Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 4 · Decade 5 · Sermon 2

Fifty Sermons Containing the Chief Points of the Christian Religion · Sermons 4 · Decade 5 · Sermon 2

p. 841¶ That there is one Catholique Church, that without the Churche there is no light or ſaluation. Againſt ſciſmatiques. Wherfore wee depart from the vpſtart Church of Rome. That the Church of God is the houſe, vineyard, and kingdome of God: and the bodie, ſheepe-foulde, and ſpouſe of Chriſt, a mother and a virgin.

¶ The ſeconde Sermon.

I Sée you are aſſembled, brethren, w^t There is one holie Church of God.attentiue mindes, to the expoſition of thoſe thinges whiche reſt to bee ſpoken of the Catholique Churche of God, which we affirme to be one and vnſeparable, according to the holy oracles of the ſacred ſcripture. Solomon in his Canticles, ſayeth: One is my doue and my beloued. Wherevnto doubtleſſe the doctour of the Gentiles Cant. 4.Song 4had reſpect when he ſaid: There is one body and one ſpirite: euen as Ephe 4.Eph 4ye are called in one hope of your vocation. There is one Lord, one faith, one baptiſme, one God and father of all, which is aboue all, & through all, and in you all. To theſe heauenly teſtimonies, agrée the teſtimonies of men. For Cyprian the biſhop & martyre in his booke De ſimplicitate Clericorum, ſayeth: The Church is one which is ſpred further and further abroade by fertile increaſe: euen as there are many beames of the Sunne and but one light, and many boughes of a tree, yet but one oake grounded vppon a ſtedfaſt roote: and whereas many brookes iſſue out of one ſpring though the number ſeeme to bee increaſed by the aboundance of ſtoare, yet is it but one at the head. Plucke a beame of the Sunne from the globe, that one once ſeparated is voide of light. Breake a boughe from the tree, it can bring foorth no fruite, Cutt a brooke from the ſpring, & being cutt off it drieth vpp. Euen ſo the Church lightened with Gods light, ſpreadeth p. 842abroad the beames of her light through all the worlde, yet is it but one light, whiche is ſpread euerie where, neyther is the vnitie of the body ſeparated: ſhee extendeth her braunches with plentious increſe through out all the earth, ſhe ſendeth out her plentifull riuers all abroade. Yet is there but one heade, and one ſpring, and one mother plentifull with fertile ſucceſsion. And ſo foorth.

Moreouer, where we reade that diuers names are giuen to the church, we muſt not imagine that there are many churches in the worlde, neyther is that bodye to bee ſeparated, whiche can beare or ſuffer no kynde of diuiſion. Writers call the Church Catholique, which vndoubtedly ſignifieth vniuerſall, bycauſe it is but one, neither can there be any moe. For albeit this be diſtinguiſhed into the Churche triumphant and Militant, into the Churche of the olde fathers, and the congregation of people of later time, yet doe all theſe members remaine, perpetually knit together in one bodie, vnderunder one heade Chriſte.

And euen as the ſeuerall conditions of bonde and frée men, ſeparateth not a kingdome or common wealth into partes: ſo neyther dothe the quiet reſt or felicitie of the bleſſed ſpirites triumphing in heauen, and the labours and ſorrowes wherwith we warring as yet in this world vnderunder Chriſtes enſignes are exerciſed, make two Churches.

The holie Angel ſayth to Sainte Iohn in the Apocalypſe, I am thy Apoc. 22.Rev 22fellowe ſeruant, and of thy brethren the Prophetes. He therefore acknowledgeth both the Prophetes and Apoſtles, to be the ſonnes and ſeruauntes of one God. Whereof we reade in the Goſpell, that one onelyonly vineyarde, not two or diuers was let Matth. 22.Matt 22out to huſband men, though they were diuerſe.

For euen ſo there is but one church of the olde Fathers, whiche were before the comming of Chriſte, and ours or the newe people ſince▪ Chriſtes comming, taken out of the Gentiles. But what they differ from vsus, or we from them, hath béene ſayde in the eight Sermon of our thirde Decade.

Againe, there are mingled with the holie Churche euill men and hypocrites, but the Churche is not ſeparated for euill men. For euen as traytours mingled with citizens, and not yet diſcouered, make not two cō mon wealthes: ſo although euill men cleaue to good, yet are they both gathered into one Churche. And when hypocrites depart from the vnitie of the Churche, the Churche is not rent in péeces, but becommeth purer.

For excellently ſayth Sainte Auguſtine, That euill men or hypocrites are that in the Churche, that chaffe is amongeſt wheate, cockle in ſtanding corne, traytours in a ci▪tie, and runnagates amongeſt ſouldiers. But it is playne, that wheate is the cleaner, ſtanding corne the luſtier, citizens ſafer, and ſouldiers the ſtrō ger, when runnagates, traytours, cockle and chaffe, are ſeparated from them.

Yea, and except ſometimes rotten members of the Churche be cutte off from the Eccleſiaſticall bodie, the Churche can not be in ſafetie. And particular or ſeuerall Churches, are as townes or cities in a kingdome. The multitude of cities, diuideth not the kingdome.

Of particular Churches diſperſed throughout all the worlde, as a bodie p. 843of many members, is gathered and compacted together the Catholique and vniuerſall Churche, whiche is the fellowſhippe of all the Saintes.

Therefore moſt certeine it is, that there is but one onelyonly church of God, Without the church is no light or ſaluatiōnot many, whereof the onelyonly Monarche is Ieſus Chriſte, to whome be glorie. The vnitie and vnited ſocietie of this Churche of God is ſo greate, that out of her fellowſhippe is there no people found acceptable vntounto GOD, any true ſaluation or ſafetie, any light or truth. For without the pale of Gods Churche, are no wholeſome paſtures founde, all are infected with poyſon. No religion pleaſeth GOD out of the Churche of GOD.

If of olde time any man had ſacrificed to GOD him ſelfe, without the tabernacle or temple, in the highe places, he was accounted to hauehave ſacrificed to diuelles, and eſtéemed to hauehave ſhead innocent bloude. Rightly therefore the bleſſed martyr and Byſhoppe of Carthage, Cyprian, hath left in writing: Who ſo euer De ſimplicitate Praelatorum.ſeparated from the Churche, is ioyned to an adulterous Churche, the ſame man is ſeparated from the promiſes of the Churche: neyther perteineth hee to Chriſtes merites, whiche hath left the Churche of Chriſte. Hee is a ſtraunger, hee is vncleane, hee is an enimie. Hee can not now hauehave GOD his father, who hath not the Churche his mother. If hee might ſcape that was out of the arke of Noah, hee may alſo eſcape that is abroade out of the Churche. Hee muſt needes be a moſt wicked man, who ſo euer hee be, that leaueth his owne countrie, and the fellowſhip of verie good men, and falleth away to the enimies.

Lactantius therefore moſte truely Inſtitut. li. 5. ca. 30.ſayd, It is only the Catholique churche whiche reteyneth true religion. Here is the founteine of trueth: this is the houſholde of fayth: this is the temple of GOD: into whiche if one enter not, or out of whiche if any departe, hee is excluded from the hope of ſaluation and life euerlaſting. For oure Sauiour firſte ſayde, that out of the ſheepefolde life is not found.

Wherefore I can not maruell enough Againſte certeine Sciſmatiques.at the corrupt and Sciſmaticall manners of certeine men, who ſeparate them ſelues for euerie light cauſe, from the moſte wholeſome and pleaſaunt companie or ſocietie of the Church.

For you ſhall finde in theſe dayes, captious and phantaſticall men, not a fewe, whiche of many yeares hauehave had fellowſhippe with no Churche, nor as yet hauehave fellowſhip with any. For in euerie man that is, they finde ſome kynde of faulte, in them ſelues onelyonly they finde nothing worthy reprehenſion. Therefore they conceiue with them ſelues a wonderfull faſhion of the Churche, whiche except they ſée ſomewhere eſtabliſhed after that faſhion whiche they them ſelues hauehave deuiſed, they contende (with ſhame enough) that there is as yet no true Churche of Chriſt in the world.

They are worthy ſurely to be maiſter builders in Vtopia, or Cyribiria, where they might ſet vppe a building fit for them ſelues. But it ſéemeth vntounto them, they hauehave iuſt cauſe of Sciſme. For they will not communicate with our Churche, for that it ſéemeth the doctrine of the miniſters in the Churche, is not yet ſufficiently cleanſed and poliſhed, neyther p. 844yet loftie (as they them ſelues terme it, Hoch gnug gericht) ſubtile and ſpirituall enough. Elſewhere they complaine that in our Churches are diuers cuſtomes vſed. Furthermore, they deſire the rigour and ſeueritie of diſcipline, and finally an exact pureneſſe of life. For they feare they ſhal be defiled with the vncleane companie of certeine men. Many for the faultes and vices of certeine miniſters, eyther forſake or flée the congregation of the Churche: of whiche ſorte at this day are the Anabaptiſtes. But there is as yet no ſufficient cauſe alledged by theſe men, for whiche of right they ought not eyther to be ioyned vntounto vsus, or for the whiche they maye bée ſeparated from vsus.

Wée acknowledge that there bée iuſt cauſes, for the whiche the godly bothe maye, and ought to ſeparate them ſelues from wicked congregations: in whiche not onelyonly the lawfull vſe of the Sacraments is altogether corrupted and turned into Idolatrie, but alſo the ſounde doctrine is altogether adulterated, the preachers or paſtours are not nowe Prophets, but falſe Prophetes, whiche perſecute Gods trueth, and finally to them that ſitte to receiue the foode of lyfe, they miniſter poyſon.

But none of theſe things (GOD be thanked) can they obiect againſte vsus.

For as concerning doctrine, it For the diuerſitie of doctrin Sciſme muſt not be made.conſiſteth partely in ſure opinions, and thoſe as it were numbered, firme and immutable: of whiche kynde are the Articles of faythe, and thoſe withoute addition and corruption, lawfully and ſincerely vnderſtoode: and of that ſorte are alſo thoſe principles. That al men are ſinners, conceiued and borne in ſinne.

That none but thoſe that are regenerate, can enter into the kingdome of GOD. That men not by their owne deſartes, but through the grace of GOD, by the onelyonly merites of Chriſte, are iuſtified by fayth. That Chriſte once ſacrificed for ſinne is no more ſacrificed, that he is the onelyonly and perpetuall Prieſte. That good workes are done of thoſe that are iuſtified: and thoſe are in déede good workes, whiche the Lorde hath prepared for vsus to walke in. That the Sacramentes of the Lorde and of the Churche, are to bée receyued, and not to be deſpiſed. That wée muſt pray cōtinually, & that in that maner which y^e Lord hath appointed vsus. And if there bée any moe of the ſame ſorte. But it ſufficeth if theſe and other like groundes bée vniformely, purely, and ſimply taught in the Churche according to the Scriptures, thoughe there bée added no Rhetoricall figures, nor no paynted eloquence bée hearde. For aptly the bleſſed Martyr Irenaeus, after the rule of fayth, ſette out in his firſte booke againſte hereſies, Since there is but one onelyonly faythe (ſayth hée) neyther hee whiche can ſay muche of it, ſayth more than hee ought: nor hee whiche ſayth little thereby, diminiſheth it.

Therefore when the doctrine of miniſters expoundeth thoſe thinges in the Churche, whiche are agréeable to the true and ſincere fayth, whiche it alſo corrupteth not, what hauehave theſe captious ſmatterers of Rhetorique, and ſelfe-learned to require, though eloquence and plentifull learning be wanting in y^e teachers. Was not the doctrine of the Apoſtles and Prophetes moſte ſimple and moſte p. 845frée from all ſubtiltie? that rightly it might be ſaid, how much more ſimple it ſéemed to be, ſo muche the ſafer it was? But in the meane ſeaſon, I deſpiſe not true eloquence (as that which is a ſingular gift of God) as I hauehave elſewhere often witneſſed. And partly doctrine conſiſteth in the daily expounding of the Scriptures, and in the applying of them to oure time, place, and affaires.

