Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 4 · Decade 5 · Sermon 1

Fifty Sermons Containing the Chief Points of the Christian Religion · Sermons 4 · Decade 5 · Sermon 1

p. 812¶ Of the holie catholique Church, what it is, how farre it extendeth, by what markes it is knowen, from whence it ſpringeth, how it is mainteyned and preſerued, whether it may erre. Alſo of the power and ſtudies of the Church.

¶ The firſt Sermon.

THE order & courſe of things ſo leading vsus, next after God the workeman and authour of all thinges, wee come to ſpeake of his moſt excellent worke, to witt, the Church. For ſo great is the goodneſſe of our good God, and moſt louing father, that not he himſelf is deſirous to liue happily & bleſſedly alone, but moreouer to beſtowe and powre vppon vsus men, his beloued creatures, all kinde of bleſſednes: and that wée ſhould enioye his goods by all meanes poſſible. And for that intent he choſeth men to him ſelf who liue in this world that he may once tranſlate vntounto him ſelfe: in whome alſo (euen while they liue héere) hee maye dwell, whome he may enriche w^t all his goods, in whom he may reigne, and that they ſhould be called by his name, to wit, a people, a houſe, a kingdome, an inheritaunce, a flocke, a congregation or Church of the liuing God. Of which Church I will ſpeake (being ayded w^t your prayers) ſuch things, as the Lord of the Church ſhall graunt vntounto mée to vtter.

This word Eccleſia which ſignifieth Eccleſia, a church or cōgregation.a Church or Congregation, is a Gréeke word, vſed & receiued amonge the Latines, ſignifying, as I ſaid, a congregation, communion or aſſemblie, (in the Dutche tongue, Ein Gemeind) or a people called together to heare of matters of y^e cōmon wealth. For ſo it is founde that S. Luke vſed this word in the 19. Chap. of the Actes of the Apoſtles. But it was tranſlated to an holy vſe, and began to bée called a congregation, aſſemblie, or companie of the faithful, calling vppon the name of y^e Lord. S. Paul ſaith, that he perſecuted y^e cōgregation or Church of 1. Cor. 15.1 Cor 15God: who in another place, ſayeth, I receiued authoritie from the highe Actes. 22.Acts 22prieſtes, to binde all thoſe that call vponupon the name of chriſt. For now doth hee terme them ſuch as call vppon the name of Chriſt, or Chriſtians, whome before he named the Church. Or elſe this word Eccleſia, y^e church or congregation, is ſo called of caling forth together: for in y^e Gréeke tongue foreign ſignifieth to call forth. For God calleth forth from al parts of the wide world, and from the whole congregation of men, all beléeuers together with their ſéede, that they may bee his peculiar people, & he againe may be their God, (that is to ſay,) that they may be the Church of the liuing God. In times paſte, the congregation or aſſemblye of the Iewiſhe people being God his p. 813flocke, was called a Synagogue. For this woord Synagogue, ſignifieth as Synagogue.much as Eccleſia, the Congregation. But becauſe of the ſtubborneſſe of the Iewes, and the vnappeaſable hatred whiche they bare towards Chriſtian religion, this word Synagogue, is not eſtéemed, but is almoſt quite growen out of vſe. But we will not diſpute by due and right order of the Churches, either of the Iewes or the Turkes, or of other ſtrange Churches of the Gentiles, whereof we know there are many ſortes and kinds. Wée will ſpeake of the Chriſtian Church and congregation of the faithfull: which the Germans do call Die kirch, alluding peraduenture to the Gréeke word foreign. For they call foreign, any thing belonging to the Lord, to witt, a houſe or a people, as the Germans doe call Die kirchen, both the people of God themſelues, and alſo the place wherin they aſſemble together to worſhip GOD. But firſt of all wée will deſcribe a little plainelier what the Church or congregation is.

The Church is the whole companie and multitude of the faithful, partly What the church is.being nowe in heauen, and partly remayning yet here vpō earth: where it doth agrée plainely in vnitie of faith or true doctrine, and in the lawefull partaking of the Sacraments: neither is it diuided, but ioyned and vnited together, as it were in one houſe and fellowſhip.

This Church was vſuallie called Catholique, that is to ſay vniuerſall. The catholique church.For ſhée bringeth forth her branches in all places of the wyde world, in all times of all ages: and generally doth comprehend all the faithfull of the whole world. For the Church of God is not tyed to any one region, nation, or kinred, to condition, age, ſexe or kinde: all the faithfull generally and each one ſpecially where euer they or hée be, are citizens and members of this Church. Sainct Paule the Apoſtle Galathi. 3.ſayeth: There is neither Iewe nor Greeke, neither bondman nor free, neither man or woman, for ye bee all one in Chriſt Ieſu.

The Church is diſtinguiſhed into The diſtinctiō of the churchthe Triumphant, and the Militant. The Triumphant is that great companie of holy ſpirits in heauen triumphing The triumphant church.for the victorie gotten againſt the world, ſinne, and the diuel, ſtill enioying the ſight of God, wherein conſiſteth all fulneſſe of all kinde of ioye and pleaſure. Wherevppon they ſet forth Gods glorie, and praiſe his goodneſſe for euer. This Church doth S. Iohn Reuela. 7.the Apoſtle ſet forth verie notablie in his Reuelations, ſaying: After this I ſawe, and behold a great companie which no man was able to nū ber of all nations, peoples & tongues, ſtanding before the Throne, and in the ſighte of the Lambe clothed in white garments, and Palmes in their handes: and they cryed out with a lowde voice, ſaying: Saluation belongeth to him that ſitteth vppon the throne of our God, & to the Lambe. And a little after that he ſayeth: And one of the Elders aunſweared & ſaid vntounto me. Theſe which are clothed in white garments, who are they? or frō whence come they? And I ſaid vntounto him. Thou knoweſt Lord. And hee Whence perfect holineſſe procedethſaid vntounto mee. Theſe are they, that hauehave come out of great affliction, and hauehave ſpread abrode their garments, & hauehave made them white in the bloud of the Lambe: therefore are they before the Throne of God, and ſerue day & night in his holy temple. And hee that ſitteth on the Throne ſhall dwell ouer them. They ſhall neyneither p. 814hunger nor thirſt henceforth any more: neither ſhall the Sunne ſhine on them or any heate: beecauſe the Lambe who ſitteth in the middeſt of the Throne ſhal gouerne them, & bring them to the ſpringes of the water of life. And the Lord ſhall wype away all teares from their eyes.

Brethren, ye hauehave heard a notable deſcription of the triumphant Church in heauen, and that too, triumphinge truely thoroughe the bloud of Ieſus Chriſt, by whom they conquered, and doe nowe reigne. For Chriſt is that Lambe of God that taketh away the ſinnes of the world: By whome all which be ſanctified are ſanctified: and ſhalbe ſanctified, and doe liue from the firſt creation of the world vntounto the end of all times. Sainct Paule in a certeine place giuing vntounto vsus alſo a notable …. 12.deſcription of this Church, telleth that wée whiche as yet are buſied in the Militant Church, ſhall ſometime bée tranſlated to the ſame, and be made fellowes with the Angels of GOD, receiued amonge the orders of the Patriarches, and placed in the companie of the bleſſed ſpirites with the moſt highe God himſelfe, and the Mediatour oure Lord Ieſus Chriſte. For hée preaching the greatneſſe of Gods grace, brought vntounto vsus by the Goſpell, & exhorting vsus to receiue the ſame with a true faith, Ye came not (ſayeth he) vntounto mount Sina, to a fire, to a whirlewinde, a ſtormie tempeſt and darckenes, but vntounto mount Sion, to the citie of the liuing God, to heauenly Hieruſalem, & to the innumerable companie of Angels, and to the Church or Congregation of the firſt begotten, whiche are written in heauen, and to God the Iudge of all, and to the ſpirites of the perfecte iuſt, and to the mediatour of the newe teſtament Ieſus Chriſte, ſpeaking better things than the bloud of Abel ſpake. And therefore all the Sainctes in heauen do belonge vntounto our companie, or rather, we belonge vntounto their fellowſhip. For we are companions and fellowe heyres with the Sainctes from Adam, vntounto the end of all worlds, and Gods houſeholde. Which conteyneth the greateſt comfort of all mans life, and moueth moſt of all to the ſtudie of vertue. For what more worthie thing is there, thā to be of Gods houſehould? Or what may be thought more ſwéete to vsus, than to thincke our ſelues fellowes with the Patriarches, Prophets, Apoſtles, Martyrs, of all Angels & bleſſed ſpirits? This benefite, I ſay, Chriſt hath beſtowed on vsus. To him therfore be praiſe, glorie, and thankes for euer and euer. Amen.

The Militant Church is a congregation The militant churche.of men vppon earth, profeſſing the name and religion of Chriſt, continually fightinge in the world, againſt the diuel, ſinne, fleſh, and the world, in the campe and tentes, and vnderunder the banner of oure Lord Chriſte. This Church is to be cōſidered two wayes. The holy churche.For either it is to bee taken ſtrictly, comprehending them onelyonly which bée not onelyonly called, but are in very déede the Church, the faithfull and electe of God, liuely mēbers knit vntounto Chriſt, not with bandes and other outward markes and ſignes, but in ſpirite and faith: & often times by theſe meanes without the other. Of which matter wee will ſpeake hereafter. This inward and inuiſible Church of GOD, may be wel named the electe ſpouſe of Chriſt, onelyonly knowen vntounto God, who alone knoweth who are his. When wée bee firſt taught to knowe this Church, we confeſſe her with the Apoſtles créede, ſaying: I beleeue the holie p. 815Catholique Church, the communion of Sainctes. And in theſe fewe beeleue …he holie catholique church.woords, wee conclude, that there is a Church, alſo what is the Church, and what manner one it is. For firſt wee confeſſe that there hath béene, and is a Church of God, and that it ſhall continue for euer. Then profeſſing what it is, wée add this, The communion of Sainctes. That is to ſay: Wée beléeue the Church to bee nothing elſe, but the companie of all thoſe Sainctes that are, hauehave béene, and ſhalbe as wel in this preſent age, as in the age to come, who enioye all good thinges in common, granted vntounto them by God. Alſo wee declare what manner one it is in calling it holy, I ſay the ſpouſe of Chriſt cleanſed and bleſſed. For S. Paule calleth them holy whiche are cleanſed with the ſpirit and bloud of …. Cor. 6.oure God, of whiche a great part hauehave receiued crownes of glorie: the reſidue labour heere vppon earth hoping to receiue them in heauen. And truely, in conſideration of the Church, the chiefeſt matter is, that thoroughe the Grace of God, wee be made the members of Chriſtes body, and partakers of all heauenly gifts with the Angels. For wée confeſſe none to be more holy than our owne ſelues.

Or elſe it may be taken more largly, and then it doeth comprehende not The churche doeth comprehend the wicked.onelyonly them that are the very faithfull and holy in déede, but alſo them, who althoughe they beléeue not truely or vnfeignedly, neither be cleane or holy in the conuerſation of their life, yet do they acknowledge and profeſſe true religion with the true beléeuers, and the holy men of God: yea, they ſpeake well and allowe of vertues and reproue euill, neither doe ſeauer themſelues from the vnitie of this Militant Church. In whiche conſideration, not ſo much as the wicked and hypocrits, ſuch as wée read to hauehave béene in the Church in the time of Chriſte and the Apoſtles, as Iudas, Ananias and Saphira, Simon Magus, alſo Demas, Hymenęus, Alexander, and many other are excluded and put from the church, which Church maye well be called the outward and viſible Church. But this Church whereof wee ſpeake, is to bée accompted off either by reaſon of ſome part thereof, or elſe of the whole. For it is to be conſidered generally & particularly. And the particular Church is that whiche is compriſed in a certeine The particular church.number, & is knowen by ſome ſure and certeine place. For it is named of the place, being called after the names of cities, as the Churches of Zuericke and Bernes, &c.

The Gréekes called thoſe particular Churches foreign, whiche wee commonly call Pariſhes. And we call that a pariſh which hath dwelling houſes and ſtreates ioyned together in neighbourhoode. But in cities and townes vntounto certeine portions, are vſually aſcribed both Churches and pariſh prieſtes to ſerue them, and the whole circuite is called a pariſhe: In the Dutche tongue, Ein Barchi, oder pfarkirch, oder ein kirchhory. And Pariſh and pariſhe prieſte.in the old time the pariſh prieſt was a prouider. For hee prouided and gaue neceſſaries to ſtraungers, and chiefly ſalt and wood. Some called him the maker of the feaſt, other cal him a preparer of Virgins. Therefore, becauſe the paſtours of Churches were preparers of Virgins for the redéemer and head of the Church whiche is Chriſte, bringing vntounto him a chaſt and vndefiled virgin: & to be ſhort, becauſe they themſelues prouided things moſt neceſſarie for the people of God, and alſo prepared heauenly meates and banquets, p. 816the paſtours of the Lords flocke are very well called pariſh prieſtes, or the curates of ſoules. The Lord ſpeaking in the Goſpel of the particular Church, ſaid: If hee that offendeth the Church will not regard when hee is Matth. 18.Matt 18warned, complaine vntounto the Church. But it is not poſſible that the vniuerſall Church through the whole world, ſhould aſſemble & come together, that the rebellious and obſtinate ſhould be brought before it: wherfore iudgment is referred to be giuen on y^t ſtubborne by the particular Churches. To conclude, the vniuerſal Church conſiſteth of al the particular Churches through out the whole world, and of all the viſible partes and members thereof. This is the ſame which we drue forth euen nowe when wée ſpake more at large thereof.

