this rocke I will builde And what meaneth this vpon this rocke Let vs heare S. Augustine The Church saith he is founded vpon the rocke August in Iohan. tract 124. ca. 21. of which rocke Peter hath taken his name for the rocke is not so called of Peter but Peter is so named of the rocke as Christ hath not taken his name of Christiās but Christians of Christ Therefore the Lord saith vpō this rocke I wil build my Church because that Peter had confessed thou art Christ the sonne of the liuing God He saith therefore vpon this rock which thou hast confessed I will build my Church For the rock was Christ vpō which foundatiō Peter also himselfe was builded Marke what S. Augustine saith S. Ambrose S. Chrysostome vnderstand this to be spoken of the faith which is Christ not as the Pope doth of the person of Peter S. Ambrose saith thus Amb. in epl ad Ephe. ca. 2.20 Iesus Christ said to Peter vpon this rocke I wil build my Church that is to say vpon this confession of Catholike faith I will establishe the faithfull vnto eternall life Chrysostome saith also Chriso Ser. 21. de Pentecost Iesus Christ saith Thou art Peter and vppon this rocke I will builde my Church Hee saith vppon this rocke and not vpon Peter For he hath founded or set his Church not vppon man but vpon the faith and confession of Peter And what was this faith and confession Thou art Christ the sonne of the liuing God The seconde reason is Matth. 16.19 Iesus Christ hath giuen the keyes vnto Peter he hath therefore appointed him head of the Church I denie the consequent For by the vse of the keyes is vnderstoode not the rule or ouersight of the whole Church but the power to binde and loose or else to pardon or not pardon sinnes as it is declared Matt. 18.18 Iohn 20.23 in the 18. Chapter of the Gospell after S. Mathewe and Chap. 20. after S. Iohn Now seeing that so it is that power to remitte or to retaine sinnes was giuen not vnto Peter onely but equally vnto all the Apostles it followeth well that the vse of the keyes was not giuen to Saint Peter alone but also to all his companions fellowes by consequent if he were the head of the Church to whō the power of the keyes was giuen it would follow that the Church had so many heads as it had then Apostles But some will say Iesus Christ speaketh onely to Peter It is true indeede Howe beit by the name of Peter is vnderstoode the whole Church For euen as Iesus Christ was willing to heare what iudgement not onely Peter but also all his fellowes had of him when he demaunded of them But what say ye that I am Matt. 16.15.16 And that Peter alone in the name of all answered and made this confession Thou art Christ the sonne of the liuing God So on the other side Iesus Christ giuing the power of the keyes vnto the Church addressed his speache vnto Peter alone although he meant to speake as wel vnto all the rest Augu. in Iohan tract 50 And so doth Saint Augustine vnderstande it for beholde howe he speaketh Peter saith hee signifieth the whole Church For if that in Peter there were not the figure of the Church Christ would not haue saide vnto him I will giue vnto thee the keyes of the kingdome of heauen And agane when Iesus Christ saide vnto Peter I will giue vnto thee the keyes c. Hee ment without doubt the whole Church And the reason would be marked why Iesus Christ in the person of one spake vnto all that is to the ende hee might cōmend and set the vnitye of the Church euen as also the ancient writers haue marked obserued the same Cypri tract 3. de simpli praelat S. Cyprian saith thus Our Lord in the person of one man hath giuen the keyes vnto all thereby to denote and set out the vnitie of all The other wer the same in deede that Peter was fellowes in equall honour and in equal power But Iesus began with one man to the end to shew that the Church is one And Augustine August in Iohan. tract 11. So it was saith he that all were asked Peter alone answered him thou art Christ c. to him was it said I will giue vnto thee the keyes of the kingdome of heauen as though power to bind and lose had bene giuē vnto him alone But as he answered for al so he receiued the keyes together with all bearing as it were the person of vnitie Wherefore he alone was named for all bicause there was vnitie among all 3 The third reason is Ioh. 21.16 Iesus Christ commaunded Peter aboue al the rest yea and the three times to feed his sheepe He then did constitute and make him an vniuersall Bishop and head of all Churches I aunswere that this consequent is false for there is a very great not only differēce but contraritie betwene these two to haue charge to feed the sheepe of Christ and to haue a most high Empire vniuersall rule ouer the whole Church Besides if to feede the sheepe of Christ be no other thing but to minister giue vnto them the spiritual foode of their soules by the preaching of the Gospel Matt. 28.19 Mark 16.15 as it is indeed and seeing that it is most euident and plaine that Iesus Christe hath giuen this commission to all his Apostles generally it followeth verie well that he hath not giuē it to Peter alone And indeed Peter him self doth wel confesse the same 1. Peter 1.5 c. when he exhorteth his fellow ministers to feede the flocke of Christ which is cōmitted vnto them And Basil cōfirmeth the same saying Iesus Christ him selfe teacheth vs this to wit that he is the only head of the Church who did cōstitute appoint Peter the pastor of his church after him For he saith Peter louest thou me feede my sheepe and consequently he hath giuen this verie same power to all Pastors teachers and hereof this is a certaine signe and sure token that all bind and lose without any difference as well as he The fourth reason S. Peter is diuers times in the Scripture named the first among the Apostles Therefore he was chosen to haue rule aboue the other his fellowes yea aboue or ouer the whole Church I answere first that this argument is friuolous and vaine yea worthie to be mocked and hissed at For be it that we confesse that S. Peter was the first and chiefe as it were amongst a fewe people that is to say amongst the twelue Apostles yet very farr fet is this that it should therefore followe that he was the first or chiefest ouer all Christians or that he did beare rule ouer all the world Secondly if bicause that S. Peter is the first named he is therfore the first chiefest
things we cānot after any sort say or affirme of Rome Moreouer if we must respect and regard the Apostles there is as much or rather more reason to make S. Paule the first Bishop or Pope of Rome as S. Peter For in the first place besides that he was not in any thing lesse or inferior to the most excellent or chiefe Apostles 2. Cor. 11.5 we finde not that S. Peter did at any time reproue him in his ministerie Gal. 2.11 as he reproued or blamed S. Peter And besides we haue a certaine and an assured testimonie in the holie scripture touching S. Paul Act. 23.11 Act. 28.30.31 that he was sent by GOD to Rome there to beare witnesse of him that he there preached the kingdome of God two whole yeres together that from thence he writ diuers Epistles to the Churches that he was there prisoner and at the last beheaded by Nero. And as touching Peter we haue no assured testimonie that he went to Rome or that he taried there exercising there the ministerie If they wil replie that Iesus Christ gaue him the keies of the kingdome of heauen and that by that meanes he was preferred before Saint Paule and made head of the Church we haue aunswered that heretofore which we minde not hereto repeat Besides though it were so that S. Peter was ordained to beare rule ouer all Churches as an Apostle yet it can not therevpon followe that his successours ought to haue any such right or authoritie as he bicause they which succeeded the Apostles haue not the same charge and the same office that the Apostles had For when Iesus Christ ordained his twelue Apostles he ordained them for a time onely and after thē he hath not substituted or ordained others in their place to haue so ample and large a charge as theirs was Likewise we read not that the Apostles established other Apostles in their stead but onely Elders and Auncients that is to say Pastors and Ministers who had their callings charges and offices limitted Wherefore albeit Saint Peter might well be an vniuersall Bishop yet so it is that those that came after him can not rightly attribute vnto themselues such an office But to conclude by what marks can the Pope brag that he is the successor of Peter whose office he doth not any maner of way execute and whome he followeth not in any thing whatsoeuer CHAP. VIII Whether the Church of Rome be the true and Catholike Church And whether we doe well to separate and withdrawe our selues from it WHen we cal the assemblie of Papistes the Romish Church we mean not that we hold or take the same for the true Church For we take the word Church in his generall signification for a companie or fellowship or congregation And indeed we hold and affirme that among the Papists the true church is not but only some little tract or path of a Church to the