or assemblie 2 Sometimes it is put for the assemblie of citizens and burgesses of a towne in which meeting they intreate of the common and ordinarie affaires of the common wealth and so doth Saint Luke vse it Act. 19.32.39 Actes 19.32.39 3 It is also taken for the place whether the assemblie is called together as Iudeth 6. Iudeth 6.16 verse 16. And they called together all auncients of the citie and all their youth ranne together to the Church or assemblie that is to say to the place of the congregation or assemblie 4 Also for the Senate or consistorie of the Church that is to say for the Pastors and Elders of the Church who are indeed the conductours and guiders thereof Matt. 19.17 as when Iesus Christ saith Tell the Churche Chrysostom Hom. 62. vpon Matth. that is to say euen as Chrysostome also expoundeth it the Pastours leaders and gouernours of the Churche according wherevnto we see that Saint Iohn making mention of the consistorie of the Iewes in which it was sometimes determined to thrust out of the Synagogue euerie one that would confesse Iesus Christ Ioh. 9.22 he saith generally that the Iewes made this decree although it was indeede the Consistorie onely 5 But in the question or matter of Christian religion it is taken for the companie and assemblie of faithfull people which make profession of the true pure religion of God Of this Church speaketh S. Paul when he saith to the Pastors thereof Take heede to your selues Act. 20.28 and to all the flocke whereof the holie Ghost hath made you Bishops or ouerseers to feede the Church of GOD which he hath purchased with his owne bloud But here we must obserue certaine distinctions for euen in this signification the Church is commonly distinguished into three sortes First it is called triumphant or else militant The Church triumphant is the companie of blessed spirites who hauing gotten victorie through Iesus Christ against their enimies the diuell the world the flesh sinne death and hell triumph at this present on high in heauen praising God and celebrating the glorie of his name with all ioyfulnesse We haue a goodly description of the Church in the Reuelation Reu. 7.9.10 Cap. 7.9.10 The Church militant is the assemblie of all the faithful people who as yet on earth fight vnder the banner or standard of Iesus Christ their head against the foresaide enimies whose armours or weapons are set out by S. Paule in the Ephesians Ephes 6.13.14 c. chap. 6. For it is not the Lords will that so long as we are to walke here belowe we should be without afflictions but he will haue vs to be continually in the battell and alwayes troubled and tormented through the malice of men yea so much the more by how much we shall earnestly indeuour to serue him in all godlinesse and holinesse Act. 14.22 this matter also being alreadie concluded that by many tribulations we must enter into the kingdome of God Wherevnto do appertaine also Ioh. 15.20.16.2 2. Tim. 3.12 the sentences of Iesus Christ and S. Paul Ioh. 15.20 Ioh. 16.2 2. Tim. 3.12 But hereafter we will speake more largely of the afflictions of the Church The second distinction is that the Church is called either Catholike that is to say vniuersall or generall being dispersed thoroughout the world and comprehending vniuersally all the faithfull and elect people of God or else particular which is a part of the vniuersall for we vse to call them particular Churches or congregations which are limited within a certaine number and inclosed in certaine places being as it is said before partes and members of the vniuersall such in former time were the Churches of Corinthus Rome Ephesus such are at this day the Churches of Fraunce Germanie England Switzerland and other places of all which together consisteth the vniuersal which notwithstāding is but one as anon we shal see The third distinction is that the Church is sometimes said to be inuisible and sometimes visible The inuisible Church is streitly and narrowly considered and is the verie same which before we called Catholike or vniuersall comprehending only the faithfull and elect in which number they also are to be accounted that be already dead The visible Church is considered more largely and comprehendeth al them which are called by the preaching of the Gospel to be of Christes flocke August in Psal 64. S. Augustine vseth this distinction in his writings For writing vpon the 64. Psalm he saith that the Church which is signified by Ierusalem tooke beginning from Abell and Babylon from Caine and yet notwithstanding in his booke of Baptisme against the Donatistes chap. 16. August li. 1. cont Donatist cap. 1.6 taking the Church in a more generall signification he saith that the same which begate ingendered and brought foorth Abell Enoch Noah Abraham and the Prophetes did also begette ingender and bring foorth Caine Ismael Dathan and others such like But we must more narrowly and deepely search this matter declare what it is which doth properly belong to the Church as well Catholike and invisible as to other which I saide was visible But first of the Catholike and inuisible Church CHAP. II. Of the Catholike and inuisible Church which indeede is but one albeit it haue many particular partes and members BY that which hath bene said before it is an easie matter to gather and make a good and certaine definition of the Church Wherefore first we say that the Catholike and inuisible Churche is the companie of all faithfull people scattred throughout the whole world whom God hath chosen to euerlasting life With this definition agreeth that which may be gathered out of that which Saint Paule saith to the Corinthians to wit that the Churche is the companie of all those 1. Cor. 1.2 that being sanctified through Iesus Christe and called to be Saintes doe call vpon the name of our Lorde Iesus Christe in euerie place The Church then is not an house of wood or of stone builded by mans hande but the congregation commonaltie and fellowship of all those which followe the trueth of faith Which matter also we may confirme by these reasons following Gal. 1.13 Act. 9.14 First S. Paul confesseth That he persecuted the Church of God Ananias saith that he had authoritie from the high Priestes to bind all those that called vppon the name of the Lorde that is to say Christians Here we see that Saint Paul calleth those the Church whome Ananias nameth Christians or such as did call vpon the name of the Lord. Ephe. 1.23 1. Cor. 12.27 Secondarilie the Church is called the bodie of Christe and the companie of faithfull people is also called the bodie of Christ wherevpon it followeth that the Church is no other thing but the companie of the faithfull Ioh. 10.16 Thirdlie Iesus Christ him selfe calleth the Church a sheepefolde wherevnto sheepe appertein and
