The Church and Certain Ceremonies

A BRIEFE COLlection of the Church, Gathered by T.S.

T HE name of the church is in Greek 〈 in non-Latin alphabet 〉 , which word is also taken out of another Greek word 〈 in non-Latin alphabet 〉 , which signifieth to call a man from one place, or state of life to another. And we do find in the holy scriptures that there are two kinds of calling. [ 1] The one is joined with the efficacy, power, and work of the holy ghost. Of which kind of calling, the Apostle doth speak in the Epistle to the Romans, where he saith, that God doth justify them, whom he hath called. [ 2] The other calling is of less force, & efficacy, because men are deaf, and dull, such as will not hear, nor understand. Of this kind of calling doth the Lord Jesus spake, saying, Manie are called, but few are chosen. This name Church, therefore, in the cause which we have in hand, doth signify the company of them which are called, and gathered together by the voice of God, who doth by his own word call them. In the which company we do see two sorts of men. For, taking y ^e word Church generally to comprehend all them which are called, and do make an outward profession to obey the voice of God, whereby they are called, doubtless among them many hypocrites are to be found, and reprobates; as both the holy scripture speaketh of the Church, and experience doth declare to be true. But if you will take this word Church more properly, and straitly, as oftentime it is to be taken; then we must say, that it signifieth only the assembly of the elect of God, and of those his children, whom God hath predestinate to life everlasting.

This church is called, and is the body of Christ, members of his body, bone of his bones, and flesh of his flesh. In which number the reprobate cannot be contained; For they are the members of the devil. It is impossible for one to be a member of Christ, and a member of the devil at one time; as Augustine well noteth.

This distinction of the name of the church the same father useth, writing upon the threescore and fourth Psalm, when he saith, that the Church, which is signified by Jerusalem, had the beginning in Abel; and that which is signified by Babylon, did begin in Cain. And yet in his book written of baptism against the Donatists, taking this word Church in the more general significatiō, he saith, that it is it, which engendered Abel, Enoch, Noah, Abraham, & y ^e Prophets; & also that it engendered Cain, Ishmael, Dathan, and such other like to them. To conclude this matter, let us take that which Augustine writeth in that same treatise; & that other place which is taken out of Jerome, and is cited in the decrees 24. Q. 1. Omnibus consideratis; where it is said, that there are two sortes, or manners of men in the Church: One sort are the members of Christ, and the very true Church; and are in such sort of the house of God, that they are the house of god it self: whereby it may be gathered that the other sort are in the house of God, but are not of it at all; They are as chaff mingled with the Wheat, until they be fanned out of it. Hereof now will arise this question; that is, whether the church be visible, or not. Truly God alone doth know thē, which are his elect; and we do profess that we do believe the holy Church. But a man is not said properly to believe that, which he seeth. For belief is of things not seen, but of such things as God hath promised, though they be not seen with the bodily eye. Now of visibility I say, that as Christ Jesus our Lord, being in the world to work the work of our salvation, was visible in the glory, and majesty of the true Messiah; so is his true Church visible in the world. For as he was in the world, so are they which are his; that is, his true Church, in the world; so seen, and visible, that the children of God, the very elect of God, are both illuminate to see it, & to join themselves to it; as Simeon, Anna, Zechariah, and other, did see, and join themselves to the person of Messiah. So did that blind man, which was cured, as we do read in the gospel. Likewise did y ^e simple woman whō Christ Jesus did vouchsafe to teach in the same Gospel, see more of the glory, and majesty of the true Messiah in the person of Jesus, than did all the bishops, priests, Scribes, and Pharisees, which carried the countenance, and credit of the Church among mē. And as Obadiah did see, and join himself to the true Church of God, in the dark days of Ahab: It is also so visible, that Satan is suffered to espy it, and by his members to persecute it; even as he did the person of our Lord Jesus, who is the head of his true Church. If men will not content themselves with this sight, but will have their sight satisfied after their fancy, with a visible, & worldly glory of a church in this world, more visible than Christ himself was, whose Church in this world shall have, and be in the same condition that himself had in it; let these men take heed that they do not fall into the lap of the whore of Babylon, and take her for the church of Christ. For y ^e whore of Babylon hath her glorious visibility in the world; she is visible, & that in great worldly pomp, & glory. Now thē some will say, to what company, or church thē shall I join myself? how shall I know, & find that church, in which I may hear, & receive the doctrine of salvation? yea, if the church be invisible, so y ^t we cannot see it, we cannot hear the doctrine thereof, we shall not come to the true knowledge of GOD to worship him, nor yet of our duty to our king, nor our rulers; nor yet how we are bownde to obey them. I answer that though the church be invisible in that respect y ^t I have spoken off, yet when it cometh in question to what company or church we should join our selves, we have certain sure marks to direct us rightly in this doubt. These marks are, The open, and true preaching of the word of God; and The sound administration of the holy Sacraments; which marks are plain and apparent. Wheresoever these marks are, without doubt we are bound to believe that there the true Church is: and that company we ought to esteem to be the faithful Church, which doth profess the religion of the Lord our God, as it is taught in his holy word. Thus the Apostle doth call the company dwelling in Corinth; and the Galatians, faithful, and Saints; and giveth unto them the name of the Church in general; although there were among them great faults, as well in ignorance of doctrine, as corruption of life. Which thing also he taught, when he said that all they, which did hold the foundation, did not always build upon it gold, or silver, or precious stones, but also stubble, and hay. Thus we speak of the Church in sound, and substantial truth.