end that that which Saint Paule saith may be accomplished to wit that Antechrist doth sit as God in the temple of God This being true 2. Thess 2.4 much lesse can we say that the assemblie which is amongest the Papistes is the Catholike Church which point we proue by these reasons folowing The first reason The true Church is founded or buided Ephes 2.20 vpon the doctrine of the Prophets and Apostles as S. Paul saith but the Papacie or Popedome hath not any such foundation bicause that it hath ouerthrowne the doctrine of the Prophets and Apostles as may plainly appeare by the examination of their traditions The Popedome therefore is not the true Church The second reason In the true and Catholike church 1. Tim. 3.7.15 the truth should reigne beare sway for S. Paul saith the church is the piller and ground of truth but in the Papacie truth reigneth not but on the cōtrarie side falshod lying as appeareth by the doctrine of the Masse of Purgatorie of invocatiō or praier to Saints of idols of merits and other such matters Wherfore it foloweth that the papacie or popedome is not the true Church The third reason The true Church 2. Cor. 11.2 Ephes 5.22 is the spouse or wife of Christ But the Churche of Rome is not the spouse of Christ For the spouse of Christ contenteth her selfe with Christ her only husband euen as an honest woman doth content her selfe with her only husband without admitting or suffering any other with or besides him which the Romish Church doth not bicause she receiueth the Pope of Rome for her husband and ioyneth him together with Iesus Christ Wherefore it followeth that the Romish Church is not the true Church The fourth reason The true Churche is the sheepfold of Iesus Christes sheepe Ioh. 10.16 But the Popedome is not the sheepfold of Christes shepe for it heareth not the voice of Christ the true Pastor or sheepheard but the voice of a stranger that is of the Pope whose lawes it foloweth and keepeth more then the lawes of Christ The papacie then or popedome is not the true Church Ephes 1.23 The fift reason The true Church is the body of Christ but the Romish Church is not the body of Christ For the body of Christ contenteth it selfe with Christ the onely head therof otherwise it should be a monster with two heades as we haue declared before in the seuenth chapter which thing the Romish Church doth not bicause it receiueth and holdeth the Pope for her heade Wherefore it followeth verie well that the Romishe Church is not the true Church The sixt reason Though it were that Church of Rome were the true Church yet it could not be but a particular church euē as the Church of Corinthus Ephesus and others wherevppon it followeth that it is not neither can be the Catholike and vniuersall Church The seuenth reason In the true Church these three markes are founde without fayling that is to say the lawful calling of pastors the pure preaching of the worde the right administration of sacraments but in the Romishe Church these three markes are not to be founde as it is easie to shewe by the examination that a man might make thereof Wherof it followeth that the Romishe Church is not the true and right Church Nowe seeing that wee haue sufficiently shewed that the Church of Rome is not the Catholike Church neither yet the true Church mē must not deme it strange that we can not agree with it but that we depart and seperate our selues from it and that in so doing we ought not at any hand or any manner of way to be held accoūted for Schismatiks because we do not forsake the auncient and Catholike Church no not the auncient Romaine Church but doe altogether agree with the same For would we knew what manner of Church the church of Rome was in auntient time Tertullian teacheth it vs Tertul. de praescr haeretic when hee speaketh therof after this maner A blessed Churche
to proue the contrarie The Romish Catholikes thinke that the Church can not erre although she doe and appoint any thing without the worde of GOD for being guided by the holie Ghost she may goe and walke without the order and direction of the word and although she goe and walke yet she can not erre or goe astray But they separate that which ought alwayes to remaine and abide ioyned together for if the Churche followe not the word of God it is impossible to keepe her from error as on the other side if she followe it therein she doth well and can not erre The reasons wherby they would persuade men that the Church can not erre are these following The first is this Iesus Christ doeth not at any time forsake his Church which is his spouse or wife Wherefore it followeth that it can not erre I aunswere by a distinction So farre forth as the Church foloweth Iesus Christ it can not be forsaken of him and can not erre but in as much as it liuing in the world doth stray from Christ and goeth aside from Gods commaundements it is forsaken of him and doth erre The second reason The Church is called The piller and ground of truth 1. Tim. 3.15 Wherfore it can not erre I answere that there is in this argument a double error the one touching the word Church For Saint Paule meaneth the Catholike Church not any particular one The other is concerning the meaning of the Apostle For he calleth the Church the piller and ground of truth not that it is so simplie and indeede of it selfe but in respect of vs bicause that the trueth of God hath not place in the world saue onely in the Church For as much therfore as God maintaineth his trueth amongst men and maketh it alwayes to goe it right course Chrysost in 3. cap. 1. ad Timothae by the ministerie of the Church therefore is the Church called the piller and ground of the truth To be short bicause that God him selfe commeth not downe from heauen and doth not euerie day send his Angels to maintaine his trueth among mē to publish it to the world but vseth the ministerie of the Church for this effect that is to say the preaching of the word for this cause it is called the columne or pillar of trueth because that by the preachinge of the worde it is reteined amongest men countergarded to the ende that it decaie not or perish from the memory or remembrance of men The thirde reason The Church is gouerned and guided by the holy ghoste how then can it erre I aunswere that so farre foorth as the Church is gouerned by the holy ghost suffering it selfe to bee guided by him and obeyeth him shee can not erre but if shee doe the contrarie she may erre and doeth erre The fourth reason In the kingdome of heauen no error can haue any place Matth. 13.24.16.19 For trueth reigneth therein but the Church is the kingdome of heauen it followeth then that in the Church no error can haue place All this is true of the Catholike Church yea and of particular Churches also so far foorth as they shew themselues to be the kingdome of heauen and not the kingdome of this worlde and of the fleshe that is to say so farre foorth as they are assemblies subiect in al things to Iesus Christ the king of heauen But were is that particular Church so obedient to Iesus Christ the king of heauen that it erreth not faileth not in any points particular duties The fifth reason Councelles cannot erre but the Church consisteth of Councells therefore the Church cannot erre This Syllogisme pretendeth and laboureth to proue an vncertayne thing by another thing yet more vncertayne For many examples doe plainely testifie that the Councelles may erre as indeede they haue oftentimes erred And touching the first the Councell that Ahab assembled of foure hundred prophets did not it erre It is written that they being come to this wicked king to flatter him 1. kings 22.6 c. Sathan was sent out by and from God to be a lying spirite in their mouths so al of them with one consent condemned the trueth Michaiah alone withstanding them who was reproued as an heretike beaten put into prison Iohn 11.47 The Councell which the high priestes and Pharisees assembled in Ierusalem against Iesus Christ did not it erre wee see how they condemned Iesus Christ litle regarded yea much dispised his doctrine And what shall wee say of the Councelles and Synods which were helde kepte after the death of the Apostles euen vnto our age whereof some haue reproued and vndone that which was established and done by others for of necessitie either the one or the other haue erred they beeing repugnant and contrarie one of them to an other Examples hereof The Councell of Carthage in whiche Saint Cyprian was president did decree Con. Carthag that those which were baptised by heretikes shoulde bee baptised agayne Which decree was broken and ouerthrowen Concil Carthag by an other Councell of Carthage holden after The seconde Synode of Ephesus Synod Eph. consented to Eutyches his error and imbraced the same and receiued it in this that hee confessed in Iesus Christ but one onely nature that is to saye the diuine nature which error was afterwardes confuted and caste downe to the grounde Conc. Chalcedo by the generall Councell of Chalcedonia The Councell of Constantinople Conci Constant called by the Emperor Leo about nine hundred yeares agoe ordeyned