Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	law_n	sin_n	20,113	5	5.9622	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06347	An excellent and plaine discourse of the church, 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; Traité de l'eglise. English	Loque, Bertrand de.; T. W. (Thomas Wilcox), 1549?-1608.	1582 (1582)	STC 16813; ESTC S103377	172,896	422

any hand away with or abide his presence as wee may see it by those that when hee was minded to publishe and to giue his lawe the people theÌ„selues beeing astonished with his greatnes maiestie said vnto Moses Exod. 20.16 Deut. 5.29.29 Talke thou with vs we will heare But let not the Lord talk with vs lest we die And God accepting this their request saide vnto Moses I haue hearde the woordes of the voyce of this people which they haue spoken vnto thee they haue wel said al that they haue spokeÌ„ Oh that there were suche a heart in them to feare mee and to keep al my coÌ„mandements alway that it might goe well with them and with their children for euer Go say vnto them return into your tents but stand thou heere with me I wil tell thee all the commandements the ordinances Deut. 5.30.31 the lawes which thou shalt teach them that they may doe them c. Wherefore God yelded vnto this people their request to wit that they might bee taught by the ministerie of Moses And sithence that time it was yet his good pleasure to haue continued and that vnto the ende this manner of instructing and teaching his Church by the ministerie of men which order men them selues did require and choose in so much that when God himselfe sent Iesus Christe his sonne Mark 1.38 Heb. 2.16 to preache the Gospell hee appointed him to take vpon him not the nature of Angels but the seede of Abraham that he might be like vnto vs in all thinges yet without sinne And Christe himselfe ascending to heauen committed vnto his Apostles who were men as we the office and charge to teache vs. Act. 14.15 And since that time this order hath continued and is common and ordinarie in the Churche and can not bee separated from the Church to wit that God doth teache vs by the ministerie of men as by his instruments which are most profitable Act. 8.27 c. familiar and easie to vs. The Eunuch of Candace Queene of the Ethiopians tead in his chariot the holy scriptures and no doubt the Lorde coulde very well haue instructed him in the mysteries of faith by the secrete vertue and power of his holy spirite but yet hee delighted rather to haue it done by the ministerie of Phillip and liked better therof Act. 10.1.2 c. Cornelius the Centurion to the ende he might bee more fully instructed in the knowledge of the Gospel was sent backe as it were from the Angell to Saint Peter Hee shall tell thee sayth the Angell what thou oughtest to doe Yea Saint Paule himselfe although that the Lord had spoken vnto him with his owne mouth was yet notwithstanding sent backe as it were to Ananias Act. 9.3.4 c. that he might be instructed and receiue the holy Ghoste and bee baptised Wherefore they that doe cast from them or disallow the ministerie of the Church hanging vpon and loking for angelicall and diuine reuelations to instruct them doe not onely deceiue themselues but also violate and breake the order which God hath established in his Church for our saluation Now there remaineth to see and knowe howe much wee ought to deferre and giue to the ministerie for if they bee deceiued which despise it and do not their duetie in that behalfe which they ought they are deceiued also which attribute or giue ouer muche vnto it Wherefore wee say that we ought not to giue to it either more or lesse than that which belongeth thereto that as it is good reason that the authoritie and credite thereof should bee reserued vnto it selfe safe and sounde so wee ought to take good heede of this that wee pull not from God the honour which is due vnto him For this purpose and point wee must diligently obserue and marke this distinction Sometimes man is compared with God when the minister is mentioned or spoken of and then it is said that hee is not able to doe any thing at all and that his labour or worke is altogether vnprofitable As when Saint Paul saith 1. Cor. 3.7 Neither is he that planteth any thing neither is he that watereth but God that giueth the increase For what can man haue in himself if he would enter into this to parte or deuide a matter betweene God and himselfe we must therefore take heede of this not so much as once to thinke that the vertue and power of the holy Ghoste shoulde be tied and bound to the ministerie of men as though without it god could not work in mens harts euen as shall please himselfe as we see that they of the Romishe Church suppose and thinke as appeareth in this that they spare not to affirme that in childe die without baptisme administred by man it cannot bee saued and on the other side that they which receiue the outwarde signes from the ministers hands receiue by and by the grace of God which is tyed to those signes But god saith by his prophets That it belongeth to him Iere. 31. 33. Ezech. 11. 