In that kinde was euer great varietie and diuerſitie, for whiche notwithſtanding, no wiſe man euer yet ſeparated him ſelfe from the fellowſhippe of the Church. For it commeth to paſſe verie often, that two or thrée, or elſe moe, may expounde one place not after one manner, but after moſt diuers ſorts. There may be one that expoundeth verie darkely, and an other expoundeth more plainlie: this man hitteth the marke, he comes not neare it. And this man applyeth the place, whiche he handleth very fitly: ſome other vſeth not like ſimplicitie of application: in the meane ſeaſon notwithſtanding, he ſaithe nothing contrarie to the ſoundneſſe of faithe, and the louelove of GOD and our neighbour, and vſeth all thinges to edification. I ſay that of this diuerſitie, no man taketh iuſt occaſion to depart from the Church. For al godly men proue all thinges, and kéepe that which is good: and in al ſermons and holie exerciſes, referr their whole ſtudie only vntounto edifying.

And moreouer, the preachers agrée wel among themſelues, and herevnto direct all things, that both them ſelues and their hearers may become better: not that they may ſéeme better learned, or to hauehave vttered that, which no man ſawe heretofore.

And the beſt learned loathe not their Sermons which are not ſo learned. For albeit they may ſéeme not altogether to hauehave hit the marke, yet for as muche as they hauehave taughte wholeſome thinges, they are prayſed and not condemned: albeit in fit time and place, they be ſomewhiles admoniſhed.

Againe, they that are vnſkilfull doe not enuie the giftes of the learned, nor refuſe to labour for more perfection, neyther loath they or condemne they learned Sermons of thoſe that be better learned: but they prayſe GOD, and being warned, ſtriue to more perfection. For wiſely ſayd S. Aurelius Auguſtine, in his firſte booke of Chriſtian doctrine, the ſixe and twentie Chapter. Who ſo euer ſayth he ſeemeth to him ſelfe to hauehave vnderſtoode the holy Scriptures, or any part of thē, ſo as of that vnderſtanding, he gather not the two folde charitie of God and his neighbour, he yet vnderſtandeth nothing. But who ſo euer gathereth ſuche a ſenſe thereof, as may be profitable to him for the increaſe of charitie, and yet gathereth not that ſenſe, that it may probably ſeeme he whome hee readeth ment in that place, he is not perniciouſly deceiued, neyther lyeth he at all.

The ſame anon after, Hee is notwithſtanding to bee corrected, and muſt hauehave it ſhewed him, howe muche more profitable it were for him not to leaue the highway, leſt by accuſtomable ſtraying, hee be forced eyther to goe croſſe or croked. Thus farre he.

Therefore where an Eccleſiaſticall interpreter doth erre groſſely, it is lawfull to a better learned, brotherly to admoniſhe him, but to make a Sciſme it is not lawfull.

p. 846The authours of Sciſme lightly are ſomewhat proude and arrogant, and ſwell with enuie, and therefore are voyde of al charitie and modeſtie, they allowe nothing but what they them ſelues bring foorth, neither will they hauehave any thing common with others, they are alwayes muſing ſome high matter, & nothing that is cōmon or ſimple. VntoUnto theſe men very well agréeth y^t ſaying of the Apoſtle Paul, Knowledge puffeth vp, but louelove edifieth. Therfore godly teachers in the 1. Cor. 8.1 Cor 8church and alſo godly hearers, for doctrine which is not altogether fooliſh, & though it be ſomewhat groſſe, yet being godly and tending to edification, they neither leaue or forſake the fellowſhip of the churche, neither ſtriue they or contend, but rather vſe charitie in all things. And if the miniſters liues be attached with grieuous vices, For the vices of the miniſters, Sciſme muſt not be made.and yet in the meane ſeaſon, they be faithful in teaching, admoniſhing, exhorting, rebuking and comforting, if they lawfully diſtribute the lawful ſacraments, no man hath iuſt occaſion to forſake the church. The Lorde expreſly ſaith in the goſpel, The Scribes & the Phariſeis ſit in Moſes ſeate. Al therefore what ſo euer they bid you …latth. 23.obſerue, that obſerue and do: but after their workes do not: for they ſay and do not. Behold the Lorde ſaith they ſay and do not: therefore the teachers liues were not agreable to their doctrine: yet for that they ſtoode in Moſes ſeat, that is to ſay, bicauſe they taught the word of God lawfully and ſincerely, he biddeth to receiue their ſincere doctrine, but their life not being agréeable to their doctrine, that he biddeth to refuſe: and therefore to make a ſciſme for the preachers euill liues ſake, the Lorde doth forbid. Surely he commaundes to …ée from falſe Propetes. But not an euil life but falſe doctrine maketh a falſe prophet. A great con…lict about this matter had the holy father S. Auguſtine with the Donati…tes, who contended that the miniſterie was of ſmaller power, through the imperfection of the miniſters. Which caſe is to be conſidered in an other ſort. But now what For the diuerſitie of Ceremonies, ſciſme muſt not be made.cauſe hauehave they to leaue and forſake our churches for the vnlikelineſſe or varietie of ceremonies? In the baptiſme of childrē, ſay they, you obſerue not one order: and ſo alſo in the celebration of the ſupper. Some take the breade of the Lorde in their handes ſitting: ſome do come and take it at the handes of the miniſter, who alſo put it in the mouthes of the receiuers. Some celebrate the Communion often: ſome ſildome, and that but vponupon ſet dayes. And you vſe not one forme of prayer. Neither hauehave all your aſſemblies one manner, neyther méete they at one time. But howe ſhall we beléeue that the ſpirite of vnitie and peace is in you, in whome is founde ſo great diuerſitie? For iuſt cauſes therefore we doe not communicate with you. But of theſe cuſtomes we ſhall ſpeake more fitly in their proper place.

But it is maruell, that men not altogether rude and ignoraunt of Eccleſiaſticall matters, bring no other argumentes for defence of their wicked ſciſme. Are the poore wretches ignoraunt how great diuerſitie there hath bene alwayes in ceremonies, vnitie notwithſtanding alwayes remayning vndiuided in the catholique Church? Socrates the famous writer of the eccleſiaſticall hiſtorie, in the fift booke of his hiſtories, the 22. chapter, ſetteth out at large the diuerſitie of ceremonies in the church of God. Amongſt p. 847other things he ſayth, No religion, ſaith he, keepeth all one kynde of ceremonies: albeit it agree in doctrine about them. For they which agree in faith, differ in ceremonies. And againe, It ſhall be both labourſome and troubleſome, yea, and impoſsible to deſcribe al the ceremonies of all the churches in each citie & regiō. The bleſſed martyr Irenaeus, writing to Victor biſhop of Rome, reherſeth a great diuerſity of y^e churches in their faſtings, and kéeping the feaſt of Eaſter: and then addeth, And yet not withſtanding all theſe, euen when they varied in their obſeruations, were both peaceable among themſelues and with vsus, and yet are, neyther doth the diſagreement about faſting, breake the agreement of faith. And againe, Bleſſed Polycarpus (ſaith hee) whē he came to Rome vnderunder Anicete & hauing ſome ſmall controuerſie about certeine other matters, were by and by reconciled: But of this kinde of matter, they cōtended not awhit. For neither could Anicetus perſuade Polycarpus, that he ſhould not obſerue thoſe thinges which with Iohn the diſciple of our Lord, & the reſt of the Apoſtles, with whom he had ben conuerſant, he had always obſerued: Neither did Polycarpus perſuade Anicetus, not to keepe that cuſtome, which by the traditiō of thoſe elders to whom he ſucceeded, he ſaid he was to kepe. And theſe maters thus ſtanding, they had felowſhip one with an other. Thus far he. Moreouer, y^e auncient church vſed great libertie in obſeruatiō of ceremonies, yet ſo always as it brake not y^e bond of vnitie. Yea, & S. Auſtine preſcribing vntounto Ianuarius, what in this diuerſitie of ceremonies he ſhuld either do or followe, biddeth not him to make aſciſme, but iudging moderately & wiſely. No rule (ſaith he) in theſe things is better, thā a graue & wiſe chriſtian, who wil do in ſuch ſort, as he ſhal ſe eueryevery church do, vntounto which by chaūce he cōmeth. For that whiche neither contrarie to faith nor good maners is cōmaūded, is to be counted indifferent, & according to their ſociety, amongſt whom we liue to be obſerued. Againe, leaſt vnderunder pretence of this rule & counſel, any might force vponupon eueryevery mā what ceremonies they wold, he addeth, The church of God placed amidſt muche chaffe & cockle, ſuffereth many thinges: & yet whatſoeuer is either cōtrarie to faith or good life, ſhe alloweth not, neither holds ſhe her peace, neither doth ſhe it. Laſt of al, whereas theſe men thinke that there is no true For the impure life of men conuerſant in the churche ſciſme muſt not be made.church, where as yet faultie manners are to be ſéen in men conuerſant in y^e churche, by whoſe conuerſation they feare to be polluted, vnles either they come not at y^e churche, or elſe quickly forſake it, they fall into y^e madnes of y^e heretikes called Catharoi, who deceiued with y^e falſe imagination of exact holineſſe, & vſing ſharpe crueltie, fled from thoſe churches, in which y^e fruits of y^e doctrine of the goſpel plainly appeared not. Againſt theſe we ſet both y^e prophetical & apoſtolicall, to wit, the moſt holy churches. For Eſaie & Ieremie rebuking y^e maners of their time, do greatly inueigh againſt corruption of doctrine & maners. Neither charge they them with light & cōmon faults, but heynous. Eſaie crieth, That from the crowne of the head to the ſoale of the foot, there is no whole place, and yet he departed not frō y^e churche, nor planted him ſelfe a newe, albeit frō al vngodlineſſe & corruptiō, he kept him ſelf very diligētly. How many faults, nay, howe many errours I pray you p. 848were there amongeſt the Apoſtles of Chriſt them ſelues? what did our lord depart from them? The church of Corynth was corrupted, not only in maners, but alſo in doctrine. There was in it contētions, factiōs, & brawlings. Whordome & breaking of wedlocke, vndoutedly was cōmon among them. What thinke you of that, y^e many of them were preſent at prophane ſacrifices? Surely it was no ſmall error, y^t they eſtéemed baptiſme according to y^e worthineſſe of the miniſter. They had defiled the Lords Supper, with their priuate & prodigal banquets: yea, & of the reſurrection of the dead, they thought not aright. But did y^e apoſtle for y^e cauſe either depart from them him ſelfe, or commaund others to depart? yea, rather he calleth thē a holy church, & greatly rebuking their cōtentions, he exhorteth al mē to obſerue y^e vnitie of the church, in the ſinceritie of truth. It is not to be douted therfore, y^e they greatly ſinne, which abſtein from the fellowſhip of our, or rather the catholique churche, in which albeit there be great corruption of life, yet y^e doctrine is ſincere, & the ſacramēts are purely miniſtred. But theſe men obiect: ye For the vnworthie partakers of the Lordes ſupper, Sciſme muſt not be made.admit al men w^tout exception, to y^e receiuing of the Lordes ſupper, wicked men, drunkards, couetous men, ſouldiers, & ſuch like kindes of men, with whome the holy apoſtle forbids vsus to eate cōmon breade: ſo far off is it y^t he graunteth vsus to be partakers at th… lords table with ſuch. Except therfore we like to be defiled with the fellowſhip of the wicked, it is néedful either not to ioyne with this ſocietie, or elſe altogether to flee from it. But of the Lords ſupper, & the receiuing therof, if I liue, I wil ſpeak in an other place apt for it. At this time, this onelyonly we bring againſt them, y^t Paule the moſt faithfull ſeruant of Ieſu Chriſte, was not ſharper than his maiſter. But it is manifeſt, y^t he admitted Iudas to y^e holy table, whō he knew as it is wont to be ſaide, Intus & in cute, y^t is to ſay, throughly, within & without, & yet he did not put him by. But he wold hauehave reiected him, if he had knowne, y^e reſt of his diſciples wold hauehave ben polluted with his cōpanie. Iudas him ſelfe was polluted, for his minde & conſcience were corrupt: but the reſt of the apoſtls, whoſe minds were pure through perfect faith, could not be defiled by another mans trecherie. Therfore ſaith Paule y^e apoſtle, Let a mā proue him ſelfe, and ſo let him eate of that 2. Cor. 11.2 Cor 11breade, and drinke of that cup. He biddeth eueryevery man to proue him ſelf, not to iudge an other mans ſeruant, who ſtandeth to his Lorde or falleth. If thou béeſt indued with faith, & doſt lawfully participate at the Lords table, thou art not defiled with an other mans wickedneſſe. Therefore to auoyd pollution, there is no cauſe why thou ſhouldeſt be ſeparated from the church, in which y^u ſéeſt the bad mingled with the good, to be partakers of y^e Lords ſupper. But if ſo be thou béeſt ſeparated y^u plainly declareſt thy ſelfe, being hardned with arrogancie, to be partaker with thoſe whome S. Aug. in his 3. booke againſt Parmenian, the firſt chapter, painteth forth with theſe proper & liuely colours. They are …uil childrē, who not for the hatred of other mens iniquities, but throughe the ſtudie of their owne contentions, go about eyther wholy to alure, or at leſt to diuide the ſimple people prouoked with the bragging titles of their names, puft vp with pride, foliſh with frowardnes, ſubtile with ſlaunders, troubleſome with ſeditions: who leaſt they ſhuld be detected to want the lighte of trueth, pretend p. 849the ſhadowe of ſharpe ſeueritie: and thoſe things which in the holy ſcriptures the ſinceritie of louelove beeing ſaued, and the vnitie of peace beeing kept, are commaunded for the correction of the faults of their brethren, wherein moderation alſo ſhould be vſed, they vſurpe to the ſacriledge of ſciſme, and occaſion of cutting off.

