report vs euen to their own iudgement whether they thinke it not lawful to separate our selues frō the cōmunion of Antichrist sitting in the chayre of Iesus Christ For if euery one wynke therat who shal discouer him and if euery one cleaue vnto him who shal chase him away and if all the world hold their peace where is the spirit of the mouth of the Lord which shal destroy him Nowe if they shall deny that he is Antichrist we wil submit our selues to proue it then there is no questiō of our separation but of our doctrine If they will reproue vs for the maner of our proceeding therein condemning vs they condemne the Apostles who hauing ouerrunne all Israel ran into a thousande dangers to the end they might make Christ to be receyued into his owne house in the middest of the temple finally perceyuing thēselues to be stopped euery way by open force by excōmunications imprisonments c. they receyued him secretely into their priuate houses and did preach him in smal assemblies till at last they brought all the worlde into his subiection But notwithstanding this they crie out that wee haue broken the Communion of the Church that we haue set altar agaynst altar that we are Schismatikes c. which were the outcries of the Pharises against the Apostles You violate the Temple the altar the lawe c. And hereupon kings and nations haue armed themselues on all sides against vs This therefore is the thing that we must presently make answere vnto First the Communion of the Church doeth not consist in a locall vnion neyther the separation in remouing of places For there are a great many without if we looke to the place who yet are within according to charitie and many againe in place that yet if we consider faith are without but the true Christian Communion consisteth in the vnion of faith and in the vnion of charitie which S. Augustine calleth the nerenesse or rather the neyghbourhoode and dwelling together as I may say of hearts and agreement in doctrine and the true separation in the diuersitie or contrarietis of the selfe same things Nowe concerning the vnion of faith it consisteth in that heauenly doctrine which is comprehended vnto vs in the olde and new Testament tending onely to this poynt to make vs feele our sinne and to shewe vs a remedie therfore in one onely Iesus Christ crucified And this is that for which according to the example of all the auncient seruants of God we suffer and are killed and for withdrawing our selues from vnder the yoke of Antichrist that shamefully treadeth it vnder his feete we are persecuted excommunicated and murthered We are therefore vnited in the faith with the Patriarkes Prophetes Apostles Martyrs auncient Doctors and generally with the whole Church that was before the lawe vnder the lawe and vnder Grace yea and vnder the tyrannie of Antichrist If they will denie it we wil submitte our selues to proue it There is not therefore any more question to cauill at our separation which is nothing else but as an escape to the ende to resort to true doctrine and if they confesse it denying vs to be vnited with them they confesse then that they are not vnited with the ancient fathers and therfore they ought not to thinke it straunge that we renounce the communion of the Papacie Concerning the Communion of charitie or loue which consisteth in suffering and bearing the euilles one of another in not lightly condemning one another we holde all them for the true members of Christ which worship one God in spirit in trueth and hope for their saluatiō in one Iesus Christ alone the sonne of God come in the fleshe and crucified for the sinnes of the worlde which is the foundation of saluation to all men We desire all vnion and agreement with them in whatsoeuer countries and regions they are and whatsoeuer corruptions may be yet remaining amōgst them not onely in maner but also in certayne poyntes of doctrine bewayling the bodyly seruitude which they endure and praying the Father of lyght that it wyll please him to enlighten them more more by his holy spirit Contrary wise euery mā knoweth that the Popes Consistorie hath excōmunicated al the East Churches 600 yeres agone only for this that they would not submit themselues to the Bishoppe of Rome which is an article that concerneth only but his ambition and that the Pope hath left them to be inuaded of the Turke in despite whereof they had rather endure all extremitie then to acknowledge him to be head of the Church And concerning the vnion of charitie amongst them which yet cleaue to the Pope there is nothing more deare vnto them then their own liues we haue bene put to the