We do not make of it a fantastical thing, conceived only by imagination; neither are we carried away in the fond conceits of the Donatists, or Catharians; nor in the furious frenzies of the Anabaptists. Let me therefore now speak somewhat of the marks, & witnesses of y ^e Church; which ought well to be known, & marked, because by them we may be directed rightly to that Church, in which salvation is to be had. Neither is there any one thing, by which Satan our old enemy doeth labor more to deceive men, then by the title, & wrong opinion of the Church. There are two marks, (as I said) most certain, and infallible, by which the true Church is known, and discerned from all other conventicles, and assemblies of men. [ 1] The first is, the pure preaching of the word of God. [ 2] The second is, the sincere administration of the holy Sacraments. To these some have joined the true discipline, and the fruit of obedience to the gospel preached. And in truth there ought to be such a Christian policy for the government of the church, as the lord of the church, Christ Jesus hath ordained; & such obedience shown to the gospel, as it commandeth. But because the abounding & force of our sins are such, that often times these two last things do not so fully appear in their majesty, and excellency, as they ought to do; therefore we do rest our selves upon the two first named marks. The preaching of the word is a most sure, and certain mark, & token of y ^e true church of Christ; And therefore the preaching of the gospel is compared to the seed sown; and by the preaching of y ^e gospel, it is said, that the Corinthians were begotten unto God. For this cause also is the preaching of the gospel called the pasture, in which the children of God do feed; It is the nurriture, with which they are nourished; And Christ Jesus saith, My sheep do hear my voice: and that they do not hear the voice of a stranger. Yea Christ teacheth us how by hearing, and not hearing the word of God, we shall know them which are of God: For he saith, He that is of God, heareth God's words. Ye therefore hear them not, because ye are not of God. They which are of God, do hear, receive, and obey his word; they are his true church. They which do not hear, nor receive his word, are not of God, are not his true church. [ 2] The second sure tokē of the true church, is the sincere administration of the holy sacraments. For it is y ^e good pleasure of God, to call, & feed his flock, not only by the voice of his gospel, and word sounding in their ears, but also by moving their eyes, and other senses bodily. And therefore he ordained that his sacraments should be certain witnesses, & visible seals of the union of his childrē with him self, & of one of them with another. And this was one cause, why it was said to y ^e people of God, that he that was uncircumcised, should be rooted out from among y ^e people of god. To this end also did all y ^e heads of households appear at y ^e least three times in y ^e year before the Lord in Jerusalem, to testify by their sacrifices their union in faith and religion. Now after y ^e wall of separation was brokē down, which was between the Jews & the Gentiles; they both, the Jews (I say) & the Gentiles, are brought into one body, not only by the preaching of y ^e one gospel of Jesus to them both, but also by administering to them the Sacraments, which the lord Jesus hath ordained; that is, Baptism, & the sacrament of his body & blood.

Jesus said to his Apostles: Go teache all nations, baptising them in the name of the father, the son, and of the holy Ghoste. Here is enjoined both the teaching of the gospel of Jesus, & also the ministering of the sacrament of Baptism. And with the ministry of baptism, is the administration of that other sacrament to be joined, which S. Paul did also join in his ministry, when he did so deliver y ^e holy supper, as he had received the same of the Lord. Thus is the church grounded vpō the foundation of the Prophets, & Apostles; that is, even upon Jesus Christ him self, who is the very substance of the doctrine Prophetical, and Apostolical. And this is it that S. Paul teacheth, when he saith that the Church is the pillar of the truth. For the word of God, which is the truth, as Christ saith, doth sustain, & uphold the Church, as Chrysostom expoundeth that place.

And to this purpose serveth that, which old father Irene writeth: Columna, & firmamentū Ecclesiae est Euangelium, & spiritus vitae: The pillar, and the buttresse of the church, is the gospel, and the spirit of life. The gospel is the ground, on which the true church is planted and set. Likewise the church doeth stay it self only upon the word of God, & is stayed by it; without which word the church could neither be a true church of Christ, nor be stayed in him. By the ministry of the church the truth is spread abroad upon the earth among men. The true church of Christ doeth truly teach, & publish the gospel of Christ, which is y ^e truth. The truth & word of God is placed in the church, as in a sure & well known place. For God doeth by it show his power to save all them which do believe. These are therefore the true, and infallible marks of the church; which is for this cause called the mother of the believers, which are engendered, and nourished in it by this true, and uncorrupted pasture, and food. Now if there be the said preaching of the word of God, and sincere administration of the holy sacraments, it must needs follow, that there are also pastors, and teachers, to whom this charge of teaching & administration is committed. And this is the cause, why some have added to these marks this, as a third mark of the church; that is, the ordinary succession of these pastors and ministers, from the time of the Apostles till now. In deed such a succession is greatly to be liked, regarded, and embraced; but so, that this succession be rightly considered, examined, explicated, and applied to the purpose. And so did many of the ancient fathers aid them selves much against the heretics, which did start up in their days; as Irene, Tertullian, and Augustine did against the Marcionites, Manichees, and Donatists. But because some men do use this matter of succession as a weapon against us, as though we were new heretics, & deuisers of new doctrines; therefore you shall know what we do think, touching this matter of succession. We say that there are two kinds of succession; [ 1] The one is of doctrine; [ 2] The other is of persons. Touching the succession of doctrine, we hold that it is an infallible rule, and mark of the true church: But as touching the succession personal, we do allow it upon this condition, that it be joined with the doctrine of the Prophets, and Apostles in the substantial pointes thereof. We speak of doctrine, and not of manners. For though there be required in a true pastor sound doctrine and godly life; yet it may be through some ignorance, that a pastor may fail in some such point of doctrine, as is not a substantial point of the doctrine pertaining to our salvation, whom we will, that notwithstanding, accompt as a true pastor, so that he hold the foundation sure, and soundly. Likewise, though he do fail in some point of manners, and do become faulty, yet we will esteem him as a pastor, and teacher, if he do teach soundly.

We are taught thus to do by the saying of our savior Jesus Christ, who teacheth us to hear the Scribes and Pharisees, which do sit in Moses chair. We must do that which they teache; but we must not do that which they do. Which sentence, Augustine writing upon the gospel of Saint John, openeth thus; That it is to be understanded of hyrelings, which do teach sound doctrine; and that it is not to be understanded of false teachers. For of them, Christ said: Beware of the leaven of the Pharisees. They which do sit in Moses chair (saith Augustine) do teach the law of God; and God doeth teach the people by them: But if they will teach their own doctrines, hear them not, do not as they teache. The same thing doeth Augustine in another place handle; that is, De verbïs Domini, Serm. 49. Because false teachers may succeed the true in the teaching place, and so the wolves may succeed good sheapheardes; we do not therefore receive and allow all personal succession. For this kind of succession may give a cloke to falsehood, if the succession of doctrine be not joined to it, as the foundation thereof. Moreover those men, which will hold the succession personal, simply, and of it self alone, to be a true, & infallible mark of the true church; these men must show us some promise of God, by which he hath promised to bind his grace to those certain seats, places, and countries, that in them should be such a sure, and continual succession of holy men, & Bishops succeeding one another.