A Treatie of the Churche conteining a true discourse to knowe the true Church by and to discerne it from the Romish Church and all other false assemblies or counterfet congregations Written by M. Bertrande de Loque of Dolphinee and dedicated vnto my Lord the Vicount of Turenne And faithfully translated out of French into English by T. W. Imprinted at London for Richard Langton dwelling in Swythins Lane and there they are to be solde 1581. The Summe of the Chapters conteined in this present Treatise TOuching the diuers significations and Chapter 1 takings of this worde Church and how the Churche is commonlye distinguished Pag. 1. Of the Catholik and vniuersal Church which Chapter 2 is one although there be diuers particulers thereof Pag. 7. Of the visible Church and of the true markes Chapter 3 thereof Pag. 14. Whether the true markes of the Church are Chapter 4 to be found amongest the Romish Catholikes Pag. 19. Of the calling succession of pastors Pag. 24. Chapter 5 That the Church hath alwaies been from the Chapter 6 beginning of the world is and shal be vnto the end thereof but yet the Church must not be regarded or acknowledged for the great numbers sake Pag. 55. That Iesus Christe alone is the head of the Chapter 7 Churche and not Saint Peter neither any Pope Pag. 68. Whether the Church of Rome be the true and Chapter 8 Catholike Church and whether wee doe well to withdraw and separate our selues from it Pag. 102 Chapter 9 Touching the degrees of Ministers in the Church where also speeche is had of the orders of the Popes Cleargie and of the office and dueties of true pastors Pag. 128. Chapter 10 Whether the ministery of the word be alwaies necessary in the Church and howe muche men may attribute or giue therto Pa. 160. Chapter 11 Of the sanctitie or holinesse of the Churche Page 184. Chapter 12 Whether the Church may erre Pag. 197. Chapter 13 Whether the Church be aboue the holy scripture that is to say whether the holy scripture depend on the iudgement and authoritie of the Church Pag. 213. Chapter 14 Of the Discipline of the Church Pag 234. Chapter 15 Whether it helong to the Churche to make lawes and if shee make some how far the faithful ought to obey her Pag. 258 Chapter 16 Concerning the afflictions and persecutions of the Church Pag. 274. ¶ To the most noble Lorde my Lorde Henry de la Tour Vicount of Turenne Countie of Monfort Baron of Mongacon Oliergues Bonsolz Fey Seruissac Croc c. Captaine of fiue hundred men at armes of the kings armies MY Lord Lactan. lib. 4. de vera sapient Cap. 30. Lactantius hath very properly and fitly called the Church the fountaine of trueth the house and dwelling place of faith the temple of God adioyning withall that if there bee any whiche entreth not into this Temple or if there be any that goe out therof hee is shut out from the hope of life and from eternall saluation For euen as in the time of the vniuersall flood none coulde bee saued which were out of Noe his Arke Genesis 7.20 23. so without the Churche there is neither hope nor faith nor grace nor saluation Whiche thing also the Apostle Saint Paule did verie well declare and meane when beeing purposed to excommunicate some and to caste them out of the Church 2. Cor. 5. 3.5 1. Tim. 1. 20 hee saide hee muste deliuer them vnto Satan For as Iesus Christe reigneth in the Churche so Satan reigneth without the same and as they which are in the Church hauing Iesus Christ for their head are in very good state blessed so they which are out of the Churche hauing the Diuell for thejr head cannot but be wicked and accursed And therfore it is said both in Isaiah in Ioel That in Sion and in Ierusalem there shal be saluation Isaiah 46.13 Ioel. 2.32 There being meant by Syon and Ierusalem the Church of God as also by the worde heauē there is meant the same thing in the Apocalips when S. Iohn saith I hearde a great lowd voice Reue. 12.10 saying Nowe is saluation in heauen On the other side wee reade that when God declareth that hee will vtterly roote out some from the heauenly life hee denounceth against them and threatneth Ezech. 13. 9 That they shal not be in the councell assemblie of his people neither written in the role of his seruants And Dauid very well knew and felt this when sometimes being in exile all griefes and aduersities were vnto him tollerable and as a man would say easie to beare excepting this that hee was depriued of and wanted the solemne assemblies wherein men made publike declaration and protestation of Gods religion and seruice Wherefore bewailing his condition because hee was excluded from the visible Churche hee being also shut out from accesse or comming to the Tabernacle by the crueltie and tyrannie of his enimies hee cried out earnestly and said Psalm 84.1.2.4.10 O Lord of hostes how amiable are thy Tabernacles My soule longeth yea fainteth for the Courts of the Lord for my heart and my fleshe leape for ioy in the liuing God And a little after Blessed are they which dwel in thy house they will euer praise thee For a day in thy courtes is better then a thowsand other where I had rather bee a doore keeper in the house of my God then to dwell in the Tabernacles of the wicked For thereby he hath declared that the conditiō of those men which bestowe their life yea although it were but a day long in the seruice of God in the middest of the Church and among faithful people is farre more blessed then theirs who lyue though it were neuer so long out of Gods house and in the midst of those out of whose companie their religion is banished To which purpose also belongeth that Psalm 27.4 which the same Prophete singeth an other Psalme One thing haue I desired of the Lorde that I will require euen that I may dwell in the house of Lorde all the dayes of my life to beholde the beautie of the Lorde and to visit his Temple Psal 106.45 And againe when hee saith Remember or haue mercie on mee O Lorde with the fauour and good will of the people and visite mee with thy saluation That I may see the good things of thy chosen ones reioyce in the ioy of thy people and glory with thine inheritance And for this very cause and occasion Heb. 11.24.25 the Apostle to the Hebrewes commendeth and praiseth Moses when he saith That by faith hee beeing com to age refused to bee called the sonne of Pharaoh his daughter chosing rather to suffer aduersitie with the people of GOD then to inioy the pleasures of sinne for a short season Wherefore if wee woulde that GOD shoulde gouerne vs by his holy spirite to the ende to make vs inioy and possesse