that men should throw down breake in peeces al the images that were in Churches which ordinaunce the Councell assembled at Nice Con. Nicen. by the commaundement of Irene the Emperors mother was immediately after broken and cracked and commaundement giuen that Images shoulde be set vp againe Con. Neoce Con. Maien Con. Carthag 2. The Councel of Neocesaria and of Maience the second Councel of Carthage did forbide mariage to the Ministers and Elders of the Church The Councell of Nice decreed the contrarie Con. Nicen. permitting ministers to marie Con. Braca Con. Tole 3 Con. Roman The Councell Bracara did pronounce curse against those that abstiened from eating fleshe and this decree was confirmed by the thirde councell of Toletum but the councell of Rome ordeined the contrarie forbidding the vse of the fleshe vpon certaine dayes of the yeare August lib. 2. de Baptis contra Donatist cap. 3 To be short S. Augustine plainely declareth that which I speake to wit that coūcels may erre for hee expressely saith that the letters and Epistles of particular Bishoppes are corrected by prouinciall Councels and the prouinciall Councells by vniuersall and the former vniuersall Councells annihilated and disanulled by the latter when by some certaine experience of thinges that which before was secrete is opened and that which was hiddē is made euident and plaine neither shall it stād thē in
it and gathered out the stones of it and haue planted it with the best plantes and built a Tower in the middest thereof and made a Wine presse therein looking that it should bring foorth Grapes but in steede of Grapes it bringeth foorth wilde Grapes And nowe I will tell you what I will doe to my Vineyarde I wil take away the hedge therof and it shal bee eaten vp I will breake the wall thereof and it shal be troden downe and I will laie it wast Isaiah 24.3.4.5 c. And againe The earth shal be cleane emptied and vtterly spoyled the earth shal lament and vade away for the inhabitants thereof haue transgressed the lawes they haue chaunged the ordinaunces and haue broken the euerlasting couenaunt Therefore shal the curse deuour the earth for the inhabitantes thereof haue done wickedly And therefore shall the inhabitantes of the earth burne and fewe men shall bee left therein Ierem. 25.8.9 c. Also in Ieremiah Because yee haue not heard my woordes beholde I will sende and take to mee all the families of the North and Nebuchadnezzar the King of Babell my seruaunt and I wil bring them against this lande and against the inhabitantes thereof and against all these nations rounde about and I will destroie them and make them an astonishment an hissing and a continuall desolation In this place Isaiah 10.5 the Lord calleth Nebuchadnezzar his seruaunt as in an other place he calleth Saneherib or Ashur The rod of his wrath because hee serueth him selfe with Princes tyrantes and wicked Magistrates and vseth them that hee may by them punish the vngodlines and vnthankfulnesse of his people Isaiah 59.2 Wherefore Isaiah speaketh excellently well That our iniquities haue made a diuision or separated betweene God and vs. And therefore when wee are afflicted and persecuted wee ought to cōfesse and acknowledge that God by that mean punish vs as wee in deed haue rightly deserued it Yet all this notwithstanding we haue to consider and weigh an other cause for which the worlde persecuteth vs which ought to bee a great comfort vnto vs in the middest of our Crosse and Martyrdome For in the first place the world in persecuting vs looketh not to our sinnes but to that religion which wee make profession of which religion in deed the world reiecteth and persecuteth because it knoweth not the Authour thereof and because it is altogether contrarie to his maners and peruerse and wicked orders of life and cōuersation euen as Iesus Christ hath foretolde the same and made his Disciples to see it Iohn 3.19.20 when he said vnto them This is the condemnation that light is come into the worlde and men loued darknesse rather than light because their deedes were euil For euerie man that euill doeth hateth the light neither commeth to light lest his deeds should be reproued Iohn 15.20.21 Also if they haue persecuted mee they will persecute you also But all these thinges will they doe vnto you for my names sake because they haue not knowne him that sent mee Iohn 17.14 And againe Father I haue giuen them thy word and the world hath hated them because they are not of the worlde as I am not of the world Hereby we may see that the right and verie cause of the persecutions of the church is the plaine profession of the trueth righteousnesse and word of God as Saint Paule saieth That That all they which will liue in the feare of God or godly in Christ Iesus 2. Timo. 3.12 shall suffer persecution And also what shoulde bee our consolation and comforte in the middest of the Crosse if this point were not Socrates The answere which Socrates made to his wife was verie apt and fit for the purpose shee lamented because they put him to death wrongfully but he being somewhat moued answered That it was better for him to die an innocent without cause than if he had offēded But how much greater matter and iust cause haue we of comfort and ioy seeing wee knowe that God of his vnspeakeable gentlenesse goodnesse mercy burying all our sins giueth vs ouer or leaueth vs but for a time to suffer vniust persecutions to the end that we bearing the Crosse with Iesus Christ should communicate also and bee made partakers of glorie with him The punishment Saint Augustine hath saide maketh not a Martyre but the cause August And the Deuill hath as well his witnesses and Martyrs as Iesus Christ hath his In former times there were Heretikes which bragged much and boasted wonderously vnder the shadowe colour that men persecuted them And at this day the Anabaptists do in that behalfe the verie selfe same thing yea and that so farre that by this meanes they account them selues blessed and happie Math. 5.10 But we must marke what the scripture saith Blessed are they thus saieth Iesus Christ which suffer persecution for righteousnes sake for theirs is the kingdom of heauē Luk. 6.22 Blessed are you when men hate you whē they separate you reuile you put out your names as euil for the sonne of mās sake If yee bee rayled vpon for the name of Christ saith Saint Peter 1. Pet. 4.14.15.16 Blessed are yee For the spirite of glorie and of God resteth vpon you which on their part is euil spoken of but on your part is glorified But let none of you suffer as a murtherer or as a theefe or as an euil dooer or as a couetous person of other mens goods or as a busie bodie in other mens matters But if any man suffer as a Christian let him not be ashamed but let him glorifie God in this behalfe And this is the marke or badge by which the scripture discerneth the Lordes true Martyres from others that suffer For the wicked men and vngodlie persons doe in deede suffer persecution but in the meane season it so falleth out that they cannot bost them selues for all that to bee true Martyres neither by consequent that they are blessed for they suffer not for righteousnes sake neither to maintein Gods truth as doe the Martyres and witnesses of Iesus Christ Moreouer wee ought to marke that our good God sheweth vs great grace and aduaunceth vs to singular honour when hee vouchsafeth vs meete and worthie to suffer any thing for his names sake when as he might verie iustly if he would haue pursued vs with rigour nay if he woulde haue proceeded against vs by iustice haue punished vs with all kindes and sortes of afflictions sending them to vs and laying the same vpon vs. wherin he dealeth with vs as if a king should take from the Gibbet or Gallows some man who had rightly deserued to be bound thereto and hanged thereon and yet woulde set and appoint him among the chiefe Capitaines of his orders that he might goe to warre and imploy him for the maintenance and defence of his Crown and of his kingdō For who or
