the corruption of the Churche see Isaiah 1. verse 21. to the 24. verse Isaiah Isaiah 3. ver 8.9 Isaiah 5.13 Isaiah 30. ver 9. to the 13. ver Isaiah 59. ver 2. vnto the 17. ver Isai 64. ver 6.7 Iere. 2. ver 5. Ieremiah to the end of the Chap. Iere. 3. ver 2.3.20 Iere. 4. ver 22. Ieremiah 5. ver 1. vnto the 15. ver and afterwards from the 19. ver to the end of the Chapter Iere. 6. ver 7. vnto the 11. ver Ieremiah 8. ver 4. vnto the 11. ver Ieremiah 9. ver 3. vnto the 17. ver Ieremiah 13. ver 10. vnto the 15. ver Ieremiah 22. euen vnto the end Ieremiah 16. ver 11.12 Ieremiah 18. ver 13. vnto the 18. ver Ezechiel 5. ver 6. vnto the 12. Ezechiel ver 22. ver 3. vnto the end of the Chapter Ezechiel 33. ver 24. vnto the 30. Deuteron ver Deuteronomie 32. ver 5.6.32.33 Touching the ingratitude and vnthankfulnesse of the Church see Isaiah 1. ver 2.5 Isaiah Isaiah 5. ver 47. Isaiah 43. ver 21. vnto the end of the chapter Isaiah 17. ver 10.11 Isaiah 63. ver 9.10 Ieremiah 2. ver 6.9.21.22 Ieremiah Ieremiah 12. ver 7. Ezechiel 16. ver 15. Ezechiel vnto the 24. ver Zechariah 11. ver 8. Zechariah vnto the end of the Chapter Deuteronomie 32. Deuteron ver 15.18.23 Hosea 12. ver 1.9 Hosea 13. Hosea ver 6. Malachie 1. ver 2.8 Touching the obstinacie and rebellion of the Church Isaiah see Isaiah 1. ver 5. vnto the 7. ver Isaiah 6. ver 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. Ieremiah ver 24.29 vnto the 33. ver Ieremiah 5. ve 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 end 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. Ezechiel 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 throughout the whole Chapter Hosea 5. ver 4. Amos 4. Amos. ver 6. vnto the end of the Chapter Zephaniah 3. Zephaniah Zechariah Prouerbs ver 5. Zechariah 7. ver 11. vnto the end Prouerbs 1. ve 24. vnto the end Matth. 11. Matthew ver 16.17.21 and so vnto the 25. ver Matth. 12. ver 41.42 Matth. 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 be aboue the holie scripture that is to say whether the holy scripture depend of the iudgement and authoritie of the Church THE Church indeede hath a very great authoritie among men in so much as it behooueth 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 shee ought alwayes to bee subiect vnto him as vnto her husband head and teacher And therfore this is an article which we must hold inuiolable and without breach to wit that the Church ought to depend and hang on Christ and his word and to haue her authoritie from the same word and not on the other side that the worde of Christ should depend and hang vpon the credite and authoritie therof from the Church Notwithstanding many are found which 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 holie scripture hath no more certaintie and authoritie than it pleaseth the Church that by her allowance and consent it shall haue And these be the Romish Catholikes who speake of the Church after this manner giuing it authoritie ouer aboue the word of God to make men to beleeue that what so euer it decreeth determineth and concludeth we must hold her iudgement sentence and resolution as a certaine oracle comming from heauen and to be short as an article of our beliefe And beholde their reasons for this The first reason The Church by her iudgement hath brought to passe that the holie scripture hath bene acknowledged for the true word of God and hath distinguished separated and sundered it from al all other writings what so euer which men haue published and brought into the world For who is it that in the beginning hath assured vs that the holie 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 iudgemēt 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 Church the word 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 Aug. de assumpt virg Mar◠cap. 1. The authoritie of the trueth saith he is fruitfull and plentifull and if she be diligently examined men shall finde that of her selfe she maketh her selfe to be sufficiently knowne Alfonsus de Cast li. 1. ca. 8. cont haereses Wherefore Alfonsus de Castro hath sometimes saide seeing that the holie scripture is come foorth from GOD it hath of it selfe alreadie deserued that we should giue trust vnto it and beleeue it And when the Church publisheth this that it is giuen by God she doth wholie euen as a witnesse which beareth witnesse to some thing So that the trueth of the scriptures is certain not bicause of the witnesse but by reason of it selfe and the credite it hath and not bicause the church receiueth it and publisheth it but bicause that GOD hath giuen it and made the same manifest vnto vs. Besides is this a small matter that we haue the testimonie of the holie spirite dwelling in our hearts Ioh. 16.13 1. Ioh. 2 27. It is saide that it is his peculiar office to guide and leade vs into all trueth and to teach vs all things Wherevpon it followeth that he teacheth vs this trueth that the holie scripture is of God and from him 2. Cor. 2.12 It is saide moreouer that we haue receiued the spirite of God that we