fire water sword for opening the trueth vnto them praying God euery day that he wil enlighten them by his spirit On the other side the Romish Consistory doth pursue vs by al meanes to death and that by the space of these three score yeeres and more and so many people continually groning for a free generall Council they haue not had onely so much charitie as to grant vs eyther generall or nationall to deliuer vs from the error they pretend vs to be in answering for al that to so many princes who haue iudged it necessary That these matters are already decided and ought not any more to come in question this is euery way a friuolous answere as wee haue shewed before But I demaunde what Parliament is it yea euen amongst the heathen so barbarous and so farre from humanitie
which for the agreeing of two persons onely woulde refuse to handle againe a processe whereof there had bene a determinate sentence giuen by the Parliament before This therfore is in the Romish Cōsistory where there is manifest doubt of their doctrine or else foule and shamefull lacke of charitie and that in such a wayghtie case as concerneth the saluation of the more part of Christendome To be short we agree and are knitte together in the doctrine of the Bible with all Christians but we reiect the pestilent gloses and traditiōs of the Pope we haue bene willing brotherly to communicate the trueth to our brethren with the danger of our life in the middest of their Churches and contrarywise the Pope in stead of hearkening vnto vs fearing to be discouered hath excommunicated chased and driuen vs out It is therfore the Pope and his greasie ones which haue broken the Communion of the vniuersall Church not we who to keepe vs in are readie to submitte our selues to al reason to abide all dangers Secōdly that they alledge altar against altar if we shall consider the nature of the Christian Church it is not much from the purpose In auncient tyme vnder the law there was but one Temple and one altar without which they were forbidden to sacrifice whereupon we see yet that the Iewes which were scattered throughout the world myght not sacrifice And therefore those which set vp altars in Dan and Bethel albeit that they had not sacrificed but to the true God and according to the sacrifices ordayned in the lawe yet they were guiltie of death because they had broken the expresse ordinaunce of God who woulde haue obedience and not sacrifice and because that in Iesus Christ to come figured by one citie of Hierusalem by one Temple and by one altar they ought to withdrawe themselues from the societie of all other people This is the cause that we reade not that the Prophetes established any order of the seruice of God in any other place although that the Temple of Hierusalem were defiled with idolatrie but rather that they preached opēly against those which mayntained it yet without sacrificing any where else But by the cōming of Iesus Christ as we haue often sayde it is altogether otherwyse For all the worlde is Hierusalem the temple and the altar of the Lorde We pray not any longer towardes the East but on euery side to which we turne vs wee turne to God we looke alwayes to Iesus Christ When therefore the Apostles preaching Christ coulde not be receyued into Hierusalem preaching Christ in the temple they preached him in houses and when they were yet dryuen away they shooke of the duste of their feete in witnesse agaynst them and went and preached else where When also they were forewarned by the holie Ghost of Gods vengeance to come vpon that Citie that had crucified Christ the anoynted they made no difficultie sayeth Eusebius to withdrawe the assemblie that is to say the true Ierusalem and the true children of Abraham from thence to gather them together into the little towne of Pella neere Iordan If therefore the temples of Constantinople are turned into the temples and Churches of Mahomet Christians may serue God and sacrifice to him the sacrifices of prayse and thankesgiuing at Pera harde by Constantinople And if Antichrist bee sette downe in the Church of Rome amiddest his temples we may serue Christ in the porche and if we may not preache agaynst him vnder the roofe of the Church we wyll doe it vnder the roofe of heauen which is euen aswell the Temple of the Lorde And this is the cause why being forbidden by kings and Princes vpon payne of rebellion to preache in Temples agaynst the Idolatrie which is there committed and agayne beyng likewyse expressely commaunded by God to auoyde Idoles and to publishe the trueth wee haue gathered the true faithfull thyther where we myght