triumphant is the companie of blessed spirites who hauing gotten victory through Iesus Christ against their enemies the diuel the world the flesh sinne death and hell triumph at this present on high in heauen praising God and celebrating the glorie of his name with all ioyfulnesse We haue a goodly description of this Church in the Reuelation Reue. 7.9.10 Cap. 7.9.10 The Church militant is the assemblie of all the faithfull people who as yet on earth fight vnder the banner or standard of Iesus Christ their head against the foresaide enimies whose armours or weapons are set out by S. Paule in the Ephesians Eph. 6.13.14 c. chap. 6. For it is not the Lords will that so long as we are to walke here belowe we should bee without afflictions but hee will haue vs to be continually in the battell and alwayes troubled and tormented through the malice of men yea so much the more by howe much we shall earnestly indeuour to serue him in all godlinesse and holinesse Act. 14.22 this matter also being alreadie concluded that by many tribulatiōs we must enter into the kingdome of God Wherevnto doe appertaine also Ioh. 15.20.16.2 2. Tim. 3.12 the sentences of Iesus Christ and S. Paul Ioh. 15 20. Ioh. 16.2 2. Tim. 3.12 But hereafter we will speake more largely of the afflictions of the Church The second distinctiō is that the Church is called either Catholike that is to say vniuersall or generall being dispersed thoroughout the world and comprehending vniuersally all the faithfull and elect people of God or else particular whiche is a part of the vniuersall for wee vse to call them particular Churches or congregations whiche are limited within a certaine number and inclosed in certaine places being as it is saide before partes and members of the vniuersall suche in former time were the Churches of Corinthus Rome Ephesus such are at this day the Churches of Fraunce Germanie England Switzerland and other places of all which together consisteth the vniuersall which notwithstāding is but one as anon we shall see The third distinction is that the Church is sometimes said to be inuisible and sometimes visible The inuisible Churche is streitly and narrowly considered and is the verie same which before we called Catholike or vniuersall comprehending only the faithfull and elect in whiche number they also are to be accoūted that be alredy dead The visible Church is considered more largely and comprehendeth al them which are called by the preaching of the Gospell to be of Christes flock Augustine in Psal 64. S. Augustine vseth this distinction in his writings For writing vpon the 64. Psalm he saith that the church which is signified by Ierusalem tooke beginning from Abell and Babylon from Caine and yet notwithstanding in his booke of Baptisme against the Donatistes chap. 16. August Lib. 1 cont Donatist cap. 1 6. taking the Church in a more generall signification he saith that the same which begate ingendered and brought foorth Abell Enoch Noah Abraham and the Prophetes did also begette ingender and bring foorth Caine Ismaell Dathan and others such like But wee must more narrowly and deepely search this matter declare what it is which doth properly belong to the Churche as well Catholike and inuisible as to the other which I said was visible But first of the Catholike and inuisible Church CHAP. II. Of the Catholike and inuisible Church which indeede is but one albeit it haue manie particular partes and members BY that which hath bin said before it is an easie matter to gather make a good certaine definition of the Church Wherefore first we say that the Catholike and inuisible church is the cōpanie of al faithful people scattered throughout the whole world whō God hath chosen to euerlasting life With this definitiō agreeth that which may bee gathered out of that whiche Saint Paule saith to the Corinthians to witte that the Church is the companye of all those 1. Cor. 1.2 that beeing sanctified through Iesus Christe and called to bee Saintes doe call vpon the name of our Lorde Iesus Christe in euerie place The Church then is not an house of woode or of stone builded by mans hande but the congregation commonaltie and fellowship of all those whiche followe the trueth of faith Which matter also we may confirme by these reasons following Gal. 1.13 Act. 9.14 First S. Paul confesseth That he persecuted the Church of God Ananias saith that he had authoritie from the high Priestes to bind all those that called vppon the name of the Lorde that is to say Christians Here we see that Saint Paule calleth those the Church whome Ananias nameth Christians or such as did call vppon the name of the Lord. Eph. 1.23 1. Cor. 12.27 Secondarily the Church is called the bodie of Christe and the companie of faithfull people is also called the bodye of Christ wherevpon it followeth that the Church is no other thing but the companie of the faithfull Ioh. 10.16 Thirdlie Iesus Christ him selfe calleth the Churche a sheepfolde wherevnto sheepe apperteine and belong but by sheep are meant the elect as appeareth by that which is said Math. 25. The Churche then is nothing else Mat. 25 32.3◠but the sheepefold or congregation of the elect Fourthly the auncient writers haue so declared it August in Psal 122. and set it out For behold howe Saint Augustine hath spoken therof All faithfull Christians saith he are the Church And Chrysostome Homil. 20. de expuls ipsius Lib. 7. de stroma The Churche saith hee consisteth not in walles but in the multitude of faithfull people Clemens Alexandrinus saith also I call the Church not the place or the temple but the congregation of the elect This Church is called Catholike or vniuersall for three reasons First in consideration of the place for it is not tyed to one certaine place as citie prouince or kingdome but is dispersed and scattered abrod throughout all the worlde Mat. 28.18 euen as Iesus Christ hath saide that hee hath receiued all power both in heauen and in earth and as the second Psalme sheweth that all nations and all the endes and coastes of the earth Psal 2.8 are by the Father appoynted to his Sonne for his inheritaunce and therefore also did Iesus Christe sende foorth his Disciples through out all the worlde to preache the Gospell and to minister the sacramentes Mat. 28.29 Wherefore Donatus erred when hee went about to tie the Church to a certaine corner of Affrica onely The Romishe Catholikes also doe at this day abuse themselues when they indeuour to tie it to Rome alone For though it were so that the Church of Rome were a true Churche wherof we will speake in a whole plaine chapter afterwardes yet it could not be but a particular Church at no hand the vniuersall churche wherof we speak They also are likewise deceiued who thinke to chase and