But the catholique Church of God doeth abide with vsus (as wée began to The church of God hath bene and …halbe foreuer.tell a litle before) cōtinually from age to age from the beginning, and is at this time diſperſed thorough out the whole world, both viſiblye and inuiſiblye, and the Lords people and God his houſe ſhall continue vppon earth, vntounto the worlds end. For there was neuer yet any world, neither ſhalbe any age, wherein God hath not or will not ſanctifie ſome vntounto himſelfe, wherin he will dwell, and that they ſhall be his flocke and holy houſe. For the teſtimonies of auncient Prophets doe record that the Church is perpetual. For thus wee finde it written in the 132. Pſalme. The Lord hath choſen Sion, hee hath choſen her for an habitation for him ſelfe. This is my reſting place for euer and euer, heere will I dwell, becauſe I hauehave choſen her. And againe, I hauehave ſworne vntounto Dauid in my holineſſe, his ſeede ſhall remaine for euer, and his ſeate ſhall continue before mee as the Sunne. But who knoweth not that all this is to be vnderſtode of Chriſt the ſonne of Dauid, and of his ſeate and ſpirituall Sion, which is the Church? He alſo, ſignifying the continuaunce of the Church, ſayeth in the Goſpell: I will remaine Matth. 28.Matt 28with you continually vntounto the ende of the world. And againe, I will aſke Iohn. 14.John 14of my father, and hee ſhall giuegive you an other cōforter, the ſpirite of truth, that he may abide with you for euer. To this belongeth alſo that ſaying in the Goſpel: And the gates of hell ſhal Matth. 16.Matt 16not preuaile againſt the Church. Whiche ſaying truely is a great comfort to the faithfull, in ſo many and ſo great perſecutions intended to the vtter deſtruction and ouerthrowe of the Church.

As Chriſt had alwayes his Church The church of the diuell and Antichriſt.héere vppon earth, hath now, and for euer ſhall hauehave: So likewiſe the diuel as longe as the world ſhall continue, ſhall neuer want his people in whom hee maye reigne. This Church of the diuel toke her firſt beginning of Cain, and ſhall continue to the laſt wicked perſon, comprehending alſo all thoſe euill peoples that hauehave beene in the meane time and ſhalbe betwixte the beginning and the ending. But they liuing héere on earth, hauehave ſocietie and common with them that are tormented in hell. For as all that bee Godly béeing vnderunder one head Chriſt do make one body, ſo all the wicked vnderunder one head ſathan are one incorporate body. This maye right worthily be called y^t wicked Church, Sodome and Gomor, Babylon, y^e cōgregation of Chora, Dathan, & Abyron, a ſynagogue, a ſchole and a ſtewes of the diuell, the kingdome of antichriſte, or any other of like ſort. In this Church are reckoned vpp all ſuch as are wicked, and p. 817and infidels, ſeparating themſelues from the ſocietie of oure holy mother the Church, or forſaking the communion thereof: and ſpecially ſuch as are mockers of God, and his holy woord, blaſphemers, & perſecutours of Chriſt and his Church. Such in theſe dayes are the heathen, Turkes, Iewes, heretiques, ſciſmatikes, and generally all ſuch as are profeſſed enimies to Chriſtian religion. And to theſe alſo wée may add hypocrites. For it is no ſmal offence that the Lord him ſelfe in eueryevery Math. 5. 6. &. 23. Math. 24.Matt 5:6Matt 5:23Matt 24part of the Goſpell doth ſo earneſtly perſecute and blame. Amonge other thinges hee ſayeth: The Lord of that ſeruaunt ſhall come in the daye wherein he loketh not for him, and in an houre that he ſhall not knowe off, and ſhall diuide him, and ſhall giuegive him his portion with hypocrites, where ſhalbe weeping and gnaſhing of teeth. Out of all doubt he ſignified the greatneſſe of the offence by the ſharpeneſſe of the puniſhment. This Church doeth followe the motions of the diuel, and the deuiſes, or imaginations of her owne heart, and is buſied and exerciſed in all kinde of blaſphemie and wickedneſſe, wherein ſhée excelleth her ſelfe, and at laſt ſincketh downe to hell, that ſhee be not in any place ſeparated from that head whervnto ſhe hath ſo diligently or rather obſtinately ioyned her ſelfe.

I knowe right-well that ye will obiecte againſt mée, for that I hauehave Howe hycrites are, or may be accounted in the church of God.reckoned the hypocrites to bee in the outward communion and fellowſhip of the Militant Church, and nowe againe to accompte them of the companie of the diuels Church. Moreouer you will ſaye, That it is impoſſible that the ſame hypocrites maye take part of both Churches differing betwixte themſelues, for that the Lord ſayeth: Either make the tree good and the fruite good, or elſe the tree Matth. 12.Matt 12nought and the fruite nought. And Sainct Paule alſo ſayeth, that there 2. Cor. 6.2 Cor 6is no fellowſhip betwixt Chriſt and Belial, twixt lighte and darckeneſſe, twixt trueth and lying, and that hypocriſie is lying and darckeneſſe. Héere therefore I perceiue a fitt place to ſhewe, by what meanes, and howe farre I may accompt hypocrites to be of the congregation of the Churche. Firſt wee make a diſtinction or difference of hypocrites. For there are certeine hypocrites that put their confidence Hypocritsin their humane iuſtice and equitie, doeing all their woorkes openlye that they maye bee ſéene of men, firmely truſting, and ſtiffely ſtanding to mens traditions.

To theſe it is a cuſtome and propertie Matth. 13Matt 13not onelyonly to flie from y^e Church whiche teacheth the righteouſneſſe of Chriſt, but alſo to curſe, deteſt, and to perſecute it, with all crueltie. Such kinde of people were the Iewes and Iewiſhe Phariſeis, with whome oure Lord Ieſus Chriſte had much contention, and with whom euen at this day, the Church contendeth and maketh warres. Theſe be the plaine and viſible members of the diuels Church, and they are not to be counted of the outward Church, yea, they are not once worthie to be named in y^e Church of Chriſt.

Againe, there are ſome kinde of hypocrites that are diſſemblers, whiche neither giuegive any confidence to their owne righteouſnes and iuſtice, neither yet doe greatly regarde the traditions of men. Theſe kindes of people neither hate the Church, nor flye from it, nor perſecute it: but outwardly they agrée with it, profeſſing the ſame faith, and participating the p. 818ſelfe ſame Sacramentes: but inwardly and in minde they neither beléeue vnfeignedly & ſincerely, neither doe they liue holilie. Of this ſorte, ſome of them for a ſeaſon will cleaue to the fellowſhip and company of the Church: and hauing any occaſion giuen, they wil fall from it as heretikes and ſciſmatikes are wont to doe, and ſuch as of fréendes are become enimies. Other there be againe that neuer fall from the Churche, but kéepe them ſelues in the fellowſhip of the Church all their life time, outwardly pretending and feigning Religion: but inwardly giuing them ſelues vp to their owne errors, faults and wickednes: vntounto whome without doubt the outwarde behauiour and fellowſhip profiteth nothing at all. For we ought to liue for euer, and to participate all heauēly gifts with them that deſire them, to ioyne in fellowſhippe with the Church of God, not onelyonly by outwarde and viſible ſocietie, but by inwarde communion and felowſhip, wherein conſiſteth life and ſaluation. Of which matter we will ſpeake in conuenient place. Such Hypocrites or diſſemblers hanging on the eccleſiaſticall bodie, are called members of the body, and are ſaid to be of y^e church. Which matter that it may the better be vnderſtoode of you all, we wil ſet it foorth by certeine parables.

We ſay that the wicked or hypocrites, be in like ſorte in the Church, as chaffe is in the corne: which indéed is of an other nature, and is no corne. Like as therfore oft times their hang members vntounto mens bodyes, either drye or rotten, or féeble, which members although they hauehave no ſocietie nor take parte with the liuely members in the vitall ſpirite, yet by coupling together and certeine ſtringes they cleane faſt vntounto the liuely members, by meanes whereof they are alſo called by men members and partes of the body, whoe, leſt they ſhould in…ect the other, they cut them off: oft times they let them alone, leſt by cutting them off the whole bodie ſhuld be in danger of life: Euen ſo in like ſort, we ſaye that hypocrites are in the church of Chriſte, though they be not vnited to the Church, either by the bond of the ſpirit, or offaith and louelove: neither are they to be taken for liuely members: yet are they ſuffered, leſt ſome worſe miſchiefe happen to the whole bodie of the church and ofttimes they are cut off, wherby the better health may come to the eccleſiaſticall body. But let vsus heare what the Euangelicall and Apoſtolicall teſtimonie ſaith. The Lord ſaith plainly Matth. 13.Matt 13in y^e Goſpel, that in the lords field cockell groweth vpp béeing ſoawen by a wicked man, whiche he forbiddeth to be plucked vpp, leaſt that therewith the corne be plucked vp alſo. Beholde cockel ſoawen by an euil man (I ſay) by the Diuell him ſelfe, which is no corne, yet doeth it increaſe and is in the Lords fielde. Againe, the lord ſaith in the Goſpel, The kingdome of heauen is like vntounto a nett, which beeing caſt into the ſea, draweth al maner of things vp with it, and when it is filled it is brought to the ſhoare, and there men ſitting reſerue that which is good in a veſſell, and that which is euil they caſt away. Againe, beholde how ye may ſée bothe good and bad to be drawen in the ſelfe ſame nett: and therefore in the ſelfeſame kingdome, bothe good and euil to be reckoned. Alſo Matth. 22.Matt 22in an other parable, there entereth one in among the gueſtes, which hath not on his wedding garment, who is ſuffered for a ſeaſon, but yet at laſt p. 819is caſt out of doores by the Lord of the feaſt. In an other place, it is ſaid that Matth. 3.Matt 3he hath a fanne in his hand, and clenſeth the flower, and burneth the chaffe with vnquencheable fire. S. Paule in his Epiſtle to the Corinthes, putteth a 1. Cor. 5.1 Cor 5difference, betwixt the profeſſed and open enimies of Chriſtes Church, and the impure ſorte of men, who as yet are not quite repugnaunte and aduerſaries to the Church, and the name of Chriſte: If any man (ſayth he) that is called a brother, be a theefe, or a whoremonger, or a couetous perſon &c. with ſuch an one ſee that ye eate no meate. For what doeth it belong vntounto me to iudge of thē that be without? For God iudgeth them that are without. Without, that is to ſay, he placeth them y^• are not called brethren, wthout the bonds & compaſſe of the Church, to witt, ſuch as doe not acknowledge the name of Chriſte, or of the church. Within, that is to ſay, in the ſocietie of the Church (I meane of the outwarde church) he reckoneth vp them that as yet doe acknowledge the Chriſtian name, neither yet doe withſtand eccleſiaſticall diſcipline, though they thē ſelues in meane time be defiled and ſpotted with much miſchiefe. Of all men, S. Iohn the Apoſtle ſpake plainlieſt ſaying, They 1. Iohn. 2.1 John 2went out frō vsus, but they were none of vsus. For if they had beene of vsus, they had taried ſtil with vsus. This ſéemeth to be a ſtraunge kinde of ſpéeche. For if they which go out of the church had not bene in the ſocietie of the church, how could they go out of the Church? Can a man come foorth of a place, in-the which he neuer came, or in which he neuer was? Therefore if hypocrits and euill men are gone out of the Churche, ſurely they were ſometime in the Church, then to witt, when they had not as yet gone out of it, and did plainly ſhew what maner ones they were indéede. Againe, for that they went out of the Church, they manifeſtly ſhewe that they were neuer indéede the true and liuely members of Chriſte and the Churche, yet for a while they were numbered amōg the members of the Church. The Apoſtle giueth the reaſon, it is the diſpoſition of Chriſtes true members neuer to forſake Chriſte and his church, but to continue, and alſo to proſper and increaſe dayly more and more.

