Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	antioch_n	apostle_n	elder_n	2,819	5	9.5165	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06346	A treatie of the churche conteining a true discourse, to knowe the true church by, and to discerne it from the Romish church, and all other false assemblies, or counterfet congregations / vvritten by M. Bertrande de Loque ... ; and faithfully translated out of French into English, by T.VV.	Loque, Bertrand de.; T. W.	1581 (1581)	STC 16812; ESTC S123131	175,246	422

are vsually to be found and had as well to make publike praier as to giue aduice and counsell touching that which ought to be done In the assemblie or companie which haue care of the poore they take aduise and order for collections and distributions for aide assistance to be giuen to the poore and that the sick and diseased may be holpen and succoured And then are present with the Deacons so many of the Ministers and Elders yea and of other citizens and towne dwellers or parishioners as occasion and necessitie requireth The Consistorie is composed made and consisteth of the Pastors and Elders whervnto also are admitted and receiued the Doctors and Deacons so farre foorth and in as much as they shall iudge it to be expedient and profitable to aduise giue couÌ„sell and consider of the Censures and of that which is requisite and necessarie for the guiding and gouernment of the Church Therefore of this companie is it that we speake to which we say appertaineth the spirituall gouernement of the Churche And indeede it appeareth that the primitiue Church was gouerned and guided after this manner by the Apostles accompanied with the Elders who altogether assembled and met together so often as there was neede of such an assemblie to be had Act. 15.2 For it is saide in the Actes of the Apostles that the Church of Antioch being desirous to haue aduise and iudgement in a difficult and hard question concerning doctrine Act. 21.18 did send to the Apostles and Elders of the Church of Ierusalem and that they assembled and met together Also that the Elders of Ierusalem were assembled and met together when Iames was to take counsell of that which Saint Paule had to doe touching the purging and clearing of himselfe from the slaunders that were laid vpon him and giuen out against him And we see also whither Iesus Christe sendeth the offenders who are stiffe not yelding to a confession of their fault Matt. 18.17 when he saith Tell it vnto the Church For by the Church there hee meaneth no other thing but the Consistorie that is to say the gouernours and guiders of the Church euen as Chrysostome hath expounded it as wee haue before obserued it and put it downe in the first Chapter To be short it is verie manifest and plaine that there must be in the Church Auncients or ouerwatchers appointed to this end to watch ouer the manners of the people and who also together with the Pastors must looke to the exercise and execution of discipline that the Church may be well guided and gouerned The fourth head or point is Of the corrections and censures of the Church touching the corrections and censures of the Churche we haue saide that in euerie Church there ought to be a Consistorie to exercise and execute the discipline Nowe we adde that this ought to be found true and declared specially in the corrections and censures Wherevpon we haue certaine considerations to be obserued and marked The first is that we must make a differeÌ„ce betwene secret faults and those which are publike and open that we may applie thereto meete and conuenient censures I call them secret faults which are knowne to one alone or to verie fewe persons And I call them publike and open faults which are notorious and manifestly knowne of euerie one or else of verie many men If then the faultes be secrete we must follow in the correction and amendment thereof the rule which is prescribed by Iesus Christ in Matth. 18. Matt. 18.15 where it is saide If thy brother offend or sinne against thee goe tell him therof betweene thee and him alone c. But if the faults be publike and open we must folow the commandement and example of Saint Paul 1. Tim. 5.20 His commaundement is this Such as offend reproue openly that the rest also may feare His example is in that when S. Peter had committed an offensiue fault he did not warne him thereof apart Gal. 2.14 or by him selfe but did reproue him openly and that before the Church The second consideration is that among open faultes and offences there are some which are lesse than other some are and therefore discretion and iudgement ought to be vsed in the censuring thereof But all the circumstances cannot be easily expressed wherefore the Consistorie ought to be wise and of good iudgement to practise the admonition and warning of S. Iude de 22. 23. when he saith Haue compassion of some in putting difference and other some which feare pulling them out of the fire For amongest faults some deserue but simple or bare admonition alone othersome suspention froÌ„ the holie supper others excommunication and other some other censure But we can not be deceiued in this what so euer it be in following doing that which the word of God commaundeth vs that is to say to cut off from the Church rebellious and impeniteÌ„t persons also faultie persons Matt 18.17 1. Cor. 5.3.4 Tit. 3.10 which stand stiffe in their faultes and consequently heretikes The thirde consideration is that when the question is of censures and namely of cutting off from the vse of the supper or of excommunication one alone should not take vpon him the knowledge thereof but it is necessarie and meete that the iudgement of the Church should be interposed or come betweene For one man alone what so euer graces he hath receiued from God cannot or ought not to attribute vnto him selfe such an authoritie And therefore S. Paul being willing to excommunicate the incestuous person saith thus 1. Cor. 5.3.4.5 I verily as absent in body but present in spirit haue determined alreadie as though I were present that he that hath thus done this thing when ye are gathered together and my spirite in the name of our Lord Iesus Christ that such a one I say by the power of our Lord Iesus Christ be deliuered vnto Sathan c. Although hee was an Apostle yet he alone and of his owne authoritie doth not cut off from the Church this incestuous person but communicateth his aduice order to with the Church to the ende that the matter might be done by common authoritie consent And indeed in old time this was the common vsual maner to wit that the Ecclesiastical censures should be executed by the Consistorie For as it appeareth by the Apologetike Tertul. Apologeti cap. 39. or defensiue writing of Tertullian if question shoulde bee had touching them that ought to be excommunicated or of them that had committed certaine faultes whether they ought to be receiued or no this authoritie appertained to the Ministers and Elders of the Church who ordinarily and commonly assembled and met together for that purpose and matter But the denouncing or publishing of the excommunication or the casting of one out or the publike receiuing of him againe before the Church was done by the Pastour In this sort Origen ordaineth

Titus 1.7 c. describing what qualities and conditions ought to bee alwayes in those which shoulde be chosen for pastours of the Church make any meÌ„tion at all of this succession No indeede And yet notwithstanding it had beene verie fit yea necessarie if the succession whereof we speake had beene wholie required in a Bishop or Pastor to make his vocation sure certaine and lawfull But that we may not speak confusedly of this point we must distinguish betwene the succession of persons or that which is of the chaire and place and betweene the succession of doctrine and office As concerning the succession of doctrin we say that it is altogether on our side no whit at all on the Romishe Catholikes side for we make profession to teach the pure worde of God alone following therin the Prophetes and Apostles whereas they of the Romish Church staying them selues vpon their inuentions teach for doctrine Matt. 15.9 the traditions and commaundementes of men which thing Iesus Christ expresly forbiddeth And as touching that succession which concerneth the execution of the office or of all the chardge and dutie of Pastours which consisteth in preaching the gospel purely in administring the sacramentes lawfullie in caring for the poore in visiting the sicke in redressing offences in exhorting comforting teaching reprouing and such like exercises trueth it selfe and experience doe sufficiently shewe who do indeede and verilie succeede the Apostles therein whether the priestes of the Romish Church or we Lib. 19. cap. 19. de Ciuitat Dei Saint Augustine hath sometimes saide That the name of a Bishop is a name of charge or burthen and not of honour that he indeed is a Bishop which desireth to profit his flocke in teaching them and not simplie to beare rule ouer the same Aug. cont Cresco GraÌ„mat lib. 2. cap. 11. Also in an other place We are not Bishops of our selues but for them to whoÌ„ we administer the word Sacraments Now here I speake vnto all Cardinalls Bishops Abbots Priors Curates and other priestes together with their Pope himselfe and will them to examine and iudge themselues in their owne conferences and see whether they can with good right boast themselues to bee the Apostles successors in sound doctrine and in faithfull execution of their charge and office and to marke how they obserue these canons which they attribute to the Apostles whereof the fiftie eight canon Can. Apost can 58. excommunicateth the Bishoppes and Elders who haue not anie care either of their cleargie or of the people the charge of whome is coÌ„mitted vnto them and which doe not teach them in the doctrine of true religion which canon also ordeineth that if such continue in their negligence and carelesnesse they shoulde be deposed There resteth the succession of persons or that which is of the Church or place touching which first we say that the auncient doctours did not alwayes aide themselues with this argument when they were to fight with heretikes for hauing to deale with such as did receiue and allowe the worde of God as well as themselues the dispute and matter in controuersie betwen them being onely in the true interpretation thereof they contented themselues to alledge scripture expounding places one by an other euen as Saint Augustine saith That that which is darke in one August is cleare and manifest in an other But when they were to reason against them that would add to the holy scriptures as Manichaeus who woulde that men shoulde receiue his Epistle which hee called fundamentable euen as it were the Gospell it selfe there and in that respect they serued their turne with the argument of succession And yet when they vsed it it was not either their onely or their principall defence For in the first place they shewed by the worde of God that they were in error and afterwardes added as a good bulwark or meane of resistaunce the consent of the Church witnessed by a continuall succession of all ages and times Also they helped themselues therewith as with a verie likely or probable argument and good inough in the defence of trueth against errour but yet not so as though it had a like force and strength for the maintenance of error against trueth it selfe Lastly when they demaunded of heretikes from whence they came from whome they descended who were their predecessours c. they meant not to speake of their vocation or calling which they neuer called into doubte or question for the greatest number of them were Bishoppes as Nestorius was Bishop of Constantinople Samosatenus of Antioche all lawfully called and hauing right and authoritie to teach in the Church but they meant to speak of their doctrine whiche was newe and not hearde of before Wherfore when they alledged or layd succession for them selues they did not so much meane the occupying of the chaire or enioying of the place as the continuance conformitie and agreement of the doctrine whereas on the otherside our aduersaries do not demaund of vs who were the authours of our doctrine but inquire of vs touching our vocation and calling and are contented with this to declare that their Bishoppes are descended from al antiquitie but not their doctrine and yet notwithstanding they deceiue them selues For neither in the primitiue Church neyther long time after such Bishoppes as be nowe in the popedome had any place so that a man may safely say they are not descended from the Apostles nor from the true successors To conclude we say that it is verie certaine that such a succession of the pastors in the primitiue Church was of greate weighte and importance because the pastors at that time had not onely the name and title of pastors but did withall faythfully exercise the Charge and office thereof But what is at this day the dutie of Bishops and priests of the Church of Rome Let the most sounde iudge thereof Is the controuersie in the Church touching succession to some inheritaunce to haue the possession and enioying thereof No but rather for men to set their hands to worke and labour as the Apostles haue done to watch diligently ouer Christes flocke and to minister vnto it the foode which is necessarie and meete for it As S. Paul saith If any man desire the office of a Bishop 1. Tim. 3.1 he desireth a good or excellent worke And againe speaking vnto Bishops Act. 20.28 Take heede to your selues saith he and to the whole flock whereof the holy Ghost hath made you Bishoppes or ouerseers to feede the Church of God And S. Peter The Elders 1. Pet. 5.12 which are among you I beseech which am also an elder with them feede the flocke of Christ which is committed vnto you caring for it not by consent c. The succession then of the Chaire or place is nothing without the succession of doctrine dutie Cyprian lib. 1. epl 4. For if the Bishoppe be deade as saith S. Cyprian when no