Churche although that poore people were deceaued by false Prophetes and carried away to another gospel contrarie vnto that which he had preached vnto them These places doe manifestlye declare that the Church is neuer so pure and perfect in this worlde but that it hath alwayes neede to bee more and more purged and sanctified Which thing Saint Paule sheweth yet more plainely and openly when hee writeth vnto the Thessalonians For hee calleth them the Church 1. Thes 1.1 1 Thes 5.23 and yet hee prayeth vnto God for them that he would sanctifie thē throughout True it is that the Nouatians Donatists and Anabaptistes who doe not agree with vs in this point are not without their replies For first they alleadge vnto vs that which S. Paule writeth vnto the Ephesians That Iesus Christ gaue himself for his church EPhe. 5.25 26. 27. that he might sanctifie it and cleanse it that he might make it vnto himselfe a glorious church not hauing spot or wrinckle but that it shoulde bee holy and without blame But wee want not an aunswere also Saint Paul considereth the Churche not in her selfe but in Iesus Christe her heade whiche shee taketh holde of by faith So shee is said to bee without wrinckle and vnblameable by reason not of her owne righteousnesse but of Iesus Christes righteousnesse whereof shee is made partaker because it pleaseth God to impute and reckon the same vnto her for whiche cause also it is in another place 1. Cor. 1.30 that Iesus Christe is made of God the father vnto vs wisedome righteousnesse sanctification and redemption Moreouer wee might saye that S. Paule speaketh of sanctification or holinesse promised and which is not yet full accomplished as though hee called and saide the Church to bee without spot not that it is so here below on the earth but bicause that one day it shall so bee aboue in heauen And after this sort Saint Augustine vnderstandeth it August lib. de nuptiis concupisc cap. 34. Iesus Christe saith hee cleanseth his Churche by the washing of Christians to make it vnto himselfe without spot or wrinckle not in this worlde but in the world to come They alleadge moreouer that whiche Saint Iohn saith 1. Iob. 3.6.9 Whosoeuer is borne of God sinneth not Whereunto I aunswere by a distinction Those that are borne of God that is to say the faithfull sinne not that is to say serue not sinne or rather sinne doth not raigne in them because they doe withdraw themselues as muche as they can or are inabled from sinne and with all their hearte giue them selues to holinesse of life that they may glorifie GOD. And in this sense Saint Iohn taketh it and speaketh it Again they that are borne of God sinne that is to say can not doe liue so holyly but that oftentimes they stumble fall into sinnes For although they bee sanctified yet for all that by reason of the reliques and remnauntes of nature corrupted whiche yet resteth and remaineth in them euery day they turne aside from the right way and sinne In this sense Saint Iohn ment not that which he saith that whosoeuer is born of God sinneth not for so he should speake against him selfe hauing before saide 1. Ioh. 1.8.10 If wee saye wee haue no sinne wee deceiue our selues and truth is not in vs yea wee make God a lyar and his worde is not in vs. So it is then that though there seeme to bee some contrarietie betweene those two to say that wee are sinners and sainctes bothe together yet all agreeth together very well for euerye man if wee consider him in his owne nature according to which he is called the childe of wrath hee is a sinner worthie of death and eternall damnation but if wee consider him in Iesus Christ as a Christian and faithfull man hee is holy so that he sinneth not that is to say serueth not sinne and his imperfections are hidden and couered because that they are not imputed vnto him and moreouer the Lorde Iesus maketh him partaker of his righteousnesse And so beeing a sinner in respect of his owne nature hee is notwithstanding reputed and accounted holy iust before God But that which we haue hitherto spoken toucheth or concerneth the members of the Church particularly Wee may also well say touching the Church considered in her owne bodie that it shall neuer here be purged from al filthinesses because that so long as shee shall bee on earth there shall bee in her wicked ones mingled with good ones Which thing Iesus Christ hath declared in the Gospel by two similitudes Mat. 13.24.25 c. In the first hee saith that the kingdome of heauen that is to say the Church is like vnto a man which sowed good seede in his fielde but while men slept there came his enemie and sowed tares amongest the wheate and went his way And when the blade was sprong vp and had brought foorth fruite then appeared the tares also Then came the seruaunts of the housholde and saide vnto him Master sowedst thou not c. And woulde presently haue gone and gathered them vp but the Lorde woulde not suffer them least while they went about to gather the tares they plucked vp also with them the wheate Therefore hee willed that they might both growe together vntill the haruest and in the time of haruest the reapers shall gather the tares and binde them in sheaues to burne them but they shall gather the good corne into the Lords barne Afterwards he expoundeth the saide similitude saying Hee that soweth the good seede is the sonne of man and the fielde is the worlde Mat. 13 3◠c. the good seede are the children of the kingdome the tares are the children of the wicked and the enemie that soweth them is the Diuell the haruest is the end of the world and the reapers be the angels As then saith he the tares are gathered and burned in the fire so shall it be in the end of the worlde The sonne of man shall send foorth his Angels and they shall gather out of his kingdome all things that offend and them which do iniquitie and shall cast them into a furnace of fire there shall be wayling gnashing of teeth Then shall the iust men shine as the Sunne in the kingdome of their father In the seconde similitude hee saith Mat. 13.47 48. That the kingdome of heauen is like vnto a drawe net cast into the Sea that gathereth of al kind of things which when it is full the fishers draw to land on the shoare and put the good by them selues into their vessels and cast the bad away And afterwardes hee giueth the exposition thereof So shall it bee saith he at the end of the worlde Mat. 13.49 50. The Angels shall goe foorth and seuer the wicked from amongst the iust and shal cast them into a furnace of fire where shall bee wayling and gnashing of teeth By these two
saying note him by a letter and haue no companie with him that hee may bee ashamed Also speaking of the incestuous person 1. Cor. 5. 5. I haue determined saith he that hee shoulde bee deliuered to Satan for the destruction of the fleshe that the spirite may bee saued in the day of the Lord Iesus These three ends are very largely laid out and at length discoursed vpon in the fourth booke of M. Caluines Institution cap. 12. Sect. 5. Calu. lib. 4. Inst cap. 12. sect 5. Wherof the summe is that in corrections and censures men must regarde and looke to three ends that is to say the glorie of God the edification of the Churche and the repentance and conuersion of sinners The fift consideration is that men in the reprehensions and censures of the Church looke well to this that they haue not such cōsideration regard or respect to the outward appearance and shewe of mens persons that they tread the little ones or poore people vnder their feete and support ayde and hearten the great and rich Deut. 10. 