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 shew they would make men beleeue that these two markes are to be found amongst the Romish Catholikes but when all shall be rightly and duely examined we shall finde that the true Church 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 saith they make a sense vpon the scriptures and take it not out of the scripture and make it as 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 needfull for vs to knowe that all exposition of holy scripture must be referred to two principal heads or ends that is to say that it tend to the glorie of God and that it be conformable or agreable to the analogie proportion of faith For touching the first Iesus Christ saith Ioh. 7.18 He that seeketh the glorie of God is true Now without doubt when the Romish Catholikes extol mans free wil ascribe vnto mā some merit for his works they snatch as it were by violence pull away frō God some part of the glorie which is due vnto him and so by consequent whē they serue them selues with certain peeces of the scriptures to proue that which they pretend they can not therein excuse them selues but that they corrupt and falsifie the scriptures declaring them selues hereby right heretikes indeede In epist ad Galat. For as S. Ierome saith Who so euer expoundeth the scripture otherwise then the sense meaning of the holy Ghost requireth although he haue not withdrawne or separated him self from the Church he ceaseth not for all that to be an heretike Secondly S. Paul declareth that he Rom. 12.6 who hath the gift of prophecie ought to prophecie that is to say expound the scriptures according to the proportion of faith Now if in this behalfe we would take heed to and marke the expositions which the Romish Catholikes make and bring foorth vpon the scripture we shall finde at the least for the greatest part that they alledge or bring nothing lesse than the right true sense therof not following the analogie proportion which is required namely when the question is to expound these wordes of Iesus Christ This is my body Matt. 26.26 For seeing that they tye Iesus Christ here belowe on the earth meaning also that he should be bodily in the sacrament and that neuerthelesse the articles of our faith which are taken and drawen out of the holie scripture Act. 3.21 do teach vs that Iesus Christ is aboue in heauen and that he must of necessitie in respect of his body be therin contained remaine there vntil the last day that he shal come to iudge the quicke and the dead it followeth well that in such an exposition they go farre astray and wander very much from the analogie proportion of faith As much also may we iustly say in that behalfe of many other articles which they haue corrupted Matt. 15.9 besides that very often they propound teach for doctrine mens traditions which are not only not drawne or taken from the word of God but which is more are altogether contrarie therto as cōcerning abstinence from meats forbidding of marriage inuocation of Saints praier for the dead adoration or worshipping of reliques and images many other such like matters And as concerning the sacramēts it is certaine that they are not lawfully administred by those men neither yet according to the forme and ordinance of Iesus Christ but they adde and ioyne to them in the ministration thereof infinite abuses superstitions do corrupt them through a certaine kinde of idolatrie which is detestable and full of vngodlinesse for that I may speak nothing of the fiue sacraments which they haue added of their owne let vs consider in what puritie baptisme and the holie supper is administred amongest them First is this a smal abuse to applie or minister baptisme to things without sense as to bells which was not ordained but for reasonable creatures Is this a sleight prophaning therof to ioyne to this sacrament oyle spittle salt and other such things as though it did not behoue vs to be content with that simplicitie wherein and wherewith Iesus Christ hath commaunded his Apostles to administer the same And touching the holie supper when they cause men to worship a morsell of breade for Iesus Christ when they denie to the people the signe of wine when the Priest eateth all by him selfe so that there is not any communion or partaking at all what is a corruption of the sacrament and an ouerthrowing of the ordinance of Iesus Christ if this be not Now seeing that these matters fall out thus we are to make this cōclusion to wit that seeing it must needs be that the word of God should be purely preached and expounded and the sacraments lawfully administred to the end that men may holde take them for right and certaine markes of the true Church that we are certaine and it manifestly appeareth that the contrarie be found amongest the Romish Catholikes it followeth verie well that these are not to be attributed to them although they would make men beleeue that these markes doe agree vnto them and their Church as well as vnto vs. But we wil dispute more largely in an other chapter of this matter to witte whether the Romish Church be the true Church or no CHAP. V. Of the succession and calling of Pastors BVT it may be that some wil demaund Is not the succession and ordinarie calling of Pastours a marke also of the true Church yea one of the principall markes I aunswere that the Romish Catholikes do affirme so indeed for this is that which they cōmōly obiect vnto vs to weaken our calling by being not able in the rest to find any thing to say or set against the doctrin whiche we preach vnlesse they intangle thēselues in infinite contradictions manifest absurdities But in the first place concerning succession I demaund what this is which they meane there I suppose that it is not such a succession as is from the father to the sonne as it hath beene heretofore in the line and race of Aaron as to say that he should be a priest that is the sonne of a preist for so they might ouermuch discouer and vnfold the vilanie of their high priestes but that they meane a continuall succession of Bishops and Pastors succeeding one an other euen from the time of Iesus Christ and his Apostles But where is this to be shewed that they haue founde that such a succession shoulde simplie bee necessarie and make a vocation or calling lawfull Doeth S. Paul Timoth. 4.1 c.
