Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	church_n	heaven_n	peter_n	4,199	5	7.9041	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06347	An excellent and plaine discourse of the church, whereby the godlie may knowe and discerne the true Church, from the Romish Church, and all other false and counterfet churches, as well for matters of doctrine, as discipline, &c. Written in Frenche by M. Bartrand de Loque, a godlie minister of Dolphenine. And faithfully translated into English, by M.T.W. Seene and allowed; Traité de l'eglise. English	Loque, Bertrand de.; T. W. (Thomas Wilcox), 1549?-1608.	1582 (1582)	STC 16813; ESTC S103377	172,896	422

the vse of the keyes is vnderstood not the rule or ouersight of the whole Churche but the power to binde and loose or else to pardon or not pardon sinnes as it is declared in the 18. Chapter of the Gospell after Saint Matthewe and Chap. 20. after S. Iohn Mat. 18.18 Iohn 20.23 Now seeing that so it is that power to remitte or to retaine sinnes was giuen not vnto Peter onely but equally vnto all the Apostles it followeth well that the vse of the keyes was not giuen to Saint Peter alone but also to all his companions fellowes by consequent if he were the head of the Church to whoÌ„ the power of the keyes was giuen it woulde followe that the Churche had so many heads as it had then Apostles But some will say Iesus Christe speaketh onely to Peter It is true indeede Howe be it by the name of Peter is vnderstoode the whole Church For euen as Iesus Christ was willing to heare what iudgement not onely Peter but also all his fellowes had of him when he demaunded of them But whom say ye that I am Mat. 16.15.16 And that Peter alone in the name of all answered and made this confession Thou art Christ the sonne of the liuing God So on the other side Iesus Christ giuing the power of the Keyes vnto the Churche addressed his speeche vnto Peter alone although he meant to speake as well vnto all the rest Augu. in Iohan tract 50 And so doeth Saint Augustine vnderstande it for beholde howe hee speaketh Peter saith hee signifieth the whole Churche For if that in Peter there were not the figure of the Church Christ woulde not haue saide vnto him I will giue vnto thee the keyes of the kingdome of heauen And againe when Iesus Christ sayd vnto Peter I will giue vnto thee the keyes c. Hee ment without doubt the whole Church And the reason would be marked why Iesus Christe in the person of one spake vnto all that is to the ende hee might comend set out the vnity of the Churche euen as also the auncient writers haue marked and obserued the same Cypr. tract 3 de simpli praelat S. Cyprian saith thus Our Lorde in the person of one man hath giuen the keyes vnto all thereby to denote and set out the vnitie of al. The other were the same in deede that Peter was fellowes in equall honour and in equal power But Iesus began with one man to the ende to shewe that the Churche is one And Augustine August in Iohan. tract 11. So it was saith he that all were asked Peter alone answered him thou art Christ c. and to him was it said I wil giue vnto thee the keyes of the kingdome of heauen as though power to bind loose had been giuen vnto him alone But as he answered for all so he receiued the keyes together withall bearing as it were the person of vnitie Wherefore he alone was named for all because there was vnitie among all 3 The third reason is Iohn 21.16 Iesus Christ commaunded Peter aboue all the rest yea that three times to feed his sheepe Hee then did constitute and make him an vniuersall Bishop and head of all Churches I aunswere that this consequent is false for there is a very great not onely difference but contrarietie betwene these two to haue charge to feede the sheepe of Christ and to haue a most high Empire and vniuersal rule ouer the whole Church Besides if to feede the sheepe of Christ bee no other thing but to minister and giue vnto them the spiritual food of their soules Mat. 28.19 Mark 16.15 by the preaching of the Gospel as it is in deede and seeing that it is most euident and plaine that Iesus Christe hath giuen this commission to al his Apostles generally it followeth very well that he hath not giuen it to Peter alone And indeed Peter himselfe doth well confesse the same 1. Pet. 1.5 c. when he exhorteth his fellowe ministers to feede the flocke of Christ which is committed vnto theÌ„ And Basil confirmeth the same saying Iesus Christ himselfe teacheth vs this to wit that he is the onely head of the Church who did constitute and appoint Peter the pastor of his Church after him For he saith Peter louest thou me feed my sheep consequently he hath giuen this very same power to all pastours and teachers and hereof this is a certayne signe and sure token that all binde and loose without any difference as well as hee The fourth reason S. Peter is diuers times in the scripture named the first among the Apostles Therefore he was chosen to haue rule aboue the other his fellowes yea aboue or ouer the whole Church I answere first that this argument is friuolous and vayne yea worthie to bee mocked and hissed at For be it that we confesse that S. Peter was the first and chiefe as it were amongst a fewe people that is to say amongst the twelue Apostles yet very farre set is this that it shoulde therefore followe that hee was the firste or chiefest ouer all Christians or that hee did beare rule ouer all the worlde Secondly if because that S. Peter is the first named he is therefore the first and chiefest among the Apostles wee must then say by the contrarie that the virgin Marie is the last and least of all women because in the first chapter of the Actes where also S. Peter is set the first in the catologue or nuÌ„ber Act. 1.13.14 shee is set the last after others Which matter the Romishe Catholikes will not at any hande say or affirme which if they should it woulde be founde in deede a very absurde thing Thirdly we read in many places that S. Peter is not named first And S. Paule in the seconde Chapter of his Epistle to the Galathians Placeth Iames before him Gal. 2.9 Iames then by this reason shoulde haue authoritie ouer Peter because he is named before him Besides in the Councell of Hierusalem the speach and aduice of Iames which was had after that peter had giuen his Actes 15. 13 c. had such weight with it that al consented and agreed to his iudgement And this muche concerning the firste point Let vs come to the other which concerneth the Pope who sayth that he is Saint Peters successor and so by consequent the head of the Church First if it manifestly appeare by that which hath been said heretofore that Saint Peter was neuer established head of the Churche and that hee neuer had any suche preheminence and authoritie attributed vnto him by what title or right can or will the Pope who sayth that he is his successor pretende at this day any suche Lordshippe rule and authoritie Let vs also on the other side well marke this S. Peter dyed as they say vnder Nero and there succeeded him Linus Cletus and Clemens in the tyme of S. Iohn who

be written to Iulius Bishoppe of Rome by which there shoulde be declared vnto him that he did attribute and take vnto himselfe an authoritie whiche did not at anye hande belong vnto him and that in so doing hee offered greate wronge to other Churches and other Bishoppes And there was added to the letters that he should no more meddle with them whome they had deposed then they medled with those whiche were deposed by the bishop of Rome and others whiche were ioyned with him therein To whiche purpose they alledged the example of Nouatus whiche was as yet verye freshe and newe For when this Nouatus was reiected by the bishoppe of Rome none of the rest of the Metropolitanes and Bishops of other prouinces did gainsay the same neither any manner of way intermedled therein Furthermore if that whiche is maintained and practised at this day amongest the Romishe Catholikes touching the large iurisdiction and soueraigntie of their Pope were in force by Gods lawe as they woulde perswade the simple people thereof shoulde not then al the foresaid Bishops al others together with their Councelles and Churches whiche haue not at any time confessed the Bishoppe of Rome for their head be verie greeuously censured or punished and woorthie of a verie seuere and sharpe reprehension It is true that men may finde that some amongst the ancieÌ„t fathers haue somtimes called the Bishoppes of Rome high Priest and Pope but they did heretofore call after the same sorte all Bishops For as touching the name high Priest Theodo lib. 2. cap. 7 Theodoretus in his second booke chap. 7. speaketh on this maner that two hundreth and fiftie high priests were assembled together in Sardis And Athanasius in his first Oration against the Arrians Athanasius oratio 1. contra Arrianoâ— doth not onely call Iulius and Liberius the bishops of Rome high Priestes but also hee calleth by the very same name the Bishops of Grecia Dacia Cappadotia Affrica Ruffin lib. 2. cap. 26. Italie Sicilia and Armenia Ruffinus also in the second booke and 26. chapter called Athanasius the great high Priest As concerning the name Pope we will speake therof by gods grace and aide hereafter in the ninth chapter Moreouer let vs consider by what tokeÌ„s and markes the Pope of Rome saith that he is Saint Peters successour It is say the Romish Catholikes because that Saint Peter had his seate and chaire in the churche of Rome being there the Pastor and hauing borne rule there a long time and that after him there came in order his successors the Bishops of Rome hauing the same authoritie which he had before But touching the first it is vncertaine whether S. Peter was Bishop of Rome or no at the least whether he bate rule there and helde the seat They are not able plainely to proue the same neither to approoue it as truth at what time it was neither vnder what Emperour neither how long because that out of the holy scriptures they are not able to bring Cal. lib. 4. Instit cap. 6. sect 14. so muche as one onely probable coniecture but rather the contrarie as Caluin hath well and sufficiently declared in his Institutions SecoÌ„dly if S. Peters abode at Rome hath giuen this autoritie to the Romish bishops to bee the heads of the Church and vniuersall Bishops from whence commeth it that the Councels haue limited to all the Patriarkes who were many and diuers yea euen after that they were brought to foure Concil Nic. Can. 6. Concil Antioch Can. 13. their seuerall charges making them Metropolitanes euery one in his owne prouince the Bishop of Rome hauing no more authoritie ouer others than others ouer him For at that time the Bishop of Rome might very well haue alleadged Saint Peters seate and the other Bishops and Councels woulde very well haue confessed and allowed the same if it had beene true and if the same could rightly haue giuen the title of primacie to the Bishop of Rome On the other side what an argument is this Saint Peter was Bishop of Rome and there suffered martyrdome therefore it followeth that this Churche is the mother and mistresse of all the rest and that the Bishop thereof is the vniuersall and generall head of all Christendome Verily if in this respect the question bee to establishe and set vp a primacie it ought rather to bee placed at Ierusalem than at Rome For Saint Peter preached there Act. 2.14 Act. 2.12 Act. 4.3 yea the firste after Christes ascention where hee together with his fellowes and brethren builded vp the Churche did great miracles was imprisoned Act. 5. 