serue God together according to his worde and we haue withdrawen Hierusalem into the towne of Pella by the example of the Apostles and according to the libertie which Iesus Christ hath gyuen to the Vniuersall Church But by separating our selues from Rome we haue remayned in the heauenly Ierusalem founded vpon the doctrine of the Apostles from which it hath separated it selfe and wee haue not buylt an altar against the altar of the Lorde for Rome is not the peculiar seate of the Lords altar but rather an altar of Christ against the altar of Antichrist a temple of lyuing stones founded vpon the chiefe master stone of the corner agaynst the temples of idoles buylded vpon the stone of offence which is Antichrist There is therefore a notable difference betweene Hierualem and Rome and consequently it is one thing to separat from the faction of Rome that can hardly deserue the name of a member and an other from the Catholique and Vniuersall Church Hierusalem was the Temple of the Lord and at this day the whole worlde is his Temple in comparison of which Rome is nothing To Hierusalem was promised the Sonne of God to Rome the sonne of perdition And from this peculiar Temple of God the Apostles withdrewe themselues for that it refused saluation yea that they myght not perishe in her destruction they remoued the Christians into another place From the cōmunication or fellowshippe therefore of the Church of Rome which worshippeth and vpholdeth perdition wee holde our selues bounde to withdrawe our selues if we will not draw vpon vs the heauy vēgeance of God which is prepared for all those that remaine therein Thirdlye it is one thing to withdrawe our selues from the papacie and another thing to goe away from the poore Church that is there holden vnder captiuitie Euen altogether like as it is one thing to flie from a Citie and another to flie from the pestilence that is in the Citie And it is one thing for a man to withdrawe him selfe from the common Wealth and another from the power of a tyranne that vsurpeth the common weale They that flie the pestilence are ready to come to the Citye againe when the plague is gone and they that auoide tyrannie are readye to ioyne them selues againe to the Citizens that were vnder tyrannie as soone as it shall be banished Yea which is more they are in the Citye and in the Common weale in heart and spirite suffering together with their fellowe Burgesses and Citizens bewayling their bondage and purchasing their deliuerance by all the meanes they can deuise where as the tyrants that keepe that Citie they that are there seeme rather to be shut vp frō all cōmunaltie or fellowship not onely of the common weale but also as Cicero sayeth from all mankinde euen as Thrasibulus was beeing gone aside frō Philes during the time that thirtie Tyrantes did teare in pieces the common weale of Athens And as Camillus at Veies during the time that the Gaules wasted the citie of Rome And
they who haue nothyng but theyr boasting and vaunting although they haue the greatest titles honors in the world to be on theyr side If therefore our aduersaries aske vs what was the calling of our first Ministers which refourmed the Church in these last times we answere that it was the same vocation and succession whereof they themselues doe bragge but the same vocation which they abused our men haue endeuoured to vse will and to that vaine succession wherewith they decked themselues they haue added the succession of true doctrine which they had corrupted without which all succession is nothing els but a continuing of abuse and error Wickleife Iohn Hus Luther Zwinglius Decolompadius Bucer and others of that schoole from whence the Ministers which haue gathered Churches from vnder Antichrist are descended were Priests as they cal them and doctors in diuinitie As Priests Pastors they had charge to preach the trueth vnto the people to minister the Sacraments vnto them according to the institutiō of our lord As doctors they were called to expound diuinitie in their readings in theyr bookes and they were bounde by the ordinary othe of al vniuersities to declare the trueth vnto the Church to confute al doctrines repugnant against the word of God and what then might to expell it Now in their time they found that the word of God was hid vnto the people that the honor which was due to God alone was turned to men to Images that the blood of Christ was troden vnder foote that the sacrament of the supper was partly turned into Idolatry partly denyed to the poore people To be short that all the holy scripture was prophaned poysoned with the Popes gloses