The Saincts and holie men truely doe offend or fall, but yet they doe not forſake Chriſte vtterlye. Dauid hauing committed adulterie and man-ſlaughter, cryeth out ſayinge, Pſal. 5….Ps 5Make me a cleane hart (O lord) and renew a right ſpirit within me. Caſt me not away from thy preſence, and take not thy holie ſpirite from me. O giuegive me the comfort of thy helpe againe, and ſtabliſh me with thy free ſpirite,

Sainct Peter denied the Lord, and the weake fleſh ouercame a good ſpirite, Luke. 22.Luke 22but immediatly (the Lord ſtirring vpp his harte) he repented, and departing from euill company, he adioyned himſelfe to the good fellowſhip of the Lord, who foretolde him of this greate fall, and thereto added theſe wordes, I prayed for thee that thy faith ſhould not faile, and thou when thou art conuerted, confirme thy brethren. The ſame Peter alſo in an other place, what time manye fell Iohn 16.John 16from Chriſte, being demaunded whether he alſo prouided to departe? anſwered, Lord to whome ſhall we go? Thou haſte the word of eternall life. And wee beleeue and knowe that thou art Chriſte the Sonne of the liueing GOD.

p. 820Wherefore S. Iohn ſaid verie truely, They went out frō vsus, but they were none of vsus. He addeth the reaſon, If they had bene of vsus, they had ſtil taried with vsus. Therefore bicauſe they continued not ſtill with vsus in the ſocietie of Chriſt & the Church, they ſhewed by their defectiō and falling away, what maner ones hitherto they hauehave bene: we accounted them to be members of the Church, but they by their fallinge away, did declare, that they were chaffe in the Lordes corne. For as chaffe béeing not ſtirred nor fanned, doeth ſéeme to be heauie with a graine of Wheate in it, but béeinge once moued it appeareth emptie and light, and by fanning is put aparte from the corne: ſo hypocrites béeinge light by reaſon of their defection, doe manifeſtly proue that they were neuer heauie with the ſéede of Gods worde, & that they were neuer the true corne of Chriſt.

From hence a generall and auncient Al that be in the Church be …ot the Churchopinion is gathered, that all that are ſaide to be the Church, and beautifie themſelues with the title of the church, are not by and by the Church. For Saint Iohn plainely addeth, But that it may be euident, that all be not of vsus. We read how that S. Paule to the Romanes ſaith: They are not all Iſraelites which came of Iſrael, neither are they all children ſtraight Rom. 9.Rom 9way becauſe they are the ſeede of Abraham, but in Iſaac ſhall thy ſeed be called. Therefore the faithfull are the true and liuely members of Chriſte and of the Saincts. In meane ſeaſon truely, ſo long as hypocrites or wicked perſons, not yet putting off their viſours ſhall by their ſayings and doings declare what they are, that they may lawfully be cut from the church, who not yet breaking away by their owne accorde, do forſake Chriſt in the open fielde, and flie to the tents of antichriſt or the diuell, are knowen and taken to be the true inhabitants of the church, and are called the thurch and the members of the church, although God whoe beholdeth the heartes of al men, doe well inough diſcerne them. I will againe make this matter plaine by an example. As longe as Iudas the Iohn. 13.John 13betrayer of Chriſt and manſleyer, did not vtter his craftie or rather moſte wicked deuiſe, either by open déede or word, neither forſooke the companie of Chriſte and the Apoſtles, but did preache and prouide neceſſarie things of houſe ſhoulde for Chriſte, he was accounted for an Apoſtle and the ſtuwarde of Chriſte, yea and for a member of the Apoſtolique church. Yet the ſelfe ſame Iudas was called by the Iohn. 6.John 6Lord, a Diuell, and when he ſpake of the electe, and of his true and liuelye members, he was moſt plainely ſhut out, ſo that there is no occaſion of dout to think that Iudas was no member Iohn. 13.John 13of the inwarde and holie Churche of God, though he were a member of the the outwarde Churche béeing reckoned in the number of the holie men. And therefore they ſpeake not without greate aduiſe that ſaid: That of The viſible and inuiſible, the outwarde & inward Churche.Gods Churche there was one viſible and outward, an other inuiſible and inwarde.

The viſible and outwarde Churche is that which is outwardely knowen by men for a Church, by hearing Gods worde, and partaking of his Sacraments, and by publique confeſſion of their faith. The inuiſible and inwarde is ſo called, not that men are inuiſible, but becauſe it is not to be ſéene with mans eye, and yet doeth appeare before Gods eyes, who beléeue truely, and who feignedly.

p. 821For the true beléeuers, are the true and liuely members of this inwarde Church: which before I called the militant Churche more ſtrictly conſidered: but the other viſible Churche comprehending both good and bad is more largely conſidered.

Now foraſmuch as we hauehave ſaid, that the Church militant vppon earth is marked by GOD with certeine Of the outwarde markes of the church of God.tokens and markes, whereby it may be knowen in this worlde: it followeth next, that we ſhuld ſpeake of thoſe outward marks of the church of God. And there are two ſpeciall and principall markes. The ſincere preaching of the word of GOD, and the lawfull partaking of the ſacraments of Chriſt. Wheras ſome add vntounto theſe, the ſtudy of godlineſſe and vnitie, patience in affliction, and the calling on the name of God by Chriſte: but we include them in the ſetwaine that we hauehave ſet downe.

S. Paule writing to the Epheſtians, ſaith: Chriſt gaue him ſelfe for the congregation, that he might ſanctifie it and clenſe it in the founteine of water through the worde. Ye hauehave in this teſtimonie of the Apoſtle, the markes of the Church, to witt, the Worde and the Sacrament, by the which Chriſte maketh to him ſelfe a church. For, with his grace he calleth, with the bloud of Chriſt he purifieth, that which he ſheweth by his worde to be receiued by faith, and ſealeth with ſacraments, that the faithfull ſhoulde doubt of nothing touching their ſaluatiō obteined through Chriſt. And theſe things truly do properly belong vntounto the faithfull, and the holy members. Whereas hypocrits are not purified, the faulte lieth in themſelues, and not in God or his holy miniſterie: They are ſurely ſanctified viſibly, wherevppon they are counted holy amongſt men: and theſe things doe improperly belonge vntounto them. S. Peter in this pointe differeth not a whitt from S. Paule, who when he preached the worde of God to the people of Ieruſalem, and they demaunding what they ſhould doe, Peter aunſwered, Repent, Actes. ….and be ye eueryevery one baptiſed in the name of Ieſus Chriſt for the remiſsiō of ſinnes. S. Peter therefore ioyned baptiſme with doctrine, the ſacrament with the worde. Which thinge he had learned of our ſauiour him ſelfe in the goſpel written by S. Matth. ſaying. Matth. 28.Matt 28Teach ye all nations, baptiſing them in the name of the Father, and of the Sonne, and of the holie Ghoſte. So that ye reade in the Acts no other myſteries of the Word and Sacraments of the Church, than are recited in theſe wordes, They continued in the doctrine of the Apoſtles, and in doing almes deeds, and in breaking of bread, Actes. 2.Acts 2and prayer, where ye may ſée the ſupper of the Lorde, an other ſacramente adioyned to the ſacramēt of baptiſme, alſo the deſire and ſtudie of vnitie and louelove, and the calling vponupon the name of God.

Theſe things béeing thus ſufficient plaine and firme enough, yet notwithſtanding I will add other teſtimonies out of the holie Scriptures. Concerning the token of Gods worde, or the preaching of his Goſpel, the Lord him ſelf ſpeaketh by Eſaie y^e Prophet, ſaying: Eſai. 59.Isa 59I will make this couenant with them, My ſpirite that is come vppon thee (the church) and my words which I hauehave put in thy mouth, ſhall neuer go out of thy mouth, nor out of the mouthe of thy childers children, ſaith the Lord, from this time foorth for euermore. For in y^e goſpel alſo the Lord Ieſus ſaith: He that is of God p. 822doeth heare the word of God. Againe, Iohn. 8. Iohn, 10.John 8My ſheepe heare my voice, and I knowe them, and they followe me, and I giuegive to them euerlaſting life: and they ſhall not periſhe for euer. And againe, He that loueth me Iohn. 14.John 14will keepe my commaundements, he that loueth mee not, will not keepe my commaundements. Againe, Who ſo is of the truth, wil heare my voice.Iohn. 18.John 18

Now as touching the markes and tokens of the Sacramentes, Saincte Paule, ſpeaking of holie Baptiſme, 1 Cor. 12.1 Cor 12ſaith, Through one ſpirite we are all baptiſed in one body. And he alſo ſpeaking of the Lords ſupper, ſaieth: Though we be many, yet are we one bread & one body, for we are all partakers 1. Cor. 10.1 Cor 10of the ſame bread. Is not the cup of bleſſing which we bleſſe, partaking of the bloud of Chriſte?

It is moſte certeine therefore, for that it is approued by teſtimonies of holie Scriptures, that the outwarde markes and tokens of the church are, the word and the Sacrament. For theſe bring vsus into the ſocietie of one eccleſiaſticall bodie, and kéepe vsus in the ſame.

All theſe teſtimonies properly (as I ſaid a little before) doe belong vntounto How theſe marks declare the church.the elect members of GOD, beeing endued with faith & true obedience: but vntounto the hypocrites, whiche are voide of faith and due obedience, they nothing at all béelong: notwithſtanding becauſe theſe alſo doe heare the voice of the ſhepheard outwardly, and inſue vertue, and opēly or outwardly are annexed to the elect and true beléeuers in the partaking of the ſacraments, yea vntounto y^e true body of chriſt, for thoſe outwarde ſignes ſake, they are accoūted to be in y^e church ſo long as they departe not from it. In which pointe, for perſpicuitie ſake, hauing treated of the markes of the Church, we muſt add this therevnto: that by common order theſe markes doe declare and note, the members of the Church. For there are certeine ſpeciall members, who although they want theſe markes, yet are they not excluded from the ſocietie and communion of the true churche of Chriſte. For it is moſte euident, that there are many in the world which doe not heare the ordinarie preaching of Gods worde, neither doe come into the congregation and companye of them that call vponupon God, or that receiue the Sacraments: not for that they deſpiſe them, or that it is a delight vntounto them to be from Sermons and the preaching of Gods worde, but becauſe through neceſſitie, as impriſonmēt, ſicknes, or being let by ſōe other vrgent cauſe, they cannot attaine vntounto that whiche they earneſtly deſire, and yet for all that, they are the true and liuely members of Chriſte and of the Catholique church. In times paſt the Lord inſtituted or appointed to the people of Iſrael a viſible Churche, whiche he eſtabliſhed by a certeine lawe, and ſet it foorth by viſible ſignes. If any man had deſpiſed this Church, or refuſed when he might, to heare the doctrine of the Church, and to enter in among the holie companie, and to doe ſacrifice, or elſe had railed at it, or in ſted of the order of worſhipping GOD that was appointed, had embraced any other kinde, truly he was not accoūted at al to be of the order & number of the people of God. And yet it is certeine, that there were an innumerable company of men diſpearſed throughout the whole world among the Gentiles, who neuer did, nor could, communicate with this viſible companie and congregation of Gods people: and yet p. 823notwithſtanding, they were holy mē bers of this ſocietie and communion, and the friends of the almightie God. There were a great many of the children of God, with Ioachim and Iechonias, taken priſoners by Nabugodonoſor, and brought captiue into Babylon, to whome it was no preiudice, neyther did it hurt them, that they were ſeparated from the people of God, the Church, and worſhipping of God, being then viſibly vpholden by Zedechias at Ieruſalem: euen as in very déede it did little auayle a great manye, to be in the viſible aſſemblies and congregations, with the people of GOD in Gods temple, when their mindes and hearts were not ſounde and perfect. We may in theſe dayes, finde out a great many of the faithfull diſperſed on the ſeas, condemned to the galleys for the confeſſion of the true faith: we may find many that be holden in captiuitie vnderunder Antichriſt, of the whiche we will ſpeake in the next Sermon folowing: we may finde alſo a wonderful many in Graecia, Natolia, Perſia, Arabia, or in Africa, being y^e ſeruants of Ieſus Chriſte, and worthy members of the catholique church of Chriſt, being ſhut out and debarred from the holy myſteries of the chriſtians, through impiety & crueltie of Machomet, neuertheles, we ſhall finde them almoſte nearely ioyned together in one ſpirit, and one faith, with all the true members of the Church, and marked alſo with viſible ſignes. Therefore, the word and the Sacraments by common decrée, are the markes of the Church, not putting apart or diſſeuering the faythful from the communion and ſocietie of other faithfull, being by ſome neceſſitie ſhut out from the viſible companie of thoſe that are faithfull.