some of them they pleasing theÌ„ selues and being desirous to continue in their former dissolution and leudnes Here to alledge that for the making of and extraordinarie vocation certaine and approued some miracles are necessarie or else some certaine plaine and manifest places of scripture is to no purpose at all or they say as much as if they saide nothing For as concerning places of scripture we are not destitute thereof Iesus Christ speaking in the Gospell to the Priestes who did not well and rightly execute their office in their charges demaundeth of them When the Lord of the vineyard shal come Matth. 21.40.41 what will he doe to these wicked husbandmen Vnto whome they aunswere condemning them selues He will cruelly destroy these wicked men and will let out his vineyard vnto other husbandmen which shall deliuer him the fruites in their seasons Now this was indeed iustly and faithfully accomplished For the Lorde tooke away his vineyard that is to say the gouernement of his Church from the Priestes Scribes and Elders of the people who did not yeld him the fruits which did belong vnto him and committed the same vnto other husbandmen that is to his Apostles and their successors which haue yelded him fruites in their seasons And euen in like manner hath the Lorde done in the Popedome beholding euill workmen in his vineyard that is to say wicked naughtie Pastors in his Church which did not at any hand their duetie and office he hath not destroyed his Church but hath chaunged the state and condition thereof taking away her blind guides and giuing vnto her others which see clearely It is also written in the Apocalipse The holy citie shall they tread vnder foote two and fortie monethes Reu. 11.2.3 but I will giue power vnto my two witnesses and they shall prophecie a thousand two hundred and threescore dayes In which place S. Iohn foretelleth the generall corruption of the Church which shall come to passe in the last times yet so that withall he giueth vs to vnderstand that God will not suffer his seruice to continue so corrupted and bastardly but that he wil reforme it and bring it to her former perfection and soundnesse and that for this purpose he will raise and stirre vp witnesses of his owne to prophecie and speake against so greeuous a corruption And howe shall this be done by vsing an extraordinarie manner Luk. 9.49 We may also verie well applie to this purpose the example of him who cast out diuels in the name of Iesus Christ For the Apostles would haue hindred him bicause he did not followe Iesus Christ as they did But Iesus Christe saith vnto them Take heede that ye forbid him not or hinder him for saith he he that is not against vs is with vs. It is verie true indeede that such an extraordinarie vocation ought not to be lightly approued but it is also as true that it ought not as lightly be condemned But we haue a certaine and manifest testimonie of this extraordinarie vocation in Phillip Act. 6.5 8.5 For he being onely ordained a Deacon at Ierusalem was afterwardes extraordinarily called by God to preach Iesus Christ Beside the first restorers of the Church of our age or time who were extraordinarily called are not to be reproued or blamed for rashnesse For as in a citie besieged by the enimie or assaulted with fire when they which were ordinarily called for the safegarde defence thereof and to giue order in the daunger of fire should be them selues the first enimies and putters to of fire if it fall out that certaine citizens hauing other charges or offices in the citie or else if they were but priuate and particular persons would come and set vp them selues and imploy them selues in running to the breach and fire to the end that they might preserue the citie so farre off is it that they deserue or ought to be reprehended as traitors and vnfaithful persons that on the other side for a fact so courteous gentle yea so profitable to the countrie they were greatly to be praised as verie good citizens and true friendes preseruers of the countrie so when the ordinarie saueguardes or keepers of Gods owne house haue declared them selues to be enimies thereof and putters too of fire to ouerthrowe and marre all they that are afterwardes aduaunced and set forwardes them selues to resist them and to maintain the right and estate of the saide house yea although they haue had no manner of ordinarie vocation but in their owne consciences haue onely felt them selues extraordinarily called for to execute such an office or charge so farre off is it that either they may or ought to be blamed that contrariwise they deserue honour great praise And yet this is here to be noted that albeit al are not enioyned or commanded to preach as wel as all are commanded to oppose or set them selues against false prophets yet by consequent it followeth verie wel that if any do aduaunce or set forward them selues to oppose or set them selues against false prophets they haue done nothing against their vocation or calling Add also that euen those which in the beginning were extraordinarily called hauing faithfully acquitted and behaued them selues in their charges in preaching the truth and being receiued and allowed of the people that vocatioÌ„ of theirs which before was extraordinarie hath ceased yea must cease and afterwards is become ordinarie And as concerning miracles we will shortly aunswere thereto Let the Romish Catholikes shewe what miracles Isaiah Amos Obadiah Nahum Zechariah and many other Prophets did whom God did extraordinarily stirre vp where they which had the order and gouernement in their owne handes abused the same Next let them consider Matt. 12.39 that it appertaineth to an euil adulterous generation to demaund seeke signes as Iesus Christ saith Thirdly that miracles may seduce and deceiue For we read that false prophets seducers Deut. 13.1 c. Matt. 24.24 and deceiuers haue sometimes done them thereby to deceiue men and to make approued their false doctrines 2. Thes 2.9 and to increase and strengthen their superstitions and idolatries And therefore we ought not by miracles to iudge of the vocation and doctrine but rather on the other side by the vocation and doctrine we ought to iudge of miracles and signes The other thing which we aunswere touching the vocation and calling of our first ministers is that we may verie well stop the mouthes of the Romishe Catholikes if we would alledge that those ministers them selues for the most part had in respect of them selues an ordinarie vocation being indeede called in their time by the Pope and by him established and set in their charges and therefore by consequent had authoritie and right to goe vp into the pulpit and to teach in the Church as Luther Zwinglius Oecolampadius Bucer and before them Wicklef and Iohn Hus. Also that in England Sweden and Denmarke the right

among the Apostles we must then say by the contrarie that the virgine Marie is the last and least of all women bicause in the first chapter of the Actes Act. 1.13.14 where also S. Peter is set the first in the catalogue or nuÌ„ber she is set the last after others Which matter the Romish Catholikes will not at any hand say or affirme which if they should it would be found in deede a verie absurde thing Thirdly we read in many places that S. Peter is not named first And S. Paul in the second Chapter of his Epistle to the Galathians Gal. 2.9 placeth Iames before him Iames then by this reason should haue authoritie ouer Peter bicause he is named before him Besides in the Councel of Ierusalem the speach aduice of Iames which was had after that Peter had giuen his Act. 15.13 c. had such weight with it that all consented and agreed to his iudgement And thus much concerning the first point Let vs come to the other which concerneth the Pope who saith that he is Saint Peters successor and so by consequent the head of the Church First if it manifestly appeare by that which hath bene said heretofore that Saint Peter was neuer established head of the Church and that he neuer had any such preheminence and authoritie attributed vnto him by what title or right can or will the Pope who saith that he is his successor pretend at this day any such Lordship rule and authoritie Let vs also on the other side well marke this S. Peter died as they say vnder Nero and there succeeded him Lucius Cletus Clemens in the time of S. Iohn who liued vnder Domitian and euen vnto Traian his dayes Now if they of the Church of Rome will say that the Popes which succeeded S. Peter were the heads of the Church to whome all the rest of the Bishops ought to be subiect they must of necessitie be driuen to confesse that S. Iohn was subiect to Lucius to Cletus and to Clemens Moreouer if S. Peters successors be the heads of the Church Clemens who succeeded him in the third place as they say was so likewise But let vs heare what he him selfe saith in an Epistle which as some say he writ to Iames Bishop of Ierusalem Tom. 1. Concil pag. 135. col 2. The title or inscription is this Clemens to Iames the Lords brother Bishop of Bishops gouernour of the Church of Ierusalem and of all other Churches which by the prouidence of God are throughout all the world If Clemens were the vniuersall Bishop why did he spoyle him selfe of his owne titles to attribute ascribe and giue the same vnto Iames to whome they did not belong Furthermore who is he that hath lifted vp the Pope into this goodly degree of honor Is it Iesus Christ or his Apostles No in deede for we reade that Bonifacius the third of that name Bishop of Rome was by the Emperour Phocas ordained the first souereigne or chiefe of all Christendome and the Chuuch of Rome established head of all the Churches in the world this was about the yere of Christ sixe hundred and foure This Phocas as the historie writers rehearse and record was a traitor and an vnfaithful murderer of the Emperor Mauritius his master for as the said Mauritius at a certaine time shewed him self ouer seuere and rigorous against his souldiers they being giuen to debate and contention chose Phocas for Emperor who in Calcedonia immediately caused to be cut off the forenamed Mauritius his owne head his armes also and his three sonnes named Theodorus Tiberius and Constantine But he receiued his paiment and reward for it afterwards For hauing reigned eight yeares he was at the last slaine by the common people in the yeare of Christ 612. Behold and marke by whome the primacie of the Romish Church was established and the Romane Bishop made an vniuersall Bishop there being before not so much as any newes of it For as concerning a certaine Edict or decre which they alledge by which Constantine the great a Christian Emperor gaue vnto Siluester the Bishop of Rome about the yeare of Christ 317. spirituall domination and gouernement ouer all the Churches of the whole world also the iewels and kingly ornaments yea the Empire it selfe and politike gouernement ouer all the West parts it is a writing found and forged for and at their pleasure full of lyings also and falshoodes which may be easily proued by these reasons There are none of all the approued historiographers during certaine ages which make mention thereof after any sort as Eusebius Eutropius Ruffinus Socrates Theodoretus Beda Euagrius Paulus Diaconus Zonaras Nicephorus Orosius either other the like yea they which haue written the liues of the Emperours and Popes haue not any whit at all spoken thereof No more haue the auncient Doctours Athanasius Basilius Saint Ambrose Gregorie Nissenus Gregorius Nazianzenus Optatus Milenitanus Saint Augustine Chrysostome which is more the Bishops of Rome them selues haue not saide any thing thereof no not in Councels when they haue taken vpon them the care and charge to maintaine their primacie which would notwithstanding haue bene a good buckler and shield of defence for them If Constantine gaue to the Romane Bishop the primacie ouer Constantinople Antioch Alexandria Ierusalem and all other Churches what reason had he to suffer in the Councel of Nice whereat he him selfe was present that the contrarie should there be determined and concluded Concil Nic. Can. 6. habetur tom 1. Concil pag. 342. For in that Councel it was concluded that the Bishop of Rome should not be preferred before the Bishop of Alexandria or of Antioch or of Ierusalem If the foresaid Emperour ordained that the Bishop of Rome should be helde and taken for the head of all the Churches of the world wherefore then did Bonifacius demaund and seeke the same of Phocas whereas he should rather haue required to haue kept the same to himselfe and his successors which was long before graunted by Constantine to his predecessors With what conscience would Constantine giue vnto Siluester lordship and gouernment ouer the Churches and the Empire he him selfe being a Christian and therfore by coÌ„sequent knowing very well that there was a distinction and difference betweene the office of the Pastors of the Church and the charge and duetie of Magistrates Eusebius euen as Eusebius witnesseth of him that he was accustomed to say that the Lorde had giuen and committed the inwarde charge of the Churche to the elders ministers but the outward to him If wee woulde consider Siluester with what conscience also coulde hee accepte the saide donation or gift the vse whereof as he well inough knewe Iesus Christ had forbidden him Luk. 22.25 Matt. 22.21 for hee was not ignorant of this sentence The kinges of the nations beare rule c. but it shall not bee so amongest you Also Giue vnto Caesar the thinges which are

