Chapter 3 of 6

1A good work. Nothing (saith St. Augustine) in this life, and specially in this time, is easier, pleasanter, or more acceptable to men, than the office of a Bishop, Priest, or Deacon, if the thing be done only for fashion sake, and flatteringly: but nothing before God more miserable, more lamentable, more damnable. Again, There is nothing in this life, and specially at this time, harder, more laborious, or more dangerous, than the office of a Bishop, Priest, or Deacon: but before God nothing more blessed, if they war in such sort as our Captain commandeth. Augustine, Epistle 148.A good vvorke. Nothing (saith S. Augustin) in this life, and specially in this time, is easier, pleasanter, or more acceptable to men, then the office of a Bishop, Priest, or Deacon, if the thing be done only for fashion sake, and flatteringly: but nothing before God more miserable, more lamentable, more damnable. Againe, There is nothing in this life, and specially at this time, harder, more laborious, or more dangerous, then the office of a Bishop, Priest, or Deacon: but before God nothing more blessed, if they vvarre in such sort as our Captaine commandeth. August. ep. 148.

2A Bishop. That which is here spoken of a Bishop (because the words Bishop and Priest in the new Testament be often taken indifferently for both or either of the twain, as is noted in another place) the same is meant of every Priest also: though the qualities here required, ought to be more singular in the Bishop than in the Priest, according to the difference of their degrees, dignities, and callings.A Bishop. That vvhich is here spoken of a Bishop (because the vvords Bishop & Priest in the nevv Testament be often taken indifferently for both or either of the tvvaine, as is noted in an other place) the same is meant of euery Priest also: though the qualities here required, ought to be more singular in the Bishop then in the Priest, according to the difference of their degrees, dignities, and callings.

2Of one wife. Certain Bishops of Vigilantius' sect (whether upon false construction of this text, or through the filthiness of their fleshly lust) would take none to the Clergy, except they would be married first, not believing (saith St. Jerome, against Vigilantius c. 1.) that any single man liveth chastly, shewing how holily they live themselves, that suspect ill of every man, and will not give the Sacrament (of Order) to the Clergy, unless they see their wives have great bellies and children wailing at their mothers' breasts. Our Protestants though they be of Vigilantius' sect, yet they are scarce come so far, to command every Priest to be married. Nevertheless they mislike them that will not marry, so much the worse, and they suspect ill of every single person in the Church, thinking the gift of chastity to be very rare among them; and they do not only make the state of marriage equal to chaste single life, with the Heretic Jovinian, but they are bold to say sometimes, that the Bishop or Priest may do his duty and charge better married, than single: expressly against St. Paul, who affirmeth that the unmarried think of the things that belong to God, and that the married be diversely distracted and entangled with the world. The Apostle then, by this place we now treat of, neither commandeth, nor counseleth, nor wisheth, nor would have Bishops or Priests to marry, or such only to be received as have been married: but, that such an one as hath been married (so it were but once, and that to a virgin) may be made Bishop or Priest. Which is no more than an inhibition that none having been twice married or being bigamus, should be admitted to that holy Order. And this exposition only is agreeable to the practice of the whole Church, the definition of ancient Councils, the doctrine of all the Fathers without exception, and the Apostles' tradition. Which sense St. Chrysostom wholly followeth upon the Epistle to Titus (though here he follow not wholly the same sense) Homily 2. on Epistle to Titus. St. Ambrose also upon this place and most plainly and largely in his 82nd Epistle post med. giving the cause why bigamus cannot be made Bishop or Priest, in fine affirmeth not only the Apostle but the holy Council of Nice to have taken order that none should be received into the Clergy, that were twice married. St. Jerome, Epistle 83. to Oceanus c. 2. and Epistle 2. c. 18. Epistle 11. c. 2. expressly writeth that the Clergy is made of such as have had but one wife, at least after Baptism: for he thought that if one were often married when he was yet no Christian, he might notwithstanding be ordered Bishop or Priest. But St. Ambrose, Epistle 82. St. Augustine, de bono Coniug. c. 18. St. Innocent the first, Epistle 2. c. 