belong but by sheep are meant the electe Matt. 25.32.33 as appeareth by that which is said Math. 25. The Church then is nothing else but the sheepefold or congregation of the elect Fourthlie the auncient writers haue so declared it and set it out For behold how Saint Augustine hath spoken thereof August in psal 122. All faithfull Christians saith he are the Church And Chrysostome The Church saith hee consisteth not in Walles but in the multitude of faithfull people Homel 20. de expuls ipsius Lib. 7. de stroma Clemens Alexādrinus saith also I cal the church not the place or the temple but the congregation of the elect This Church is called Catholike or vniuersall for three reasons First in consideration of the place for it is not tied to one certaine place as citie prouince or kingdome but is dispersed and scatered abroad throughout all the worlde euen as Iesus Christ hath said that he hath receiued all power both in heauen and in earth and as the seconde psalme sheweth that all nations and all the endes and coastes of the earth Math. 28.18 are by the Father appoynted to his sonne for his inheritaunce and therefore also did Iesus Christe sende foorth his disciples through out all the worlde to preache the Gospell and to minister the sacramentes Wherefore Donatus erred Psal 2.8 Matt. 28.19 when he went about to tie the Church to a certain corner of Affrica onely The Romish Catholikes also doe at this day abuse themselues when they indeuour to tie it to Rome alone For though it were so that the Church of Rome were a true Churche wherof we wil speak in a whole plaine chapter afterwards yet it could not be but a particular Church at no hand the vniuersal church wherof we speak They also are likewise deceiued who thinke to chase and banish this Church out of the world For seeing that it is vniuersall it shall neuer want place but it shall alwayes be gathered together receiued in some quarter or corner of the earth Secondlie it is called Catholike in consideration of the persons for it receiueth and containeth al the faithful of what estate sex or condition soeuer they be as S. Paul sheweth when he saith That there is neither Iewe nor Greeke Galat. 3.28 Colos 3.11 bonde nor free man nor Woman but that all are one in Christ Iesus And in the Apocalipse this Church is described and set out in this behalfe as a certayne Citie hauing twelue Gates Reuelat. 21.13 three on the East side three on the North side three on the South side and three on the West side And therefore the Iewes are deceyued whē they suppose that the Church ought to bee restrayned to the onlie fleshly race and linage of Abraham Thirdlie in consideration of the time for it shal indure and continue in the world not as some doe imagine a hundred or two hundred yeares a thousand or two thousand yeares onelie but euen as long as the worlde it selfe shall last as we will declare more at large when we shall speak of the perpetuitie or continuance of the Church Furthermore we hold that this Church is one euen as it is sayde Cantic 6.8 Iohn 10.16 2. Cor. 11.2 Reuel 21.9 1. Cor. 12.12 that there is but one onely Doue perfecte and the onely Daughter of her Mother one sheepefolde one spouse of Christe one bodie And indeede this vnitie or onenesse of the Church doeth not consist in a common and bodilie dwelling together nor in certayne outwarde ceremonies but in a certayne verie spirituall vnitie and in an assured consent of doctrine and faith For amongest all those which truely beleue in Christ there is one bodie and one spirite one hope one Lorde one faith one baptisme one God and father of all which is aboue all and in all and through all and therevppon it is that Saint Paul saith of the whole church Ephe. 4.4.5 Gal. 3.28 That we are all one in Iesus Christ All the particular churches then which consent in true doctrine ought to be holden esteemed for one onely Church seeing that the Church is but one Wherevpon Saint Cyprian saide There is no more but one onely Church which is spreade abroade or stretched out farre and wide as there are manie beames in the Sunne De simplicit praelat and yet the light thereof but one and in a tree there are manie branches or bowes and yet but one bodie which is stayed vpon his owne roote and from one onely fountaine runne manie riuers which no whitt at all hinder or let that the vnitie or onenesse shoulde not abide in the fountaine Now herevpon it followeth that al Scismatikes which by factions sectes partakinges do breake the vnitie of the Church doe sinne greeuously 1. Cor. 1.13.3.3 as also S. Paul declareth the same writing vnto the Corinthians We say also that this church is inuisible and that there is none but God alone who knoweth the same therefore Iesus Christ saith Iohn 10.14 That he knoweth his sheepe and that he knoweth them whome he hath chosen And Saint Paul Iohn 13.18 The Lorde saith he knoweth those which are his And as concer-cerning our selues we beleue it as we protest confesse 2. Tim. 2.19 in the christian articles of our beleefe when that by outward signes we cannot point it forth or marke it out For albeit we do not many times see behold the same yet it ceasseth not for all that to be as it was declared vnto Elijah when hee cōplayned that he was alone making profession of the name of God 1. Kings 19 10.18 Rom. 11.3.4 No no saith the Lorde vnto him I haue reserued vnto my selfe seauen thousande men which haue not bowed the knee to Baal But let vs marke that wee speake of the bodye of the church generally and not of the members thereof particularly For there is no doubt but that wee may by signes and outwarde testimonies profitably iudge of election euen as men iudge the tree by the good fruite and yet this must be vnderstoode singularly and specially when the questiō concerneth our selues For according to the testimony of S. Peter 2. Peter 1.10 We make our calling election firme sure through good workes Moreouer this church containeth also many persons which are not yet called vnto the visible church euen as our Sauiour Iesus Christ sheweth in S. Iohn Ioh. 10.60 when he saith Other sheepe I haue also which are not of this folde them also muste I bring and they shall heare my voyce and there shall bee one sheepefolde and one sheepehearde And hereof wee haue an example in Saint Paul for when hee persecuted the Church it seemed verilie that hee did not appertaine to the Churche being not yet called to be a sheepe of the visible sheepfolde of Christe Notwithstanding the Lorde saith vnto Ananias Goe thy way to him Actes 9
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 euē from the verie time of our first parents Adam and Heuah For in them and by thē God began to be serued on the earth hauing blessed them and cōmended vnto thē 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 vpō 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 frō 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 ◠King 22.8 and Michaiah being alone and contēned did yet notwithstanding resist them and speake the trueth On which side was the Church when Ieremiah was sent frō 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
be alwayes present in the middest of his Church to rule and gouerne the same what hath he to doe for a Vicar or Lieuetenant And as concerning charges and offices we know what executors he hath established and left S. Paul in the Epistle to the Ephesians affirmeth Ephes 4.11 c. that Iesus Christ being ascended into heauen hath giuen some Apostles some Prophets some Euangelistes some Pastors some teachers to whome he hath giuen in charge and committed his Church to order and guide the same This is not spoken onely for two or three or for some other small number neither yet for one age but for all the Pastours of the Church generally and for all times Nowe you may see what lieutenantes Iesus Christe hath substituted in his place but that he shoulde giue vnto Peter a primacie to bee Pope and heade of the Church is a meere leasing The seconde reason is this Iesus Christ onely is the foundation of the Church 1. 1. Cor. 3.11 Corinth 3.11 Wherevpon it followeth that the Church is founded vppon Iesus Christ and at no hande vpon Saint Peter and by consequent that Iesus Christ alone is the heade of the Church and not Saint Peter Touching that which Iesus Christ speake vnto Peter Thou art Peter Matt. 16.18 and vpon this rocke I will builde my Church we wil anon declare the true and naturall sense thereof The thirde reason S. Peters charge office was limited and set within certaine bondes For S. Paul witnesseth of himselfe and Peter thus Galat. 2.7 That he was the Apostle of the Gentiles and Saint Peter of the Iewes And saith that this diuision was made by the reuelation and ordinaunce of GOD. It followeth then that Saint Peter was not an vniuersall Apostle nor a soueraigne high bishoppe ouer all the Church Otherwise Saint Paul shoulde haue done ill in so limiting hedging in as it were the the charge and office of his Apostleship yea and that eighteene yeares after the death of Iesus Christ But I would wish the Romishe Catholikes to take some better viewe of and heede to this reason For if their Pope snatch and take vnto himselfe the primacie for this reason because hee is Saint Peters successors he must then exercise his primacie or popedome ouer the Iewes and preach vnto them the Gospell that hee may gaine them and drawe them to Iesus Christ leauing vnto him whosoeuer he bee that will take vppon him to be called the successor of Saint Paul primacie ouer the Gentiles The fourth reason One wife hath but onely one husband which is her head But the Church is the spouse of Christ 2. Cor. 11.2 Ephe. 5.22 Reue. 21.9 2. Cor. 11.2 Ephesians 5.22 Reuelat 21.9 The Church then hath none other but Christ alone for her husbande and head The fifth reason It is certaine that Saint Peter vsed the power and authoritie which Iesus Christe gaue him for otherwise hee shoulde haue neglected his charge and hidden his talent in the ground and so by consequent haue disobeyed his Master not seruing him purely and faithfully But so it is hee neuer vsurped any primacie ouer the other Apostles or ouer the Church for hee maketh himselfe equal to