the first place had an excellent gift and singular grace to interprete the scripture 1. Cor. 11.4 also they were such as were indued 1. Cor. 14.1 c. with great wisdome and readinesse well to prouide for the necessitie of the Church and to speake properly they were as interpreters of the will of God In this ranke or order were comprehended the Prophetes that had the gift to vnderstand foresee reueale things to come Act. 11.28 such a one was Agabus who by the holie Ghost foretolde that a great famine should fall throughout all the world which also came to passe in the Emperour Claudius Caesars dayes also that Saint Paul should be bound at Ierusalem Act. 21.10 c. Act. 13.1 There is mention made also in the thirteenth of the Actes of certaine Prophetes of the Church of Antioch to wit Barnabas and Simion who was called Niger and Lucius of Cyrene and Manahen which had bene brought vp with Herode the Tetrarch and Saul And in the one and twentie Act. 21.9 mention is made of Phillips foure daughters which did prophecie These degrees or this office of Prophetes was ordained by GOD to indure but for a time onely as the Apostles Euangelists Euangelistes generally are those which performe the office of an Euangelist that is to say which preach the Gospell Sometimes also this name Euangelist is referred to those foure who haue written the storie of the Gospell that is to say S. Matthewe S. Marke S. Luke and S. Iohn But in this order of the Church the question is of an other charge or office These men of whome we speake were as it were fellowe helpers to the Apostles whome they did followe and were almost continually in coÌ„panie with And their office came somewhat nigh to the office of an Apostle the difference was onely in the degree of dignitie Of this sort were Silas Timothie and such like In the one and twentie of the Actes Philip is called an Euangelist Act. 21.8 And Saint Paule admonisheth Timothie in one of the Epistles which he wrote vnto him 2. Tim. 4.5 to continue to doe the worke of an Euangelist These likewise had their time and are no more in vse at this present Pastors are they Pastors that haue the charge of some certaine flockes and of some certaine Churches to rule and gouerne the same preaching the Gospell administring the sacramentes and exercising discipline in those Churches This degree and office must haue his course and continue in the Church euen vntill the end of the world Doctors Doctors are they which the Church in olde time called Catechisers that is to say instructors or teachers whose charge and office was plainely and simplie to expound the scriptures that men might haue the right sense and vnderstanding thereof and namely to teach the Catechumini that is to say those that were yet to be instructed in the pointes and principles of Christian religion Of this sort are the Doctors and teachers of our age which teach youth in schooles expounding vnto them the scripture And their office consisteth herein carefully to prouide that sound doctrine may be kept published to the end that pure religion may continue and remaine in the Church Some suppose that the office of Pastor Doctor is all one as Chrysostome and S. Augustine yet there is no dout but that they are two distinct offices which men may not confound and mingle together For albeit that this be the charge and office of al Pastors to teach yet they go somewhat further than the Doctors do For first and formost they preach and exhort applying the doctrine to the necessities of the Church next they administer the sacraments and in the third place they haue the charge gouernement and execution of the discipline to which matters the Doctors charge reacheth not they being only ordained to expound the scriptures to the end that pure and sound doctrine may alwaies be preserued maintained in the Church And indeed such a one may be verie apt to execute the office of the Doctor as hath not the gift to preach such a one on the other side may very well haue the gift to preach as shall not at any hand be meete or fit to exercise the charge and office of the Doctor although that sometimes he that shall be the Pastor may also well be the Doctor but yet this is to be marked that they are diuers and seuerall charges or offices And these be the fiue degrees or orders of ministers to whome the Lord hath coÌ„mitted the gouernement of his Church to feede the same of which fiue the last two onely remaine to be alwayes vsed in his Church Saint Paule indeede maketh mention in other places of some other names Bishops and Elders or Auncients as of Bishops that is to say watchmen or ouerwatchers and of Elders that is to say Senators or Ancients but these two names signifie one and the selfe same thing as the Apostle him selfe declareth Titus 1.5 writing to Titus For marke what he saith For this cause left I thee in Creete that thou shouldest continue to redresse the things that remaine that thou shouldest ordaine Elders that is to say Auncients in euerie citie as I appointed thee And afterwardes he addeth an excellent description of true Elders and Auncients For a Bishop saith he must be vnblameable as the guider or steward of Gods owne house and so foorth We see that those whome he named Elders or Auncients in one verse he nameth the same Bishops in an other verse Nowe these two names of Bishop and Elder and the name also of Pastor are taken in the scripture to signifie one and the selfe same estate For the charge and office of the Pastor is to feede the sheepe as appeareth by that which the Lorde saith in the foure and thirtie chapter of Ezechiel Ezech. 34.2 Woe be to the sheepheards of Israel which feed themselues Should not the sheepheards feede the flockes But the Bishops and Elders are called to the same thing Act. 20.28 as both Saint Paule and Saint Peter doe declare Saint Paule speaking thus Take heede to your selues and to the whole flocke ouer which the holie Ghost hath made you Bishoppes or ouerseers to feede the Churche of GOD which he hath redeemed with his owne bloud And Saint Peter thus 1. Pet. 5.1.2 The Elders which are amongest you I beseech which am also an Elder with you Feede the flocke of Christ which is committed vnto you caring for it not by constraint c. If one would knowe the reason why the Pastours are called Elders or Auncients it is for honours sake not as though when in olde time they chose Pastours they were all auncient in age and yeares but bicause that they specially chose them from amongest the Auncients and also bicause they ought to be men both ripe wise and also verie well experienced Olde age

or assemblie 2 Sometimes it is put for the assemblie of citizens and burgesses of a towne in which meeting they intreate of the common and ordinarie affaires of the common wealth and so doth Saint Luke vse it Act. 19.32.39 Actes 19.32.39 3 It is also taken for the place whether the assemblie is called together as Iudeth 6. Iudeth 6.16 verse 16. And they called together all auncients of the citie and all their youth ranne together to the Church or assemblie that is to say to the place of the congregation or assemblie 4 Also for the Senate or consistorie of the Church that is to say for the Pastors and Elders of the Church who are indeed the conductours and guiders thereof Matt. 19.17 as when Iesus Christ saith Tell the Churche Chrysostom Hom. 62. vpon Matth. that is to say euen as Chrysostome also expoundeth it the Pastours leaders and gouernours of the Churche according wherevnto we see that Saint Iohn making mention of the consistorie of the Iewes in which it was sometimes determined to thrust out of the Synagogue euerie one that would confesse Iesus Christ Ioh. 9.22 he saith generally that the Iewes made this decree although it was indeede the Consistorie onely 5 But in the question or matter of Christian religion it is taken for the companie and assemblie of faithfull people which make profession of the true pure religion of God Of this Church speaketh S. Paul when he saith to the Pastors thereof Take heede to your selues Act. 20.28 and to all the flocke whereof the holie Ghost hath made you Bishops or ouerseers to feede the Church of GOD which he hath purchased with his owne bloud But here we must obserue certaine distinctions for euen in this signification the Church is commonly distinguished into three sortes First it is called triumphant or else militant The Church triumphant is the companie of blessed spirites who hauing gotten victorie through Iesus Christ against their enimies the diuell the world the flesh sinne death and hell triumph at this present on high in heauen praising God and celebrating the glorie of his name with all ioyfulnesse We haue a goodly description of the Church in the Reuelation Reu. 7.9.10 Cap. 7.9.10 The Church militant is the assemblie of all the faithful people who as yet on earth fight vnder the banner or standard of Iesus Christ their head against the foresaide enimies whose armours or weapons are set out by S. Paule in the Ephesians Ephes 6.13.14 c. chap. 6. For it is not the Lords will that so long as we are to walke here belowe we should be without afflictions but he will haue vs to be continually in the battell and alwayes troubled and tormented through the malice of men yea so much the more by how much we shall earnestly indeuour to serue him in all godlinesse and holinesse Act. 14.22 this matter also being alreadie concluded that by many tribulations we must enter into the kingdome of God Wherevnto do appertaine also Ioh. 15.20.16.2 2. Tim. 3.12 the sentences of Iesus Christ and S. Paul Ioh. 15.20 Ioh. 16.2 2. Tim. 3.12 But hereafter we will speake more largely of the afflictions of the Church The second distinction is that the Church is called either Catholike that is to say vniuersall or generall being dispersed thoroughout the world and comprehending vniuersally all the faithfull and elect people of God or else particular which is a part of the vniuersall for we vse to call them particular Churches or congregations which are limited within a certaine number and inclosed in certaine places being as it is said before partes and members of the vniuersall such in former time were the Churches of Corinthus Rome Ephesus such are at this day the Churches of Fraunce Germanie England Switzerland and other places of all which together consisteth the vniuersal which notwithstaÌ„ding is but one as anon we shal see The third distinction is that the Church is sometimes said to be inuisible and sometimes visible The inuisible Church is streitly and narrowly considered and is the verie same which before we called Catholike or vniuersall comprehending only the faithfull and elect in which number they also are to be accounted that be already dead The visible Church is considered more largely and comprehendeth al them which are called by the preaching of the Gospel to be of Christes flocke August in Psal 64. S. Augustine vseth this distinction in his writings For writing vpon the 64. Psalm he saith that the Church which is signified by Ierusalem tooke beginning from Abell and Babylon from Caine and yet notwithstanding in his booke of Baptisme against the Donatistes chap. 16. August li. 1. cont Donatist cap. 1.6 taking the Church in a more generall signification he saith that the same which begate ingendered and brought foorth Abell Enoch Noah Abraham and the Prophetes did also begette ingender and bring foorth Caine Ismael Dathan and others such like But we must more narrowly and deepely search this matter declare what it is which doth properly belong to the Church as well Catholike and invisible as to other which I saide was visible But first of the Catholike and inuisible Church CHAP. II. Of the Catholike and inuisible Church which indeede is but one albeit it haue many particular partes and members BY that which hath bene said before it is an easie matter to gather and make a good and certaine definition of the Church Wherefore first we say that the Catholike and inuisible Churche is the companie of all faithfull people scattred throughout the whole world whom God hath chosen to euerlasting life With this definition agreeth that which may be gathered out of that which Saint Paule saith to the Corinthians to wit that the Churche is the companie of all those 1. Cor. 1.2 that being sanctified through Iesus Christe and called to be Saintes doe call vpon the name of our Lorde Iesus Christe in euerie place The Church then is not an house of wood or of stone builded by mans hande but the congregation commonaltie and fellowship of all those which followe the trueth of faith Which matter also we may confirme by these reasons following Gal. 1.13 Act. 9.14 First S. Paul confesseth That he persecuted the Church of God Ananias saith that he had authoritie from the high Priestes to bind all those that called vppon the name of the Lorde that is to say Christians Here we see that Saint Paul calleth those the Church whome Ananias nameth Christians or such as did call vpon the name of the Lord. Ephe. 1.23 1. Cor. 12.27 Secondarilie the Church is called the bodie of Christe and the companie of faithfull people is also called the bodie of Christ wherevpon it followeth that the Church is no other thing but the companie of the faithfull Ioh. 10.16 Thirdlie Iesus Christ him selfe calleth the Church a sheepefolde wherevnto sheepe appertein and