17. Gala. 3.28 For as God accepteth no mans person and in the Church there is neither Iewe nor grecian bonde nor free male nor female but all are one in Iesus Christe so the gouernours of the Church ought alwayes to walke with an vpright and equall foote without turning aside any maner of way in receiuing and allowing some and in refusing and disallowing others It is very true that corrections ought alwayes to bee tempered measured and accompanied with gentlenesse softnes and courtesie to the ende as Saint Paule saith that hee that is reproued or blamed 2 Cor. 2. ◠may not be swallowed vp with ouer much heauinesse For otherwise wee shall turne the remedie into poyson and hurte And therefore the same Apostle doth exhorte vs Gal. 6.1 That wee should restore with the spirite of meekenesse such as be fallen into or ouertaken with some fault 1. Tim. 5.12 And againe Rebuke not saith hee an Elder vnreuerently but admonishe or exhort him as a father the young men as brethren the elder women as mothers the younger as sisters with all purenesse and chastitie Wee must therefore moderate with gentlenesse and meekenesse the rigour or hardnesse of the discipline least we hurt rather then profite But so farre off is it that they ought to spare any man that the corrections must be equally and indifferently applied and administred to all them which shall haue neede thereof whether they be men or women whether they bee great or small whether they be masters or seruants whether they bee Gentlemen or of the common sort Wee knowe with what earnestnesse and heate Chrysostome was angrie against the Pastours in his time who for feare of great and rich men durst not reiect or put from the supper any of them when they offred them selues thereto not before they were admitted thereto Chryso hom 3. in Mat. The blood saith hee of these men shall bee required at your handes If you feare mortall men for their greatnesse and riches verily men shall mocke you but if so be that you feare the liuing God he will bring to passe that euen men themselues shall haue you in honour and estimation And those which are lifted vp to dignitie An admonition to great men not to reiect or despise the discipline ought not to refuse to submit themselues and to make them selues as it were subiect to the discipline and they ought not to refuse the corrections of their Pastours and Elders seeing that by this meanes the Lorde will set them againe vpon their feete after they are fallen There is I knowe not what manner of pride in manie whiche hindereth them from submitting them selues vnto the discipline There is besides I know not what manner of foolish and filthie shame whiche when it hath once seised or taken holde of them they loue rather to continue in their vices than to bee aduertised or admonished thereof to the end that they may keepe themselues there from But the Emperor Theodosius was better aduised and of a more godly minde For we reade that when Saint Ambrose had excommunicated him Ambr. lib. 1. epist 8. in oratio Theodosu by reason of much innocent blood which was spilt and shead at his commandement he tooke suche a censure in good part and so far off was it that hee was stubborne and selfe willed againste his Pastor and his Elders to recoyle backe againe or to with drawe himselfe from the Churche that on the other side approuing the same correction and censure hee vnclothed himselfe of his kingly ornaments and openly bewailing his sinne in the Churche hee did with teares gronings and sighes demaund and aske forgiuenesse thereof Certainly this is not in vaine that Iesus christ hath said to the pastors of his church Whatsoeuer yee shall bind or loose in earth shal be bound or loosed in heauen Mat. 18. 18. For thereby hee hath authorised his church in the vse of the keyes by the worde of God to condemne the peruerse stubborne and vngodly and by the same word to reconcile and receiue to mercie all true penitent sinners Which authoritie of the Churche is not restrained or hedged in to bee exercised and executed among the common people only but also vpon Lordes and Magistrates Whereupon it followeth that none can distract or withdrawe himselfe therefrom but hee renounceth and forsaketh the meane of his saluation The conclusion is this that seeing God hath ordeined correction and discipline to the end that wee should profite grow vp in his doctrine that we shoulde not be hardned in our sins but rather that they might be reproued to the end they might not ingender and worke in vs an vncurable rottennesse or infection It followeth that they which flie and refuse the admonitions and censures of the Church which are made and giuen them in the name of God refuse God himselfe despise their owne saluation Beholde this is that which wee haue heere to note and marke as touching the discipline of the Churche For concerning the lawes which shee may establishe and set vp according to the authoritie giuen her of GOD wee will speake thereof in the Chapter following The fifteene Chapter Whether it belong to the Church to make lawes and if she make some how farre the faithfull ought to obey her WHen the question is of the lawes of the Church wee knowe that som concerne the doctrine vnder which wee comprehende the Sacramentes also and other the discipline or pollicie and order that is to say the fashion and maner of doing The lawes which concerne doctrine touch the conscience and in the knowledge and practise of them standeth the seruice worship of God our own saluation Of this sort are al the points articles of doctrine conteined in the Scripture which we must beleeue and obserue without adding any thing thereto or diminishing therfrom in changing it
An excellent and plaine Discourse of the CHVRCH whereby the Godlie may knowe and discerne the true Church from the Romish Church and all other false and counterfet Churches as well for matters of doctrine as Discipline c. Written in Frenche by M. Bartrand de Loque a godlie Minister of Dolphenine And faithfully translated into English by M.T.W. SEENE AND ALLOWED Jmprinted at London for Thomas Man 1582. ¶ The summe of the Chapters conteined in this present Treatise Chapter 1 TOuching the diuers significations and takinges of this worde Church and how the Churche is commonlie distinguished Pag. 1. Chap. 2. Of the Catholik vniuersall Church which is one although there be diuers particulers thereof Pag. 7. Chap. 3. Of the visible Church and of the true marks thereof Pag. 14 Chap. 4. Whether the true markes of the Churche are to bee found amongest the Romish Catholikes Pag. 19. Chap. 5. Of the calling succession of pastors Pa. 24. Chap. 6. That the Church hath alwaies been from the beginning of the worlde is and shal be vnto the end thereof but yet the Churche must not bee regarded or acknowledged for the great numbers sake Pag. 55. Chap. 7. That Iesus Christe alone is the head of the Churche and not Saint Peter neither any Pope Pag. 68. Chap. 8. Whether the Church of Rome be the true and Catholike Church and whether wee doe well to withdrawe or separate our selues from it Pag. 102. Chap. 9. Touching the degrees of Ministers in the Church where also speeche is had of the orders of the Popes Cleargie and of the office and dueties of true Pastors Pag. 128. Chap. 10. Whether the ministerie of the word be alwaies necessary in the Church and howe muche men may attribute or giue thereto Pag. 160. Chap. 11. Of the sanctifie or holinesse of the Churche Pag. 184. Chap. 12. Whether the Churche may erre Pag. 197. Chap. 13. Whether the Church bee aboue the holy scripture that is to say whether the holy scripture depend on the iudgement and authoritie of the Church Pag. 213. Chap. 14. Of the Discipline of the Church Pag. 234. Chap. 15. Whether it belonge to the Churche to make lawes and if shee make some howe far the faithfull ought to obey her Pag. 25◠Chap. 16. Concerning the afflictions and persecutions of the Church Pag. 274. ¶ To the most noble Lorde my Lorde Henrie de la Tour Vicount of Turenne Countie of Monfert