5, 6. tome 1. St. Leo, Epistle 87. St. Gregory, and after them the whole Church, exclude those also which have been twice married whensoever. Whereof St. Augustine giveth a goodly reason and example in the place alleged. St. Leo, Epistle 87. addeth further, and proveth that the man is counted bigamus, and not the husband of one wife, in respect of holy Orders, not only if he hath had two wives, but if his one wife were not a virgin. Which being observed in the high Priests of the old law, must needs be much rather now. See also the book de Ecclesiasticis dogmatibus c. 71. in St. Augustine's works. And by these few you may see how shamefully the state of the new heretical Clergy of our time is fallen from the Apostolic and all the Fathers' practice and doctrine herein. Who do not only take men once or twice married before, but (which was never heard of before in any person or part of the Catholic Church) they marry after they be Bishops or Priests, once, twice, and as often as their lusts require. Whereas it was never lawful in God's Church to marry after Holy Orders. Neither is there one authentical example thereof in the world. For these of whom Nice Council speaketh, were married before, and were but tolerated only to use their wives: the Fathers in the same Council providing expressly at the same time, that none from thenceforth should marry after they came to holy Orders, and that according to the ancient tradition of the Church, as Socrates and Sozomenus declare in most plain words. See Suidas in the word Paphnutius. And in what country soever they have been permitted to have carnal dealing even with their wives whom they had before, it was not according to the exact rule of the Apostles and Church's tradition, by which all that be in holy Orders, should wholly abstain, not only from marrying, but even from their wives before married. Whereof thus writeth St. Epiphanius, heresy 59. against the Cathari. The holy preaching of God receiveth not, after Christ, them that marry again after their wives' departure, by reason of the great dignity and honour of Priesthood. And this the holy Church of God observeth with all sincerity. Yea she doth not receive the once married person that yet useth his wife and begetteth children: but only such an one she taketh to be Deacon, Priest, Bishop, or Subdeacon, as abstaineth from his one wife, or is a widower, specially where the holy canons be sincerely kept. But thou wilt say unto me, that in certain places Priests, Deacons, and Subdeacons do yet beget children, (belike this holy Father never heard of any Bishop that did so, and therefore he leaveth out that order, which he named with the other in the former part of the sentence) but that is not done according to order and rule, but according to man's mind, which by time slacketh, and for the great multitude (of Christian people) when there were not found sufficient for the ministry, &c. the rest of his words be goodly for that purpose. Eusebius also Euang. demonst. li. 1. c. 9. saith, that such as be consecrated to the holy ministry, should abstain wholly from their wives which they had before. St. Jerome, Apolog. ad Pammach. c. 8. proveth, that such of the Apostles as were married, did so, and that the Clergy ought to do the same by their example. Yea in his time he testifieth (Cont. Vigil. c. 3.) that they did live single in a manner through the world even in the East Church also. What, saith he, shall the Churches of the East do, what they of Egypt, of the See Apostolic: which take to the Clergy, either virgins, or the continent and unmarried, or such as, if they have wives, cease to be husbands? And again he saith in Apol. ad Pammach c. 3. (See also c. 8.) If married men like not well of this, let them not be angry with me, but with the holy Scriptures, with all Bishops, Priests, Deacons, and the whole company of Priests and Levites, that know they cannot offer Sacrifices, if they use the act of marriage. St. Augustine, de adult. Coniug. li. 2. c. 20. maketh it so plain a matter that all Priests should live chaste, that he writeth, that even such as were forced (as many were in the primitive Church) to be of the Clergy, were bound to live chaste, yea and did it with great joy and felicity, never complaining of these necessities and intolerable burdens, or impossibilities of living chaste, as our fleshly company of new Ministers and Superintendents do now, that think it no life without women. Much like to St. Augustine before his conversion, when he was yet a Manichee, who (as himself reporteth Confess. li. 6. c. 3.) admiring in St. Ambrose all other his incomparable excellencies, yet counted all his felicities less, because he lacked a woman, without which he thought (in time of his infidelity) no man could live. But after his conversion thus he said to God of St. Ambrose: What hope he had, and against the temptations of his excellency what a fight he felt, or rather what a comfort and solace in tribulation, and his secret mouth which was within his heart, what savoury and sweet joys it tasted of thy bread, neither could I conjecture, neither had I tried. See Tertullian li. 1. ad uxorem, St. Cyprian de singul. Clericor. the first Council of Nice can. 3. conc. Toles. 