of the Romish Churche are they condemned I aunswere that wee leaue the iudgement thereof vnto GOD for it belongeth not to vs to determine and iudge of that which is hidden from vs and which indeede passeth our knowledge and calling It is very true that the holy Scripture pronounceth Ioh. 3.18.36 that they whiche die without the faith of Christ are damned and we cannot but say amen and giue our consent to this Neither serueth it to any purpose to alleadge ignoraunce and to say that it excuseth the sinner before GOD For the scripture is plaine and manifest therein The seruant saith Iesus Christe that knew his masters wil Luke 12.47 48. prepared not him selfe neither did according to his will shall bee beaten with many stripes But he that knewe it not and yet did commit thinges worthie of stripes shall bee beaten with fewe stripes Also Math. 5.14 If the blinde lead the blinde they shall fall both into the ditche Saint Paule saith also As many as haue sinned without the lawe Rom. 2. 12. 2. Thes 1.6 shall perishe also without the law and as many as haue sinned within the law shal be iudged by the law And againe it is a righteous thing with God to recompence tribulation to them that trouble you and to you which are troubled rest and deliuerance with vs when the Lorde Iesus shall shewe himselfe from heauen with his mightie Angels in flaming fire rēdring vengeance vnto them that doe not knowe God and which obey not vnto the Gospell of our Lorde Iesus Christ which shal be punished with euerlasting destruction c. These places doe openly enough declare what is the ende of those that die without faith although they bee ignorant for their ignorance cannot excuse them nor serue them for a cloake or couering to absolue and set them free from the iudgement of God For confirmation and proofe whereof wee may alleadge also and put downe that which is written in Leuiticus Leui. 4.2 touching the offering commaunded by God for the sins whiche were committed through ignorance Loe what wee haue to say for one point But to that which remaineth touching our fathers and predecessours God might well shewe mercy vpon them at the ende of their dayes making himselfe knowne vnto them by the secret vertue and power of his holy spirite and putting it into their harts to beleeue in Iesus Christ his sonne that so they might bee saued For God is almightie to saue his owne people yea without vsing any of these meanes which he is accustomed commonly and ordinarily to vse to plant faith in vs and to ingraue it in our hartes to our owne saluation And this is Saint Cyprian his answere Cypri lib. 2. epist 3 touching those that die in some false opinions If some one of our predecessours saith hee either by ignorance or through simplicitie hath not kept and held that which the Lorde hath taught vs to doe by his example and authoritie the mercy of the Lorde may pardon him But wee cannot helpe the same beeing admonished and instructed by him Behold what Saint Cyprian pronounceth herein It is true that he speaketh properly touching the matter of the holy supper but nothing letteth but that wee may applie his speech generally to the matter of al the other articles of the faith The IX CHAP. Of the degrees of Ministers in the Churche where mention is made of the order of the popish Clergie and of the offices and duties of true pastors VVE haue seene and heard heretofore Mat. 9.38 that it apperteineth vnto the Lord of the haruest to sende foorth workemen in to his haruest For it belongeth not to any what giftes soeuer he hath receiued frō the Lorde to thrust himselfe into the work of the ministerie vnlesse he be lawfully called thereto Now the Apostle Saint Paule writing to the Ephesians Ephe. 4.11 sheweth vs what workemen the Lorde hath sent into his haruest that is to say Apostles prophets Euangelistes pastours and doctours Apostles Touching the Apostles they were chosen immediatly from Christe and their office was to sowe and spreade the Gospell abroad throughout all the worlde neither had any one of thē any limits or borders set them or some certaine Churches appointed to them Mat. 28.19 Mat. 10.2 Gal. 2. ◠but Christe would that in euerie part or place where so euer they came they should doe their message before all peoples and nations Such were the twelue named in the Gospell to whome Saint paule was added who was specially appointed to beare the name of Christe among the Gentiles Nowe because this degree of the Apostles was instituted and ordained by God for the establishing of churches those churches beeing planted and established this name of Apostle ought not any more to bee vsed among the ministers as to be giuen and communicated to them And yet we reade that sometime it is taken generally in the scripture for a Pastor and preacher of the Gospell As Epaphroditus is called the Apostle of the Philippians Barnabas is named an Apostle Philip. 