doctrine of saluation confirming his Gospell by excellent miracles and authenticall signes worthie of credite by which he did euidently shewe vnto them that he was the verie Messias promised in the lawe and the true and onely redeemer of the worlde but howe did these miserable people gouerne and behaue them selues in that behalfe Their obstinacie and rebellion was so great that they were not onely content desperatly to reiect and throwe from them the doctrine of the holie Gospell slaundering it and accusing it of falsehood but which is worse they killed and cruelly murdered the onely sonne of GOD and outragiously persecuted the Apostles as before that they had put to death also euen their owne Prophets and other Christians Who is he then which will affirme that these wicked people did not through their rebellion and pride iustly deserue to be deliuered and giuen ouer for a pray vnto Sathan and to be deceiued through the subtilties and craftes of his false doctrine The same is fallen out in our time and continueth yet euen euery day For there are diuers which are in such sort blinded before hand possessed with the darknesses of the prince of this world that they doe not onely despise all true religion and doctrine but also they inforce and straine them selues to bring into credite and estimation all the dreames dotages raylings and false opinions of Antichrist and his instrumentes in so much that for to attaine thereto they cease not to make warre vpon the poore faithfull people desiring with a burning affection the sheading of their bloud Who is he then which dare say that such people are not verie worthie and meete to be deliuered vnto Sathan that they may be so made drunken with the deadly poison of his false doctrine as they may neuer after be able to taste or smel the sweetnes pleasantnes of the word of God To be short then in that the diuell hath so great a sway in the world it is a very manifest signe or as a man would say a banner displayed of the iust vengeance of GOD and of his horrible and fearefull furie vpon all those who reiect and persecute the Gospell of his sonne For the vngodly perseuering in their vnbeliefe deserue to be couered and clothed with so great abhomination seeing that the trueth of GOD can finde no place amongst them CHAP. VII That Iesus Christ alone is the head of his Church and not Saint Peter neither any Pope what so euer EXperience teacheth vs what euill it bringeth vs when we turne aside from the worde of God be it neuer so little In olde time all the Pastors of the Church were commonly called Elders Auncients Bishops and they were all brethren and fellowes equall also and of like authoritie in their ministeries And this continued vntill such time as he that was chosen in the assemblies of the Pastours there for the time to be president and to gather the voyces came at the last to be especially and as it were only named a Bishop Hence the diuell beganne to frame and spinne as it were the tyrannie of Antichrist in the Church euen such as we beholde it at this day so that the man of sinne 2. Thes 2.3.4 and sonne of destruction reuealed is set downe in the temple of God as God shewing him selfe as though he were God For from Bishops they came to Metropolitanes who also are called Archbishops that vnder goodly shew and great pretence For these Metropolitanes were not but as it were Presidents or rulers to set the other in order and to call them together when it was needfull to haue some Synode for the affaires and businesses of the Churches of the Prouince and in good order and without confusion to redresse and guide matters in the assemblies made From Metropolitanes they leaped to foure Patriarches as though the whole Christian common wealth ought to be diuided into foure partes and be ruled and gouerned by foure Prelates These Patriarches were one of Antioch who bare rule ouer Syria one of Alexandria who gouerned Egypt Ethiopia one of Constantinople bearing rule ouer Asia Grecia and Illyricum and one of Rome ruling all the West that is to say Italie France Spaine Germanie Herevpon afterwardes there arose contentions and stirres betwene these foure Patriarches touching their iurisdiction and primacie in so much that they in such sorte set them selues one of them against an other with the hurt and losse indeede of the poore Church that at the last two to wit that of Antioche and that of Alexandria gaue place and yelded their roomes to the other two that is Constantinople and Rome the controuersie betweene which endureth as yet euen vnto this day For it is not yet well determined nor made plaine which of these two ought to be head and vniuersall Bishop In some sorte to quiet them and to make them contented and to keepe them selues within their owne boundes men haue limitted their charges thus the Patriarch of Constantinople to beare rule ouer all the Churches of the East and the Patriarch of Rome to beare rule ouer all the Churches of the West Wherefore the laâ—ter of these two is he whom the Romish Catholikes make them selues to beleeue that he is the head of the vniuersall Church as being the Vicar of Iesus Christe on earth and the lawfull or right successour of Saint Peter But we haue here two pointes to examine and sift the one touching Saint Peter The other touching the Pope who saith that he is his successour Concerning the first we shall not finde in all the scriptures that S. Peter was ordained at any time to be head of the whole Church and to beare rule ouer it neither that he him self did at any time either pretend or vsurpe such a iurisdiction and primacie bicause it did not at any hand belong vnto him but vnto Iesus Christ alone as we hope to proue and manifestly to shewe it by the reasons following The first reason is this Iesus Christ alone is called the head of the Churche Ephesians 1. verse 22. Ephesians 5. verse 23. Ephes 1.22 Ephes 5.23 Saint Peter then is not otherwise the Churche should be a bodye with two heads If they wil replie and say that Iesus Christ indeede is the onely head of the Church bicause that he alone reigneth ouer it and that by his owne onely authoritie yet that this nothing hindreth but that there may be an other head ministeriall as they call it that is to say one in respect of the execution of the charge and office vnder him who should be his great Vicar and liuetenant generall for to gouerne the Church I will demaund of them to shewe me when and howe this ministeriall head was ordained by Iesus Christ for if Iesus Christ be God liuing for euer Rom. 9.5 what neede hath he of a successour If we haue all his will in writing Ioh. 15.15 Act. 20.27 Matt. 18.18.28.20 and if he

not be called the prince or chiefe of priestes or the high priestes or any such other like thing but only the Bishop of the first seate and that he himselfe shoulde not bee called vniuersall Bishoppe whiche laste clause Peter Grabbe the compiler or gatherer of the Tomes of the Councelles hath lefte out either by deceit or negligence I know not whether You see testimonies inowe gathered out of the most approued olde Doctours and such as bee best worthie of credit by which you may easily perceiue that this rule or authoritie ouer all Churches was not in their time attributed to the bishop of Rome and that the Churches themselues had not anie superioritie or authoritie one of them ouer an other but that they were all associated and vnited together that some obteyned not neyther more or lesse power then othersome yea wee reade that when the Romish Bishop woulde sometimes haue vsurped more authoritie than did appertayne vnto him other Bishoppes did stronglie and stedfastly resist him which appeareth by the historie following that Socrates an ecclesiastical historiographer writeth in his seconde booke and fifteenth Chapter and Sozomenus in his thirde booke and eight Chapter A certaine man named Athanasius one Paulinus being deposed from their charges by the Bishoppes of Asia assembled and mett together with their Metropolitane would needes complaine to the Bishop of Rome who easily gaue theÌ„ letters by which he did place them againe in their firste offices and did greeuously reproue and chide them who had put them therefrom But the bishops of Asia tooke this in such sorte that they obteyned of the councel of Antioch that letters should be written to Iulius Bishoppe of Rome by which there should be declared vnto him that he did attribute and take vnto himselfe an authoritie which did not at anye hande belong vnto him and that in so doing hee offered greate wronge to other Churches and other Bishoppes And there was added to the letters that he should no more meddle with them whom they had deposed theÌ„ they medled with those whiche were deposed by the Bishop of Rome and others which were ioyned with him therein To which purpose they alledged the example of Nouatus which was as yet verie freshe and newe For when this Nouatus was reiected by the bishoppe of Rome none of the rest of the Metropolitanes and Bishops of other prouinces did gainesay the same neither any manner of way intermedled therein Furthermore if that which is maintained and practised at this day amongst the Romish Catholikes touching the large iurisdiction soueraigntie of their Pope were in force by Gods lawe as they would persuade the simple people therof should not then all the foresaid Bishops all others together with their Councels and Churches which haue not at any time confessed the Bishop of Rome for their head be verie grieuously censured or punished and worthie of a verie seuere and sharpe reprehension It is true that men may find that some amongst the auncient Fathers haue sometimes called the Bishops of Rome high Priest Pope but they did heretofore call after the same sort all Bishops For as touching the name high Priest Theodo lib. 2. cap. 7. Theodoretus in his second booke chap. 7. speaketh on this maner that two hundreth and fiftie high priests were assembled together in Sardis And Athanasius in his first Oration against the Arrians Athanasius oratio 1. coÌ„tra Arrianos doth not only cal Iulius and Liberius the Bishops of Rome high Priests but also he calleth by the very same name the Bishops of Grecia Dacia Cappadocia Affrica Ruffin lib. 2 cap. 26. Italie Sicilia and Armenia Ruffinus also in the second booke sixe and twentie Chapter calleth Athanasius the great high Priest As concerning the name Pope we wil speake thereof by Gods grace and aide hereafter in the ninth Chapter Moreouer let vs consider by what tokens and markes the Pope of Rome saith that he is Saint Peters successour It is say the Romish Catholikes bicause that Saint Peter had his seat and chaire in the Church of Rome being there the Pastour and hauing borne rule there a long time and that after him there came in order his successors the Bishops of Rome hauing the same authoritie which he had before But touching the first it is vncerteine whether Saint Peter was Bishop of Rome or no at the least whether he bare rule there and helde the seat They are not able plainely to proue the same neither to approue it as truth at what time it was neither vnder what Emperour neither howe long bicause that out of the holie scriptures they are not able to bring so much as one onely probable coniecture Caluin li. 4. Instit cap. 6. sect 14. but rather the contrarie as Caluine hath well sufficiently declared in his Institutions Secondly if S. Peters abode at Rome hath giuen this authoritie to the Romish Bishops to the heads of the Church and vniuersall Bishops from whence commeth it Concil Nic. Can. 6. Concil Antioch Can. 13. that the Councels haue limitted to all the Patriarches who were many diuers yea euen after that thei were brought to foure their seueral charges making them Metropolitanes euerie one in his own prouince the Bishop of Rome hauing no more authoritie ouer others than others ouer him For at that time the Bishop of Rome might verie wel haue alledged S. Peters seate and the other Bishops Councels would very wel haue confessed and allowed the same if it had bene true and if the same could rightly haue giuen the title of primacie to the Bishop of Rome On the other side what an argument is this S. Peter was Bishop of Rome there suffered martyrdome therfore it followeth that this Church is the mother and mistresse of al the rest and that the Bishop therof is the vniuersall and general head of all Christendome Verily if in this respect the question be to establishe and set vp a primacie it ought rather to be placed at Ierusalem than at Rome For Saint Peter preached there Act. 2.14 Act. 2.12 yea the first after Christes ascention where he together with his fellowes and brethren builded vp the Church Act. 4.3 did great miracles was imprisoned Act. 5.18 and sundrie times persecuted The Prophets likewise preached there and all the Apostles yea which is more Iesus Christ him self Ioh. 2.13 7.14 8.2 c. 18.20 died there and rose againe and from thence ascended vp into heauen There also was the first Synode that euer was held in the Christian Church assembled of all the Apostles There also Iesus Christ sent downe his holie spirit vpon his Apostles and disciples Act. 15.6 c. Act. 2.1 c. And to be short from thence it was that the doctrine of saluation should come foorth to be spread abroad throughout al the world Isai 2.3 Michah 4.2 euen as the Prophets had before told which