But to the perfect vnderſtanding What maner of Gods worde it ought to be that is the marke of the churchof the markes of the Churche, this belongeth alſo, and that moſt principally, that it is not enough to brag of the worde of God or of the ſcripture, vnleſſe alſo we imbrace, reteine, and defende the true ſenſe, and that which is agréeing with the articles of faith. For if ye corrupt the ſenſe of the ſcripture, and vrge the ſame in the churche, then doſt thou not bring foorth the ſincere ſcripture it ſelfe, but thyne owne opinion, and thy fanſies, which thou haſt deuiſed of thine owne mind. The Churche of the Arrians did not refuſe the word of the Lord, but rather laboured both to beautifie and defend their owne blaſphemous errours, by the teſtimonies of holy ſcripture. That Church denyed our Lord Ieſus Chriſte, to be of one ſubſtaunce with God the father: which thing, ſith that the ſenſe of the ſcriptures, and of the auncient faith amonge the chiefeſt pointes of our faith doth both affirme and vrge, truely it alleadged not the ſincere and pure word of God, how ſo euer it boaſted of it, but an adulterate word, yea, and thruſt in and defended her heretical opinion, for the true and perfect meaning of the holy ſcripture: and therfore it had not the true mark of the Church, neyther was it the true Church of God. By this one vnhappie example, we may iudge of al other Churches of heretiques: who thoughe they ſéeme not to be voyde of the teſtimonie of Gods worde, yet for all that in very déede, they hauehave no puritie of Gods word in them.

That whiche we hauehave ſayde concerning After what ſorte the Sacramēts ought to be vſed.the worde of God, is alſo neceſſarily to be vnderſtoode of the vſe of the Sacraments: for except they be orderly and lawfully vſed, I ſay, in that order, in the which the Lorde him p. 824ſelfe inſtituted them, they are no markes or ſignes of the Churche of God.

Ieroboam truely ſacrificed, yea, he ſacrificed vntounto God: but bycauſe …. Reg. 12.he ſacrificed not lawfully, he was accounted a ſtraunger, and a faller off from the true Church of God. Yea, Dauid him ſelfe brought with greate …. Reg. 6.deuotion and much ioy and melodie, the Arke of the Lorde of hoſtes: but bicauſe he carryed it not lawfully vppon the ſhoulders of the prieſtes, by and by, in ſteade of greate ioy, the excéeding ſorrowe which folowed declared, that it is not enoughe to vſe the Sacraments and ordinances of God, vnleſſe ye vſe them lawfully, whiche if you doe, God will acknowledge you for his.

Moreouer, thoſe which of old were …aptiſed of Here…ques … not re…aptiſed,baptiſed of heretiques, were not for that cauſe rebaptiſed againe by the auncient catholikes: bycauſe the heretiques baptiſed not into the name of any man, or into y^e ſocietie of their errours or hereſies, but baptiſed In the name of the Father, and of the Sonne, and of the holy Ghoſte: neyther did they inuocate their owne name, or the name of Archheretiques, but of Ieſus Chriſte. Wherefore, not the baptiſme of heretiques, but the baptiſme of the Churche, yet miniſtred by heretiques, they not refuſing, they allowed not the Churches of heretiques, as knowne to be true by true ſignes: but they acknowledged that heretiques vſe thinges properly belonging vntounto the true Church: neyther that it doth any thing at all derogate or take from a good thing, if any wicked or euill man doe adminiſter it.

We doe not acknowledge at this day, the vpſtart Romiſhe Churche of the Pope (we ſpeake not nowe of that olde Apoſtolique Churche) to be the true Churche of Chriſte, yet we doe not rebaptiſe thoſe which were baptiſed of the prieſtes, embrued with Popiſh corruption. For we knowe that they are baptiſed with the baptiſme of Chriſtes church, and not of the Pope, in the name of the holy Trinitie, to the articles of the Catholique faith, not to errors, not to ſuperſtitions, and papiſticall impieties. Finally we confeſſe, that not at this day the vnworthineſſe of the miniſter can derogate any thinge from the ſeruice of God. In like ſorte alſo we refuſe not the Lordes prayer, or the Apoſtles Créede, or finally the canonicall Scriptures themſelues: béecauſe the Romiſhe churche doeth alſo vſe them: for ſhe hath them not of her ſelfe, but receiued them from the true church of God. Wherfore we vſe them in common with her, not for the Romiſh churches ſake, but becauſe they came from the true church of Chriſte, doe we vſe them.

Beſide thoſe outwarde markes of the church, which the true beleuers Of the inwarde markes of the church of God.hauehave common with hypocrites, there are certaine inwarde markes ſpecially belonging onelyonly to the godly: or els if you will, rather call them bondes or proper giftes. Theſe doe make the outwarde markes to be fruitfull, and without the outwarde markes, being by ſome neceſſitie abſent, doe make men worthie or acceptable in the ſight of God. For without theſe no man can pleaſe God: in theſe therefore is the true marke of Gods children. And thoſe be the fellowſhip of Gods ſpirite, a ſincere faith, and double charitie.

p. 825For by theſe the faithfull, béeing the true and liuely members of Chriſte, are vnited and knit together, firſt vntounto their head Chriſte, then to all the members of the eccleſiaſticall bodye. And the conſideration héereof doeth chiefely belong to the knowledge of the true Churche of GOD, whiche though ſhe ſhould ſuffer rotten members, yet is ſhe not defiled of them thorough their outwarde coniunctiō. For with continuall ſtudie ſhe laboureth by all meanes to kéepe her ſelfe vndefield to God. And firſt of all the Euangelicall and Apoſtolicall doctrine doth teach vsus, that Chriſte is ioyned to vsus by his ſpirit, & that we are tyed to him in minde or ſpirite, by faithe, that he may liue in vsus, and we in him. For the Lord cryeth out in the Goſpel, ſaying: If any man thirſt, let him come Iohn. 7.John 7to me and drinke. He that beleeueth in me (as the Scripture ſaith) ſhall hauehave ſtreames of liueing water flowing out of his bellie. To which ſaying by and by the Euangeliſt addeth this: But this he ſpake concerning the ſpirite which they ſhould receiue that beleeued in him. Againe he promiſing in his Goſpell, his ſpirite vntounto his Diſciples, yea euen vntounto all his faithfull, which ſhoulde abide with them for euer, ſayeth: In that day ye ſhall knowe that I am in my father, Iohn▪ 14.John 14and you in me, and I in you, to witt, by the holie Ghoſte. Iohn the Apoſtle expounding it, and ſaying, By this we knowe that he dwelleth in vsus, by the ſpirite that he gaue vntounto vsus. And againe, 1. Iohn. 2.1 John 2By this we knowe that wee dwell in him and he in vsus, becauſe he 1. Iohn. 4.1 John 4hath giuen of his ſpirite vntounto vsus. S. Paule, the veſſell of election, differeth not from Saincte Iohn, writing and ſaying to the Romanes, If any man hath not the ſpirite of Chriſte, Rom. 8.Rom 8the ſame is none of his. And whoſoeuer are led by the ſpirit of God, they are the children of God. Now as touching true faith, which tyeth vsus vntounto, Galath. 2.the Lord, S. Paule ſaith: I liue now, yet not I, but Chriſte liueth in me. But the life whiche I now liue in the fleſh, I liue yet thorough the faith of the ſonne of God, who loued me, and gaue vp him ſelfe for me. And againe Ephe. 3.Eph 3he ſaith, Chriſte dwelleth in our hartes thorough faith. With which ſayings, 2. Iohn. 4.2 John 1:4Sainct Iohn the Apoſtle agréeing againe, ſaith: Whoſoeuer confeſſeth that Ieſus Chriſte is the ſonne of God, God dwelleth in him, and hee in God. For the Lord him ſelfe before Iohn. 6.John 6that, ſaid in the Goſpell, He that eateth my fleſhe and drincketh my bloud, dwelleth in mee, and I in him. And he eateth Chriſtes fleſh and drinketh Chriſtes bloud, that beléeueth.

Therefore Chriſte our Lorde is ioyned vntounto vsus in ſpirite, and wée are tyed to him in minde and faithe, as the body vntounto the head: they therefore that lack this knotte and bonde, that is, that hauehave not the ſpirite of Chriſte, nor true faith in Chriſte, are not the true and liuely members of Chriſte: the Lord him ſelfe in the goſpell, witneſſing and ſaying: If a man abide not in me: he is caſt foorth as a branch and withereth, and men gather them, and caſt them into the fier and they burne. Which words of our ſauiour the Apoſtle imitating, Iohn. 15.John 15(as we ſaid euen now) ſaid, He that hath not the ſpirite of Chriſt, is none of his. But they that are not deſtitute of the ſpirite of Chriſte, are inflamed with the louelove of God. Neither do we ſeparate louelove from faith, the ſame S. Iohn ſo teaching vsus & ſaying, God is louelove, and he that dwelleth in louelove dwelleth in God, and GOD in him. p. 8261. Iohn 4.1 John 4For the Lord ſaith in the goſpell, If a man louelove me, he will kepe my word, and my father will louelove him, and we wil come vntounto him, & wil dwel with him. But although properly faith ioine vsus to our head Chriſt, yet the ſame alſo doth knit vsus to all Chriſtes members vponupon earth. For whereas there is but one faith of them al, and therefore the ſame ſpirit, there can not but be the ſame mouth, the ſame minde, & the ſame ſentence amongeſt them all: although faith be not nowe taken only for a confidence in the mercy of God through Ieſus Chriſte, but alſo for an outwarde confeſſion of fayth. For we all confeſſing one faith, and one and the ſelfe ſame head, with one ſpirite and mouth, we alſo together profeſſe that we all are members of one and the ſelfe ſame body. Neither is there any thing elſe in the worlde, that more vnappeaſeably diſſeuereth the mindes of men, than the diuerſitie of faith or religion: and therfore there is nothing that maye more nearely ioyne vsus together, than vnitie of faith. We come nowe to ſpeake of louelove, whiche I ſayde, ioyneth together the members of the eccleſiaſticall body, mutually amongſt them ſelues. The Lord ſaith in the goſpel, A new commandement Iohn. 1. 13.John 1:13giuegive I vntounto you, that ye louelove one an other: as I hauehave loued you, that ye alſo louelove one an other. By this ſhall all men knowe that ye are my diſciples, if ye hauehave louelove one to an other. It is therfore out of doubt, that the onelyonly marke of the church next after faith, is louelove, a bond moſt firmely knitting together all the members. This groweth from the communion of Chriſt, and vnitie of the ſpirit. For inſomuch as Chriſt the king, the head, and highe Byſhop of the catholique churche, enduing vsus all with one and the ſame ſpirite, hath made vsus all his members, the ſonns of God, brethren and fellow heires, whom vndoubtedly he loueth tenderly: eueryevery faithfull man can not chooſe, but with feruent louelove embrace the members and fellowe heires of their king, their head, and their high Byſhop. For Iohn the Apoſtle ſaith, Euerie one that loueth 1. Iohn, 4.him that begatte, doth louelove him alſo that is borne of him. If any man ſay, I louelove God and hateth his brother, he is a lyar. For howe can he that loueth not his brother whome he hath ſeene, louelove God whome he hath not ſeene? Paule to the end that he might moſte properly expreſſe before oure eyes, and as it were ſet to viewe and beholde this vnitie and agréement of the members, vſeth a parable taken from the members of a mans body, and ſaith: For as we hauehave many mē bers in one body, and all members Rom. 12.Rom 12hauehave not one office, ſo we being many are one body in Chriſt, and eueryevery one, one an others members. The ſame in the twelfth chapter of the firſt Epiſtle to the Corinthians, more largely and plainely expounding, ioyning together of the heade and the members, and that chiefly by the ſayd parable of the members of a mans body, and publiſhing it very eloquently, witneſſeth, that betwéene the higheſt members of the churche and the loweſt members of the ſame, there is a very greate and apt conſent, and moreouer, a diligent care, and a helpe both continuall and moſt faythfull. Of all whiche it appeareth, that the markes of the true & liuely church of Chriſt, are the cōmunion of the ſpirit of Chriſt, ſincere fayth, & chriſtian charitie: without the which thinges, no man is partaker of this ſpirituall body. By theſe thinges alſo it ſhall be p. 827eaſie to iudge whether thou art in the fellowſhip of the churche, or thou art not. Moreouer, we gather out of thoſe Of the originall o… the churchthings which we hauehave hitherto diſputed touching the markes of Chriſtes churche, from whence is her original, & alſo how the church is planted, ſpred abroade & preſerued. Her originall is heauenly, for S. Paule ſpeaking of y^e churche, ſaith: Ieruſalem which is aboue, Gala. 4.Gal 4is free, which is the mother of vsus all. Therefore he calleth the church heauenly, not that it dwelleth altogether in heauē, but that ſhe being here on earth, hath a heauenly beginning. For, y^e children of God are not borne of fleſh & bloud, but from heauen, by y^e renuing of y^e holy ſpirit, who through the preaching of Gods word, planteth faith in our hearts, by which faith we are made the true members of Chriſt & his church. For Peter ſaith, Ye are borne a newe, not of mortal ſeed, but 1. Pet. 1.1 Pet 1of immortall, by the worde of God, whiche liueth and laſteth for euer. And Paul ſaith, I begat you in Chriſt 1. Cor. 4.1 Cor 4Ieſu through the goſpel. And y^e ſame apoſtle ſaith in an other place, Faith cōmeth by hearing, and hearing cō meth Rom. 10.Rom 10by the word of god. Since ther fore faith cōmeth by hering, & hearing by the word of God, and that ſpecially The churche is not builte by the doctrine of men.by the word of God, the church truely can by no meanes ſpring or be builded by the decrées & doctrines of men. Therefore we affirme, that onelyonly the word of god is apt for the building vp of the church of God. Mens doctrines ſet vppe mens churches, but Chriſtes word buildeth the Chriſtian churche. For the doctrines of men proceede of fleſh and bloud. But Peter confeſſing Chriſt with a pure faith, and therfore grounded vponupon Chriſt, who is y^e foundation of y^e church, heard theſe words of Chriſt him ſelfe, Fleſhe and bloud Matth. 16.Matt 16hath not reuealed theſe thinges vntounto thee, but my father which is in heauē. And therefore Paule ſaith, When it pleaſed God that I ſhould preach his Galath. 1.ſonne among the Gentiles, I conferred not of the matter with fleſhe and bloud. &c. He alſo moſt manifeſtly aboliſhing all doctrines of men, from y^e ſetting vp & building of faith and the church, & only commending the word of God, ſaith to the Corinthians, My word and preaching ſtood not in the 1. Cor. 2.1 Cor 2enticing ſpech of mans wiſdome, but in plaine euidence of the ſpirit & of power, that your faith ſhould not be in the wiſdome of men, but in the power of God. To this now perteineth theſe teſtimonies of Chriſt. He that is of God, heareth Gods word. Againe, Iohn. ….He that is of the truth, will heare my Iohn. 1….John 1voyce. And againe, more plainely he Iohn. 10.John 10ſaith. The ſhepe wil follow the ſhepheard, bicauſe they know his voyce. They will not follow a ſtranger, but wil run away from him, bicauſe they know not the voice of ſtrangers. But vnderunder the voice of ſtraungers, we include all traditions and decrées of mē, differing from the doctrine of Chriſt: to which traditions y^e apoſtle S. Paul doth attribute the ſhape of wiſdome, Colo. 2.but the truth he denieth them, & caleth Titus. 1.Titus 1them ſuperſtitious. For our lord him ſelfe in the goſpel, bringeth foorth of y^e prophete Eſaie y^e immutable ſaying. They worſhip me in vaine, teaching Matth. 15.Matt 15for doctrines mens preceptes. Let vsus therefore holde, that the true church is not built by mans decrées, but y^• ſhe is founded, planted, gathered together, & builded onelyonly by the word of Chriſte. We doe adde that it is out of doubt, y^• The churche is preſerued by the worde of God.the church of God is preſerued by the ſame word of God, leaſt at any time it ſhould be ſeduced, or leaſt it ſhuld ſlip & periſh, & y^• neither can it at any time p. 828be preſerued by any other meanes. Paul againe witneſſing and ſaying, Chriſt hath giuē ſome to be apoſtles, & ſome prophets, & ſome Euāgeliſts Ep… 4.ſom paſtors, & techers for the gathering together of the Saintes for the work of the miniſterie (that is to ſay, to teach & preach the word, (& for the edification of the body of Chriſt, till we al meete together in the vnitie of faith, and knowledge of the ſonne of God, vntounto a perfect man, & vntounto the meaſure of the age of the fulneſſe of Chriſt, that we hēceforth be no more children, wauering & carried about with eueryevery winde of doctrine by the deceit of mē, (marke, I praye, howe mens doctrines are condēned againe with great & inuiolable authoritie) & with craftineſſe, whereby they lay in wait to deceiue. But let vsus folow the truth in louelove, & in al things grow vp into him whiche is the heade, that is, Chriſt: by whom al the body being coupled and knit together by eueryevery ioint, for the furniture therof, (according to the effectual power which is in the meſure of eueryevery part) receiueth increaſe of the body, vntounto the edifying of it ſelfe in louelove, increaſeth the body vntounto the edifying of it ſelf through louelove. Theſe words of the apoſtle are ſo plaine, y^t they néed no better expoſitiō thā they hauehave of thē ſelues. In this place alſo y^e order & maner of the church by y^e preaching of Gods word, ſhuld of right be ſet downe, which many doe terme & call y^e miniſterie of the word, or of y^e church: but we wil ſpeak of y^e (God willing) in the third ſermō. It ſhalbe ſufficient in this place to defend, y^t our Lorde God, hauing giuen doctours vntounto the church, doth found, build, mainteine, & inlarge the church by his word, yea, by his word only.