2.25 Act. 14.14 Act. 14. Prophetes are distinguished into two sortes or o ders Prophetes Some were vnder the olde Testament and in that time who being instructed and taught by a speciall reuelation from God did foretell things to come The other were in the newe Testament who in the first place had an excellent gift and singular grace to interprete the Scripture 1. Cor. 11.4 also they were suche as were indued 1. Cor. 14. 1. c. with great wisedome and readinesse wel to prouide for the necessitie of the Church and to speake properly they were as interpreters of the will of God In this ranke or order were comprehended the Prophetes that had the gift to vnderstand foresee and reueale thinges to come Act. 11.28 such a one was Agabbs who by the holy Ghoste foretolde that a great famine should fall throughout all the worlde whiche also came to passe in the Emperour Claudius Caesars dayes also that Saint Paule should be bound at Ierusalem Act. 21.10 c. Act. 13.1 There is mention made also in the thirteenth of the Actes of certaine Prophetes of the Churche of Antioche to wit Barnabas and Simeon who was called Niger and Lucius of Cyrene and Manahen which had been brought vp with Herode the Tetrarch and Saul And in the one and twentie mention is made of Phillips foure daughters which did prophesie Act. 21.9 These degrees or this office of Prophetes was ordained by God to indure but for a time only as the Apostles Euangelists Euangelistes generally are those whiche performe the office of an Euangelist that is to say which preache the Gospell Sometimes also this name Euangelist is referred to those foure who haue written the storie of the Gospell that is to say S. Matthew S. Marke S. Luke and S. Iohn But in this order of the Church the question is
their Gods The Iewes haue the barke or huske of the lawe and their owne Thalmude The Turkes haue the Alcoran of their Mahumet and the heretikes also boast them selues of the doctrin of the Gospell and yet all these are false signes or markes But the true churche hath for her first and principall marke the woorde of GOD purely preached to the whiche the churche consenteth conformeth her self as wee prooue it plainely by these places of Scripture Iesus Christ saith My sheepe heare my voyce Ioh. 10.27 and I knowe them and they follow mee And Saint Paule in his Epistle to the Ephesians you are saith he builded vppon the foundation of the Apostles and Prophetes Eph. 2.20 Iesus Christe himselfe beeing the chiefe corner stone And indeede if this be true as of necessitie it must needes bee that by the scriptures wee are brought to the knowledge of Christ as Christ him selfe affirmeth Search the Scriptures diligently for they are they which beare witnesse of mee Ioh. 5.39 ought wee not then by the same Scriptures to be guided and lead to the knowledge of the true and right Church This matter the auncient fathers respected when they taught that the true church ought to shewe and declare it selfe by the holy scriptures Contra Pitilia Cap. 2. as Saint Augustine saying There is great disputation betweene vs and the Donatistes to knowe where the Church is What is then that wee haue to doe herein Shal we search it out in our owne wordes or rather in the wordes of our Lord Iesus Christe the heade thereof verily we ought rather to seeke for it in the wordes of him that is trueth and knoweth very well his owne bodie 2. Tim. 2.19 For the Lord knoweth them that be his And againe I will not shew or declare the Church by the doctrine of men but by the worde of God Cont. Pitili cap. 3. Aug. epist 166. Also by the scriptures saith he we haue learned Christ by the scriptures likewise wee haue learned to know the Church Wee haue these scriptures common amongest vs wherefore then doe wee not retaine and holde in them both Christ and his Church And Chrysostome saith Supr Matth. exposit 2. Hom. 49. cap. 24. Lib. 2. de Iaco. cap. 7. Hee that will know whiche is the true Churche of Christ by what meane can he knowe it in suche and so great a confusion of outwarde shewe if it be not onely by the Scriptures Saint Ambrose saith also The true and Catholike Churche is there where GOD himselfe appeareth and speaketh to his seruantes by his owne worde The other marke of the Churche is the lawfull administration of sacraments Cont. Faustū Manich. lib. 9. cap. 11. Saint Augustine hath sometime sayde that men can not vnite or knit themselues together in any religion whatsoeuer bee 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 holye supper And therevnto must bee referred that which Saint Augustine sayth Ad inquisit Ianuar. cap. 1 The Lorde hath vnited or knit together the newe people that is the people vnder the newe Testament by the sacramentes 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 doeth in like sorte rightly teach vs this 1. Cor. 12.13 when hee saith first of baptisme 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 because we al are partakers of one and the selfe same breade meaning thereby that these two sacramentes are in suche sorte 