19 Iere. 32.40 Isai 43.25 to write his lawe in mens harts to take away from them their stonie harts and to giue them heartes of fleshe to renue within them a new spirite to put his feare in their heartes that they should not departe from Shortly That it is he alone Luk. 5.21 to whom it belongeth to pardon sinnes and to saue And we heare that which Saint Paule saith That it appertaineth to GOD 1 Cor. 3.7 to giue the increase to that which the ministers plant water And Iesus Christ Ioh. 6.44 65 That none can come vnto him except his father drawe him Sometimes also the scripture speaketh of man without comparing God and him together and then in respect that God vseth his ministerie to accomplishe his owne worke by that is attributed to him which is proper and peculiar to God As when it is saide 1. Cor. 3. that the ministers plant and builde Churches 1. Cor. 3.6 Philemon 10 Luk. 1.16 Ioh. 20. 23. Iude. 1.23 that they beget men and win them to God that they turne mens hearts that they remit and retaine sinnes that they saue All this must bee vnderstoode in that they are the instruments and as it were the hand of God to bring all these thinges to passe by for then the question is not of that whiche man doeth by his owne vertue and power but of that whiche God worketh by the hande and ministerie of man Wherefore GOD is alwayes the efficient or working cause of our saluation and man together with the word of God which he propoundeth and preacheth vnto vs is nothing els but the instrument and minister wherewith God serueth himselfe or whiche hee vseth for the perfourmaunce of so excellent a worke Whereupon it followeth that they whiche despise and reiect the ministerie which God hath ordained doe despise and reiect God himselfe For this cause

restriction or restraining it into a narrow roome he plainly declareth that hee promiseth to his children suche a knowledge that they shall not be any more learners of the A.B.C. neither young scholers in the doctrine of saluation For these words Know the Lord denote point out the first rudiments or instructions of faith and of the heauenly doctrine And indeed if we well weigh marke how rude grosse and ignorant the old fathers were we shall find that they were as it were litle children euen as S. Paul saith Gal. 4. 1. c. as yet in their A. B.C But God hath shewed vnto vs a far greater grace because that wee haue a more manifest cleere shining light to leade vs to the knowledge of God and of the misteries of our saluation For this cause Iesus Christe said Mat. 13.16.17 Luke 10.23 24. Blessed are your eyes for they see your eares for they heare For verily I say vnto you that many Kings Prophetes righteous men haue desired to see those things which ye see haue not seene them and to heare those things which you heare and haue not heard them In summe the Lorde promiseth heere that his people shall not be founde so grosse and ignorant vnder the newe conuenant or Testament that they shall haue need of the principles and beginnings of christian doctrin But if wee would not take this place in this sense how shall wee expound an other of Isaiah which seemeth to be contrary to this He saith It shall bee in the last dayes Isai 2.2 3. that the mountaine of the house of the Lord shal be prepared in the toppe of the mountaines and shall bee exalted aboue the hilles and all nations shall flowe vnto it and many people shall go and say Come and let vs goe vp to the mountaine of the Lorde to the house of the God of Iacob and he will teach vs his wayes It is certaine that he prophesieth eueÌ„ as Ieremiah of the grace of God which should bee made manifest through Iesus Christe in the time of the Gospel Now one of them saith Euerie one shall not teach his neighbour for they shall all knowe the Lorde The other saith The people shall runne together and say Come Let vs goe vp to the mountaines of the Lorde and hee shall teach vs his wayes Howe shall wee make these two places agree seeing that both of them prophesie of one and the self same thing Verily Ieremiah meaneth that the people of God shall be in such sort lightened vnder the newe Testament by the light of the Gospell that they shall haue no more neede of the rudimentes or first instructions of religion neither to bee so taught as the olde people were by the shadowes ceremonies of the law And as touching Isaiah he meaneth that vnder the same Newe Testament the people shall though they be wel aduanced and instructed in the points of Christian doctrine notwithstanding diligently indeuour more more to aduaunce themselues grow forward therein that for that purpose they shall continually exhort one another to the end they may better profit in the knowlege of the law Ioel. 2.28 49. The fourth argumeÌ„t It is written in Ioel At that time that is to say in the time of the new Testament I will poure out my spirite vpon all flesh saith the Lord your soÌ„nes your daughters shall prophesie your old men shall dreame dreames your young men shall see visions And also at that time I will powre our my spirite vppon the seruants vpon the maides Nowe by this promise the charge office to teach is without any differeÌ„ce laid vpon al vpoÌ„ fathers children vpoÌ„ sonnes vpon daughters vpon old folke vpon young vpon seruants maides wherefore it foloweth that the ministery of the word is not