commonly hath more wisedome more experience and grauitie But yet it doth not alwayes fall out that white or grey haire maketh men wise yea sometimes we shall finde yong men which are farre more fit to exercise and execute the charge and office of a Pastour such a one was Timothie than those that be of greater yeares It is true that there are two sorts of Elders that is to say Ancients One sort haue charge and office to minister the worde of GOD and sacraments and to watch ouer the discipline and ouer the whole Church The other are ioyned vnto these to ayde them in the exercising and execution of discipline without medling any whit at all in the preaching c. Saint Paule setteth out this order when he saith to Timothie 1. Tim. 5.17 The Elders that rule well are worthie of double honour specially they which labour in the word and doctrine For in that he maketh mention of bearing rule he giueth vs well to vnderstand that those whome he nameth Elders or Auncients that is to say the Pastours and such as are ioyned vnto them are chosen to haue charge and office in the Church ouer the people And in that he more commendeth those which minister the word and doctrine than the other he euidently declareth that al haue not one and the selfe same charge We may behold this order euen at this day obserued in the reformed Churches Deacons The Apostle maketh mention likewise of Deacons which word is taken in holie scripture in two senses or sortes Somtimes generally for euerie minister or seruitour In which sense S. Paule calleth the Magistrate the Deacon of God that is to say Rom. 13.4 Ephe. 3.7 Rom. 15.8 the seruaunt or minister of GOD and hee nameth himselfe the Deacon that is to say the minister of the Gospell as also he calleth Iesus Christ the deacon of Circumcision that is to say the minister thereof Wherefore being so taken and referred to the estate calling of the pastor it is commonly translated and turned by this worde minister or seruaunt Coloss 1.7 1. Cor. 3.5 as in the first chapter of the Epistle to the Colossians and the third Chapter of the first Epistle to the Corinthians But sometimes it is taken more straitely for theÌ„ which haue a charge and office to gather the almes to dispense or bestow theÌ„ among the poore The first occasion that was giueÌ„ to chose these deacons in the Church was this because the Apostles could not verie wel prouide for our furnishe both the charge of preaching the worde and of distributing the goods of the poore And for this cause were the seuen Deacons chosen Actes 6.2 of whom is spoken Actes 6. And the conditions and qualities which ought to bee in the Deacons that men will chose are there described and set out and also in the third chapter of the first Epistle to Timothie 1. Tim. 3.8 c. These are the degrees of the Church or ecclesiastical orders which Iesus Christ him selfe sette vp and his Apostles after him established for the regiment and gouernment of the Church which order was afterwardes in the Popedome by litle and litle not onely corrupted but vtterly ouerthrown For in that tyrannous king dome after that corruption had once craftilie ouertaken or stolne vppon the doctrine of the Church they diuised and forged a stewardshippe dispensation and bestowing of ecclesiasticall offices and charges which was altogether farre of and estraunged from the former simplicitie plainenes whereof we haue spokeÌ„ Wherin first they made a sacrament without the warrant of Gods worde of the orders and degrees of ministers Afterwards they diuised a certaine kinde of creame or oyle to anoint theÌ„ as they say but indeed it is to grease or smeare them fetching that though a false zeale from Aaron and that which was done in olde time vnder the lawe Also shauing or sheering specially of the crowne of the heade against the custome both of the Apostles and of the primitiue Church Actes 18.18 It is true indeed that S. Paul did once cause his heade to be shorne in Cenchrea after the manner of the Iewes but it was by reason of a vow which he had made and not that he was then ordeined into some ministery but a great while after his calling And in that hee caused himselfe to be shorne he did it not for any other purpose but to applie himselfe thereby to the Iewes who were as yet verie rude and not well instructed 1. Cor. 9.20 as hee himselfe protesteth in the Epistle to the Corinthians That of his owne accorde and willingly hee became vnder the Lawe although hee were deliuered therefrom to the end he might winne the Iewes Orders of the Romish Church Next they established or made seuen orders of the Church the first Porters or doore keepers the second Readers the thirde Exorcistes or in playne english Coniurers who as they faine had power giuen them to lay their handes vpon mad men and men possessed with diuels and to heale them the fourth Acoluthes that is to say followers who waited vpon the Bishop in his houshold seruices and did continually accompany him first for honours sake and then that no suspicion should arise of them the fifth Subdeacons or vnderdeacons the sixt Deacons and the seuenth Priestes of which last sort they haue made many degrees whereof they call some simple or single Chaplaines Others Curates and Vicars others Bishops others Archbishops or Metropolitanes other some Cardinalls And afterward they came to the foure Patriarches and lastly to the Pope himselfe But from whence commeth this goodly hierarchie or order of Priests who hath established it set it in nature or being Did Iesus Christ or his Apostles the scripture maketh no mentioÌ„ therof But let vs discourse a little vpon the fountaine and beginning of these goodly degres I say and meane onely of those which they conteine vnder the name Priest For the others keepe not the place of true Bishops and pastors of the Church as these would seeme to doe And yet notwithstanding hee that will heare speach thereof Theod. Beza lib. Confe Punct 7. cap 11. let him reade the confession of Theodorus Beza As concerning Chaplaines Durandus in his booke called Rationale diuinorum offic alleageth two reasons to shew why priests were so called The one is because the kings of France in time heretofore when they went to warre were wont to carrie with them Saint Martins capp or hoode which they kepte vnder a tent which of the cap kept in it was named Capella that is Chappel and the Clerkes or Priestes that had the keeping of this Chappel were called Chaplaines and afterwardes in continuance of time this name was in some countries giuen generally to all Priestes And these litle Cabbines or corners or rather high places which were in the Popishe Temples wherein the Chaplaines saide their masses were called Chappels The other reason

is that when in old time they were to set out an armie or to doe some exploite by souldiers they had in the Campe certaine speciall tentes to say masse in which tentes were couered ouer with goates skines Nowe a Goate in latine is called Capra or Capella that is to say according to the portuise of the Priestes which are at this day Chappel Wherefore because these tentes were couered with goates skinnes they were named Chappelles and the Priestes which had the keeping of them and who did therein singe their masses were called Chaplaines Behold verilie two reasons to shewe from whence this name Chaplaine is taken which reasons are verie high and full of great speculation or insight conteining verie great mysteries and such as are maruellously deepe but we leaue them to be meditate or looked into diligently to the priestes which are the Popes Chaplaines to the ende that they shoulde aduise take counsell to see whether they can bee willing that their reuerende name should be fet and drawen from the base beginnings Curates Curates haue an other fountaine In olde time according to the order established by Iesus Christ the pastors were ordeined and placed distinctly and without confusion in seuerall Churches For to the ende that euerie pastor might knowe his owne charge and be able to yeelde a better account of his flocke and that one should not any whit at all incroch vpon or intermeddle with others also to the ende that the flocke sheepe might know where they might seeke for and finde their owne pastors they deuided the people into certaine circuites and countries or rather parishes indeede whereof some were committed to the charge of certaine pastors othersome to the charge of certaine other pastors From thence came the name Curate although some would haue it deriued from Cura that is to say from the care that the pastors ought to haue ouer their flocks which were giuen committed vnto theÌ„ in charge And the abuse comming on growing vp more and more they called the benefice or renewe that was assigned theÌ„ to maintaine themselues vpon for the doing of their office by the name of cure And from thence it commeth that when any one goeth about to get such a benefice they diligently enquire of the value thereof and that whereof they seeme to haue the greatest regarde is to know how much the cure is worth As concerning Bishoppes and Elders Bishops and Elders or according to Papistes Priestes or as they call them priestes we haue before shewed and seene that these two names signifie one and the selfe same office or charge Hierom. ad Euagrium And Saint Ierome in his Epistle to Euagrius witnesseth that in the time of the Apostles there was no distinction or difference betwene these two degrees but afterwardes whiles schismes were in the Churche one was chosen from among the Elders and placed in the highest roome and called Bishoppe because hee differed from the Elders onely for the executing of order Now by these words wee may easily know and gather that this difference beganne in the Church about that time and in that the office of a Bishoppe is helde and accounted for a more high or more excellent office thaÌ„ the office of Elder or as they terme them priestes it was not don by the institution ordinaÌ„ce of God but rather by mans authoritie and that for the maintenaÌ„ce as they suppose of order and discipline Archbishop or Metrapolitanes The names of Archbishoppes and Metropolitanes which were taken for one and the same estate were vnknowne to the Apostles and to the olde auncient Churches but marke howe they were brought in Princes hauing put certaine degrees betweene their Cities and townes and making a difference betwene some of theÌ„ in respecte of dignities priuiledges they called those which they woulde establish aboue the reste Metropolites as if you woulde say Concil Calcedon Canc. 12. Mother cities as wee may gather out of manie histories and namely expressely out of the Councel of Calcedonia where it is saide that they ought not to account any townes or Cities for Metropolites but onely vnto those to whom Kinges and Princes haue shewed giuen this honour by their Edictes and statutes Nowe as princes lifted vp their Metropolitane cities to beare rule ouer others vnder their obedience so the Bishops placed in those cities vsurped iurisdiction and authoritie ouer others they being fauoured by their princes and magistrates who easily accorded and consented to this that their Bishops should be placed in authoritie aboue others For this cause the Bishops of those places Conc. Nice can 6. Conc. Calc can 8. were named in the Councel of Nice Metropolitanes and their seats were called in the Councel of Calcedon the first seats You see then what was the fountaine beginning of Archbishops or Metropolitanes who at the beginning were lifted vp to such a degree for a good end purpose in outward shew for they were so placed and established as it were Ecclesiastical presidents and rulers in their prouinces to the end they might guide gouerne the affaires of the Churches and direct and cal Synods in good order and without coÌ„fusion when there was neede therof yet none among them had any authoritie one ouer an other Conc. Nice can 6. Conc. Anti. can 13. For that effect and purpose the Councels ordained that al Metropolitans should haue like power and equall authoritie Conc. Sardi can 19. Conc. Constantinopolita can 2. euerie one in his owne prouince that the Bishop of Rome who was also Metropolitane had at Rome in the Churches which were vnder his charge Whereby it appeareth that the Bishop of Rome was not then Pope and vniuersall Bishop ouer all Churches but that he had his charge limited and bounded hauing no more authoritie and iurisdiction ouer other Metropolitanes than the other had ouer him Cardinals Touching Cardinals I knowe not what we may speake of certaintie bicause there is not so much as one onely authour who liued or writ while the church was in some puritie that maketh any mention therof at all Yet we cannot be deceiued in speaking of that which we find touching it We read in Nauclerus Nauclerus that in the time of Pontianus Bishop of Rome who was about the yeare of Christ 235. there was at Rome 36. Priestes Cardinals that is to say principall and chiefe among the rest Volateran lib. 22. Antropolo For as Volateranus saith in his Antropologie the name Cardinal was in olde time taken to signifie as much as principall and was saith he giuen to the Priestes as they call them and Deacons of the Church of Rome bicause that as the Bishop of Rome was helde and taken for the principall chiefe of Bishops bicause he was in the principal citie of the Empire so the Priestes as they call them and Deacons of that citie were helde and