2. can. 3. conc. Aurelian. 3. of Carthage the second cap. 2. of Neocaesarea cap. 2. of Ancyra cap. 10. and you shall find that this was generally the Church's order even from the Apostles' time, though in some places by the licentiousness of many, it was sometime not so religiously looked unto. Whereby you may easily refute the impudent clamours of Heretics against Siricius, Gregory 7, and others, whom they falsely make the Authors of the Clergy's single life.Of one vvife. Certaine Bishops of Vigilantius Sect (vvhether vpon false construction of this text, or through the filthines of their fleshly lust) vvould take none to the Clergie, except they vvould be married first, not beleeuing (saith S. Hierom aduert. Vigilant. c. 1.) that any single man liueth chastly, shevving hovv holily they liue themselues, that suspect il of euery man, and vvil not giue the Sacrament (of Order) to the Clergie, vnles they see their vviues haue great bellies and children vvailing at their mothers breasts. Our Protestants though they be of Vigilantius Sect, yet they are scarse come so farre, to command euery Priest to be married. Neuertheles they mislike them that vvil not marrie, so much the vvorse, & they suspect il of euery single person in the Church, thinking the guift of chastitie to be very rare among them; & they doe not only make the state of marriage equal to chast single life, vvith the Heretike Iouinian, but they are bold to say sometimes, that the Bishop or Priest may doe his duety and charge better married, then single: expresly against S. Paul, vvho affirmeth that the vnmarried thinke of the things that belong to God, and that the married be diuersely distracted and intangled vvith the vvorld. The Apostle then, by this place vve novv treat of, neither commandeth, nor counseleth, nor vvisheth, nor vvould haue Bishops or Priests to marrie, or such only to be receiued as haue been married: but, that such an one as hath been married (so it vvere but once, and that to a virgin) may be made Bishop or Priest. Which is no more then an inhibition that none hauing been tvvise married or being bigamus, should be admitted to that holy Order. And this exposition only is agreable to the practise of the vvhole Church, the definition of ancient Councels, the doctrine of al the Fathers vvithout exception, and the Apostles tradition. Which sense S. Chrysostom vvholy folovveth vpon the Epistle to Titus (though here he folovv not vvholy the same sense) Hom. 2. in Epist. ad Tit. S. Ambrose also vpon this place & most plainely and largely in his 82. Epistle post med. giuing the cause vvhy bigamus can not be made Bishop or Priest, in fine affirmeth not only the Apostle but the holy Councel of Nice to haue taken order that none should be receiued into the Clergie, that vvere tvvise married. S. Hierom Epist. 83. ad Oceanum c. 2. & epist. 2. c. 18. ep. 11. c. 2. expresly vvriteth that the Clergie is made of such as haue had but one vvife, at least after Baptisme: for he thought that if one vvere often married vvhen he vvas yet no Christian, he might notvvithstanding be ordered Bishop or Priest. But S. Ambrose ep. 82. S. Augustin de bono Coniug. c. 18. S. Innocentius the first ep. 2. c. 5, 6. to. 1. S. Leo ep. 87. S. Gregorie, and after them the vvhole Church, exclude those also vvhich haue been tvvise married vvhen so-euer. Whereof S. Augustin giueth a goodly reason and example in the place alleaged. S. Leo ep. 87. addeth further, and proueth that the man is counted bigamus, and not the husband of one vvife, in respect of holy Orders, not only if he hath had tvvo vviues, but if his one vvife vvere not a virgin. Which being obserued in the high Priests of the old lavv, must needs be much rather novv. See also the book de Ecclesiasticis dogmatibus c. 71. in S. Augustines vvorkes. And by these fevv you may see hovv shamefully the state of the nevv heretical Clergie of our time is fallen from the Apostolike and al the Fathers practise and doctrine herein. Who doe not only take men once or tvvise married before, but (vvhich vvas neuer heard of before in any person or part of the Catholike Church) they marrie after they be Bishops or Priests, once, tvvise, and as often as their lusts require. Whereas it vvas