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 amongest the Romish Catholiks THese then are the two certain infallible marks of the true church by which men must examine all assemblies that pretend the Name and Title of the Churche leaste otherwise they be seduced and deceiued Wherefore if a man will know 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 behooue 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 waye falsified or corrupted that is to say that the preaching of the doctrine must be pure and the administration of the sacramentes sound and lawfull For indeede in outward shewe they would make men beleeue that these two markes are to be found amongest the Romish Catholikes but when all shall be rightly and duely examined wee shall finde that the true Churche is not for all that on their side For as concerning the worde it is not preached by them rightly or purely but as S. Hilarie sayth they make a sense vppon the scriptures and take it not out of the scripture and make it as it were a leaden rule which men commonly call Regula Lesbia applying it to their owne intentes and purposes and not submitting their owne purposes to it Touching this matter it is needefull for vs to knowe that all exposition of holy scripture must bee referred to two principall heads or ends that is to say that it tend to the glory of God and that it bee conformable or agreable to the analogy proportion of faith For touching the first Iesus Christ sayth He that seeketh the glory of God Iohn 7.18 is true Now without doubt when the Romish Catholikes extol mans free will ascribe vnto man some merit for his works they snatch and as it were by violence pull away frō God some part of the glory which is due vnto him and so by consequent whē they serue them selues with certain peeces of the scriptures to proue that whiche they pretend they can not therein excuse them selues but that they corrupt and falsifie the scriptures declaring them selues hereby right heretikes indeede For as S. Ierome saith Who so euer expoundeth the scripture otherwise then the sense meaning of the holy Ghost requireth In epist ad Galat. although hee haue not withdrawne or separated himself from the
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 anciēt 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 Arriano◠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 tokēs 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 Secōdly 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 cānot 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
of an other charge or office These men of whome wee speake were as it were fellowe helpers to the Apostles whom they did follow and were almost continually in companie with And their office came somewhat nigh to the office of an Apostle the difference was onely in the degree of dignitie Of this sort were Silas Timothie and such like In the one and twentie of the Acts Philip is called an Euangelist Act. 21.8 And Saint Paul admonisheth Timothie in one of the Epistles which hee wrote vnto him to continue to doe the worke of an Euangelist 2. Tim. 4 5◠These likewise had their time are no more in vse at this present Pastors are they Pastors that haue the charge of some certaine flockes and of some certaine Churches to rule and gouerne the same preaching the Gospell administring the Sacramentes and exercising discipline in those Churches This degree and office must haue his course and continue in the Churche euen vntill the ende of the worlde Doctors Doctors are they which the Churche in olde time called Catechisers that is to say instructors or teachers whose charge and office was plainely and simplye to expound the scriptures that men might haue the right sense and vnderstanding thereof and namely to teach the Catechumen◠that is to say those that were yet to be instructed in the points and principles of Christian religion Of this sort are the Doctors teachers of our age which teache youth in schooles expounding vnto them the scripture And their office consisteth heerein carefully to prouide that sound doctrine may be kept and published to the end that pure religion may continue and remaine in the church Some suppose that the office of Pastor and Doctor is all one as Chrysostome and Saint Augustine yet there is no dout but that they are two distinct offices which men may not confound and mingle together For albeit that this be the charge and office of al Pastors to teach yet they go somwhat further than the Doctors do For first formost they preach and exhort applying the doctrine to the necessities of the Church next they administer the Sacraments and in the third place they haue the charge gouernment and execution of the discipline to which matters the Doctors charge reacheth not they being only ordained to expounde the scriptures to the end that pure and sound doctrine may alwayes bee preserued maintained in the church And indeede such a one may be very apt to execute the office of the Doctor