might knowe the thinges that are giuen to vs of God 2. Cor. 2.14 Also that the things of the spirite of God are spiritually discerned that is to say by the efficacie mouing and working of the holie spirite Wherefore it followeth that the holie spirite teacheth vs and maketh vs to discerne betwene these bookes which we 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 bicause that heretikes oftentimes bragge that they haue the spirit of God which they haue not indeed and we knowe howe they haue alwayes indeuoured to make their doctrines of authoritie and credite through their inward reuelations which they haue imagined to proceed from the holie Ghost But we can easily aunswere this to wit that in this matter we can easily auoyde al daunger if we vse and followe the remedies which S. Iohn doth furnish vs withal 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 word of God as we 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 he saith thus Many boast of the spirit Chrysost de sanct adorand spiritu but they which bring any thing of their owne doe falsly pretend the same As Christ witnessed that he spake not of him selfe bicause that his doctrine was taken out of the lawe and Prophets in like manner if any vnder the title and name of the spirite shall bring vnto vs any thing which is not contained in the Gospell let vs not beleue it For as Christ is the accomplishment and fulfilling of the lawe and Prophetes so is the holie Ghost of the Gospell But how can we by this way or meane discerne and knowe the spirites that is to say whether the doctrine which they shall propound and set foorth vnto vs be from the holie Ghost or no After two sortes or by two meanes you shall knowe this First if it tend to this end to exalt establish and set vp the glorie of God Ioh. 7.18 For as Iesus Christe saith He that seeketh the glorie of God is true and no vnrighteousnesse is in him Secondly if it be conformable and agreeable Rom. 12.6 to the proportion of faith that is to say if it agree and accord well with the heads foundations of Christian religion whereof we haue spoken more largely heretofore in the fourth Chapter The second thing that I aunswere touching the foresaide reason of the Romish Catholikes is that the consequence thereof is not necessarie neither well grounded when they say that the Church yeldeth testimonie to the word of God and doth commend the same vnto vs that therefore the certaintie and authoritie of the worde of God dependeth vpon the authoritie iudgement of the Church For as we haue but a little while agoe alledged out of Alfonsus de Castro The word of God is certaine not by reason of the Church which beareth witnesse thereof but bicause of it selfe and his owne credite The Apostles yelded testimonie Ioh. 15.17 Act. 1.8 and bare witnesse of Iesus Christ And who is he that will therefore say that Iesus Christe his authoritie doth depend of the authoritie and iudgement of the Apostles The Goldsmith trieth the golde and putteth a difference betweene that which is good and pure and that which is naughtie mettall But doth he therefore by his triall and proofe make that the golde is either good or euill A parliament receiueth some edict or lawe which commeth from the King that it may be published and proclamed Inquirie is diligently made whether it come from the King or no Afterwardes all knowe that it commeth from the King what doth the parliament then It is true that it alloweth the edict that it acknowledgeth the same that it beareth witnesse to it and commendeth and setteth out the same yea and if neede be interpreteth it according to the Kings intent and meaning But doth the parliament for al this cause it or make it to be the Kings lawe Doth it giue authoritie to it Hath it any authoritie to chaunge any thing in it or to add any thing to it or to clippe or take any thing what so euer away from it It is certaine no. Euen so standeth the case with the Church For although it be an excellent testimonie to the word of God yet it can not at any hande giue it authoritie as to say that the certaintie of the word of God hangeth vpon the authoritie and iudgement of the Church For when the Church acknowledgeth and alloweth the word of God and doth put a difference betweene it the doctrines and inuētions of men she doth no other thing but heare the voice of her pastor Ioh. 10.5 discerneth knoweth it frō the voice of a stranger Nowe there is great difference betweene discerning the Pastors voice from astrangers and adding authoritie credit thereto bringing to passe and that according to trueth that it should be such or such that is either true or false The second reason is The Church is more auncient than the scriptures For in the time of Adam Abell Seth Noah Abraham Isaac Iaacob there was no scripture For Moses was the first penman or writer of matters concerning religion and yet notwithstanding there was a Church Wherfore it followeth that the authoritie of the church is aboue the