neuer lavvful in God's Church to marrie after Holy Orders. Neither is there one authentical example therof in the vvorld. For these of vvhom Nice Councel speaketh, vvere married before, & vvere but tolerated only to vse their vviues: the Fathers in the same Councel prouiding expresly at the same time, that none from thence-forth should marrie after they came to holy Orders, and that according to the ancient tradition of the Church, as Socrates and Sozomenus declare in most plaine vvords. See Suidas in the vvord Paphnusius. And in vvhat countrie so-euer they haue been permitted to haue carnal dealing euen vvith their vviues vvhom they had before, it vvas not according to the exact rule of the Apostles and Churches tradition, by vvhich al that be in holy Orders, should vvholy abstaine, not only from marrying, but euen from their vviues before married. Whereof thus vvriteth S. Epiphanius hæres. 59. cont. Catharos. The holy preaching of God receiueth not, after Christ, them that marrie againe after their vviues departure, by reason of the great dignitie and honour of Priesthood. And this the holy Church of God obserueth vvith al sinceritie. Yea she doth not receiue the once married person that yet vseth his vvife and begetteth children: but only such an one she taketh to be Deacon, Priest, Bishop, or Subdeacon, as abstaineth from his one vvife, or is a vvidovver, specially vvhere the holy canons be sincerely kept. But thou vvilt say vnto me, that in certaine places Priests, Deacons, and Subdeacons doe yet beget children, (belike this holy Father neuer heard of any Bishop that did so, and therfore he leaueth out that order, vvhich he named vvith the other in the former part of the sentence) but that is not done according to order and rule, but according to man's mind, vvhich by time slacketh, and for the great multitude (of Christian people) vvhen there vvere not found sufficient for the ministerie, &c. the rest of his vvords be goodly for that purpose. Eusebius also Euang. demonst. li. 1. c. 9. saith, that such as be consecrated to the holy ministerie, should abstaine vvholy from their vviues vvhich they had before. S. Hierom Apolog. ad Pammach. c. 8. proueth, that such of the Apostles as vvere married, did so, and that the Clergie ought to doe the same by their example. Yea in his time he testifieth (Cont. Vigil. c. 3.) that they did liue single in a manner through the vvorld euen in the East Church also. What, saith he, shal the Churches of the East doe, vvhat they of Ægypt, of the See Apostolike: vvhich take to the Clergie, either virgins, or the continent and vnmarried, or such as, if they haue vviues, cease to be husbands? And againe he saith in Apol. ad Pammach c. 3. (See also c. 8.) If married men like not vvel of this, let them not be angrie vvith me, but vvith the holy Scriptures, vvith al Bishops, Priests, Deacons, & the vvhole companie of Priests & Leuites, that knovv they can not offer Sacrifices, if they vse the act of marriage. S. August. de adult. Coniug. li. 2. c. 20. maketh it so plaine a matter that al Priests should liue chast, that he vvriteth, that euen such as vvere forced (as many vvere in the primitiue Church) to be of the Clergie, vvere bound to liue chast, yea and did it vvith great ioy and felicitie, neuer complaining of these necessities and intolerable burdens, or impossibilities of liuing chast, as our fleshly companie of nevv Ministers and Superintendents doe novv, that thinke it no life vvithout vvomen. Much like to S. Augustin before his conuersion, vvhen he vvas yet a Manichee, vvho (as himself reporteth Confes. li. 6. c. 3.) admiring in S. Ambrose al other his incomparable excellencies, yet counted al his felicities lesse, because he lacked a vvoman, vvithout vvhich he thought (in time of his infidelitie) no man could liue. But after his conuersion thus he said to God of S. Ambrose: What hope he had, and against the tentations of his excellencie vvhat a fight he felt, or rather vvhat a comfort and solace in tribulation, and his secret mouth vvhich vvas vvithin his hart, vvhat sauourie and svveet ioyes it tasted of thy bread, neither could I coniecture, neither had I tried. See Tertullian li. 1. ad vxorem, S. Cyprian de singul. Clericor. the first Councel of Nice can. 3. conc. Toles. 2. can. 3. conc. Aurelian. 3. of Carthage the second cap. 2. of Neocæsarea cap. 2. of Ancyra cap. 10. and you shal find that this vvas generally the Churches order euen from the Apostles time, though in some places by the licentiousnes of many, it vvas sometime not so religiously looked vnto. Wherby you may easily refute the impudent clamours of Heretikes against Siricius, Gregorie 7, and others, vvhom they falsely make the Authours of the Clergies single life.