the first place had an excellent gift and singular grace to interprete the scripture 1. Cor. 11.4 also they were such as were indued 1. Cor. 14.1 c. with great wisdome and readinesse well to prouide for the necessitie of the Church and to speake properly they were as interpreters of the will of God In this ranke or order were comprehended the Prophetes that had the gift to vnderstand foresee reueale things to come Act. 11.28 such a one was Agabus who by the holie Ghost foretolde that a great famine should fall throughout all the world which also came to passe in the Emperour Claudius Caesars dayes also that Saint Paul should be bound at Ierusalem Act. 21.10 c. Act. 13.1 There is mention made also in the thirteenth of the Actes of certaine Prophetes of the Church of Antioch to wit Barnabas and Simion who was called Niger and Lucius of Cyrene and Manahen which had bene brought vp with Herode the Tetrarch and Saul And in the one and twentie Act. 21.9 mention is made of Phillips foure daughters which did prophecie These degrees or this office of Prophetes was ordained by GOD to indure but for a time onely as the Apostles Euangelists Euangelistes generally are those which performe the office of an Euangelist that is to say which preach the Gospell Sometimes also this name Euangelist is referred to those foure who haue written the storie of the Gospell that is to say S. Matthewe S. Marke S. Luke and S. Iohn But in this order of the Church the question is of an other charge or office These men of whome we speake were as it were fellowe helpers to the Apostles whome they did followe and were almost continually in cōpanie with And their office came somewhat nigh to the office of an Apostle the difference was onely in the degree of dignitie Of this sort were Silas Timothie and such like In the one and twentie of the Actes Philip is called an Euangelist Act. 21.8 And Saint Paule admonisheth Timothie in one of the Epistles which he wrote vnto him 2. Tim. 4.5 to continue to doe the worke of an Euangelist These likewise had their time and are no more in vse at this present Pastors are they Pastors that haue the charge of some certaine flockes and of some certaine Churches to rule and gouerne the same preaching the Gospell administring the sacramentes and exercising discipline in those Churches This degree and office must haue his course and continue in the Church euen vntill the end of the world Doctors Doctors are they which the Church in olde time called Catechisers that is to say instructors or teachers whose charge and office was plainely and simplie to expound the scriptures that men might haue the right sense and vnderstanding thereof and namely to teach the Catechumini that is to say those that were yet to be instructed in the pointes and principles of Christian religion Of this sort are the Doctors and teachers of our age which teach youth in schooles expounding vnto them the scripture And their office consisteth herein carefully to prouide that sound doctrine may be kept published to the end that pure religion may continue and remaine in the Church Some suppose that the office of Pastor Doctor is all one as Chrysostome and S. Augustine yet there is no dout but that they are two distinct offices which men may not confound and mingle together For albeit that this be the charge and office of al Pastors to teach yet they go somewhat further than the Doctors do For first and formost they preach and exhort applying the doctrine to the necessities of the Church next they administer the sacraments and in the third place they haue the charge gouernement and execution of the discipline to which matters the Doctors charge reacheth not they being only ordained to expound the scriptures to the end that pure and sound doctrine may alwaies be preserued maintained in the Church And indeed such a one may be verie apt to execute the office of the Doctor as hath not the gift to preach such a one on the other side may very well haue the gift to preach as shall not at any hand be meete or fit to exercise the charge and office of the Doctor although that sometimes he that shall be the Pastor may also well be the Doctor but yet this is to be marked that they are diuers and seuerall charges or offices And these be the fiue degrees or orders of ministers to whome the Lord hath cōmitted the gouernement of his Church to feede the same of which fiue the last two onely remaine to be alwayes vsed in his Church Saint Paule indeede maketh mention in other places of some other names Bishops and Elders or Auncients as of Bishops that is to say watchmen or ouerwatchers and of Elders that is to say Senators or Ancients but these two names signifie one and the selfe same thing as the Apostle him selfe declareth Titus 1.5 writing to Titus For marke what he saith For this cause left I thee in Creete that thou shouldest continue to redresse the things that remaine that thou shouldest ordaine Elders that is to say Auncients in euerie citie as I appointed thee And afterwardes he addeth an excellent description of true Elders and Auncients For a Bishop saith he must be vnblameable as the guider or steward of Gods owne house and so foorth We see that those whome he named Elders or Auncients in one verse he nameth the same Bishops in an other verse Nowe these two names of Bishop and Elder and the name also of Pastor are taken in the scripture to signifie one and the selfe same estate For the charge and office of the Pastor is to feede the sheepe as appeareth by that which the Lorde saith in the foure and thirtie chapter of Ezechiel Ezech. 34.2 Woe be to the sheepheards of Israel which feed themselues Should not the sheepheards feede the flockes But the Bishops and Elders are called to the same thing Act. 20.28 as both Saint Paule and Saint Peter doe declare Saint Paule speaking thus Take heede to your selues and to the whole flocke ouer which the holie Ghost hath made you Bishoppes or ouerseers to feede the Churche of GOD which he hath redeemed with his owne bloud And Saint Peter thus 1. Pet. 5.1.2 The Elders which are amongest you I beseech which am also an Elder with you Feede the flocke of Christ which is committed vnto you caring for it not by constraint c. If one would knowe the reason why the Pastours are called Elders or Auncients it is for honours sake not as though when in olde time they chose Pastours they were all auncient in age and yeares but bicause that they specially chose them from amongest the Auncients and also bicause they ought to be men both ripe wise and also verie well experienced Olde age