15. for he is a chosen vessel vnto me to beare my name before the Gentiles and Kinges and the children of Israel Which is a matter worthie to bee noated to the ende that we shoulde carefully looke vnto our selues that we take not vppon vs to iudge of any man rashlie and before the time CHAP. III. Of the visible Church and of the true markes thereof THe visible Church is the cōpanie of all those who by the preaching of the Gospell are called to be of Christs flock as indeed they are supposed to be amongest whome notwithstanding manie are not of the number of the elect as appeareth by the parable of the seede whereof Iesus Christ maketh mention in the 13. chapter of the Gospell according to S. Matthew and by that which he saith that all they which say vnto him Lorde Lord Math. 13.24 Matth. 7.21 Matt. 20.16 shal not enter into the kingdom of heauē Also that many are called but few are chosen Also by that Saint Paul saith Rom. 9.6 that all they which are of Israel are not therefore Israel And S. Iohn They went out from amongest vs Iohn 2.19 but they were not of vs for if they had beene of vs they would haue continued with vs. We haue an example hereof in Iudas as Iesus Christ himselfe witnesseth the same in Saint Ioh. Here then we haue to marke this Iohn 6.70.13.18 that the outward profession of Christan religion is not sufficient to saluation Furthermore this Church is knowen by her own proper marks which are two verie principall and substantiall The first is the pure preaching of the worde with a right and common consent thereto There was neuer yet any religion which was not vpholden maintained and pointed out by some doctrin So we se that the gentiles haue had their seruices hymnes songes praises vnto their Gods The Iewes haue the barke or huske of the lawe and their own Thalmude The Turkes haue the Alcoran of their Mahumet and the heretikes also boast thēselues of the doctrin of the Gospell and yet all these are false signes or markes But the true church hath for her first and principall marke the worde of God purely preached to the which the church consenteth conformeth hir selfe as we proue it plainely by these places of scripture Iohn 10.27 Iesus Christ saith My sheepe heare my voyce and I knowe them and they followe mee And Saint Paule in his Epistle to the Ephesians Ephe. 2.20 you are saith he builded vppon the foundation of the Apostles and Prophetes Iesus Christe himselfe being the cheife corner stone And indeede if this be true as of necessitie it must needes be that by the Scriptures wee are brought to the knowledge of Christ as Christ himselfe affirmeth Iohn 5.39 Search the Scriptures diligently for they are they which beare witnesse of me ought we not then by the same scriptures to be guided and leade to the knowledge of the true and right Church This matter the auncient fathers respected when they taught the the true Church ought to shewe and declare it selfe by the holy scriptures as Saint Augustine saying There is great disputation betweene vs and the Donatistes Contra pitilia cap. 2. to knowe where the Church is What is then that we haue to doe herein Shall we search it out in our owne wordes or rather in the wordes of our Lord Iesus Christe the head thereof verily we ought rather to seeke for it in the wordes of him that is trueth and knoweth very well his owne body For the Lord knoweth them that be his And againe 2. Tim. 2.19 Cont. Pitili cap. 3. Aug. epist 166. I will not shew or declare the Church by the doctrine of men but by the word of God Also by the scriptures saith he we haue learned Christ by the scriptures likewise we haue learned to knowe the Church We haue these scriptures common amongest vs wherefore then doe we not retaine and holde in them both Christ and his Church And Chrysostome saith Supr Matth. exposit 2. Homil. 49. cap. 24. He that will knowe which is the true Church of Christ by what meane can he knowe it in such and so great a confusion of outward shewe if it be not onely by the scriptures Lib. 2. de Iacob cap. 7. Saint Ambrose saith also The true and Catholike Church is there where GOD him selfe appeareth and speaketh to his seruantes by his owne worde The other marke of the Church is the lawfull administration of sacraments Cont. Faustū Manich. lib. 9. cap. 11. Saint Augustine hath sometimes saide that men can not vnite or knit them selues together in any religion what so euer be it true or false but by the meanes of some sacramentes or visible signes So the Gentiles had their sacraments and sacrifices The Iewes had Circumcision and some other outward signes of their religion But the true Church hath for the second of her markes her owne sacraments instituted by Iesus Christe the head thereof that is to say baptisme and the holie supper And therevnto must be referred that which Saint Augustine saith The Lorde hath vnited or knit together the newe people that is Ad inquisit Ianuar. ca. 1. the people vnder the newe Testament by the sacraments which are few in number easie in obseruation and very great in signification to wit by baptisme consecrated or administred in the name of the blessed Trinitie and by the communicating or partaking of his body and of his bloud Besides Saint Paule doth in like sort rightly teach vs this when he saith first of baptisme 1. Cor. 12.13 that we are all baptised by one spirit into one body and afterward of the supper we that are many 1. Cor. 10.17 are one breade and one body bicause we al are partakers of one and the selfe same breade meaning thereby that these two sacraments are in such sort the two common signes of the Church that by the same we are visibly gathered together into the house of God that we may there be accounted in the number of his housholde seruants and contained in the vnitie of the body of the Church withall the faithfull and by consequent drawne taken and separated from all other people prophane nations CHAP. IIII. Whether these true markes of the Church are to be found amongst the Romish Catholiks THese then are the two certaine and infallible markes of the true Church by which men must examine all assemblies that pretend the name and title of the Church least otherwise they be seduced and deceiued Wherfore if a man will knowe whether the true Church be among the Romish Catholikes or no we neede not haue recourse to any other proofe or touchstone then this onely But it shall behoue vs to holde and to keepe in memorie one foundation or sure ground to wit that these two markes must alwayes be retained and kept in their puritie without being any manner of way