This promise we find not in the new Testament. We learn there that Christ will always have his Christian, catholic, and universal church; the particular members, and partes whereof are dispersed, & scatered abroad throughout the whole universal world; as it pleaseth God to exercise his judgments upon them, whom either he cutteth off forever, or on them whom he doth chastise, and afflict for a time, and to enlarge his mercies upon them, whō he leadeth from good to better; or that he doeth call some of them anewe to the true knowledge of himself. For sometimes the Lord God showing forth his just vengeance, doeth so cast down, and cut of all, that he will not leave so much as a trace of his true church in a place; as sometimes he did in Jury; and is in our time come to pass in Barbarie. In some other place he doth so destroy, that yet he leaveth there some little trace, and token of a church; as now we may see in all Greece, and in some other places also more near to us. [ 1] Sometimes also the Lord doeth cut off the personal succession of Pastors, by the fault, corruption, negligence, and sluggishness of y ^e Pastors themselves; [ 2] or by such violence, as is used against those pastors which are good [ 1] Of the first we may take example of the church of Antioch, in which Samosatenus an evil heretic did thorough corruption and oversight succeed good fathers going before him. [ 2] Of the seconde, the church of Alexandria may give us an example; out of which, when good Athanasius was banished, Arians did succeed. The like is to be seen also in moe other churches, by him that will mark the histories of the church. Such a cutting off, and breaking of personal succession was even in the church of Rome, more than once or twice; As when Honorius the first of that name, being Pope, and Bishoppe there, was condemned for partaking with the horrible heresy of Eutiches, about the year of our Lord 623. And when John, the xxii. of that name, was by a general council condemned for heresy. Likewise was the personal successiō cut off in Rome, when y ^t womā Pope, whom in her popedom, they called John, who before was called Agnes, was Bishoppe of Rome; as Johannes Chemensis Episcopus doeth report in his book entitled Onus Ecclesiae. So was it cut off also in the person of Sylvester the seconde; and of Gregory the seventh; and in a number of such necromanticall Popes. Likewise it was cut off in the times of the romish schisms; and when schismatical Popes, who were in those schisms, held the helm, and did sit (as they say) in Peters chair; when Pope was against Pope, even in Rome; & one Pope cursing another Pope; challenging to each of them Peters chair, & that for the space of many years. And sometimes they all, that thus challenged, were turned out of the seat of Rome, and that by decree of a general council; As at Constance three Popes were vnpoped at once; and at Basel one. This proveth sufficiently the of cutting of the personal succession in the Popes, and Bishops of Rome. To this also may be added the tragedies, which Pope played against Pope, from the time of pope Formosus, which was about the year 893. until the time of Pope Leo, the viii. of that name. The wise reader shall easily perceive how Pope sought to cut off Pope, both in person and proceedings; one condemning that which another had decreed; besides cruelties exercised on the bodies of some of them being dead. This schism in the church of Rome is noted have been very long, & therewith most cruel. So that if there were want of other helps, the Popes themselves have holpen us plentifully, to see how the personal succession in the church of Rome hath been cut off by Popes themselves. The cruel, and popelike tragedies in Rome do so displease the Papists themselves, that one of them, writing the history of this time, bursteth out into this exclamation: O most cursed times! And one other hath it in horror, to report howe many things were wickedly done by no fewer thā 28. popes, one succeeding another. Let the godly reader also wey what cutting of there was of this personal succession, whē by y ^e pott of poison, Pope after pope was cut off by that cunning poysoner Brazutus; which yet at the length, made some stay in one of the worst y ^t ever did sit at Rome, Gregory the seventh; as no less man of credit than a Cardinal doth write. So that, if either cutting off persons, or cutting off the doctrines, & degres of popes, may be taken to be a cutting off the personal succession in Rome, then was it cut off many years since. Therefore without looking to this personal successiō, which doth often̄, and by many occasions fail, a godly Christian may full well know the true church of Christ. And so shall he do, if he will observe when, and where the true doctrine of God is taught, and the sincere administration of the holy Sacraments is observed. They are to be taken for the successors of the Apostles, which being lawfully called to this ministry, do build upon the foundation of the Apostles, and do enter into their labors; whether they have among thē a personal succession in perpetuity, or y ^t it hath been cut off for a time; or that themselves be the first that preach the Gospel in the place to which they are called to exercise the office of a true minister of Christ's church. And on y ^e contrary part, those pastors in place, which do not preach the gospel of God at all; or which, in stead of preaching the doctrine of the Apostles, do preach their own doctrine by themselves invented; though they do allege a thousand of their predecessors, which followed one another in personal succession, yet are they not to be taken for true pastors, but are wolves, and so to be takē; neither are they, nor can they be reputed, nor taken to be the true pastors of Christ's church, how largely soever they account of personal succession. His word is not in their mouths; neither are the congregations, which are misseled with such wolves, to be taken to be the true church of Christ. For the true church of Christ doeth not hear the voice of a stranger. But this misseled church doeth both hear, and receive the voice of a stranger, and strange doctrines; They have not the word of Christ taught; They will not hear it, neither will they have his holy Sacraments sincerely administered to them. If any man will ask whether it be lawful for every mā y ^t will, of his own private authority to preach the gospel, & to minister the holy sacraments; I answer, no truly: For all things in the house of God must be done in good and comely order, as the Apostle doth teach us. Who then (will you say) are the very true pastors, and teachers? Even they, which are lawfully called to that office, and do it faithfully. Now then we must know, what a lawful calling is. There is a form, or manner of calling ordinary: Ther is also a form or manner of calling extraordinary. That is rightly ordinary, in which that order is observed, which God hath established in his word and church. [ 1] In this order is first right assigning of men to do the office truly; to which by the word of God they are called. [ 2] Then a trial must be had of their ability in doctrine, and examination of life. [ 3] Then a lawful election, or choosing; Last of all followeth the imposition of hands. This is to be seen by the example of the practice of the Apostles themselves. For so was Mathias chosen, So were y ^e Deacons chosen: And hereto do those rules serve, which S. Paul doth give in his Epistles writē to Timothy and to Titus, touching the admission of church ministers. You see now what the ordinary calling is; out of which we may easily gather, what the extraordinary calling, or vocation is; which having an authority from God is lawful, notwithstanding that one, or two pointes, appertaining to an ordinary calling, be wanting in it. The Lord hath oftentimes used the service of men called to the ministry of the word, by such an extraordinary calling, as appeareth by the holy scriptures. Moses had no ordinary calling by men. Iirmiah, Jonah had none. Daniel, Amos, and diverse other of the Prophets, had no ordinary calling by men; and yet the Lord God called these men, & such like, to the ministry of y ^e word; whē they which kept the place of the ordinary calling, did abuse y ^e same. Thē (I say) then God used to lay to his hand extraordinarily to the work, which they that had their ordinary calling, did not only neglect, but bring into ruin. Thus the Lord god himself did; and yet he did not bring any disorder, or confusion into his house by this mean: But thus did he to correct, and reform, that confusiō & disorder, which was brought into his house, by them, which, under the color of ordinary succession, did overthrow all good order, & perverted it. This doth the writings of the prophets witness, in which the priests are chiefly reproved. If you will say that the men, whom the Lord did thus call extraordinarily, had yet some outward, & miraculous testimony of this their heavenly calling; It is so in deed of some; but it was not so in all. I do not find that many of the Prophets did come of the race of Aaron; nor that the ordinary imposition of hands was laid upon them; Nor that they testified their vocation, and calling, by working strange signs, and miracles. If you will say that these prophets, & teachers, which had this extraordinary calling, did content themselves with that part of the church office, which is to teach, and to reprove; but they did not meddle with the sacrifices; This is not altogether true. For Samuel who was not of the stock of Aaron, did sacrifice in Mizpah, as it is written. And Elijah being a Galaadite, did sacrifice in Carmel. Again, it is no marvel, if the prophets of that time did not extend their commission of their extraordinary calling, to circumcise, and sacrifice; for that was the charge, and privilege then expressly committed to y ^e stock of Levi for that time. Thus you hear what is the church, and what be the marks thereof, and what is to be thought of the vocation, or calling of the Pastors and teachers of the church. And thus do we at this present approve our Christian church, & the ministers thereof by the rule of God's word. And in this behalf doth that make for us, which Augustine writeth in his book of 65. questions, and in the last question; where he teacheth, that we shall know that he is sent of God, who is not chosen by y ^e flattery of a few men; but he, whō life, good manners, and the doing of the Apostolic Priests do commend; who seeketh not to be aloft, but to be profitable to others. Now let us come to the authority of the church, and speak a little thereof. It doth appear by that which is said before, y ^t we do not take away anything of those high, and glorious titles, which the holy ghost doeth give unto it. We say, that it is the body of Christ; but so, that part thereof is yet in pilgrimage, looking for the full enjoining of the head Jesus Christ.