the other pastors 1. Peter 5.1.21 c. naming himself a pastor and an Elder with them and hee hath saide also that it is not lawefull at anie hande for anie man to haue Lordship ouer the Lordes inheritaunces Then it followeth that hee receiued not anie primacie or Lordshippe from Iesus Christ ouer the Church of God The sixth reason Act. 8.14 Saint Peter was sent together with Iohn into Samaria by the other Apostles Nowe if hee had beene the head of the Church and had had rule and authoritie ouer the Apostles it had apperteined vnto him to sende others not to others to send him The seuenth reason If Saint Peter had had the right of primacie to what end woulde he haue suffered himselfe to haue beene reproued by S. Paul and that before the people In sext decr de Con. cap. Licet distinct 19. ca. si Roman in Glossa de conces prae tit 8. ca. pro. posuit alibi for this was done euen then when hee both might and ought to haue shewed his authoritie and rule As at this day the Pope who saith that hee is aboue right neither is helde or bounde by lawes that he may preferre through his interpretation equitie vnwritten before lawe writen that wee ought to allowe or dissallow all that he alloweth or disalloweth that he is not subiect to any censure hauing all lawe and right in the coffer of his breste and stomacke Now Saint Peter did not alledge any whit or parte of all these blasphemies but tooke in good worth Saint Paules censure and reproofe acknowledging himselfe his companion and fellowe and one that was ioyned with him the other Apostles in felloweshippe of office yea inferiour to the whole bodie and subiect to the admonitions and censures of his brethren The eight reason So it was that among the Apostles in the time that our Sauiour Christ was bodily conuersant with them Luk. 22.24 c. there was a controuersie which of them shoulde bee esteemed or iudged the greatest but Christ laboreth to bring them to humilitie and to take from amongest thē all ambition saying thus The kinges of the nations beare rule and they which exercise authoritie ouer thē are called Gratious lords but ye shall not be so But let the greatest among you be as the least and the cheifest as he that serueth And afterwardes hee setteth himselfe foorth for an example For who is greater he that sitteth at Table or he that serueth is not he that sitteth at the table And I am among you as he that serueth and ye are they which haue continued with mee in my temptations Lastly he concludeth Therefore I appoint vnto you a kingdome as my Father hath appointed to me These are our principal reasons to declare that Saint Peter was not appointed Lorde ouer the Church and that hee had no more authoritie or preheminence in it than the other Apostles his companions and fellowes had Nowe let vs heare the contrarie reasons which the Romish Catholikes make The firste is this Matt. 16.18 Iesus Christ hath said to Saint Peter Thou art Peter and vpon this rocke I will builde my Church It followeth then that Saint Peter is the foundation of the Churche and by consequent the head thereof I aunswere that the holy spirite is not contrarie to it selfe but hee hath spoken plainely to the Corinthians That Iesus Christe alone is the onely foundation of the Church 1. Cor. 3.11 and that none can lay anie other than that which is laide alreadie Therefore he affirmeth not in that place of S. Matthewe the contrarie to this And marke this deed Iesus Christ hath not said and vpon thee O Peter I will builde my Church but vpon
August ad Ianuarium There is no better rule in this behalfe saith hee than a wise and sober Christian himselfe which will frame himselfe to that custome which he shall see vsed in that Church wherein he liueth For that which is not established against faith or against good manners must bee helde for indifferent But the Church alloweth not that which is against faith and good life yea she dissembleth it not neither doeth it To be shorte then for so much as wee cannot be present at the seruice and ceremonies of the Romish Church without defiling our selues in their manifest idolatries you may see wherefore we doe wholy and altogether renounce and forsake the same And in this deede of ours wee followe the example of the Prophets For in the kingdome of Israel in the dayes of Ieroboam Circumcision was administred and there they offered sacrifices yea the lawe was esteemed there amongst them as holie and which is more GOD him selfe was called vpon and prayed to there yet notwithstanding by reason of their superstitions and ceremonies which men had deuised and set vp against the ordinance of God all that seruice was reiected and condemned neither can any man shewe that Elijah or any other whether he were a prophet or of any other calling did at any time worship or offer vp sacrifice in Bethell But see more largely touching this matter in that which M. Caluine hath written thereof in the fourth booke of his Institutions Chap. 2. sect 1.2.3.4.5 Caluin lib. 4 Instit ca. 2. sect 1.2.3.4.5 c. c. Moreouer when we doe thus separate our selues from the Romish Church we breake not the vnitie of the Church bicause that in the Romish Church there is no true vnitie For first of all it is not at vnitie in it selfe as appeareth by the seuerall sects and rules which are amongest them one saying I am of the order of S. Augustine an other I am of Saint Dominicke his order and other I am of S. Frauncis an other I am a Iesuite contrarie to that which S. Paul writ to the Corinthians 1. Cor. 1.11.12.13 in the first Chapter Secondly that Church is not vnited with God which vnion or vnitie is necessarily ioyned with the former 1. Ioh. 1.3 as S. Iohn declareth it And that this is true that it hath not any vniō or felowship with God it is sufficiently plaine by this only reason that he that hath vnion or fellowship with God ought by the testimonie of the holie spirit and by faith to be assured hereof that God dwelleth in him and he in God euen as the scripture teacheth vs. But the faith of Papists is this that we must alwayes doubt whether we be in the grace and fauour of God wherefore they can not haue vnion or fellowship with him Furthermore this is to be marked that there is no vnion or agreement betweene the doctrine of Papistes and the word of God wherevpon it followeth that they are not at all vnited with him Which being cōsidered to what end and purpose would they haue vs to remaine and abide in the vnitie of the Romish Church seeing there is not in it any vnitie I meane holie vnitie and such as agreeth well to good Christians and the true members of Iesus Christ They will obiect further you hold indeede that baptisme ministred in the Romish Church is true baptisme why then doe you not hold this Church for the true Church I aunswere that this reason is verie weake For we doe not acknowledge the assemblie of heretikes for the true Church although we cease not to allowe the baptisme ministred amongest them for true and profitable euen as the Councel of Carthage decreed the same bicause that baptisme is alwayes the baptisme of Christ and not of heretikes although it be ministred by heretikes who haue notwithstanding some vocation and allowance of the people Wherein let vs heare Saint Augustine August lib. 3 cont Donatist cap. 10. The water saith he ouer which the name of God is called vpon is not bastardly for neither the creature nor the name is prophane or bastardly Wherefore the baptisme of Christ being sanctified and hallowed by the words of the Gospell is holie among the adulterous and in the adulterous although they thē selues be shamelesse and vncleane And in an other place Aug. cont Crescent li. 3. cap. 6. The baptisme is such as is he by whose vertue it is administred and not such as he by whose handes it is administred August de fide ad Pet. cap. 36. Also bicause it is manifest that in what so euer place where baptisme is administred it ought to be but once ministred this is to be marked that though it be administred by heretikes in the name of the Father and of the Sonne and of the holie Ghost it ought to be reuerently receiued and at no hand reiterated Wherefore we esteeme and take the baptisme of the Romish Church for true baptisme bicause it is ministred not in the name of the Pope but in the name of the Father of the Sonne of the holy Ghost and confesse that the infants which receiue it are truely baptised euen as they which were circumcised in the time of Ieroboam and of Caiaphas were helde for true circumcised persons although at that time the state of the Church was almost altogether peruerted and corrupted But yet this remaineth that albeit we haue receiued baptisme in the Popish assemblie and that we hold the same for true baptisme yet we are farre off from holding or accounting that assemblie for the true Church Caluine hath sufficiently answered this difficultie or doubt whose wordes I will bring in place here Caluin lib. 4 Inst cap. 2. sect 11.12 contenting my selfe therewith As in the time of Ieroboam saith he there were certaine prerogatiues belonging to the Church which remained amongest the Iewes although at that time the seruice of God was very much corrupted so we denie not but that the Papistes haue at this day some steppes pathes of the dissipation or scattering of the Church which through the grace of God haue remained with them For as Circumcision could not be so defiled by the vncleane handes of the Iewes but that it was alwayes a signe and a sacrament of the couenant of God for which cause God called the infants or children which were borne of this people his which could not any manner of way belong vnto him but by a certaine speciall blessing and priuiledge After the same maner also bicause he hath once placed his couenant in Fraunce in Italie in Germanie and other countreyes although that all that was afterwards oppressed by the tyrannie of Antechrist yet to the end that his couenant might remaine amongest thē inuiolable and vnbroken it hath pleased him that baptisme shuld there remain for a testimonie witnesse of that couenant which bicause it is ordained and hallowed by his owne mouth retaineth and keepeth her owne