authoritie of the holie scripture First and formost I aunswere that the consequence of this argument is none at all For graunt it that one thing be more auncient and olde than an other yet it followeth not for all that that it should be of greater authoritie and credite otherwise we must inferre that Moses hath more authoritie than Iesus Christe and the lawe more than the Gospell Secondly as touching the antecedent or former proposition I say that it is sophisticall captious and full of deceit For albeit that in these first times of the world there was no scripture which the father 's vsed yet for all that the word of God ceased not to be bicause it was written and ingrauen in the fathers hearts and moreouer sounded verie clearely in the Church which word was in good time brought and committed to writing first by Moses and afterwards by others and therevpon called the holie scripture wherefore seeing that the holie scripture and Gods word is nothing but one and the selfe same thing it followeth verie well that if our first fathers haue had the word of God they haue had also in substance the holie scriptures Aug. cont epist fundamen cap. 5. The third reason S. Augustine hath saide I would not beleeue the Gospell if the authoritie of the Catholike Church did not moue
this manner of speach which Saint Peter vseth is not in any sort to be referred to the forme of baptisme but onely declareth that all the vertue power and efficacie of baptisme consisteth onely in Iesus Christ alone bicause that all that which baptisme doth represent and figure vnto vs 1. Ioh. 1.7 Rom. 6.4 is comprehēded in him alone For by the bloud of Iesus Christ we are washed purged from all our sinnes and by baptisme buried with him to the end that as he is raised vp frō the dead by the glorie of the father so we also should walke in newnesse of life The fift reason The Church hath changed the Sabaoth to the Lordes day or that which we call Sunday although that God by expresse writing commaunded the obseruation and keeping of the said Sabaoth Wherefore it followeth that the Church hath power and authoritie ouer the holie scripture I aunswere in the first place That the Church hath changed nothing at all of the commaundement touching the obseruation of the Sabaoth in or cōcerning the substance thereof but onely in or concerning the circumstance For the thing or matter abideth always that is to say the substance of the commaundement seeing that one day of the weeke is reserued to be imploied bestowed vpon the holie rest which thing is enioyned by the commandement as being indeede the veritie and truth therof So that the obseruation and keeping thereof is only chaunged in respect of the time which chaunge doth not derogate any thing from the commaundement and neither altereth nor chaungeth any thing therin of that which God minded to commend and commaund to vs. Next the commaundement of the Sabaoth in respect of the figure was temporall and indured but a season and therfore it ought to haue an end as the other ceremonies of the lawe had Wherefore the figure was taken away and changed not by the authoritie of the Church properly or as you would say of it owne authoritie but by the trueth it selfe which declared and shewed it selfe in Iesus Christ wherevpon also the Apostle saith Col. 2.16.17 Let no man therefore condemne you in meat and drinke or in respect of an holie day or of the newe moone or of the Sabaoth day which are but a shadowe of things to come The sixt reason The Apostles decreed in the first Councel which they held in Ierusalem Act. 15.29 that the Christians should abstaine from a bloud and from that that is strangled which decree yea brought and put into writing the Church hath taken away and chaunged after the time of the Apostles giuing leaue to christiās to vse both bloud and that that is strangled It foloweth then that it is lawfull for the Church to change some thing in the word of God and by cōsequent that the Church is aboue the same word I aunswere that the place of the Actes touching that which the Apostles determined in the Councel which they held in Ierusalem is ill vnderstood and yet more ill applied to fetch and drawe from it such a consequence For the Church after the Apostles hath not established any thing against the decree of the Apostles in that they haue suffered Christians to vse and eate bloud and that that is strangled For the decree of the Apostles was made set vp and published for a time onely and therefore it ought to end The Church in the time of the Apostles was builded as well of the Gentiles as of the Iewes Some weake ones amongest the Iewes thought that they were yet bound in their consciences to the obseruation of the lawe of Moses that is to say to the ceremonies thereof The Gentiles on the other side strengthening themselues with that Christian libertie which Iesus Christ hath brought vnto vs would without any difference vse all manner of meates and so amongst the rest bloud and that that was strangled Wherevpon