Baron of Mongacon Oriergues Bonsolz Fey Seruissac Croc c. Captaine of fiue hundred men at armes of the kings armies MY Lorde Lactan. lib. 4 de vera sapient cap. 30. Lactantius hath very properly and fitly called the Church the fountaine of trueth the house and dwelling place of faith and the Temple of God adioyning withall that if there bee any whiche entreth not into this Temple or if there bee any that goe out thereof hee is shut out from the hope of life and from eternall saluation For euen as in the time of the vniuersall flood none could bee saued whiche were out of Noe his Arke Gene. 7.20.23 so without the Churche there is neither hope nor faith nor grace nor saluation Whiche thing also the Apostle Saint Paul did verie well declare and meane when beeing purposed to excommunicate some and to caste them out of the Churche 2. Cor. 5 3.5 1. Tim. 1.20 hee saide hee muste deliuer them vnto Satan For as Iesus Christ reigneth in the Churche so Satan reigneth without the same and as they whiche are in the Church hauing Iesus Christe for their head are in very good state blessed so they which are out of the Churche hauing the Diuell for their head cannot but be wicked and accursed And therfore it is said both in Isaiah in Ioel That in Sion and in Ierusalem there shal be saluation Isaia 46.13 Ioel. 2.32 There being meant by Syon and Ierusalem the Church of God as also by the worde heauen there is meant the same thing in the Apocalips when S. Iohn saith I hearde a great and lowde voice Reue. 12.10 saying Nowe is saluation in heauen On the other side wee reade that when God declareth that hee will vtterly roote out some from the heauenly life hee denounceth against them and threateneth Ezech. 13.9 That they shall not be in the counsell assemblie of his people neither written in the role of his seruantes And Dauid very well knewe and felt this when sometimes being in exile all griefes and aduersities were vnto him tollerable and as a man woulde say easie to beate excepting this that hee was depriued of and wanted the solemne assemblies wherein men made publike declaration and protestation of Gods religion and seruice Wherefore be wailing his condition because hee was excluded from the visible Churche hee beeing also shut out from accesse or comming to the Tabernacle by the crueltie and tyrannie of his enemies hee cryed out earnestly and saide O Lord of hostes how amiable are thy Tabernacles Psalm 84.1.2.4.10 My soule longeth yea fainteth for the courtes of the Lorde for my hearte and my fleshe leape for ioy in the liuing God And a little after Blessed are they which dwell in thy house they will euer prayse thee For a day in thy courtes is better then a thousand other wheis I had rather bee a doore keeper in the house of my God then to dwell in the Tabernacles of the wicked For thereby hee hath declared that the condition of those men which bestowe their life yea although it were but a day long in the seruice of God in the middest of the Church among faithfull people is farre more blessed then theirs who liue though it were neuer so long out of Gods house and in the midst of those out of whose companie their religion is banished To which purpose also belongeth that which the same Prophete singeth in an other Psalme Psalm 27.4 One thing haue I desired of the Lorde that I will require euen that I may dwell in the house of the Lord all the dayes of my life to behold the beautie of the Lorde and to visit his Temple And againe when hee saith Psal 106.45 Remember or haue mercie on mee O Lorde with the fauour and good will of the people and visite mee with thy saluation That I may set the good thinges of thy chosen ones and reioyce in the ioy of thy people and glory with thine inheritaunce And for this verie cause and occasion the Apostle to the Hebrwes commendeth praiseth Moses Heb. 11.24.25 when hee saith That by faith hee beeing come to age refused to bee called the sonne of Pharaoh his daughter chosing rather to suffer aduersitie with the people of God then to inioy the pleasures of sinne for a short season Wherefore if wee woulde that GOD shoulde gouerne vs by his holy spirite to the ende to make vs inioy and possesse his spirituall and heauenly good thinges
strengthen the faithfull peoples consciences at this time in which it seemeth that the Diuell the enemie of Gods glorie and our saluation is vnchained and vntyed and that all the worlde is kindeled with rage and set on fire with furie and conspired with him furiously to rushe vpon the poore Church setting out and making a shewe against it of all that that crueltie can deuise Wherefore I shewe what is the state and condition of the Church on earth that shee hath alwaies had such a vertue of patience and so great constancie and courage in the middest of the crosse that tyrants haue rather left to persecute her then that shee hath failed and fallen away by their torments insomuch that shee hath abode inuincible and vnconquered against the vehemencie violence of so many horrible combates as shee was to sustaine and indure and out of all them hath brought a famous victorie and most glorious crowne In summe that the sonne of God hath alwaies founde place and passage in the middest of the worlde notwithstanding the fires swordes torments furies outcries and horrible scatteringes abrode which were made against him As touching the fruite and profit which may come of this little labour I dare not affirme any thing thereof except it be in respect of you my Lorde For I doubt not but you take as muche pleasure to heare mee discourse in writing vpon this matter of the church as you commonly do when you heare mee speake either particularly to your selfe or publikely in the execution of my charge and office And yet if you regarde that which is mine without doubt the fruite will be none but if you consider the argument and the large laying out of the matters conteined in this present treatie I assure my selfe that it will not bee altogether vnprofitable and that they which shall reade the same will not repent themselues thereof Furthermore I staying my selfe my Lorde vpon your accustomed goodnes through which you disdaine not or dislike any thing which commeth from your seruants offer and dedicate vnto you this litle booke most humblie beseeching you to accept it and to take it well that it commeth out into light vnder the inscription of your name and to receiue it with such gentlenesse and curtesie as you haue been accustomed to loue vertue and fauour Christian religion and those that make profession thereof For I hope that if you receiue and take it well that your name shall procure it more grace and liking and shall get it more authoritie and purchase it more fauour amongst all because that thinges dedicated to great personages are better receiued of the lower sort although the things of themselues are oftentimes very base and of small account and value And also as touching my selfe I was gladly minded to declare and shewe by this slender meane a testimonie of the obedience which I owe you and for the singuler earnest desire which I haue to doe you the most humble acceptable seruice that I can in the Lorde whom I beseeche with all my heart to maintaine you my Lorde and my Ladie the Countesse your sister in his most holy and most worthie keeping and to preserue you both in a blessed and long life augmenting and increasing in you dayly more and more the giftes and graces of his holy