There come two things now to be cō ſidered. Firſt that the church of good for y^• continual and conſtant ſtudie of y^e word The propheticall Apoſtolicall, and Or thodoxicall Churchof God, is called propheticall, & apoſtolical, ye, & alſo orthodoxical. For it is called prophetical or apoſtolical, bicauſe by y^• trauell of y^e prophets & apoſtles it was firſt builded, & by their doctrine is preſerued euen at this time, & ſhall by it be ſpred abroad, euē vntounto y^e end of y^e world. It is called Orthodoxical, bicauſe it is ſoūd of iudgement, opinion, & faith. For w^tout y^e church there is no true faith, neither any perfect doctrine touching true vertue & felicitie. The faith & doctrin of the church, was reuealed from God him ſelf, by Adā & the patriarchs, by Moſes & the prophets, by Chriſt and the apoſtles. Wherby ſhe elſewhere is named a mother, whereof we will ſpeake in the next ſermon. Secondarily, y^t the ſucceſſion of Of the cō tinual ſucceſſion of Biſhops.doctor or paſtors of y^e church, doth proue nothing of it ſelfe, w^tout y^e word of God. The chāpions & defenders of y^e papiſticall churche do boaſt, y^t they hauehave a moſt certein marke of the apoſtolique church, to wit, in y^• continuall ſucceſſion of biſhops, cōming from S. Peter by Clemēt y^e firſt, & ſo to Clemēt y^• 7. & to Paul y^• 3. who died of late, & ſo cōtinuing to Iulius y^• 3. not lōg agoe created. Moreouer, they add, y^t al ſuch members are cut off, as do ſeparate themſelues from y^e church, in y^t which only that apoſtolical ſucceſſion is found. And we do not deny, but that the right ſucceſſion of paſtors in y^e primitiue church, was of gret weit. For thei which then were call paſtors, were paſtors in déed, & executed the office of paſtors. But what maner of paſtors they hauehave ben a great many yeares, which of the rout of Cardinals, mitred biſhops, & ſophiſters, hauehave ben caled paſtors, none is ignorāt, but he which is altogether w^tout any vnderſtāding. The Prophete Zacharie heard theſe words ſpoken to him from y^t lord: take to thee yet the inſtruments of p. 829a fooliſh ſhepherd, for loe, I wil raiſe Zacha. 11.vp a ſhepheard in the lande, whiche ſhall not looke for the thing that is loſt, nor ſeeke the tender lambs, nor heale that that is hurt, nor feede that that ſtandeth vp: but he ſhal eate the fleſh of the fat, and teare their hoofes in pieces. Woe be to the idle ſhepeheard, that forſaketh the flocke. &c. Therfore neuer a whit more do theſe men proue by their continuall ſucceſſion of Byſhops, who teache not the worde of God ſincerely, nor execute the office and dutie of Paſtours, than if they ſhuld ſet before the eyes of the world a companie of Idols. For who dare denie, but that a great part, yea, the moſt part of the byſhops of Rome ſince Gregorie the great, were ſuche maner of Idoles, ſuche kinde of woolues and deuourers, as are deſcribed by the Prophete Zacharie? What than I praye you can the continuall ſucceſſion of ſuch falſe paſtors proue? Yea, and they which were of the later time, did they not fill almoſt the vniuerſall churche, with the traditions of men, and partly oppreſſed the word of God, and partly perſecuted it? In the ancient church of the Iſraelites, there was a continuall order of ſucceſſion of byſhops, without any interruption thereof, euen from Aaron to Vrias, who liued vnderunder Achas, and to other wicked byſhops alſo, falling from the word of god, to the traditions of men, yea, and alſo idolatrie. But for all that, that ſucceſſion did not proue the idolatrous byſhops, with the churche that claue vntounto them, to be the true byſhops of God, and the true church of God. Truely the true Prophetes of God, the ſounde & catholique fathers, preaching only the word of God without mens traditions, yea, cleane againſt all traditions, were not able to reckon vp any continual ſucceſſion of prieſts their predeceſſours, to whome they them ſelues ſhould ſuccéede, & yet notwithſtanding, they were moſt excellent lights, & worthy members of y^e church of God: & they which beleeued their doctrine, were neither Sciſmatiques, nor heretiques, but euē to this day are acknowledged to be the true church of Chriſt. When Chriſte our Lord the bleſſed ſon of God, did teach here on earth, & gathered together his church, the ſucceſſion of byſhops was on his aduerſaries part. But they for that cauſe were not rulers of the true church of God, & Chriſt of the heretical church. The apoſtles of our lord could not alledge for thē ſelues & their doctrine, a ſucceſſion of biſhops not interrupted: for they were ordeined of the Lord, who was alſo him ſelfe created of God the high prieſt for euer, after y^e new order of Melchiſedech, without y^e ſucceſſion of the order of Leuie, & yet the church y^• was gathered by them, is acknowledged of al men to be the true & holy church. The Apoſtles thēſelues wold hauehave none other to be accounted for their true felowes & ſucceſſors, but thoſe who walked vpright in y^e doctrin & way of Chriſt. For notable & manifeſt is y^e ſaying of Paule, Be ye the followers of me, euen as I am of Chriſt. 1. Cor. 11.1 Cor 11And though he ſpeaketh theſe wordes to al the faithful, & not only to y^e miniſters of Gods word, yet thoſe wold he chiefly hauehave ſuch followers of him, as y^e reſidue of cōmon chriſtians, y^t is to ſay, eueryevery man in his vocation & calling. The ſame Apoſtle ſpeaking at Miletū with y^e biſhops of Aſia, amōg other things ſaith. I knowe this, that after my departing ſhall grieuous Actes. 2…Acts 2wolues enter in among you, not ſparing the flocke. Moreouer, of your owne ſelues ſhall men ariſe, ſpeaking peruers things to draw diſciples after thē. Paul y^• apoſtle not frō any other p. 830place, than out of the apoſtolique churche it ſelfe, yea, out of the companie or aſſembly of Apoſtolique Byſhops and Paſtours, fetcheth out of the woolues and deuourers of the Church.