the Apostles least that so free a vse of bloud and of that that was strangled might breede and bring some offence to the weake Iewes determined and decreed in their Councel that euerie one should abstaine from such meate for a time til that they might see a good agreement peace betweene these two peoples Nowe afterwardes the feare of such an offence being taken away the Church iudged that the obseruation and keping of the said decree was not any more necessarie or any longer needfull and therefore respecting the intent and purpose of the Apostles gaue libertie to the faithfull to vse all kinde of meates or else to speake better did by the word of God declare vnto them the libertie that they had to vse all maner of meats without in any thing altering or chaunging the intent and purpose of the Apostles when they made and established the foresaide decree not being appointed and set vp by them but for a time onely And thus much touching the reasons of the Romish Catholikes who affirme that the certaintie and trueth of the worde of God doth depend of the iudgement authoritie of the Church Beholde nowe our reasons to the contrarie The first is this The certaintie of the Churche dependeth vpon the authoritie of Gods word It followeth then that the contrarie can not be true to wit that the certaintie of the word of God should depend vpon the authoritie of the Church Nowe we proue the antecedent or former proposition by that which the holie Ghost saith Ephe. 2.20 that the Church is builded vpon the foundation and doctrine of the Ppophetes and Apostles Wherevpon it followeth that the Church dependeth vpon the authoritie of the same doctrine And herevnto belong the sentēces of the ancient Doctors which we haue cited and quoted before in the third Chapter by which this is shewed proued that the Church is marked declared and knowne by the holie scriptures 2. Tim. 3.16 The second reason The holie scripture being giuen by inspiration of God as S. Paule saith hath the authoritie from it selfe as we haue declared in the beginning of this Chapter in aunswering the first reason of the Romish Catholikes wherein we haue followed the iudgement of Alfonsus de Castro It followeth then that it taketh not credit or authoritie from the Churche neither more nor lesse than the edict and lawe of the King which hath the authoritie it hath from it selfe that is to say from the King from whome it proceedeth and commeth and not from the parliament to which it is sent although that the same be allowed praised yea and expounded sometimes by the saide parliament The third reason If the word of God ought to be heard aboue the Church then certainly it doth not hang of the authoritie of the Church but that the word of GOD ought to be heard aboue the Church it appeareth by this which S. Paule saith that it ought to be heard aboue the Apostles Gal. 1.8 yea the Angels them selues Wherefore it followeth that the word of God doth not hang of the
authoritie of the Church The fourth reason Aug. cont Max. lib. 3. cap. 14. S. Saint Augustine openly declareth that the holie scripture is aboue the Councels and so by consequent aboue the Church represented by Councels For writing to Maximinus the Arrian touching the word Homousios that is to say consubstantiall or of the selfe same substance together with the father which word was confirmed by the Councel of Nice and on the other side disallowed by the Councel of Ariminum in the time of the Emperor Constantine he saith thus Nowe I haue not to vse or alledge the Councel of Nice neither thou the Councel of Ariminum to preuaile thereby one of vs against an other For as I am not bound to the Councel of Ariminum so art not thou bound to the Councel of Nice We haue the authoritie of the scriptures which are not partiall or particular witnesses for the one or for the other but are common witnesses to both of vs. Let vs therefore by them dispute and reason of the matter in controuersie betweene vs. CHAP. XIIII Of the Discipline of the Church NOWE we must speake of the Ecclesiasticall discipline in which notwithstanding we will be briefe and short bicause there is of this matter a verie large and sufficient treatie extant alreadie which may satisfie and content all good mindes and is intituled The confirmatiō of the Ecclesiasticall discipline The confirmation of the Ecclesiastical discipline obserued in the reformed Churches of the kingdome of France And also he that will read the Institution of M. Caluin Caluin li. 4. Inst Beza in confess fidei specially in his fourth booke and Theodorus Beza his confession shall finde there all that which may be saide touching this point or matter if so be it that he will content him selfe with reason Wherfore then we haue in this matter of the Ecclesiasticall discipline for this present time to consider of foure principall heads or points The first is Discipline is necessarie in the Church the discipline is most requisite most necessarie in the Church if we will not haue all thinges