The ſame authour amongſt other things godlily and wiſely diſputed in y^e two chapters following, giues this counſel to modeſt wits, That quietly they ſhould correct what they may, and what they can not mende, they ſhould patiently ſuffer, and louingly mourne, till God him ſelfe either amend it, or in the day of iudgement fan away the chaffe. Furthermore, Vnitie. muſt be kepte and ſciſme eſchued.concluding this place, I wil recite vntounto you the words of the bleſſed martir Cypriā. He in his 3. booke & 3. epiſtle, hath thus left it written. If cockle appeare to be in the churche, yet ought neither our faith nor our charitie be letted, that bicauſe wee ſee cockle in the church: we our ſelues depart frō the church: we muſt rather labour to bee good corne, that when the corne ſhalbe laid vp in the lords barne, we may receiue the fruite of our labour and trauell. The Apoſtle ſaith in his Epiſtle, but in a great houſe are not only veſſels of gold and ſiluer, but alſo of wood and of earth: & ſome veſſels of honor, ſome of diſhonor. Let vsus indeuour and labor what we may, that we may be a veſſel either of gold or of ſiluer. But the Lorde only hath libertie to break in peeces the earthē veſſels, to whō alſo is giuen an yron rod. The ſeruāt can not be greater thā his Lord. Neither let any man think it lawful for him to challenge that to him ſelfe, which the father hath giuē only to his ſonne, that he might now be able to purge the …owre, or fanne the chaffe, or by al the wit man hath, to ſeparate al the chaff frō the corne. This is a proud obſtinacie, and wicked preſumption, which lewde furie taketh to him ſelfe. And whiles ſome men alwayes take to thē ſelues a further dominion, thā peaceable iuſtice requireth, they periſh frō the church: and whiles they proudly lift vp thē ſelues, blinded with their owne preſumption, they are bereft of the light of truth. The Lord Ieſus reduce the wandering ſhepe into the vnitie of y^e catholique churche, & liuing in vnitie, kéepe & vphold them. Amen. Theſe aduerſaries of ours being ouercome, Of the departing from the church o… Rome.there ariſe vp new & cruel enimes, y^t is to ſay, y^e defenders of the Romane Monarchie, & of the apoſtolique ſea, as they cal it, & the moſt auncient church: for they cry euē while they be whorſe that we are guiltie of y^e ſame cryme, whereof we condemned the Anabaptiſtes, & certeine other fantaſtical fellowes. For they ſay, that we with a wicked ſciſme, & forced by no neceſſitie, hauehave forſaken the olde Romiſhe church, and hauehave ſet vp for our ſelues new… & hereticall Synagogues. And they alledge, y^t the holy ſcripture hath as yet her authoritie in the church of Rome, y^t it is reade as yet in all their churches, y^t they fetch their diſputations out of it in al their ſchooles, yea, & alſo y^t the ſacraments hauehave their right place & vſe: & therfore that we are wicked ſciſmatiques, who w^tout any neceſſary cauſe to go away, are departed from the catholique church, moſt of all for the faultes of ſome of the clergie & of the biſhops. I muſt needs therefore digreſſe a little & contende with theſe defenders of the Pop…ſhe church, and ſhewe that we neuer departed from the catholique church of Chriſte. p. 850And beecauſe in this matter it chiefly …ho is an … who a ….beehoueth …s to knowe who is truely ſaid to b… an heretique or whō is a ſciſmatique, of theſe matters I will firſt of all ſpeake theſe few words. S. Auguſtine thinketh y^t this differēce there is betwene an heretique, & a ſciſmatique, y^t an heretique doth corrupt the ſinceritie of faith and doctrine of the apoſtles, with his wicked doctrine: and a ſciſmatique although he ſinne not at all againſt the pure doctrine and ſincere faith, yet he raſhly ſeparates himſelfe from the Church, breaking the bond of vnitie. And ſurelie he properly is an heretique, whoſoeuer hee bée that contrarie to the ſcripture whiche is the word of God, againſt the Articles of faith, or againſt the ſound opinions of the Church grounded on the word of God, through hope of any tē poral commoditie, of his owne braine, and fleſhly choice, chooſeth, receiueth, teacheth, followeth ſtraunge thinges, and ſtiffely reteyning doeth both defend them and ſpread them abroade. By the Imperiall edicte of Auguſtus Ceſar, Gratian, Valentinian, & Theodoſius, they are defined to bée Catholiques or Chriſtians, who continue in that religion whiche S. Peter taught the church of Rome, and which bleſſed Damaſus and S. Peter biſhop of Alexandria did teach, that is to ſay confeſſing according to the teaching of the Apoſtles and doctrine of the Goſpel the only Godhead of the father, and of the ſonne, and of the holy Ghoſt in equall maieſtie and in an holy Trinitie. And againe they are by them declared to be heretiques, who followe contrary opinions, whome they accompte both madd and infamous, and worthie of puniſhment. And he is a ſciſmatique, whoſoeuer he be that ſeparateth himſelfe from the vnitie of y^e true Church of God, and either himſelfe gathereth together newe aſſemblies, or ioyneth himſelfe to congregations gathered by others, albeit in doctrine he erre little or nothing. And I thinke no man can either … or gaineſaye any thinge in theſe deſcriptions. And therefore the defenders of the Romiſhe monarchie do greatly offend againſt vsus, euermore hauing in their mouthes againſt vsus the moſt heyndus crimes of hereſie and ſciſme. For wee teach nothing againſt the ſinceritie and trueth of the holy ſcriptures; or againſt the articles of faith, or againſt the opinions of the Catholique Church whiche be ſounde & eſtabliſhed by the Canonicall ſcriptures. If it had liked vsus to hauehave ſought earthly commoditie, we would ſurely hauehave continued in y^e Popiſhe doctrine, in which all things are gainefull. But becauſe we hauehave receiued the doctrine of Chriſt, we are open to eueryevery mans reproche. Whereof wee were not ignoraunt when we departed from the doctrine of y^e Pope. For no hope therfore of temporall commoditie doe wée embrace the doctrine of Chriſt, neither doe wee preſumptuouſly affirme any thing. For if any man can teach vsus any better out of Gods word, wée will not refuſe to embrace that whiche is better. And moreouer with open voice and with all our hearts we condemne all hereſies and heretiques, whoſoeuer they be which the auncient Church either in generall counſels or without Counſels hath killed with the ſworde of Gods word. But we ſtriue againſt the falſe doctrine of the Pope, his new decrées whiche fight againſt the word of God, and moſt filthie abuſes & corruptions in the Church. The biſhops of Rome hauehave taken to themſelues w^t their conſpiratours, a tyrannie ouer the Church, playing the part of very p. 851Antichriſts in the temple of GOD: their tyrannie therfore and Antichriſtianiſme wee flie and refuſe, Chriſte and his yoke wee refuſe not, the fellowſhip of ſaincts we flie not: yea, rather to that end wee may remaine in that ſocietie and become the true mē bers of Chriſt & of his ſainctes, flying out of the Popiſh church, wee are gathered together againe into one holy catholique and Apoſtolique Church. And this Churche wee doe acknowledge to be the verie houſe of GOD and the proper ſheepe-fould of Chriſt oure Lord, whereof hee is the ſhéepeheard.

For fréely we confeſſe, and w^t great ioy giuing thanckes to God that hath A free cō feſſion of departing from the Romiſhe Church.deliuered vsus wee publiſh abroad that wee are departed from the Romiſhe Church, and that we do at this day alſo abhorre the ſame. But firſt of all wee diſtinguiſhe and put a diuerſitie betwéene the old church of Rome, and the late vpſtart church. For there was ſometime at Rome a holy and a faithfull Church, whiche Apoſtolique men and the Apoſtles of Chriſt themſelues did eſtabliſhe and preſerue by the woord of GOD: whiche auncient Churche was not onelyonly without the Ceremonies there vſed and receiued at this daye, but if ſhee had but ſéene them, ſhee would ſurely hauehave accurſed them. That auncient Churche wanted the decrées wherevppon the Churche of Rome at this daye altogether ſtayeth her ſelfe. She was ignoraunt of that Monarchie and all that ſtately court. Therfore from that auncient and Apoſtolique Church of Rome wee neuer departed, neither will we euer depart. We ack…owledge moreouer all that are at Rome, who at this day doe worſhipp Chriſt, and kéepe themſelues from all Popiſh pollution, to be our beloued brethren, of which ſort we doubt not but Rome hath a great many. Finally wée doe not acknowledge that vpſtart church of Rome to be y^e true church of Chriſt, whiche doeth acknowledge and worſhipp the Pope as Chriſt his vicar in earth, and is obedient to his lawes. Wherefore, wee cannot be ſciſmatiques, who leauing y^e Church of Rome, hauehave not departed from y^e true church of God.

For the holy catholique churche cleaueth vntounto her onelyonly ſhéepeheard The vpſtarte churche of Rome is not the Churche.Chriſt, beléeueth his word, and liueth holily: But you ſhall finde all thinges quite cōtrarie in the church of Rome, ſo as it cannot come within the compaſſe neither of the outward and viſible, neither of the inward and inuiſible church of God. The godly beare with many thinges in the church, that is to ſay, in the members of the church and in the miniſters (as I ſhewed of late when I entreated againſt ſciſmatiques) but in that vppſtart church of Rome thou ſhalt not finde ſmall and tollerable faultes either of doctrine or of life, or of errours: all theſe faultes in her are heynous, deſperate and abhominable. What manner of charitie ſhould it bee therefore that could hope for better of theſe moſt vntoward and lamentable thinges? Hypocrites and euill men are accompted to be parcell of the outward and viſible church of God, and are ſuffered in the ſame: but theſe Romaniſtes, are neither euill men nor hypocrites, but the verie worſte and the moſt cruell enimies of Chriſt his trueth, openlye blaſpheming the Goſpel, and perſecuting thoſe that beléeue in Chriſt. And therefore they neither hauehave the outward nor yet the inward markes of y^e Church. p. 852The Spirite of the Lord reſteth vppon The Church of …ome …th not be inward …rkes of … church …f God.thoſe that tremble at the woord of God: theſe men fret and fume if any man vnfeignedly reuerence the woord of God.

True faith attributeth onelye vntounto Chriſte all the meanes whereby it commeth vntounto euerlaſting life: theſe men doe perſecute the faithfull, beecauſe they attribute vntounto Chriſte Ieſus alone, all the meanes whereby they atteine vntounto euerlaſtinge life, and will not parte ſtakes in the meanes of ſaluation with Popiſh fancies. In ſteede of charitie they exerciſe crueltie againſt their brethren, and againſt their neighbours. What ſhall a man ſaye of them who abuſe the publique goodes of the Churche, and ſpende them according to their owne priuate luſtes? For that whiche of old time the faithfull hauehave of charitie giuen to the vſe of the church, and for the ſuſtentation of the poore, that doe theſe men waſte, liuing moſt lecherouflie and filthilie. Whiche thing the electe Apoſtles of the Lord …. Pet. 2. … in the …ſtle of ….Peter and Thaddeus did fore-tell the Church of GOD of, concerning them.