force notwithstanding the vngodlinesse of men Likewise he hath by his prouidence brought to passe that there should remaine amongest them other remnants also as the Lordes praier the Apostles Creede the Commaundements of GOD c. least the Church should vtterly perish And as sometimes buildings are pulled downe in such sort that the foundations remaine and some shewes of the ruines and destructions so the Lord hath not suffered that his Church should be so rased or destroyed by Antichrist that nothing of the building should remaine And although that he might take vengeance of the vnthankefulnes of men who despised his word he hath suffered such a horrible shaking and fall to be made yet it was his pleasure that some part or portion thereof should remaine as a signe token and marke that the whole was not abolished Wherfore when we refuse simplie to graunt vnto the Papistes the title of the Church we doe not therefore vtterly denie them that they haue not any Churches amongest them but we onely reason of the true and right estate of the Church which importeth a fellowship as well in the doctrine as in al that which belōgeth to the profession of our Christianitie Daniel 9.27 2. Thess 2.4 Daniel and S. Paule haue foretold that Antichrist shall sit in the temple of God We say that the Pope is the head of that execrable abhominable and cursed kingdome at the least he is so in the West Church Nowe seeing it is saide that the seate of Antichrist shall be in the temple of GOD thereby is meant that his kingdome shall be such as shall not altogether abolish the name either of Christ or of his Church Hereby therfore it appeareth that we denie not but that the Churches ouer which he beareth rule by his tyrannie remaine Churches still but we say that he hath prophaned them by his vngodlinesse and so poisoned them with his false doctrines that there appeareth amongest them a picture or image of Babylon rather than of the holie citie of God To conclude we say that they be Churches first bicause that the Lord hath miraculously preserued amongest them the remnants of his people though they be poorely and thinly scattered abroad Secondly bicause there remaine amongest them some markes and tokens of the Church specially these tokens the power and effectualnesse wherof can not be abolished neither by the craft of the diuell neither by the malice of men But on the other side bicause the markes which we haue principally to regard in this dispute or question be blotted out there we say that there is not amongest them a right shewe and lawfull forme of a Church neither in any of their particular assemblies neither in the whole body And these are the wordes of Caluine But though we might indeede accord and agree to this that the Romish Church were the true church in respect of the baptisme which it hath yet there should be no reason to inferre therevpon that we ought also to take hold it for the true Church in respect of the other points of doctrine for it is most manifest that for the most part they are altogether contrarie to the expressed word of God And as cōcerning baptisme albeit they adde many vaine and superstitious ceremonies ministred in a tongue vnknowne to the people and not vnderstoode of them yet so it is that notwithstanding the substance remaineth that which is the principall or chiefe point of the forme as we haue shewed Now if one would demaund why then suffer we not our infants to be brought to the Romish Church there to be baptised seeing that the baptisme which is there ministred is good I aunswere that we suffer it not bicause God hath giuen vs grace to knowe the superstition and idolatrie 1. Cor. 10.14 1. Iohn 5.21 which is there committed to which we may not at any hande sticke cleaue or consent what soeuer apparance and shew of good we suppose may come thereby either to vs or to our children Rom. 3.8 for Saint Paul saith That we ought carefully to looke vnto our selues not to doe euill that good may come thereof And also bicause that through gods grace and goodnes we haue a meane way opened to haue our foresaid children baptised in the reformed Churches without any abuse error supperstition or idolatrie They will say yet further that Iesus Christ ceased not to approue allow the Church of Ierusalem in his time though it had in it store of errors which he well declared when he was there present at the sacrifices and feastes Wherefore then do not we approue also the Romish Church although it haue errors in it For if a Church shall for some abuses faultes or errors loose the name of the true Church where shall we then finde one alone in the whole worlde I aunswere firste that wee holde not that a true Church looseth the name of a true Church for some abuses or errors therein For S. Paul left not of to name the faithfull people of Corinthus the Church although he blamed and reproued them for many errors and corruptions not onely in respect of their manners but also concerning their doctrine And wee shall see hereafter that particular Churches are neuer so perfect in this worlde but that they be oftentimes subiect to error and goe astray But we rightly holde and affirme that the Romish Church ought to leese the name of a true Church because shee hath degenerated and gone out of kinde from the auncient and Catholike Church For the true auncient Catholike church cleaueth to her onely heade and husbande Iesus Christ shee beleeueth his worde followeth him shee is faithfull to him without committing adulterie with idols which the Romishe Church doeth not which thing wee haue a little while agoe shewed Secondly as concerning that that Iesus Christ did approue the Church of Ierusalem in his time we say in the first place that there is verie great difference betweene the estate of that Church then as it was and the estate of the Romish Church such a one as wee beholde it at this day For the abuse and corruption as well of doctrine as of sacramentes and the manifest idolatrie which beareth swaye at this present in the Romishe Church was not at that time in the Church of Ierusalem which is easie to prooue because that Iesus Christe would not haue made much a doe to beat down the idoles to reforme other abuses if they had had place there as he ouerthrew the tables of the monie chaungers Iohn 2.14 cast out of the temple those that there solde openly sheepe and doues Moreouer Iesus Christ woulde not reiecte or disallow the Church of Ierusalem because that the time was not yet come wherein he shoulde put an ende vnto the ceremonies of the lawe Leuiti 17.3 Deut. 12.13 Wherefore for as much as the faithfull had the commaundement of God whereby it was appointed them not to search