This is the house of God, which he doth daily build, so that it groweth still more and more. It is governed by the spirit of God, still fighting against the flesh. It is purified, but so that it is by little and little brought towards that perfection of beauty, in which is neither blemish nor I pot. It knoweth God truly, but yet in part. In which kind of speeches, I do use the very words of the holy scripture. Out of this Church is no salvation: For life and salvation is nowhere else but in Christ Jesus alone, and only; neither doeth the Lord Jesus pour forth his quickening power, & grace, but only upon his own members. The union and assembling of them together in their head Jesus, is called, and is y ^e true church of Christ. If you ask me whether this church being in this world, can err; and whether it be in authority above the holy scripture, or else it be subject to the holy word of God; To the first I answer that it is out of doubt, that the members of the church, counting each one by himself in particular, may err; And y ^t there are of them, which do err in doctrine & manners of life. For they know but in part, as S. Paul saith. And John saith, If we do say that we have no sin, we do deceive our selves: And in this number we may, and do reckon the old doctors. For many faults are to be found in them; and therefore they are not to be received in all things without exception. Thus do we think of the members of the church in particular; whose imperfections do not so prevail, but that of them knit together in truth, is made a true church. For they do by little and little grow, and go forward in the knowledge of God, and of his truth, and holiness of life. But if we will consider the partes of the Church more generally, as it is divided into diverse Dioceses, and Provinces, we say plainly that it may err. It is also confessed by one of the chief capitaines standing for the Pope his Lord, that particular churches, and provincial Synods may err, and have oftentimes erred. Which thing long experience hath proved true. Let us then consider the church in the universality thereof, which is (as some say) considered in that it is in a general council represented. There is no cause why we should think y ^t all the power, and gifts which the holy ghost doeth bestow upon the universal church, should be restrained to a certain number of prelates, gathered together in a general council, which are not always the best learned, nor the best men which are in the whole chuch, although they do there represent the whole multitude of them, which did send them thither. For it falleth out often times that a simple man shall be found to have better understanding than the greatest man in the whole assembly. Which caused one famous Canonist to write upon the chapter Significasti, tit. de Electionibus, that sometime more credit is to be given to one private man, being a faithful man, and who hath on his side better authority & reason, than is to be given to the whole Council, or to the Pope him self. And in that great, and first Council of Nice, it was long of one poor Paphnutius that y ^e law of sole life, which since y ^t time hath brought much filthiness into the church, was not then established. Again, when shall there so general a Council be assembled, in which a great number of learned, & holy men, are not left out of the Council? And who can assure us, but that they, which are absent, may not sometime have more understanding of a truth, than they all, which are present at the Council? It is also well known how long time now an horrible confusion hath reigned in y ^e church, & that chiefly in the greatest dignity of the prelacy. So that y ^e greatest desolation in y ^e house of god hath ben, & is, by the means of them, by whom it should have been best furnished. Which hath caused some bishops & churchmen to cast forth many grievous sighs, & complaints, most clear, and so loud, that we do yet hear the sound of them. It is known also that complaints hereof have passed the pen of the Pope himself at sometimes, & have slipped out of the mouths of Popish Bishops at many times; as y ^e books of the Councils do testify. Bernard also in his books of Consideration, & in his sermon, which he made upon the conversion of saint Paul, speaketh both openly and truly; Alas Lord (saith he) they, which do love the first, & chief places in the church, and to bear the chief rule in it, are the first which do persecute thee. They have taken the Ark of Zion; they have taken the castle, and afterward have set the whole city on fire. By this we may see that they which then had the highest, and most principal places in the church, were far out of order. The same men do hold and will hold the same places still. Now surely the general Councils at y ^e time, which were, & have ben gathered of such persons, so evil qualified, have not ben so conducted by y ^e holy ghost, but that they might err. And even so the whole university of Paris did think, & judge of the Council hold̄ at Rome by Pope Leo the tenth of y ^e name; & therefore they apealed frō him, & his said Council. Again, if a general Council hath received this privilege, that it can not err in doctrine, let us know of what date this privilege is, and when it was given. There was yet never but one true faith; But there have been many errors. For even in the church, which was in the old testament, the Prophets do tell us plainly, and the histories of that time do prove, that there were errors, and foul faults among them, which should have been the teachers of the truth. All their watchmen (saith the Prophet I say) are blind; they know not thing; they are all dumb dogs. The Prophet Iirmiah saith, From the Prophet to the Priest, all do deal falsely.