popish interpretations And when they shewed these thinges to the Bishops and Metropolitans according to the order of their Church they made no rekoning of thē they were the first that persecuted thē because they themselues were the infected parte of the Church I aske therefore if theyr vocation commaunded them not to goe farther to witte to preach the trueth vnto the people and purely to administer the holy Sacraments And if they had done otherwyse whether they had not bin forsakers of theyr calling contenmers of theyr othe made vnto God and abusers of the people Both two therefore say I both our aduersaries and our first ministers had one and the same ordinarie outward calling But herein is the difference that that which ours haue followed the other haue forsaken that which ours haue done of duetie by reason of their charge the other haue cōcealed Ours haue ledde their sheepe vpon the mountaines of Israel into good pastures the others haue deuoured them or els left them for a pray to the beastes of the field or els driuen them to the fennes and marishes where they haue starued A magistrate shall be called to the gouernment of a common wealth where he shall finde the good lawes corrupted by the negligence or malice of those that went before his Courts full of iniustice the offices subiect to factions briberies and corruptions and he would reforme all this and bring it to the censure of the lawes He that will further nowe aske him by what right he doth this should he not make him self a laughing stocke because he followeth steppe by steppe his calling He hath not sworne to mainteyne abuses but rather to mainteyne the lawes and to prouide euery way that he can for the good and preseruation of the Common wealth Nowe contrarywise if he wincke at that which is euil he should doe directly contrary to his calling Euen so likewise haue our first Ministers done first requiring reformation and afterwards putting to their handes according to their duetie And if we could aske of the Apostles who are their true successors they would not tel vs Such as haue a triple crowne or such a cope or such a miter but those that preach the word of God after our example For so had they learned of the true master That he which doth the wil of God his father is his mother his sister and his brother At the preaching of these first men the pastors of the Churches were awakened in England in Bohemia in Germanie in Scotland in Denmarke in Swedenland and afterwardes many in Fraunce in Spaine and in Italie it selfe and these were sent to bethinke them of their duetie Consequently some whole Realmes were reformed the bishops themselues that there had preached lyes preached the trueth in the selfe same Church pulpit Of these for the most part if our aduersaries will demaund succession it is on their side for they haue succeeded from bishop to bishop frō the first which preached there the Gospell If they aske a vocation why it is euen their owne for they were called to be bishopps and pastors and they haue performed the office which they had forsaken The difference therefore as we haue said is in this onely point that they feede the people with pescod shales and the others in the pasture of life they defile their flockes with the filthinesses of Antichrist and these wash them in the blood of Iesus Christ Beholde then concerning the calling of our first Ministers which hath whatsoeuer may be good in the pretended calling of our aduersaries and this point further That our men lawfully exercise it and the other do but withhold it in vnrighteousnesse And although some of our men as in so corrupt a state of the Church as we haue seene it in our time without wayting for their calling or allowance of them that vnder the title of pastors oppressed the Lords flocke were called by those Churches to which they vowed their ministery yet this ought no more to be thought straunge then in a free common wealth where the people without wayting either for the consent or voyces of those that playe the tyrants shal haue chosen according to the lawes good and lawful magistrates Concerning the vocation of Ministers which were sent by the former and since by vs we haue herein obserued the example of the Apostles and the canons of the primitiue Church If the question be of their persons we haue lawfully examined both their doctrine and maners And this is the rule of Saint Paul That a bishop must be apt to teach and blamelesse If of the persons which make this examination why it was not one man alone but many ministers bishops and elders duely called before to this Church that is to say the Presbyterie or eldershippe as Saint Paul calleth it or as Saint Cyprian calleth it the ecclesiasticall Senate During this examination whereupon dependeth the election the Church continueth in prayer and fasting as we reade in the ordeining of elders in the Acts. Being found meet they are published to the people to the end that if any man hath ought to say against their election he might repaire before the assemblie as we reade was practised