mingled and disordered therein yea full of confusion For euen as there is no citie nor towne nor house which can be without discipline or policie or some order for the gouernement thereof so the Church which is the citie house of God cannot at any hand be without his policie and spiritual gouernement And therefore Saint Cyprian hath sometimes called the discipline of the Church Cyprian de tract virgin The keeper of faith and the mistresse of vertue For if it shall be lawfull for euerie one to doe what they will without being helde backe by some bridle what confusion and disorder shall we see in the Church The same Doctor compareth also the discipline to the rudder or helme of a ship Cypr. lib. 2. epist 7. thereby to declare not onely how profitable the same is for vs but also howe necessarie and needfull For seeing that the Church is in this world as a ship vpon the sea that is to say subiect to the billowes waues and tempestes of tyrants and persecutors yea to windes and whirlewinds of false doctrine how could it be able to subsist and stand if together with the word of God it had not for the ordering and guiding therof her discipline to be as it were a rampart ground worke foundation and stay Wherefore those which either disallowe or despise this remedie which serueth to preserue the Church from dissipation or scattering abroad to keepe men in the obedience of God and to holde euerie one in his order and calling labour and indeuour no other thing what so euer they will pretend than to ouerthrowe the state of the Church and to bring into the same all beastly excesse and barbarous disorder and that they are to be esteemed in the number of them of whom is spoken in the fiftieth Psalme Psal 50.16.17 who giuing them selues to all iniquitie hating correction and discipline or to be reformed are reproued for this that they tooke vpon thē to speake of rehearse the ordinances of God to take his couenant and word in their mouthes The second head or point is The discipline doth not so much as set a foot into the Magistrates office that the Ecclesiasticall or Church discipline incrocheth not any thing at all vpon the magistrates charge and office For first the iurisdiction and gouernement of the Churche and the ciuill iurisdicton or gouernement differ greatly one of them from an other bicause that the one is spirituall and reacheth to the inward man and the other is bodily and outwarde Therefore Saint Paul said 2. Cor. 10.4 The weapons of our warfare are not carnal but mightie through God to cast downe holdes The Church then hath not prisons or sergeants or swords thereby bodily to punish euill doers neither vseth it force of handes confiscation or losse of goods or amercements to punish thē in their goods and riches but onely draweth out and occupieth Ephe. 6.17 the spirituall sword of Gods word to correct men and to bring them to amendment as the Magistrate draweth out and vseth his materiall sword to punish them either in their goods or in their bodyes And so both of them doe their duetie the one of them not bringing any preiudice or hurt to the other but contrariwise verie well ayding them selues betweene them selues and helping one an other and being most necessarie and needfull in their seuerall charges and offices the one not being able to do that which the other doth One example to make the matter plaine If some one haue committed whordome and so by that meanes and fault the ciuill lawes shall be transgressed broken and the Church also offended Nowe in reformed Courtes and places of lawe such a one shall be punished either by imprisonmēt or by whipping or by some other punishment and so the offender shall haue satisfied the Magistrates lawes but yet the offence shal not be repaired or reformed in the Church For it may be that such an euill doer will in steede of giuing or shewing some signe of repentaunce murmur be angrie and despitefully deale with the Church In such a case the Church before that it receiueth him to the holie supper shall require of him a publike testimonie and open token of this repentance and by consequent as the Magistrate shal haue his iustice satisfied and aunswered so shall the Church haue her discipline satisfied and aunswered In summe the Magistrate in the exercising and executing of his office respecteth mens goods and their bodyes but the Church in the exercise execution of her discipline regardeth simplie and onely the soules consciences of men Secondly so farre off is it that the discipline of the Church derogateth or taketh any thing at all away from the Magistrate that contrariwise she maintaineth the obedience that is due vnto him For if she tend to no other