spirite wherewith hee hath so plentifully decked liberally inriched you From Turenne this xxv of March 1577. Your most humble and most obedient seruant Bertrand de loque A TREATIE OF the Church containing a true discourse in which a man may clearely behold and see what is the nature forme gouernement and guiding of the true Church together with the infallible markes and tokens by which a man may know it and discerne the same from the Romish Church and all other false and counterfeited congregations CAP. I. Of the diuers significations and acceptions of this word CHVRCH and how the Church is commonly distinguished MEN are accustomed to saye that euery woorde which may be taken in many senses and in diuers significatiōs should rather bee distinguished then defined For a man can not otherwise rightly declare the nature vertue and disposition of any thing vnlesse he be first resolued of the sense and meaning in whiche it ought to bee taken For as much therfore as this word Church is of that sort being a Greeke word which signifieth an assemblie or congregation is taken or deriued from a worde which in that tongue signifieth to call or to cause to come it is meete and necessary that before we giue the difinition thereof wee declare after howe manye sortes men vse to take it 1 Nowe men sometimes take it for a companie or assemblie of wicked persons Psal 22.16 as Psalme 22.16 The Churche or the Synagogue of the wicked haue inclosed mee and in Psalme Psal 26.5 26.5 I haue hated the Churche of the wicked that is to saye the companie For there is in the Hebrue text two words which the Greekes haue turned Synagogue and Churche which doe signifie as muche as a companie troupe or assemblie 2 Sometimes it is put for the assemblie of citizens and burgesses of a towne in whiche meeting they intreate of the common and ordinarie affaires of the common wealth and so doth Saint Luke vse it Actes 19.32.39 Act. 19.32.39 3 It is also taken for the place whether the assemblie is called together as Iudeth 6. Iudeth 6.16 verse 16. And they called together all the auncients of the citie and all their youth ranne together to the Church or assemblie that is to say to the place of the congregation or assemblie 4 Also for the Senate or consistorie of the Churche that is to say for the Pastors and Elders of the Church who are indeede the conductours and guiders thereof as when Iesus Christ sayth Tell the Churche Mat. 19.17 Chrysostom Hom. 62. vpon Matth. that is to say euen as Chrysostome also expoundeth it the Pastours leaders and gouernours of the Churche according where vnto we see that Saint Iohn making mention of the consistorie of the Iewes in which it was sometimes determined to thrust out of the Synagogue euerie one that would confesse Iesus Christ Ioh. 9.22 hee sayth generally that the Iewes made this decree although it was indeede the Consistorie onely 5 But in the question or matter of Christian religion it is taken for the companie and assemblie of faithfull people which make profession of the true pure religion of God Of this Church speaketh S. Paule when he saith to the Pastors therof Take heede to your selues and to all the flocke Act. 20.28 whereof the holie Ghost hath made you Bishops or ouerseers to feede the Churche of GOD whiche hee hath purchased with his owne bloud But here wee must obserue certaine distinctions for euen in this signification the Church is commonly distinguished into three sortes First it is called triumphant or else militant The Church
the vse of the keyes is vnderstood not the rule or ouersight of the whole Churche but the power to binde and loose or else to pardon or not pardon sinnes as it is declared in the 18. Chapter of the Gospell after Saint Matthewe and Chap. 20. after S. Iohn Mat. 18.18 Iohn 20.23 Now seeing that so it is that power to remitte or to retaine sinnes was giuen not vnto Peter onely but equally vnto all the Apostles it followeth well that the vse of the keyes was not giuen to Saint Peter alone but also to all his companions fellowes by consequent if he were the head of the Church to whō the power of the keyes was giuen it woulde followe that the Churche had so many heads as it had then Apostles But some will say Iesus Christe speaketh onely to Peter It is true indeede Howe be it by the name of Peter is vnderstoode the whole Church For euen as Iesus Christ was willing to heare what iudgement not onely Peter but also all his fellowes had of him when he demaunded of them But whom say ye that I am Mat. 16.15.16 And that Peter alone in the name of all answered and made this confession Thou art Christ the sonne of the liuing God So on the other side Iesus Christ giuing the power of the Keyes vnto the Churche addressed his speeche vnto Peter alone although he meant to speake as well vnto all the rest Augu. in Iohan tract 50 And so doeth Saint Augustine vnderstande it for beholde howe hee speaketh Peter saith hee signifieth the whole Churche For if that in Peter there were not the figure of the Church Christ woulde not haue saide vnto him I will giue vnto thee the keyes of the kingdome of heauen And againe when Iesus Christ sayd vnto Peter I will giue vnto thee the keyes c. Hee ment without doubt the whole Church And the reason would be marked why Iesus Christe in the person of one spake vnto all that is to the ende hee might comend set out the vnity of the Churche euen as also the auncient writers haue marked and obserued the same Cypr. tract 3 de simpli praelat S. Cyprian saith thus Our Lorde in the person of one man hath giuen the keyes vnto all thereby to denote and set out the vnitie of al. The other were the same in deede that Peter was fellowes in equall honour and in equal power But Iesus began with one man to the ende to shewe that the Churche is one And Augustine August in Iohan. tract 11. So it was saith he that all were asked Peter alone answered him thou art Christ c. and to him was it said I wil giue vnto thee the keyes of the kingdome of heauen as though power to bind loose had been giuen vnto him alone But as he answered for all so he receiued the keyes together withall bearing as it were the person of vnitie Wherefore he alone was named for all because there was vnitie among all 3 The third reason is Iohn 21.16 Iesus Christ commaunded Peter aboue all the rest yea that three times to feed his sheepe Hee then did constitute and make him an vniuersall Bishop and head of all Churches I aunswere that this consequent is false for there is a very great not onely difference but contrarietie betwene these two to haue charge to feede the sheepe of Christ and to haue a most high Empire and vniuersal rule ouer the whole Church Besides if to feede the sheepe of Christ bee no other thing but to minister and giue vnto them the spiritual food of their soules Mat. 28.19 Mark 16.15 by the preaching of the Gospel as it is in deede and seeing that it is most euident and plaine that Iesus Christe hath giuen this commission to al his Apostles generally it followeth very well that he hath not giuen it to Peter alone And indeed Peter himselfe doth well confesse the same 1. Pet. 1.5 c. when he exhorteth his fellowe ministers to feede the flocke of Christ which is committed vnto thē And Basil confirmeth the same saying Iesus Christ himselfe teacheth vs this to wit that he is the onely head of the Church who did constitute and appoint Peter the pastor of his Church after him For he saith Peter louest thou