time without miracles abolishing by the onely breath of his mouth and by the off-scouring of the world that horrible moÌ„ster who so loÌ„g time hath caused himselfe to be worshipped in the worlde When the Lawe was published by Moses we reade that then he wrought miracles When there was a matter of iudgement also betwixt God and Baal God wrought miracles by Elias But when Iosias the king Helkias the Priest brought foorth the booke of the Lawe which had bene buried eyther by the negligence or malice of the teachers and that they threw out the idoles which men had brought into the Temple of God when Esdras the Scribe and Priest restored the seruice of God after the captiuitie of Babylon we reade not that they wrought any miracles the reason thereof is very cleare Moses had published a newe Lawe to the people And Elias had to do with a people that openly had renounced the lawe Contrarywise Iosias Helkias Esdras onely kept the lawe and according to that reformed the Church and had to do with a people that beleeued and would yeeld vnto it yea with a people who were taught by the lawe to beleeue the lawe against all miracles In like maner when Christ brought the Gospell he wrought miracles but we finde not when any pastor of the Church hath required the reformation of some abuses of the Councilles which entred thereinto that hee was requested to worke miracles Of Saynt Bernarde who cryed so lowde agaynst the corruption of his time and who sighed so sore after the reformation of the Churche they asked none Nowe the reformation we aske is of many things according to that corruption which so long agoe is entred into al things To be short this should be a great miracle vnto vs that an Angel should bring vs from heauen a newe Gospell and yet notwithstanding the Gospel forbiddeth vs vpon paine of damnation to beleeue it we are not those then that must worke miracles For we preache nothing but saluation in one onely Iesus Christ confirmed by the miracles of Christe and of his Apostles But it belongeth to Antichrist to do them who preacheth saluation by mans works by monkes merites and by his owne indulgences and pardons who hath brought vs in a newe Christ and a newe Gospel which the deuil hath confirmed and sealed to the worlde by straunge signes wonders lying miracles whereof all oratories Chappels not long sithens boasted vaunted which when Christe was borne vanished altogether to nothing as he made the oracles of the deuil to do when he was borne into the world And I aske theÌ„ nowe of their conscience if we came with miracles whether our aduersaries would beleeue our Doctrine which nowe so boldely they condemne to the fyre If they saye No why then they abuse the people when they aske vs for them as though without miracles our Doctrine ought not to be receyued and as though they were by and by ready if we had these quietly to allowe it If they saye they would we ought not then to marueil if agaynst Christe they haue receyued Antichrist seeing the deuill hath authorized him by his miracles forasmuch as all Christians were forewarned by the spirite of God that he should woorke strange and monstruous thinges whereupon notwithstanding they ought not to staye and contrarywise that Christ must destroye him by the spirite of his mouth that is to saye by the onely preaching of his worde to which his spirite giueth effect and power Nowe if they wil yet stiffely holde an opinion of miracles one poore Fryer with the onely sounde of the woorde of God hath in one moment shaken al the foundations of this Babylonical Empire which seemed to be so well fensed against all the iniuries of the time And in what time euen theÌ„ when the Pope as a god had al the earth at his coÌ„mauÌ„demeÌ„t at that time when he was adored worshipped of kings serued of Emperours when he tooke away gaue Empires at his pleasure when to inquire of his doings was as they say to touch the holy mountaine to open mouth against heaueÌ„ Euen hee at whose voyce otherwise our most mightiest Kings haue treÌ„bled in their thrones at the voyce of a man in respect of men contemptible hath trembled in his throne and can not vntill this daye