recompence that slownesse as it were long forebearing by very terrible torments yea it commeth and draweth nigh by little and little with feete of wooll as it were but being once arriued and come it declareth that it hath an arme of iron to bruise in peeces beat downe all vnrepentant wicked persons O blessed is he as a certaine Poet hath sayde who is made wise by an other mans daungers and examples I wishe that this might open the eies of the men of our time who doe openly bande and set themselues againste God and his Church For some there bee who are so arrogant and presumptuous that they take pleasure delight in no other thing then to murther and persecute poore innocent people as though they had made a couenant or agreement with death it self as Isaiah saith They lift vp thē selues aboue the clowdes Isaiah 28.15 neither haue they any tast or feeling of the iudgement of God and therefore they harden them selues in a cursed kinde of licentiousnesse But so much there is that their ende if they amend not shall make manifest an alteration and chaunge not looked for by which the Lorde when so seemeth good vnto himselfe knoweth rightly to execute his own iudgemēts yea that his hande although it appeare not that it seemeth as thogh hee had it shut vp in his bosome is notwithstanding nigh to ouerwhelme them and where as they lift vp them selues against heauen that hee will in a moment and twinkling of an eye make them to fal backwarde to the earth yea and cast them headlong to the deapth or bottome of Hell O that tyrants persecutors would thinke well of these matters But what What should a man doe to hard heartes and to blinded eies The wicked become more proude through the prosperitie which they haue in this worlde as though that no punishmēt for their cruelties were prepared for them It fareth with them as with Dionysius the tyrant who after he had spoyled and robbed a temple went to the Sea and seeing hee had a good wind beganne to say that the Gods fauoured Churche robbers or spoylers of temples So likewise these men when they beholde that their offences remaine vnpunished that their villanies wickednesses are not corrected immediatly they giue them selues ouer to worke wickednesse outragiously and to conclude in their carnal fleshly vnderstāding that there is no iudgement of God at all and that hee hath no punishments redy and prepared for their iniquities But as the holy Scripture determineth and pronounceth the quite and cleane contrary so ordinary and common experience of the examples of gods wrath doeth sufficiently shew vnto vs that when god spareth the wicked persecutors of his people for a time and maketh as though hee seemed not to looke vpon their extortions outrages and violences it is not because hee is fauourable vnto them neither because hee reacheth them his hande and helpeth them for it cannot otherwise bee but that one day as hee is a iuste iudge hee wyll giue vnto the enimies of his glorie and the good and saluation of his Children suche recompence and hyre as they shall haue deserued first in this life if it bee expedient that they may shamefully and wickedly ende their daies and afterwardes in the other worlde that they may vtterly perishe if they repent and amend not in this life and may bee tormented eternally in Hell fire where there is nothing but weeping and wailing and gnashing of teeth FINIS ¶ A Table conteining the principall matters handled in this present booke A AFflictions and the causes thereof Page 333. c. Afflictions of the church 274. Afflictions of the Church and the ends which God respecteth therein 340. Afflictions of the Church increase when the deliuerance thereof is nigh 325. Afflictions of the Church is alwayes ordered and gouerned by Gods hande 321. Afflictions come not without the prouidence of God 318. Afflictions and their issue in respect of the faithfull 345. Afflictions and their issue in respect of the persecutors 357. Ancientes 133. Antiochus 359 Apostles 128. Archebishops 69. 144. Aurelian 304 372. Augustine and in what sense he saide that hee would not beleeue the Gospel without the authoritie of the church 222. Auncient fathers did not acknowlege the bishop of Rome for Pope 92. c. B BBaptisme of the Roman Church 115. Bishop 69. 133. 143. Bishop vniuersal is a title of Antichrist when it is giuen to men 94. C CAlling see Vocation Cardinals 146. Censures 247. Censures three endes thereof 252. Censures of the Church must be applied with out respect of persons 255. Chaplines 140. Councels 202. Consistorie 241. Corrections and censures 247. Curates 142. Church whence it commeth 2. Church how many waies taken 2. Churche which is true hath two substantiall markes 15. Church and her continuance 55. Church and her head is Iesus Christ alone 68. Church and her holinesse 184. Church compared to a Palme tree roses lilies and to a Vine 332. Old Church of Rome what a one it was according to Tertullian his iudgement 106. Church catholike is one alone 11. Church catholike inuisible what it is 7. Church distinguished into three sortes 4. Church in what sense called the piller groūd of trueth 200. Church in what sense saide to be without spot or wrinckle 189. Church whether aboue the scripture 213. Church whether more old then the scripture 220. Church must not be iudged by the great number 58. Church whether it may erre 197. Church why called catholike 9. Church why saide to bee inuisible 12. Church represented by a bright lampe or firebrand in the middest of a burning or smoking furnace 330. Church represented by the burning bush 330. Church of Rome hath not the markes of the true church 19. Church of Rome is not the true church 102. Church of Rome hath not true vnitie 113. Church increaseth in the middest of persecutions 330. Church visible what it is 14. D DEcius 299.370 Deacons 136. Diaconisses 244. Dioclesian 305. 373. Discipline necessarie in the Church 235. Discipline incrocheth nothing vpon the magistrate 237. Doctors 132. Domitian 283. 365. Donation of Constantine to Siluester 87. E EVangelistes 130. Excōmunication 3. endes therof 252. Exposition of Scriptures and two principles necessary therein 20. Elders 135. G GAlerius 376. Galien 302. God deliuereth his church out of afflictions when it is time 327. God why he afflicteth rather his church then other people 319. God why he sendeth not succour to his church so soone as it is afflicted 323. H HEad of the church is Iesus Christ alone 68. Herode Agrippa 362. Herode Antipas 362. Herode the great 360. High or chiefe Bishop 97. Holinesse of the Church vnperfect 187. I IGnorance excuseth not 125. Iulian the Apostata 313. 377. K Keyes in the Church and the vse thereof 79. L Lawes Ecclesiasticall 258. M MArcus Aurelius 293. 357. Maximianus Herculien 305. 373. Maximinus 298. 369. Metropolitanes 69. 144. 149. Ministerie and howe much shoulde bee giuen thereto 179. Ministerie of the worde ordeined by God for our weakenesse sake 177. Ministerie necessary in the Churche 160. Ministers considered after two sortes 180. Ministers of the church their degrees or orders 128. Miracles are not sufficient to proue a calling 53 Multitude maketh nothing at al for the church 58. N Nero. 184. 364. O Orders of the Pope his cleargie 139. P POpe 97. 152. Pope and his blasphemies 75. Popes two at Rome at one time 91. Pastors 131. Patriarches 69. 