Souldiers warlike company Hee beeing cruell barbarous and rude mooued great persecution against the Christians but namely and chieflly against the Doctours teachers and gouernours of the Churches supposing that when these men who were as it were the pillers of Christian religion should be discomfited the people would thereby bee easilie turned away Eusebius saieth Euseb lib. 6. Cap. 28. that this Emperour was not kindled and set on fire to execute this crueltie but onely for hatred which hee beare to Alexanders stocke and house wherein there were many Christians But he had not any great leasure or time to exercise his crueltie for before he had reigned three whole yeares he was slaine of his souldiers and with him his sonne who was nineteene yeares olde and their bodies were cast into the Riuer The seuenth persecution was vnder the Emperour Decius about the yeare of Christ 247. Eusebius reciteth Euseb lib. 6. Cap. 39. that this persecution was mooued by Decius because hee ment euill to Philippus his Predecessour And yet notwithstanding in an other place hee saieth Euseb lib. 6. Cap. 41. That Dionisius the Bishop of Alexandria writ vnto Fabianus the Bishop of Antioch that his persecution was not moued or stirred vp by the Emperour Decius but onely confirmed by a certaine ordinance and decree which hee made after it had been a whole yeare before stirred vp by the Pagans who were prouoked thereunto by reason of a certaine stirre and vprore But whatsoeuer was the cause thereof this is certaine it was a terrible cruell persecution against the poore Christians Nicepborus li. 5. Cap. 29. insomuch as Nicephorus saieth That it was as easie a matter to count the sand of the sea as to number all them which suffered martyrdome in this persecution that not in one place or two alone but almost thorowe all the worlde And as touching the kindes of punishmentes which they vsed against the Christians wee may easily iudge howe diuers and many they were by the extract which Euse hath made Eusebius out of Dionisius his writinges touching the Martyres of Alexandria for hee maketh mention of boyling pitch of stoning of throwing or casting sharpe Reedes against their faces and eies of trayning them vpon the pauementes of the streets of dashing or crushing them against the stones of beating and whipping of burning of percing the inwardes or bowels with pointed or sharp percers of cutting of heades and of casting them downe headlong from high places Saint Cyprian also reciteth Cyprian lib. 3. Epist 25. that certain were cōdemned to dig mettall in the Mines And Vincentius in his mirror or glasse Vincentius in specul addeth the tearing of them a sunder with cordes of yron burning Lampes put and set to the Martyrs sides the rage of wilde beasts hanging and strangling and an other sort of torture or torment called Cheualet when they racked thē in peeces with wylde Horses And besides all this the persecutors went so farre astray that they tooke away the christians goods bringing and leading the commō people into the Christians houses to pill and sacke them as men are wont to do in some mutinie stir or sedition as we may behold in the writing of Dionisius sent to Fabianus which saieth thus That so long as this persecution lasted all the whole multitude of the faithfull were inforced to flee into the Mountaines into the wildernesses and to wander vp and downe as vagabounds or straying people whereof some dyed with hunger thirst cold and diuers sorts of sicknesses and diseases other some were deuoured by wilde beastes other some slaine by theeues and robbers and other taken by the Barbarians and ledde away as slaues The eight persecution was vnder Licincius Valerian and Galien his sonne who were created Emperours about the yeare of Christ 255. and reigned fifteene yeares Galien reigned together with his father fiue or sixe yeares and the rest aboue Euseb lib. 7. Cap. 10. Eusebius recordeth this of the foresaide Valerian That in the beginning hee was peaceable and quiet towardes the men of God and guided by a verie good amiable friendlie and louing affection that hee shewed him self familiar towardes the faythfull and intreate them curteouslie and gentlie that his Courte was full of Christian people and became a Church of God but that the Maister and Principall of the Synagogue of the Magiacens or Sorcerers of Egypt did afterwardes persuade him to persecute and put to death the Saintes who as they sayde let and hindered the Inchaunters and their Inchauntmentes of which Valerian was an earnest louer so vnder his authoritie the Gouernours of the prouinces did in euerie place execute a cruell persecution And the foresaide Eusebius addeth Euseb lib. 7. Cap. 11. that Dionisius writ these wordes of the crueltie exercised in Alexandria This should bee a thing superfluous and more than needed to recite the names of our Martyrs seeing that the number is almost infinite and there were diuers which were vnknowne to mee But yet know this that amongest them there were of all sorts of people men women young old mothers daughters souldiours handicraftes men To bee shorte of all conditions and of all ages As touching the names of torments the Historiographers doe rehearse them to bee diuers sortes they recken the whippe wilde beastes fire the sword tearing and renting a sunder of bodies long keeping them in dark prisons where they made the Martyrs to wither and drie away with griefes and pininges forbidding anie to go to visit them laying to them flaming burning rods of iron to burn thē Plummets or Balles of leade to kil thē the drawinges with Horses blowes with great staues hurling them headlong into diuers tortures or tormentes named Cheualets Beares and wilde Bulles rostinges vpon Girdirons whot Ouens banishments violent taking away of goods and besides certaine other torments The ninth persecution was vnder Aurelian who was created Emperour in the yeare of Christ 273. and reigned sixe yeares Vincentius in speculo Vincentius in his Mirrour or Glasse layeth out and rehearseth at large a great many of the faithfull which hee sayeth suffered Martyrdome vnder this Emperour and addeth that hee caused them to bee diligently sought out in diuers places at the last put thē to death in Fraunce and Italie But by the writinges of other Authours woorthie credite it appeareth that Aurelian did nothing els but think vpō before hande and deuise this persecution and did not execute it For Eutropius Vopiscus and Eusebius in his Chronicle haue written That after this Emperour had decreed the persecution hee was sodeinlie verie much astonished with the destruction which woulde haue come thereof and verie quicklie after he was slaine Euseb lib. 7. Cap. 30. And Eusebius in his Ecclesiasticall historie speaketh of him after this manner It is true that Aurelian was then suche a one towardes vs that is to say gentle curteous and a friende to Christians but in