6Not a Neophyte. That which is spoken here properly and principally of the newly baptized (for so the word Neophyte doth signify) the Fathers extend also to all such as be but newly retired from profane occupations, civil government, warfare, or secular studies, of whom good trial must be taken before they ought to be preferred to the high dignity of Bishop or Priest. Though for some special prerogative and excellency, it hath in certain persons been otherwise, as in St. Ambrose and some other notable men. Tertullian (li. de praescript.) noteth Heretics for their lightness in admitting every one without discretion to the Clergy. Their Orders (saith he) are rash, light, inconstant: now they place Neophytes, then secular men, then our Apostates, that they may tie them by glory and preferments, whom with the truth they cannot. Nowhere may a man sooner prosper and come forward, than in the camp of rebels, where to be only, is to deserve much. Therefore one today a Bishop, tomorrow somewhat else: today a Deacon, tomorrow Lector, that is, a Reader: today a Priest, tomorrow a layman, for to lay men also they enjoin the functions of Priests. And St. Jerome, Epistle 83. to Oceanus c. 4. saith of such, Yesterday a Catechumen or newly converted, today a bishop: yesterday in the theatre, today in the Church: at night in the place of games and masteries, in the morning at the altar: a while ago a great patron of stage-players, now a consecrator of holy virgins. And in another place, Out of the bosom of Plato and Aristophanes they are chosen to a Bishopric, whose care is, not how to suck out the marrow of the Scriptures, but how to soothe the people's ears with flourishing declamations. Dialog. cont. Lucifer. c. 5.Not a Neophyt. That vvhich is spoken here properly & principally of the nevvly baptized (for so the vvord Neophyt doth signifie) the Fathers extend also to al such as be but nevvly retired from prophane occupations, ciuil gouernment, vvarfare, or secular studies, of vvhom good trail must be taken before they ought to be preferred to the high dignitie of Bishop or Priest. Though for some special prerogatiue & excellencie, it hath in certaine persons been othervvise, as in S. Ambrose and some other notable men. Tertullian (li. de præscript.) noteth Heretikes for their lightnes in admitting euery one vvithout discretion to the Clergie. Their Orders (saith he) are rash, light, inconstant: novv they place Neophytes, then secular men, then our Apostates, that they may tie them by glorie and preferments, vvhom vvith the truth they can not. Novvhere may a man sooner prosper and come forvvard, then in the camp of rebelles, vvhere to be only, is to deserue much. Therfore one to day a Bishop, to morrovv some-vvhat els: to day a Deacon, to morrovv Lector, that is, a Reader: to day a Priest, to morrovv a lay man, for to laie men also they enioyne the functions of Priests. And S. Hierom ep. 83. ad Oceanum c. 4. saith of such, Yesterday a Cathecumen or nevvly conuerted, to day a bishop: yesterday in the theatre, to day in the Church: at night in the place of games and maisteries, in the morning at the altar: a vvhile agoe a great patrone of stage-plaiers, novv a consecratour of holy virgins. And in another place, Out of the bosome of Plato and Aristophanes they are chosen to a Bishoprike, vvhose care is, not hovv to suck out the marovv of the Scriptures, but hovv to sooth the peoples eares vvith flourishing declamations. Dialog. cont. Lucifer. c. 5.

8Deacons. Under the name of Deacons are here contained Subdeacons, as before under the name of Bishops, Priests also were comprehended. For to these four pertaineth the Apostles' precept and order touching one wife, and touching continency and chastity, as by the alleged Councils and Fathers (namely by the words of St. Epiphanius) doth appear. For they only be in holy Orders, as serving by their proper function about the Altar and the B. Sacrament: in respect whereof the law of chastity pertaineth to them, and not to the four inferior Orders of Acolytes, Exorcists, Lectors, and Ostiaries, who neither by precept nor vow be bound to perpetual chastity, as the others of the holy and high Orders be bound, both by precept and promise or solemn assent made when they took Subdeaconship. All these degrees and orders to have been ever since Christ's time in the Church of God, it might be proved by all antiquity. But forasmuch as the Apostles' purpose is not here to reckon up all the Ecclesiastical Hierarchy, it need not be treated of in this place. But we wish the learned to read the 3. 