149. Paule shoulde rather bee taken for Pope then Saint Peter 100. Persecutions of the Church 274. Persecutions of the Church ten great and general a discourse thereof 279. Persecutions come not without Gods prouidence 318. Persecution the first vnder Nero. 281. Persecution the second vnder Domitian 283. Persecution the third vnder Traian 284. Persecution the fourth vnder Marcus Aurelius 293. Persecution the fift vnder Seuerus 296. Persecution the sixt vnder Iulian Maximinus 298. Persecution the seuenth vnder Decius 299. Persecution the eight vnder Valerian and Galien 302. Persecution the nienth vnder Aurelian 304. Persecution the tenth vnder Dioclesian and Maximianus 305. Pharao 358. Peter whether he were Bishop of Rome is vncertaine 98. Peter was not the head of the Church 71. Pilate 363. Pontifex or high Bishop 97. Predecessours of ours who died in the faith of the Romane church whether saued or condemned 126. Priestes 140. Prophetes 129. Parsons 158. S SAbaoth changed to the Sunday 228. Sanctitie or holinesse of the churche is vnperfect 187. Sanctification how wrought in vs. 186. Sanctification and three degrees of it 69. Saincts in what fense wee are called 185. Sancherib 358. Seuerus 296. 269. Succession and three sortes thereof 26. Succession to what ende and in what sense the auncient Doctors vsed an argument taken there from 28. Sucession personall hath some times had a breache in the seate of Rome 35. Succession and calling of persons 24. T TRaian 284. 356. Teachers 132. V VAlens the Emperour 314. 378. Valerian 362. 371. Vicars 140. Vnitie in veritie is not in the Romishe church 113. Vocation of Pastors three thinges necessarie therein 39. Vocation ordinarie and extraordinary 47. FINIS
that must rule and guide others that must bee guided and gouerned In man there are two thinges the soule which gouerneth by reason the body which submitteth it selfe and obeyeth otherwise if in an armie all were souldiers or all Captaines what hope were there of victorie and good successe If in a ship all shoulde bee alike all marriners who shoulde stande at the Helme who shoulde guide the compasse If in a Citie all were equall who shoulde make decrees prescribe lawes and execute the same If the whole bodie were a head what disorder Or if the members were without a head what confusion The learned therefore send vs to learne order to the heauens to the earth to the angels amongst whom there are degrees Angels Archangels vertues potestates principatus dominationes throni Cherubin Seraphin to the Sun to the moone to the stars which in glory brightnes excell one another To the Bees which haue their graūd captaines at whose buzzing they go forth they follow cluster together to the trees wher you see of a great stocke many braunches arise and spring Our naturall appetite and affection acknowledgeth the gouernmēt of reason vnderstāds And so in the Church of God ther hath been alwayes gouernours and they gouerned chiefly and souerainly as in the ciuill estate Seth Enos Sem ruled the Church in their time the Church acknowledged obeyed their gouernment The best writers affirme that the first borne had the rule of the whole familie Noah alone ruled in making and ordering the Arke in which there were cleane and vncleane beastes tame and sauage of all kindes to signifie the church gathered together of both Iewes Gentiles and gouerned by Iesus Christ only as by a second Noah The Church vnder the lawe had diuersitie of orders as may appeare in sundry places In the third of Numbers where the Tribes are mustered the three families of the Gersonites Kohathites Merarites had their Prince or head which they called Nescha In the first of Kings the 4. Azaria is called the Prince of the Leuites Obadiah that worthie Counceller meeting with olde Heli disdaineth not to call him lord Gregorie Nazianzen writeth to Gregory Nissien which supposed him to be angry because they had ordeined one without his consent saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no mā bely vs nor any of my lords the brethrē Good Gregorie an humble and simple man weighed not titles nor cared for any worldly honour but was carefull that order should bee prescribed in the Church and that one should goe before an other in honour S. Iames saith Be not yee many masters And Chrysostom saith that equalitie of dignitie and place bringeth forth schisme Likewise Ierome writing to Euagrius saith that from Marke to Dionisius and Heraclas there was one alwayes set in higher place of dignitie aboue the rest and this he saith was to auoid schismes which seeing they lacke skill and be in the Church and shal be to the end sith the disease remaineth still what great folly is it to condemne or refuse the remedie In the Counsell called Gangrensse the holie fathers assembled there writing to the Bishops of Armenia vse these wordes Honoratissimis dominis To our most honourable Lordes The late writers most of them allow and affirme a primacie of order though not in degree of ministration M. Caluin writing vpon the 2. Cor. 10. Etsi omne commune sit c. Although one and the same office be common to all yet be there degrees of honor And the same Authour writing vpon these wordes out of the 2. to the Philipp Sicut patri filius ita mihi Timotheus seruiuit in Euāgelio As a father his sonne so hath Timothie serued mee in the Gospell Wee learne saith hee in this place that no such equalitie was amōg the Ministers but one did rule and gouerne the rest by counsell and authoritie Againe in his 4. booke 8. Chapter sect 54. He saith that euerie prouince had among their Bishops an Archb. and that the Councell of Nice did appointe 4. Patriarches which shoulde be in order and dignitie aboue Archb. it was for the preseruation of discipline Wherefore it is apparant by testimonies of holie scripture by light of reason and by practise of the Church by the necessitie of the thing that distinctiō of degrees superioritie is necessarie in the church as without the which law would soone grow to libertie faith wold soone be deuided the coat of christ Iesu which is his church rent and torne in sunder so many fancies so many faithes would follow Nowe whereas many make much adoe about the titles of Bishops Metropolitans Archb. and the scripture is still alledged as an aduersarie in this quarell containing expresly no such names Thus may they make our Sauiour Christ inferiour to his father concerning his diuinitie because the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where literally expressed although the same by sūdrie places may be well and iustly gathered Therefore to conclude to them that list to be contentious Vbi de re constat puerile est de verbolitigare And to the discreete Reader that hee peruse this booke to profite his conscience and not to please his affection Seeke peace and the God of peace shall blesse you increase his grace amongst you to the terrour of your enemies and comfort of your soules Amen A TREATIE