me feed my sheep consequently he hath giuen this very same power to all pastours and teachers and hereof this is a certayne signe and sure token that all binde and loose without any difference as well as hee The fourth reason S. Peter is diuers times in the scripture named the first among the Apostles Therefore he was chosen to haue rule aboue the other his fellowes yea aboue or ouer the whole Church I answere first that this argument is friuolous and vayne yea worthie to bee mocked and hissed at For be it that we confesse that S. Peter was the first and chiefe as it were amongst a fewe people that is to say amongst the twelue Apostles yet very farre set is this that it shoulde therefore followe that hee was the firste or chiefest ouer all Christians or that hee did beare rule ouer all the worlde Secondly if because that S. Peter is the first named he is therefore the first and chiefest among the Apostles wee must then say by the contrarie that the virgin Marie is the last and least of all women because in the first chapter of the Actes where also S. Peter is set the first in the catologue or nūber Act. 1.13.14 shee is set the last after others Which matter the Romishe Catholikes will not at any hande say or affirme which if they should it woulde be founde in deede a very absurde thing Thirdly we read in many places that S. Peter is not named first And S. Paule in the seconde Chapter of his Epistle to the Galathians Placeth Iames before him Gal. 2.9 Iames then by this reason shoulde haue authoritie ouer Peter because he is named before him Besides in the Councell of Hierusalem the speach and aduice of Iames which was had after that peter had giuen his Actes 15. 13 c. had such weight with it that al consented and agreed to his iudgement And this muche concerning the firste point Let vs come to the other which concerneth the Pope who sayth that he is Saint Peters successor and so by consequent the head of the Church First if it manifestly appeare by that which hath been said heretofore that Saint Peter was neuer established head of the Churche and that hee neuer had any suche preheminence and authoritie attributed vnto him by what title or right can or will the Pope who sayth that he is his successor pretende at this day any suche Lordshippe rule and authoritie Let vs also on the other side well marke this S. Peter dyed as they say vnder Nero and there succeeded him Linus Cletus and Clemens in the tyme of S. Iohn who
be written to Iulius Bishoppe of Rome by which there shoulde be declared vnto him that he did attribute and take vnto himselfe an authoritie whiche did not at anye hande belong vnto him and that in so doing hee offered greate wronge to other Churches and other Bishoppes And there was added to the letters that he should no more meddle with them whome they had deposed then they medled with those whiche were deposed by the bishop of Rome and others whiche were ioyned with him therein To whiche purpose they alledged the example of Nouatus whiche was as yet verye freshe and newe For when this Nouatus was reiected by the bishoppe of Rome none of the rest of the Metropolitanes and Bishops of other prouinces did gainsay the same neither any manner of way intermedled therein Furthermore if that whiche is maintained and practised at this day amongest the Romishe Catholikes touching the large iurisdiction and soueraigntie of their Pope were in force by Gods lawe as they woulde perswade the simple people thereof shoulde not then al the foresaid Bishops al others together with their Councelles and Churches whiche haue not at any time confessed the Bishoppe of Rome for their head be verie greeuously censured or punished and woorthie of a verie seuere and sharpe reprehension It is true that men may finde that some amongst the anciēt fathers haue somtimes called the Bishoppes of Rome high Priest and Pope but they did heretofore call after the same sorte all Bishops For as touching the name high Priest Theodo lib. 2. cap. 7 Theodoretus in his second booke chap. 7. speaketh on this maner that two hundreth and fiftie high priests were assembled together in Sardis And Athanasius in his first Oration against the Arrians Athanasius oratio 1. contra Arriano◠doth not onely call Iulius and Liberius the bishops of Rome high Priestes but also hee calleth by the very same name the Bishops of Grecia Dacia Cappadotia Affrica Ruffin lib. 2. cap. 26. Italie Sicilia and Armenia Ruffinus also in the second booke and 26. chapter called Athanasius the great high Priest As concerning the name Pope we will speake therof by gods grace and aide hereafter in the ninth chapter Moreouer let vs consider by what tokēs and markes the Pope of Rome saith that he is Saint Peters successour It is say the Romish Catholikes because that Saint Peter had his seate and chaire in the churche of Rome being there the Pastor and hauing borne rule there a long time and that after him there came in order his successors the Bishops of Rome hauing the same authoritie which he had before But touching the first it is vncertaine whether S. Peter was Bishop of Rome or no at the least whether he bate rule there and helde the seat They are not able plainely to proue the same neither to approoue it as truth at what time it was neither vnder what Emperour neither how long because that out of the holy scriptures they are not able to bring Cal. lib. 4. Instit cap. 6. sect 14. so muche as one onely probable coniecture but rather the contrarie as Caluin hath well and sufficiently declared in his Institutions Secōdly if S. Peters abode at Rome hath giuen this autoritie to the Romish bishops to bee the heads of the Church and vniuersall Bishops from whence commeth it that the Councels haue limited to all the Patriarkes who were many and diuers yea euen after that they were brought to foure Concil Nic. Can. 6. Concil Antioch Can. 13. their seuerall charges making them Metropolitanes euery one in his owne prouince the Bishop of Rome hauing no more authoritie ouer others than others ouer him For at that time the Bishop of Rome might very well haue alleadged Saint Peters seate and the other Bishops and Councels woulde very well haue confessed and allowed the same if it had beene true and if the same could rightly haue giuen the title of primacie to the Bishop of Rome On the other side what an argument is this Saint Peter was Bishop of Rome and there suffered martyrdome therefore it followeth that this Churche is the mother and mistresse of all the rest and that the Bishop thereof is the vniuersall and generall head of all Christendome Verily if in this respect the question bee to establishe and set vp a primacie it ought rather to bee placed at Ierusalem than at Rome For Saint Peter preached there Act. 2.14 Act. 2.12 Act. 4.3 yea the firste after Christes ascention where hee together with his fellowes and brethren builded vp the Churche did great miracles was imprisoned Act. 5. 18 and sundrie times persecuted The Prophetes likewise preached there and all the Apostles yea whiche is more Iesus Christ him selfe Ioh. 2.13 7.14 8.2 c. 18.20 died there and rose againe and from thence ascended vp into heauen There also was the first Synode that euer was helde in the Christian Churche assembled of all the Apostles There also Iesus Christ sent downe his holy spirite vpon his Apostles and disciples Act. 15. 