18 and sundrie times persecuted The Prophetes likewise preached there and all the Apostles yea whiche is more Iesus Christ him selfe Ioh. 2.13 7.14 8.2 c. 18.20 died there and rose againe and from thence ascended vp into heauen There also was the first Synode that euer was helde in the Christian Churche assembled of all the Apostles There also Iesus Christ sent downe his holy spirite vpon his Apostles and disciples Act. 15. 6 c. Act. 2.1 c And to bee shorte from thence it was that the doctrine of saluation shoulde come forth to bee spread abroad throughout all the world euen as the Prophets had before tolde Isai 2.3 Michah 4.2 which things we caÌ„not after any sort say or affirme of Rome Moreouer if we must respect and regarde the Apostles there is as muche or rather more reason to make Saint Paul the first Bishop or Pope of Rome as Saint Peter For in the first place besides that hee was not in any thing lesse or inferior to the most excellent or chiefe Apostles 2. Cor. 11.5 wee fynde not that S. Peter did at any time reprooue him in his ministerie Gal. 2. 11 as he reproued or blamed S. Peter And besides wee haue a certaine and an assured testimonie in the holy scripture touching Saint Paule Act 23.11 Act. 28.30 31 that he was sent by God to Rome there to beare witnesse of him that hee there preached the kingdome of God two whole yeeres together that from thence he writ diuers Epistles to the Churches that hee was there prisoner and at the last beheaded by Nero. And as touching Peter wee haue no assured testimonie that hee went to Rome or that he tarryed there exercising there the ministerie If they will replie that Iesus Christ gaue him the keies of the kingdom of heauen and that by that meanes he was preferred before Saint Paul and made head of the Church we haue answered that heretofore which we mind not heere to repeate Besides though it were so that S. Peter was ordained to beare rule ouer all Churches as an Apostle yet it can not thereupon followe that his successours ought to haue any such right or authoritie as he because they which succeeded the Apostles haue not the same charge and the same office that the Apostles had For

and ground of truth not that it is so simplie and indeede of it selfe but in respect of vs because that the truth of God hath not place in the worlde saue onely in the Church For as much therefore as God maintaineth his truth amongest men Chrysost in 3 cap. 1. ad Timoth. and maketh it alwayes to goe his right course by the ministerie of the Churche therefore is the Church called the piller and grounde of the truth To be short because that God himselfe commeth not downe from heauen and doth not euery day sende his Angels to maintaine his truth among men to publish it to the world but vseth the ministerie of the Church for this effect that is to say the preaching of the word for this cause it is called the columne or pillar of truth because that by the preaching of the worde it is reteined amongest men and countergarded to the ende that it decaye not or perish from the memorie or remembrance of men The thirde reason The Church is gouerned and guided by the holy Ghoste howe then can it erre I aunswere that so farre foorth as the Church is gouerned by the holy ghoste suffering it himselfe to be guided by him obeyeth him shee cannot erre but if shee doe the contrary shee may erre and doeth erre The fourth reason In the kingdome of heauen no error can haue any place Mat. 13.24.16.19 For trueth reigneth therein but the Churche is the kingdome of heauen It followeth then that in the Church no error can haue place All this is true of the Catholike Church yea and of particular Churches also so farre foorth as they shewe themselues to bee the kingdome of heauen and not the kingdome of this worlde and of the fleshe that is to say so farre foorth as they are assemblies subiect in al things to Iesus Christ the king of heauen But where is that particular church so obedieÌ„t to Iesus Christ the king of heauen that it erreth not and fayleth not in many points and particular duties The fifth reason councels cannot erre but the church consisteth of councels therfore the church cannot erre This Syllogisme pretendeth and laboureth to proue an vncertaine thing by another thing yet more vncertaine For many examples do plainely testifie that the councels may erre as indeede they haue oftentimes erred And touching the first the councell that Ahab assembled of foure huÌ„dred prophetes did not it erre It is written that they beeing come to this wicked king to flatter him 1. King 22.6 c. Satan was sent out by and from God to bee a lying spirite in their mouthes so all of them with one consent condemned the truth Michaiah alone withstanding them who was reprooued as an heretike beaten and put into prison Iohn 11.47 The councell which the high Priests and pharisees assembled in Ierusalem against Iesus Christ did not it erre wee see how they condemned Iesus Christ litle regarded yea much despised his doctrine And what shall wee say of the councels and Synods which were helde and kept after the death of the apostles euen vnto our age whereof some haue reproued and vndone that which was established and done by others for of necessitie either the one or the other haue erred they being repugnant and contrary one to another Examples hereof The councell of Carthage in whiche Saint Cyprian was president did decree Con. Cartha that those whiche were baptised by heretikes shoulde bee baptised againe Which decree was broken and ouerthrowen by an other Councell of Carthage holden after Con. Cartha The second Synode of Ephesus Synod Ephe. consented to Eutiches his error and imbraced the same receiued it in this that he confessed in Iesus Christe but one only nature that is to say the diuine nature which error was afterwardes confuted and caste downe to the ground Con. Chalce by the general councell of Chalcedonia The councell of Constantinople Con. Constant called by the Emperour Leo about nine hundred yeeres agoe ordeined that men shoulde throwe downe and breake in peeces all the images that were in Churches which ordinaunce the Councell assembled at Nice Con. Nicen. by the commaundement of Irene the Emperours mother was immediatly after broken and cracked and commaundement giuen that Images should be set vp againe Con. Neoces Con. Maien Con. Cartha 2. Con. Nicen. The Councell of Neocesaria and of Maience and the second councel of Carthage did forbidde marriage to the ministers and Elders of the Church The councel of Nice decreed the contrarie permitting ministers to marrie Con. Braca Con. Tole 3. Con. Roma The councell of Bracara did pronounce curse against those that absteined from eating flesh and this decree was confirmed by the thirde councell of Toletum but the councell of Rome ordeined the contrarie forbidding the vse of fleshe vppon certaine dayes of the yeere August lib. 2. de Baptis contra Donatist cap. 3. To bee short Saint Augustine plainly declareth that which I speake to wit that couÌ„cels may erre For he expresly saith that the letters and Epistles of particular Bishops are corrected by prouinciall councels and the prouinciall councels by vniuersall and the former vniuersal councels annihilated and disanulled by the latter when by some certaine experience of thinges that which before was secrete is opened that which was hiddeÌ„ is made euident and plaine neither shall it stand them in any steede at all to say that this place of Augustine ought to be vnderstood of outward and indifferente things for Saint Augustine disputeth there of a point of doctrine that is to say of the opinion of Saint Cyprian and of the councell of Affrica touching rebaptisation or baptising againe Now then in so great diuersitie and gainesaying one of another what shall wee say To whiche councell shall wee giue greater faith and credit For this we perceiue cleerly and plainely that they thus crossing and contrarying one an other did not all consent and speake according to the truth that therefore wee must of necessitie conclude that some of them haue erred and that by their false and erronious determinations they haue degenerated and gone astray from the right way of the worde of God Certainely it is very meete and requisite An admonition touching Councels and Synods that wee shoulde bee wise and very well aduised when the question is either to set out or to receiue that which shal bee determined by councels and Synods For it is altogether manifest and plaine that councels and Synodes may be deceiued And therefore as touching their decrees and determinations this is that wee haue to say that we must bring the weight of them make it subiect to the balance that is to say wee must trie and examine them by the worde of God Gala. 1.8 which is indeed the balance whervnto not only men are subiect but also the Angels as S. Paule teacheth in his Epistle to the Galathians