And as touchinge the outwarde markes of the Churche, what ſhall I The Church of …ome … not … out…arde …rkes of … church …f God.ſaye? Theſe men ſaye that the Canonicall Scripture hath her authoritie in the Churche of Rome, and that the ſame woorde is reade bothe in their Churches and in their Scholes, and that the Sacramentes hauehave their force, and are effectuall amoungeſt them. But I can ſhewe the contrarie. Firſt of all they will make ſubiecte the interpretation of the holy and ſacred ſcriptures vntounto their Sea, and the righte of iudgement in all caſes they giuegive vntounto their idol the Pope of Rome. For that canon eueryevery man knoweth: Whatſoeuer hee decreeth, what ſoeuer hee eſtabliſheth, is of all men to bee obſerued for euer inuiolably. And againe, The whole Churche thoroughout the vniuerſall worlde, knoweth that the holye Churche of Rome, hath authoritie to giuegive iudgement of all thinges, neither is it lawefull for anye to giuegive iudgement of her iudgements. Therfore ſhee alſo iudgeth the Scriptures and expoundeth them, and turneth and windeth them whiche waye ſhee liſteth.

I will not nowe remember howe by manifeſt woordes the Standard-bearers of that Sen doe write, that the canonicall Scripture taketh her authoritie of the Churche, abuſinge this ſentence of the auncient father Sainct Auguſtine, I would not hauehave beleeued the Goſpell, if the authoritie of the holy Churche had not moued mee, &c. This will I affirme, whiche cannot but bee manifeſt vntounto all men, that the Romiſhe Church or the rulers of the ſame Churche, doe take awaye the naturall ſenſe and true meaning of the holy Scriptures, and hauehave ſett downe a ſtraunge ſenſe in ſtéede of it, whiche ſenſe to the ende it maye the better bee liked of men, they call the ſenſe of the holye mother the Churche, whiche ſenſe alſo they vrge with ſo great wickedneſſe, as if you oppoſe againſt if the natiue ſenſe, you ſhall receiue for your labour, the reprochefull name of an heretique.

In fewe wordes, except you bring out the whole Scripture wreſted after their minde and gaine, that is to ſaye, tempered with their diuelliſhe decrées as with poyſon, it will bee ſaide that you hauehave not broughte out the holye Scriptures, but that p. 853that you hauehave taught hereſie. By examples the matter wil be made the plainer. The Scripture teacheth that Ieſus Chriſte is the onelyonly head of the Church: but vnleſſe you alſo ioyne the Pope to be the head of the Church militant in earth, you wilbe called an heretique. The Scripture teacheth that Ieſus Chriſte is the onelyonly interceſſour or mediatour, Prieſt and onelyonly ſacrifice propitiatorie of the faithfull: but vnleſſe you ioyne herevnto that Chriſt is in déed the mediatour of Redemption, but that the ſainctes together with Chriſte are y^e mediatours of interceſſion, and that the prieſts do daily offer an vnbloudie ſacrifice, ſo as the Sainctes maye bee acknowledged to be interceſſours together with Chriſt in heauen, and that the prieſtes in earth do daily offer in their maſſe a ſacrifice for the quicke, and for the dead, you will elſe be called an heretique. The Scripture teacheth that Ieſus Chriſte is the righteouſneſſe of the faithfull, which righteouſneſſe we receiue by faith: but vnleſſe you will part ſtakes betwéene this righteouſneſſe of Chriſt, and woorkes or mens merits, you wilbe called an heretique. The Scripture teacheth that Chriſte aſcended into heauen, and hath eſtabliſhed a Vicegerent power, to witt, the holy Ghoſt, and that alſo he wil not come againe into y^e world bodily, but onelyonly at the daye of Iudgement: but vnleſſe you do acknowledge the ſame Chriſt to be alſo corporally preſent in the bread of the Sacrament, and doeſt alſo worſhip him there, thou wilt elſe be called an heretique. Chriſte our Lord ſaid at his laſt ſupper, reaching the cup to his diſciples, Drincke you all of this: but and if thou wilt contend that both the kindes of the ſacrament ought to be giuen to al the faithfull, thou wilt be called an heretique. God ſaid in his lawe: Thou ſhalt not make an Image, thou ſhalt not worſhip it thou ſhalt not ſerue it: But vnleſſe thou vnderſtād by an Image the Idols of the Gentiles, as of Saturne or Mercurie, but not of the true God, or any ſainct, thou wilt be called an heretique. Many m…e thinges of this ſort I could bring forth, if I ſpake to them that were ignorant. What authoritie therfore or what place ſhall we ſay the word of God had in that ſea? Who ſéeth not that theſe filthie beaſtes doe tread vnderfoote as a captiue the moſt holy word of God, that they eſtabliſhe and reeſtabliſhe lawes of God according to their owne giantlike bouldneſſe? It is therefore as cleare as any thing may be cleare, that the Romiſh Church is deſtitute of the holy word of God. I hauehave ſhewed plainely in the firſt Sermon of this Decade that it is not enough to boaſt out the woords of the holy Scripture vnleſſe therewithall the naturall ſenſe be reteined vncorrupted. The Church of Rome hath corrupted the ſenſe and meaning of y^t holy Scriptures, and thruſt vppon the ſimple people opinions contrarie to y^t ſcriptures: and therfore the Church of Rome is not y^t true Church of Chriſt. The ſacramēt of baptiſme miniſtred by Popiſh prieſtes, albeit we doe not reiterate, for that they baptiſed in the name of the father, and of the ſonne, and of the holy Ghoſte (as in the firſt Sermon of this Decade I hauehave ſhewed) yet the breaking of bread or diſtribution of the Lords ſupper, they ſo defiled and alſo corrupted the ſame w^t doctrines contrarie to the ſound faith, and turned the ſame into ſuch a filthy merchaundize, as no man that is of a ſound iudgement can with a ſafe conſcience, and without corruption of his p. 854religion communicate with them. Of the moſt filthie life, and wicked manners of the prieſtes of the Romiſhe Church, I will at this time ſaye nothing. For alreadie it appeareth, I doubt not, to them that are not wilfully blinde, that that ſea of Rome hath not the outward markes of the true Church of God, ioyned with the pure word of God, and ſound preaching of the Goſpell. It wanteth (I ſay) a heauenly miniſterie, and lawefull miniſters of the Church, and alſo the wholſome vſe of the Lords Supper: and therefore it is not the true Churche of God from whiche no man may depart without béeing guiltie of ſciſme.

By this meanes ſome man wil ſay, Chriſt ſhal hauehave no Church left him in The Lord …eſerueth to himſelfe a Church thoughe the gouernoures of …t erre.the earth. For they that be the gouernours of the Church, if they erre and corrupt and forſake the word of God, what hope (I pray you) remayneth of the Church? Or where the markes of the Churche appeare not, where (I pray you) is the Church? I aunſwere, that almightie God in ſuch calamities of the Church, in the which the gouernours fall away from the word & true worſhip of God, and doe imbrace and bring in newe lawes, and newe ordinances into the Churche, the true outward markes of the Church being for a time either darckened or worne out of vſe, doth yet notw^tſtanding reſerue vntounto himſelfe a Churche in the earth, whiche Church alſo he furniſheth and repaireth with true teachers, whome he ſendeth into the ſame, albeit they be not acknowledged for true miniſters and teachers of Gods Church, by thoſe who will ſéeme to be the true and the ordinarie gouernours of the Church: but are rather cōdemned as ſeditious diſturbers of the Churche and execrable heretiques. By examples taken out of the Scriptures, the matter will be made more manifeſt. In the time of Achas king of Iuda (Vrias the high 4. Reg. 16. 2. Par. 28.2 Chr 28prieſt wincking at it, and the princes of the land and prieſtes not reſiſting,) the king ſhutt vpp the temple of the Lord, and toke awaye the holy altar: whiche thing the Scripture expreſſely witneſſeth, and therefore both the miniſterie of the word, and the lawefull or ordinarie miniſtration of the Sacraments ceaſſed: but yet notwithſtā ding there was a holy Churche in the kingdome of Iuda: in the which (as I may ſaye) extraordinarilie no man doubteth the prophete Eſaie with certeine other did preach. VnderUnder Manaſſes 4. Reg. 21. &. 22. 2. Par. 33. &. 34.2 Chr 33the nephue of king Achas, true doctrine and adminiſtration of the ſacraments was baniſhed, except onelyonly circumciſion: and that falling awaye continued vntill the Churche was refourmed by that moſt Godly king Ioſias: and yet in the meane ſeaſon prophets were ſent & God had his Church in Iuda, albeit the moſt part of the people with their gouernours did both followe and defende the wickedneſſe and defection of Manaſſes. In y^e kingdome of Iſrael king Ieroboam thruſt 3. Reg. 12. 2. Par. …1.1 Kgs 122 Chr 1out of their offices the teachers and preachers of the lawe of the Lord and of the ſounde trueth, and in ſtéede of them gaue vntounto the people prophane, and vnlearned prieſtes and rulers. And moreouer built newe temples, yea, & thoſe were cathedrall churches, and ſett vpp newe idols or calues, a newe religion, new altars, and newe feaſtes, and by this meanes abrogated the true religion of GOD, to that end y^t there might no outward marks at all of the Church of God appeare in Iſrael, and yet there is no doubt but God had a notable Church in Iſrael, for the preſeruation and repairing p. 855whereof from time to time God ſent his Prophets, albeit they were not acknowledged to be the true Prophets of God at the hands of the falſe church and of the falſe prophets. VnderUnder Ieroboam the ſecond of that name, Amos the Prophete a ſhéepeheard or Amos. 2.Amos 2neateherd of Tecoa, taught and preached y^e true word of God: but he heard at the hāds of Amaſias the high prieſt of the kingdome, Get thee quicklie hence and goe into the land of Iuda, Amos. 7.Amos 7and prophecie or preach there: But prophecie no more at Bethel, for it is the kings chappel, and it is the kings court. Furthermore, when Achab paſſed all the kings before him in wickedneſſe, and added moreouer to the vngodlines and falling away of Ieroboam y^• abhominable religion of Baal, and had filled all the kingdome of Iſrael with ſuperſtitions, idolatries, enchauntments, and ſacrileges, yea and moreouer perſecuted the pure word of God in his prophets moſt cruely, there was yet founde in Iſrael a moſt famous church of God. Helias that great and moſt excellent prophet of God, becauſe of that horrible falling awaye from God and loathſomneſſe of that moſt miſerable people, in whom there appeared no one token of the true Church of God, flying into the wilderneſſe hid himſelfe in cornērs, and béeing aſked of the Lord, what hee did there, he aunſweared: I hauehave beene verie iealous for the Lord God of hoſtes, 3. Reg. 19.1 Kgs 19for that the childrē of Iſrael hauehave forſaken thy couenaunt, caſt downe thine altars and ſlaine thy Prophets with the ſword, and I onelyonly am lefte, & they ſeeke my life to take it away. But ſtreight wayes hee is ſent backe into the land of Iſrael from whence he was fled, and heard moreouer theſe words: I hauehave left vntounto my ſelfe ſeuen Rom. 11.Rom 11thouſand mē in Iſrael, who hauehave neither bowed their knees to Baal, neither kiſſed him. Behold this mightie prophet thought that only he himſelfe had béene left of all the number of the faithful in Iſrael: but he heard y^e God had reſerued ſeuen thouſand holy mē, who had not bowed their knées, that is to ſay, had neuer ſerued Baal ſo much as with outward reuerēce. But who knoweth not that the prophete vnderſtood by the number of ſeuen an excéeding great number of y^e true ſeruants of God: who vndoubtedly were circū ciſed, not into the couenaunt of Baal, but into the couenaunt of the eternall God? The ſame men lacked not faith, and therefore they were not without doctrine, though the ſame were not ſo common, neither ſéemed vntounto the Baalits to be either ordinary or catholique. But vndoubtedly they wanted y^e vſe of the ſacrifices: for ſeeing they were not lawfully offered, they would not be partakers of thoſe y^t were vnlawful: but in the meane ſeaſon they were not deſtitute of the things which were ſignified by the outward ſignes or ſacraments, being partakers throughe faith of all the gifts of God.