4. 5. 6. 7. 8. 9. chapters of the 4th Council of Carthage, whereat St. Augustine was present: where they shall see the express callings, offices, and manner of ordering or creating all the said sorts, and shall well perceive these things to be most ancient and venerable. Let them read also Eusebius' history, the 35th Chapter of the 6th book, where for all these orders he reciteth Cornelius' epistle to Fabius, concerning Novatus. Likewise St. Cyprian in many places, namely Epistle 55. nu. 1. Where see the notes upon the same. St. Jerome, Epistle 2. c. 6. Of Subdeacon there is mention in St. Augustine, Epistle 74. and Epistle 20. de epistolis 22. in edit. Paris. St. Epiphanius, heresy 59. St. Cyprian, Epistle 24. St. Ignatius, Epistle 9. to the Antiochenes, and in the 43rd canon of the Apostles. Conc. Toles. 2. can. 1. and 3. Conc. Laodicen. can. 21. Epistle of Epiphanius in Jerome 60. c. 1.Deacons. Vnder the name of Deacons are here conteined Subdeacons, as before vnder the name of Bishops, Priests also vvere comprehended. For to these foure pertaineth the Apostles precept and order touching one vvife, & touching continencie and chastitie, as by the alleaged Councels and Fathers (namely by the vvords of S. Epiphanius) doth appeare. For they only be in holy Orders, as seruing by their proper function about the Altar and the B. Sacrament: in respect vvherof the lavv of chastitie pertaineth to them, and not to the foure inferiour Orders of Acolyti, Exorcistæ, Lectores and Ostiarij, vvho neither by precept nor vovv be bound to perpetual chastitie, as the others of the holy and high Orders be bound, both by precept and promise or solemne assent made vvhen they tooke Subdeaconship. Al these degrees and orders to haue been euer since Christes time in the Church of God, it might be proued by al antiquitie. But for as much as the Apostles purpose is not here to recken vp al the Ecclesiastical Hierarchie, it need not be treated of in this place. But vve vvish the learned to read the 3. 4. 5. 6. 7. 8. 9. chapters of the 4. Councel of Carthage, vvhereat S. Augustin vvas present: vvhere they shal see the expresse callings, offices, and manner of ordering or creating al the said sorts, and shal vvel perceiue these things to be most ancient and venerable. Let them read also Eusebius historie, the 35. Chapter of the 6. booke, vvhere for al these orders he reciteth Cornelius epistle to Fabius, concerning Nouatus. Likevvise S. Cyprian in many places, namely ep. 55. nu. 1. Where see the notes vpon the same. S. Hier. ep. 2. c. 6. Of Subdeacon there is mention in S. Augustin ep. 74. and ep. 20. de epistolis 22. in edit. Paris. S. Epiph. hær. 59. S. Cyprian ep. 24. S. Ignatius ep. 9. ad Antiochenos, and in the 43. canon of the Apostles. Conc. Toles. 2. can. 1. &. 3. Conc. Laodicen. can. 21. Epist. Epiph. apud Hiero. 60. c. 1.

15In the house of God. All the world being God's, yet the Church only is his house, the Rector or Ruler whereof at this day, (saith St. Ambrose upon this place) is Damasus. Where let our loving Brethren note well, how clear a case it was then, that the Pope of Rome was not the Governor only of one particular See, but of Christ's whole house, which is the Universal Church, whose Rector this day is Gregory the thirteenth.In the house of God. Al the vvorld being Gods, yet the Church only is his house, the Rectour or Ruler vvherof at this day, (saith S. Ambrose vpon this place) is Damasus. Where let our louing Brethren note vvel, hovv cleare a case it vvas then, that the Pope of Rome vvas not the Gouernour only of one particular See, but of Christes vvhole house, vvhich is the Vniuersal Church, vvhose Rectour this day is Gregorie the thirteenth.