because hee serueth him selfe with Princes tyrants and wicked Magistrates and vseth them that hee may by them punishe the vngodlinesse and vnthankefulnesse of his people Wherefore Isaiah speaketh excellently well That our iniquities haue made a diuision or separated betweene God and vs. Isaiah 59.2 And therefore when wee are afflicted and persecuted wee ought to confesse and acknowledge that God by that meane punishe vs as wee indeede haue rightly deserued it Yet all this notwithstanding wee haue to consider and weigh an other cause for which the worlde persecuteth vs whiche ought to be a great comfort vnto vs in the middest of our Crosse and Martyrdome For in the first place the worlde in persecuting vs looketh not to our sinnes but to that religion which wee make profession of which religion indeede the world reiecteth and persecuteth because it knoweth not the authour thereof and because it is altogether contrary to his maners and peruerse and wicked orders of life and conuersation euen as Iesus Christe hath foretolde the same and made his Disciples to see it Ioh. 3.19 20. when he said vnto them This is the condemnatioÌ„ that light is come into the world and men loued darknesse rather then the light because their deedes were euill For euery man that euill doth hateth the light neither commeth to light Iohn 15.20 21. least his deedes should bee reproued Also if they haue persecuted me they will persecute you also But all these thinges will they doe vnto you for my names sake because they haue not knowne him that sent me And againe Iohn 17.14 Father I haue given them thy word the world hath hated them because they are not of the world as I am not of the worlde Hereby we may see that the right and verie cause of the persecutioÌ„s of the church is the plaine profession of the trueth righteousnes worde of God as S. Paul saith That That all they whiche will liue in the feare of God or godly in Christe Iesus 2. Tim. 3.12 shall suffer persecution And also what shoulde bee our consolation and comforte in the middest of the crosse if this point were not Socrates The answere which Socrates made to his wife was very apt and fit for the purpose shee lamented because they put him to death wrongfully but hee beeing somewhat moued answered That it was better for him to die an innocent without cause than if he had offeÌ„ded But how much greater matter and iust cause haue wee of comfort and ioy seeing wee knowe that God of his vnspeakeable gentlenesse goodnesse mercy burying all our sins giueth vs ouer and leaueth vs but for a time to suffer vniust persecutions to the end that we bearing the Crosse with Iesus Christ shoulde communicate also and bee made partakers of glory with him The punishment Saint Augustine hath saide maketh not a Martyre but the cause August And the Diuell hath as well his witnesses and Martyrs as Iesus Christ hath his In former times there were Heretikes whiche bragged much and boasted wonderously vnder the shadow colour that men persecuted them And at this day the Anabaptists do in that behalfe the very selfe same thing yea and that so farre that by this meanes they account them selues blessed and happie But we must marke what the scripture saith Mat. 5.10 Blessed are they thus saieth Iesus Christe whiche suffer persecution for righteousnes sake for theirs is the kingdom of heaueÌ„ Luke 6.22 Blessed are you when men hate you wheÌ„ they separate you reuile you put out your names as euill for the sonne of maÌ„s sake If yee bee railed vpon for the name of Christ saith Saint Peter 1 Pet. 4. 14.15 â—6 Blessed are yee For the spirite of glory and of God resteth vpon you which on their part is euill spoken of but on your part is glorified But let none of you suffer as a murtherer or as a theefe or as an euill dooer or as a couetous person of other mens goods or as a busie bodie in other mens matters But if any man suffer as a Christian let him not bee ashamed but let him glorifie God in this behalfe And this is the marke or badge by which the scripture discerneth the Lordes true Martyres from others that suffer For the wicked men and vngodlye persons doe in deede suffer persecution but in the meane season it so falleth out that they cannot boast theÌ„ selues for all that to bee true Martyres neither by consequent that they are blessed for they suffer not for righteousnesse sake neither to maintaine Gods truth as doe the Martyres and witnesses of Iesus Christ Moreouer wee ought to marke that our good God sheweth vs great grace aduaunceth vs to singular honour when hee vouchsafeth vs meete and worthie to suffer any thing for his names sake when as he might very iustly if he would haue pursued vs with rigour nay if hee woulde haue proceeded against vs by iustice haue punished vs with all kindes and sortes of afflictions sending them to vs and laying the same vpon vs wherein he dealeth with vs as if a king should take from the Gibbet or Gallows some man who had rightly deserued to be bound thereto and hanged thereon and yet would set and appoint him among the chiefe Captaines of his orders that he might goe to warre and imploy him for the maintenance and defence of his crowne of his kingdom For who or what are wee Poore wormes of the earth dwelling heere in filthinesse and corruption and infected with so many spottes as nothing more than we yea wee are abhominable sinners who haue rightly deserued not onely by tyrantes in this life to bee persecuted in our goods and bodies but also to bee for euer lost drowned and swallowed vp in the Diuels possession in hell and yet notwithstanding that God hath vouchsaued vs worthie of this honour to vse our life and our death to withstande his enemies and to mainetaine and aduaunce his glorie by our Martirdome If wee had but so muche as one drop of good iudgement and were pushed on forwarde with as little right zeale as may bee to serue our God shoulde not this kindle and inflame vs in a singuler and wonderfull desire to imploy bestow our selues in the maintenance of his honour whatsoeuer assaultes should bee set before vs and to keepe our selues strong and stedfast in the middest of persecutions that we might suffer abide the same couragiously and chearfully for the name of Christ The ninth point What bee the endes which God respecteth and regardeth in the persecutions and afflictions of his Church and of his faithful people wherof wee will marke and put downe eight First that the glorie of God might bee aduaunced For it is said Prou. 16.4 The Lord hath made all thinges for his owne sake and glory yea euen the wicked for the day of euil When the Disciples asked Iesus Christ

triumphant is the companie of blessed spirites who hauing gotten victory through Iesus Christ against their enemies the diuel the world the flesh sinne death and hell triumph at this present on high in heauen praising God and celebrating the glorie of his name with all ioyfulnesse We haue a goodly description of this Church in the Reuelation Reue. 7.9.10 Cap. 7.9.10 The Church militant is the assemblie of all the faithfull people who as yet on earth fight vnder the banner or standard of Iesus Christ their head against the foresaide enimies whose armours or weapons are set out by S. Paule in the Ephesians Eph. 6.13.14 c. chap. 6. For it is not the Lords will that so long as we are to walke here belowe we should bee without afflictions but hee will haue vs to be continually in the battell and alwayes troubled and tormented through the malice of men yea so much the more by howe much we shall earnestly indeuour to serue him in all godlinesse and holinesse Act. 14.22 this matter also being alreadie concluded that by many tribulatioÌ„s we must enter into the kingdome of God Wherevnto doe appertaine also Ioh. 15.20.16.2 2. Tim. 3.12 the sentences of Iesus Christ and S. Paul Ioh. 15 20. Ioh. 16.2 2. Tim. 3.12 But hereafter we will speake more largely of the afflictions of the Church The second distinctioÌ„ is that the Church is called either Catholike that is to say vniuersall or generall being dispersed thoroughout the world and comprehending vniuersally all the faithfull and elect people of God or else particular whiche is a part of the vniuersall for wee vse to call them particular Churches or congregations whiche are limited within a certaine number and inclosed in certaine places being as it is saide before partes and members of the vniuersall suche in former time were the Churches of Corinthus Rome Ephesus such are at this day the Churches of Fraunce Germanie England Switzerland and other places of all which together consisteth the vniuersall which notwithstaÌ„ding is but one as anon we shall see The third distinction is that the Church is sometimes said to be inuisible and sometimes visible The inuisible Churche is streitly and narrowly considered and is the verie same which before we called Catholike or vniuersall comprehending only the faithfull and elect in whiche number they also are to be accouÌ„ted that be alredy dead The visible Church is considered more largely and comprehendeth al them which are called by the preaching of the Gospell to be of Christes flock Augustine in Psal 64. S. Augustine vseth this distinction in his writings For writing vpon the 64. Psalm he saith that the church which is signified by Ierusalem tooke beginning from Abell and Babylon from Caine and yet notwithstanding in his booke of Baptisme against the Donatistes chap. 16. August Lib. 1 cont Donatist cap. 1 6. taking the Church in a more generall signification he saith that the same which begate ingendered and brought foorth Abell Enoch Noah Abraham and the Prophetes did also begette ingender and bring foorth Caine Ismaell Dathan and others such like But wee must more narrowly and deepely search this matter declare what it is which doth properly belong to the Churche as well Catholike and inuisible as to the other which I said was visible But first of the Catholike and inuisible Church CHAP. II. Of the Catholike and inuisible Church which indeede is but one albeit it haue manie particular partes and members BY that which hath bin said before it is an easie matter to gather make a good certaine definition of the Church Wherefore first we say that the Catholike and inuisible church is the coÌ„panie of al faithful people scattered throughout the whole world whoÌ„ God hath chosen to euerlasting life With this definitioÌ„ agreeth that which may bee gathered out of that whiche Saint Paule saith to the Corinthians to witte that the Church is the companye of all those 1. Cor. 1.2 that beeing sanctified through Iesus Christe and called to bee Saintes doe call vpon the name of our Lorde Iesus Christe in euerie place The Church then is not an house of woode or of stone builded by mans hande but the congregation commonaltie and fellowship of all those whiche followe the trueth of faith Which matter also we may confirme by these reasons following Gal. 1.13 Act. 9.14 First S. Paul confesseth That he persecuted the Church of God Ananias saith that he had authoritie from the high Priestes to bind all those that called vppon the name of the Lorde that is to say Christians Here we see that Saint Paule calleth those the Church whome Ananias nameth Christians or such as did call vppon the name of the Lord. Eph. 1.23 1. Cor. 12.27 Secondarily the Church is called the bodie of Christe and the companie of faithfull people is also called the bodye of Christ wherevpon it followeth that the Church is no other thing but the companie of the faithfull Ioh. 10.16 Thirdlie Iesus Christ him selfe calleth the Churche a sheepfolde wherevnto sheepe apperteine and belong but by sheep are meant the elect as appeareth by that which is said Math. 25. The Churche then is nothing else Mat. 25 32.3â— but the sheepefold or congregation of the elect Fourthly the auncient writers haue so declared it August in Psal 122. and set it out For behold howe Saint Augustine hath spoken therof All faithfull Christians saith he are the Church And Chrysostome Homil. 