After the ſelfe ſame ſort ſince the Though the Romiſh churche be no… the church yet God hathe a Church in Earth.biſhop of Rome after y^e maner of king Ieroboam, hauing forſaken the ſound preaching of the Goſpell, and hauing corrupted the firſt and ſimple inſtitution of the Lords ſupper, & depraued and wreſted to his owne profite other commaundements of God, and placed himſelfe in y^e throne or temple of God, Dan. 9. 2. Theſſ. 2.Dan 92 Thess 2or in the church of God, bragging that he is a God in earth, ſurely the church of God oppreſſed w^t grieuous tyrānie, could very hardly hetherto bee diſcerned by outward marks. For in ſtéed of the ſincere preaching of the Goſpell, a certeine kinde of doctrine mixed & corrupted p. 856w^t mens decrées was ſet forth, and in ſtéed of y^e Lords ſupper, Popiſh maſſe was celebrated: & in ſtéede of other ordinances of god came in a high heap of fooliſh and ſuperſtitious Ceremonies, whervnto a great number of men yelding, made themſelues ſubiect to the ſea of Rome. In y^e meane ſpace notw^tſtanding the church of God was not vtterly extinguiſhed throughout al the world, neither the holy miniſterie of the word of God & the true worſhip of God vtterly decayed amongeſt all men. For there were found ſpred abrode in eueryevery place not a few men, who neither alowed the Pope and his conſpirators, nether his corruption in matters of the church. But they worſhipped the lord Chriſt, whom they acknowledged to be the onelyonly authour of ſaluation, and therfore they kept them ſelues frée from Popiſh filthines. And god alſo ſent almoſt in eueryevery age ſince the beginning of Popedome men that were graue, godly, and learned, who greuouſly accuſed y^e Popes kingdome and tyrannie, (euen as the Prophets did of old time in the dayes of Ieroboam the idolatrous corruption) cōſtantly requiring y^e reformation of y^e church from Popiſh corruptions and alſo teaching the true doctrine of ſaluation, & the true vſe of the ſacramentes. And wheras a pure reformation by reaſon of Antichriſtes tyrannie could not bée obteined, there was notwithſtanding found a continual ſtudie of puritie, & a godly deſire of the lawful vſe of the ſacraments: euen as I ſaid there was in the elect members of the true church of God, in the dayes of Ieroboā, Achab, Manaſſes, & in the time of the captiuitie of Babylon. But euen as in thoſe times the true prophets of God were not acknowleged for true prophets of the prieſts of Baal, but were cōdemned for ſciſmatiques & heretiques: euē ſo in certeine ages paſt, y^e biſhops of Rome with their conſpiratours, did excōmunicate & perſecute godly and learned men, who preached the word of God, & called for the reformation of y^e church, & many of them did they put to death with fire and ſword: which thing our Lord and maiſter himſelfe, with the prophets and Apoſtles, did foreſhewe ſhould come to paſſe. Moreouer God could vndoubtedly reſerue to himſelfe a mightie church euen vnderunder the Papiſme: euen as we doubte not but hee hath done a very gret vnderunder Mahometaniſme: for who will thinke y^t no mē bers of the church of God are remayning in all Aſia and Africa? Could not our merciful god with his mightie power in y^e laſt calamitie and ruine of gods church, reſerue againe (as ſometime he did) 7000. mē of whom neuer a one had worſhipped the beaſt or receiued his mark? What hath béen don in Turkie, or what at this day is don, let them declare y^t can do it beſt & moſt rightly. What hath béene done amongeſt vsus in theſe laſt ages, no man can denie. Through the great goodneſſe of God we ſée it is come to paſſe, y^t euen as circumciſion, the ſigne of gods couenaunt of old, was giuē vntounto the people of god euen in y^e middeſt of the falling from god, ſo alſo at this day in y^e greateſt darckneſſe of Antichriſt, moſt holy baptiſme was giuen to the Chriſtiās to be as a ſeale of the forgiueneſſe of ſinnes & inheritance of the children of God. Surely the purenes of doctrine was prophaned w^t infinite moſt groſſe traditions by y^e Popes ſworne frends, yet in the meane time it was not altogether aboliſhed. For y^t I repeat not againe any thing of y^t which I hauehave ſaid of godly and learned men ſent of God crying for reformation of the Church, p. 857and greatly profiting with all the children of God, was it not with a certein vniuerſall conſent receiued for moſt certeine and vndoubted, that in the decalogue or tenne commandements, there was ſet downe a ſhort and moſt abſolute ſumme of all the commaundements of God? and that in y^e Lords prayer was taughte vsus a moſt ample forme of prayer vntounto God? And that in the Apoſtles créed was conteyned a moſt perfect rule of faith, or of y^• which was to be beléeued? Surelie the cuſtome was to recite the créede almoſt vntounto eueryevery one that was departinge out of this world, and to thoſe that lay euen at the laſt gaſp, as a moſt perfect rule of that faith whiche bringeth ſaluation. Neither do we doubt that the mercifull God and father of mercies, (who vouchſafed to ſaue the théefe vppon the croſſe euen at the giuing vp of his life) had merciemercy vppon thoſe that were oppreſſed with the tyrannie of Antichriſt, and through his vnmeaſurable grace touched the hearts of men both liuing and readie to die, & taught them by his holy ſpirite, and that they cōfeſſing one God the father & maker of all things, and one Ieſus Chriſt the ſonne of God redéemer of the world, to hauehave ſuffered and riſen againe, and one holy Ghoſte, and finallie the holie catholique Church, that he hath ſanctifyed them, forgiuing them all their ſinnes, and hath tranſlated the ſoules of ſuch faithfull men into life euerlaſting (according as they beléeued) into which place alſo wee beléeue our fleſh (being raiſed againe) ſhalbe caried in the end of the world. They hauehave here therfore their anſwere alſo who aſke: whether all oure elders who died beefore theſe laſt times wherein the Goſpell is reuealed be damned? Let therfore thoſe that bee aliue rather looke, leaſt for their contempt of the word of God, and cont…ntions raiſed againſt the word of God, they come to worſe end thā their forefathers came. Therfore thoughe we acknowledge not the Popiſh Church to be the true Church, yet it followeth not thereof that there neither is or was any Church of God in the earth. For we ſay that is y^e true Church of GOD, which beléeueth in Chriſte, and forſaketh not his word, which Church alſo we hauehave plentifully enough deſcribed. We know moreouer that wée our ſelues which at this daye beléeue in Chriſte, are the true Church of Chriſt our Lord. For wee cleane by faith to oure onelyonly head Chriſte, and to all the members of the catholique church, ſo as we are not deſtitute of the true markes of the true Church of God.

But we read not (ſay they) that vnderunder the biſhops, prieſtes, and kings of the Church of the Iewes, either the prophets (that is to ſaye) the guides of the faithfull, or elſe the faithful themſelues, did depart away from the high prieſt, from the king, or from their vniuerſall Church, and ordeyned vntounto themſelues new particular ſacrifices as you at this day doe. For you departing from the biſhopp of Rome, from kinges and gouernours, and from the vniuerſal Church, do congregate vntounto your ſelues a Church farre vnlike the vniuerſall Church, both in preaching and miniſtring of the Sacraments? Wherevnto I aunſwere, that the old fathers before the comming of oure maiſter Chriſte, for a certeine preſcribed cauſe did not ſéeke places to offer new ſacrifices in, the temple being abuſed and defiled with idolatrie. For it was vnlawfull to offer ſacrifice w^t out the bounds of the temple. As is to be ſéene in the 3. of Leuit. and the 12. of p. 858Deut. Neither was there any other cauſe why y^• the people being kept in bondage by y^e ſpace of lxx. yeres in the captiuitie of Babylō, offered no ſacrifices: yet moſt certaine it is notw^tſtanding, y^• both the prophets of God, & the holy & true worſhippers of God, ſeparated themſelues both frō the worſhip and ſacrifices which were vſed, being contrarie to the word of God. Surely we read in all the ſermons of the prophets, that both thoſe ſacrifices and alſo that Churche are condemned. For whiche cauſe they thēſelues alſo were condemned of the highe prieſt and other prieſtes of Baal, as moſt abhominable heretiques and ſciſmatiques: euen as now a dayes alſo we are thruſt through with the dartes of your curſes, for that we will not communicate with the Popiſhe church and her holy ſeruice, and doe reiecte their holy ſeruice itſelfe. To this may be added y^t the ſacrifices of the lawe beeing nowe fulfilled and abrogated by the lord, the Apoſtles with manifeſt defection, departed not only from the high prieſts and church of Hieruſalem, but moreouer gathered vntounto Chriſte a newe church by the preaching of the Goſpel, and badge of the ſacraments: whiche church in the Actes of the Apoſtles we hauehave deſcribed: & according to whoſe patterne all churches ought of righte to bee refourmed, euen as many as would be called Apoſtolique churches. What hauehave wee therefore offended Apoſtolique churches.now adayes refourming churches after the likeneſſe of the Apoſtolique church, whiche churches were of old prophaned by that ſea of Rome, and the members therof? We read that y^e church of God before the comming of Chriſtin the fleſh, was oftentimes defiled with filthie pollutions of corrupt men, and that the ſame was purged againe and renued after the likeneſſe of the old church, according to y^e word of God. And why ſhould not we take the ſame courſe in our age in the very ſame cauſe?

There remaine moreouer prophecies of our ſauiour Chriſte, and of the Departure from the Romiſhe Church is cōmaunded.holye Apoſtles and Prophets, liuely painting out this greuous oppreſſion of the church of Chriſt vnderunder the furie of Antichriſtes tyrannie in this oure laſt age: there remaine moſt weighty commaundements, commaunding to flie from Antichriſte, from idolatrie & falſe prophets. For the Lord ſayeth in S. Matthewes Goſpel: There ſhal ariſe falſe Chriſtes & falſe Prophets, Matth. 24.Matt 24and ſhal ſhew great ſignes and wonders, ſo that if it were poſſible they ſhould deceiue the verie electe. Beehold I hauehave told you before. Wherefore if they ſhal ſay vntounto you: Behold he is in the deſart, Go not forth: Behold he is in the ſecret places, beleeue it not. And againe, Beware of falſe Prophets, which come to you in ſheepes Matth. 9.Matt 9clothing, but inwardly they are rauening wolues. Alſo, Can the blind Luke. 6.Luke 6lead the blind? ſhal they not both fall into the ditch? S. Peter alſo ſayeth very grauely: Saue your ſelues from this froward generation. And alſo in his ſecond and third chapiters of his Actes. 2.Acts 2ſecond epiſtle he entreates very largly of this matter. And alſo S. Paule agréeing in all thinges with the holy Goſpel and with S. Peter, and painting forth Antichriſt, and thoſe laſt times of Antichriſt, & corrupt men, not lightes, but firebrandes of the church, commaundeth the ſainctes to departe from them, and togather themſelues together vntounto Chriſte, and his ſincere trueth. If any man aſke for the places he ſhal find them 2. Theſ. 2. 1. Tim. 4. 2. Tim. 3. and 4. The ſame Apoſtle in p. 859another place euen the Apoſtle Iohn doth alſo ſay, Flie from idolatrie. And 1. Cor. 10. 1. Iohn. 5. 2. Cor. 6.1 Cor 101 John 52 Cor 6in the 6. cap. of the 2. epiſt. to the Cor. by expreſſe words, and moſt manifeſt oppoſition he ſheweth, That there can be no agreement betweene Chriſte & Belial, light and darckeneſſe, and betweene idols and the temple of God. And therefore he addeth by and by after: Wherfore come out from among them, and ſeparate your ſelues (ſayeth the Lord) and touche none vncleane thinge, and I will receiue you. To this apperteyneth that whiche the bleſſed Apoſtle Iohn in his reuelation ſhewed him by the lord Chriſt, ſéeing the workes of Babylon, heareth alſo therew^t a voice cōming frō heauen, & cōmanding after this manner: Go out of her my people, that ye be not partakers of her ſinns, & that ye receiue not of her plagues. The ſame Apoſtle very often threateneth euerlaſting deſtructiō to thoſe y^• worſhip y^e beaſt: but life & glory to thoſe that forſake and flée from the beaſt, ſo as they cleaue only to the only ſauiour of the world Ieſus Chriſt. Therefore that departure of oures from the ſea or church of Rome, is not onelyonly lawfull, but alſo neceſſarie as y^t which is commaunded vsus of the Lord himſelfe, and by his holy Apoſtles, vntounto whome vnleſſe we… obey, wee cannot be ſaued.