OF the Church containing a true discourse in which a man may clearely behold and see what is the nature forme gouernement and guiding of the true Church together vvith the infallible markes and tokens by vvhich a man may knowe it and discerne the same from the Romish Church and all other false and counterfeited congregations CAP. I. Of the diuers significations and acceptions of this word CHVRCH and how the Church is commonly distinguished MEN are accustomed to say that euery worde which may be taken in many senses and in diuers significatiōs shuld rather be distinguished then defined For a man can not otherwise rightly declare the nature vertue and disposition of any thing vnlesse he be first resolued of the sense and meaning in which it ought to be taken For as much therfore as this word Church is of that sort being a Greeke word which signifieth an assemblie or congregation is taken or deriued from a word which in that tongue signifieth to call or to cause to come it is meete and necessarie that before we giue the definition thereof we declare after howe many sortes men vse to take it 1 Nowe men sometimes take it for a companie or assemblie of wicked persons as Psalme 22.16 Psal 22.16 The Church or the Synagogue of the wicked haue inclosed me and in Psalme 26.5 Psal 26.5 I haue hated the Churche of the wicked that is to say the companie For there is in the Hebrue text two words which the Greekes haue turned Synagogue and Church which doe signifie as much as a companie troupe
be alwayes present in the middest of his Church to rule and gouerne the same what hath he to doe for a Vicar or Lieuetenant And as concerning charges and offices we know what executors he hath established and left S. Paul in the Epistle to the Ephesians affirmeth Ephes 4.11 c. that Iesus Christ being ascended into heauen hath giuen some Apostles some Prophets some Euangelistes some Pastors some teachers to whome he hath giuen in charge and committed his Church to order and guide the same This is not spoken onely for two or three or for some other small number neither yet for one age but for all the Pastours of the Church generally and for all times Nowe you may see what lieutenantes Iesus Christe hath substituted in his place but that he shoulde giue vnto Peter a primacie to bee Pope and heade of the Church is a meere leasing The seconde reason is this Iesus Christ onely is the foundation of the Church 1. 1. Cor. 3.11 Corinth 3.11 Wherevpon it followeth that the Church is founded vppon Iesus Christ and at no hande vpon Saint Peter and by consequent that Iesus Christ alone is the heade of the Church and not Saint Peter Touching that which Iesus Christ speake vnto Peter Thou art Peter Matt. 16.18 and vpon this rocke I will builde my Church we wil anon declare the true and naturall sense thereof The thirde reason S. Peters charge office was limited and set within certaine bondes For S. Paul witnesseth of himselfe and Peter thus Galat. 2.7 That he was the Apostle of the Gentiles and Saint Peter of the Iewes And saith that this diuision was made by the reuelation and ordinaunce of GOD. It followeth then that Saint Peter was not an vniuersall Apostle nor a soueraigne high bishoppe ouer all the Church Otherwise Saint Paul shoulde haue done ill in so limiting hedging in as it were the the charge and office of his Apostleship yea and that eighteene yeares after the death of Iesus Christ But I would wish the Romishe Catholikes to take some better viewe of and heede to this reason For if their Pope snatch and take vnto himselfe the primacie for this reason because hee is Saint Peters successors he must then exercise his primacie or popedome ouer the Iewes and preach vnto them the Gospell that hee may gaine them and drawe them to Iesus Christ leauing vnto him whosoeuer he bee that will take vppon him to be called the successor of Saint Paul primacie ouer the Gentiles The fourth reason One wife hath but onely one husband which is her head But the Church is the spouse of Christ 2. Cor. 11.2 Ephe. 5.22 Reue. 21.9 2. Cor. 11.2 Ephesians 5.22 Reuelat 21.9 The Church then hath none other but Christ alone for her husbande and head The fifth reason It is certaine that Saint Peter vsed the power and authoritie which Iesus Christe gaue him for otherwise hee shoulde haue neglected his charge and hidden his talent in the ground and so by consequent haue disobeyed his Master not seruing him purely and faithfully But so it is hee neuer vsurped any primacie ouer the other Apostles or ouer the Church for hee maketh himselfe equal to the other pastors 1. Peter 5.1.21 c. naming himself a pastor and an Elder with them and hee hath saide also that it is not lawefull at anie hande for anie man to haue Lordship ouer the Lordes inheritaunces Then it followeth that hee receiued not anie primacie or Lordshippe from Iesus Christ ouer the Church of God The sixth reason Act. 8.14 Saint Peter was sent together with Iohn into Samaria by the other Apostles Nowe if hee had beene the head of the Church and had had rule and authoritie ouer the Apostles it had apperteined vnto him to sende others not to others to send him The seuenth reason If Saint Peter had had the right of primacie to what end woulde he haue suffered himselfe to haue beene reproued by S. Paul and that before the people In sext decr de Con. cap. Licet distinct 19. ca. si Roman in Glossa de conces prae tit 8. ca. pro. posuit alibi for this was done euen then when hee both might and ought to haue shewed his authoritie and rule As at this day the Pope who saith that hee is aboue right neither is helde or bounde by lawes that he may preferre through his interpretation equitie vnwritten before lawe writen that wee ought to allowe or dissallow all that he alloweth or disalloweth that he is not subiect to any censure hauing all lawe and right in the coffer of his breste and stomacke Now Saint Peter did not alledge any whit or parte of all these blasphemies but tooke in good worth Saint Paules censure and reproofe acknowledging himselfe his companion and fellowe and one that was ioyned with him the other Apostles in felloweshippe of office yea inferiour to the whole bodie and subiect to the admonitions and censures of his brethren The eight reason So it was that among the Apostles in the time that our Sauiour Christ was bodily conuersant with them Luk. 22.24 c. there was a controuersie which of them shoulde bee esteemed or iudged the greatest but Christ laboreth to bring them to humilitie and to take from amongest thē all ambition saying thus The kinges of the nations beare rule and they which exercise authoritie ouer thē are called Gratious lords but ye shall not be so But let the greatest among you be as the least and the cheifest as he that serueth And afterwardes hee setteth himselfe foorth for an example For who is greater he that sitteth at Table or he that serueth is not he that sitteth at the table And I am among you as he that serueth