his epistles Dionysius Bishop of Alexandria in the third Epistle to Philemon calleth Heraclas his predecessor Pope as we may see in Eusebius his seuenth booke Euseb lib. 7. cap. 7. seuenth Chapter There may be many such like testimonies founde which declare that the name Pope was in auncient time commoÌ„ to all Bishoppes If the question be touching the signification of the name Suidas saith that it signifieth in the language of Syracuse as much as father But we haue disputed and discoursed heretofore largely inough of this primacie Now let vs returne to our first purpose speach who is he the hath ordeined these orders and ecclesiasticall degrees by what dore haue these pastors entered into the Lordes sheepefolde who hath called and placed them in their charges was Iesus Christ who is the chiefe sheepeherde the Prince of Prophetes the wisedome of the father so ill aduised or so carelesse that he hath not placed so many degrees and offices in his Church as hee sawe and knewe to be needefull for the rule and gouernement thereof seeing hee loued it so much and esteemed it so deare and precious vnto him selfe that he deliuered him selfe vnto the most cruel most shamefull death of all others to saue it Let these reuerend Prelats put downe their authors Let them shewe from whence they are come from whome it is that they be as it were installed established and set in the Church Let them bringe foorth and alledge the worde of GOD if they can or if they can not let them leaue off and cease at the least to strengthen them selues so much with their succession and so often to oppose and set against vs their vocation and sending The ende wherefore the lord sent his workmeÌ„ into his haruest Matt 28.19 Mark 16.15 1. Cor. 11.23.24 But wil we examine the end for which the Lord of the haruest hath sent forth his workemen into his haruest Hee himselfe hath declared it when he coÌ„manded them to preach the Gospel and to minister the sacramentes after his example Which in an other place is signified by the worde of feeding the sheep Ioh. 12.15 euen as Iesus Christ said vnto Peter Peter louest thou me feede my sheepe And S. Paul speaking to the Bishops of Ephesus Act. 20.28 Take heed to your selfe saith he and to all the flocke ouer which the holy ghost hath made you Bishoppes or ouerseers to feede the Church of God Also S. Peter The elders which are amongest you I beseech 1. Pet. 5.1.2 who am also a fellow elder feede the flock of Christ which is committed to you Wherefore cursing and woe is by the Lorde pronounced against the pastors which feed themselues Ezech. 34.2 and feede not their flockes or sheep And Saint Paul hauing regarde thereto Rom. 1.1 saith in his Epistle to the Romaines That hee was called and sent by Iesus Christ to preach the Gospell of God And to the Corinthians Necessitie saith hee to preach the Gospell 1. Cor. 9.17 is laide vppon mee and wo is vnto me if I preach not the Gospell because the dispensation therof is committed vnto mee In the Epistle to the Hebrewes it is saide Heb. 13.17 that the Pastors and guiders of the Church ought to watch for the soules of them that are committed vnto them as they that must giue account thereof And that is it that the worde bishop importeth meaneth that is to say a watch man or an ouerwatcher because the Pastors ought to bee as it were watches or watch men Ezech. 3.17.33.2 according to the Prophecie of Ezechiel that they maye watche ouer the flocke S. Paul in other words setteth out this ende when hee saith to the Ephesians Eph. 4.11.12 That Iesus Christe hath giuen Apostles Prophetes Euangelistes pastors and doctors for the gathering together of the Sainctes for the worke of the ministerie and for the edification of the bodie of Christ that is to say the Church 1. Cor. 4.1.2 And writing vnto the Corinthians hee saith in one worde That it is required of the ministers of Christ who are the disposers of the secretes of God that euerie man be founde faithfull behauing himselfe faithfully diligently and rightly in the execution of his charge and office Nowe according to this rule can the Popes Cardinals Bishops other priests of the Romish Church say that they occupie themselues in their charges to feede the flocke of Christe to preach the Gospell to administer the sacramentes to assemble the saintes to giue ouer themselues wholy to the worke of the ministerie to edifie the Church Howe doe they satisfie and aunswere the ordinance and commandement of Iesus Christ Howe can they excurse theÌ„selues that they should not be almost all accused according to the testimonie of Ezechiel and S. Paul whereof wee spake not long sithence what can they say or alledge for themselues that they should not be excommunicated deposed if the Canons which they attribute to the Apostles of which wee spake in the fifth chapter were well and rightly obserued amongest them as they say they should be indeede But behold their vngodlinesse they say that they exercise and execute their foresaide offices and charges by their vicars deputies whome they haue substituted and appointed vnder them in their places ouer their Parishioners Yea but when Iesus Christ called and sent foorth his Apostles did he say vnto them goe and be the pastors of my Church teaching it and feeding by Vicars substitutes and Lieutenantes which ye shall put in your places It is certaine that hee did not so but hee gaue vnto them in their owne persons the speciall charge of his Church and commanded them in plaine expresse termes to preach the Gospell themselues and to administer the sacraments Moreouer what sufficient vicars or deputies are they wont to haue and how faithful meet and able to doe the duetie of Pastors Such Bishoppes and persons such Vicars and Liuetenants that is to say one of them as ignoraunt foolish and vnskilful as the other But why doe they take vppon them the name and charge of an office which they will not exercise and execute why take they the hire wages and reuenue of that labor worke which at no hand they doe neither indeed will doe For they haue no care to haue vicars and Lieutenauntes but that thereby they may enioy prebendes and the reuenewes of their benefices and yet they wil seeme to haue them as though it were to do their dueties Yea which is more then this they make accursed and more then profane diuision of their offices betweene them and their Friers vilanously separating that which Iesus Christ hath ioyned together For to whome was it that Iesus Christ committed the office to minister the sacramentes but euen to them themselues and to them alone also whome he enioyned and commaunded to preach the Gospell But these men to wit the Bishops parsons other Priestes

end or shoot at no other mark but to cause vs to practise that which is contained in the word of God and so it is that Gods word teacheth vs to submit our selues to yeld our selues subiect to our Magistrates Rom. 13.1.5 Tit. 3.1 and that not for feare of wrath onely but also for conscience sake who seeth not this that she is established and set vp by God to maintaine the Magistrate in his authoritie and to cause that obedience to be rendred and yelded to him which belongeth vnto him And also this is to be noted that the church hath not any particular member or person in it which she doth not most willingly make subiect to the Magistrate following therin that which S. Paul saith Rom. 13.1 Let euerie soule that is to say euerie person or man be subiect vnto the higher powers Touching which the Priests Friers Monkes of the Romish Church and in summe all those of the Popes Cleargie should here verie well take them selues by the nose that if it may be they may be ashamed and so come to repentance For whereas they reproue and accuse vs to be rebels to our superiors I would wish them to looke to them selues and to marke howe farre they shewe them selues obedient and by what title and right they can boast them selues to be exempted from all such subiection It may be that they will not beleeue Saint Pauls words without the interpretation of some of the fathers let theÌ„ then well looke to marke that which Chrysostome hath written vpon this place whose wordes are verie cleare and plaine Chrysost in 13. cap. ad Roman When the Apostle speaketh thus saith Chrysostome Let euerie soule be subiect to the higher powers he declareth that this commaundement is directed to all yea to Priestes and Monkes and not onely to them which are busied and occupied about the affaires of this present life wherefore be it that thou art an Apostle or an Euangelist or a Prophete or any other thou oughtest to be subiect to the Magistrate For this subiection doth not hinder disanull or take away godlinesse These are this holy Doctors owne wordes who if he liued at this day I leaue it to your selues to thinke of howe sharply and earnestly would he set vp him selfe against the Romish Priestes Causa 15. quaest 6. cap. Alius Romanus c. and namely against him who doth not onely not subiect or submit him selfe to Kinges but also maketh Kings subiect to him and translateth to his owne proper vse Kingdomes and Empires and is not in the meane while ashamed to say that he is Iesus Christes vicar and the successor of the Apostles Matt. 17.27 wheras indeede Iesus Christ subiected him selfe to Magistrates yea euen to pay them tribute Luke 22.25 and hath saide vnto his Apostles that the Kings of the earth beare rule c. but it shall not be so amongest you The thirde head or point is The discipline ought to be exercised by the Consistorie that for the exercising and executing of the discipline there must be in the Church a Consistorie that is to say an assemblie or a Councell compacted made of the ministers Elders to watch ouer the insolencies Matt. 10.17 Act. 22.5 breakings out and offences which may fall amongest the members of the Church This consistorie was heretofore in vse among the Iewes and was called Synedrion and Presbyterie Nowe if when corruption burst into the Church men abused both the title and the right and lawfull vse of the Consistorie it followeth not for al that that Iesus Christ or his Apostles would haue it abolished but rather haue brought it backe againe to his former safetie and soundnesse and vsed the same when the time was for it This is that which Saint Paul meaneth when writing vnto the Romanes Rom. 12.8 he saith Let him that ruleth doe it with diligence For it is certaine that he speaketh not to Magistrates but he speaketh to the Elders Auncients and ouerwatchers who were ioyned to and with the Pastours for the ruling and guiding of the Church Also when he saith to Timothie 1. Tim. 5.17 The Elders that rule well are worthie double honour specially they which labour in the worde and doctrine For he maketh there two sortes of Auncients or Elders some that trauell in the word and doctrine such are the Pastours and Ministers and other some which exercise an other charge as the Elders or as we say ouerwatchers who are appointed to haue regard to and to watch ouer the manners of the people But to make this point more plaine we must speake yet somewhat more therof Saint Paule writing to the Romanes Rom. 12.6.7.8 diuideth the functions or offices of the Church into two sortes or kindes into the office of Prophetes 1. Tim. 3.18 Tit. 1.6 c. Philip. 1.1 and into the office of Deacons as in an other place he maketh mention but of Bishops and Deacons according to the example of the Apostles Act. 6.3.4 Actes 6.2.3.4 c. Againe he diuideth these two kindes or sortes into certaine other Of Prophets he maketh two rankes or orders some he calleth Pastours and the other Doctours whose charge and office is to labour in the word and doctrine as we haue heretofore sufficiently declared in the ninth Chapter Of Deacons he maketh three kindes Some giue themselues wholy to the gatherings and distributions of the almes which properly indeede are called Deacons Othersome are they to whome specially and chiefly this charge beloÌ„geth to watch ouer the maners of the flocke and ouer such offences as may fall out amongest them and these are properly called Ancients Elders and ouerwatchers The third sort are they which haue a speciall care of the sicke persons to be diligent about them to take care ouer them and to vse them courteously gently and well and such were heretofore the widdowes 1. Tim. 5.9 c. whereof mention is made in the scripture Touching which matter this is to be marked that in succession and processe of time certaine Councels and Synods ordained that women should be no more admitted into such offices and charges of Diaconesses and this was done to the end they might meete withall and preuent all inconueniences and offences rising thereon in the place and steede of which women Diaconesses that like administration office was commended to and laide vpon men lawfully chosen and called thereto Nowe marke howe these offices and charges be at this day exercised and vsed in the reformed Churches As concerning the Pastors and Doctors they handle intreate on and expound the worde as we haue saide and shewed before in the ninth Chapter the Elders and Deacons not any manner of way medling therewith There are two other companies or sorts The one is called the assemblie or companie which haue care of the poore the other the Consistorie Both in the one and in the other the Pastors