And because these reproofs should not be restrained to the particular lives and manners of men, he saith plainly, They do prophesy false things, & a lying vision. Again, Isaiah saith, that the wisdom of the wise shall perish, and the understanding of the proud shall vanish: and that God will stop the eyes of the Prophets, even of the chief of them. The Prophet Ezekiel saith, that the law shall perish through the Priest; that is, through the fault of the Priest. And in deed who did condemn the true Prophets, and servants of the living God Iirmiah, Micheah, and other; yea, even the very son of God himself, and after him his Apostles? who did this, but the assemblies, & Councils of the prelates, which were in those days? If you will say, These things happened in the old Testament; that cannot warrant our times. For first the time of the new Testament is not privileged from having of such false teachers. Saint Peter telleth us plainly that, as there were false Prophets in the old time, so there should be in the time after him.

Furthermore of the time of the new Testament S. Paul speaketh plainly, that, even in our time of the new Testament, Wolves shall come out of the midst of the pastors. And in another place, That the child of perdition shall sit in the temple of God. And in conferring the Councelles together, the one with the other, we shall find such contrarieties in them, that it will easily appear, that they did not always hear, and obey the holy ghost; but that Satan transforming him self into the form of an Angel of light, hath ruled, and overruled in some general Councils: Augustine saith, that the Epistles of particular Bishops are corrected by provincial Councils; and that provincial Councils are corrected by the general, The former amended by the later; when as by more experience had of things, that, which was before secret, and unknown, is made more known; and that which was hidden, is brought to light. Neither is this rule to be restrained to such exterior things as may be altered, & changed, as the necessity of the time doth require. This word (Emendari) which Augustine doeth use, presupposeth a fault committed, and afterward amended, be it in doctrine or manners. And Augustine doth not speak there of any external policy, but of a point of doctrine; that is of the opinion of Cyprian, & of the Council of Afrique, touching rebaptising. If you will say, that our Savior Jesus hath promised to be in y ^e midst of two, or three, which are gathered together in his name; therefore he will be in the midst of a general Council; This may well be presumed; but there is a difference between a presumption, & a necessary conclusion. For since the malice of men proceedeth so far often times, even to abuse the most holy name of God to fortify falsehood; such mē may have God in their mouth, which are his enemies in their hearts.

The weakness of y ^e understanding of men is such, that it is often seen howe corrupt affections do blind their eyes, and minds, so that he which hath none other foundation, but the advise of men, is more often in danger to be deceived, than otherwise. Is then the doctrine of the church uncertain? (will ye say) or can the church err? Of the erring of the church I have already spoken, therefore unto the first question I answer thus. The doctrine which the Lord our God hath delivered to be the doctrine of his church, is moste certain and sure. But because men do yet know but in parte, as Saint Paul saith; in this respect sometime error is mingled with the truth in the knowledge of men. This is true, that the Lord our God will not suffer that the substantial pointes of truth, touching our salvation, shall always be buried in the whole church; but the Lord will have always some number in it, sometime little, sometime great, which shall understand that, which they ought to understand; and follow that, which they ought to follow. So did it come to pass in the time of the Prophet Elijah in Israel; and in the captivity of Babylon; and also in the time of the coming of our savior Christ. For even then was found a number, though but a little number of them, whose hearts were touched with the knowledge and taste of truth; as Zechariah, Elizabeth, John the Baptist, Joseph, the virgin Marie, Simeon, Anna. These did know, and had the right, and sure understanding of the certain fulfilling of the prophecies of the coming of the promised Savior. And yet they lived in the midst of the corruptions of the Scribes, Pharisees, Sadducees, & priests. Such interruptions of open professing the truth, happen in the church of God, proceeding of the iniquity of men, as a thick mist, which after vanisheth away by the heat of the Sun of the doctrine; I mean of the word of God; when it pleaseth God, according to his secrete ordinance, judgment, & wisdom, to suffer y ^e same Sun of his word to shine forth with power, & majesty, then truth is seen, embraced, & professed of the elect children of God. Think you now y ^t we will, or that we do reject all the old Councils? Nay verily; but this I say, that, if all the rules given in the eldest & best of them, were put in execution at this day, they would make a greater change in the popish or Romish church (called catholic) than they would or could do in the church, which is now reformed by the gospel of Jesus. But let the holy word of God be the touchestone, to try & examine all that is said, or done in the church, and then it will be easily seen where the true church is. Count not this a strange thing that I require; For it is an old saying, received before our times, of the most catholic doctors.