6 c. Act. 2.1 c And to bee shorte from thence it was that the doctrine of saluation shoulde come forth to bee spread abroad throughout all the world euen as the Prophets had before tolde Isai 2.3 Michah 4.2 which things we cānot after any sort say or affirme of Rome Moreouer if we must respect and regarde the Apostles there is as muche or rather more reason to make Saint Paul the first Bishop or Pope of Rome as Saint Peter For in the first place besides that hee was not in any thing lesse or inferior to the most excellent or chiefe Apostles 2. Cor. 11.5 wee fynde not that S. Peter did at any time reprooue him in his ministerie Gal. 2. 11 as he reproued or blamed S. Peter And besides wee haue a certaine and an assured testimonie in the holy scripture touching Saint Paule Act 23.11 Act. 28.30 31 that he was sent by God to Rome there to beare witnesse of him that hee there preached the kingdome of God two whole yeeres together that from thence he writ diuers Epistles to the Churches that hee was there prisoner and at the last beheaded by Nero. And as touching Peter wee haue no assured testimonie that hee went to Rome or that he tarryed there exercising there the ministerie If they will replie that Iesus Christ gaue him the keies of the kingdom of heauen and that by that meanes he was preferred before Saint Paul and made head of the Church we haue answered that heretofore which we mind not heere to repeate Besides though it were so that S. Peter was ordained to beare rule ouer all Churches as an Apostle yet it can not thereupon followe that his successours ought to haue any such right or authoritie as he because they which succeeded the Apostles haue not the same charge and the same office that the Apostles had For
and ground of truth not that it is so simplie and indeede of it selfe but in respect of vs because that the truth of God hath not place in the worlde saue onely in the Church For as much therefore as God maintaineth his truth amongest men Chrysost in 3 cap. 1. ad Timoth. and maketh it alwayes to goe his right course by the ministerie of the Churche therefore is the Church called the piller and grounde of the truth To be short because that God himselfe commeth not downe from heauen and doth not euery day sende his Angels to maintaine his truth among men to publish it to the world but vseth the ministerie of the Church for this effect that is to say the preaching of the word for this cause it is called the columne or pillar of truth because that by the preaching of the worde it is reteined amongest men and countergarded to the ende that it decaye not or perish from the memorie or remembrance of men The thirde reason The Church is gouerned and guided by the holy Ghoste howe then can it erre I aunswere that so farre foorth as the Church is gouerned by the holy ghoste suffering it himselfe to be guided by him obeyeth him shee cannot erre but if shee doe the contrary shee may erre and doeth erre The fourth reason In the kingdome of heauen no error can haue any place Mat. 13.24.16.19 For trueth reigneth therein but the Churche is the kingdome of heauen It followeth then that in the Church no error can haue place All this is true of the Catholike Church yea and of particular Churches also so farre foorth as they shewe themselues to bee the kingdome of heauen and not the kingdome of this worlde and of the fleshe that is to say so farre foorth as they are assemblies subiect in al things to Iesus Christ the king of heauen But where is that particular church so obediēt to Iesus Christ the king of heauen that it erreth not and fayleth not in many points and particular duties The fifth reason councels cannot erre but the church consisteth of councels therfore the church cannot erre This Syllogisme pretendeth and laboureth to proue an vncertaine thing by another thing yet more vncertaine For many examples do plainely testifie that the councels may erre as indeede they haue oftentimes erred And touching the first the councell that Ahab assembled of foure hūdred prophetes did not it erre It is written that they beeing come to this wicked king to flatter him 1. King 22.6 c. Satan was sent out by and from God to bee a lying spirite in their mouthes so all of them with one consent condemned the truth Michaiah alone withstanding them who was reprooued as an heretike beaten and put into prison Iohn 11.47 The councell which the high Priests and pharisees assembled in Ierusalem against Iesus Christ did not it erre wee see how they condemned Iesus Christ litle regarded yea much despised his doctrine And what shall wee say of the councels and Synods which were helde and kept after the death of the apostles euen vnto our age whereof some haue reproued and vndone that which was established and done by others for of necessitie either the one or the other haue erred they being repugnant and contrary one to another Examples hereof The councell of Carthage in whiche Saint Cyprian was president did decree Con. Cartha that those whiche were baptised by heretikes shoulde bee baptised againe Which decree was broken and ouerthrowen by an other Councell of Carthage holden after Con. Cartha The second Synode of Ephesus Synod Ephe. consented to Eutiches his error and imbraced the same receiued it in this that he confessed in Iesus Christe but one only nature that is to say the diuine nature which error was afterwardes confuted and caste downe to the ground Con. Chalce by the general councell of Chalcedonia The councell of Constantinople Con. Constant called by the Emperour Leo about nine hundred yeeres agoe ordeined that men shoulde throwe downe and breake in peeces all the images that were in Churches which ordinaunce the Councell assembled at Nice Con. Nicen. by the commaundement of Irene the Emperours mother was immediatly after broken and cracked and commaundement giuen that Images should be set vp againe Con. Neoces Con. Maien Con. Cartha 2. Con. Nicen. The Councell of Neocesaria and of Maience and the second councel of Carthage did forbidde marriage to the ministers and Elders of the Church The councel of Nice decreed the contrarie permitting ministers to marrie Con. Braca Con. Tole 3. Con. Roma The councell of Bracara did pronounce curse against those that absteined from eating flesh and this decree was confirmed by the thirde councell of Toletum but the councell of Rome ordeined the contrarie forbidding the vse of fleshe vppon certaine dayes of the yeere August lib. 2. de Baptis contra Donatist cap. 3. To bee short Saint Augustine plainly declareth that which I speake to wit that coūcels may erre For he expresly saith that the letters and Epistles of particular Bishops are corrected by prouinciall councels and the prouinciall councels by vniuersall and the former vniuersal councels annihilated and disanulled by the latter when by some certaine experience of thinges that which before was secrete is opened that which was hiddē is made euident and plaine neither shall it stand them in any steede at all to say that this place of Augustine ought to be vnderstood of outward and indifferente things for Saint Augustine disputeth there of a point of doctrine that is to say of the opinion of Saint Cyprian and of the councell of Affrica touching rebaptisation or baptising againe Now then in so great diuersitie and gainesaying one of another what shall wee say To whiche councell shall wee giue greater faith and credit For this we perceiue cleerly and plainely that they thus crossing and contrarying one an other did not all consent and speake according to the truth that therefore wee must of necessitie conclude that some of them haue erred and that by their false and erronious determinations they haue degenerated and gone astray from the right way of the worde of God Certainely it is very meete and requisite An admonition touching Councels and Synods that wee shoulde bee wise and very well aduised when the question is either to set out or to receiue that which shal bee determined by councels and Synods For it is altogether manifest and plaine that councels and Synodes may be deceiued And therefore as touching their decrees and determinations this is that wee haue to say that we must bring the weight of them make it subiect to the balance that is to say wee must trie and examine them by the worde of God Gala. 1.8 which is indeed the balance whervnto not only men are subiect but also the Angels as S. Paule teacheth in his Epistle to the Galathians