recompence that slownesse as it were long forebearing by very terrible torments yea it commeth and draweth nigh by little and little with feete of wooll as it were but being once arriued and come it declareth that it hath an arme of iron to bruise in peeces beat downe all vnrepentant wicked persons O blessed is he as a certaine Poet hath sayde who is made wise by an other mans daungers and examples I wishe that this might open the eies of the men of our time who doe openly bande and set themselues againste God and his Church For some there bee who are so arrogant and presumptuous that they take pleasure delight in no other thing then to murther and persecute poore innocent people as though they had made a couenant or agreement with death it self as Isaiah saith They lift vp theÌ„ selues aboue the clowdes Isaiah 28.15 neither haue they any tast or feeling of the iudgement of God and therefore they harden them selues in a cursed kinde of licentiousnesse But so much there is that their ende if they amend not shall make manifest an alteration and chaunge not looked for by which the Lorde when so seemeth good vnto himselfe knoweth rightly to execute his own iudgemeÌ„ts yea that his hande although it appeare not that it seemeth as thogh hee had it shut vp in his bosome is notwithstanding nigh to ouerwhelme them and where as they lift vp them selues against heauen that hee will in a moment and twinkling of an eye make them to fal backwarde to the earth yea and cast them headlong to the deapth or bottome of Hell O that tyrants persecutors would thinke well of these matters But what What should a man doe to hard heartes and to blinded eies The wicked become more proude through the prosperitie which they haue in this worlde as though that no punishmeÌ„t for their cruelties were prepared for them It fareth with them as with Dionysius the tyrant who after he had spoyled and robbed a temple went to the Sea and seeing hee had a good wind beganne to say that the Gods fauoured Churche robbers or spoylers of temples So likewise these men when they beholde that their offences remaine vnpunished that their villanies wickednesses are not corrected immediatly they giue them selues ouer to worke wickednesse outragiously and to conclude in their carnal fleshly vnderstaÌ„ding that there is no iudgement of God at all and that hee hath no punishments redy and prepared for their iniquities But as the holy Scripture determineth and pronounceth the quite and cleane contrary so ordinary and common experience of the examples of gods wrath doeth sufficiently shew vnto vs that when god spareth the wicked persecutors of his people for a time and maketh as though hee seemed not to looke vpon their extortions outrages and violences it is not because hee is fauourable vnto them neither because hee reacheth them his hande and helpeth them for it cannot otherwise bee but that one day as hee is a iuste iudge hee wyll giue vnto the enimies of his glorie and the good and saluation of his Children suche recompence and hyre as they shall haue deserued first in this life if it bee expedient that they may shamefully and wickedly ende their daies and afterwardes in the other worlde that they may vtterly perishe if they repent and amend not in this life and may bee tormented eternally in Hell fire where there is nothing but weeping and wailing and gnashing of teeth FINIS Â¶ A Table conteining the principall matters handled in this present booke A AFflictions and the causes thereof Page 333. c. Afflictions of the church 274. Afflictions of the Church and the ends which God respecteth therein 340. Afflictions of the Church increase when the deliuerance thereof is nigh 325. Afflictions of the Church is alwayes ordered and gouerned by Gods hande 321. Afflictions come not without the prouidence of God 318. Afflictions and their issue in respect of the faithfull 345. Afflictions and their issue in respect of the persecutors 357. Ancientes 133. Antiochus 359 Apostles 128. Archebishops 69. 144. Aurelian 304 372. Augustine and in what sense he saide that hee would not beleeue the Gospel without the authoritie of the church 222. Auncient fathers did not acknowlege the bishop of Rome for Pope 92. c. B BBaptisme of the Roman Church 115. Bishop 69. 133. 143. Bishop vniuersal is a title of Antichrist when it is giuen to men 94. C CAlling see Vocation Cardinals 146. Censures 247. Censures three endes thereof 252. Censures of the Church must be applied with out respect of persons 255. Chaplines 140. Councels 202. Consistorie 241. Corrections and censures 247. Curates 142. Church whence it commeth 2. Church how many waies taken 2. Churche which is true hath two substantiall markes 15. Church and her continuance 55. Church and her head is Iesus Christ alone 68. Church and her holinesse 184. Church compared to a Palme tree roses lilies and to a Vine 332. Old Church of Rome what a one it was according to Tertullian his iudgement 106. Church catholike is one alone 11. Church catholike inuisible what it is 7. Church distinguished into three sortes 4. Church in what sense called the piller grouÌ„d of trueth 200. Church in what sense saide to be without spot or wrinckle 189. Church whether aboue the scripture 213. Church whether more old then the scripture 220. Church must not be iudged by the great number 58. Church whether it may erre 197. Church why called catholike 9. Church why saide to bee inuisible 12. Church represented by a bright lampe or firebrand in the middest of a burning or smoking furnace 330. Church represented by the burning bush 330. Church of Rome hath not the markes of the true church 19. Church of Rome is not the true church 102. Church of Rome hath not true vnitie 113. Church increaseth in the middest of persecutions 330. Church visible what it is 14. D DEcius 299.370 Deacons 136. Diaconisses 244. Dioclesian 305. 373. Discipline necessarie in the Church 235. Discipline incrocheth nothing vpon the magistrate 237. Doctors 132. Domitian 283. 365. Donation of Constantine to Siluester 87. E EVangelistes 130. ExcoÌ„munication 3. endes therof 252. Exposition of Scriptures and two principles necessary therein 20. Elders 135. G GAlerius 376. Galien 302. God deliuereth his church out of afflictions when it is time 327. God why he afflicteth rather his church then other people 319. God why he sendeth not succour to his church so soone as it is afflicted 323. H HEad of the church is Iesus Christ alone 68. Herode Agrippa 362. Herode Antipas 362. Herode the great 360. High or chiefe Bishop 97. Holinesse of the Church vnperfect 187. I IGnorance excuseth not 125. Iulian the Apostata 313. 377. K Keyes in the Church and the vse thereof 79. L Lawes Ecclesiasticall 258. M MArcus Aurelius 293. 357. Maximianus Herculien 305. 373. Maximinus 298. 369. Metropolitanes 69. 144. 149. Ministerie and howe much shoulde bee giuen thereto 179. Ministerie of the worde ordeined by God for our weakenesse sake 177. Ministerie necessary in the Churche 160. Ministers considered after two sortes 180. Ministers of the church their degrees or orders 128. Miracles are not sufficient to proue a calling 53 Multitude maketh nothing at al for the church 58. N Nero. 184. 364. O Orders of the Pope his cleargie 139. P POpe 97. 152. Pope and his blasphemies 75. Popes two at Rome at one time 91. Pastors 131. Patriarches 69. 149. Paule shoulde rather bee taken for Pope then Saint Peter 100. Persecutions of the Church 274. Persecutions of the Church ten great and general a discourse thereof 279. Persecutions come not without Gods prouidence 318. Persecution the first vnder Nero. 281. Persecution the second vnder Domitian 283. Persecution the third vnder Traian 284. Persecution the fourth vnder Marcus Aurelius 293. Persecution the fift vnder Seuerus 296. Persecution the sixt vnder Iulian Maximinus 298. Persecution the seuenth vnder Decius 299. Persecution the eight vnder Valerian and Galien 302. Persecution the nienth vnder Aurelian 304. Persecution the tenth vnder Dioclesian and Maximianus 305. Pharao 358. Peter whether he were Bishop of Rome is vncertaine 98. Peter was not the head of the Church 71. Pilate 363. Pontifex or high Bishop 97. Predecessours of ours who died in the faith of the Romane church whether saued or condemned 126. Priestes 140. Prophetes 129. Parsons 158. S SAbaoth changed to the Sunday 228. Sanctitie or holinesse of the churche is vnperfect 187. Sanctification how wrought in vs. 186. Sanctification and three degrees of it 69. Saincts in what fense wee are called 185. Sancherib 358. Seuerus 296. 269. Succession and three sortes thereof 26. Succession to what ende and in what sense the auncient Doctors vsed an argument taken there from 28. Sucession personall hath some times had a breache in the seate of Rome 35. Succession and calling of persons 24. T TRaian 284. 356. Teachers 132. V VAlens the Emperour 314. 378. Valerian 362. 371. Vicars 140. Vnitie in veritie is not in the Romishe church 113. Vocation of Pastors three thinges necessarie therein 39. Vocation ordinarie and extraordinary 47. FINIS