Augustine writing to Maximinus the Arian, Is there any general Council more allowed or approved than that first Council, which was holden at Nice? I trow not (saith he.) And what is y ^t Council which was holden at Ariminum? It was a Council rejected, & condemned for good cause. Augustine there handleth a principal point of our Christian faith; that is, the divinity of Christ our Lord, & Savior; And yet Augustine saith y ^t for his part, he will not be bound to y ^e Nicene council; neither will he have y ^e Ariā bound to the Council holden at Ariminum; but he will have y ^e matter tried by the holy scriptures, which are the meetest witnesses for both partes. It may be that these Romish mē, which do run away from the scriptures, will say that there is great darkness in the holy scripture. I answer that it is most true, which saint Paul saith, that the natural man perceiveth not the things of the spirit of God. It is true also that saint Peter saith, that no prophecy in the scripture is of any private interpretation. But yet this obscurity is not so great, but that the scriptures can expound them selves. And therefore doeth our Lord, and chief master Jesus, send us to the scriptures, & to nothing else but to the scriptures. Search you the scriptures (saith he. ) Abraham being required by the damned rich man to send someone frō the dead, to admonish his brethren, which yet lived in his old house, answered thus, They have (saith Abraham) Moses, and the Prophets; If they will not believe them, they will not believe any that shall come to them from the dead. And howe did all those moste ancient and godly Christians before us, which had among them only the scriptures of the Prophets, and Apostles, before that any commentary, or explication was written upon any of them by the old writers? did they not then fetch all their light of the holy scripture only? A Romish man will here draw us to receive the traditions Apostolical for a moste sure interpretation of the holy scripture; And by Apostolical traditions, he will mean that, [ 1] which hath been always received in the church; [ 2] through all the church; and by them all, [ 3] which have been of the church. But now who can assure us, that these three pointes are to be found in any of these traditions, which they do call Apostolical traditions? I do not know who can do it. There is great diversity to be found in the books, and writings of the ancient fathers; and that in some pointes touching faith. And again, touching these words (always) and (of all) let the Romish men tell us, at what time we shall begin the account of this (always.) If we will do well, we must fetch the beginning of this time even at the church Apostolic. And who shall be the first in this account? verily the Apostles them selves must be the first that shall begin this account; the history of whom is faithfully written by S. Luke; and by their own writings we must take knowledge of them, their doctrine and their doings? All truth cometh of God; And God hath chosen his Prophets, and Apostles to speak in his name unto us all that truth, which doeth appertain to our salvation. Therefore we must always have, and make our recourse to the holy scriptures. And yet we do not utterly cast away the advice of Councils, nor of the ancient fathers. We do prove that, which they do say, by the holy scriptures. The which holy scriptures (as Augustine doeth say truly) are so tempered by the holy spirit of God, that that, which is obscurely spoken in one place, is clearly expressed in another place of them.

Some of the Romish rout have said, that the whole will of God, touching all that, which doeth appertain to our salvation, is not all written by the Apostles and Evangelists. By this wicked, & false saying, they make an open way to bring in all that falsehood, error, & untruth, which men list to devise. And it is the way, by which, Satan hath entered to destroy the vineyard of the Lord, to sow therein his darnel of damnation, and cockle, choking true doctrine, and Christian faith.