20. de expuls ipsius Lib. 7. de stroma The Churche saith hee consisteth not in walles but in the multitude of faithfull people Clemens Alexandrinus saith also I call the Church not the place or the temple but the congregation of the elect This Church is called Catholike or vniuersall for three reasons First in consideration of the place for it is not tyed to one certaine place as citie prouince or kingdome but is dispersed and scattered abrod throughout all the worlde Mat. 28.18 euen as Iesus Christ hath saide that hee hath receiued all power both in heauen and in earth and as the second Psalme sheweth that all nations and all the endes and coastes of the earth Psal 2.8 are by the Father appoynted to his Sonne for his inheritaunce and therefore also did Iesus Christe sende foorth his Disciples through out all the worlde to preache the Gospell and to minister the sacramentes Mat. 28.29 Wherefore Donatus erred when hee went about to tie the Church to a certaine corner of Affrica onely The Romishe Catholikes also doe at this day abuse themselues when they indeuour to tie it to Rome alone For though it were so that the Church of Rome were a true Churche wherof we will speake in a whole plaine chapter afterwardes yet it could not be but a particular Church at no hand the vniuersall churche wherof we speak They also are likewise deceiued who thinke to chase and

might be glorified Isaiah 61.3 Isai 61.3 Moreouer this Church notwithstanding the sharpe and harde persecutions which it hath suffered hath not yet ceassed alwayes to bee as it is at this present and shall be vnto the worldes ende For as Dauid sayth The Lorde hath chosen Sion that is to say Psal 132.13 c. the Church and hath desired it for his seat â—it hath been saith he my rest for euer Iesus Christe also hath promised his disciples Mat. 28.20 to bee with them alwayes euen vnto the ende of the worlde But chiefly Saint Paule hath declared and sette out the perpetuitie and continuaunce of the Church when hee 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 whiche limitte the continuance of the Churche to a certayne tyme Aug. de ciui tat Dei lib. 18. ca. 54 as those of whome Saint Augustine speaketh who durst boldely affirme that the christian religion should not last but 365. yeares They likewise doe abuse and deceiue themselues which thinke that by the assaultes which they giue vnto the Church they are able to beate it downe consume it wholy take it away out of the worlde For is it possible that God should be without a Church Psal 10. 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 shorte amongest so manye and so diuerse chaunges of the kingdomes of this worlde God alwayes preserueth his Churche and bringeth to passe that nothing in all the worlde is durable and perpetuall but shee not that shee is alwayes florishing or hath a continuance which followeth all by one threede that is commeth altogether but because that God not minding that his name should be put out in the worlde doeth alwayes in his Churche raise vp some of whome hee 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 He loueth his faithfull people and keepeth himselfe in the middest of them Mat. 18.20 although they be a verie small number on the other side 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 mark the places of scripture which withdrawe vs from the multitude and teach vs to stay cleaue to the little flocke Thou shalt not followe a multitude to doe euill Exod. 23.2 Mat. 7.13.14 neither agree in a controuersie to decline after many and to ouerthrowe the trueth Enter in at the straite Gate for it is the wide gate and broad way which leadeth to destruction many therebe which go in thereat because the gate is strait and the way narrowe that leadeth vnto life and fewe there bee that finde it Feare not little flocke Luke 12.32 for it is your fathers pleasure to giue you a kingdome Wee see by these places that the greatest numbr is not alwayes the best neyther the soundest and that the Churche of God is founde rather amongest the small number then among the multitude Secondly let vs note the reasons following which are taken from examples that we finde in the scripture touching this verye matter On which side was the Church Gene. 7.1 Heb. 11.7 when Noah alone with his litle familie whiche 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 Churche 1 Kin. 19 10 when Elijah saide O Lord the children of Israel haue forsaken they couenant they haue destroyed thine Altars and slayne 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 1. Kin. 22.8 and Michaiah being alone and contemned did yet notwithstanding resist theÌ„ and speake the truth On which side was the Church when Ieremiah was sent from God to say In that day the heart of the king shall perishe Iere. 4.9 and the heart of Princes and of the Priestes shall bee astonished and the Prophetes shall wonder and that therefore the Prophetes resisted him Iere 10.18 layed crimes vnto his charge and imagined mischiefe against him Math. 26.3 On which side was the Church when the chiefe Priestes and scribes and Elders of the people assembled themselues together into the Hall of the high Priest named Caiaphas and helde a Councell how they might take Iesus Christ by subtiltie put him to death Certainly by these examples it is plainely prooued that if it were sufficient to alledge the multitude the greatest number for to vnderproppe and vpholde a Churche the false and bastardly Churche shoulde euer preuaile in the matter and 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 Psal 128. Let vs adde here a sentence of Saint Augustine From the time sayth hee that the Saintes haue begun to be the Church hath beene and is on the earth Somtimes 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 vppon the floudes was saued and set vppon the drie land Sometime in one onely Abraham of whome we knowe thus much that hee suffered many 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 sayd to wit that the Church ought not to be iudged or acknowledged by the great number The faythfull then shoulde not at this daye bee offended though they bee

GOD. It followeth then that Saint Peter was not an vniuersall Apostle nor a soueraigne and high bishoppe ouer all the Churche Otherwise Saint Paul shoulde haue done yll in so limiting and hedging in as it were the charge and office of his Apostleshippe yea that eighteene yeares after the death of Iesus Christ But I woulde wishe the Romish Catholikes to take some better viewe of and heede to this reason For if their Pope snatche and take vnto himselfe the primacie for this reason because hee is Saint Peters successour he must then exercise his primacie or popedome ouer the Iewes and preach vnto them the Gospell that he may gaine them and drawe them to Iesus Christ leauing vnto him whosoeuer he be that will take vppon him to be called the successour of S. Paul primacie ouer the Gentiles The fourth reason One wife hath but onely one husband which is her head But the Church is the spouse of Christ 2. Cor. 11.2 Ephe. 5.22 Reue. 21.9 2. Cor. 11.2 Ephesians 5.22 Reuelat 21.9 The Church then hath none other but Christe alone for her husband and head The fifth reason It is certaine that Saint Peter vsed the power and authoritie which Iesus Christe gaue him for otherwise hee shoulde haue neglected his charge and hidden his talent in the ground and so by consequent haue disobeyed his Maister not seruing him purely and faithfully But so it is hee neuer vsurped any primacie ouer the other Apostles or ouer the Churche for hee maketh him selfe equal to the other pastors naming himselfe a Pastor and an Elder with them 1. Pet. 5.1.21 c. and hee hath saide also that it is not lawfull at any hand for any man to haue Lordshippe ouer the Lordes inheritaunces Then it followeth that he receiued not any primacie or Lordshippe from Iesus Christ ouer the church of God The sixth reason Act. 8.14 Saint Peter was sent together with Iohn into Samaria by the other Apostles Nowe if hee had beene the head of the churche and had had rule and authoritie ouer the Apostles it had apperteined vnto him to sende others and not others to sende him The seuenth reason If Saint Peter had had the right of primacie to what ende woulde he haue suffered himselfe to haue beene reproued by S Paule and that before the people In sext decr de con cap. Licet distinct 19. ca. si Roman in Glossa de conces prae tit 8. ca. pro. posuit alibi for this was done euen then when hee both might and ought to haue shewed his authoritie and rule As at this day the Pope who saith that hee is aboue right neither is helde or bound by lawes that he may preferre through his interpretation equitie vnwritten before lawe written that wee ought to allowe or disallowe all that he alloweth or disalloweth that he is not subiect to any censure hauing all lawe and right in the coffer of his breste and stomacke Nowe Saint Peter did not alledge any whit or parte of all these blasphemies but tooke in good woorth Saint Paules censure and reproofe acknowledging himselfe his companion and fellowe and