and ye are they which haue continued with mee in my temptations Lastly he concludeth Therefore I appoint vnto you a kingdome as my Father hath appointed to me These are our principal reasons to declare that Saint Peter was not appointed Lorde ouer the Church and that hee had no more authoritie or preheminence in it than the other Apostles his companions and fellowes had Nowe let vs heare the contrarie reasons which the Romish Catholikes make The firste is this Matt. 16.18 Iesus Christ hath said to Saint Peter Thou art Peter and vpon this rocke I will builde my Church It followeth then that Saint Peter is the foundation of the Churche and by consequent the head thereof I aunswere that the holy spirite is not contrarie to it selfe but hee hath spoken plainely to the Corinthians That Iesus Christe alone is the onely foundation of the Church 1. Cor. 3.11 and that none can lay anie other than that which is laide alreadie Therefore he affirmeth not in that place of S. Matthewe the contrarie to this And marke this deed Iesus Christ hath not said and vpon thee O Peter I will builde my Church but vpon
commonly hath more wisedome more experience and grauitie But yet it doth not alwayes fall out that white or grey haire maketh men wise yea sometimes we shall finde yong men which are farre more fit to exercise and execute the charge and office of a Pastour such a one was Timothie than those that be of greater yeares It is true that there are two sorts of Elders that is to say Ancients One sort haue charge and office to minister the worde of GOD and sacraments and to watch ouer the discipline and ouer the whole Church The other are ioyned vnto these to ayde them in the exercising and execution of discipline without medling any whit at all in the preaching c. Saint Paule setteth out this order when he saith to Timothie 1. Tim. 5.17 The Elders that rule well are worthie of double honour specially they which labour in the word and doctrine For in that he maketh mention of bearing rule he giueth vs well to vnderstand that those whome he nameth Elders or Auncients that is to say the Pastours and such as are ioyned vnto them are chosen to haue charge and office in the Church ouer the people And in that he more commendeth those which minister the word and doctrine than the other he euidently declareth that al haue not one and the selfe same charge We may behold this order euen at this day obserued in the reformed Churches Deacons The Apostle maketh mention likewise of Deacons which word is taken in holie scripture in two senses or sortes Somtimes generally for euerie minister or seruitour In which sense S. Paule calleth the Magistrate the Deacon of God that is to say Rom. 13.4 Ephe. 3.7 Rom. 15.8 the seruaunt or minister of GOD and hee nameth himselfe the Deacon that is to say the minister of the Gospell as also he calleth Iesus Christ the deacon of Circumcision that is to say the minister thereof Wherefore being so taken and referred to the estate calling of the pastor it is commonly translated and turned by this worde minister or seruaunt Coloss 1.7 1. Cor. 3.5 as in the first chapter of the Epistle to the Colossians and the third Chapter of the first Epistle to the Corinthians But sometimes it is taken more straitely for thē which haue a charge and office to gather the almes to dispense or bestow thē among the poore The first occasion that was giuē to chose these deacons in the Church was this because the Apostles could not verie wel prouide for our furnishe both the charge of preaching the worde and of distributing the goods of the poore And for this cause were the seuen Deacons chosen Actes 6.2 of whom is spoken Actes 6. And the conditions and qualities which ought to bee in the Deacons that men will chose are there described and set out and also in the third chapter of the first Epistle to Timothie 1. Tim. 3.8 c. These are the degrees of the Church or ecclesiastical orders which Iesus Christ him selfe sette vp and his Apostles after him established for the regiment and gouernment of the Church which order was afterwardes in the Popedome by litle and litle not onely corrupted but vtterly ouerthrown For in that tyrannous king dome after that corruption had once craftilie ouertaken or stolne vppon the doctrine of the Church they diuised and forged a stewardshippe dispensation and bestowing of ecclesiasticall offices and charges which was altogether farre of and estraunged from the former simplicitie plainenes whereof we haue spokē Wherin first they made a sacrament without the warrant of Gods worde of the orders and degrees of ministers Afterwards they diuised a certaine kinde of creame or oyle to anoint thē as they say but indeed it is to grease or smeare them fetching that though a false zeale from Aaron and that which was done in olde time vnder the lawe Also shauing or sheering specially of the crowne of the heade against the custome both of the Apostles and of the primitiue Church Actes 18.18 It is true indeed that S. Paul did once cause his heade to be shorne in Cenchrea after the manner of the Iewes but it was by reason of a vow which he had made and not that he was then ordeined into some ministery but a great while after his calling And in that hee caused himselfe to be shorne he did it not for any other purpose but to applie himselfe thereby to the Iewes who were as yet verie rude and not well instructed 1. Cor. 9.20 as hee himselfe protesteth in the Epistle to the Corinthians That of his owne accorde and willingly hee became vnder the Lawe although hee were deliuered therefrom to the end he might winne the Iewes Orders of the Romish Church Next they established or made seuen orders of the Church the first Porters or doore keepers the second Readers the thirde Exorcistes or in playne english Coniurers who as they faine had power giuen them to lay their handes vpon mad men and men possessed with diuels and to heale them the fourth Acoluthes that is to say followers who waited vpon the Bishop in his houshold seruices and did continually accompany him first for honours sake and then that no suspicion should arise of them the fifth Subdeacons or vnderdeacons the sixt Deacons and the seuenth Priestes of which last sort they haue made many degrees whereof they call some simple or single Chaplaines Others Curates and Vicars others Bishops others Archbishops or Metropolitanes other some Cardinalls And afterward they came to the foure Patriarches and lastly to the Pope himselfe But from whence commeth this goodly hierarchie or order of Priests who hath established it set it in nature or being Did Iesus Christ or his Apostles the scripture maketh no mentiō therof But let vs discourse a little vpon the fountaine and beginning of these goodly degres I say and meane onely of those which they conteine vnder the name Priest For the others keepe not the place of true Bishops and pastors of the Church as these would seeme to doe And yet notwithstanding hee that will heare speach thereof Theod. Beza lib. Confe Punct 7. cap 11. let him reade the confession of Theodorus Beza As concerning Chaplaines Durandus in his booke called Rationale diuinorum offic alleageth two reasons to shew why priests were so called The one is because the kings of France in time heretofore when they went to warre were wont to carrie with them Saint Martins capp or hoode which they kepte vnder a tent which of the cap kept in it was named Capella that is Chappel and the Clerkes or Priestes that had the keeping of this Chappel were called Chaplaines and afterwardes in continuance of time this name was in some countries giuen generally to all Priestes And these litle Cabbines or corners or rather high places which were in the Popishe Temples wherein the Chaplaines saide their masses were called Chappels The other reason