recompence that slownesse as it were long forebearing by very terrible torments yea it commeth and draweth nigh by little and little with feete of wooll as it were but being once arriued and come it declareth that it hath an arme of iron to bruise in peeces beat downe all vnrepentant wicked persons O blessed is he as a certaine Poet hath sayde who is made wise by an other mans daungers and examples I wishe that this might open the eies of the men of our time who doe openly bande and set themselues againste God and his Church For some there bee who are so arrogant and presumptuous that they take pleasure delight in no other thing then to murther and persecute poore innocent people as though they had made a couenant or agreement with death it self as Isaiah saith They lift vp thē selues aboue the clowdes Isaiah 28.15 neither haue they any tast or feeling of the iudgement of God and therefore they harden them selues in a cursed kinde of licentiousnesse But so much there is that their ende if they amend not shall make manifest an alteration and chaunge not looked for by which the Lorde when so seemeth good vnto himselfe knoweth rightly to execute his own iudgemēts yea that his hande although it appeare not that it seemeth as thogh hee had it shut vp in his bosome is notwithstanding nigh to ouerwhelme them and where as they lift vp them selues against heauen that hee will in a moment and twinkling of an eye make them to fal backwarde to the earth yea and cast them headlong to the deapth or bottome of Hell O that tyrants persecutors would thinke well of these matters But what What should a man doe to hard heartes and to blinded eies The wicked become more proude through the prosperitie which they haue in this worlde as though that no punishmēt for their cruelties were prepared for them It fareth with them as with Dionysius the tyrant who after he had spoyled and robbed a temple went to the Sea and seeing hee had a good wind beganne to say that the Gods fauoured Churche robbers or spoylers of temples So likewise these men when they beholde that their offences remaine vnpunished that their villanies wickednesses are not corrected immediatly they giue them selues ouer to worke wickednesse outragiously and to conclude in their carnal fleshly vnderstāding that there is no iudgement of God at all and that hee hath no punishments redy and prepared for their iniquities But as the holy Scripture determineth and pronounceth the quite and cleane contrary so ordinary and common experience of the examples of gods wrath doeth sufficiently shew vnto vs that when god spareth the wicked persecutors of his people for a time and maketh as though hee seemed not to looke vpon their extortions outrages and violences it is not because hee is fauourable vnto them neither because hee reacheth them his hande and helpeth them for it cannot otherwise bee but that one day as hee is a iuste iudge hee wyll giue vnto the enimies of his glorie and the good and saluation of his Children suche recompence and hyre as they shall haue deserued first in this life if it bee expedient that they may shamefully and wickedly ende their daies and afterwardes in the other worlde that they may vtterly perishe if they repent and amend not in this life and may bee tormented eternally in Hell fire where there is nothing but weeping and wailing and gnashing of teeth FINIS ¶ A Table conteining the principall matters handled in this present booke A AFflictions and the causes thereof Page 333. c. Afflictions of the church 274. Afflictions of the Church and the ends which God respecteth therein 340. Afflictions of the Church increase when the deliuerance thereof is nigh 325. Afflictions of the Church is alwayes ordered and gouerned by Gods hande 321. Afflictions come not without the prouidence of God 318. Afflictions and their issue in respect of the faithfull 345. Afflictions and their issue in respect of the persecutors 357. Ancientes 133. Antiochus 359 Apostles 128. Archebishops 69. 144. Aurelian 304 372. Augustine and in what sense he saide that hee would not beleeue the Gospel without the authoritie of the church 222. Auncient fathers did not acknowlege the bishop of Rome for Pope 92. c. B BBaptisme of the Roman Church 115. Bishop 69. 133. 143. Bishop vniuersal is a title of Antichrist when it is giuen to men 94. C CAlling see Vocation Cardinals 146. Censures 247. Censures three endes thereof 252. Censures of the Church must be applied with out respect of persons 255. Chaplines 140. Councels 202. Consistorie 241. Corrections and censures 247. Curates 142. Church whence it commeth 2. Church how many waies taken 2. Churche which is true hath two substantiall markes 15. Church and her continuance 55. Church and her head is Iesus Christ alone 68. Church and her holinesse 184. Church compared to a Palme tree roses lilies and to a Vine 332. Old Church of Rome what a one it was according to Tertullian his iudgement 106. Church catholike is one alone 11. Church catholike inuisible what it is 7. Church distinguished into three sortes 4. Church in what sense called the piller groūd of trueth 200. Church in what sense saide to be without spot or wrinckle 189. Church whether aboue the scripture 213. Church whether more old then the scripture 220. Church must not be iudged by the great number 58. Church whether it may erre 197. Church why called catholike 9. Church why saide to bee inuisible 12. Church represented by a bright lampe or firebrand in the middest of a burning or smoking furnace 330. Church represented by the burning bush 330. Church of Rome hath not the markes of the true church 19. Church of Rome is not the true church 102. Church of Rome hath not true vnitie 113. Church increaseth in the middest of persecutions 330. Church visible what it is 14. D DEcius 299.370 Deacons 136. Diaconisses 244. Dioclesian 305. 