15The pillar of truth. This place pincheth all Heretics wonderfully, and so it ever did, and therefore they oppose themselves directly against the very letter and confessed sense of the same, that is, clean contrary to the Apostle: Some saying, the Church to be lost or hidden: some, to be fallen away from Christ these many Ages: some, to be driven to a corner only of the world: some, that it is become a stews and the Seat of Antichrist: lastly the Protestants most plainly and directly that it may and doth err and hath shamefully erred for many hundred years together. And they say herein like themselves, and for the credit of their own doctrine which cannot be true in very deed, except the Church err, even the Church of Christ, which is here called the house of the living God. But the Church which is the house of God, whose Rector (saith St. Ambrose) in his time was Damasus, and now Gregory the thirteenth, and in the Apostles' time St. Peter, is the pillar of truth, the establishment of all verity: therefore it cannot err. It hath the Spirit of God to lead it into all truth till the world's end: therefore it cannot err. It is builded upon a rock, hell gates shall not prevail against it: therefore it cannot err. Christ is in it till the end of the world, he hath placed in it Apostles, Doctors, Pastors, and Rulers to the consummation and full perfection of the whole body, that in the meantime we be not carried about with every blast of doctrine: therefore it cannot err. He hath prayed for it, that it be sanctified in verity, that the faith of the chief Governor thereof fail not: it is his house, his spouse, his body, his lot, Kingdom and inheritance given him in this world: he loveth it as his own flesh, and it cannot be divorced or separated from him: therefore it cannot err. The new Testament, Scriptures, Sacraments, and Sacrifice cannot be changed, being the everlasting dowry of the Church, continued and never rightly occupied in any other Church, but in this our Catholic Church: therefore it cannot err. And therefore all those points of doctrine, faith, and worship, which the Arians, Manichees, Protestants, Anabaptists, other old or new Heretics, untruly think to be errors in the Church, be no errors indeed but themselves most shamefully are deceived, and so shall be still, till they enter again into this house of God, which is the pillar and ground of all truth: that is to say, not only itself free from all error in faith and religion, but the pillar and stay to lean unto in all doubts of doctrine and to stand upon against all heresies and errors that ill times yield, without which there can be no certainty nor security. And therefore the holy Apostles, and Councils of Nice and Constantinople, made it an article of our Creed, to believe the Catholic and Apostolic Church. Which is, not only to acknowledge that there is such a Church, as heretics falsely say; but that that which is called the Catholic Church, and known so to be, and communicateth with the See Apostolic, is the Church: and that we must believe, hear, and obey the same, as the touchstone, pillar, and firmament of truth. For, all this is comprised in that principle, I believe the Catholic Church. And therefore the Council of Nice said, I believe in the Church, that is, I believe and trust the same in all things. Neither can the Heretics escape by flying from the known visible Church, to the hid congregation or company of the Predestinate. For that is but a false fantastical apprehension of Wickliffe and his followers. The company of the Predestinate maketh not any one Society among themselves, many of them being yet unborn, and many yet Infidels and heretics, and therefore be not of the one house of God which is here called, the pillar of truth. And those of the Predestinate that be already of the Church, make not a several company from the known Catholic Church, but are baptized, houseled, taught, they live and die in the common Catholic visible Church, or else they can neither receive Sacrament, nor salvation. St. Paul instructeth not Timothy how to teach, preach, correct, and converse in the invisible society of the Predestinate, but in the visible house of God. So that it must needs be the visible Church which cannot err. If any make further question, how it can be that any company or society of men (as the Church is) can be void of error in faith, seeing all men may err: he must know that it is not by nature, but by privilege of Christ's presence, of the holy Ghost's assistance, of our Lord's promise and prayer. See St. Augustine upon these words of the 118th Psalm, Conc. 13. Ne auferas de ore meo verbum veritatis usquequaque. Where he hath goodly speeches of this matter. For the same purpose also these words of Lactantius are very notable: It is the Catholic Church only, that keepeth the true worship of God; this is the fountain of truth, this the house of faith, this the Temple of God: whither if any man enter not, or from which if any man go out, he is an alien and stranger from the hope of everlasting life and salvation. No man must by obstinate contention flatter himself, for it standeth upon life and salvation, &c. St. Cyprian saith, The Church never departeth from that which she once hath known. Epistle 55. to Cornelius nu. 3. St. Irenaeus saith, That the Apostles have laid up in the Church as in a rich treasury, all truth. And, that she keepeth with most sincere diligence, the Apostles' faith and preaching. li. 3. c. 4. and 40. and li. 1. c. 3. It were an infinite thing to recite all that the Fathers say of this matter, all counting it a most pernicious absurdity to affirm, that the Church of Christ may err in religion.The piller of truth. This place