and lawfull succession of the chaire or place is on our side For there the ordinarie Bishops haue receiued the Gospell and preach it so that we shall not neede to dispute of their vocation no more then for the calling of the Priestes which are at this present in the Romish Church called by the Pope but euen only of their doctrine CHAP. VI. That the Church hath bene alwayes from the beginning is now and shall be euen vnto the worlds end but that it ought not to be esteemed or acknowledged by the great number WE must not thinke that the Churche had her beginning where the Apostles began to preach the gospel throughout all the world at which time the disciples were first named Christians in Antiochia but that she began to be in the world eueÌ„ from the verie time of our first parents Adam and Heuah For in them and by theÌ„ God began to be serued on the earth hauing blessed them and coÌ„mended vnto theÌ„ his seruice and after their fall hauing preached vnto them repentance and assurance of victorie against the serpent through Iesus Christ his sonne But the world increasing the Church also was augmented seruing God For as S. Paul saith God created the world Act. 17.26 hath made of one bloud al men that they might seeke and serue him And he himselfe saith in Isaiah This people haue I formed for my selfe Isai 43.21 they shall rehearse and shewe foorth my praise GOD then created in the worlde and that from the beginning a Church thorough free adoption to this ende that his name might be duely praised by conuenient fit and meet witnesses for so excellent a worke For this cause also the Church is called the planting of the Lord that he might be glorified Isai 61.3 Isaiah 61.3 Moreouer this Church notwithstanding the sharpe and hard persecutions which it hath suffred hath not yet ceased alwayes to be as it is at this present and shal be vnto the worldes end For as Dauid saith The Lord hath chosen Sion Psa 132.13 c. that is to say the church and hath desired it for his seat it hath bene saith he my rest for euer Matt. 28.20 Iesus Christ also hath promised his disciples to be with them alwayes euen vnto the end of the world But chiefly Saint Paul hath declared and set out the perpetuitie and continuance of the Church when he assureth vs Ephes 3.21 that GOD shall be glorified in the Church through Iesus Christ throughout all generations for euer and euer They then are ouermuch past shame which limit the continuance of the Church to a certaine time as those of whome Saint Augustine speaketh August de ciuitat Dei lib. 18. ca. 54 who durst boldly affirme that the christian religion should not last but 365. yeares They likewise doe abuse and deceiue themselues which thinke that by the assaults which they giue vnto the Church they are able to beate it downe consume it wholy take it away out of the world for is it possible that God should be without a Church Psal 100.1 c. hath not he himselfe promised that his sonne shall raigne and beare rule for euer ouer all his enimies Verily the Church which is the spouse or wife of Christ is become or made so mightie and stronge through her husbande that being euen one bodie with him she is more forcible and mightie in her weakenesse then al the world in his pride and hautines But as we haue alreadie saide once heretofore we will hereafter speake more amplie and largely of the Churches force and power in persecutions To bee short amongest so manie and so diuerse chaunges of the kingdomes of this worlde God alwayes preserueth his Church and bringeth to passe that nothing in al the world is durable and perpetuall but she not that she is alwayes florishing or hath a continuance which followeth al by one threede that is commeth altogether but because that God not minding that his name shoulde be put out in the worlde doeth alwayes in his Church raise vp some of whome he is sincerely and purely serued Nowe when the question is to discerne the true Church from the false some there are that stay themselues vpoÌ„ the multitude and great number But they are very farre from their right reckoning or account For GOD measureth not his Church by the number Matt. 18.20 He loueth his faithful people keepeth himselfe in the middest of them although they be a verie small number on the otherside he hateth those that doe dispise it and disdayneth them though the number of them be neuer so great And indeede on the side of the multitude and great number the false and bastardly Church is rather founde than the true and lawfull one And that it is so let vs first marke the places of scripture which withdrawe vs from the multitude and teache vs to stay and cleaue to the little flocke Exod. 23.2 Thou shalt not followe a multitude to doe euill neither agree in a controuersie to decline after many and to ouerthrowe the trueth Matth. 7.13.14 Enter in at the straite Gate for it is the wide gate and broad way which leadeth to destruction many ther be which go in thereat because the gate is straite and the way narrowe that leadeth vnto life and fewe there be that find it Feare not litle flocke Luk. 12.32 for it is your fathers pleasure to giue you a kingdome Wee see by these places that the greatest number is not alwayes the best neyther the soundest and that the Church of God is founde rather amongest the small number then among the multitude Secondly let vs note the reasons following which are taken froÌ„ examples that we finde in the scripture touching this verie matter On which side was the Church Gene. 7.1 Heb. 11.7 when Noah alone with his litle familie which was not in all but eight persons followed the true religion God approuing him by his faith condemning all the rest of the worlde On which side was the Church 1. Kin. 19.10 when Elijah saide O Lord the children of Israel haue forsaken thy couenant they haue destroyed thine Altars and slaine thy prophets with the sworde and I am left altogether alone and yet they seeke my soule to take it away On which side was the Church when the foure hundred prophetes deceiued Ahab â— King 22.8 and Michaiah being alone and conteÌ„ned did yet notwithstanding resist them and speake the trueth On which side was the Church when Ieremiah was sent froÌ„ God to say Iere. 4.9 In that day the heart of the king shall perishe and the heart of the princes and of the priestes shall bee astonished Iere. 10.18 and the Prophetes shall wonder and that therefore the Prophetes resisted him layed crimes vnto his charge and imagined mischeife against him On which side was the Church when the chiefe Priestes and scribes

Matth. 26.3 and Elders of the people assembled themselues together into the Hall of the high Priest named Caiaphas and helde a Councel how they might take Iesus Christ by subtiltie and put him to death Certainly by these examples it is plainly proued that if it were sufficient to alledge the multitude the greatest number for to vnderproppe and vpholde a Church the false and bastardly Church shoulde euer preuaile in the matter get the better in that respecte because that the number which cleaueth to it and followeth and maintayneth it is alwayes the greatest August in Psalm 128. Let vs adde here a sentence of Saint Augustine From the time saith hee that the Saintes haue begun to be the Church hath beene and is on the earth Sometimes it was in Abel alone who was slaine by his wicked brother Cain Sometime it was in Henoch alone who was reiected of the vngodlie Sometimes it was in the onely house of Noah and he bare with or suffered all them that perished in the floude and the Arke swimming vpon the floudes was saued and set vpon the drie land Sometime in one onely Abraham of whome we knowe thus much that he suffered manie thinges by the wicked Sometimes in Lott alone and in his onely house in the middest of the Sodomites whose iniquities and vngodlinesse he indured and suffered so long till God drewe him as it were by violence from among them Sometimes in the onely Israelites tormented by Pharaoh and the Egyptians By these wordes that appeareth verie well to be true and right which I haue said to wit that the Church ought not to bee iudged or acknowledged by the great number The faithfull then shoulde not at this day bee offended though they bee but a small number despised and cast out as the filth and ofscouring of the worlde for because they are not of the worlde Iohn 15.19 but that God hath chosen and drawen them out of the worlde therefore beholde doth the world hate them They shoulde not doubte that the Church is not with them though that it be assaulted and persecuted of the greatest number of men and those the mightiest of greatest reputation and highest exalted and namely of the popes Cardinals Bishoppes 1 Cor. 1.27.28.29 parishe Priestes Abbots and other of the cleargie of Rome who indeede ought to maintaine and vpholde it For so it is that GOD hath chosen the foolish thinges of this world to confound the wise things the weake or feeble things to confounde the strong and the vile and despised thinges and those thinges which are not to bring to naught things that are to the ende that no fleshe shoulde reioyce in his presence Psal 118.22 Matt. 21.42 1. Pet. 2.7 And on the otherside the prophecies must of necessitie be wholy accomplished touching the stone which the builders beganne long agoe to reiect and which euen at this day they doe also refuse although it be the master stone or cheife stone of the corner in Sion elect pretious in them which stay them selues thereon and be builded vpon it But some will say wherefore then is it that God hath heretofore suffered so many people in so many ages and times to bee seduced and deceiued Yea wherefore doeth he at this day suffer the greater parte of the worlde to walke in the darkenesses of errour and ignorance Verily it is not our part to take vppon vs either to discouer or curiouslie to search the secrete causes of Gods eternal iudgement neither yet to laye or cast vppon him the faulte of our naughtinesse and vngodlines for certaine it is that hee doeth moste iustly gouerne and guide all thinges and therefore cannot doe iniurie or wronge to any man what so euer he doe Psal 51.5 Ephe. 2.3 seeing that wee are all conceiued and borne in iniquitie and are by nature the children of wrath guiltie of death and eternall damnation And therefore Saint Paule in fewe wordes dissoluing this difficultie contenteth himselfe to alledge the onely will and good pleasure of god without asceÌ„ding or going vp higher so much as one steppe Act. 14 1â— Act. 17.30 GOD saith hee in times passed hath suffered all the Gentiles to walke in their owne wayes Neuerthelesse hee lefte not him selfe without witnesse in that hee did good c. And agayne The time of this ignorance God regarded not but nowe he admonisheth all men euery where to repent Notwithstanding also we may rightly say that God suffereth Sathan to haue so much power and might in the worlde as that he shoulde beare sway raigne ouer the greater parte to the end that he might thereby through his iust iudgement punishe men for their vnthankefulnesse and vnfaithfulnesse For it is not good reason that those which would not hearken vnto God neither receiue the truth which was offered them and who also euen willingly and of their owne accord haue despised and refused their owne saluation is it not meet I say that such shoulde be seduced deceiued through the subtilties and sleightes of the diuell and at the last cast from God and through his iust iudgement punished according as their vngodlinesse vnthankefulnesse deserueth Saint Paul writing vnto the Thessalonians sheweth and putteth downe this reason when hee saith 2. Thess 2.10 That because that they which perishe receiued not the loue of the trueth that they might be saued God shall sende them stronge delusion that they shoulde beleeue lies that all they might be damned which beleeued not the trueth of the word but had pleasure in vnrighteousnesse This also fell sometimes and was laide vpon the Gentiles For from the beginning of the world Rom. 1.20 c. GOD made manifest vnto them his Godhead and his power and although this was not done by the preaching of men yet it was by the ministerie of the creatures in which his glorie was in such sorte manifested and shewed that a man may wel say they had in some sense a tongue as it were to shewe set foorth and rehearse the great power and the wonderfull workes of God But what thereof These straglers strayers hauing knowne God did not glorifie him as GOD neither yelded him thankes but became vaine in their imaginations and discourses and so foorth as Saint Paule sheweth of them in the first Chapter to the Romanes Who will then at this day say that GOD hath done them wrong when he giueth them ouer to the lustes of their owne heartes to filthinesse and their owne villanous affections through a spirite destitute and vnfurnished of all iudgement to commit things at no hand conuenient or seemely he punishing them after this manner according to their deserts and his owne most iust righteousnesse The same fell also in time heretofore vpon the poore and miserable Iewes For beholde our Lorde Iesus Christ who of his owne free will presented and offered him selfe vnto them being willing and readie to instruct and teach them in the

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