his neighbour Iere. 31.34 and euery man his brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of thē This promise must be referred to the state of the Church vnder the new Testament therfore it followeth that the ministerie of the worde ought not any more to haue place now in the Church I answere that the application of the place of Ieremie is altogether contrarie to the meaning intent and purpose of the holie Ghost For first formost the Lord making comparison betwene the old people and the newe meaneth not any other thing but that vnder the Gospel he would send vnto his people so great a light by the means of Iesus Christ his sonne that his knowledge should be common familiar to all whereas vnder the lawe he manifested declared him selfe darkly that vnder certaine shadowes figures As indeed the ancient people that is to say they which were in the time of the olde Testament were not so familiarly plainely and perfectly taught as we be at this day by reason whereof also the Prophet Malachie calleth Iesus Christ the sonne of righteousnesse Malach. 4.2 signifying therby that the fathers vnder the law had indeed som light but yet not such a light as we through his goodnes haue at this day Furthermore we must marke that the Lord doth not say simplie They shall teach no more euery man his neighbor euery man his brother but he addeth saying Know the Lord. By which restriction or strayning it into a narrow roome he plainly declareth that he promiseth to his children such a knowledge that they shal not be any more learners of the A.B.C. neither young scholers in the doctrine of saluation For these words Know the Lord denote point out the first rudiments or instructions of faith and of the heauenly doctrine And indeed if we wel weigh mark how rude grosse and ignorant the old fathers were we shall finde that they were as it were little children Gal. 4.1 c. euen as Saint Paule saith and as yet in their A.B.C. But God hath shewed vnto vs a farre greater grace bicause that we haue a more manifest cleare and shining light to leade vs to the knowledge of God and of the mysteries of our saluation For this cause Iesus Christ saide Matth. 13.16.17 Luk. 20.23.24 Blessed are your eyes for they see and your eares for they heare For verily I say vnto you that many Kinges Prophetes and righteous men haue desired to see those thinges which ye see and haue not seene them and to heare those thinges which you heare haue not heard them In summe the Lorde promiseth here that his people shal not be found grosse and ignorant vnder the newe couenant or testament that they shall haue neede of the principles and beginnings of Christian doctrine But if we would not take this place in this sense how shal we expound an other of Isaiah Isai 2.2.3 which seemeth to be contrarie to this He saith It shall be in the last dayes that the mountaine of the house of the Lord shall be prepared in the toppe of the mountaines and shall be exalted aboue the hilles and all nations shall flowe vnto it and many people shall goe and say Come and let vs goe vp to the mountaine of the Lorde to the house of the God of Iaacob he will teach vs his wayes It is certaine that he prophecieth euen as Ieremiah of the grace of God which should be made manifest through Iesus Christe in the time of the Gospell Nowe one of them saith Euerie one shall not teach his neighbour for they shall all knowe the Lord The other saith The people shall runne together and say Come Let vs goe vp to the mountaines of the Lord and he shall teach vs his wayes How shall we make these two places agree seeing that both of them prophecie of one and the selfe same thing Verily Ieremiah meaneth that the people of God shal be in such sort lightened vnder the new Testament by the light of the Gospel that they shal haue no more neede of the rudimēts or first instructions of religiō neither to be so taught as the olde people were by the shadowes ceremonies of the law And as touching Isaiah he meaneth that vnder the same newe Testament the people shal though they be wel aduanced and instructed in the points of christian doctrine notwithstanding diligently indeuour more more to aduance them selues grow forward therin and that for that purpose they shall continually exhort one an other to the end they may better profite in the knowledge of the lawe Ioel. 2.28.49 The fourth argumēt It is written in Ioel At that time that is to say in the time of the new Testament I will poure out my spirit vpon all flesh saith the Lorde and your sonnes and your daughters shall prophecie your olde men shall dreame dreames and your young men shall see visions And also at that time I will poure out my spirit vpon the seruants vpon the maids Nowe by this promise the charge office to teach is without any difference laid vpō al vpon fathers children vpon sonnes vpon daughters vpon olde folke and vpon yong vpon seruants and maides wherefore it followeth that the ministerie of the word is not necessarie in the Church I aunswere that there is nothing in this argument or reason but a meere cauil It is true that this prophecie ought to be referred to the kingdome comming of Iesus Christ that the gift of prophecying should then be common both to men women to old and yong to be short to all estats But in the first place this is to be marked that the prophet speaketh here by comparison vsing a figure commonly called Hyperbole that is to say a maner of speach very excessiue because of our wearisomnes slacknes and negligence for hee doth not presently promise that all vnder the Gospell frō the first to the last shall bee partakers of this gifte but in respecte of the olde people vnder the lawe For if wee compare the estate condition of the old Church with the singular treasures which God hath powred out and giuen vnto his people after the manifestation and reuealing of Iesus Christ we shall finde that in this latter time the Lorde hath spread abroad and powred out the giftes of his spirite vpon all fleshe that is to say almost vpon all men when as vnder the lawe a verie smal number was partakers therof Wherfore when he saith That the Lord will powre out his spirite vpon all fleshe this particle or worde all is not here taken in his proper signification as though it were simply and altogether vniuersall but is indefinite and must be referred to all estates and conditions of people and not to euerie singular person as in this sentence of S. Paul where it is saide
authoritie of the Church The fourth reason Aug. cont Max. lib. 3. cap. 14. S. Saint Augustine openly declareth that the holie scripture is aboue the Councels and so by consequent aboue the Church represented by Councels For writing to Maximinus the Arrian touching the word Homousios that is to say consubstantiall or of the selfe same substance together with the father which word was confirmed by the Councel of Nice and on the other side disallowed by the Councel of Ariminum in the time of the Emperor Constantine he saith thus Nowe I haue not to vse or alledge the Councel of Nice neither thou the Councel of Ariminum to preuaile thereby one of vs against an other For as I am not bound to the Councel of Ariminum so art not thou bound to the Councel of Nice We haue the authoritie of the scriptures which are not partiall or particular witnesses for the one or for the other but are common witnesses to both of vs. Let vs therefore by them dispute and reason of the matter in controuersie betweene vs. CHAP. XIIII Of the Discipline of the Church NOWE we must speake of the Ecclesiasticall discipline in which notwithstanding we will be briefe and short bicause there is of this matter a verie large and sufficient treatie extant alreadie which may satisfie and content all good mindes and is intituled The confirmatiō of the Ecclesiasticall discipline The confirmation of the Ecclesiastical discipline obserued in the reformed Churches of the kingdome of France And also he that will read the Institution of M. Caluin Caluin li. 4. Inst Beza in confess fidei specially in his fourth booke and Theodorus Beza his confession shall finde there all that which may be saide touching this point or matter if so be it that he will content him selfe with reason Wherfore then we haue in this matter of the Ecclesiasticall discipline for this present time to consider of foure principall heads or points The first is Discipline is necessarie in the Church the discipline is most requisite most necessarie in the Church if we will not haue all thinges mingled and disordered therein yea full of confusion For euen as there is no citie nor towne nor house which can be without discipline or policie or some order for the gouernement thereof so the Church which is the citie house of God cannot at any hand be without his policie and spiritual gouernement And therefore Saint Cyprian hath sometimes called the discipline of the Church Cyprian de tract virgin The keeper of faith and the mistresse of vertue For if it shall be lawfull for euerie one to doe what they will without being helde backe by some bridle what confusion and disorder shall we see in the Church The same Doctor compareth also the discipline to the rudder or helme of a ship Cypr. lib. 2. epist 7. thereby to declare not onely how profitable the same is for vs but also howe necessarie and needfull For seeing that the Church is in this world as a ship vpon the sea that is to say subiect to the billowes waues and tempestes of tyrants and persecutors yea to windes and whirlewinds of false doctrine how could it be able to subsist and stand if together with the word of God it had not for the ordering and guiding therof her discipline to be as it were a rampart ground worke foundation and stay Wherefore those which either disallowe or despise this remedie which serueth to preserue the Church from dissipation or scattering abroad to keepe men in the obedience of God and to holde euerie one in his order and calling labour and indeuour no other thing what so euer they will pretend than to ouerthrowe the state of the Church and to bring into the same all beastly excesse and barbarous disorder and that they are to be esteemed in the number of them of whom is spoken in the fiftieth Psalme Psal 50.16.17 who giuing them selues to all iniquitie hating correction and discipline or to be reformed are reproued for this that they tooke vpon thē to speake of rehearse the ordinances of God to take his couenant and word in their mouthes The second