heare that which Saint Paule saith That it appertaineth to GOD 1. Cor. 3.7 to giue the increase to that which the ministers plant and water And Iesus Ioh. 6.44.65 That none can come vnto him except his father drawe him Sometimes also the scripture speaketh of man without comparing God and him together and then in respect that God vseth his ministerie to accomplish his own worke by that is attributed to him which is proper and peculiar to God As when it is saide 1. Cor. 3.6 that the ministers plant and builde Churches 1. Cor. 3.6 Philemō 10. Luk. 1.16 Ioh. 20.23 Iude 1.23 that they beget men and winne them to God that they turne mens heartes that they remit and retaine sinnes that they saue All this must be vnderstoode in that they are the instrumentes and as it were the hande of GOD to bring all these thinges to passe by for then the question is not of that whiche man doeth by his owne vertue and power but of that which God worketh by the hande and ministerie of man Wherefore God is alwayes the efficient or working cause of our saluation and man together with the worde of GOD which he propoundeth and preacheth vnto vs is nothing else but the instrument and minister wherewith GOD serueth him selfe or which he vseth for the performaunce of so excellent a worke Wherevpon it followeth that they which despise and reiect the ministerie which God hath ordained doe despise and reiect God him selfe Luk. 10.16 For this cause Iesus Christ saith He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And Saint Paule writing to the Corinthians declareth right well in what authoritie reuerence and account we ought to haue the ministerie of the worde when he saith That GOD hath committed vnto the Pastors and ministers of the Church 2. Cor. 5.18 the embassage or ministerie of reconciliation And writing to the Thessalonians 1. Thess 2.13 We thanke God without ceasing that when ye receiued of vs the worde of the preaching of God ye receiued it not as the word of man but as it is indeede the word of God which also worketh in you that beleeue It is for the verie selfe same reason that speaking vnto the Romanes of the worde preached by the ministers he saith Rom. 1.16 That the Gospell is the power of God to saluation to all that beleeue And to the Corinthians 1. Cor. 1.18 that Though the worde or preaching of the crosse be to them that perish foolishnesse yet it ceaseth not to be the power of GOD to vs which obtaine saluation Nowe the preaching of the worde is so called by Saint Paule bicause it is the powerfull and effectuall instrument which GOD vseth to saue vs. And for this cause it is called also by Isaiah The arme of the Lord. Isai 53.1 In summe we ought diligently to take heede to 1. Cor. 3.9 and to regard that which S. Paule faith vnto the Corinthians We together are Gods laborers ye are Gods husbandrie and Gods building in so much that we alwayes set before vs two things when the question or dispute shall be touching the ministerie that is to say on the one side the minister that shall speake and preach vnto vs and minister the sacrament vnto vs and on the other side God who worketh inwardly in our heartes and indeede accomplisheth and fulfilleth in vs that which the minister speaketh vnto vs and doth outwardly represent and shewe vnto vs. As we haue a notable example thereof in the sixteenth of the Actes where it is said that as Saint Paul preached the word of God to Lydia Act. 16.14 a seller of purple God was he alone which opened her heart that she attained vnto and vnderstood the things which S. Paul spake CHAP. XI Of the holinesse of the Church WE haue seene heard heretofore that the Church is the companie of faithfull people which is also called the communion or fellowshippe of the Saintes and holie ones The Churche therefore is holye because it is compacted or made of saintes or holy ones but here we must marke foure pointes The first is howe and in what sense we are called Saintes or holy ones It is not as the idiots or ignorant people vnder stande it who by saintes meane none other but those which are alreadie dead so canonised by the Pope or else the priestes and Friers clad in white or blacke girded with a rope But by saintes wee vnderstande them who being elected from before all euerlastingnesse of time are in their time that is to say in the time which God hath appointed thē before the foundations of the worlde were laide sanctified by God through Iesus Christe and cloathed with true faith Nowe such are all true Christians and faithfull people The seconde that it is not of our selues that we are Saintes or holy ones Psa 51.5 c Gen. 8.21 neither of our owne nature for by our owne nature all wee are altogether corrupted Rom. 8.6 c. and the children of wrath But we are saintes because Iesus Christ hath sanctified vs Ephe. 2.3 Iohn 17.19 as he him selfe saith in Saint Iohn For their sakes I sanctifie my selfe that they also may be sanctified through the trueth Nowe he hath sanctified vs by the vertue and power of his holy spirite which by reason of this effect is called the spirite of sanctification Rom. 1.4 And this is that which S. Paul meaneth when he saith Ephe. 5.25.26.27 that Iesus Christ hath redeemed his Church and hath sanctified it that hee might make it vnto him selfe a glorious Church Nowe this sanctification or holinesse is brought to passe first by the imputation or account of Christes righteousnesse vnto vs 1. Cor. 1. for he was giuen vnto vs by the father to be our sanctification Secondly by the purging or cleansing of our filthinesses that is to say by the forgiuenesse of our sinnes in the bloude of Iesus Christe as Saint Paul declarerh it in the Corinthians when he saith Bee not deceiued neyther fornicators 1. Cor. 6.9.10.11 nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkardes nor railers nor extortioners shall inherite the kingdome of God and such were some of you but ye are washed but yee are sanctified but yee are iustified in the name of the Lorde Iesus and by the spirite of our God And indeede Saint Paule in an other place sheweth that filthinesse is opposed and set againste sanctification and holinesse when hee saith to the Romanes Rom. 6.19 As you haue giuen your members seruauntes to vncleanenesse and iniquitie to committe iniquitie so nowe giue your members seruauntes vnto righteousnesse in holines Also to the Thessalonians 1. Thess 4.7 GOD hath not called vs vnto vncleannesse but vnto holinesse The thirde poynt is That the holines of the Church