one that was ioyned with him and the other Apostles in felloweshippe of office yea inferiour to the whole bodye and subiect to the admonitions and censures of his brethren Luk. 22.24 c. The eight reason So it was that among the Apostles in the time that our Sauiour Christ was bodily conuersant with them there was a controuersie whiche of them shoulde bee esteemed or iudged the greatest but Christ laboureth to bring them to humilitie and to take from amongest them all ambition saying thus The kinges of the nations beare rule and they which exercise authoritie ouer theÌ„ are called Gratious lords but ye shall not bee so But let the greatest among you be as the least and the chiefest as hee that serueth And afterwardes hee setteth himselfe foorth for an example For who is greater he that sitteth at Table or he that serueth is not be that sitteth at the table And I am among you as he that serueth and yee are they which haue continued with mee in my temptations Lastly he concludeth Therefore I appoint vnto you a kingdome as my father hath appointed to me These are our principall reasons to declare that Saint Peter was not appointed Lorde ouer the Church and that hee had no more authoritie or preheminence in it than the other Apostles his companions and fellowes had Nowe let vs heare the contrarie reasons which the Romishe Catholikes make The first is this Iesus Christe hath saide to Saint Peter Thou art Peter Mat. 16 18. and vpon this rocke I will builde my Church It followeth then that Saint Peter is the foundation of the Churche and by consequent the heade thereof I aunswere that the holy spirite is not contrarie to it selfe but hee hath spoken plainely to the Corinthians That Iesus Christe alone is the onely foundation of the Church 1. Cor. 3 11. and that none can lay any other then that which is laide alreadie Therefore hee affirmeth not in that place of S. Matthewe the contrarie to this And mark this indeed Iesus Christ hath not said and vppon thee O Peter I will builde my Church but and vppon this rocke I will builde And what meaneth this vpon this rocke Let vs heare S. Augustine August in Iohan. tract 124 cap. 21. The Church sayth he is founded vpon the rocke of which rocke Peter hath taken his name for the rocke is not so called of Peter but Peter is so named of the rocke as Christ hath not taken his name of ChristiaÌ„s but Chhristians of Christ Therefore the Lord saith vpoÌ„ this rocke I will build my Church because that Peter had confessed thou art Christ the sonne of the liuing God He saith therfore vpon this rocke which thou hast confessed I will build my Church For the rocke was Christ vpoÌ„ which foundatioÌ„ Peter also himselfe was builded Marke what S. Augustine saith S. Ambrose and S. Chrysostome vnderstande this to be spoken of the faith which is in Christe not as the Pope doth of the person of Peter Amb. in epl ad Ephe. cap. 2.20 S. Ambrose saith thus Iesus Christ saide to Peter vpoÌ„ this rock I wil build my church that is to say vpon this confession of catholike faith I will establisshe the faithfull vnto eternall life Chrysostome sayth also Chryso Ser. 21. de Pentecost Iesus Christ saith Thou art Peter and vppon this rocke I will builde my Church Hee saith vppon this rocke and not vpon Peter For he hath founded or set his Church not vppon man but vpon the faith and confession of Peter And what was this fayth and confession Thou art Christ the sonne of the liuing God The seconde reason is Mat. 16.19 Iesus Christe hath giuen the keyes vnto Peter he hath therfore appointed him head of the Church I denie the consequent For by

Churche Cyprian lib. 2. Epist. 7 Rom. 1. 8. to wit that their faith was spreade abroade and published throughout all the woorlde shoulde be turned to their shame and dispraise if they went out of kinde and became bastards and if they continued not to be the heires of the same faith And by this departure from her we haue declared the obedience which wee owe vnto God who hath commaunded vs to doe so saying Goe out of Babylon my people that ye be not partakers of her sins that ye receiue not of her plagues And haue receiued the counsell of S. Ambrose who saith If there bee any Church whiche refuseth the faith keepeth not the foundation or ground-works of the Apostles preaching we must leaue her least she bring with her the infection of error and vnbeliefe This he hath written vpon the ninth chapter of the Gospell according to S. Luke But some will say yee account the reformed Churches of Germanie for the true church though ye finde there many things to be amended as concerning the supper it selfe and som other ceremonies Why then make you not the like accouÌ„t of the church of Rome I answere that it is very true that there is some controuersie betweene the Germaines and vs touching some pointes of religion but it is not in respect of the essentiall or substantiall pointes thereof I call them essentiall or substantiall pointes that are so of the substance of religion that if men erre in one point the same cannot subsist or stande For euen in that which concerneth the holy Supper wee all beleeue that wee are partakers of the bodye and blood of Christe The difference is not but in the Consubstantiation whiche they maintaine which is not of such great importaunce and weight as transubstantiation which the Romish pretendeth whiche euen in that one point ouerthroweth and vtterlly bringeth to nothing godlines puttyng an Idole of bread in the place of the sonne of GOD and making of the creature a Creator and of Christe a subiect to corruption rasing from the foundation and turning topsie turnie as we say that which concerneth the proprietie the nature and the glory of Iesus Christ his body All whiche abhominations and idolatries the Germans that are refourmed doe detest and set them selues against as well as wee But if some that are willing to make diuorce as it were and seperation betweene the Germanes and vs will alleadge that the foresaide Germans haue not the like opinion of vs that wee haue of them and that they holde and account vs for Heretikes as may bee seene and proued by certaine writings which they haue set abroad and published wee answere that the passions affections and heates of some particuler persons who haue written somewhat more freely then they shoulde ought not so to bee regarded and esteemed that thereuppon they wyl make a general conclusion of all the rest and so proue that there is a diuision betweene all them and vs. For albeit there bee some diuersitie betweene them and vs in this point touching the Supper and in some certaine ceremonies yet vnitie doth not therefore cease to coÌ„tinue and remaine alwayes amongest vs. Socrat. lib. 5. cap. 22. Socrates who writ the Ecclesiasticall historie saith thus There is not any religion which obserueth the same Ceremonies though it doe receiue and admitte one and the selfe doctrine touching Ceremonies And in deede they whiche haue the same faith sometimes differ amongest them selues touching some ceremonies and obseruations Irenaeus writing to Victor the Bishop of Rome Euseb lib. 5. cap. 26. rehearseth that there was great diuersitie in the Churches touching fasting and the celebration of the feast of Easter afterwards he addeth Notwithstanding though there were diuersitie amongest all these touching ceremonies yet so it was that they did alwayes agree with vs and the discord or difference about fasting did not breake the concord or vnitie of faith So then following these places we affirme that wee leaue not of to acknowledge the companie of the reformed Germanes for the true Churche although that we be not in euery point and throughly agreed with them touching some matter considered in the supper some ceremonies obserued amongest them And the rule of charitie teacheth vs this as Saint Paule hath giuen vs a good example thereof when he calleth the Corinthians and the Galathians 1. Cor. 1.2 2. Cor. 1.1 Gal. 1.2 Saintes and faithfull ones and giueth vnto them in generall the name of the churche although there were amongest them great and greeuous faultes as wel in ignorance of the doctrine as in their owne life and maners This is that also which hee hath set foorth in an other place saying That all they which holde and keepe the foundation doe not alwaies build gold and siluer and precious stones but hay and stubble But some say why folow you not the same rule on the behalfe of the church of Rome wee answere that in the ceremonies seruice of the Romishe Churche the puritie of religion is not there obserued and kept but the whole seruice of God is amongest them corrupted and falsified and therefore can not without offending God applie or frame our selues vnto them And Saint Augustin hath giuen vs this lesson teaching vs howe farre wee may communicate in the Ceremonies and seruice of other churches August ad Ianuarium There is no better rule in this behalfe saith hee than a wise and sober Christian himselfe which will frame himself to that custome which he shall see vsed in that Church wherein hee 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 doth it To bee shorte then for so much as wee cannot bee present at the seruice and Ceremonies of the Romishe Churche without defilyng our selues in their manifest idolatries you may see wherefore wee doe wholy and altogether renounce and forsake the same And in this deede of ours we followe the example of the Prophetes 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 whiche men had deuised and set vp against the ordinance of God all that seruice was reiected and condeÌ„ned neither can any man shew that Eliiah or anie 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 c. Caluin lib. 4 Instit cap. 2. sect 1.2.3 4.5 c. Moreouer when wee doe thus separate our selues from