Otherwiſe we are not ignoraunt, that fallings away are altogether abhominable The kinds of falling away.and to be blamed, amongſt the which notwithſtanding except we diſtinguiſhe, it will not plainly appeare, what wee either allowe or diſproue, either elſe what wee followe or flée from. There is a defection of apoſtacie, in the which thorough hatred of faith or religion, Atheiſtes or godleſſe men of méere vngodlines & contempt of God with their wicked ringleaders Lucian and Iulian the Apoſtata, fall away from the ſcunde and catholique faith, and finally from the fellowſhipp of the faithfull and moreouer do blaſpheme & rayle vponupon the Chriſtian veritie, and either laugh to ſcorne or perſecute the very Church of God. There is alſo an heretical defection, that is to ſaye; wherein with Valentine, Marcion, Arrius, Manicheus, Artemones, & other ſuch monſters, certeine proude, arrogant, & malapert wicked perſons, either refuſing the verie Scripture, or wreſting the ſame, deſpiſe and treade it vnderunder their féete, or elſe do denie, ouerthrowe and reſiſt certeine articles of faith, and the ſound and auncient opinions of the churche of God, and affirme the contrarie, and ſo frame to themſelues heretical churches, and depart from the true, auncient, and catholique church. There is moreouer a ſciſmaticall defection, ſuch as was the Donatiſts, who ſeparated themſelues from the true church of God, vnderunder the pretēce of obteyning a more abſolute kind of holineſſe. Wherof I hauehave ſpokē verie largly but a little before. And the aboue remembred two kinds of defection, are altogether abhominable & wicked, euen as alſo the third kind can by no meanes be defended. But none of all theſe kinds can be imputed vntounto vsus nowe a dayes, departing from the churche of Rome. For y^• departure is voyd of all crime, whiche is made, not from y^e true, but from the falſe church: not from the people of God, but from y^e perſecuters of gods people: not from the articles of faith, and ſounde opinions of the churche: but from errours which obſcure the articles of faith, and from the wicked traditions, and corruptions of men: whiche moreouer is made not throughe any lightneſſe, but of neceſſitie: not for inuocation, but for p. 860true religions ſake, that leauinge the fellowſhipp of darckeneſſe, we maye bée gathered together againe with Chriſt the true light and all his members. And in this ſort now a dayes hauehave wee forſaken that ſea of Rome, flowing with falſe doctrine, idolatrie, and the bloud of innocent martyrs: & hauehave embraced the doctrine of the Goſpel and of the Apoſtles, and therefore Chriſt himſelfe the head of the church, which is the fellowſhipp of all ſainctes beléeuing in Chriſt. And this hetherto hauehave I ſpoken by digreſſion, I nowe returne to the treatiſe of the catholique church, that I may make an end of thoſe thinges whiche remaine to be ſpoken. And to that end that greater light and force maye be added to thoſe thinges which I hauehave hetherto ſpoken of the churche, I will nowe bring out certeine parables out of the holy ſcriptures, whereby thoſe thinges are as it were painted out before our eyes. And ſo ſhal it be eaſie for euerie man to put a difference betwéene the inward and the outward churche, and to knowe what either apperteyneth properly to eueryevery one, or elſe what is not proper. Firſt of all the church is ſet forth vntounto vsus vnderunder the ſhape and faſhion of a The Church is the houſe of God.houſe. A houſe is builded to this ende, that men maye dwell in it: and it is builded by workemen, of matter of all ſorts, of wood, of ſtones, and morter, the foundation beeing firſt layde: vppon which are ſet walls which are ioyned together with a corner ſtone: laſt of all is added or placed alofte the roofe, without whiche the whole building, by little and little rotting, woulde fall downe & decay. I ſaid that the churche is the houſe of God, the chiefe maiſter builder whereof is God himſelfe, who in the figure therof, that is to ſay, in y^e tabernacle made by Moſes, and temple builded by Solomon, did deliuer both vntounto Moſes and Dauid, the faſhion of the temple, according to whiche patterne they ſhould build it. For god from the beginning kept the Angels that they ſhould not fall, but repaired man being fallen into ſinne, & death, euen ſtreighte wayes after the beginning of the world, ſanctifying a church vntounto himſelfe, whiche hee alſo ſeuered out, cōpaſſing it about with his word. And this faſhion of the church it is altogether néedful y^t we kéepe, & that we receiue not any other faſhiō, either of Emperor or Pope, or deliuered by any other mā. The true maſter builder of this houſe of God, ſaith in y^e Goſpel: Vpō this rock I wil build my church. Matth. 16.Matt 16For the ſame ſonne of God is he, that maketh vsus worthie of his kingdome, he giueth vsus faith, by whiche wee are made true members of the churche of God. But albeit the Lord himſelfe bée the onelyonly and principall builder of his church, yet he refuſeth not the labours of men in the building, yea rather hee ioyneth men with him in building of the church, whome alſo he vouchſafeth to call maiſter builders. For Paule ſayeth: As a ſkilfull maiſter builder I hauehave laid the foūdation. And againe, 1. Cor. 3.1 Cor 3Who is Paule, and who is Apollos, but the miniſters by whom ye beleeued, & as the Lord gaue to eueryevery mā. I hauehave planted, Apollos watered, but God gaue the increaſe. So then neither is hee that planteth any thinge, neither hee that watereth, but God that giueth the increaſe. Againe, We together are Gods labourers: ye are Gods husbandrie & Gods building. Wée will make the matter plaine by an example.

What time God would raiſe vp a houſe vntounto himſelfe amonge the Gentiles, Actes. 10.Acts 10firſt of all hee endued with p. 861his grace Cornelius the gouernour of the Italian bande placed by Cęſar. or the capiteine and Centurion by & by after ſending the Apoſtle Peter, he prepared and made readie that houſe for himſelfe. For Peter teacheth and baptiſeth, Cornelius with his houſehold hearkeneth, beleeueth, is baptiſed, and becommeth the houſe of god, the true church, which church the Lord dwelles in by his ſpirite. For euen as a houſe is dwelt in by men, ſo GOD dwelleth in the church. As Paul witneſſeth ſaying: The temple of God is 1. Cor. 3.1 Cor 3holy whiche yee are. Againe, Knowe you not that your body is the temple 1. Cor. 6.1 Cor 6of the holie Ghoſte which is in you, &c. The foundation of this houſe is Chriſt. For God ſayeth by Eſaie: Behold I put or lay in Sion (that is to Eſai. 28.Isa 28ſaye in the Churche) a ſtone, a tried ſtone, a precious corner ſtone, a ſure foundation. Hee that beleeueth ſhal not make haſt. Which prophecie the Lord expoūding in S. Matthewes Goſpel, and applying it to himſelfe as the foundation of the church, ſaith vntounto Peter confeſſing Ieſus to bee the true ſonne of the liuing God, the Meſſias that was looked-for, And vppon Matth. 16.Matt 16this rocke I will build my church, & the gates of hell ſhall not ouercome it. There is moreouer to be added herevnto the expoſition of S. Peter y^e Apoſtle, who reciting the verye ſame words of the prophete Eſaie, and alluding to that ſaying of Dauid, The Pſal. 118.Ps 118ſtone whiche the builders refuſed, is the head of the corner, ſayth exprefly, that Chriſte is that liuing ſtone, refuſed of men but choſen of God, a ſure 1. Pet. 2. Acte…. 4.1 Pet 2foundation, vppon whome whoſoeuer ſtayeth, ſhall not be confounded. And alſo Paul the Apoſtle agreeth w^t Peter, for hee ſayeth: And the rocke was Chriſt. And againe, An other 1. Cor. 10. 1. Cor. 3.1 Cor 101 Cor 3foundation can no man lay than that which is layd, which is Ieſus Chriſt. Ephe. ….Therfore wheras he in another place nameth the ſelfe ſame foundation, the foundation of the prophets and Apoſtles, it is not ſo to be taken as if the Apoſtles and prophets were the foū dation of the church, but y^t they layed Ieſus Chriſt for the foundation of the Church, & builded the whole building vppon this foundation, yea, euen thē ſelues alſo. For mortal men cannot be the obiect of faith, and foundation of y^e church, wherevppon the faithfull may ſtay. Dauid crieth: The way of God is vncorrupt: the word of the Lord is Pſal. 18Ps 18tried in the fier: he is aſhield to al that truſt in him. For who is God beſides the Lord? And who is mightie (or a rocke) ſaue our God? And Ieremie ſaith, Thus ſaith the Lord, curſed bee I…rem. 17.the man that truſteth in man, & maketh fleſh his arme, and withdraweth his heart from the Lord. Bleſſed bee the man that truſteth in the Lord, & whoſe hope the Lord is. So the writings of the prophets and Apoſtles w^t one conſent ſhewe vsus the rocke, y^t is to ſay, the foundation of the church to be Chriſt, & that it is he onelyonly and alone.

Greatly do they erre therfore, whoſoeuer they be, that do attribute to the Peter or the Biſhop of Rome is not the foundation of the Church.biſhop of Rome this diuine praiſe, power and prerogatiue which is due only to the ſonne of God. And if ſo be it that they obiecte that many interpretours, both Gréeke & Latine, hauehave vnderſtoode by the rocke, Peter himſelfe, we refuſe mans authoritie, and do affirme & bring forth heauenly authoritie. Chriſt ſaid not, I will build my church vponupon thee, but vppon a rocke, & Matth. 16.Matt 16that ſelfe ſame rocke that thou haſt cō feſſed. Yea, & Peter taketh his name of Petra, which ſignifieth a rocke, euen as a Chriſtian of Chriſt. And Peter alſo p. 862himſelfe by y^e rocke vnderſtood Chriſt. Herevnto maketh the authoritie of Paule, ſaying: The rock was Chriſt. …. Cor. 10.And, Other foundation can no man laye, than that whiche is laid, whiche …. Cor. 3.is Ieſus Chriſt. For Dauid before ſayed: Who is God beſides the Lord, or who is a rocke ſaue our God? Theſe teſtimonies I repeate not vnaduiſedly: for all thoſe that are not beſide their witts, wil confeſſe there is more credite to be giuen to theſe moſt manifeſt teſtimonies, witneſſing Chriſt onelyonly to be the rocke, and placing him for the foundation of the Church, than vntounto thoſe that teach both Peter & the biſhop of Rome together with Chriſt to bee rockes and foundations of the Churche. I will vſe no ſharper ſpeach at this time againſt them, for aſmuch as it is moſt manifeſt vntounto all men what maner of men they be, moſt vnworthie to bee reckoned with Peter, but moſt worthie to be counted amongeſt Symoniackes. Peter foreſawe what manner of men they would bée, and therefore leaſt any man ſhould be deceiued by them, he painted them out in their colours in the 2. Chapiter of his 2. Epiſtle. But leauing them wee will returne to the expoſition of the parable we had in hand.