373. Discipline necessarie in the Church 235. Discipline incrocheth nothing vpon the magistrate 237. Doctors 132. Domitian 283. 365. Donation of Constantine to Siluester 87. E EVangelistes 130. Excōmunication 3. endes therof 252. Exposition of Scriptures and two principles necessary therein 20. Elders 135. G GAlerius 376. Galien 302. God deliuereth his church out of afflictions when it is time 327. God why he afflicteth rather his church then other people 319. God why he sendeth not succour to his church so soone as it is afflicted 323. H HEad of the church is Iesus Christ alone 68. Herode Agrippa 362. Herode Antipas 362. Herode the great 360. High or chiefe Bishop 97. Holinesse of the Church vnperfect 187. I IGnorance excuseth not 125. Iulian the Apostata 313. 377. K Keyes in the Church and the vse thereof 79. L Lawes Ecclesiasticall 258. M MArcus Aurelius 293. 357. Maximianus Herculien 305. 373. Maximinus 298. 369. Metropolitanes 69. 144. 149. Ministerie and howe much shoulde bee giuen thereto 179. Ministerie of the worde ordeined by God for our weakenesse sake 177. Ministerie necessary in the Churche 160. Ministers considered after two sortes 180. Ministers of the church their degrees or orders 128. Miracles are not sufficient to proue a calling 53 Multitude maketh nothing at al for the church 58. N Nero. 184. 364. O Orders of the Pope his cleargie 139. P POpe 97. 152. Pope and his blasphemies 75. Popes two at Rome at one time 91. Pastors 131. Patriarches 69. 149. Paule shoulde rather bee taken for Pope then Saint Peter 100. Persecutions of the Church 274. Persecutions of the Church ten great and general a discourse thereof 279. Persecutions come not without Gods prouidence 318. Persecution the first vnder Nero. 281. Persecution the second vnder Domitian 283. Persecution the third vnder Traian 284. Persecution the fourth vnder Marcus Aurelius 293. Persecution the fift vnder Seuerus 296. Persecution the sixt vnder Iulian Maximinus 298. Persecution the seuenth vnder Decius 299. Persecution the eight vnder Valerian and Galien 302. Persecution the nienth vnder Aurelian 304. Persecution the tenth vnder Dioclesian and Maximianus 305. Pharao 358. Peter whether he were Bishop of Rome is vncertaine 98. Peter was not the head of the Church 71. Pilate 363. Pontifex or high Bishop 97. Predecessours of ours who died in the faith of the Romane church whether saued or condemned 126. Priestes 140. Prophetes 129. Parsons 158. S SAbaoth changed to the Sunday 228. Sanctitie or holinesse of the churche is vnperfect 187. Sanctification how wrought in vs. 186. Sanctification and three degrees of it 69. Saincts in what fense wee are called 185. Sancherib 358. Seuerus 296. 269. Succession and three sortes thereof 26. Succession to what ende and in what sense the auncient Doctors vsed an argument taken there from 28. Sucession personall hath some times had a breache in the seate of Rome 35. Succession and calling of persons 24. T TRaian 284. 356. Teachers 132. V VAlens the Emperour 314. 378. Valerian 362. 371. Vicars 140. Vnitie in veritie is not in the Romishe church 113. Vocation of Pastors three thinges necessarie therein 39. Vocation ordinarie and extraordinary 47. FINIS
any steed at al to say that any this place of Augustine ought to be vnderstod of outwarde and indifferent thinges for Saint Augustine disputeth there of a point of doctrine that is to say of the opinion of Saint Cyprian of the Councell of Affrica touching rebaptisation or baptising againe Now then in so great diuersitie gainsaying one of an other what shall we say To which Councell shall we giue greater faith and credit for this we perceaue clearly 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 word of God Certainly it is verie meet and requisite An admonition touching Coūcels and Synods that we should be wise and verie well aduised when the question is either to set out or to receiue that which shall bee determined by councells and Synods For it is altogether manifeste 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 and make it subiecte to the balance that is to say we must try and examine thē by the worde of GOD which is indeede the balance Gala. 1.8 whervnto not onely men are subiect but also the Angels as Saint Paul teacheth in his Epistle to the Galathians Wherefore whatsoeuer wee shall finde in them conformable and agreeable to the proportion of faithe and agreeing with the authoritie of the holy Scriptures wee ought to receiue