the Romish Church wee breake not the vnitie of the Churche bicause that in the Romish Churche there is no true vnitie For first of all it is not at vnitie in it selfe as appeareth by the seuerall sectes and rules which are amongst them one saying I am of the order of S. Augustine an other I am of Saint Dominick his order an other I am of S. Frauncis an other I am a Iesuite contrarie to that which S. Paul writ to the Corinthians 1. Cor. 1.11.12.13 in the first chapter Secondly that Church is not vnited with God which vnion or vnitie is necessarilie ioyned with the former 1. Ioh. 1.3 as Saint Iohn declareth it And that this is true that it hath not any vnion or fellowship with god it is sufficiently plaine by this only reason that hee that hath vnion or fellowship with God ought by the testemonie of the holy spirit and by faith to be assured hereof that God dwelleth in him and he in God euen as the scripture teacheth vs. But the faith of papists is this that we must alwaies doubt whether wee be in the grace and fauour of God wherefore they can not haue vnion or fellowship with him Furthermore this is to bee marked that there is no vnion or agreement betweene the doctrine of papists and the worde of God wherevpon it followeth that they are not all vnited with him Which being coÌ„sidered to what end and purpose would they haue vs to remaine abide in the vnitie of the Romishe Church seeing there is not in it any vnitie I meane holy vnitie and such as agreeth wel to good Christians and the true members of Iesus Chirst They will obiect further you hold indeede that baptisme ministred in the Romish Churche is true Baptisme why then doe you not holde this Church for the true Church I aunswere that this reason is verie weake For wee doe not acknowledge the assemblie of heretikes for the true Churche although wee cease not to allowe the baptisme ministred amongest them for true and profitable euen as the councell of Carthage decreed the same because that Baptisme is alwaies the Baptisme of Christ and not of heretikes although it bee ministred by heretikes who haue notwithstanding some vocation and allowaunce of the people Wherein let vs heare Saint Augustine Augu. lib. 3 cont Donatist cap. 10. The water saith hee ouer whiche the name of God is called vpon is not bastardly for neither the creature nor the name is prophane or bastardly Wherefore the Baptisme of Christ being sanctified and hallowed by the wordes of the Gospel is holy among the adulterous and in the adulterous although they them selues be shamelesse and vncleane And in an other place Aug cont Crescent lib. 3. cap. 6 The baptisme is such as is he by whose vertue it is administred and suche as bee by whose handes it is administred August de fide ad Pet. cap. 36. Also because it is manifest that in what so euer place where baptisme is administred it ought to be but once ministred this is to be marked that though it be administred by heretikes in the name of the father and of the sonne and of the holy ghoste it ought to be reuerently receiued and at no hand reiterated Wherfore we esteeme and take the baptisme of the Romish Church for true baptisme because it is ministred not in the name of the Pope but in the name of the father of the sonne and of the holy ghoste and confesse that the infants which receiue it are truly baptised euen as they whiche were circumcised in the time of Ieroboam and of Caiaphas were helde for true circuÌ„cised persons although at that time the state of the churche was almost altogether peruerted and corrupted But yet this remaineth that albeit we haue receiued baptisme in the popish assemblie and that wee hold the same for true baptisme yet we are farre off from holding or accounting that assemblie for the true Church Caluine hath sufficiently answered this difficultie or doubt whose wordes I will bring in place heere contenting my selfe therewith Caluin lib. 4 Instit cap. 2. sect 11.12 As in the time of Ieroboam saith he there were certaine prerogatiues belonging to the Church which remained amongest the Iewes although at that time the seruice of God was very much corrupted so we denie not but that the Papists haue at this day som steps and pathes of the dissipation or scattering of the Church which through the grace of God haue remained with them For as Circumcision could not be so defiled by the vncleane haÌ„ds of the Iewes but that it was alwaies a signe a sacrament of the couenant of God for which cause god called the infants or children which were borne of this people his which could not any maner of way belong vnto him but by a certaine special blessing and priuiledge After the same maner also because hee hath once placed his couenant in France in Italie in Germanie other countries although that al that was afterwardes oppressed by the tyrannie of Antechriste yet to the ende that his couenant might remaine amongest them inuiolable and vnbroken it hath pleased him that baptisme shoulde there remaine for a testimonie witnesse of that couenant which bicause it is ordained hallowed by his owne mouth retaineth and keepeth her owne force notwithstanding the vngodlinesse of men Likewise hee hath by his prouidence brought to passe that there shoulde remaine amongest them other remnants also as the Lordes prayer the Apostles Creede the Commaundements of GOD c. leaste the Churche shoulde vtterly perishe And as sometimes buildings are pulled downe in such sort that the foundations remaine and some shewe of the ruines and destructions so the Lorde hath not suffered that his Churche shoulde be so rased or destroyed by Antichrist that nothing of the building shoulde remaine And although that he might take vengeance of the vnthankefulnes of men who despised his word he hath suffered such a horrible shaking and fal to be made yet it was his pleasure that some part or portion thereof should remaine as a signe token marke that the whole was not abolished Wherefore when we refuse simply to graunt vnto the Papistes the title of the Church wee doe not therfore vtterly deeme them that they haue not any Churches amongest them but we onely reason of the true and right estate of the Church which importeth a fellowship as wel in the doctrine as in al that which beloÌ„geth to the profession of our Christianitie Daniel 9.27 2. Thes 2.4 Daniel and S. Paul haue foretold that Antichrist shall sit in the temple of God We say that the Pope is the head of that execrable abhominable and cursed kingdome at the least he is so in the West Churche Nowe seeing it is saide that the seat of Antichrist shall bee in the temple of GOD thereby is meant that his kingdome shall bee suche as shall not altogether

or seruitour In whiche sense S. Paule calleth the Magistrate the Deacon of god that is to say Rom. 13.4 Ephe. 3. 7. Rom. 15.8 the seruant or minister of God and he nameth himselfe the Deacon that is to say the minister of the Gospell as also hee calleth Iesus Christ the Deacon of circumcision that is to say the minister thereof Wherefore being so taken and referred to the estate calling of the Pastor it is commonly translated and turned by this worde minister or seruant as in the first Chapter of the Epistle to the Collossians and the third chapter of the first Epistle to the Corinthians Colos 1.7 1. Cor. 3.5 But sometimes it is taken more straitly for theÌ„ which haue a charge and office to gather the almes to dispense or bestow them among the poore The first occasion that was giuen to chose these Deacons in the Church was this because the Apostles could not very well prouide for or furnish both the charge of preaching the woorde and of distributing the goods of the poore And for this cause were the seuen Deacons chosen of whom is spoken Acts. 6. Acts. 6.2 And the conditions and qualities which ought to be in the Deacons that men will chose are there described and set out and also in the third Chapter of the first Epistle to Timothie 1. Tim. 3.8 c. These are the degrees of the Churche or ecclesiastical orders which Iesus Christ him selfe set vp and his Apostles after him established for the regiment and gouernment of the Church which order was afterwards in the Popedome by litle and litle not onely corrupted but vtterly ouerthrowne For in that tyrannous kingdom after that corruption had once craftily ouertaken or stolne vppon the doctrine of the Churche they deuised and forged a stewardship dispensation and bestowing of ecclesiasticall offices and charges which was altogether farre off and estraunged from the former simplicitie and plainenes whereof we haue spoken Wherin first they made a sacrameÌ„t without the warrant of Gods worde of the orders and degrees of ministers Afterwardes they deuised a certaine kinde of creame or oyle to annoint them as they say but in deede it is to grease or smeare them fetching that through a false zeale from Aaron and that which was done in olde time vnder the lawe And also shauing or shearing specially of the crowne of the head against the custome both of the Apostles Act. 18.18 and of the primitiue Church It is true in deede that Saint Paule did once cause his heade to bee shorne in Cenchrea after the maner of the Iewes but it was by reason of a vowe which hee had made and not that hee was then ordeined into some ministerie but a great while after his calling And in that hee caused himselfe to bee shorne he did it not for any other purpose but to applye himselfe thereby to the Iewes who were as yet very rude not wel instructed as he himselfe protesteth in the Epistle to the Corinthians 1. Cor. 9.20 That of his owne accord willingly he became vnder the law although he were deliuered there from to the end he might winne the Iewes Orders of the Romishe church Next they established or made seueÌ„ orders of the church the first Porters or doore keepers the second Readers the thirde Exorcistes or in plaine english Coniurers who as they faine had power giuen them to lay their hands vpon madde men and men possessed with diuels and to heale them the fourth Acoluthes that is to say followers who wayted vpon the Bishop in his householde seruices and did continually accompanie him first for honours sake and then that no suspition shoulde aryse of them the fifth Subdeacons or vnderdeacons the sixt Deacons and the seuenth Priestes of which last sort they haue made many degrees whereof they call some simple or single Chaplaines Others Curates and Vicars others Bishops others Archbishops or Metropolitanes other some Cardinals And afterwarde they came to the foure Patriarches and lastly to the Pope himselfe But from whence commeth this goodly hierarchie or order of Pristes who hath established it and set it in nature or being Did Iesus Christ or his Apostles the scripture maketh no mentioÌ„ therof But let vs discourse a little vppon the fountaine and beginning of these goodly degrees I say and meane onely of those whiche they conteyne vnder the name Priest For the others keepe not the place of true Bishops and Pastors of the Church as these