The matter of the houſe, as the walls & other parts, are faithfull men Who bee Gods Houſe.builded vppon the foundation Chriſt. Which thing thoſe famous and principall workemen of this building Peter and Paule witneſſe and explaine in theſe woordes. Peter ſayeth: To Chriſt ye come as vntounto a liuing ſtone diſalowed of men, but choſen of God …. Pet. 2.and precious. And ye as liuely ſtones bee made a ſpirituall houſe, and holie prieſthood to offer vp ſpiritual ſacrifices acceptable to GOD by Ieſus Chriſt. And Paule ſaith: Now therefore Ephe. 2.Eph 2ye are no more ſtraungers & forreyners: but citizens with the ſaincts, & of the houſehold of God. And are built vponupon the foundation of the Apoſtles & Prophets, Ieſus Chriſt himſelfe being the chiefe corner ſtone. In whome all the building coupled together groweth vntounto an holy temple in the Lord. In whō ye are alſo built together to be the habitation of God by the ſpirite. By the authoritie therfore of the Apoſtles, wee learne that Chriſt the corner ſtoane.Chriſt is the corner ſtone in the houſe of God, who leaſt the walls ſhould fall downe coupleth them together and vp houldeth the whole building. He is alſo the roofe of the church, that is to ſay, the defender and ruler, vnderunder whoſe defence the church liueth ſafe, happie, and bleſſed. Herevnto apperteyneth the conſideration of the tabernacle of Moſes, and of the temple of Solomon: The Tabernacle & Temple, figures of the Church.for either of them is called the houſe of God. The tabernacle was diſtinguiſhed into The holieſt of all, the holie place, and the court: and albeit theſe ſeuerall partes be named, yet is it called one houſe of y^e Lord, becauſe there is but only one vniuerſal church, whiche neuertheleſſe hath, as it were, her parts. The holieſt of all is a figure of the triūphant church in heauen, where are our fellow ſeruauntes & brethren, the Patriarches, Prophets, Apoſtles, Martyrs, and all the bleſſed ſpirites. There doeth Chriſt our Lord appeare alwayes in the ſight of god, who is our arcke wherein is conteined the treaſures of the church, which is the fulfilling of the law, the certeintie of the couenaunt, & our propitiation. Thence hauehave we our Oracles. In this part of the temple all thinges are ſumptuous gold and precious ſtones. For in heauen perfecte ioy is atteyned. In y^e temple are formes of Angels, palmes and p. 863floures, for becauſe in the life to come the elect ſhalbe as the Angels of God. Here they y^• doe ouercome are gréene Apoc. 2.Rev 2for euermore. To him that ouercommeth, ſaith the Lord, wil I giuegive to eate of the tree of life, which is in the middeſt of the Paradiſe of God. Here all thinges ſhine: for in Chriſt and in the life to come wee ſhalbe made bright. The holie place repreſenteth vntounto vsus the militant & inward church, ſanctified with the bloud of Chriſte, whiche hath not a ſhew of godlines onelyonly, but godlines it ſelfe. For by faith they cleaue faſt vntounto God, and with mutuall charitie they are knitt together amongeſt themſelues, they ſerue god in ſpirite, hearing gods word, and being partakers of the ſacraments. In the holy place therefore Solomon placed 10. candleſtickes, 10. tables, and tenne cauldrons. For in the church y^• ſaincts are daily lightened, nouriſhed & purged, through repentance. Finallie the Court receiued the whole aſſemblie of the people. For the Churche is the aſſemblie of all thoſe that profeſſe fayth, hauing alſo hypocrites mingled with them. Betwene the holy place and the Court or porch, are two pillers in Solomons temple dedicated to the poſteritie of Dauid. For it is Chriſt that beareth vp the church, by whom y^t way is open into the church. Through the benefite & power of Chriſt, the church hath obteined, that if ſhee continue in Chriſt, ſhe ſhould alſo be the piller and ground of the truth. But beſids the tabernacle and temple of God, there is no place but in the Churche wherein God receiueth the ſeruice done vntounto him. God is onelyonly fauourable in the church of his ſainctes. Let the Iewes, Turkes, and Sarracens therefore do workes which in outward ſhewe are neuer ſo excellent, yet without Chriſt & his fellowſhip no man pleaſeth god. Againe, the church of god is compared The Church is Gods Vine. Eſa. 5.Isa 5by Eſaie to a moſt excellent vine, who ſaieth by plaine words: The vineyard of the Lord of hoſtes, is the houſe of Iſrael, & the men of Iuda are his pleaſant plant. And alſo in the Goſpel our lord in the parable of the vine, plainly expoundeth that mē are the branches of this vine. Yea, and in Iohn he ſaith: Iohn. 15.John 15I am that true vine, & my father is an huſbandman. EueryEvery branch that beareth not fruite in me he taketh away: and euerie one that beareth fruite, he purgeth it, that it may bring foorthe more fruite. As the braunche cannot beare fruite of it ſelfe except it abide in the vine, no more can ye except ye abide in me. I am the vine you are the braunches, he that abideth in me & I in him, the ſame bringeth forth much fruite, for without me ye can doe nothing. If a man bide not in me, hee is caſt forth as a braunch & withereth, and men gather them & caſt them into the fire, & they burne. There is one church therfore, for it is one vine. Out of her come branches partly fruitfull, and partly vnfruitfull. For both the good or godly, and true worſhippers of God, and euil men or hypocrites, are counted to be in the church. But hypocrits in their time are cutt off, and throwne into euerlaſting fire. That y^e good remaine in the vine and are not cutt off, but bring forth fruite, that are they indebted for to Chriſt the foundation of the church, and alſo the head & preſeruer of the ſame: who by his ſpiritual & liuely iuice makes them fruitful in good works. Herein moſt euidētly appeareth the knitting together of the head and the members, Chriſt and the faithful: whereof we ſpake at firſt, and of the which the Lord addeth in y^e goſpel, If ye abide in me, & my words p. 864abide in you, aſke what you will and it ſhalbe done to you.

Moreouer, this church of the faithful is called the kingdome of God. For The Church is …he kingdome of God.the ſonne of God himſelf Chriſt Ieſus is the king of the church, that is to ſay of all the faithfull: who by his ſpirite and word gouerneth the churche, and ſhée againe willingly ſubmitteth herſelfe to his gouernement. Neither are there found many kingdomes in the world: becauſe there is one onelyonly king of glorie Chriſt. Of this king & kingdome I hauehave entreated in the 7. ſermon of my fourth Decade. Nowe we The Church is …hadowed but by mans bodie.hauehave alſo ſaid oftentimes y^t the church is likened to mans body. In the body the head is the chiefe, whiche is neuer abſent from the body. And being ſtriken off, leaueth a dead body voide of ſenſe. And albeit this hauehave verie many members, yet is there a moſt pleaſaunt agréement of them all amongſt themſelues. Euerie one agréeth & conſenteth together amongſt themſelues, they are ſoarie one with another, and help ech one another. The ſame thing likewiſe do al faithful people perform one towards another, that one member doth to another member. They are vnited to their head Chriſte by faith, the head it ſelfe is ioyned to the members, thorough grace and the ſpirite. Chriſt is neuer ſeparated from y^e church: neither hath ſhe life elſewhere but from Chriſt: who although he bée abſent in bodie from the militant church, yet is he continually preſent in ſpirite, in operation, and in gouernemēt: ſo as he néedeth no vicar in earth, ſince he gouerneth alone, & continueth for euer the onelyonly head, the only king, the only prieſt, & ſauiour of his church. For the Lord ſayth in Ezechiel: I wil raiſe vp ouer my ſheepe a ſheepherd, Ezech. 34.Ezek 34who ſhal feede them, to witt, my ſeruaunt Dauid: he ſhal feede them and he ſhalbe their ſheepeheard. And I the Lord wilbe their God, & my ſeruaunt Dauid ſhalbe their prince among them. I the Lord hauehave ſpoken it. This laſt thing he added, leaſt any ſhould doubt of the faith and certeinty of thoſe things which are ſpoken. God is the eternall trueth, and he hath ſpoken it: therefore that whiche hee hath ſpoken cannot be but moſt true. But what hath he ſpoken? That there ſhalbee and is one Paſtor and Prince of y^e Church. Behold that he ſaid one is not without ſignification. But who is that one? He expoundeth that & ſayth, My ſeruaunt Dauid, to witt, Chriſte Ieſus (that braunch of Dauids poſteritie) whom the authoritie of the Goſpell calleth eueryevery where the ſonne of Dauid. He ſhalbe a ſhéepheard not in name and title onelyonly, but in déed. For he ſhall féede his ſhéepe, and therefore ſhalbe in the middeſt of them. For in y^e Goſpel he ſayth expreſſely: Whereſoeuer Matth. 18.Matt 18two or three are gathered together in my name, there am I in the middeſt of them. And againe, Behold I am with you alwayes euen to the Matth. 28.Matt 28end of the world. Now, if he be preſent The Church of God hath no Vicar.with his church, ſhe hath no néede of a vicar. For a vicar ſupplieth the place of him that is abſent. Whereſoeuer therefore Chriſte his vicar is acknowledged, there is no Chriſte, and therefore there reigneth Antichriſte. This wil be made as yet much more cleare and ſure, if wee weigh what it meaneth that Chriſte is ſaid to be the head of the churche. The head is the life, ſaluation and light, or that whiche The head of the Church.giueth lighte to the Churche, the ſupreme gouernour of the faithfull, who both can and will alwayes bee preſent to the whole Congregation of Sainctes, of all ages, and diſperſed throughout the whole world, heare her prayers & requeſts, & moreouer ſend her ſuccour in all things: and briefely, who is able perfectly to gouerne the whole church, and both prouide for and bring to paſſe al her matters, and that in all things. But this priuilege, as I thinke, thou canſt giuegive to no creature, without blaſphemie and ſacrilege: onelyonly therefore Chriſt, perfect God and man, is & remayneth the onelyonly head of the Church. Thoſe The Pope is not the head of the Church.that acknowledge the Pope of Rome to be the head of the church militant, either knowe not what they doe and ſaye, or willingly and wittingly doe blaſpheme the Sonne of God, whome they will not hauehave to reigne ouer his Church alone. But let vsus nowe heare the teſtimonies of S. Paule the Apoſtle of this matter. God, ſayeth hee, hath raiſed vp Chriſt from the dead, Ephe. 1.Eph 1and ſett him at his right hand in the heauenly places. Farre aboue all principalities and powers, and might and domination, and euerie name that is named not in this world onelyonly, but alſo in that that is to come. And hath made all thinges ſubiecte vnderunder his feete, & hath appointed him ouer all things, to be head to the church: whiche is his bodie euen the fulneſſe of him that filleth all in all things. Behold Chriſte is the head, for he ruleth all things in heauen and in earth, hee gouerneth all thinges, hee hath all thinges ſubiecte vntounto himſelfe, and maketh the Churche his body, miniſtring vntounto her thoſe thinges whereof ſhe hath néed, and fulfilling all her deſires. Againe, the ſame Apoſtle ſayth: Chriſt is the head of the Church, and Ephe. 5.Eph 5the ſame is the ſauiour of the bodie. It is the part of the head to preſerue and gouerne the body: But that no man performes but onelyonly Chriſt, hee remayneth therfore the onelyonly head of his Church: ſpeciallie ſince the church is the ſpirituall bodie of Chriſte, and therefore cannot hauehave a carnall head, without you will make of the Church a Poetical monſter. For Chriſt is the head of the Church, not béecauſe hée is man, but béecauſe he is God and man. But and if the defendours of the Romiſhe idol and champions of the monarchie of Rome, by the head doe vnderſtand the Prince or gouernour in earth, as Saule in the Scripture is called the head ouer Iſrael, and ſo doe vnderſtand the chiefe biſhop ruling in the chiefe ſea, let them againe heare the Scripture it ſelfe confuting their ſilthie errour, and ſaying: And there Luke. 2….Luke 2aroſe alſo a ſtrife amonge the Apoſtles which of thē ſhould ſeeme to be the greateſt. But Ieſus ſaid vntounto them: The kinges of the Gentiles reigne ouer them, and they that beare rule ouer them are called Gratious Lords. But ye ſhal not be ſo, but let the greateſt amonge you bee as the leaſt, and the chiefeſt as hee that ſerueth. For who is greater, he that ſitteth at table or he that ſerueth? Is not hee that ſitteth at table? And I am amonge you as he that miniſtreth.

That Primacie therfore of y^e church of Rome is of men, it is not of the doctrine or inſtitution of Chriſte, yea rather quite contrarie it is & repugnant vntounto the inſtitution, doctrine, and example of Chriſt: who will not hauehave the Apoſtles or apoſtolique men to reigne like vntounto the Princes of this world. Hée inſtituted miniſters of the church, who ſhould ſerue the Churche. She ſitteth at the table, the miniſters ſett that food before her which they receiue of the Lord, and rightly diuide the woord of the Lord. Did not Chriſte him ſelfe refuſe a Crowne vppon p. 866earth, and did not hee that is Lord of all, miniſter? doth not he him ſelfe diſallowe, that any miniſter ſhoulde ſéeke any prerogatiue, no, not in reſpect of elderſhip? He that is greateſt among you (ſaith he) let him be as the yonger. He therefore commaundeth an equalitie amongſt them all. And therefore S. Ierome iudgeth rightly, Hierom in his commentaries vponupon Titus, and in his epiſtle to Euagrius.ſaying, that by the cuſtome of man, and not by the authoritie of God, ſom one of the elders ſhuld be placed ouer the reſt, and called a Byſhop, wheras of olde time, an elder or miniſter and a Byſhop, were of equall honour, power, and dignitie. And it is to be obſerued, that S. Ierome ſpeaketh not of the Romiſh Monarchie, but of euerie biſhop placed in euerie citie aboue the reſt of the miniſters. Whiche thing I bring not out, to that end we ſhoulde ſtay vppon the authoritie of man, but to that ende I might ſhewe that euen by the witneſſe of man it may be proued, that that maioritie, as they call it, hath not the original from the Sonne of GOD, and from Gods worde, but out of mans braine: and that therefore both Chriſte remaineth the onelyonly head of his Churche, and the biſhop of Rome is nothing leſſe, than the head of the Church militant. And ther withall we cleaue moſt ſtedfaſtly to the ſacred and holie Goſpell, and to the vndoubted doctrine of the Apoſtles, which doctrine taketh away all pride of Supremacie, and commendeth vntounto vsus a faithfull miniſterie, and the equall authoritie and humbleneſſe of the miniſters: The Apoſtle againe witneſſing and ſaying, Let a man ſo thinke of vsus, as of the miniſters of Chriſte, and diſpoſers of the ſecretes of God.