I grant that before the time of Moses, God governed his church by heavenly visions, inspirations, and revelations; But the Apostles planted the churches of God by his holy word written. And the malice of men growing with the number of them; and the better sort of men decaying together with goodness, it was y ^e good pleasure of the Lord our God, that this doctrine should be written in a tongue common, and known, by which plain truth, God's children might receive all that doctrine, which concerneth salvation, and might also withstand all subtleties creeping in under the couler of traditions, or revelations, or custom, or other device of man whatsoever. Now if the doctrine of our salvation were written but in parte; how shall we do for y ^e rest which is wanting? Saint John doth not speak so scantly of the holy scriptures, as these Romish mē do. For he saith that the things, which he hath written, are written to this ende, that we believing them, might have life; that is, salvation, for that is life indeed. Then is there no other doctrine necessary to salvation, but that, which is written in y ^e holy scriptures; And that which is written in the holy scriptures, sufficeth unto salvation. Saint Paul teaching us what the use of the scripture is; teaching us all (I say) in the person of his scholar Timothy, saith that they do make the man of God (not only every faithful minister & Pastor, but every faithful man) perfect and fully perfected. Then a mā needeth not any unwritten verity, or traditiō (as they are called) Apostolic. Yet I do not deny but that there have been always unwritten traditions, touching order, and manner of doing in the church; but not so in points of doctrine touching faith and salvation. Now because men have long time abused the name of tradition, we must learn to know which are traditions to be allowed, & received; and which are not to be allowed. This is easy to be done, if we will set before us some pointes, & by them frame our judgment. First we must put a just difference between doctrine, and matter of rites, and orders of the church. In doctrine the Apostles delivered, in the word by them written, only, and wholly all that which they had rceiued of the Lord. To this then I add, that if the traditions offered to us, be agreeable to the word of God; and are meet, and fit for edifying, then are they to be received. For this is a thing assured, that niether the Apostles, nor the true Pastors, did appoint any orders, or manners of doing, which were either directly, or indirectly contrary to the doctrine of the gospel; nor such as should turn any man never so little from y ^e service of God, which is spiritual. This being observed of us, it shall be easy for us to discern the doctrine frō traditions, and the false traditions frō the true. It was accounted with y ^e old father. Tertullian a very strange thing, that any man should say that he had omitted to teach anything (either by word of mouth, or by writing) of y ^t which doth apertain to our salvation. I will say further, y ^t all that, which y ^e Apostles did deliver as traditions, in matter of order, rites, & manners of doing, are not to be kept perpetually. For according to the rule of charity they ordained touching the strangled, & not to eat blood; conforming their tradition herein to y ^e infirmity of the Jews. Some like thing may be noted in the doings of S. Paul in the person of Timothy; yea and in him self also; which things can have no place at this day, but only in this, that the general rule must be observed, that we must apply ourselves to the commodity, & profit of our neighbor, in those things which are indifferent. The like things may be gathered touching the traditions and manners of doing, which they applied to their time; As where he speaketh of kissing; and of having the head uncovered in sign of authority; which are things contrary to the manner of doings in these days in many countries, where men would count it very strange, that men should kiss one another; or that a man should kiss any womā, other than his own wife. And also to speak at this day with the head bare, and uncovered, is a sign, and token of subjection & not of authority. All these things are well to be considered, before we do receive any custom, or tradition as Apostolic. For the name of the Apostles is not to be abused to trouble the Church in anything; as it was abused in the controversy about the keeping of the day of the Pasque, which we call Easter; And likewise when some abused the name of the Apostles, and the authority of the Church of Jerusalem, laboring under this pretence to mingle Judaism with Christianism, as it is written in the Acts of the Apostles: There it was ordained that the consciences of men should not be charged with any such yoke. We cannot think therefore that the Apostles did invent so many ceremonies, as are now used; in the observation of which is set the forgiveness of sins, and merits. For they have plainly protested the contrary; neither would they give place to the ceremonies of Moses, of which God him self was the author. Long ago did Augustine complain of the multitude of ceremonies, and human traditions brought into the Church. But what would he have said, if he had lived in such a time as ours is? To be short therefore, we do require that the holy scriptures, which are in this point most plain & clear, may guide us to discern between the traditions which are good, and which are badd; holy, and profane; hurtful, and profitable; necessary, and superfluous. These things being decided, it shall be easy to determine this question touching traditions; and so we may come to touch a seconde question, which is dropped down to us from Rome; that is, whether the church be above the scriptures; which is as vnhandsome a question, as if one should ask, whether the child be above the father; the scholar above the school-master; the wife above the husband, or man above God. But indeed the true church of Christ will not in this matter make any quarrel against god. For if it should, it should fall in the quarrel, and be condemned. It is to no purpose, to say that y ^e church was before the scriptures. For though it were so, yet the word of God is more ancient than the church. For by the word the Church is conceived, engendered, made, & named y ^e church. That which doeth ingender, is before the thing that is engendered; as the father, and mother are, and have their being before the child. Some will allege, the saying of Augustine, I should not believe the scriptures, if the authority of the Church did not move me. In that place Augustine speaketh of himself, as he was when he was a Manichee. When two contrary parts shall fall into debate touching the truth of an Instrument, or writing, to whō shall they have recourse, but to the Notarie, which keepeth the record? But yet it will not be said that the writing is grounded upon the authority of the Notarie, for that the record is true, although no man living do bear witness thereof. So I answer them, which do think that the holy scripture is not otherwise founded, but upon the determination of the church. This verily were a feeble, & a slender ground. For we shall find y ^e determinations of councils, which are called the church representative, one contrary to another; as by conference of them together it will appear. Herevnto I will add this reason, Jesus Christ is he, whom all the true Prophets honored (for as their Lord he did send thē) and yet they are not above him, but he above them, notwithstanding he doth approve his doctrine by their testimonies. S. Paul suffereth y ^e Bereites to do y ^e like with his doctrine. S. Peter praiseth greatly this kind of doing. Therefore they, which do call themselves the Vicars of Jesus Christ, & the successors of Saint Peter, and Paul, may not refuse this condition. To this purpose serveth that, which Jerome writeth; We must not (saith he) follow the errors of fathers, nor of ancestors; But we must follow the authority of the holy scriptures. And Chrysostom writing upon the 14. chapter of the gospel of Sainte Matthew, saith: That he, which will know which is the true Church of Christ, when things are in confusion through likelihood, he must know it by the scriptures. And in the same place upon these words: (Let them, which are in Jury, flee unto the mountains) he saith, Let them, which are in the christianity, retire, and draw them selves to the holy scriptures. For when the time is such, that heresy doeth possess the Churches so, that one cannot have by; or in the church, any sure or certain trial, to prove which is true christianity, there can be no other refuge to such Christians, as are desirous of the Christian faith, but only to the scriptures. whosoever then will not know which is the true church of Christ, how shall he know it, but only by the holy scriptures? (saith this ancient father.) Again he saith, The Lord knowing that great confusion should come in the later days, doth command that the Christians, which do desire to take some hold of true faith, should have their refuge to nothing, but to the holy scriptures. For otherwise if they will have regard to other things, they shall be offended, and perish, not understanding which is the true church; and so shall fall into the abomination of desolation, which will hold itself in the holy place of the Church. An other old greek writer ( Basil I do mean) in the nienth Sum of his moralls, saith, If all that which is not of faith, be sin (as the Apostle saith) and faith cometh by hearing, and hearing by the word of God then all that which is out of the divine, & holy scripture, is sin. Again in a Sermon, which he maketh of the confession of faith, If God be faithful in all his purposes, and his cōmandementes be sure forever, being done in truth and right, it is manifestly to turn from the faith, and a sin of pride, to throw anything away of that which is written, or to bring in anything, which is not written. Thus much in answer to that, which our Romish rufflers do bellowe for their church, the power, and glory thereof; And to show what a Christian may and ought safely to think of the church, and how to give humble credit to the holy scriptures, and to give to them their due authority.