woulde seeme to doe And yet notwithstanding hee that will heare speeche thereof Theo. Beza lib. confes Punct 7. ca. 11. let him reade the confession of Theodorus Beza As concerning Chaplaines Durandus in his booke called Rationale diuinorum offic alleadgeth two reasons to shew why priests were so called The one is because the kings of Fraunce in time heretofore when they went to warre were wont to carrie with them Saint Martins cappe or hoode which they kept vnder a tent which of the cap kept in it was named Capella that is Chappel and the Clerkes or Priests that had the keeping of this Chappell were called Chaplaines and afterwardes in continuance of time this name was in some countries giuen generally to all priestes And these little Cabbines or corners or rather high places which were in the popish temples wherein the Chaplaines saide their masses were called chappels The other reason is that when in olde time there were set out an armie or to doe some exploite by souldiers they had in the campe certaine speciall tents to say masse in which tentes were couered ouer with goates skines Now a goate in latine is called Capra or Capella that is to say according to the portuise of the priestes which are at this day Chappell Wherefore because these tents were couered with goates skinnes they were named Chappelles and the priestes which had the keeping of them and who did therein sing their masses were called Chaplaines Beholde verilie two reasons to shew from whence this name Chaplaine is taken which reasons are very high full of great speculation or insight conteining verie great mysteries and such as are meruelously deepe but we leaue theÌ„ to bee meditated or loked into diligeÌ„tly to the priests which are the Popes Chaplaines to the end that they should aduise and take counsell to see whether they can be willing that their reuerende name shoulde bee fet and drawen from these base beginnings Curates Curates haue another fountaine In old time according to the order established by Iesus Christ the Pastours were ordeined placed distinctly and without confusion in seuerall Churches For to the end that euerie Pastor might knowe his owne charge and bee able to yeelde a better account of his flocke and that one shoulde not any whit at al incroch vpon or intermedle with others also to the ende that the flocke and sheepe might knowe where they might seeke for and find their owne pastors they

restriction or restraining it into a narrow roome he plainly declareth that hee promiseth to his children suche a knowledge that they shall 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 well weigh marke how rude grosse and ignorant the old fathers were we shall find that they were as it were litle children euen as S. Paul saith Gal. 4. 1. c. as yet in their A. B.C But God hath shewed vnto vs a far greater grace because that wee haue a more manifest cleere shining light to leade vs to the knowledge of God and of the misteries of our saluation For this cause Iesus Christe said Mat. 13.16.17 Luke 10.23 24. Blessed are your eyes for they see your eares for they heare For verily I say vnto you that many Kings Prophetes righteous men haue desired to see those things which ye see haue not seene them and to heare those things which you heare and haue not heard them In summe the Lorde promiseth heere that his people shall not be founde so grosse and ignorant vnder the newe conuenant or Testament that they shall haue need of the principles and beginnings of christian doctrin But if wee would not take this place in this sense how shall wee expound an other of Isaiah which seemeth to be contrary to this He saith It shall bee in the last dayes Isai 2.2 3. that the mountaine of the house of the Lord shal be prepared in the toppe of the mountaines and shall bee exalted aboue the hilles and all nations shall flowe vnto it and many people shall go and say Come and let vs goe vp to the mountaine of the Lorde to the house of the God of Iacob and he will teach vs his wayes It is certaine that he prophesieth eueÌ„ as Ieremiah of the grace of God which should bee made manifest through Iesus Christe in the time of the Gospel Now one of them saith Euerie one shall not teach his neighbour for they shall all knowe the Lorde The other saith The people shall runne together and say Come Let vs goe vp to the mountaines of the Lorde and hee shall teach vs his wayes Howe shall wee make these two places agree seeing that both of them prophesie of one and the self same thing Verily Ieremiah meaneth that the people of God shall be in such sort lightened vnder the newe Testament by the light of the Gospell that they shall haue no more neede of the rudimentes or first instructions of religion neither to bee 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 shall though they be wel aduanced and instructed in the points of Christian doctrine notwithstanding diligently indeuour more more to aduaunce themselues grow forward therein that for that purpose they shall continually exhort one another to the end they may better profit in the knowlege of the law Ioel. 2.28 49. The fourth argumeÌ„t It is written in Ioel At that time that is to say in the time of the new Testament I will poure out my spirite vpon all flesh saith the Lord your soÌ„nes your daughters shall prophesie your old men shall dreame dreames your young men shall see visions And also at that time I will powre our my spirite vppon the seruants vpon the maides Nowe by this promise the charge office to teach is without any differeÌ„ce laid vpon al vpoÌ„ fathers children vpoÌ„ sonnes vpon daughters vpon old folke vpon young vpon seruants maides wherefore it foloweth that the ministery of the word is not necessarie in the Church I aunswere that there is nothing in this argument or reason but a meete cauil It is true that this prophesie ought to be referred to the kingdom and comming of Iesus Christ that the gift of prophesying shold then be common both to men women to old young to be short to all estates But in the first place this is to bee marked that the prophet speaketh heere by comparison vsing a figure commonly called Hyperbole that is to say a maner of speehe very excessiue because of our wearisomnes slacknesse and negligence for hee doth not presently promise that al vnder the Gospel from the first to the last shal be partakers of this gift but in respect of the olde people vnder the lawe For if wee compare the estate and condition of the olde Churche with the singular treasures which God hath powred out and giuen vnto his people after the manifestation and reuealing of Iesus Christe wee shall finde that in this latter time the Lorde hath spreade abroad and powred out the giftes of his spirite vppon all fleshe that is to say almost vppon all men when as vnder the lawe a very small 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 heere taken in his proper signification as though it were simplie and altogether vniuersall but is indefinite and must bee referred to all estates and conditions of people and not to euery singular person as in this sentence of S. Paule where it is saide 1. Tim. 2.4 that God will haue all men to bee saued that is to say all persons of what qualitie and condition soeuer they be And in that place of Saint Matthewe where hee saith Mat. 4.23 that Iesus Christ being in Galilee healed all sicknesse and all diseases among the people That is to saye all sortes of sickenesses and diseases And indeede Saint Peter in the seconde Chapter of the Actes Act. 2.16.17 maketh this sense manifest and plaine vnto vs when hee saith that this prophesie was then accomplished when Iesus Christ sent his holy spirite vpon the Apostles Nowe we knowe that all fleshe that is to say all men were not at that time indued with the gift of prophesie Secondly The Prophet speaketh not heere of the publike office and charge to teache but of the particular dutie of euery one calling them generally Prophets who in the time of the Gospell shoulde bee indewed with so great light of doctrine that they might after a sort bee compared with the auncient prophetes Whereunto also must bee referred the place of Ieremiah Iere. 31. 34. which wee haue expounded in the former argument Mala. 4.2 Mat. 13.16.17 and likewise the place of Malachie and of Iesus Christe in the 13. of Saint Matthewe It is not then without cause that Ioel attributeth this tytle or name of Prophete to them who haue no publike charge or office to teache but are onely inlightened by the holy spirite and the preaching of the Gospell because that this

and commaund to vs. Next the commaundement of the Sabaoth in respect of the figure was temporall and indured but a season and therfore it ought to haue an ende as the other ceremonies of the lawe had Wherefore the figure was taken away and changed not by the authoritie of the Church properly or as you would say of it owne authoritie but by the trueth it selfe which declared and shewed it selfe in Iesus Christe whereupon also the Apostle saith Col. 2. 16.17 Let no man therefore condemne you in meat and drinke or in respect of an holy day or of the newe moone or of the Sabaoth day which are but a shadowe of things to come The sixt reason The Apostles decreed in the first Councell which they held in Ierusalem Act. 15. 