9.10 Isaiah 8. ver 10.11.13.16 Isaiah 26. ver 10.11 Isaiah 28. ver 9.12.13 Isaiah 30. ver 9.15 Isaiah 42. ver 19.20 Isaiah 48. ver 4. Isaiah 65. ver 11. Ieremiah 2. Ieremi ver 24.29 vnto the 33. ver Ieremiah 5. ver 3. vnto the 8. ver and ver 20. of the same chap. vnto ver 25. Ieremiah 6. ver 10. in euerie verse almost vnto the ende of the Chapter Ieremiah 7. ver 24. vnto the 28. ver Ieremiah 8. ver 4. vnto ver 8. Ieremiah 17. ver 1.23 Ieremiah 10. ver 11.15 Ieremiah 25. ver 4.8 Ieremiah 29. ver 17.20 Ieremiah 35. ver 13.16 Ieremiah 43. ver 2. Ieremiah 44. ver 7.10.11.16.20 Ezechiel 2. Ezechi ver 3. vnto the end of the chapter Ezechiel 3. ver 5.10.26.27 Ezechiel 4. ver 3. Hosea Ezechiel 12. ver 2. Hosea 4. througout the whole Chapter Hosea 5. ver 4. Amos 4. Amos. Zephaniah Zachariah Prouerbs Matthew ver 6. vnto the end of the Chapter Zephaniah 3. ver 5. Zechariah 7. ver 11. vnto the end Prouerbs 1. ve 24. vnto the end Matth 11. ver 16.17.21 and so vnto the 25. ver Matth. 12. ver 41.42 Mat. 23. ver 37. Touching the Pastors specially and particularly see Isaiah 56. ver 10.11 Ieremiah 6. ver 13. Ieremiah 14. ver 14. Ieremiah 23. ver 1.2 c. Ezechiel 22. ver 25.26.28 Ezechiel 34. ver 23.4 c. Hosea 9. ver 8. 1. Kings 22. ver 6. Iohn 7. ver 47. CHAP. XIII Whether the Church bee aboue the holy scripture that is to say whether the holy scripture depend of the iudgement and authority of the Church THE Church indeede hath a very great authoritie among men in so much as it behoueth vs to heare the same if we will not be accounted rebels against God Yet notwithstanding seeing she is the wife and scholler of Iesus Christe she ought alwaies to be subiect vnto him as vnto her husbād head and teacher And therefore this is an article which wee must hold inuiolable and without breach to wit that the church ought to depend and hang on Christe and his worde and to haue her authoritie from the same worde and not on the other side that the worde of Christe shoulde depende and haue the credite and authoritie thereof from the Church Notwithstanding many are founde whiche holde altogether the contrarie setting as we say the cart before the horses and plowe or waine before the oxen and vtterly ouerthrowing all order For they suppose that the holy scripture hath no more certaintie authoritie than it pleaseth the Church that by her allowāce and consent it shall haue And these bee the Romishe Catholikes who speake of the Church after this manner giuing it authoritie ouer and aboue the worde of God to make men to beleeue that whatsoeur it decreeth determineth and concludeth wee must hold her iudgement sentence and resolution as a certaine oracle comming frō heauen and to be short as an article of our beliefe And behold their reasons for this The first reason The Churche by her iudgement hath brought to passe that the holy Scripture hath beene acknowledged for the true worde of God and hath distinguished separated and sundered it from all other writinges what so euer whiche men haue published brought into the world For who is it that in the beginning hath assured vs that the holy scripture is the word of God but the Church alone And who is it that euen to this day can certifie and assure vs that the same word of God is come safe sound and whole euen vnto our age but onely the same Church Wherefore it followeth that the authoritie and certaintie of the holie scripture dependeth vpon the authoritie and iudgemente of the Church I aunswere two things or two manner of wayes First that this is a most wicked opinion to say that without the Churche the worde of God could not haue a sufficient witnesse to commend and set forth the authoritie and credite thereof vnto vs. Let vs heare what Saint Augustine saith hereof The authoritie of the truth saith hee is fruitefull and plentifull Augu. de assumpt Virg. Mart. cap. 1. and if she be diligently examined men shall finde that of her selfe shee maketh her selfe to bee sufficiently knowne Wherefore Alfonsus de Castro hath sometimes saide Alfonsus de Cast li. 1. ca. 8. cont haereses seeing that the holie scripture is come foorth from GOD it hath of it selfe alreadie deserued that wee shoulde giue trust vnto it and beleeue it And when the Church publisheth this that it is giuen by God shee doth wholie euen as a witnesse which beareth witnesse to some thing So that the truth of the scriptures is certaine not because of the witnes but by reason of it selfe and the credite it hath and not because the Church receiueth it and publisheth it but because that God hath giuen it and made the same manifest vnto vs. Besides is this a small matter that wee haue the testimonie of the holye spirite dwelling in our heartes It is said that it is his peculiar office to guide and lead vs into all truth Iohn 16.13 1. Ioh. 2.27 and to teach vs all things Wherevpon it followeth that he teacheth vs this truth that the holy scripture is of God and from him It is saide moreouer that we haue receiued the spirite of God 1. Cor. 2.12 that we might knowe the thinges that are giuen to vs of God Also 1. Cor. 2.14 that the thinges of the spirite of God are spirituallie discerned that is to say by the efficacie mouing and woorking of the holy spirite Wherefore it followeth that the holy spirite teacheth vs and maketh vs to discerne betweene these bookes which wee ought to receiue without gainesaying and the other which we ought to reiect and refuse Some perhaps will say that this article or point is daungerous because that heretikes oftentimes bragge that they haue the spirit of God which they haue not indeed and wee knowe howe they haue alwayes indeuoured to make their doctrines of authoritie and credite through their inwarde reuelations whiche they haue imagined to proceede from the holy Ghost But we can easily aunswere this to wit that in this matter wee can easily auoide all danger if wee vse and followe the remedies whiche S. Iohn doth furnish vs withall when he saith that we ought not to beleeue euery spirite 1 Ioh. 4. 1. but to trie and proue the spirites whether they are of God or no. And what shall be the meane and way of this triall and examination euen the worde of God as wee see that therby the men of Berea Act. 17.11 did proue S. Paule his spirit and doctrine And to this meane doth Chrysostome send vs when hee saith thus Many boast of the spirite Chrysost de sanct adorand spirit but they which bring any thing of their owne doe falsly pretende the same As Christ witnessed that he spake not of him selfe because that his doctrine