necessarie in the Church I aunswere that there is nothing in this argument or reason but a meete cauil It is true that this prophesie ought to be referred to the kingdom and comming of Iesus Christ that the gift of prophesying shold then be common both to men women to old young to be short to all estates But in the first place this is to bee marked that the prophet speaketh heere by comparison vsing a figure commonly called Hyperbole that is to say a maner of speehe very excessiue because of our wearisomnes slacknesse and negligence for hee doth not presently promise that al vnder the Gospel from the first to the last shal be partakers of this gift but in respect of the olde people vnder the lawe For if wee compare the estate and condition of the olde Churche with the singular treasures which God hath powred out and giuen vnto his people after the manifestation and reuealing of Iesus Christe wee shall finde that in this latter time the Lorde hath spreade abroad and powred out the giftes of his spirite vppon all fleshe that is to say almost vppon all men when as vnder the lawe a very small number was partakers therof Wherfore when he saith That the Lord will powre out his spirite vpon all fleshe this particle or worde all is not heere taken in his proper signification as though it were simplie and altogether vniuersall but is indefinite and must bee referred to all estates and conditions of people and not to euery singular person as in this sentence of S. Paule where it is saide 1. Tim. 2.4 that God will haue all men to bee saued that is to say all persons of what qualitie and condition soeuer they be And in that place of Saint Matthewe where hee saith Mat. 4.23 that Iesus Christ being in Galilee healed all sicknesse and all diseases among the people That is to saye all sortes of sickenesses and diseases And indeede Saint Peter in the seconde Chapter of the Actes Act. 2.16.17 maketh this sense manifest and plaine vnto vs when hee saith that this prophesie was then accomplished when Iesus Christ sent his holy spirite vpon the Apostles Nowe we knowe that all fleshe that is to say all men were not at that time indued with the gift of prophesie Secondly The Prophet speaketh not heere of the publike office and charge to teache but of the particular dutie of euery one calling them generally Prophets who in the time of the Gospell shoulde bee indewed with so great light of doctrine that they might after a sort bee compared with the auncient prophetes Whereunto also must bee referred the place of Ieremiah Iere. 31. 34. which wee haue expounded in the former argument Mala. 4.2 Mat. 13.16.17 and likewise the place of Malachie and of Iesus Christe in the 13. of Saint Matthewe It is not then without cause that Ioel attributeth this tytle or name of Prophete to them who haue no publike charge or office to teache but are onely inlightened by the holy spirite and the preaching of the Gospell because that this

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 tribulatioÌ„s 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 distinctioÌ„ 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 notwithstaÌ„ding 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 accouÌ„ted 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 coÌ„panie of al faithful people scattered throughout the whole world whoÌ„ God hath chosen to euerlasting life With this definitioÌ„ 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 32.3â— 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

similitudes Iesus Christe very plainely expresseth what shall bee the visible state and condition of the Churche so long as it shall bee on earth that is to say that the wicked shall continually be mingled therein with the good and that in suche sorte as the tares are amongest the good wheate in the fieldes and as euill fishes are mingled with the good in the Sea Wherof followeth that which we haue saide before in the third Chapter to wit that all they which are in the Church are not for all that of the Church And indeede experience hath in all ages shewed the same vnto vs and maketh vs to behold the same as yet eueÌ„ euery day Gen. 4. 3. c Cain was the first that defiled the Churche of God although he offered sacrifices in outwarde shewe as his iust brother Abell did Noah preached vnto those of his time And continuing his exercise a long season some thinke sixe score yeeres hardly woulde his owne housholde beleeue his worde Gen. 7.1 c so that GOD destroying all the worlde by the flood onely eight persons of the foresaide Noahs housholde were reserued by the meane of the Arke And euen yet of those eight persons with whome God had made a newe couenant touching the establishing againe of his Churche Ham Gen. 9.22 in his time very manifestly declared his hypocrisie Amongst the twelue Apostles Mat. 27. 3. c. Act. 1.16 17. c. Reue. 2.6 Clemens strom lib. 3. Euseb hist eccles lib. 3 cap. 29. 1. Iohn 2. 