29. that the Christians shoulde abstaine from blood and from that that is strangled which decree yea brought and put into writing the Church hath taken away and chaunged after the time of the Apostles giuing leaue to christiaÌ„s to vse both blood and that that is strangled It foloweth then that it is lawefull for the Church to change som thing in the word of God and by consequent that the Church is aboue the same worde I aunswere that the place of the Actes touching that which the Apostles determined in the Councell whiche they helde in Ierusalem is ill vnderstood and yet more ill applied to fetch and drawe from it such a consequence For the Church after the Apostles hath not established any thing against the decree of the Apostles in that they haue suffered Christians to vse and eate blood and that that is strangled For the decree of the Apostles was made set vp and published for a time onely and therefore it ought to ende The Church in the time of the Apostles was builded as well of the Gentiles as of the Iewes Some weake ones amongest the Iewes thought that they were yet bounde in their consciences to the obseruation of the lawe of Moses that is to say to the ceremonies thereof The Gentiles on the other side strengthening themselues with that Christian libertie which Iesus Christe hath brought vnto vs woulde without any difference vse all manner of meates and so amongst the rest blood and that that was strangled Wherevpon the Apostles least that so free a vse of blood and of that that was strangled might breede and bring some offence to the weake Iewes determined and decreed in their Councell that euerie one shoulde abstaine from such meate for a time til that they might see a good agreement peace betweene these two peoples Now afterwardes the feare of such an offence beeing taken away the Church iudged that the obseruation and keeping of the said decree was not any more necessarie or any longer needefull and therefore respecting the intent and purpose of the Apostles gaue libertie to the faithfull to vse all kinde of meates or els to speake better did by the word of God declare vnto them the libertie that they had to vse all maner of meates without in any thing altering changing the intent purpose of the Apostles when they made and established the foresaide decree not being appointed and set vp by theÌ„ but for a time onely And thus much touching the reasons of the Romish CatholikS who affirme that the certaintie truth of the word of God doth depend of the iudgement and authoritie of the Church Beholde nowe our reasons to the contrary The first is this The certaintie of the church dependeth vppon the authoritie of Gods word It followeth then that the contrary cannot bee true to wit that the certaintie of the worde of God shoulde depende vpon the authoritie of the Churche Nowe wee proue the antecedent or former proposition by that which the holie Ghost saith Ephe. 2.20 that the Churche is builded vppon the foundation and doctrine of the Prophetes and Apostles Whereupon it followeth that the Church dependeth vpon the authoritie of the same doctrine And heereunto belong the sentences of the ancient doctors which wee haue cited and quoted before in the third Chapter by which this is shewed and proued that the Church is marked declared and knowne by the holy scriptures The second reason The holy scripture being giuen by inspiration of God 2. Tim. 3.16 as S. Paule saith hath the authoritie from it selfe as we haue declared in the beginning of this Chapter in answering the first reason of the Romish Catholikes wherein we haue followed the iudgement of Alfonsus de Castro It followeth then that it taketh not credite or authority from the Church neither more not lesse than the edict and lawe of the King which hath the authoritie it hath from it selfe that is to say froÌ„ the king from whom it proceedeth and commeth and not from the Parliament to which it is sent although that the same bee allowed praysed yea and expounded sometimes by the saide parliament The thirde reason If the word of God ought to be heard aboue the Church then certainly it doth not hang of the authority of the Church but that the worde of God ought to be heard aboue the Church it appeareth by this which S. Paule saith that it ought to be heard aboue the Apostles Gal. 1.8 yea the Angels them selues Wherefore it followeth that the word of God doth not hang of the authoritie of the Church The fourth reason Aug. cont Max. lib. 3. cap. 14. Saint Augustine openly declareth that the holy scripture is aboue the Councels and so by consequent aboue the churche represented by Councels For writing to Maximinus the Arrian touching the worde Homousios that is to say consubstantiall or of the selfe same substance together with the father whiche word was confirmed by the couÌ„cel of Nice and on the other side disallowed by the councel of Ariminum in the time of the Emperour Constantine he saith thus Now I haue not to vse or alleadge the Councel of Nice neither thou the Councel of Ariminum to preuaile thereby one of vs against another For as I am not bound to the Councel of Ariminum so art not thou bound to the Councel of Nice We haue the authority of the scriptures which are not partiall or particular witnesses for the one or for the other but are commoÌ„ witnesses to both of vs. Let vs therefore by them dispute and reason of the matter in controuersie betweene vs. CHAP. XIIII Of the discipline of the Church NOW wee must speake of the Ecclesiasticall discipline in which notwithstanding wee wil be briefe short because there is of this matter a verie large sufficient treatie extant alredie which may satisfie and content all good mindes and is intituled The confirmation of the ecclesiastical Discipline The confirmation of the Ecclesiasticall discipline obserued in the reformed Churches of the kingdome of France And also hee that will reade the Institution of M. Caluin Caluin li. 4. inst Beza in coÌ„fes fidei specially in his

first and formost because our sinnes are the cause thereof Isaia 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 hee will not heare Secondly because that serueth for the aduauncement of God his glory and for the augmenting and increase of our faith as appeareth by that whiche is written touching the sicknesse and death of Lazarus the brother of Martha and Marie Iohn 11.14 15. 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 afterwardes 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 Wee 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 and 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 all the while that they were kept captiues and prisoners there Exod. 14. throughout but they neuer had so great an occasion to feate 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 foureteeneth Chapter of Exodus Dauid before he came to the enioying of the kingdom which was promised him by God 1. Sam. 27. 1 c. was constrained to depart out of the Countrie and to seeke a place of refuge and comforte amongest the Philistines his enemis yea in the Courte of king Achish Isaih 37. throughout Where hee founde himselfe in extreeme danger yea more great then at any time before hee had escaped Then was the angel of the Lorde sent from him to remoue the siege of Zennacherib from beefore the Citie of Ierusalem and so by that meanes to deliuer king Ezekias and the people whiche were within when for the great oppression thereof they were held kept in so narrowly short that they were at the point or very nighe to see the Citie rendred and deliuered to the Assyrians pitie Mark 6.47 c. and mercie Iesus Christe did very wel behold that his Disciples were in great danger in the shippe which was tossed to and fro with the outrage or violence of the windes and tempestes but yet notwithstanding hee came not vnto them to succour them but about the fourth watch of the night Wherefore let vs not loose our courage and stomacke in the midst of the greatest persecutions and afflictions which can come For when all the meanes of help and ayde on mens side or in respect of theÌ„ do faile vs and that it seemeth that all were done with vs and that the Church shoulde bee altogether worne out consumed and beaten down euen then will God perform his owne worke hee alone succouring vs to the end that vnto him alone also the glory of our deliuerance may be wholy and absolutely referred The sixt point 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 vntill the day of iudgement to bee punished For the oppression of the needie Psal 12. 5. and for the sighes of the poore I will vp saith the Lorde and will set at liberty him whom the wicked hath snared The Angel of the Lord pitcheth round about them Psal 34.7.17 19.20.22 that feare him and deliuereth them The righteous crie and the Lord heareth them deliuereth them out of al their troubles Great are the troubles of the righteous but the Lord deliuereth him out of them all He keepeth al his bones not one of them is broken The Lord redeemeth the soules of his seruants and none that trust in him shall perish Call vpon mee saith the Lorde in the day of trouble Psal 50. 15. Psal 9 14.15 so will I deliuer thee and thou shalt glorifie me And againe because he hath loued me therefore will I deliuer him I will exalt him because he hath knowne my name Hee shall call vpon me and I will heare him I will be with him in trouble I will deliuer him and glorifie him Psal 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 will build my Church and the gates of Hell shal not ouercome it Luke 12.32 Feare not litle flock for it is your fathers pleasure to giue you the kingdome Exod. 14. throughout Dan. 3. Daniel 6. throughout Isaiah 37. throughout Acts. 12.7 Actes 5.19 And wee haue many examples heerof in the Scripture as when God brought the Israelites out of Egypt by the Ministerie of Moses when he deliuered Daniel out of the Lions denne and Shadtach Meshach Abednego out of the burning flame and ouen when hee deliuered from death Susanna already condemned when he set Ierusalem at libertie when hee brought Saint Peter out of prison and the other Apostles by the ministerie of an angel And at this day although we see not angels visibly rounde about vs yet for all that wee ceasse not by experience to feele Gods aide and succour and that after many sortes yea extraordinarie Wee know also that which is spoken in Zacharias Zacha. 2.8 to wit Hee that toucheth you shal touch the apple of mine eie saith the Lorde For indeed Iesus Christ accounteth the persecutions which men bende againste his Churche as bente againste his verie owne person which appeareth by the reproofe that hee gaue Saint Paule saying Saule Saule Acts. 4.9 wherefore doest thou persecute mee who would euer haue looked for such assistance and helpe as God hath bestowed vpon his Church in our time were there at any time more furious and raging persecutions was the pride of the enemies of gods Churche euer greater They spare not wisdome nor counsell nor power nor diligence nor men nor money to the end that the poore Church might be altogether cast downe and made ruinous But behold the prudencie the counsell the might and the wisdome of God is farre aboue all that which setteth it selfe against his greatnesse yea hee worketh myraculously by hidden close and secrete meanes insomuch that all the height of the worlde is confounded ouerthrowne For as the wise man sayeth There is no wisedome neither

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