pincheth al Heretikes vvonderfully, and so it euer did, and therfore they oppose themselues directly against the very letter and confessed sense of the same, that is, cleane contrarie to the Apostle: Some saying, the Church to be lost or hidden: some, to be fallen avvay from Christ these many Ages: some, to be driuen to a corner only of the vvorld: some, that it is become a stevves and the Seat of Antichrist: lastly the Protestants most plainely & directly that it may and doth erre and hath shamefully erred for many hundred yeares together. And they say herein like themselues, and for the credit of their ovvne doctrine vvhich can not be true in very deed, except the Church erre, euen the Church of Christ, vvhich is here called the house of the liuing God. But the Church vvhich is the house of God, vvhose Rectour (saith S. Ambrose) in his time vvas Damasus, and novv Gregorie the thirteenth, and in the Apostles time S. Peter, is the piller of truth, the establishment of al veritie: therfore it can not erre. It hath the Spirit of God to lead it into al truth til the vvorlds end: therfore it can not erre. It is builded vpon a rocke, hel gates shal not preuaile against it: therfore it can not erre. Christ is in it til the end of the vvorld, he hath placed in it Apostles, Doctours, Pastours, and Rulers to the consummation & ful perfection of the vvhole body, that in the meane time vve be not caried about vvith euery blast of doctrine: therfore it can not erre. He hath praied for it, that it be sanctified in veritie, that the faith of the cheefe Gouernour therof faile not: it is his house, his spouse, his body, his lot, Kingdom and inheritance giuen him in this vvorld: he loueth it as his ovvne flesh, and it can not be diuorced or separated from him: therfore it can not erre. The nevv Testament, Scriptures, Sacraments, and Sacrifice can not be changed, being the euerlasting dovvrie of the Church, continued and neuer rightly occupied in any other Church, but in this our Catholike Church: therfore it can not erre. And therfore al those points of doctrine, faith, and vvorship, vvhich the Arians, Manichees, Protestants, Anabaptistes, other old or nevv Heretikes, vntruely thinke to be errours in the Church, be no errours indeed but themselues most shamefully are deceiued, and so shal be stil, til they enter againe into this house of God, vvhich is the piller and ground of al truth: that is to say, not only it self free from al errour in faith and religion, but the piller and stay to leane vnto in al doubts of doctrine and to stand vpon against al heresies and errours that il times yeald, vvithout vvhich there can be no certaintie nor securitie. And therfore the holy Apostles, and Councels of Nice and Constantinople, made it an article of our Creed, to beleeue the Catholike and Apostolike Chvrch. Which is, not only to acknovvledge that there is such a Church, as heretikes falsely say; but that that vvhich is called the Catholike Church, and knovven so to be, and communicateth vvith the See Apostolike, is the Church: and that vve must beleeue, heare, and obey the same, as the touch-stone, piller, and firmament of truth. For, al this is comprised in that principle, I beleeue the Catholike Church. And therfore the Councel of Nice said, I beleeue in the Church, that is, I beleeue and trust the same in al things. Neither can the Heretikes escape by flying from the knovven visible Church, to the hid congregation or companie of the Predestinate. For that is but a false phantastical apprehension of Wicleffe and his folovvers. The companie of the Predestinate maketh not any one Societie among themselues, many of them being yet vnborne, and many yet Infidels and heretikes, & therfore be not of the one house of God vvhich is here called, the piller of truth. And those of the Predestinate that be already of the Church, make not a seueral companie from the knovven Catholike Church, but are baptised, houseled, taught, they liue and die in the common Catholike visible Church, or els they can neither receiue Sacrament, nor saluation. S. Paul instructeth not Timothee hovv to teach, preach, correct, and conuerse in the inuisible societie of the Predestinate, but in the visible house of God. So that it must needs be the visible Church vvhich can not erre. If any make further question, hovv it can be that any companie or societie of men (as the Church is) can be void of errour in faith, seeing al men may erre: he must knovv that it is not by nature, but by priuilege of Christes presence, of the holy Ghosts assistance, of our Lordes promise and praier. See S. Augustin vpon these vvords of the 118. Psalme Conc. 13. Ne auferas de ore meo verbum veritatis vsquequaque. Where he hath goodly speaches of this matter. For the same purpose also these vvords of Lactantius are very notable: It is the Catholike Church only, that keepeth the true vvorship of God; this is the fountaine of truth, this the house of faith, this the Temple of God: vvhither if any man enter not, or from vvhich if any man goe out, he is an alien & stranger from the hope of euerlasting life and saluation. No man must by obstinate contention flater himself, for it standeth vpon life and saluation, &c. S. Cyprian saith, The Church neuer departeth from that vvhich she once hath knovven. Ep. 55. ad Cornel. nu. 3. S. Irenæus saith, That the Apostles haue laid vp in the Church as in a rich treasurie, al truth. And, that she keepeth vvith most sincere diligence, the Apostles faith and preaching. li. 3. c. 4. & 40. & li. 1. c. 3. It vvere an infinit thing to recite al that the Fathers say of this matter, al counting it a most pernicious absurditie to affirme, that the Church of Christ may erre in religion.