his spirituall heauenly good things which he gyueth not but vnto his children alone the members of Iesus Christe his sonne and by consequent if wee woulde be saued and made blessed wee ought to hold and keepe our selues firme sure and well stayed in the Churche so that there bee no force of tyrants no violence of stormes and tempestes no persecution of enimies no promises no threatnings nor to be short any thing els which may turne vs away or cause vs to separate our selues from it But in the meane while wee see what controuersie and disputation there is at this day amongest men touching the point or matter of the Church that beeing true whiche Lactantius saith to wit That euery company of Heretikes supposeth Lact. de verae sapient ca. 10. that they are true Christians and their Churche is the Catholike Churche as wee knowe that Parmenianus the Donatist saide That there was not a Churche but amongest his sorte and companie insomuch that sundrie in this age suffer them selues too droppe away and bee deceiued by the feigned name and visardlyke title of the Churche abidyng hardened in their superstitions and blinded in their errours making no accounte August ad Catecuin cap. 20. of Saint Augustine his aduertisemente and counsell who speaketh thus This Catholike Churche is our true mother yea shee is our faithfull and chaste mother decked within with the dignitie and worthinesse of her husbande and not coloured or painted without with lying and falshoode and afterwardes hee addeth Let vs looke well to our selues that the strange and false name of the Churche turne vs not away from this mother of ours and that the outwarde shewe or borowed bare title of the Church doe not deceiue vs. There are some others who remaine astonished as it were and doubtfull not knowing to which parte to turne neither on which side to set themselues in order seeing the Romishe Church armed with great force and authority mainteined and vpholden by great personages clothed with diuers ornamēts outward apparrell and folowed of the greatest number On the otherside beholding the reformed Church feeble and weake in outward shewe made and standing for the most parte of the smalest and basest according to the worlde simple in deckinges and ceremonies and folowed of verie fewe people But the doctrine of the trueth which is our principall light and chiefe guide giueth vs a good remedie and aide in this difficultie shewing vs that the true Church ought to be discerned frō the false by her own right and true markes which are the pure preaching of the worde and the true and right vse of the Sacraments and not the great number of people nor pompes nor outwarde ceremonies inuented and deuised by men themselues You my Lorde haue sometimes seene what trouble combats the very visard bare name shining shew of the Romish Church hath brought to some mens consciences and spirites and that not onely amongest the rudest and ignorant sort but euen in the rancke and order of those which made profession and tooke vppon them to teache others yea so far it hath carried them that by reason there was not in them a full resolutenesse they knew not of what companie they shoulde bee Notwithstanding as touching your selfe after that God had honoured you with his knoweledge and called you into his Churche that you mighte bee comprehended within the sheepefolde of Iesus Christe his sonne hauing almost made open profession of his Gospell and cast away the beastes marke whatsoeuer shaking and staggering you perceiued in diuers others you notwithstanding haue alwayes continued through Gods grace grounding and setling your selfe vpon his assured and inuincible worde And in deede by what force and strength coulde the backe slydinges of some and the Sophisticall disputations of other some astonishe your faith or beate downe your constancie so well mainteined and vpholden by the holy Ghoste How coulde these assaultes cracke your courage or change and make colde your zeale so hotte in the seruice of God Certainely this is a great matter that all the worlde hath an eye vpon you wondring at and louing the great and singuler affection which you beare to the aduauncement of Gods true religion and seruice But the question is nowe to continue in well doing and to proceed dayly from good to better For this is nothing to beginne wel except a man perseuere and continue euen to the end And wee knowe what Iesus Christe saith to wit That hee which putteth his hande to the plough and looketh backe is not apt to the kingdome of God Luke 9.62 2. Tim. 2.5 And Saint Paule If any man saith hee striue for a maisterie he is not crowned except hee striue as hee ought to doe There are some which say that this is enough for a man to haue some testimonie in his conscience that hee belongeth to God albeit hee make not any declaration or profession of his religion But by the testimonies heere aboue marked and put downe it is easie for vs to gather what neede wee haue to range and bring our selues into the true Churche that wee may therein liue Christianlie in the seruice of God seeing that any where els there is neither life nor light And also what assurance can they haue of their saluation whiche liue in this world as dogs and swine folowing the traine and steppes of Sardanapalus or of Epicurus to eate and drinke to laugh and reioyce to play and to giue themselues to pleasure without thinking any whit at all of God or remembring any religion Wherefore my Lorde euen as you haue well and blessedly begunne hauing had right knowledge to discern betweene the true and false Churche so it yet resteth that you perseuer and continue yea that yet you proceede and passe some what further to range and bring into order all your house in the feare of God that it may be vnto him a holy and chaste Churche in the middest whereof hee may take pleasure to dwell that thereby hee may blesse you and make you to prosper You know with what ardencie and zeale the Prophet Haggai reprooued the Iewes of his time Haggai 1.4 lately returned out of Babylon because they builded many houses for themselues and did diligently seele and carue them but they had no regard to build vp the Lordes Temple Hag. 2.3.22 And wee muste note that the Prophete directeth not his speeche onely to the people and Priestes to mooue them to doe their duetie for the furtheraunce and setting vp of this building but also vnto Zerubbabel the gouernour of Iudah Which serueth well to declare that great Lordes and Magistrates as well as ministers and the reste of the people ought withal their might and power to imploy them selues for the edification and aduauncemente of the Churche of God Rom. 13.4 Psalm 82.1 And thereupon commeth it too passe that Saint Paule calleth Magistrates the Ministers and Seruauntes of God and that in another place