be quieted With the ayde of a fewe of his companions and of the same estate he hath withdrawen the greatest parte of Christendome from vnder his power he hath deliuered froÌ„ this deuill that possessed them not only meÌ„ or cities but euen whole kingdomes he hath by the word of God opened the eyes of a thousand millions of persons that were blinde euen from their birth And although the only word of God preached by his seruaunts hath done these great marueiles you yet denie that God worketh miracles Yea rather this is the miracle of miracles that this great miracle is wrought without miracles We haue seene in our time many Bethulias many Senacheribs many Herodes and many Dioclesians We haue seene Gyants dashed against the stones we make no reconing of these things because we haue seene theÌ„ but those that come after vs shal wonder at them And who would haue said I pray you that after the 24. day of August in the yere 1572. that euer there shoulde againe any mention be made of vs in Fraunce We were as dead buried they had rolled such a great stone vpon vs to keepe vs downe on euery side they were in armes about our graues God contrariwise from all these same lets restored vs life to praise him and to make all the earth ashamed in their slie purposes he woulde that euen the aduersaries of our religion them selues should remoue the stone and reaching out their hands vnto vs should drawe vs out of the graue againe Nowe if as the Pharises they will yet aske vs for a signe from heauen then during the time that these horrible murthers continued thorowe out Fraunce there began to appeare in the firmament this newe starre whereof sithens the creation of the world the like hath not bene seene but at the birth of our Lorde Iesus Christ All the worlde sawe it three yeres together Al Astrologers wondred at it and are yet amazed to thinke of it The wise meÌ„ of the world which beleeue al things to be eternall beganne from thenceforth to worshippe one Creator And what shall we thinke that it signifieth vnto vs but that seconde birth of Iesus Christ in the earth by the preaching of his word But you wil say We haue seene yet nothing And contrariwise yoâ—r affayres in stead to be aduaunced go backward Well The starre which was followed of the wise men was thirtie yeeres before it shewed his effect and when that effect was accomplished it was by the fleshe of one man of whom meÌ„ made no accompt and by the shame of a crosse that seemed to haue enclosed the whole
cap. 20. Ireneus epist. 24. Cyprianus lib. 4. Epi. 6. Concil Carthag 6. cap. 5.4.101.105 Ruffinus lib. 12 cap. 10. hist Eccle. Amianus Marc. lib. 27. Lib. Pontificalis Rome hath had the chiefe place and how Cap. prim sedis cap. Nullus dist 99. Gregor in Regist 91. epist. ad Alexandr episco Cusan lib. 1. cap. 6. 13. Socrat. hist tripart lib. 9. cap. 13.22 dist CoÌ„stantinopolis Authenique 231. Distinct 80. In decreto Dist 121. cap Decretis See from whence supremacie Popish superioritie first sprang by the Papists owne confession Lombard lib. 4. dist 24. Conc. Chalcedon cap. 1. 12. Concilium Taurin cap. 8 Platina in vita Bonifacii 93. 95. distinct Hosti ensis in summa de maioritate obed entia glossa in can Nouo 2. q 7. puto Cardinal Cusanus lib. 2. cap. 13. Card. Cus lib. 2. cap. 14. Arti. Sorbonae Parisien contra PapaÌ„ Bonifaci 8. Marsil Patauinus in lib defensor pacis 2. parte cap. 18. epist. Cypr. Dionis Alexander Hier. August Greg. Sidonii Apol. Acta Conciliorum Suidas in dict papas Athanas in prima oratione contra Arrianos Ruffinus lib. 1. cap. 26. Gregor epist. 15. 77 79. lib. 1. Grego in Registro lib. 4. the grouâ—â— of the Pope Chro. Mattini Platin. in vita Bonif. 3. Sigebertus in Chronic. Sigon lib. 2. de regno Itali Guicciardinus in Concionibus C. Adrianus d. 63. c. Ego Ludoui codem Lib. 7. decretal de sententia reiudicata Extrauagant Vnam Catholicam Ecclesiam Clemens 5. in Clement pastoralis Idem in rescripto This writing is kept ac Vienna in Dauphin and in Extrauagant cadem Decisiones Rotae Baldus Franciscus de Ripa Philippus Decius Hostiensis Carolus de Ruiuo Ioannes de Anania cap. distinct 10. cap. Si Papa Erasmus in 1. epist. ad Tim. cap. 1. Daniel 2. thess. 2. Apoca. Origen Homil 30. in Matt. 2. thess. 2. Apoca. 13.15.16.17 Aug. lib. 20. de ciuitate Dei cap. 19. Chrysost in epist. ad thess. Ho. 2. Apoc. 13.11 Mat. 7.15 2. Cor. 11.14 August in epist. Iohn tract 3. 6. Chrysost in Mat. Homil. 49. Hilar. ad Auxenti The doctrine of the Pope and the doctrine of Antichrist The doctrine of the Pope and the doctrine of Antichrist Galat. 