19 Iudas is found a traitour and vnfaithfull Amongest the seuen Deacons one Nicholas was an heretike at the least if that be true that this Nicholas was one of the seuen Deacons as Clemens Alexandrinus and Eusebius certainely affirme it Saint Iohn speaking of Antichristes wherewith the Churche was in his time troubled and tormented saith They went out froÌ„ vs but they were not of vs for if they had beene of vs they woulde haue continued with vs. And what at this day Howe many hypocrites and greate mungrell Mastiffes are found at this day in the outwarde Church and are suffered therin Certainely there are very many whiche are acknowledged and allowed for members of the Churche of whome GOD who beholdeth all mens heartes doth in the meane season iudge otherwise Wherefore the Church euen in this respect is not at any time in the worlde without wrinckle The fourth point which wee must note heere is that our sanctification is not performed or wrought al at one time but there are three degrees or steppes thereof to the end that it may be perfect The first degree is during this life when that our Lord Iesus Christ giueth vs his holy spirite thereby to resist and withstande the worlde the diuell sinne and our owne fleshe to the ende that wee may loue good things Rom. 7.22 23. c and hate euil Hereunto may be applied that which Saint Paule speaketh of himselfe writing vnto the Romanes in the seuenth Chapter verse 22.23 The seconde is after this life when the soule enioyeth the presence of Iesus Christ giuing it selfe vnto all holinesse but our other part that is the bodie resting it selfe in the dust without being able to applie it self vnto any thing to sanctifie the name of God by The third shal be after the last iudgemeÌ„t when beeing perfectly ioyned with Iesus Christ our head we shall behold God euen as he is who shal be all in all and that after such maner and sort as S. Paule saith that Christe is made of GOD vnto vs wisedome 1 Cor. 1. 30 righteousnesse sanctification and redemption Therfore when that our Lord Iesus Christe shal so work in vs that there shal be no spot Philip. 3. 21. 1. Ioh. 3.2 but that our very bodies shall be fashioned like vnto his glorious bodie and we shal be like vnto him then truly shal our sanctification be accomplished and made perfect which nowe is but as it were begunne in vs. CHAP XII Whether the Church may erre or no. THis question to wit whether the Church can erre hath beene diuers times tossed and handled for the opening and vnfolding whereof wee must first striue to knowe after what maner or in what seÌ„se the word church is heere to be taken I meane whether wee must vnderstand this of the Catholike and vniuersall churche or els of the particular Churches But the controuersie is not in my iudgement of the Catholike church for wee all agree heerein that shee cannot erre as touching faith And indeede howe shoulde shee erre seeing that following Iesus Christe her head and her husband shee walketh not in darkenesse but in the light of life On the other side it is impossible that all faithfull people vniuersally euen from the first vnto the last shoulde fall into errour for there haue beene alwayes some preserued through the goodnesse and grace of GOD by whome trueth it selfe through other mens naughtines brought as it were to nothing or at the least destituted and forsaken hath yet notwithstanding been restored to her former force and is yet still mainteined and preserued Wherefore this question is touching a particular churche Touching which it seemeth good vnto vs in the first place to heare the iudgement and reasons of the Romishe Catholikes vppon this that they affirme that the churche so taken cannot erre following herein the Nouatians Donatistes and other heretikes And afterwardes we will shew foorth put downe our aduise and reasons to proue the contrarie The Romishe Catholikes thinke that the churche cannot erre although shee doe and appoint any thing without the worde of God for beeing guided by the holie Ghost she may goe and walke without the order and direction of the worde and although shee goe and walke yet shee cannot erre or goe astray But they separate that whiche ought alwayes to remaine abide ioyned together for if the churche followe not the worde of God it is impossible to keepe her from error as on the other side if shee followe it therein she doth well and caÌ„not erre The reasons wherby they would persuade men that the church cannot erre are these following The first is this Iesus Christe doeth not at any time forsake his churche whiche is his spouse or wife Wherefore it followeth that it cannot erre I aunswere by a distinction So farre foorth as the church foloweth Iesus Christ it cannot bee forsaken of him and cannot erre but in as muche as it liuing in the worlde doeth stray from Christ and goeth aside from gods commandements it is forsaken of him and doth erre The second reason The Church is called The piller and ground of truth 1. Tim. 3.15 Wherfore it cannot erre I answere that there is in this argument a double error the one touching the word Church For Saint Paule meaneth the Catholike Church not any particular one The other is concerning the meaning of the Apostle For he calleth the Church the piller

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 coÌ„sideration 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. â— 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

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