as hath not the gift to preach such a one on the other side may verye well haue the gifte to preache as shall not at any hande be meete or fit to exercise the charge office of the Doctor although that sometimes hee that shall bee the Pastor may also well bee the Doctor but yet this is to bee marked that they are diuers and seuerall charges or offices And these be the fiue degrees or orders of ministers to whō the Lorde hath cōmitted the gouernment of his church to feede the same of which fiue the last two onely remaine to bee alwayes vsed in his Churche Saint Paule indeede maketh mention in other places of some other names as of Bishops that is to say watchmen Bishops and Elders or Auncients or ouer-watchers and of Elders that is to saye Senators or Ancients but these two names signifie one and the selfe same thing as the Apostle himselfe declareth Titus 1. 5 writing to Titus For marke what he saith For this cause left I thee in Creete that thou shouldest continue to redresse the things that remaine that thou shouldest ordeine Elders that is to say Auncients in euerie citie as I appointed thee And afterwardes hee addeth an excellent description of true Elders and Auncients For a Bishop saith he must bee vnblameable as the guider or steward of Gods owne house and so foorth We fee that those whome he named Elders or auncients in one verse hee nameth the same Bishops in an other verse Now these two names of Bishop and Elder and the name also of Pastor are taken in the scripture to signifie one and the selfe same estate For the charge and office of the Pastor is to feede the sheepe as appeareth by that which the Lorde saith in the foure and thirtie Chapter of Ezechiell Woe be to the shepheards of Israel Ezech. 34.2 which feede them selues Should not the sheepheards feede the flocks But the Bishops and Elders are called to the same thing Act. 20.28 as both Saint Paule and Saint Peter doe declare Saint Paule speaking thus Take heede to your selues and to the whole flocke ouer which the holie Ghoste hath made you Bishoppes or ouerseers to feede the Churche of God which hee hath redeemed with his owne blood And Saint Peter thus 1. Pet. 5.1.2 The Elders which are amongest you I beseech which am also an Elder with you Feede the flocke of Christe whiche is committed vnto you caryng for it not by constraint c. If one woulde knowe the reason why the Pastours are called Elders or Auncients it is for honours sake not as though when in olde time they chose Pastours they were all auncient in age and yeeres but because that they specially chose them from amongest the Auncients and also because they ought to bee men both ripe wise and also very well experienced Old age commonly hath more wisedome more experience and grauitie But yet it doth not alwayes fall out that white or grey haire maketh men wise yea sometimes wee shall finde young men which are farre more fit to exercise and execute the charge office of a Pastor such a one was Timothie than those that be of greater yeeres It is true that there are two sortes of Elders that is to say Ancients One sort haue charge and office to minister the worde of God and Sacraments and to watche ouer the discipline and ouer the whole Church The other are ioyned vnto these to aide them in the exercising and execution of discipline without medling any whit at all in the preaching c. Saint Paule setteth out this order when he saith to Timothie The elders that rule well 1. Tim. 5.17 are worthie of double honour specially they which labour in the word and doctrine For in that he maketh mentiō of bearing rule hee giueth vs well to vnderstand that those whom hee nameth Elders or Auncients that is to say the Pastors and such as are ioyned vnto them are chosen to haue charge and office in the Church ouer the people And in that he more commendeth those whiche minister the worde and doctrine than the other hee euidently declareth that all haue not one and the selfe same charge Wee may beholde this order euen at this day obserued in the reformed Churches Deacons The Apostle maketh mention likewise of Deacons whiche woorde is taken in holie scripture in two senses or sortes Sometimes generally for euery minister
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 thē 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 sacramēt 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 seuē 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 mentiō 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 thē to bee meditated or loked into diligētly 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
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 christiās 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 thē 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 frō 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 coūcel 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 commō 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 cōfes fidei specially in his