3.19 Rom. 3.20 5.2 7.7 Fr. Asotus in Catholic sidei assertione Genes â— Iere. 2.18 Flosculi beati FraÌ„cisci Conformitates FraÌ„cisci Vinea S. Francisci Thom. lib. 4. distinct 4. articul 3. Barnardinus in Rosario Floscuit beati FraÌ„cisci Bulla Clementis quae exat Viennae Tikelius indulgentiarius in libello Eras in epist. ad Timot. cap. 1. Thomas lib. 4. distinct 4. Artic. â— Barnard in Rosario Euang. Cyril Anno. 1192. August 〈◊〉 ciuitate 〈◊〉 lib. 18. cap. 2. Hierorym ad Marcellam in praefat lib. de sancto spirâ—tu Card. Cusaâ— lib. 2. cap. vltimo That the Pope is Antichrist euen by the auncient fathers Ireneus lib. 3. Apoca. 13. Chrysost in epist. ad Thessalo hom 2. Homil. 49. in Mat. cap. 24. Hylarius ad Auxentium Hieronymus in prefat lib. De sancto spiritu Cusan Card. lib. 2. de coÌ„cordia Catholica cap. vltimo August lib. 18. De Ciuitate dei ca. 2. lib. 20. cap. 19. Idem lib. de Antichristo In vitis Gregorij 7. Ioannis 19. Syluest 2. c. * Praemonstratensis Gregor lib. 16. epist. 30. ad MauritiuÌ„ ImperatoreÌ„ Item epist. 78. lib. 4. epist. 83. c. Concilium Rhemense sub Capeto Bernard in Cantic Cantic serm 33. 77. In all his Epistles to Henry the Bishop of Sons Item super Psal. 91. Francis Petrarcha in epist. epist. 5.14.17.18.19 c. Isai 53.10 Isai 6.9 Ioh. 12.40 2. Thes 2. Apoca. 14. 18. What became of our fathers In vita Bernard lib. 1. cap. 12 lib. 5. cap. 2. in epist. quam scripserat ante morteÌ„ ad Arnold Idem serm 61. in CaÌ„tica 1. Cor. 3. Cypr. lib. 2. epist. 3. Fugite idola 1. Iohn 5. Apoc. 14.9 18.3 In Concilio Constantiensi The Communion of the Church Altar against altar Exod. 29. Euseb in histor Eccles lib. 3. cap. 5. Pella a littis towne nece Iordan Pera a little towne ouer against Constantinople whither the Christians with drewe theÌ„se lues when the Turke tooke CoÌ„stantinople Apoc. 13.18 It is one thing for a man to withdrawe him selfe from the Papacie another from the Church Tertul. in lib de praescrip contra haereticos The Pope a schismatike euen by the canoÌ„ lawe 24. q. 1. Nor. afferamus q. 3. ibiglossa doctores August aduersus Cresconium Grammat Donatist passim Doctores Bononienses in concil de schismate Benedict 13 Greg. 12. Item apnel Theodor. a Nien lib 3 Cusanus de concordia Cathol lib 1.14 cap. 2.24 q. 1. Non afferamus q. 3. inter Schisma 7. q. 1. Nonatianus cum glossa ca. sequen 24. q. 1 in summa cap. dicimus in glossa 2. Anno 1407. 15. q. 6. nos sanctoruin can iura tos iuncta declaration Innocentii de doctrina veritatis 19. distinct Anastasius cap. nulli 79. dist cap. si quis pecuniam 2. q. 7. Sacerdos ibid. glossa Literae Academ Parisien apud Theodor. de Nien tract 6. cap. 14.15 lib. 3. cap. 34. Item in libr. Nemus vnionis cap. 7. Chronica Gaguini in Carolo. 6. Exod. 33. Ierem. 19. Amos. 5. 2. King. 13. 1. Sam. 5. Why we receiue the baptisme of the church of Rome Ezech. 16. Augustus passim de baptismate contra Donatistas Concil Nicenum Parricides are they that kill their owne parents and kinsfolks 1. Iohn 5. Apoc. 14. * Pella a litle towne by Iorden wherin the Christians were preserued wheÌ„ Ierusalem was destroyed 1. King 12.24 Io. 8. 2. Thes 2. The calling of the first reformers of the Church in our time Ezech. 34. Matth. 1. The calling of those which came afterwards 1. Tim 3.2 Titus 1.9 1 Tim. 5. Tit. 1. Acts. 14.23 Lampridius in AlexaÌ„dro Acts. 19.6 In Concil Laodic cap. 12. In Concil Parisi cap. 8. Rabanus in gloss sexto cap. Actuum Can. Nullus cap. in ordin distinct 61. cap. Sacror distinct 63. Leo Papa epist. 87. 90. In the articles that were presented by the Cardinals the reformers of Pope Paul. 3. CypriaÌ„ lib. 1 epist. 3. August epist. 110. Euseb lib. 6. cap. 29. de elect Fabri Theodoret. lib 1. cap. 9. A bishop and an elder are all one Titus 1. Acts. 20.17 28. To the Philippians 1. Pet. 5. Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as beeing bishops Ephes 4. Irenaeus ex Euseb lib. 5. cap. 26. epist. 24. Hieronym in epist. ad Euandrum In 1. cap. ad TituÌ„ fusissime Ambro. in 4. ad Ephesisios Idem in 1. ad Timoth. Greg. lib. 1. epist. 15.77.79 Et lib. 2. epist. 6.25 c. Distinct 93. 95. olim Pet. Lomb. lib. 4. senten distinct 24. Magist Ioh. Parisi cap. 3. lib. de potestate regia Papali Cardinal Cusan lib. 2. cap. 13 de concord Catholie Ostiensis in summa de maioritate obedient glossa in cap. 9 2. q. 7. puto That ministers elders haue power to lay on their handes 1. Tim. â— Magister setent lib. 4. distinct 25. Can presbyter distinct 23. apud GratianaÌ„ Marsil Pata li. 2. ca. 17. Miracles Iohn 12. Isai 53. Deut. 13. Galat. 1. 2. thess. 2. ¶ Imprinted at London by Christopher Barker Printer to the Queenes Maiestie