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
for which the Apostles haue spred abroad all the doctrine with their bloude where Saint Peter suffered such a death as the Lorde him selfe did where Paul was crowned with martyrdome where Iohn the Apostle was put into burning or flaming oyle yet was taken out of the same without any hurte or blister and afterwardes sent into exile Let vs looke vpon that which she learned and that which shee taught and what concorde and agreement she hath had with the Churches of Affrica She hath acknowledged confessed and allowed one onely God the creator of all thinges Iesus Christ the sonne of God borne of the virgine Marie shee hath beleeued also the resurrection of the fleshe she hath receaued the law and the Prophetes with the writinges as well of the Euangelistes as of the Apostles and from thence she draweth or fetcheth faith she marketh hers with the sacramente of baptisme and shee clotheth them with the holy Ghoste shee nourisheth them with the sacramentes of the supper shee exhorteth by martrydome and she receiueth not any person against such instruction Beholde Tertullian his wordes wherefore wee haue not forsaken this auncient Church of Rome but the newe and particular Romish Church which since hath lifted vp her selfe which aduoucheth the Pope for her heade and alloweth him for the Vicar of Iesus Christ on earth which worshippeth him and obeyeth his lawes againste the lawes of GOD. For shee hath degenerated and gone out of kinde and hath loste all her authoritie euen as the cleargie of the saide Church hath sometimes foretolde writting to Saint Cyprian saying Cyprian lib. 2. epist 7. Rom. 1.8 That the prayse that Saint Paule gaue to that Church to wit that their fayth was spreade abroad and published throughout all the worlde should bee turned to their shame dispraise if they went out of kind became bastards and if they continued not to bee 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 sinnes and that ye receiue not of her plagues And haue receiued the counsell of Saint Ambrose who saith If there bee any Churche which refuseth the faith and keepeth not the foundation or groundworkes of the Apostles preaching wee must leaue her least she bring with her the infection of error and vnbeliefe This hee hath written vppon the ninth chapter of the Gospell according to Saint Luke But some will say ye account the reformed Churches of Germanie for the true church though ye find there many things to be amended as concerning the supper it selfe and some other ceremonies why thē make you not the like accoūt of the Church of Rome I aunsweare that it is very true that there is some controuersie betwene the Germaines and vs touching some poyntes of religion but it is not in respecte of the essentiall or substantiall poyntes thereof I call them essentiall or substantiall points that are so of the substance of religion that if men erre in one point the same cannot subsiste or stande for euen in that which concerneth the holy supper wee all beleeue that wee are partakers of the bodie and bloude of Christ The difference is not but in that Consubstantiation whiche they maintaine which is not of such great importance and weight as transubstantiation which the Romish pretendeth which euen in that one point ouerthroweth and vtterly bringeth to nothing godlinesse putting an idole of bread in the place of the sonne of God making of the creature a creator a Christ subiect to corruption rasing frō the foundation turning topsie turuie as wee say that which concerneth the proprietie the nature and the glorie of Iesus Christ his bodie All which abhominations and idolatries the Germans that are reformed doe detest and set them selues against as well as we But if some that are willing to make diuorce as it were and separation between the Germanes and vs will alledge that the foresaide Germans haue not the like opinion of vs that we haue of them and that they holde and account vs for heretikes as may bee seene and proued by certayne writinges which they haue set abrode and published we answere that the passions affections and heates of some particular persons who haue written somewhat more freely thē they should ought not so to be regarded and esteemed that thervppon they will make a generall conclusion of all the rest and so prooue that there is a diuision betweene all them and vs. For albeit there bee some diuersitie betweene them vs in this point touching the supper and in some certayne ceremonies yet vnitie doeth not therefore cease to continue and remayne alwayes amongest vs. Socrat. lib. 5 cap. 22. Socrates who writ the Ecclesiasticall historie sayth 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 indeede they which haue the same faith sometimes differ amongest themselues 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 Notwithstāding 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 wee affirme that we leaue not of to acknowledg the companie of the reformed Germanes for the true Church although that we be not in euerie poynt and throughly agreed with them touching some matter considered in the supper and some ceremonies obserued amongest them And the rule of charitie teacheth vs this as Saint Paul hath giuen vs a good example thereof 1. Cor. 1.2 2. Cor. 1.1 Galat. 1.2 when he calleth the Corinthians and the Galathians Saintes and faithfull ones and giueth vnto them in generall the name of the Church although there were amongest them great and greeuous faultes as well in ignorance of the doctrin as in their owne life and manners This is that also which hee hath set foorth in an other place saying That all they which hold and keepe the foundation do not alwayes build gold and siluer and pretious stones but haye stubble But some say why follow you not the same rule on the behalf of the church of Rome we answere that in the ceremonies seruice of the Romishe Church the puritie of religion is not there obserued kept but the whole seruice of God is amongest them corrupted and falsified and therefore can not with out offending God applie or frame our selues vnto them And Saint Augustine hath giuen vs this lesson teaching vs howe farre wee may communicate in the ceremonies and seruice of other Churches