head or point is The discipline doth not so much as set a foot into the Magistrates office that the Ecclesiasticall or Church discipline incrocheth not any thing at all vpon the magistrates charge and office For first the iurisdiction and gouernement of the Churche and the ciuill iurisdicton or gouernement differ greatly one of them from an other bicause that the one is spirituall and reacheth to the inward man and the other is bodily and outwarde Therefore Saint Paul said 2. Cor. 10.4 The weapons of our warfare are not carnal but mightie through God to cast downe holdes The Church then hath not prisons or sergeants or swords thereby bodily to punish euill doers neither vseth it force of handes confiscation or losse of goods or amercements to punish thē in their goods and riches but onely draweth out and occupieth Ephe. 6.17 the spirituall sword of Gods word to correct men and to bring them to amendment as the Magistrate draweth out and vseth his materiall sword to punish them either in their goods or in their bodyes And so both of them doe their duetie the one of them not bringing any preiudice or hurt to the other but contrariwise verie well ayding them selues betweene them selues and helping one an other and being most necessarie and needfull in their seuerall charges and offices the one not being able to do that which the other doth One example to make the matter plaine If some one haue committed whordome and so by that meanes and fault the ciuill lawes shall be transgressed broken and the Church also offended Nowe in reformed Courtes and places of lawe such a one shall be punished either by imprisonmēt or by whipping or by some other punishment and so the offender shall haue satisfied the Magistrates lawes but yet the offence shal not be repaired or reformed in the Church For it may be that such an euill doer will in steede of giuing or shewing some signe of repentaunce murmur be angrie and despitefully deale with the Church In such a case the Church before that it receiueth him to the holie supper shall require of him a publike testimonie and open token of this repentance and by consequent as the Magistrate shal haue his iustice satisfied and aunswered so shall the Church haue her discipline satisfied and aunswered In summe the Magistrate in the exercising and executing of his office respecteth mens goods and their bodyes but the Church in the exercise execution of her discipline regardeth simplie and onely the soules consciences of men Secondly so farre off is it that the discipline of the Church derogateth or taketh any thing at all away from the Magistrate that contrariwise she maintaineth the obedience that is due vnto him For if she tend to no other
forgottē vs as we heare the cōplaints of Saints touching that matter in the Scripture Howe long wilt thou forget me O Lord saith Dauid Psalm 13.1 how long wilt thou hide thy face from mee And againe Vp why sleepest thou O Lorde Psalm 44.23 24 awake hee not farre of for euer Wherefore hidest thou thy face and forgettest our miserie our affliction And Habacu O Lord Haba 1.2.13 saith he How long shal I crie thou wilt not hear euen cry out vnto thee for violence and thou wilt not helpe Thou art of pure eies and canst not see euil thou canst not behold wickednesse Wherfore doest thou looke vpon the trāsgressors and holdest thy tongue when the wicked deuoureth the man that is more righteous then he But God sleepeth not at any hand euen as it is said in one of the Psalmes Psalm 121.4 Behold he that keepeth Israel wil neither slūber nor sleepe neither doth he forget vs as he himselfe assureth vs by his Prophet Isaiah when hee saith Isaiah 49 15 Can a woman forget her childe or will shee not pitie the fruite of her wombe But though she should forget yet wil not I forget thee saith the Lord. And in deede God doeth not at any time forget his mercy no not in the middest of his wrath and anger Haba 3.2 1. Corin. 10.13 neither doth he suffer vs to be tempted aboue our strength Wherefore then is it that he doeth not sende vs succour and aide without delay thereby to deliuer vs from oppression It is first and formost because our sinnes are the cause therof Isayah 59.1.2 Behold saith the Prophet the Lords hand is not shortened that it cannot saue neither his eare heauie that it cannot heare But your iniquities haue separated betweene you and your God and your sinnes haue hidden his face from you that he will not heare Secondly because that serueth for the aduancement of God his glory and for the augmenting increase of our faith as appeareth by that whiche is written touching the sicknes and death of Lazarus Iohn 11.14.15 the brother of Martha Mary This sicknesse saith Iesus Christe is not to death but for the glory of God that the sonne of God might bee glorified thereby and after wardes Lazarus is dead saith he and I am glad for your sake that I was not there that yee may beleeue And to this last point is referred that which S. Paul saith We receiued the sentence of death in our selues 2. Cor. 1.9 because we should not trust in our selues but in God which raiseth the dead The fift point that afflictions dangers increase euen then when the deliuerance is nigh examples heereof are set out vnto vs in the scripture The Israelites were meruellously tormented in Egypt Exod. 14. throughout all the while that they were kept captiues prisoners there but they neuer had so great an occasion to feare neither were they at any time so pressed yea oppressed as when God brought them out of their captiuitie and bondage to make them passe thorow the redde Sea and to guide them in the wildernesse as we may see in the xiiii Chapter of Exodus 1. Sam. 27. 1. c. Dauid before he came to the inioying of the kingdom which was promised him by god was constreined to depart out of the Countrie and to seeke a place of refuge and cōfort amongest the Philistines his enimies yea in the Court of king Achish Where he found himselfe in extreeme danger Isaiah 37. throughout yea more great then at any time before he had escaped Then was the angel of the Lord sent from him to remoue the siege of Zenacherib from before the Citie of Ierusalem and so by that meanes to deliuer king Ezekias and the people which were within when for the great oppression thereof they were held kept in so narrowly short that they were at the point or very nigh to see the Citie rēdred deliuered Marke 6.47 c. to the Assyrians pitie and mercy Iesus Christe did very well behold that his disciples were in greate danger in the ship which was tossed to fro with the outrage or violence of the winds and tempests but yet notwithstanding he came not vnto them to succour them but about the 4. watch of the night Wherfore let vs not loose our courage stomack in the midst of the greatest persecutions and afflictions which can come For when all the meanes of help and aide on mens side or in respect of them doe faile vs that it seemeth that all were done with vs and that the church shold be altogether worn out cōsumed beaten downe euen then wil god performe his own work he alone succouring vs to the end that vnto him alone also the glory of our deliuerance may be wholy and absolutely referred The sixt pointe that God through his power keepeth and defendeth his church against the violences assaults of tyrants and persecutors and deliuereth the same out of their hands when time is therefore Thereto tend and belong these promises The Lorde knoweth to deliuer the godly out of temptation 2 Pet. 2.9 to reserue the vniust vntil the day of iudgement to be punished Psal 12.5 For the oppression of the needie and for the sighes of the poore I will vp saith the Lorde and wil set at libertie him whom the wicked hath snared The Angel of the Lord pitcheth round about them that feare him and deliuereth thē Psal 34.7.17 19.20.22 The righteous cry and the Lorde heareth them deliuereth them out of al their troubles Great are the troubles of the righteous but the Lord deliuereth him out of them al. Hee keepeth al his bones not one of them is broken The Lord redeemeth the soules of his seruants and none that trust in him shal perish Psalm 50.15 Psa 9.14.15 Call vpon mee saith the Lorde in the day of trouble so wil I deliuer thee and thou shalt glorifie me And againe Because he hath loued me therefore wil I deliuer him I wil exalt him because hee hath knowne my name Hee shall cal vpon me and I wil heare him I wil be with him in trouble I wil deliuer him and glorifie him Psalm 125.2 As the mountaines are about Ierusalem so is the Lord about his people from hence foorth and for euer Mat. 16.18 Thou art Peter and vpon this rocke I wil builde my Church and the gates of Hell shall not ouercome it Luk. 12.32 Feare not litle flock for it is your fathers pleasure to giue you the kingdome And wee haue many examples heereof in the Scripture Exod. 14. throughout Dan. 3. Daniel 6. throughout Isaiah 37 throughout Acts 12.7 Actes 5.19 as when god brought the Israelites out of Egypt by the Ministerie of Moses whē he deliuered Daniel out of the Lions denne Shadrach Messiach Abednego out of the burning flame