corne into the Lords barne Afterwards he expoundeth the saide similitude saying He that soweth the good seede is the sonne of man and the fielde is the world Matt. 13.37 c. the good seede are the children of the kingdome the tares are the children of the wicked and the enimie that soweth them is the diuell the haruest is the end of the world and the reapers be the angels As then saith he the tares are gathered and burned in the fire so shall it be in the end of the world The sonne of man shall send foorth his Angels and they shall gather out of his kingdome all things that offend and them which do iniquitie and shall cast them into a fornace of fire there shall be wayling gnashing of teeth Then shall the iust men shine as the sunne in the kingdome of their father In the second similitude he saith Matt. 13.47.48 That the kingdome of heauen is like vnto a drawe net cast into the sea that gathereth of all kinde of things which when it is full the fishers draw to land on the shoare and put the good by them selues into their vessels and cast the bad away And afterwardes he giueth the exposition thereof So shall it be saith he at the end of the world Matt. 13.49.50 The Angels shall goe foorth and seuer the wicked from amongest the iust and shall cast them into a fornace of fire where shall be wayling and gnashing of teeth By these two similitudes Iesus Christe verie plainely expresseth what shall be the visible state and condition of the Church so long as it shal be on earth that is to say that the wicked shal continually be mingled therein with the good and that in such sorte as the tares are amongest the good wheate in the fieldes and as euill fishes are mingled with the good in the sea whereof followeth that which we haue saide before in the third Chapter to wit that all they which are in the Church are not for al that of the Church And indeede experience hath in all ages shewed the same vnto vs and maketh vs to behold the same as yet euē euery day Cain was the first that defiled the Church of GOD Gene. 4.3 c. although he offered sacrifices in outward shewe as his iust brother Abel did Noah preached vnto those of his time and continuing his exercise a long season some thinke sixe score yeares hardly would his owne housholde beleeue his worde Gene. 7.1 c. so that GOD destroying all the worlde by the floud onely eight persons of the foresaide Noahs housholde were reserued by the meane of the Arke And euen yet of those eight persons with whom GOD had made a newe couenaunt touching the establishing againe of his Churche Ham Gene. 9.22 in his time verie manifestly declared his hypocrisie Matt. 27.3 c. Act. 1.16.17 c. Reue. 2 6. Amongest the twelue Apostles Iudas is found a traitor and vnfaithfull Amongest the seuen Deacons one Nicholas was an heretike at the least if that be true that this Nicholas was one of the seuen Deacons as Clemens Clemens strom lib. 3. Euseb hist eccles lib. 3. cap. 29. Alexandrinus and Eusebius certainely affirme it S. Iohn speaking of Antichristes wherewith the Church was in his time troubled and tormented saith 1. Ioh. 2.19 They went out from vs but they were not of vs for if they had bene of vs they would haue continued with vs. And what at this day Howe many hypocrites and great mungrell mastifes are found at this day in the outward Church and are suffered therein Certainely there are verie many which are acknowledged and allowed for members of the Church of whome GOD who beholdeth all mens heartes doth in the meane season iudge otherwise Wherefore the Church euen in this respect is not at any time in the world without wrinkle The fourth point which we must note here is that our sanctification is not performed or wrought all at one time but there are three degrees or steppes thereof to the end that it may be perfect The first degree is during this life when that our Lorde Iesus Christ giueth vs his holy spirite thereby to resist and withstande the world the diuell sinne and our owne flesh to the end that we may loue good thinges and hate euill Herevnto may be applyed that which Saint Paule speaketh of him selfe Rom. 7.22.23 c. writing vnto the Romanes in the seuenth Chapter verse 22.23 The second is after this life when the soule enioieth the presence of Iesus Christ giuing it selfe vnto all holinesse but our other part that is the bodie resting it selfe in the dust without being able to applie it selfe vnto any thing to sanctifie the name of God by The thirde shall be after the last iudgement when being perfectly ioyned with Iesus Christe our head we shall beholde God euen as he is who shall all in all and that after such manner and sorte as Saint Paule saith 1. Cor. 1.30 that Christe is made of God vnto vs wisedome righteousnesse sanctification and redemption Therefore when that our Lord Iesus Christ shall so worke in vs that there shal be no spot Philip. 3.21 1. Ioh. 3.2 but that our verie bodyes shal be fashioned like vnto his glorious bodye and we shall be like vnto him then truely shall our sanctification be accomplished and made perfect which nowe is but as it were begunne in vs. CHAP. XII Whether the Church may erre or no. THis question to wit whether the Church can erre hath bene diuers times tossed and handled for the opening vnfolding whereof we must first striue to knowe after what maner or in what sense the word Church is here to be taken I meane whether we must vnderstand this of the Catholike and vniuersall Church or else of the particular Churches But the controuersie is not in my iudgement of the Catholike Church for we all agree herein that she can not erre as touching faith And indeede howe should she erre seeing that following Iesus Christ her head and her husband she walketh not in darkenesse but in the light of life On the other side it is impossible that all faithfull people vniuersally euen from the first vnto the last should fall into errour for there haue bene alwayes some preserued through the goodnesse and grace of GOD by whome trueth it selfe through other mens naughtinesse brought as it were to nothing or at the least destituted and forsaken hath yet notwithstanding bene restored to her former force and is yet still maintained and preserued Wherefore this question is touching a particular Church Touching which it seemeth good vnto vs in the first place to heare the iudgement and reasons of the Romish Catholikes vpon this that they affirme that the Church so taken can not erre following herein the Nouatians Donatistes and other heretikes And afterwardes we will shewe foorth and put downe our aduise and reasons