But could not theſe (thinke you) allege the Apoſtolique ſucceſſiō for them ſelues and their moſt corrupt cauſe, that is to ſay, that they be deſcended from Apoſtolique Paſtours? But for ſo much as forſaking the trueth, they be fal…e from the faith and doctrine of the Apoſtles: the ofſpring and Apoſtolicall ſucceſſion, doth nothing at all make for them. Therefore we conclude, that the continuall ſucceſſion of Byſhops by it ſelfe proueth nothing, yea rather, that that is no lawful ſucceſſion whiche wanteth the puritie of the doctrine of the Scriptures and Apoſtles. And therefore Tertullian greatly eſtéeming (and that worthily) Tertulliā of the cō tinuall ſucceſſion of Paſtors.the continuall ſucceſſion of Paſtours in the Churche, yet requireth the ſame to be approued by the ſinceritie of Apoſtolique doctrine: yea, hée acknowledgeth thoſe Churches whiche are inſtructed with pure doctrine, and yet not able to make any reckoning of ſucceſſion of Byſhoppes, to be Apoſtolique Churches. If anye man require the words of the author, they be theſe. But if there be any churches that dare preſume to plant them ſelues in the very age of the apoſtles, that therfore they may ſeeme to hauehave bene planted by the apoſtles, bicauſe they were vnderunder the Apoſtles, wee may ſay thus: Let them bring foorth the firſt beginning of their churches, let them turne ouer the order of ſucceſsion of their Byſhops, ſo by ſucceſ…ions going from the firſt beginning, that that firſt Byſhop of theirs maye be found to hauehave for his authour and predeceſſour, ſome one of the Apoſtles and apoſtolical ſort of men, and yet ſuch an one as cōtinued with the Apoſtles. For by this meanes the Apoſtolique churches giuegive their iudgment. As the church of Smyrna teſtifieth, that they had Polycarpus placed there by S. Iohn. And as the churche of Rome ſheweth, that Clemens was appointed by S. Peter. And as in like ſort alſo, other do ſhew for them ſelues, who hauehave their ofſpring of Apoſtolique ſeede, placed in their Byſhopricks by the Apoſtles. Let heretiques faine ſome ſuch matter. (For after their blaſphemies, what is vnlawful for them?) But albeit they doe faine, they ſhal not preuaile. For their owne doctrine being compared with the doctrine of the Apoſtles, by the diuerſitie & contrarietie therof ſhall ſhewe, that it had neyther Apoſtle, nor Apoſtolicall man for the author: Bicauſe, as the Apoſtles taught nothing that was contrarie among thē ſelues: euen ſo, Apoſtolicall men ſet forth nothing contrarie to the Apoſtles: but only ſuch as fel away from the Apoſtles, and taught other doctrine. In this manner therefore may thoſe Churches appeale, who albeit they can bring for their authour none of the Apoſtles or Apoſtolique men: as thoſe that are of farre later time, & are but nowe daily erected, yet they agréeing in one faith, are neuertheleſſe counted Apoſtolicall, for the likeneſſe of the doctrine. The ſelfe ſame authour ſpeaking of the auncient church The doctrine of the auncient church of Rome.of Rome, and gathering the ſumme of that it either taught or learned, ſaith: Happie is that Church to which the Apoſtles hauehave vttered all their doctrine, with their bloud: where Peter in ſuffering is made like to the Lord: where Paul is crowned with the like end that Iohn had: where the Apoſtle p. 831Iohn after that he was plunged in hote ſcalding oyle, felt no paine, & was baniſhed into the Iſle. Let vsus ſee what it lerned, and what it taught, & how it doth agre with the churches of Africa: it acknowlegeth one god the maker of all things, & Ieſus Chriſt the ſonne of God the creator, borne of the virgine Marie: & the reſurrectiō of the fleſh: it ioyneth the lawe & the Prophets with the doctrine of the Euāgeliſts & Apoſtles, & frō thē drinketh that faith: baptiſeth with water, clotheth with the holy ghoſt, feedeth with the lords ſupper, exhorteth with martyrdome, & cōtrarie to this inſtitutiō receiueth no man. This is the inſtitution. Thus far Tertullian in his booke which he intituled, Of the preſcription of heretiques. The laſt thing that is to be noted is this: that the lord God not only of old & vntounto this The churche is not builte by warre or deceipte.time, but in theſe daies alſo, giueth doctors and paſtors to the church: doctors I ſay, and not leaders, and captaines of hoſtes and armies of men, not princes, not ſouldiers, not craftie men, vſing deceitful meanes which in theſe days they call practiſes. For by no other meanes or maner, nor by no other inſtrument, than by the doctrine of truth and founde & ſimple godlineſſe, is that holy & catholique church of God, built vp, fenced, & preſerued, wherof at the beginning ſimple men & Chriſtes Apoſtles, by y^e preaching of the goſpel laid the foundation. Paule therefore remoueth all worldly wiſedome, and ſaith: I was among you (Corinths) in weakneſſe and in feare, & in much trembling, neither ſtoode my 1. Cor. 2.1 Cor 2worde & my preaching in the enticing ſpeach of mans wiſedome, but in plain euidence of the ſpirit & of power, that your faith ſhould not be in the wiſedome of men, but in the power of god. The ſame apoſtle alſo baniſheth al craftie counſel, with al ſorts of deceite, whē writing to y^e Theſſalonians, he ſaith. Our exhortation was not by deceit 1. Theſ. 2.1 Thess 2nor by vncleaneſſe, nor by guile. But as we were allowed of God, that the goſpel ſhould be cōmitted vntounto vsus: euenſo we ſpake not as thei that pleaſe men, but god, which trieth our harts. Neither yet did we euer vſe flattering words, as ye knowe, nor coloured couetouſneſſe, God is recorde, neyther ſought we praiſe of men. &c. Wherfore he is greatly deceiued & madde, y^e thinketh y^e church can either be gathered togither, or being gathered, can be mainteined & preſerued w^t practiſes, y^t is to ſay, with crafty counſels, & ſubtile deceits of men. It is truly ſaid of the common people, That, the ſame is ouerthrowne againe by mans wiſedome, which was firſt built by mans wiſdome. Beſides this, the Lord him ſelfe doth remoue force & armes frō y^e building of the church, ſince he forbids his diſciples the vſe of ſworde, & vntounto Peter ready preſt to fight, ſaith, Put Matth. 26. Luke. 22.Matt 26Luke 22vp thy ſword into the ſcabberd. Neido we euer reade y^t any were ſent of y^e Lord as ſouldiers, which with armed force ſhuld bring the world in ſubiectiō. But rather y^e ſcripture witneſſeth, 2. Theſ. 22 Thess 2the great enimie of God, Antichriſt, ſhalbe deſtroied with y^e breth of Gods mouth. Wherefore there is no doubt, that all thoſe thinges which are reade in diuers places of the prophets, and chiefly in y^e 12. of Zacharie, cōcerning wars to be made againſt all nations, by y^e apoſtles & apoſtolical men, ought to be figuratiuely expounded. For the Apoſtles according to their manner, fight as apoſtles: not w^t ſpeare, ſword, & bowe of carnal warfare, but of ſpiritual. The apoſtolical ſword is y^e word of god. Yet in the meane time no man denieth, but y^t the wepons of carnal or corporal warfare, hauehave béen profitable p. 832ſomtime to apoſtolicall men, and to the church, & do good euē at this day. No mā denieth y^e God doth ofttimes vſe y^e helpe of ſouldiers & magiſtrates, in defēding y^e church againſt the wicked, & tyrants. Yea, rather al men wil confeſſe, y^t a good and godly magiſtrate oweth a dutie toward y^e church of God. For not without great cauſe y^e worthy prophete of God, Iſaie, calleth kings nourſing fathers, & Queenes nourſing mothers. Paul being …ſai. 49.oppreſſed of y^e Iewes in the temple of Ieruſalem for preaching of y^e goſpel Actes. 21.Acts 21amongſt y^e gentiles, by y^e army of Claudius Lyſias y^e Romane tribune is taken away, and reſcued. And not long after Actes. 23.Acts 23there was ſent with the Apoſtle by the ſame Tribune, no ſmall companie of ſouldiers, to wit, a troupe of horſmen, & certeine companies of footmē, by whom he was brought ſafely to Antipatris & Caeſarea, before Foelix the Proconſul of Iudea.

Whiche thing is not raſhly with ſo great diligence, & at large remembred by Luke in y^e Actes of the Apoſtles. The Eccleſiaſtical hiſtory reciteth many examples of holy princes, whiche hauehave defēded & ſuccoured the church. But theſe things in another place in ſom meaſure I hauehave intreated of, in the. 7. and 8. ſermons (as I remēber) of the ſecond decade. And thus farre of the originall of the churche of God, and of the increaſe and preſeruation of the ſame hauehave we ſpoken.

In this place, it ſéemeth vntounto me, not vnfitly may y^e famous queſtion be hand Whether the church of God …ay erre.led or briefly expounded, whether the church of god may erre? which, y^t it may more plainely be vnderſtoode, I will briefly diſcuſſe the parts of this queſtion. I hauehave taught that the catholique church of God doth comprehend, firſte, the bleſſed ſpirites in heauen, then all faithfull Chriſtians here on earth, vntounto whom I ſay did cleane the wicked, or hypocrits, feyning faith for a ſeaſon. Now therfore, if we vnderſtand by y^e church the bleſſed ſpirits in heauen, y^e church can neuer erre. But if we vnderſtand the wicked or hypocrits ioyned & mingled with the good, & the wicked alone by them ſelues, they do nothing elſe but erre: but as they are ioyned vntounto y^e good & faithful, & do follow thē, they eyther erre, or they erre not. For y^e church of y^e good & faithfull herevpon earth doth erre, & doth not erre. Which thing we will declare when we hauehave weyed the diuerſities of errors, and gathered y^e number of them together wholy in a bundle. Errours, ſome be of doctrine and faith, & ſome be of life and maners. And what maner of ones either of them be, I think there is no man but knoweth. Let vsus ſée then, whether y^e church of the faithful vponupon earth doe erre or no, and if it erre, in what point, or howe farre it erreth. As concerning the manners and life of the church, it can not wholy and clearely acquite it ſelfe of errours: that is to ſay, frō ſinne. For alwayes ſo long as it is liuing here on earth, it prayeth hartily, And forgiue vsus our treſpaſſes, as wee doe forgiue Iohn. 13. 15John 13:15them that treſpaſſe againſt vsus. And GOD for his mercies ſake doth alwayes Rom. 7.Rom 7purge in his Saints, all dregs and infirmities, as long as they liue in this world, continually renewing and defiling the elect. I am not ignorant what may here hinder thée (faithfull hearer). If the churche (ſayeſt thou) be not holy, and pure, howe is it How the holy church is without ſpotte & wrinkle.called of the apoſtle holy without ſpot and wrinkle? I anſwere, if thou wilt acknowledge no churche vponupon earth, but that which is altogether without blemiſhe, thou ſhalte be forced to acknowledge none at all.

p. 833For there ſhall neuer be any ſuche kinde of Church remayning on earth, where The moſte righteous God, as the Scripture witneſſeth, hath ſhutte vppe all things vnderunder ſinne, that he might take merciemercy on all men.

S. Paule therefore doeth call the church, pure, without ſpot or wrinkle, through the benefite of Chriſtes ſanctification: not that by her ſelfe, while ſhe is in the fleſh, ſhe is without ſpot, but for that thoſe ſpots in déede otherwiſe cleauing vntounto her, through the innocencie of Chriſt, to thoſe that imbrace Chriſte by faith, are not imputed: ſinally, for that y^e ſelfe ſame church in the world to come ſhall be without ſpot or wrinckle. For hauing put off the fleſhe, & caſt off all miſeries, it ſhal at length be brought to paſſe, that ſhe ſhall want nothing. Beſides this, it is ſaide, that the church is without ſpot, becauſe of the continuall ſtudie of the church, wherby ſhe laboureth and traueileth by all meanes, that as farre as it is poſſible, ſhe may hauehave as fewe ſpottes as maye be. And by that meanes, and chiefly by the benefite of imputation, the church erreth not, but is moſte pure and without ſinne.

Moreouer, as touching doctrine and faith, y^e church of Chriſt doth not erre. For it heareth the voice of the ſhepeherd only, but the voice of ſtraungers ſhe knoweth not: for ſhe followeth her onelyonly ſhepheard Chriſt, ſaying: I am the light of the world: he that followeth Iohn. ….me, ſhal not walk in darkneſſe, but ſhall hauehave the light of life. Paule alſo to Timothie ſaith. Theſe thinges hitherto hauehave I writtē vntounto thee, that 1. Tim. 3.1 Tim 3thou maiſt know how thou oughteſt to behaue thy ſelfe in the houſe of God, whiche is the Church of the liuing God, the piller and grounde of The Church is the piller and the grounde of the truthe.trueth. But the Churche is the piller and ground of truth, for that being ſtabliſhed vppon the foundation of the Prophetes and Apoſtles, Chriſte him ſelfe, which is the euerlaſting truth of God, & the only ſtrength of the church, receiueth this by fellowſhip, which it hath with him, that ſhe alſo mighte be the piller and foundation of the truth. For the truth of God is in the church, and the ſame throgh the miniſterie of the church, is ſpread abroade: and being aſſaulted and warred againſte by the enimies, abiding ſure, is not ouercome: ſo farfoorth, as being made one body with Chriſte, ſhe doth perſeuere in the fellowſhip of Chriſte, without whome ſhe can do nothing. Againe, the ſame church doth erre in doctrine and faith, as oftēn as ſhe turning from Chriſt and his word, goeth after men and the counſels and decrées of the fleſh. For ſhe forſaketh that thing that hath hitherto ſtayd that ſhe erred not, which is the word of God and Chriſt. I thinke no man will denie, that the greate congregation of the people of Exod. 32.Exod 32Iſraell in the deſert, was an excellent Churche of God: with the whiche the Lord made a couenaunt, and bounde him ſelfe vntounto it, by Sacraments and ordinances. And yet howe ſhamefully ſhe erred, whileſt neglecting Gods word, & Aaron y^e high prieſt of religiō not cōſtantly & earneſtly reſiſting, ſhe both made a molten calfe, & worſhipped it as a God: no man is ignorant. Where alſo ſurely it ſhalbe neceſſary more diligētly to looke into, and mark the whole number of the church. For many in the church erring, it foloweth not that none at all is frée from error. For as in the churche of Iſraell, the Lord reſerued a rēnant to him ſelfe, I meane Moſes, Ioſua, & vndoubtedly many moe, as wel in y^e cōgregatiō, as p. 834elſe-where without, whiche did neuer worſhip the calfe: ſo there is no doubt, althoughe there doe manye erre in the Church, but that the Lord through his merciemercy doeth preſerue to himſelfe a certeine number, who both vnderſtād a-right, and by whoſe faithfull diligence errours are deſtroyed, and the wandering flocke of the Lord brought backe againe into the holy fould.