the same without any scruple or doubte But if they propound vnto vs and set out things contrarie to that we ought and we may without any difficultie or daunger reiecte and refuse them as suspected and daungerous doctrines For as Saint Ierome hath somtimes saide Hierom. in 9 cap. Ierem. we ought not to followe the errors of our fathers and predecessors but the authoritie of the scriptures and the commandement of God who teacheth vs. Wherevppon also Gerson Gerson par 1. de exam doctrin Abbas Panormita Epist de electi one elect potest cap. 5 and Panormitan haue concluded that in matters which concerne faith the Pope and his Bishoppes may not determine and decree any thing against the worde of God and that if a generall Councell should come so farre as to decline and goe aside either through malice or through ignoraunce of the Gospell a simple man alleadging in that coūcell the worde of GOD ought rather to bee hearde and yealded vnto then all they Let vs enter or come nowe to our aduise and let vs bring forth and alledge our reasons to prooue that the Church may erre The first reason is this That great companie of the people of Israel which was in the wildernesse with whome GOD had made a couenant and had made them bounde vnto him by an infinite number of benefites and good turnes and had giuen vnto them sacramentes and ceremonies which were as it were visible signes of his grace that great company I say was a verie goodly a verie excellent Church But they were vilely deceaued and erred fowly when forsaking the commaundement they made vnto themselues a golden calfe offering and giuing vnto it that honour which was due to God alone yea and Aaron himselfe the high priest did not so constantly and boldly withstande them as he ought but rather consented thereto indeede wherefore it followeth that the Church may erre and be deceiued The seconde reason The Church in old time did offer and giue the holy supper to litle infants staying and grounding themselues vpon the place of Saint Iohn Except yee eate the fleshe of the sonne of Man Iohn 9.53 drinke his bloud ye haue no life in you And this custome was in vse in the time of Pope Innocent Saint Cyprian and Saint Augustine as it appeareth by their writinges But nowe this is not any more vsed for children which can not prooue and examine themselues are not at this day receiued to the partaking of the sacrament Wherefore the Church in olde time hath erred or else it erreth now But if we wold answere that the Church hath power and authoritie to chaunge such customes and manners I replie to the contrarie for now the question is not here of a thing indifferent in the vse but of the word of God which is alwayes constant and not subiect to any change as to say that to day it hath one sense and vnderstanding and to morrowe an other wherefore if the place of S. Iohn commaund to giue the supper to little infantes of necessitie as the forenamed auncient fathers haue vnderstood and expounded the same the Church hath done well in time heretofore to followe that commaundement and at this time it erreth in not folowing it any longer Or else if the said place be not to be referred properly vnto the holy supper neither commandeth to distribute and giue the sacrament to infants but it is of necessitie required that he to whome we must administer the saide sacrament 1. Cor. 1.2 haue knowledge to trie examine him selfe according to S. Pauls doctrine as in deede this is the pure and only trueth it followeth then that the Church hath in former time erred to admit little infants to the holie supper and that at this day it doth well to practise the contrarie The third reason If the Church could not erre Saint Paul had without cause feared 1. Cor. 11.28 least the Corinthians whome he calleth a Church should through the subtiltie of the serpent be corrupted 2. Cor. 11.3 and turned away from the simplicitie that is in Christ. And indeede in vaine should he haue called the assemblies of the Corinthians and Galathians Gala. 1.2 Churches which yet notwithstanding erred in doctrine in faith in manners and in life But Saint Paule did nothing of al this without cause or in vaine otherwise Saint Paule himselfe should haue bene deceiued wherefore it followeth that the Church may erre The fourth reason Those that can not erre haue no neede of the forgiuenesse of sinnes but the Church hath neede of the forgiuenesse of sinnes for Iesus Christ giuing it a forme of praier hath commanded it to demaund aske of GOD forgiuenesse of their sinnes Matt. 6.12 Wherefore it foloweth that the Church may erre The fifth reason The Church which was in olde time in Ierusalem was oftentimes reproued of error by the Prophetes which thing declareth that the Church is not in this world without will and deede to erre But to the end I may not be ouerlong in recyting by peecemeale and as it were one by one all the sentences which make mention of the falles of the Church let men reade that which is written thereof in these places Touching