might knowe the thinges that are giuen to vs of God 2. Cor. 2.14 Also that the things of the spirite of God are spiritually discerned that is to say by the efficacie mouing and working of the holie spirite Wherefore it followeth that the holie spirite teacheth vs and maketh vs to discerne betwene these bookes which we ought to receiue without gainesaying and the other which we ought to reiect and refuse Some perhaps will say that this article or point is daungerous bicause that heretikes oftentimes bragge that they haue the spirit of God which they haue not indeed and we knowe howe they haue alwayes indeuoured to make their doctrines of authoritie and credite through their inward reuelations which they haue imagined to proceed from the holie Ghost But we can easily aunswere this to wit that in this matter we can easily auoyde al daunger if we vse and followe the remedies which S. Iohn doth furnish vs withal when he saith that we ought not to beleeue euery spirite 1. Ioh. 4.1 but to trie and proue the spirites whether they are of God or no. And what shall be the meane and way of this triall and examination euen the word of God as we see that therby the men of Berea Act. 17.11 did proue S. Paule his spirit and doctrine And to this meane doth Chrysostome send vs when he saith thus Many boast of the spirit Chrysost de sanct adorand spiritu but they which bring any thing of their owne doe falsly pretend the same As Christ witnessed that he spake not of him selfe bicause that his doctrine was taken out of the lawe and Prophets in like manner if any vnder the title and name of the spirite shall bring vnto vs any thing which is not contained in the Gospell let vs not beleue it For as Christ is the accomplishment and fulfilling of the lawe and Prophetes so is the holie Ghost of the Gospell But how can we by this way or meane discerne and knowe the spirites that is to say whether the doctrine which they shall propound and set foorth vnto vs be from the holie Ghost or no After two sortes or by two meanes you shall knowe this First if it tend to this end to exalt establish and set vp the glorie of God Ioh. 7.18 For as Iesus Christe saith He that seeketh the glorie of God is true and no vnrighteousnesse is in him Secondly if it be conformable and agreeable Rom. 12.6 to the proportion of faith that is to say if it agree and accord well with the heads foundations of Christian religion whereof we haue spoken more largely heretofore in the fourth Chapter The second thing that I aunswere touching the foresaide reason of the Romish Catholikes is that the consequence thereof is not necessarie neither well grounded when they say that the Church yeldeth testimonie to the word of God and doth commend the same vnto vs that therefore the certaintie and authoritie of the worde of God dependeth vpon the authoritie iudgement of the Church For as we haue but a little while agoe alledged out of Alfonsus de Castro The word of God is certaine not by reason of the Church which beareth witnesse thereof but bicause of it selfe and his owne credite The Apostles yelded testimonie Ioh. 15.17 Act. 1.8 and bare witnesse of Iesus Christ And who is he that will therefore say that Iesus Christe his authoritie doth depend of the authoritie and iudgement of the Apostles The Goldsmith trieth the golde and putteth a difference betweene that which is good and pure and that which is naughtie mettall But doth he therefore by his triall and proofe make that the golde is either good or euill A parliament receiueth some edict or lawe which commeth from the King that it may be published and proclamed Inquirie is diligently made whether it come from the King or no Afterwardes all knowe that it commeth from the King what doth the parliament then It is true that it alloweth the edict that it acknowledgeth the same that it beareth witnesse to it and commendeth and setteth out the same yea and if neede be interpreteth it according to the Kings intent and meaning But doth the parliament for al this cause it or make it to be the Kings lawe Doth it giue authoritie to it Hath it any authoritie to chaunge any thing in it or to add any thing to it or to clippe or take any thing what so euer away from it It is certaine no. Euen so standeth the case with the Church For although it be an excellent testimonie to the word of God yet it can not at any hande giue it authoritie as to say that the certaintie of the word of God hangeth vpon the authoritie and iudgement of the Church For when the Church acknowledgeth and alloweth the word of God and doth put a difference betweene it the doctrines and inuētions of men she doth no other thing but heare the voice of her pastor Ioh. 10.5 discerneth knoweth it frō the voice of a stranger Nowe there is great difference betweene discerning the Pastors voice from astrangers and adding authoritie credit thereto bringing to passe and that according to trueth that it should be such or such that is either true or false The second reason is The Church is more auncient than the scriptures For in the time of Adam Abell Seth Noah Abraham Isaac Iaacob there was no scripture For Moses was the first penman or writer of matters concerning religion and yet notwithstanding there was a Church Wherfore it followeth that the authoritie of the church is aboue the authoritie of the holie scripture First and formost I aunswere that the consequence of this argument is none at all For graunt it that one thing be more auncient and olde than an other yet it followeth not for all that that it should be of greater authoritie and credite otherwise we must inferre that Moses hath more authoritie than Iesus Christe and the lawe more than the Gospell Secondly as touching the antecedent or former proposition I say that it is sophisticall captious and full of deceit For albeit that in these first times of the world there was no scripture which the father 's vsed yet for all that the word of God ceased not to be bicause it was written and ingrauen in the fathers hearts and moreouer sounded verie clearely in the Church which word was in good time brought and committed to writing first by Moses and afterwards by others and therevpon called the holie scripture wherefore seeing that the holie scripture and Gods word is nothing but one and the selfe same thing it followeth verie well that if our first fathers haue had the word of God they haue had also in substance the holie scriptures Aug. cont epist fundamen cap. 5. The third reason S. Augustine hath saide I would not beleeue the Gospell if the authoritie of the Catholike Church did not moue