The Church therfore is ſaid to erre, when a parte of it hauing loſte Gods word doeth erre: and the ſame erreth not wholie and altogether: foraſmuch as certeine remnauntes (through the grace of God) are reſerued, by whome the trueth maye flouriſhe againe, and may againe be ſpred abroad in eueryevery place. S. Paule called the Churches of the Corinthians and Galathians, The holie churches of God: yet theſe erred greatly, in doctrine, in faith, and in manners. And yet who doubteth that there were many amonge them, who were moſt ſincere followers of the pure doctrine preached by Sainct Paule? That holy Church therefore erred ſo farre forth as it cōtinued not ſtedfaſtly in true doctrine: and it erred not, ſo farre foorth as it departed not from the truth deliuered by the Apoſtles. From hence it plainly appeareth to the whole world, that thoſe are moſt vaine lyars, which commend vntounto vsus Churches, not builded vppon the foundation of the Prophets and Apoſtles, but vppon the decrées of men, which they ſhame not to commend vntounto vsus for moſt true Churches, and ſuch as cannot erre. Dauid cryeth out, OnelyOnly God is true, and eueryevery man a lyar. Ieremie alſo cryeth: They hauehave Ierem. 8.Jer 8reiected the woord of the Lord, and what wiſedome is in them? Therfore thoſe Churches doe erre, neither bee they the true Churches of God. The true Church groundeth vppon Chriſt Ieſus, and is gouerned by his woorde onelye.

VntoUnto this treatiſe of the woord of God, which is the onelyonly rule whereby Of the power of the churchall thinges are done in the Church, the diſputation of the power of the church of God in earth, & of the ſtudies thereof, which alſo are directed according to the word of God is verie like. But before I wil bring forth my iudgement, that is to ſay, the iudgement deliuered by the Scriptures, I will briefly rehearſe the ſumme of thoſe things whiche the Papiſtes hauehave lefte in writing concerning this matter, and doe vndoubtedly mainteine for ſounde doctrine. Iohn Gerſon (not much amiſſe vnleſſe he hauehave an ill interpreter) hath defined Eccleſiaſticall authoritie to be a power ſupernaturally and ſpiritually giuen of the Lord to his diſciples and to their lawefull ſucceſſours vntounto the ende of the world, for the edification of the Church Militant, according to the lawes of the Goſpell, for the obteyning of eternall felicitie. But Peter de Aliaco the Cardinal, ſayth, that this authoritie is ſixe-fould, to witt, of conſecration: of adminiſtring the ſacraments: of appointing miniſters of the Church: of preaching: of iudiciall correction: and receyuing thinges neceſſarie vntounto this life.

They call that the power of conſecration, Power of conſecration.whereby a prieſt being rightly ordered maye conſecrate the body & bloud of Chriſt on the altar. This power they ſay was giuē to the diſciples of the Lord, by theſe words: Doe this in the remēbraunce of mee. But vntounto the prieſtes in theſe dayes they thinke it to be giuen of y^e biſhop, giuing with the bread, the chalice, and ſaying: Receiue ye power to offer vp & to conſecrate Chriſtes bodie both for the p. 835quicke and the dead. This moreouer they call the power of orders, and a marke or character that cānot be wyped out. The power of adminiſtring The power of the keyes.the ſacraments, & chiefly of the ſacrament of Penance they call the power of the keyes. The keyes they make of two ſortes. The keyes of knowledge, that is to ſay, the authoritie of knowledge in the cauſe of a ſinner makinge his confeſſion: and the keyes of giuing of ſentence & iudgement, or of opening & ſhutting vpp of heauen, of forgiuing or reteyning of ſinnes. They ſay that this power was promiſed to Peter in Matthew, the Lord ſaying, VntoUnto thee wil I giuegive the keyes of the kingdome of heauen: but that it was giuen to all the diſciples in Iohn Chriſte ſaying: Whoſe ſinnes ſoeuer ye forgiue, they are forgiuē to thē. And in theſe dayes is giuen to the prieſts by the biſhop in their conſecration, laying their hands on y^e prieſts at y^e giuing of them their orders, ſayinge: Receiue ye the holy Ghoſt, whoſe ſinns ſoeuer ye forgiue, they are forgiuen them. They call the Power of inriſdictiō.power of placing miniſters of the Church, Eccleſiaſticall iuriſdiction, & to conſiſt in a certeine prelacie, and the fulneſſe of it to reſt onelyonly in the Pope, hauing reſpecte to the whole vniuerſall Church. For it belongeth onelie to the Pope to appoint rulers and prelats in the Eccleſiaſtical Hierarchie: becauſe it was ſaid to him: Feede my ſheepe. Moreouer they ſay, that all iuriſdiction eccleſiaſticall doth come from the Pope to inferiour rulers, either mediatlie or immediatlie: in which thinges authoritie is limitted at his pleaſure that hath the fulneſſe of power. For a biſhop hath authoritie onelie in his di…ceſe, and a curate in his pariſh, &c. Power of Apoſtleſhip or preaching the word of God Power of preachingthey call the authoritie of preaching, which the Lord had giuen to his diſciples, ſaying: Go ye into all the world preaching the goſpel to all creatures. But doctours in theſe dayes affirme, y^• none ought to be ſent out to preach, but onelyonly by Peter, that is, his ſucceſſour, mediatly or immediatly. &c. They ſay that the power of iudiciall Power of iudgment, or iudicial correctiō.correction was giuen to Peter by God, to whome he ſaid: If thy brother ſhall offend or treſpaſſe againſt thee, &c. For the words of y^e Lord are knowen wel enough in S. Matth. cap. 18. They ſay therfore that God gaue authoritie vntounto prieſtes, not onelyonly of excōmunicating, but alſo of determining iudging, and eſtabliſhing commandements, lawes, and canons: becauſe in that place it is ſaid, Whatſoeuer ye bind vppon earth, it ſhalbe bound in heauen. To conclude, they ſaye that the power and authoritie to receiue Power to receiue.thinges neceſſarie for this life, in reward of their ſpirituall labours, was giuen by theſe woordes of the Lord, Eatinge and drincking ſuche as they hauehave.

Theſe thinges do theſe men teach concerning Eccleſiaſticall power, not onelie fooliſhlie but alſo falſlie. Of the power of conſecration & ſacrificing, howe vaine and fooliſh it is, wee hauehave oftentimes ſaid in other places, and perhaps will ſay more, (if God graūt life) in conuenient place and time. Of the power of the keyes, we wil diſpute (God willing) about the end of y^e next ſermon. And ſomething we brought, when we diſputed of penance & auricular confeſſion. But they are fooliſh & ſhameles trifles, which they babble of eccleſiaſticall iuriſdiction, of the fulneſſe of the high power, (that is to ſaye) of the biſhop of Rome, whiche I doubt not are knowen well enough to p. 836the whole world, longe agoe: and of that matter there ſhall follow hereafter ſome arguments for the confutation therof in theſe our ſermōs. Wheras they vſurpe vntounto themſelues y^e office of teaching: and crie out that no man can lawfullie preach, but ſuch as are ordeined by them, they thereby ſéeke the ouerthrowe of Gods word, & the defence & aſſertion of their owne errors: whiche ſhall alſo be intreated of in his due place. The power of excommunicating they hauehave ſo filthilie & ſhamefullie abuſed, that the Church (through their negligence and wicked preſūption) hath not only loſt true diſcipline, but alſo excommunication it ſelfe hath béene a great many yeares nought elſe with the biſhops of Rome but fire & ſword, wherewith they firſt raged againſt the true profeſſours of Gods word, and perſecuted the innocent worſhippers of Chriſt. Moreouer that there is no power giuen of God to the miniſters of the Church, to make new lawes, we wil ſhew in place cō uenient. The authoritie and power to receiue wherewith to liue, hauehave they put in execution to the vttermoſt: but in recompence of their temporall harueſt they hauehave not ſoawen ſpirituall thinges, but rather being a ſléepe, they hauehave ſuffered him y^t is oure enimie, to ſoaw cockle in the lords field, and that not by any other, but by their owne meanes. For hauehave not they, not being contented with thinges neceſſarie for this life, vnderunder that colour ſubtilely inuaded kingdomes, and moſt ſhamefully & cruelly poſſeſſed them? Wherfore, he that ſeeth not that eccleſiaſtical authoritie, as it is by theſe men affirmed and alſo by them put in practiſe, is but a méere tyrannie ouer ſimple ſoules, it is plaine hee ſéeth nothing at all. Wée wil nowe herevnto ioyne a true, ſimple, plaine, & manifeſt doctrine concerning eccleſiaſticall iuriſdiction. Power is defined to be a right which men hauehave to doe ſome thing by. What power is.It is called in Gréeke, foreign, & foreign, wherof the firſt word ſignifieth right and power, the ſecond abilitie to execute power, or authoritie. For oftentimes it commeth to paſſe y^t a man ſhall hauehave authoritie to doe a thinge, but is deſtitute of abilitie to performe it. But God can do both, and hath giuen them both vntounto the Apoſtles againſt thoſe y^e were poſſeſſed with diuels, as Luke witneſſeth, ſaying: foreign, Hee gaue them power and authoritie ouer Luke 9.Luke 9all diuels, &c. And there is alſo one 2. kindes of power.ſort of power whiche is free and abſolute, & an other ſort of power whiche is limitted, whiche is alſo called miniſteriall. Abſolute power is that which is altogether frée, and is neither gouerned or reſtreyned by the lawe or will of any other. Of which ſort is the power of Chriſt which he ſpeaketh of in the Goſpell ſaying: All power is giuen vntounto me in heauen & in earth: Matth. 28.Matt 28goe therefore and teache all nations, baptiſing them, &c. Hee ſpeaking againe of this power in the Reuelation ſhewed vntounto S. Iohn the Apoſtle ſayeth: Feare not, I am the firſt & the Reuela. 1.laſt, and I am aliue but was dead, and behold I am aliue for euermore. And I hauehave the keyes of hell and of death. And againe, Theſe thinges ſayeth he that is holie and true, which hath the keye of Dauid, whiche openeth and Reue. 3.Rev 3no man ſhutteth, and ſhutteth & no man openeth.

The power whiche is limitted is not frée, but ſubiecte to an abſolute or greater power of another, whiche cannot of it ſelfe doe euerye thinge, but that onelye, that the abſolute p. 837abſolute power or greater authoritie doth ſuffer to be done, and ſuffereth it vnderunder certeine conditions. Of whiche ſort ſurely is the Eccleſiaſticall iuriſdiction, and which may rightly be called the miniſteriall power. For the Church of God vſeth her authoritie committed vntounto her, for this purpoſe, by her miniſters. S. Auguſtine acknowledging this diſtinction, & ſpeaking of Baptiſme in his fifte treatiſe vppon Iohn, ſayeth: Paule baptiſed as a miniſter, & not as one that had power of himſelfe: but the Lord baptiſed as he that had power of himſelfe. Behold, if it had pleaſed him, he could hauehave giuē this power to his ſeruants, but he would not. For if hee ſhould hauehave giuen this power vntounto his ſeruaunts, that it ſhould alſo hauehave beene theirs which was the lords, then there ſhould hauehave beene as many ſundrie baptiſmes as ſeruaunts, &c. In the Church, Chriſt reſerueth that abſolute power to himſelfe. For he continueth the head, king, & biſhop of the Church for euer: neither is that head whiche giueth life ſeparated from his body at any time. But that limitted power he hath giuen vntounto the Church. Whiche thing it ought to acknowledge: to wit an Eccleſiaſtical iuriſdiction, hemmed in with certeine lawes whiche procéedeth from God, and for that cauſe it is effectuall, and therefore in all thinges ought to hauehave chiefe regard vntounto God: and that Eccleſiaſticall iuriſdiction is for that purpoſe giuen vntounto the church, that it might be put in practiſe for the profite of the Church. For S. Paule 2. Cor. 12.2 Cor 12ſayth: The Lord hath giuen vsus power to the intent we ſhould edifie, & not for the deſtruction of the Church. And therefore that power whiche tendeth to the hinderance and deſtruction of the Church, is a diueliſh tyrannie, and not an eccleſiaſticall power procéeding from God. And it behoueth vsus diligently to marke and reteine this ende of Eccleſiaſticall power.

But y^e limitted power of the church In what pointes eccleſiaſtical power conſiſteth.conſiſteth verie néere in theſe points, to witt, in ordeyning of y^e miniſters of the Church, in doctrine, and in the diſcerning betwéene doctrines, and finally, in the ordering of Eccleſiaſticall matters. Of eueryevery one of which pointes in their order, we will ſpeake a litle: declaring what manner of authoritie the Church hath, and howe farre it is limitted in eueryevery part thereof.