Herevnto belongeth almoſte the whole tenth chapter of Iohn, wherein The Church is the ſheepe foulde of Chriſt.the Lorde named him ſelfe the true, and alſo the onelyonly ſhephearde of the vniuerſall Church. The only ſhepefolde of this ſhephearde, is the catholique Churche, gathered together by the word, out of the Iewes and Gentiles. And ſhéepe of this folde, are all the faithfull people in the world, hearing, and giuing them ſelues ouer, wholy to be gouerned by this chiefe ſhepheard Chriſte: who albeit he alſo communicate this name of Paſtour or ſhephearde, vntounto the miniſters appointed to the miniſterie of the churche, yet notwitſtanding, he reteyneth vntounto him ſelfe the charge of the chiefe ſhephearde, and alſo the chiefe power and dignitie. Men that are Paſtours of churches are all miniſters, and are all equall: Chriſte our Lord is the vniuerſall paſtour, and chiefe and Lord of Paſtours. The more worthy diligence and truſt is in the Paſtors, the more worthy it maketh them. Therefore, when the Lorde ſaide vntounto Peter, Feede my ſheepe: he committed Iohn. 21.John 21not vntounto Peter any Empire, eyther ouer the world or ouer the church, but a miniſterie to the behalfe of his redéemed. Teach, ſaith he, and gouerne with my word my ſheepe, my ſheepe I ſay, whome I hauehave redeemed with my bloude. For Paule ſaith, Take Actes. 20.Acts 20heede vntounto your ſelues, and to the whole flocke, whereof the holy ghoſt hath made you ouerſeers, to feed the church of God, which hee hath purchaſed with his owne bloud. The biſhop of Rome therefore is deceiued, who by the Lordes words ſpoken vntounto Peter, thinketh that full power is giuen vntounto him ouer all in the church. Let the Apoſtle Peter him ſelfe be heard, talking with his fellow …lders, and as it were opening thoſe wordes of the Lorde ſpoken vntounto him, The p. 867elders that are among you, ſayth he, I beſeeche which am alſo an elder, and 1. Pet. 5.1 Pet 5a witneſſe of the ſufferings of Chriſt, and alſo a partaker of the glorie that ſhall be reuealed. Feede the flocke of God, which dependeth vponupon you, caring for it not by conſtraint, but willingly: not for filthy lucre, but of a ready mynde. Not as though ye were Lordes ouer Gods heritage, but that ye may be enſamples to the flocke.

Peter ſpeaketh not of any Empire and Lordſhip, yea, by expreſſe words The office of a paſtor is not a Lordly dignitie.he forbiddes Lordly dignitie. For euen as he is appointed of the Lorde a miniſter and an elder, not a Prince and a Pope: ſo alſo he appointed no Princes in the Churche, but miniſters and Elders, who with the word of Chriſte ſhould féede Chriſtes flock, & that willingly and lawfully, al wicked deuiſes at once ſet apart. Hereto belongeth the whole 34. chapter of Ezechiel, whiche a little before we alledged. But had not the heart béene hardened, and the eyes blinded of the byſhop of Rome and his, they ſhoulde long agoe hauehave ſéene, that they coulde in no parte nor by no meanes hauehave béene numbered amongeſt the ſhepeheardes of the Churche, and diſciples of Peter. They woulde at leaſt hauehave marked that ſentence of their owne Gregorie, whiche ſentence he reciteth vntounto Maurice the Emperour, almoſt in theſe words.

I affirme boldly, that who ſo euer hee bee that calleth him ſelfe the vniuerſall Prieſte, is a forerunner of Antichriſte. And anon after, But for as muche as the trueth it ſelfe ſayes, Euerie one that exalteth him ſelfe, ſhall bee brought lowe, thereby I knowe, that euerie puffing vppe is ſo muche the ſooner broken, how muche the greater it is ſwollen. Theſe are his ſayings.

Laſt of all, the eſtate of Chriſt and the Churche, is ſhadowed out by the The Church is the ſpouſe of Chriſt. Iohn. 3.John 3ſimilitude of marriage, betwéene the huſbande and the wife. For Chriſt is called the huſbande of the Church: and the Churche is called the ſpouſe of Chriſte. Sainte Iohn ſayth to his diſciples, Ye your ſelues are my Iohn. 3.John 3witneſſes that I ſayde, I am not the Chriſt, but that I am ſent before him. Hee that hath the bride, is the bridegrome: but the friende of the bridegrome, which ſtandeth and heareth him, reioyceth greatly, bycauſe of the bridegromes voyce. This my ioye therefore is fulfilled. Hee muſt increaſe, but I muſt decreaſe. And in the Prophetes, this Allegorie is very Ezech. 16.Ezek 16common.

In a certeine place is feigned a damſell deſpiſed and polluted to lye in her filthineſſe, and a certeine noble man commeth by, who plucking her out of the myre, and making her cleane from her filthineſſe, and alſo ſumptuouſly apparelling her, choſe her vntounto his wife. And albeit this Allegorie declareth that heauenly benefite whiche GOD ſhewed vntounto his people being in bondage in Egypt, by the wonderfull deliuerance and adopting them into his peculiar people: who notwithſtanding, ſéeth not that all mankynde from his firſt originall, is defiled with ſinne and wickedneſſe, and ſticketh faſt in the myre of hell? who knoweth not that the ſonne of GOD came downe from heauen, and waſhed all mankynde in his bloude, and hauing purged her, hath ioyned to him ſelfe a glorious Churche, hauing neyther ſpot nor wrinckle, nor any ſuche thing? Surely by marriage is made a mutuall participation in common betweene p. 868thoſe that are contracted of all their goods, and as it were a certeine knitting together into one body, not to be diſſolued. Therefore when Chriſt tooke vponupon him our fleſh, both Ephe. 5.Eph 5he became oures in all thinges, and we alſo are members of the ſame body, of his fleſhe, and of his bones. In vsus there is infirmitie, ſinne, and death: the ſame thinges hath our huſband alſo taken vntounto himſelfe, that he might make them hurtleſſe vntounto vsus. In Chriſte our huſbande is iuſtification, ſanctification, and life, the ſame thinges dothe he communicate vntounto vsus his ſpouſe, that in him we might be iuſt and holy, and might liue through him.

Of that lawfull ioyning together of the Lord and the Church, are borne The Church or Mother begetteth Children.lawfull children vntounto God. Wherevpon the Churche is called a mother, and a frée womā, that is to ſay, a matrone and a miſtreſſe. For the Apoſtle Paule ſayth, Ieruſalem which is aboue is free: which is the mother Gala. 4.Gal 4of vsus all. For euen as through the ioyning of man and woman together by propagation of ſéede, are borne children: ſo Chriſte hath coupled the Churche vntounto him ſelfe, wherein he hath left the ſéede of his worde. By the word, our mother the Churche begetteth children (whereof before I admoniſhed you when I ſpake of the originall of the Churche) that is to ſay, whiles ſhe reteyning the ſéede of the worde, by the preaching of the worde, doth faſhion and nouriſhe vsus in her wombe, and after bringeth vsus foorth into lighte, whome afterwardes ſhe …. Cor. 3. Ephe. 4.Eph 4nouriſheth with mylke, and bringeth vp with ſtronger meate, vntill wée growe vp into a perfect man. But euen as without a huſbande, without true fayth plighted, and without ſéede, there is no other: euen ſo the Church without Chriſt, without true faith and the ſéede of Gods worde, is not that our mother, that is a frée woman, and our miſtreſſe. We hauehave by theſe things by the way learned, why the Church of God is called a mother. The ſame notwithſtanding is alſo called a virgine. For of this holie mother the Church, the Lorde before all The Churche a a virgine.things requireth faith and integritie. For the Apoſtle Paule ſaith, I hauehave coupled you to one man, to preſent 2. Cor. 11.2 Cor 11you a chaſte virgine vntounto Chriſte. Therefore it is the part of y^e ſpouſe to bring vntounto her huſband for her dowrie her virginitie, and to kéepe the ſame vndefiled. But what manner of virginitie is that? ſincere faith in Chriſte, whiche wholy or with all her mynde cleaueth for euer vntounto one: whiche commeth to paſſe when we giuegive eare only to our ſpouſe, and louelove none but him alone, to be ſhort, when we perſeuere in the ſimplicitie of the Goſpell.

For it followeth in the wordes of the Apoſtle, But I feare leſt it come to paſſe, that euen as the ſerpent deceiued Eue with his ſubtiltie, ſo your mindes ſhould be corrupt from the ſimplicitie that is in Chriſte. That ſimplicitie acknowledgeth Chriſte to be the meanes of ſaluation, the recouerie of life and all heauenly treaſures: without whom there is no ſaluation nor no good thing.

But who wil call her a chaſte matrone, who gyueth eare to bawdes, and ſetteth her hearte alſo vppon the louelove of othērs, neyther contenteth her ſelfe with her huſbande onelyonly? will not all men cry out that ſhe is a naughtipack, and an adultreſſe, lying with others, and bringing foorth children Adulterie and Fornication.of ſtraunge ſéede? And in the holy p. 867duplicate page p. 868duplicate page p. 869Scriptures ſpiritual adulterie and fornication is muche ſpoken of. All the ſermons of the Prophetes are ful of ſuche Allegories. They call thoſe men or Churches adulterers, whoremongers, and fornicatours, which receiue ſtraunge ſeede, that is to ſay, doctrine differing from the word of god. For ſuche as they, going a whoreing from God, cleaue not vntounto God only, they louelove not alone him with all their hart, they do not worſhip, ſerue, & call vponupon him only, yea rather, they chooſe vntounto them ſelues others, whome they may worſhip and call vponupon, eyther inſtead of God, or together with God. Herevnto perteyneth a good parte of the fift chapter of Ieremie, and all the ſecond chapter of Oſée. Amongeſt other thinges the Lorde ſayth, I will not hauehave compaſsion vponupon her children, bycauſe they are children of fornications, for their mother hath played the harlot, for ſhe hath ſayde, I will go after my louers. &c. Since theſe thinges are thus brethren, there The Church of Rome is not the holy mother churche.is no cauſe why any man ſhuld reuerence the Churche of Rome, decking her ſelfe with the title and beautie of the holie mother the church. For ſhe is not the holie mother churche, ſhe is not an vncorrupted matrone and virgine. For where is the huſband, who is the onelyonly huſbande of this chaſte matrone? where is the faith and integritie kept with her huſband? hath ſhe not defiled her ſelfe with ſtraunge ſéede? hath not ſhe receiued & taught a newe and ſtraunge doctrine from the word of God? and by that means, begetteth many childrē, not to Chriſt, but to antichriſt? Saint Iohn beautifying this churche with her apt title, calleth her Great Babylō, the mother of whoredomes and abhominations of the earth: and a woman drunken Apoc. 17.Rev 17with the bloude of the Saintes, and with the bloud of the martyrs of Ieſu Chriſte. Our holie mother y^e church is an vndefiled virgine, hearing only the voyce or doctrine of her only welbeloued huſband, placing all the meanes of life and ſaluatiō in him alone, and depending onelyonly vponupon him in all things. With many other Allegories doth the Scripture paint out the myſterie of Chriſte and the Church: but thereof it ſufficeth to hauehave ſpokē thus muche. The Lord Ieſu, the true and onelyonly ſhepheard of his Church, bring hoame againe louingly the wandering ſhéepe into his fould, and being gathered together, in his Churche, preſerue thē for euer. Amen.