eight dayes vnder Claudius also his successour And it appeareth by the historie of the Actes and the Epistles of the Apostles howe the churches were tossed and persecuted in Asia Antiochia Pisidia Iconium Lystra Galatia Ephesus Macedonia Philippi Thessalonia Corinthus Berrhoe Rome and many other places but all these persecutions were as yet particular and but in some one place or other God moderating and mitigating the hearts and hands of men and gouerning after a wonderful sorte his Churche in those Emperours dayes to the ende it mighte more blessedly and plentifully growe But omitting these let vs speake of the ten great and generall persecutions as they are called by which the Church was eagerly assaulted and cruely tormented on all sides The first persecution was vnder Nero the sixt Emperour who was called Claudius Domitius Nero. He was ordeined Emperour in the yeere 57. after the birth of Christe and reigned xiiii yeeres seuen monethes and certaine dayes And some say that the fiue first yeeres hee was a good man but that afterwards he so disordered himselfe and fell into suche excesse by incests murthers and all maner of wickednesses that hardly there is as yet any other Emperour to be found who was defiled with such filthinesses Tertullian rehearseth in his Apologetico that this Emperour was the first persecutor of the Church Tertul. Apolog. Cap. 5. Looke saith hee into your histories and registers and you shall finde that Nero was the first which exercised crueltie against the christians which were vnder the Emperours authoritie principalie against the church which was established at Rome Corne. Tacitus lib. 15. And Cornelius Tacitus declareth that the ocasiō which Nero toke to persecute the church for was this that he cōmāded secretly to set on fire the citie of Rome that he might see some forme or image as it were which might represent set out vnto him the fire of Troy And so the fire continued in the Citie sixe daies space which made such a destruction that he became hereby very odious among the people And seeing that hee could not put out this hatred and waiting of him to doe him som mischiefe for al the good turnes which he could do to the people he foūd out this deuise to sow abrode this bruite rumor and report that it was the Christians who had ben the blowers of that fire and the authours of that destruction and from that time forward he began to persecute them and to put them to death both because they were as he said the blowers of that fire and also because they were enimies of all mankinde by reason of that confession which they made of the name of Christ And to make them to die his vpholders put vpon their backes the skinnes of wild beasts that they might be torn and rent if it were possible in peeces with dogs where also they crucified them burned thē al aliue although the day failed thē yet they burned them that they might therby giue light to the night This first persecution began about the yeere of Christ 66. the x. yeere of Nero his raigne lasted 4. yeres somwhat more vntill the death of that tyrant Some say Eusebius amōgest those reciteth it that this Nero about the end of his daies or reigne caused S. Peter S. Paul to be put to death The 2. persecution was vnder Domitian the xii Emperour who was appointed Emperor in the yeere of Christ 83. reigned xv yeeres and vi monethes He was so lifted vp in crueltie and pride that he would haue his subiects call him God Lord caused images of his owne person to bee made of gold siluer He ordeined as his father Vespasiā had done before him that inquirie should be made against the race of Dauid that they which were foūd to be therof shold be put to death for he feared the comming of Christ about the 14. yere of his reigne the yeere of Christ 97. he caused by an Edict to be published and proclaimed a cruell persecution against the Christians insomuche that the Church was miserably and a long time tormented vnder him The third persecution was in the dayes of Traian the fourteenth Emperour who was appointed Emperor about the yeere of Christe 100. who gouerned the Empire nienteene yeeres sixe monethes and fifteene dayes Hee is greatly praised of the Historiographers as a courteous and gentle Prince and some say that hee was so renowmed and famous by reason of his iustice curtesie that euer after so often as any was created Emperour the people yeelded this blessed exclamation outcrie and consent Bee hee more happy then Augustus and better then Traian yet notwithstanding hee persecuted the Church and mark the occasion that he tooke so to doe Hee was brought vp from his infancie in the Paganish and Heathenish superstitions by reason whereof hee disdained and despised christiā religion because that it was contrary to these superstitions Besides that hee had about him certaine courtiers which were blowers of that fire in him augmented that disdain and dispite in him insomuch that diuers Historiographers recorde that hee was not so much of his owne nature inclined to shed blood as deceiued and stirred vp thereto by his councellers and principally by the Pagane Priestes Freculph lib. 2. Cap. 20. who as Freculphus witnesseth gaue good store of siluer to the gouernours and bribed freely to the end that they would put the christiās to death as their deadly enimies Some adde that the number of Christians was very much increased whereupon many inconueniences might come to the Romane Empire if the dāger were not preuēted which also was a cause that Traian was the more inflamed and kindled against them as also Sabellicus writeth Sabellicus that the great number of christians were more suspected of this Emperour then the religion After this sort then did they accuse the christians of sedition and blasphemie and for these causes they were cruelly persecuted insomuch as it appeareth by that which Plinie the second hath written Plinius secund That publik commandements were sent from the Emperour to the gouernours of all the Prouinces by which euery gouernour was inforced too persecute and so the persecution was spread abrod through out al the places of the Romā empire which at that time cōteined not only Europe but also a great parte of Asia Affrica And the said persecutiō indured about fourteene yeeres but yet in suche order that in the beginning of the reigne of Traian it was some what lesse sharpe but afterwards it flamed out and burst foorth more and more Tertul. Apologi Capt 2. Nowe the sayde Plinie the seconde had at that time the gouernment of a certaine Prouince to wit of Bethina and as Tertullian saith hee was appointed too persecute the Christians about the yeere of Christ 112. and of Traian the xiiii yeere Wherefore hee being astonished with the great number of martyres