To this Oration made, and pronounced in y ^t Colloquie had at Poyssi, by that singular instrument, and servant of God Theodore Beza, y ^e Papists and their capitayne the Cardinal did not reply. For I think they had not the hearts to withstand the truth. Yea they were so far from denying of it, that even then, and there, their chief doctor Despense was, in approbation thereof, content to say, that he did allow that in general, which was said in this Oration of the church; and said that he had always taken this for a wicked blasphemy that some do say, that The church is above the holy scriptures. But touching that, which was in this oration said of the ordinary succession of Pastors, he was not yet fully satisfied. He added that he did not take the pastors of the Churches reformed by the Gospel to be lawful ministers, because they had not the hands laid on them by the Bishops. To this the doctor was answered then, and thus; That there are marks of the lawful calling of Pastors; of which some are substantial, and may not be omitted; others may. Substantial things not to be omitted are these; [ 1] First that the person admitted into the ministry be appointed to do that office, wich is enjoined the minister of Christ in his church by the word of God; which is, to preach truly the doctrine of Jesus, and sincerely to administer y ^e holy sacraments. [ 2] Agayne, that before his admission he be tried, and examined, howe fit, and able he is to do this work of the Lord; and so he must by trial be found able in doctrine, and of a godly conversation of life. [ 3] Thirdly that then he be chosen to the office, by form, and order of a lawful election. But as touching imposition of hands, it doth concern but an externe form, and serveth as it were but to put him in possession, and use of the holy ministry; it doth not make him a minister; it is not of any such force. Jerome writing against the Luciferians, saith expressly, that the imposition of hands is not of necessity prescribed by the law; but it is a certain honor done to the priesthood. Elijah, and Samuel did both of them sacrifice; and yet did not any of the ordinary priests lay their hands on them. It may be further said in answer, that if the romish masters now will needs have us to receive impositiō of hands of them, or else they will not take us to be lawful ministers, they must show first that them selves are right, and lawful ministers of the gospel of Jesus. But that they cannot do. For touching their institution, it is as strange, and unknown to the gospel, as was the institution of the priests of Jereboam's calves strange to law of God. For the Romish priests are instituted to have authority to offer sacrifice to God, and to say mass for the quick and the dead, as the Popes Pontifical beareth record, and that in y ^e name of the lord (say they.) But the Popish Pontifical doeth herein greatly abuse the name of the Lord. For the Lord God doeth not in the whole new Testament ordain any such kind of sacrifizing, or massing Priests. And therefore the order of the Popish priesthood is as far wide from the gospel, as the calves of Jeroboam were from the law of God; and his priests frō the Lord's priests. Now in the execution of that office, which the Priests in popery pretend to have, and to exercise, they do likewise depart from the truth. For they preach not the gospel of Jesus, but the devises of men, contrary to the doctrine of Jesus. They do not administer his holy sacraments according to Christ's holy ordinance, but they do, forasmuch as in thē lieth, corrupt the sacrament of baptism, & the administratiō thereof with their manifold, & very gross ceremonies, though they leave y ^e substance of it vnchāged. And they do take upon them boldly to change, (as they say) both the substance of the other sacrament; that is, of the body and blood of Christ our Savior, and also the ende why it was ordained; so that they do not leave us of this holy sacrament neither the doctrine in truth, nor y ^e substance of it, nor the ende, and use of it; as their devises of the Transubstantiation, and sacrifice of their mass do declare to all the world. Therefore the imposition of the hands of Popish Bishops, being them selves strangers to the gospel, is utterly unmeet for them which are called to do the office of a minister of the gospel. The old true Priests in the Old Testament did not receive imposition of hands of any of the Priests of Baal, or other Idolatrous priests. In the Ecclesiastical history we do read of diverse godly fathers, and Pastors, which would not receive the imposition of hands of such Bishops as were heretics. Neither truly ought the ministers of the gospel of Jesus seek to have any imposition of hands of the popish priests, or bastardly Bishops of Popery, which are both Idolaters & heretics. Surely this is not necessary, neither were it comely. The ministers and preachers of the gospel, they have this good testimony of their vocation. [ 1] First, that they are called to preach the gospel. [ 2] Then they have ben examined, & tried by those, to whom the government of the church is in those matters committed. [ 3] Thirdly, they are found meet for the vocation, and chosen to it. [ 4] Last of all, they are with solemn prayers admitted into the charge, and put in possession of it; admitted, and accepted of the people. And this is of force sufficient in truth to prove the lawfulness of their ministry, and sufficiency of their calling. They need not oil; no not y ^e consecrated oil, to which the Popish Bishops do attribute a marvelous virtue of consecrating, and blessing. They need not the blind blessing of any of the popish Bishops; no more than they need y ^e shearing, or shaving of their crowns, which toys are the cognizance of the sworn soldiers of those Bishops which are the tried peticaptaines of the Pope, the very priests of Baal. Those two horned beasts do, among them of Rome, take on them only the authority to lay on hands. Let them, if they will, lay their hands on them in their popish priesthood, which are like to them selves. On the ministers of the gospel, which have nothing like to them in the ministry of it, their hands are not to be laid. The restorers of Jerusalem would not receive the offered help of their neighbors, which were mockers of their labors, and enemies to it. And shall we then seek your help, (ô you Papists) or receive your proffered service to help us forward in the work of the Lord committed to us? No, no; ye are deadly enemies to the work of the Lord, and mockers of it. Therefore we will not admit your hands to be laid on us. If the Lord of his mercy shall turn the hearts of any of the popish clergy, and give them grace to loath their order, and give them a desire to serve the Lord Jesus in the ministry of his holy gospel, and the church shall need their service, let them come to us to be tried, and examined of us, and if they be found meet, and the church have need of their service; they shall receive of us imposition of hands.

And where is that commission given, whereby the popish Bishops alone do claim the authority to lay on their unholy hands upon the hoministers of the gospel? Truly, neither can we find it in the old, nor in the new Testament. And in his time Jerome did write to one Euagrius, that the imposition of hands by the Bishop, as it was then used, was no ordinance of God, but only a custom. Let the trial of a true minister then not rest upon custom, or encroching under the cover of ceremonies; but let it rest in the true substance of the ministry; which is in doctrine, and doing the office of an Evangelical minister. The Romish rulers will drive us to prove our calling either by doctrine, or by miracle. Touching doctrine, the word of God approveth our ministry sufficiently: We need not to avow the working of miracles; For the believers of the doctrine, which is preached by us, do prove it for us, in that their unfeigned conversion to God is miraculously wrought in thē by the power of his word. This doeth show forth the lawful, faithful, and fruitful labor, to which we are called by the grace, and blessing of God. This is no strange matter, if you consider that, which Saint Paul saith to the Corinthians, that they by his preaching of the Gospel, and his ministry in it, being called, and converted from idolatry, to know and worship the lord God in truth; from wickedness to holiness of life, were (as he saith) the seals of his Apostleship in the Lord. And by what authority can they of Rome, who are most of all men out of rule, lay this law upon the Lord our God, that he cannot, or shall not extraordinarily call at his pleasure any meet man to the ministry of his holy word, unless the same man do first pass under their bastardly hands, & be approved of them, who are moste meet to be reproved of all other; as both by their institution, and execution it is proved. Therefore amend yourselves (ô you hollowe hypocrites of Rome) and leave your unjust carping of us. Turn your wallet, and pull out the beam, that sticketh in your own eyes. The Lord amende you, if it be his holy will, & prosper the preaching of his holy gospel, by the ministry of the ministers of the gospel forever. Amen.