The Lord himſelfe appointed the To ordeine miniſters of the church▪chiefe doctours of the Church whiche were the Apoſtles, that all men might vnderſtand that the Eccleſiaſtical miniſterie is the diuine inſtitution of God himſelfe, and not a tradition deuiſed by men. And therfore after that the Lord was aſcended into heauen, S. Peter calling the Church together, ſpeaketh out of the ſcriptures, of placing Actes. 1.Acts 1an other Apoſtle, in y^e ſtéed of the traytour Iudas, by that very facte ſhewing that power was giuen vntounto the Church by God to electe miniſters or teachers. The ſame Church alſo not longe after, by the perſuaſion of Peter, and the Apoſtles ſo perſuading vndoubtedly by the inſpiration of the holy Ghoſt, chooſe ſeuen deacons. The Church of Antioche, being manifeſtly inſtructed by the holy Ghoſte, doeth ordeine and ſende Paule and Barnabas, althoughe they were longe before that Actes. 6.Acts 6time aſſigned to the miniſterie. It is read alſo in the Actes of the Apoſtles, Actes. 13.Acts 13that the churches, by the commaundement of the Apoſtles, did ordeine doctours for the holy miniſterie, as often as néede required. And yet notwithſtanding they did not ordeine eueryevery one without choice, but ſuch onelyonly as p. 838were fitt for that office, that is to ſay, ſuch as afterward by expreſſe lawes they themſelues did deſcribe, to witt: If any man were faultles, the huſband 1. Tim. 3.1 Tim 3of one wife, watchfull, ſober, &c. The rule ſet downe by the Apoſtle is ſufficiently knowen, as appeareth in the 1. to Tim. 3. Cap. But as touching the ordeyning of miniſters (God willing) wee will ſpeake in the third ſermon of this Decade. But if y^e Church hauehave receiued power to appoint fitt miniſters for the Church, I thincke no man will denie that the Church hath authoritie to depoſe the vnworthie & wicked deceiuers: and alſo to correct and amende thoſe thinges whiche being lacking, may ſéeme neceſſarie for this order.

And foraſmuch as miniſters are choſen chiefly to teach, it muſt follow, Power to teach.that the Church hath power to teach, to exhort, to comfort, and ſuch like, by her lawfull miniſters: and yet no power to teach eueryevery thing, but that onelyonly which ſhe receiued being deliuered vntounto her from the Lord by y^e doctrine of the Prophets and Apoſtles. Teach them (ſayeth the Lord) that whiche I commaunded you. Go ye, and preach Matth. 28.Matt 28the Goſpell to all creatures. And S. Mark. 16.Mark 16Paul ſayth: I am put a part to preach Rom. 1.Rom 1the Goſpell of God, which he promiſed before by his Prophets in the holy Scriptures. But this miniſterie & office of preaching, is nothing elſe but the power of the keyes whiche the The power of the keyes. Matth. 10.Matt 10Church hath receiued. The office (I ſaye) of binding and looſing, of opening & ſhutting heauen. In another place alſo the apoſtles receiued power from the Lord ouer all: ouer all, I ſay, not abſolutely, but ouer all diuels, and not ouer all Angels and men: and yet that authoritie and power they receiued ouer diuels, they receiued it not abſolutely: for it is added vntounto it, that they ſhould expell and caſt them out. And therefore they could not deale w^t diúels after their owne fancie, but that onelyonly, & ſo farre forth as he would hauehave them to d…e, who hath abſolute power ouer all diuels: and that they might caſt diuels out of men, but not to ſende them into men, thoughe they would hauehave deſired it neuer ſo much. And ſo alſo as touching diſeaſes, they could not doe what they would: elſe would not S. Paule hauehave left Trophimos ſicke at Miletum, who might 2. Tim. 42 Tim 4ſo greatly hauehave béene profitable vntounto him in the holy miniſterie. The two Luke. 9.Luke 9diſciples if they had béen able to hauehave done what they would, would hauehave commanded fire from heauen, to hauehave fallen downe vppon Samaria, and ſo would hauehave taken vengeaunce of the vncourteous and barbarous people of Samaria, for that they denied to harbour the Lord Chriſt. In like manner thoſe ſame Apoſtles receiued keyes, that is to ſaye, power to binde and to loſe, to open and ſhutt heauen, to forgiue and to reteine ſinnes, but perfectly limitted. For they could not loſe y^• which was bound in hell: neither bind them that were liuing in heauen. For he ſaid not: What ſoeuer ye binde in heauen: but whatſoeuer ye binde vppon earth. Neither ſaid he, Whatſoeuer ye loſe in hell, but what ſoeuer ye loſe vppon earth.

Againe, they were not able eyther to binde or loſe whom they would not ſo much as vponupon earth. For they were not able to loſe (that is to ſay) to pronounce a mā frée from ſinne, that was without faith. Againe, they could not binde (that is ſay) pronounce condemned, him y^t was lightened with faith, & was truely penitent. And ſurely ſuch as teach other doctrine than this, touching p. 839the power of the keyes, deceiue the whole world: of whiche wee will more largly intreat in place conuenient. Likewiſe, the Church hath receiued Power to adminiſter the Sacramentes.power from Chriſt to adminiſter the ſacraments by miniſters, but not according to her owne will and pleaſure, but according to Gods will, and the forme and manner ſett downe by the Lord himſelfe. The Church cannot inſtitute ſacraments, neither yet alter the ends & vſe of the ſacraments.

Finallie, that the Church hath power to giuegive iudgement of doctrines, euen Power to iudge of doctrines.by this one ſentence of the Apoſtle Paule appeareth: Let the Prophets (ſayth he) ſpeake two or three at once, 1. Cor. …4.1 Cor 4and let the other iudge. And in an other 1. Theſ. 3.1 Thess 3place he ſaith: Proue all thinges, and kepe that which is good. And S. 1. Iohn. 4.1 John 4Iohn ſaid, Dearelie beloued, beleeue not euerie ſpirite, but trie the ſpirits whether they are of God. But of this kinde of power to iudge, there is alſo a certeine order. For the Church doth not iudge at her owne pleaſure, but after the ſentence of the holy Ghoſt, and according to the order and rule of the holy ſcriptures. And heere alſo order, moderation, and charitie is obſerued. Therefore if at any time the church of To call a counſel.god according to y^e authority which ſhe hath receiued frō y^e Lord, do call a coū ſel together for ſome weightie matter, as we read that the Apoſtles of y^e lord Actes. 15.Acts 15did in the Actes of the Apoſtles, it leaneth not here to her owne fleſhly iudgment, but giueth ouer her ſelfe to bee guided by the ſpirite, and examineth all her doinges by the rule of the word of God, and of the two-fould charitie. Wherefore, y^e Church maketh no new lawes, as the church of Hieruſalem or rather the Apoſtolique church ſayeth, y^t it ſéemeth good both to the holy Ghoſt and to the Church, that no other burthen ſhould be layd vppon the faithful Chriſtians, but onelyonly a few, and thoſe verie neceſſarie thinges, and neither beſide nor contrarie to the holy ſcriptures. Now Eccleſiaſtical matters, Power to diſpoſe the affaires of the church.are of diuers ſortes, the good ordering and well diſpoſing whereof, for the cō moditie of men is in the power of the Church: of whiche ſorte thoſe thinges are which concerne outward worſhip, in place & in time, as is prophecying, or interpretation of tongues, and ſcholes. Alſo the Church hath to iudge in cauſes of matrimonie, and chiefly it hath correction of manners, admonitions, puniſhmentes, and alſo excommunicating or cutting off from the bodie of the Church. For the Apoſtle …. Cor. 13.alſo ſayeth, that this power is giuen him, and yet to the intent hee ſhould therewith edifie & not deſtroy. For all theſe thinges whiche we hauehave remembred, & ſuch like, are limitted with the rule of the word, and of louelove, alſo with holy examples and reaſons deduced out of the holy ſcriptures. Of all which wee will perchaun…e more largelye ſpeake, in their place.

Thus much hauehave I hetherto ſaid concerning Eccleſiaſtical power, the contrarie whereof I hauehave declared with how open a mouth our aduerſaries do publiſh, but yet they handle theſe matters ſo groſſely, that it may appeare euen vntounto children what they ſéeke, or what they would defende, to witt, not the Eccleſiaſticall power, but their owne couetouſneſſe, luſte, and tyrannie. The Canonicall trueth teacheth vsus, that Chriſt himſelfe doeth hold and exerciſe abſolute or full power in the Church, and that he hath giuen the miniſteriall power to y^e Church, who executeth it, for the moſt part, by miniſters, and religiouſly executeth it according to the rule of Gods word.

p. 840Theſe thinges beeing in this ſorte conſidered, it ſhall not bee greatly labourſome to knowe the ſtudies of the holy Church of GOD. For it executeth (as I ſaid euen nowe) that power whiche it hath receiued of GOD moſt carefully and faithfullye: to the ende that it maye ſerue God, that it may be holy, and that it may pleaſe him.

And that I may reckon vp ſome of her ſtudies ſpecially: firſt of all it worſhippeth, Of the …udies of the churchcalleth vppon, loueth and ſerueth one God in Trinitie: and taketh nothing in hand not hauing firſt conſulted with the word of this true God. For ſhe ordereth all her doings according to the rule of Gods word: ſhe iudgeth by the woord of God, and by the ſame, ſhe frameth all her buildinges, & being built mainteyneth them, & being fallen downe ſhe repaireth, or reſtoreth them againe. The aſſemblies and congregations of Saincts vppon earth ſhe feruently furthereth and loueth. In theſe things it harkeneth diligently to the preaching of the word of God: ſhe is partaker of the ſacramēts de…outly and w^t great ioy and deſire of heauenly thinges. It prayeth to God by the interceſſion of our only mediatour Chriſt, with a ſtrong faith, feruētly, continually, and moſt attentiuely. It praiſeth the mai…ſtie of God for euer, and with great ioy giueth thanks for all his heauenly benefits. It highly eſtéemeth all and eueryevery the inſtitutions of Chriſt, neither doth it neglect any of them. But chieflie it acknowledgeth, that it receiueth all things belonging ether to life, ſaluation, righteouſnes, or felicitie, of the onelyonly ſonne of God our Lord Ieſus Chriſt, as he who onelyonly choſe her, and then by his ſpirite and bloud ſanctifyed her, and made her a Church (y^t is) a choſen people, whoſe onelyonly king, redéemer, high prieſt, and defender he is, & without whom there is no ſaluation. Therefore in God alone by our Lord Ieſus Chriſt, ſhe only reſteth, him ſhee onelyonly deſireth and loueth, and for his ſake ſhe reioyceth to looſe all things that apperteine to this world, yea, and to ſpend her bloud and her life. And therefore it cleaueth vntounto Chriſte by faith inſeparablie: neither doeth it hate any thing more bitterly, than falling awaye from Chriſt, and deſperation. For without Chriſt there ſéemeth nothing in all this whole life, to be pleaſant. With Sathan as with a deadly enimie ſhe hath vnappeaſeable enimitie. Againſt hereſies and errours it ſtriueth both conſtantly and wiſely. The ſimplicitie of the Chriſtian faith, & the ſinceritie of the doctrine of the Apoſtles it moſt diligently kéepeth. She kéepeth her ſelfe as much as lieth in her vnſpotted of the world and of the fleſh, & from all carnall and ſpiritual infection. And therfore ſhe fléeth from, and by all meanes deteſteth all vnlawefull congregations, and prophane religions with all wicked men, and willingly and openly confeſſeth Chriſte both by woord and déede, euen with the damage of her life. It is exerciſed with afflictions, but yet neuer ouercome. It keepeth vnitie and concord carefully. All and euerye the members of her body ſhee moſt tenderly loueth. It doeth good vntounto all men as much as power and abilitie will ſuffer. It hurteth no man. It forgiueth willingly. It beareth with the weake, brotherlye, till they bee brought foorth forward to perfection. Shee is not puffed vpp with pride, but thoroughe humilitie is kept in obedience, in modeſtie, and in all the dueties of godlineſſe. But who (I praye you) is able to recite all and p. 841eueryevery one of the ſtudies of the church, in a very large diſcourſe, much leſſe in this ſhort recitall? And who would not deſire to be a member of ſo diuine and heauenly a congregation?

I would by and by ioyne herevnto that which remayneth touching the vnitie of the catholique Church, of the diuiſion thereof, and of other thinges belonging to the conſideration hereof, but that I doe perceiue you beeing alreadie wearie of hearing, do earneſtly loke for an end of this ſermon. Therefore we will put off the reſidue till to morrowe. And now lifting vpp our minds into heauen, let vsus giuegive thanckes to the Lord our God, who through his beloued ſonne hath purified vsus and gathered vsus together, to bee a choſen people to himſelfe, and to be heires of all his heauenly treaſures. To him therefore be all praiſe and glorie world without end. Amen.